About the Christian struggle

The treatise “On the Christian Struggle” (33 chapters) was written by Bl. Aurelius Augustine around 397 and contains a discussion of what the true Christian struggle is, as well as a lengthy catechetical instruction concerning the main provisions of Christian doctrine and morality. According to the blzh. Augustine, the treatise contains the rule of faith and commandments of life. He criticizes the main dogmatic errors common in contemporary Roman Africa. The work was written for ordinary Christians “who do not know Latin eloquence.” Perhaps the treatise is based on sermons delivered by the blessed one. Augustine during his pastoral trips. According to the author, Christian life is a struggle against the devil, which should be waged using the rules of faith and moral commandments. This is a spiritual and moral struggle against error and sin living in man and conquered in Christ. The essay raises the following questions: how is evil conquered, the suffering of the righteous and the justice of God, the unity of the Holy Trinity, the truth of the bodily Resurrection and Ascension of Christ, etc. This publication presents the first Russian translation of the essay “On the Christian Struggle”, performed by Deacon Augustin Sokolovsky, ed. A.R. Fokina. *The title of the work in Latin is De agone christiano. DE AGONE CHRISTIANO Contents Editorial Title and date of writing Manuscripts and translations of the treatise We offer the reader a Russian translation of a small treatise “On the Christian Struggle” by the famous father and teacher of the Church - Blessed Augustine, Bishop of Hippo (354–430). Written around 397, in the first years of the episcopal ministry of Blessed. Augustine, this treatise is not only a discussion of amazing strength and clarity about what the true Christian struggle consists of, carried out in the intense work of the mind and heart to distinguish truth from error, but also a lengthy catechetical instruction addressed to those who are accustomed to perceive the truths of faith in purity of heart and simplicity of language, and concerning the main provisions of Christian doctrine and morality. There is bliss in him. Augustine tells us with inspiration about what the ancient Christianity of Roman Africa lived and breathed, what it believed and what it was wrong about. The treatise “On the Christian Struggle,” which is one of the examples of the early Christian catechism, is published for the first time in Russian translation and supplied with a parallel Latin text. Therefore, we hope that it will not only be of interest to all readers interested in the theology of the blessed. Augustine, but can also serve as a good textbook for students of theological seminaries, academies and theological faculties studying the patristic heritage. “The book on the Christian struggle is written in simple language for brothers who do not speak Latin well. It contains the rule of faith and the commandments of life. In the book I write: “Let us not listen to those who deny the future resurrection of the flesh, pointing to what the Apostle Paul said: “Flesh and blood cannot inherit the Kingdom of God” 1 . not understanding what the same apostle said, “This corruptible must put on incorruption, and this mortal must put on immortality” 2 . Indeed, when this is accomplished, there will no longer be flesh and blood, except for the heavenly body.” These words should not be understood in the sense that there will be no more nature of the flesh, but by the name of flesh and blood should be understood, according to the apostle, the corruption of flesh and blood, which will not be in the Kingdom, where the flesh will be incorruptible. Another understanding is also possible, in which, by the name of flesh and blood, the apostle means the works of flesh and blood, and those who do not inherit the Kingdom because of constant love for them. The book begins with the words: “The crown of victory...” 3. Thus, in his characteristic autobiographical style, Blessed Augustine writes about his work De agone christiano (CPI. N. 296). Based on these words, as well as from the text of the treatise itself, one can judge the addressee, subject, purpose and content of the book. The treatise “On the Christian Controversy” is one of the small works of St. Augustine, written, according to the author himself, for ordinary Christians “who do not speak Latin eloquence” (lat. in eloquio latino inerudilis). To make it extremely easy for readers to understand, Augustine writes his treatise in simple (lat. humili sermone), short and clear language. The treatise “On the Christian Controversy” differs from other works of Augustine both in volume and in the method of theological reasoning and argumentation. Perhaps the treatise is based on sermons preached by Augustine during his pastoral trips 4 . The level of education in North Africa at that time was very low, and knowledge of Latin was limited to cities and trading centers 5. Latin was not spoken even in the remote corners of the small diocese of Augustine, the center of which was in the city of Hippo (lat. Hippo Regius). Poverty turned the existence of many Christians into a struggle for survival, and the adoption of Christianity was often a forced adherence to the religious choice of the local master 6 . Often priests and even bishops were not intellectually prepared for pastoral service. To summarize, we can say that the treatise “On the Christian Struggle” was written by Augustine for those people from his flock who, for material, spiritual or other reasons, were “baptized, but not enlightened.” The title of the work fully corresponds to the author’s intention - to outline in brief and simple words the foundations of the Christian faith and show what the meaning of Christian life is. It lies in the struggle. But this struggle is neither a struggle for survival, as in the case of social upheavals, nor a struggle with Christians who think differently, as in the case of violence used by the schismatic Donatists against those who remained in communion with the universal Church. The Greek word ἀγών, used by Augustine in the title of the work, corresponds to the Latin ctrlamen, and means struggle or struggle 7 . It emphasizes the dramatic, genuine, non-game nature of what is happening, which is especially important in the context of the society of that time, accustomed to various kinds of battles and games arranged for the entertainment of the public 8. Christian life is a struggle, a spiritual and moral struggle against error and sin that lives in man and is conquered in Christ. The date of writing of the work should be considered 396–397 9. In Retractauiones, Augustine places the treatise “On the Christian Controversy” immediately after the books “To Simplician” (De Diversis quaestionibus ad Simplicianum) and a certain treatise against the Manichaeans, now lost. Thus, “On the Christian Controversy” is one of the first works of Augustine, written by him as a bishop. It was at this moment that Augustine formed the theology of grace, which so distinguishes the so-called late period of his work 10. It is noteworthy that Bishop Augustine’s first pastoral address is addressed to those who are most defenseless in defending their faith. According to the author himself, the treatise “On the Christian Struggle” contains the rule of faith and commandments of life (lat. regula et praesepta vivendi). Here, in the form of theological reasoning and pastoral edification, what is presented in one of the liturgical texts of the Orthodox tradition as the fundamental characteristic of the episcopal ministry: “the rule of faith and the image of meekness” 11. The two-part structure of the work also corresponds to a similar division proposed by the author. Despite the extreme simplicity of presentation, the treatise is very rich in content, the moral and dogmatic richness of which deserves special attention. In thirty-three chapters of the treatise, St. Augustine sets out the rules of moral and doctrinal orthodoxy and criticizes the main dogmatic errors widespread in contemporary Roman Africa. Researchers who say that the main concern of Augustine’s pastoral ministry as a preacher and writer was the interpretation of the symbol of faith 12 put the treatise De agone cristiano on a par with his other works, in which Augustine sets out the foundations of Christian doctrine, such as: “On the teaching of the catechumens” (De catechizandis rudibus), “The Sermon on the Symbol to the catechumens” (Sermo de symbolo ad catechumenos), “On Faith and Symbol” (de fide et symbolo) and especially “Enchiridion” 13. Thematically the chapters are distributed as follows: I.1. A Christian, inspired by the example of Christ, fights evil. II.2. How is evil defeated? III.3. The “celestial spirits of evil” do not rule in heaven, but are cast out from there. IV.4. Manichaeans falsely interpret the concept of “power of darkness”, taken from the Holy Scriptures. Scriptures. V.5. The Christian's struggle is an internal struggle. VI.6. It is necessary first of all to subjugate the body. VII.7. Submission of the body is achieved by submitting oneself to God. 8. The suffering of the righteous and God's justice. VIII.9. God is the Provider. IX.10. Serving God is pleasant. X.11. The Son of God accepted our weakness, which separated us from God. XI.12. The mystery of the Incarnation should not be a temptation. XII.13. The hope of eternal life in Christ inspires the whole world. ХШ.14. Faith and virtue defeat the devil. 15. Faith is preserved in the Church. XIV.16. God is one in three Persons. Sabellius' fallacy. XVI.17. Unity of the Holy Trinity. The fallacy of tritheism. XVI.18. Equality of the Persons of the Holy Trinity. The Arian Fallacy. Jesus Christ is God and man. XVII.19. Jesus Christ is the True Son of God. Photinus' fallacy. XIII.20. The Son of God assumed true humanity. The fallacy of Manichaeism. XIX.21. Christ took on the spirit, soul and body of man. Apollinaris' fallacy. XX.22. The unity of God and man in Christ is essential, not moral. Against adoptionism. XXI.23. In Christ, the Son of God took on the whole man, not just the flesh. XXII.24. Christ was truly born of a woman. Against the Dockets. Jesus Christ - Redeemer XXIII.25. The suffering Son of God is the True God. XXIV.26. The truth of the bodily resurrection of Christ. XXV.27. The truth of the bodily ascension of Christ. XXVI.28. The meaning of the words about Christ's sitting at the right hand of the Father. XXVII.29. There will be a day of judgment. XXVIII.30. About the Holy Spirit. The fallacy of Montanism and Manichaeism. XXIX.31. The universality of the Church. The fallacy of Donatism. XXX.32. Unity of the Church. Luciferian fallacy. XXXI.33. Sacramental power of the Church. Novatian error. XXXN.34. There will be a bodily resurrection of the dead. XXXIII.35. The spirit of evil is conquered by love. The very title of the work, De agone christiano (“On the Christian Struggle”), as well as its authorship, contributed to its fame and popularity over the subsequent centuries of Christian history. The text of the treatise is relatively well preserved. There are more than ten manuscripts dating back to the first millennium. The first printed publications appeared already in the 15th century. The treatise is published both separately and as part of the famous editions of the collected works of Augustine of the 16th century. In the edition of Erasmus of Rotterdam (Basel, 1528), as well as in the Leuven edition (Antwerp, 1577), the treatise is in the 3rd volume. Of particular note is the publication of "On the Christian Controversy" in the Moorish edition (Edido Maurinorum. Paris, 1686), which uses more than twenty different manuscript sources. This edition, with significant corrections, was reprinted by the Gaume brothers (Gaume fratres) in Paris in 1836–1839, and then reprinted almost unchanged by J.-P. Minem in the 40th volume of the Latin series of his famous “Patrology” (PL. T. 40. Col. 289–310) in Paris in 1841–1812. Most modern translations of De agone christiano are based on the Viennese critical edition prepared in 1900 by J. Zycha in the CSEL series (Vol. 41, pp. 101–138). The Spanish translation of the treatise was published in 1715, French in 1822, English in 1947, and German only in 1948. De agone christiano is translated into Russian for the first time 14. Deacon Augustine Sokolowski Augustine. Retractions, 2.3. Thus, A. Zumkeller believes that the treatise is based on one or perhaps two sermons delivered by Augustine in the Punic language for those preparing for baptism, cf.: Zumkeller A. Der Christliche Kampf und Einfuhrung // Hfbitzki A. Аurelius Augustinus. Der Christliche Kampf und die Christliche Lebensweise. Warsburg. 1961. S. XVI. Compare: D’Ales A. De agone cristiano // Grigorianum 11 (1930). P. 132–133. Compare: Oroz Reta J. El kombate cristiano, segun san Agustin // Congresso internazionale su S. Agustino nel XVI centenario dtlla cjbversione. Vol. III. Roma 1987. P. 103. Compare: Augustine. Strmo 64. 4: Аgon latine certamen est. Alici L. De agone christiano. Interiorizzazione del conflitto // Fede e Vita. Lectio Augustini XVIII. Settimana Agostiniana Pavese (2002). Roma, 2004. R. 40; Friend W.H.C. The Donatist Church. Oxford, 1952. pp. 219–223. At the beginning of 397, the Donatist bishops Felician and Pretestat, excommunicated in 394 by the Donatist council in Bagai, were again accepted into the “Donatist communion.” In De agone christiano, Augustine addresses the topic of divisions within Donatism, but does not mention anything about this case with the bishops. Apparently, the treatise was written by Augustine before this, that is, in 396. Compare: Zumkeller A. Der Christliche Kampf. S.XV. For more on this, see: Burns J. P. The Development of Augustinés Dilemma Grace. Paris. 1980. R. 17–51; Creswell D.R. St. Augustine's Dilemma. Grace and Eternal Law in the Major Works of Augustine of Hippo. N-Y., 1997. R. 13–89; Stolyarov A. A. Free will as a problem of European moral consciousness. M., 1999. P. 115–151; Fokin A.R. A brief outline of the teachings of Blessed Augustine on the relationship between free human action and Divine grace in salvation (based on the works of 386–397) // Blessed Augustine. Treatises on various issues. M., 2005. P. 8–40; Sokolovsky A. R. Blessed Augustine as the matrix of all conclusions in the theology of Cornelius Jansenius // Church and Time, 1 (42) 2008. pp. 138–155. Troparion to Saint Nicholas and common to the saints. Compare: Alici L. De agone christiano. R. 39. See. also fundamental research: Eichenseer C. Das Symbolus Apostolicum beim Heiligen Augustinus, mit Berucksichtingung des dogmengechsichtlichen Zumammenhangs. St. Ottilen, 1960. D'Alès calls the treatise “On the Christian Struggle” an “Enchiridion” for the common people. Compare: 1) D’Ales A. R. 144. For more information about the manuscripts, editions and translations of the treatise “On the Christian Struggle,” see: Zumkeller S. XVI-XVII.