Its ruins were excavated in the 1950’s, and its floor plan – 41 yards long, 20 yards wide – makes it one of the largest churches uncovered in Roman North Africa. It lay on the outskirts of town, away from the central marketplace with its old pagan temples. The first thing one would have noticed upon entering Augustine’s church was the flicker of flames from small oil lamps, filling the interior with a golden glow. The basilica’s floor, like that of many ancient churches, was inlaid with bright-colored mosaics. There were no pews. The congregation stood, men on one side, women on the other. Services could draw packed audiences. “The great numbers,” Augustine once noted, “crowd right up the walls; they annoy each other by the pressure and almost choke each other by their overflowing numbers.” The altar, unlike that found in medieval and many modern churches, stood in the center of the nave and was surrounded by wood railings. At the basilica’s far end [east end, I am guessing] was a semi-circular apse, lined with stone benches where the presbyters sat. At the apse’s center, slightly elevated, was the bishop’s seat (cathedra). From here Augustine presided and preached.
I wrote this short piece for my church newsletter, the Crucifer.
For my Christian Formation class this Spring, we are studying the Confessions of St. Augustine. I thought I’d take a few minutes and explain why we have decided to look at this magisterial work. I can think of three reasons which have motivated this decision.
First, the Confessions narrates a story about exit and return. You see I frequently have parents and grandparents from Christ Church approach me with heavy hearts, burdened by the perceived lack of interest in spiritual things on the part of their children and grandchildren. In fact, even in my previous denomination (a very evangelical denomination) studies have shown dramatic trends of young adults leaving the church, a new reality leading to the sobering realization that even the most evangelical denominations in the US are declining numerically.
And yet, on page 298 of our Prayer Book, it states that the bond which God establishes in baptism is indissoluble. Which means that those who, like the prodigal son of Luke 15, journey far away from God’s people into what St. Augustine calls “the region of dissimilarity” can be prayed for, with the expectation that they will return. (This primeval pattern of exitus et reditu runs deep throughout the western tradition, beginning with Odysseus’ journey in the Odyssey and can even be seen in God the Son’s journey from and back to his eternal Father.) It is just this kind of prayer which St. Augustine’s godly mother, Monica, engaged in for decades. At times it looked hopeless, and yet Augustine’s is a story of eventual return to the God who calls us home, thanks to the fervent and persevering prayers of his faithful mother.
Second, the Confessions narrates the story of a man who was living in, and interacting with, a highly pluralistic culture. The young Augustine was passionate in his search for truth, a search which would take him through the Stoicism of Cicero, then through the dualism of Manicheanism,[*] then through neo-Platonic philosophy, and finally to the eventual landing point of Christian theology. What is interesting, however, is that Augustine believed that both Cicero and Neoplatonism were redolent with God’s truth. He considered Cicero a “righteous pagan,” and neoplatonism as a prologue to the Gospel. In fact, Augustine’s last words were a quotation of Cicero!
This situation could not be more relevant to our own time, and to the lives of many Christ Church folks (and to their friends and loved ones) as they make their way in a highly pluralistic world in which we constantly face such influences as the rise of neo-paganism, a cultural development which will only intensify in our increasingly connected global information age.
Finally, the Confessions is a story which deals, in a brutally honest way, with the disturbing and often perplexing nature of human desire. In fact, this is perhaps the most interesting point of all for me personally. Why, do you think, Augustine eventually rejected these competing world views and eventually embraced the Good News of Jesus Christ? It was not simply because he found them to be rationally less compelling than the Christian story. Rather, it was because he continually failed to live up to the ethical and moral standards which they taught. Stoicism, Manicheanism, and Neoplatonism all commended lifestyles of the highest moral caliber, and Augustine simply could not live up.
Not until he dealt with his desires (for sex, for food and drink, for fame) could he finally begin to live a life of satisfaction and coherence. As he prays near the beginning of the Confessions: “Lord, you made us for yourself, and our hearts are restless until they find their rest in You.”
[*] The heretical system of Manicheanism was dualistic in that it taught that good and evil are equally ultimate in the universe.
5. Chuy’s & Taqueria el Lugar. [tie]
4. Stanley’s BBQ.
3. What about Kabob.
2. The crappy-but-awesome patio in the back of the Sports Zone.
1. The Boulter Home (aka, “The Hallows”).