text: Fujiwara

text: Prince Motoyoshi

text: Fujiwara no Atsutada

text: Fujiwara no Morosuke

text: Fujiwara no Morouji

text: Fujiwara no Asatada

text: Minamoto no Shitagō

text: Thirty-six Female Poetry Immortals

text: Hyakunin Isshu

text: Gosen Wakashū

text: Hyakunin Isshu

text: Poems of Ukon

categories: 10th-century women writers,10th-century writers,10th-century Japanese poets,Hyakunin Isshu poets,Articles containing Japanese poems,Japanese women poets

paragraph: Ukon (poet)

paragraph: Section::::Background.

paragraph: She belonged to the Fujiwara clan. Her father was Fujiwara no Suenawa, the right lesser captain (Japanese: Ukon no Shosho).

paragraph: Section::::Life.

paragraph: She was active as a great poet for 30 years. In 933 she composed the poem for the coming-of-age celebration of Princess Koshi. In 960 and 962 she took part in a poetry contests of the court. In 966 she took part in a poetry contest held at the garden of the court. She exchanged poems with Prince Motoyoshi, Fujiwara no Atsutada, Fujiwara no Morosuke, Fujiwara no Morouji, Fujiwara no Asatada and Minamoto no Shitagō. Her name was included in the list of Thirty-six Female Poetry Immortals.

paragraph: Section::::Work.

paragraph: Her poems are included in the anthologies "Hyakunin Isshu, Gosen Wakashū", and others.

paragraph: Here is Poem No.38 from "Hyakunin Isshu":

paragraph: The Lady Ukon is supposed to have been deserted by her husband, and in this poem she regrets, not so much her own sorrow, as the fact that he has broken his sworn oath, and is therefore in danger of divine vengeance.

paragraph: Section::::References.

paragraph: BULLET::::- Peter McMillan (2008) "One hundred poets, one poem each: a translation of the Ogura Hyakunin Isshu". New York: Columbia University Press.

paragraph: Section::::External links.

paragraph: BULLET::::- Poems of Ukon (in Japanese)

paragraph: BULLET::::- A Hundred Verses from Old Japan (The Hyakunin-isshu), tr. by William N. Porter, 1909, at sacred-texts.com

description: Japanese poet and writer

wikidata_label: Ukon

wikipedia_title: Ukon (poet)


text: Roman African

text: Christian theologian

text: philosopher

text: Numidia

text: Western Church

text: Western philosophy

text: Western Christianity

text: bishop

text: Hippo Regius

text: North Africa

text: Latin Church Fathers

text: Latin Church

text: Patristic Period

text: The City of God

text: De doctrina Christiana

text: Confessions

text: Jerome

text: Manichaeism

text: neoplatonism

text: grace of Christ

text: original sin

text: just war theory

text: Western Roman Empire

text: City of God

text: Trinity

text: Council of Nicaea

text: Council of Constantinople

text: On the Trinity

text: Anglican Communion

text: Doctor of the Church

text: Augustinians

text: patron saint

text: Protestants

text: Calvinists

text: Lutherans

text: Protestant Reformation

text: salvation

text: divine grace

text: Protestant Reformers

text: Martin Luther

text: Order of the Augustinian Eremites

text: East

text: John Romanides

text: Eastern Orthodox Church

text: Georges Florovsky

text: filioque

text: Heretic

text: predestination

text: Church Fathers

text: Saint Gregory Palamas

text: Diarmaid MacCulloch

text: Paul of Tarsus

text: Hippo Regius

text: bishop

text: Annaba

text: Algeria

text: municipium

text: Thagaste

text: Souk Ahras

text: Algeria

text: Numidia

text: Monica

text: Monnica

text: Berbers

text: Apuleius

text: Faustus of Mileve

text: Gentleman

text: freedmen

text: gens Aurelia

text: Edict of Caracalla

text: Berber

text: honestiores

text: M'Daourouch

text: Numidia

text: Latin literature

text: Carthage

text: rhetoric

text: hedonistic

text: Cicero

text: dialogue

text: Hortensius

text: Symmachus

text: Milan

text: Faustus of Mileve

text: scepticism

text: New Academy

text: Neoplatonism

text: Simplician

text: Ambrose

text: chastity

text: continence

text: Alypius of Thagaste

text: Cassiciacum

text: Saint Anthony of the Desert

text: Paul's Epistle to the Romans

text: Confessions

text: autobiography

text: Ambrose

text: Easter Vigil

text: apology

text: Ostia

text: monastic

text: ordained

text: priest

text: Hippo Regius

text: Annaba

text: Algeria

text: preacher

text: coadjutor Bishop

text: Visigoths

text: sacked Rome in 410

text: regula

text: patron saint

text: regular clergy

text: Possidius

text: Calama

text: Guelma

text: Vandals

text: Germanic

text: Arianism

text: Roman Africa

text: Psalms of David

text: canonized

text: Pope Boniface VIII

text: feast day

text: Bede

text: translated

text: Cagliari

text: Sardinia

text: Huneric

text: bishop of Pavia

text: Liutprand

text: San Pietro in Ciel d'Oro

text: Muslim

text: Pope John XXII

text: Augustinians

text: regular canons

text: Pope Benedict XIII

text: Monsignor

text: Milan

text: Agostino Gaetano Riboldi

text: Annaba

text: Saint Augustin Basilica

text: John Chrysostom

text: ancient Latin

text: theological anthropology

text: person

text: fall of humanity

text: Plato

text: Descartes

text: metaphysics

text: Athenagoras

text: Tertullian

text: Clement of Alexandria

text: Basil of Caesarea

text: abortion

text: Septuagint

text: Koine Greek

text: Genesis

text: logical framework

text: Sirach

text: heuristic

text: Adam and Eve

text: the Fall

text: Donatist

text: hierarchy

text: Catholic sacraments

text: laity

text: sacrament

text: state of grace

text: City of God

text: Cyprian

text: successors of the Apostles

text: premillennialism

text: resurrection

text: amillennialism

text: postmillennialists

text: Reformation

text: John Calvin

text: purgatorial

text: intermediate state

text: Mariology

text: Council of Ephesus

text: Ever-Virgin Mary

text: Mother of God

text: Jerome

text: metaphor

text: Tree of the knowledge of good and evil

text: Satan

text: concupiscence

text: libido

text: metaphysics

text: Pelagius

text: Pelagian

text: Caelestius

text: Julian of Eclanum

text: Rufinus of Syria

text: Theodore of Mopsuestia

text: Jovinian

text: fornication

text: carnal knowledge

text: concupiscence

text: Stoic

text: Paul's

text: soul

text: Fathers of the Church

text: Plotinus

text: human sexuality

text: redemption

text: concupiscence

text: Carthage (418)

text: Ephesus

text: Orange

text: Trent

text: Pope Innocent I

text: Pope Zosimus

text: Anselm of Canterbury

text: Cur Deus Homo

text: Pope Pius V

text: Pelagius

text: pride

text: double predestination

text: Justo L. González

text: Bengt Hägglund

text: irresistible

text: perseverance

text: sacrament

text: ex opere operato

text: Cyprian

text: real presence of Christ in the Eucharist

text: Pelagians

text: infant baptism

text: Apocalypse

text: astrology

text: horoscope

text: Hipparchus

text: Eratosthenes

text: Epistemological

text: divine illumination

text: sense perception

text: problem of other minds

text: On the Trinity

text: testimony

text: pacifists

text: Thomas Aquinas

text: theodicy

text: free will

text: Catholic Church

text: infanticide

text: Hebrew Scripture

text: Jews

text: James Carroll

text: Samaritan

text: Retractationes

text: critical thinking

text: Bede

text: Alcuin

text: Rabanus Maurus

text: Bible

text: apologetic

text: Arians

text: Donatists

text: Manichaeans

text: Pelagians

text: doctrine

text: De Doctrina Christiana

text: exegetical

text: Genesis

text: Psalms

text: Paul's

text: Letter to the Romans

text: sermon

text: letters

text: Confessions

text: The City of God

text: sack of Rome

text: Visigoths

text: On the Trinity

text: Trinity

text: De libero arbitrio

text: Stoicism

text: Platonism

text: Neoplatonism

text: Plotinus

text: Enneads

text: Porphyry

text: Victorinus

text: Pierre Hadot

text: human will

text: ethics

text: Schopenhauer

text: Kierkegaard

text: Nietzsche

text: Virgil

text: Cicero

text: Philosopher

text: Bertrand Russell

text: Kant

text: outside of time

text: memory

text: Frances Yates

text: The Art of Memory

text: mnemonic

text: phenomenology

text: hermeneutics

text: Edmund Husserl

text: Martin Heidegger

text: Being and Time

text: Hannah Arendt

text: the Holocaust

text: Eichmann in Jerusalem

text: political theology

text: Thomas Aquinas

text: total depravity

text: Leo Ruickbie

text: magic

text: paganism

text: witchcraft

text: Enlightenment

text: Marxism

text: Freudianism

text: John Piper

text: Hannah Arendt

text: Ludwig Wittgenstein

text: Philosophical Investigations

text: Confessions

text: Ferdinand de Saussure

text: semiotics

text: Aristotelian

text: Pope Benedict XVI

text: Johann Adolph Hasse

text: Duchess Maria Antonia of Bavaria

text: Metastasio

text: Franz Neumayr

text: "Complete Works of Saint Augustine (in English)"

text: "Complete Works of Saint Augustine (in French)"

text: "Complete Works of Saint Augustine (in Spanish)"

text: "Works by Saint Augustine"

text: Works by Augustine at Perseus Digital Library

text: "St. Augustine, Bishop and Confessor, Doctor of the Church"

text: Augustine of Hippo

text: James J. O'Donnell

text: "Saint Augustine of Hippo"

text: Christian Iconography

text: "The Life of St. Austin, or Augustine, Doctor"

text: David Lindsay: Saint Augustine – Doctor Gratiae

text: St. Augustine – A Male Chauvinist?

text: OP

text: Robert Hugh Benson

text: Fisher House, Cambridge

text: St. Augustine Timeline – Church History Timelines

text: Augustine of Hippo

text: Bibliography on St. Augustine

text: St. Augustine

text: Christian Classics Ethereal Library

text: Augustine against Secundinus

text: Aurelius Augustinus

text: Augustinus.it

text: Sanctus Augustinus

text: City of God, Confessions, Enchiridion, Doctrine

text: Digitized manuscript

text: SOMNI

text: Expositio Psalmorum beati Augustini

text: SOMNI

text: Aurelii Agustini Hipponae episcopi super loannem librum

text: SOMNI

text: "Sententiae ex omnibus operibus Divi Augustini decerptae"

text: Library of the Hungarian Academy of Sciences

text: Lewis E 19 In epistolam Johannis ad Parthos (Sermons on the first epistle of Saint John) at OPenn

text: Lewis E 21 De sermone domini in monte habito (On the sermon on the mount) and other treatises; De superbia (On pride) and other treatises; Expositio dominice orationis (Exposition on the lord's prayer) at OPenn

text: Lewis E 22 Enarrationes in psalmos (Expositions on the psalms); Initials (ABC); Prayer at OPenn

text: Lewis E 23 Sermons at OPenn

text: Lewis E 213 Rule of Saint Augustine; Sermon on Matthew 25:6 at OPenn

text: Lehigh Codex 3 Bifolium from De civitate Dei, Book 22 at OPenn

text: Order of St Augustine

text: Blessed Augustine of Hippo: His Place in the Orthodox Church

text: Augustine's World: An Introduction to His Speculative Philosophy

text: Donald Burt

text: Augustinian Order

text: Villanova University

text: Tabula in librum Sancti Augustini De civitate Dei

text: Robert Kilwardby

text: SOMNI

categories: 4th-century Latin writers,Sermon writers,Roman-era philosophers,430 deaths,Christianity in Algeria,Numidian saints,Church Fathers,Christian ethicists,Christian anti-Gnosticism,Systematic theologians,354 births,Augustine of Hippo,4th-century philosophers,Latin letter writers,Ancient Roman rhetoricians,Burials at San Pietro in Ciel d'Oro,Doctors of the Church,Neoplatonists,Christian apologists,Mariology,Converts to Roman Catholicism from atheism or agnosticism,4th-century Christian mystics,Music theorists,African philosophers,Amillennialism,5th-century Romans,4th-century Berber people,4th-century Christian theologians,Catholic philosophers,Ancient Roman saints,4th-century Romans,5th-century Latin writers,Christian existentialists,People from Souk Ahras,Converts to Christianity from atheism or agnosticism,Christian philosophers,Autobiographers,5th-century philosophers,Existentialist theologians,Augustinian Order,Berber Christians,5th-century Christian saints,Aurelii,Berber Christian mystics,5th-century Christian theologians,Saints from Roman Africa (province),5th-century Christian mystics,5th-century Berber people,Chaoui people

paragraph: Augustine of Hippo

paragraph: Saint Augustine of Hippo (; 13 November 354 – 28 August 430 AD) was a Roman African, early Christian theologian and philosopher from Numidia whose writings influenced the development of the Western Church and Western philosophy, and indirectly all of Western Christianity. He was the bishop of Hippo Regius in North Africa and is viewed as one of the most important Latin Church Fathers of the Latin Church for his writings in the Patristic Period. Among his most important works are "The City of God", "De doctrina Christiana", and "Confessions".

paragraph: According to his contemporary, Jerome, Augustine "established anew the ancient Faith". In his youth he was drawn to Manichaeism and later to neoplatonism. After his baptism and conversion to Christianity in 386, Augustine developed his own approach to philosophy and theology, accommodating a variety of methods and perspectives. Believing that the grace of Christ was indispensable to human freedom, he helped formulate the doctrine of original sin and made seminal contributions to the development of just war theory. When the Western Roman Empire began to disintegrate, Augustine imagined the Church as a spiritual City of God, distinct from the material Earthly City. His thoughts profoundly influenced the medieval worldview. The segment of the Church that adhered to the concept of the Trinity as defined by the Council of Nicaea and the Council of Constantinople closely identified with Augustine's "On the Trinity".

paragraph: Augustine is recognized as a saint in the Catholic Church, the Eastern Christian Church, and the Anglican Communion and as a preeminent Doctor of the Church. He is also the patron of the Augustinians. His memorial is celebrated on 28 August, the day of his death. Augustine is the patron saint of brewers, printers, theologians, the alleviation of sore eyes, and a number of cities and dioceses. Many Protestants, especially Calvinists and Lutherans, consider him to be one of the theological fathers of the Protestant Reformation due to his teachings on salvation and divine grace. Protestant Reformers generally, and Martin Luther in particular, held Augustine in preeminence among early Church Fathers. Luther himself was, from 1505 to 1521, a member of the Order of the Augustinian Eremites.

paragraph: In the East, his teachings are more disputed, and were notably attacked by John Romanides. But other theologians and figures of the Eastern Orthodox Church have shown significant approbation of his writings, chiefly Georges Florovsky. The most controversial doctrine associated with him, the filioque, was rejected by the Orthodox Church as Heretic Teaching. Other disputed teachings include his views on original sin, the doctrine of grace, and predestination. Nevertheless, though considered to be mistaken on some points, he is still considered a saint, and has even had influence on some Eastern Church Fathers, most notably Saint Gregory Palamas. In the Orthodox Church his feast day is celebrated on 15 June. Historian Diarmaid MacCulloch has written: "[Augustine's] impact on Western Christian thought can hardly be overstated; only his beloved example Paul of Tarsus, has been more influential, and Westerners have generally seen Paul through Augustine's eyes."

paragraph: Section::::Life.

paragraph: Section::::Life.:Background.

paragraph: Augustine of Hippo (, , or ; ; 13 November 354 – 28 August 430 AD), also known as "Saint Augustine", "Saint Austin", is known by various cognomens throughout the Christian world across its many denominations including "Blessed Augustine", and the "Doctor of Grace" ()

paragraph: Hippo Regius, where Augustine was the bishop, was in modern-day Annaba, Algeria.

paragraph: Section::::Life.:Childhood and education.

paragraph: Augustine was born in the year 354 AD in the municipium of Thagaste (now Souk Ahras, Algeria) in the Roman province of Numidia. His mother, Monica or Monnica, was a devout Christian; his father Patricius was a Pagan who converted to Christianity on his deathbed.

paragraph: Augustine considered the mother a central figure and considered the father like a stranger.

paragraph: Scholars generally agree that Augustine and his family were Berbers, an ethnic group indigenous to North Africa, but that they were heavily Romanized, speaking only Latin at home as a matter of pride and dignity. In his writings, Augustine leaves some information as to the consciousness of his African heritage. For example, he refers to Apuleius as "the most notorious of us Africans," to Ponticianus as "a country man of ours, insofar as being African," and to Faustus of Mileve as "an African Gentleman".

paragraph: Augustine's family name, Aurelius, suggests that his father's ancestors were freedmen of the "gens Aurelia" given full Roman citizenship by the Edict of Caracalla in 212. Augustine's family had been Roman, from a legal standpoint, for at least a century when he was born. It is assumed that his mother, Monica, was of Berber origin, on the basis of her name, but as his family were "honestiores", an upper class of citizens known as honorable men, Augustine's first language is likely to have been Latin.

paragraph: At the age of 11, Augustine was sent to school at Madaurus (now M'Daourouch), a small Numidian city about south of Thagaste. There he became familiar with Latin literature, as well as pagan beliefs and practices. His first insight into the nature of sin occurred when he and a number of friends stole fruit they did not want from a neighborhood garden. He tells this story in his autobiography, "The Confessions". He remembers that he did not steal the fruit because he was hungry, but because "it was not permitted." His very nature, he says, was flawed. 'It was foul, and I loved it. I loved my own error—not that for which I erred, but the error itself." From this incident he concluded the human person is naturally inclined to sin, and in need of the grace of Christ.

paragraph: At the age of 17, through the generosity of his fellow citizen Romanianus, Augustine went to Carthage to continue his education in rhetoric, though it was above the financial means of his family. In spite of the good warnings of his mother, as a youth Augustine lived a hedonistic lifestyle for a time, associating with young men who boasted of their sexual exploits. The need to gain their acceptance forced inexperienced boys like Augustine to seek or make up stories about sexual experiences.

paragraph: It was while he was a student in Carthage that he read Cicero's dialogue "Hortensius" (now lost), which he described as leaving a lasting impression, enkindling in his heart the love of wisdom and a great thirst for truth. It started his interest in philosophy. Although raised to follow Christianity, Augustine decided to become a Manichaean, much to his mother's despair.

paragraph: At about the age of 17, Augustine began an affair with a young woman in Carthage. Though his mother wanted him to marry a person of his class, the woman remained his lover for over fifteen years and gave birth to his son Adeodatus (372–388), who was viewed as extremely intelligent by his contemporaries. In 385, Augustine ended his relationship with his lover in order to prepare himself to marry a ten-year-old heiress. (He had to wait for two years because the legal age of marriage for women was twelve.) By the time he was able to marry her, however, he instead decided to become a celibate priest.

paragraph: Augustine was from the beginning a brilliant student, with an eager intellectual curiosity, but he never mastered Greek—he tells us that his first Greek teacher was a brutal man who constantly beat his students, and Augustine rebelled and refused to study. By the time he realized that he needed to know Greek, it was too late; and although he acquired a smattering of the language, he was never eloquent with it. However, his mastery of Latin was another matter. He became an expert both in the eloquent use of the language and in the use of clever arguments to make his points.

paragraph: Section::::Life.:Move to Carthage, Rome, Milan.

paragraph: Augustine taught grammar at Thagaste during 373 and 374. The following year he moved to Carthage to conduct a school of rhetoric and would remain there for the next nine years. Disturbed by unruly students in Carthage, he moved to establish a school in Rome, where he believed the best and brightest rhetoricians practiced, in 383. However, Augustine was disappointed with the apathetic reception. It was the custom for students to pay their fees to the professor on the last day of the term, and many students attended faithfully all term, and then did not pay.

paragraph: Manichaean friends introduced him to the prefect of the City of Rome, Symmachus, who while traveling through Carthage had been asked by the imperial court at Milan to provide a rhetoric professor. Augustine won the job and headed north to take his position in Milan in late 384. Thirty years old, he had won the most visible academic position in the Latin world at a time when such posts gave ready access to political careers.

paragraph: Although Augustine spent ten years as a Manichaean, he was never an initiate or "elect", but an "auditor", the lowest level in the sect's hierarchy. While still at Carthage a disappointing meeting with the Manichaean Bishop, Faustus of Mileve, a key exponent of Manichaean theology, started Augustine's scepticism of Manichaeanism. In Rome, he reportedly turned away from Manichaeanism, embracing the scepticism of the New Academy movement. Because of his education, Augustine had great rhetorical prowess and was very knowledgeable of the philosophies behind many faiths. At Milan, his mother's religiosity, Augustine's own studies in Neoplatonism, and his friend Simplicianus all urged him towards Christianity. Initially Augustine was not strongly influenced by Christianity and its ideologies, but after coming in contact with Ambrose of Milan, Augustine reevaluated himself and was forever changed.

paragraph: Augustine arrived in Milan and visited Ambrose in order to see if Ambrose was one of the greatest speakers and rhetoricians in the world. More interested in his speaking skills than the topic of speech, Augustine quickly discovered that Ambrose was a spectacular orator. Like Augustine, Ambrose was a master of rhetoric, but older and more experienced. Soon, their relationship grew, as Augustine wrote, "And I began to love him, of course, not at the first as a teacher of the truth, for I had entirely despaired of finding that in thy Church—but as a friendly man." Eventually, Augustine says that he was spiritually led into the faith of Christianity. Augustine was very much influenced by Ambrose, even more than by his own mother and others he admired. Within his "Confessions", Augustine states, "That man of God received me as a father would, and welcomed my coming as a good bishop should." Ambrose adopted Augustine as a spiritual son after the death of Augustine's father.

paragraph: Augustine's mother had followed him to Milan and arranged an honest marriage for him. Although Augustine accepted this marriage, for which he had to abandon his concubine, he was deeply hurt by the loss of his lover. He wrote, "My mistress being torn from my side as an impediment to my marriage, my heart, which clave to her, was racked, and wounded, and bleeding." Augustine confessed that he was not a lover of wedlock so much as a slave of lust, so he procured another concubine since he had to wait two years until his fiancée came of age. However, his emotional wound was not healed, even began to fester. It was during this period that he uttered his famous prayer, "Grant me chastity and continence, but not yet."

paragraph: There is evidence that Augustine may have considered this former relationship to be equivalent to marriage. In his "Confessions", he admitted that the experience eventually produced a decreased sensitivity to pain. Augustine eventually broke off his engagement to his eleven-year-old fiancée, but never renewed his relationship with either of his concubines. Alypius of Thagaste steered Augustine away from marriage, saying that they could not live a life together in the love of wisdom if he married. Augustine looked back years later on the life at Cassiciacum, a villa outside of Milan where he gathered with his followers, and described it as "Christianae vitae otium" – the leisure of Christian life.

paragraph: Section::::Life.:Christian conversion and priesthood.

paragraph: In late August of 386, at the age of 31, after having heard and been inspired and moved by the story of Ponticianus's and his friends' first reading of the life of Saint Anthony of the Desert, Augustine converted to Christianity. As Augustine later told it, his conversion was prompted by a childlike voice he heard telling him to "take up and read" (), which he took as a divine command to open the Bible and read the first thing he saw. Augustine read from Paul's Epistle to the Romans – the """" section, consisting of chapters 12 to 15 – wherein Paul outlines how the Gospel transforms believers, and describes the believers' resulting behaviour. The specific part to which Augustine opened his Bible was Romans chapter 13, verses 13 and 14, to wit:

paragraph: He later wrote an account of his conversion – his very transformation, as Paul described – in his "Confessions" (), which has since become a classic of Christian theology and a key text in the history of autobiography. This work is an outpouring of thanksgiving and penitence. Although it is written as an account of his life, the "Confessions" also talks about the nature of time, causality, free will, and other important philosophical topics. The following is taken from that work:

paragraph: Ambrose baptized Augustine, along with his son Adeodatus, in Milan on Easter Vigil, April 24–25, 387. A year later, in 388, Augustine completed his apology "On the Holiness of the Catholic Church". That year, also, Adeodatus and Augustine returned home to Africa. Augustine's mother Monica died at Ostia, Italy, as they prepared to embark for Africa. Upon their arrival, they began a life of aristocratic leisure at Augustine's family's property. Soon after, Adeodatus, too, died. Augustine then sold his patrimony and gave the money to the poor. The only thing he kept was the family house, which he converted into a monastic foundation for himself and a group of friends.

paragraph: In 391 Augustine was ordained a priest in Hippo Regius (now Annaba), in Algeria. He became a famous preacher (more than 350 preserved sermons are believed to be authentic), and was noted for combating the Manichaean religion, to which he had formerly adhered.

paragraph: In 395, he was made coadjutor Bishop of Hippo, and became full Bishop shortly thereafter, hence the name "Augustine of Hippo"; and he gave his property to the church of Thagaste. He remained in that position until his death in 430. He wrote his autobiographical "Confessions" in 397–398. His work "The City of God" was written to console his fellow Christians shortly after the Visigoths had sacked Rome in 410.

paragraph: Augustine worked tirelessly in trying to convince the people of Hippo to convert to Christianity. Though he had left his monastery, he continued to lead a monastic life in the episcopal residence. He left a "regula" for his monastery that led to his designation as the "patron saint of regular clergy".

paragraph: Much of Augustine's later life was recorded by his friend Possidius, bishop of Calama (present-day Guelma, Algeria), in his "Sancti Augustini Vita". Possidius admired Augustine as a man of powerful intellect and a stirring orator who took every opportunity to defend Christianity against its detractors. Possidius also described Augustine's personal traits in detail, drawing a portrait of a man who ate sparingly, worked tirelessly, despised gossip, shunned the temptations of the flesh, and exercised prudence in the financial stewardship of his see.

paragraph: Section::::Life.:Death and veneration.

paragraph: Shortly before Augustine's death, the Vandals, a Germanic tribe that had converted to Arianism, invaded Roman Africa. The Vandals besieged Hippo in the spring of 430, when Augustine entered his final illness. According to Possidius, one of the few miracles attributed to Augustine, the healing of an ill man, took place during the siege. According to Possidius, Augustine spent his final days in prayer and repentance, requesting that the penitential Psalms of David be hung on his walls so that he could read them. He directed that the library of the church in Hippo and all the books therein should be carefully preserved. He died on 28 August 430. Shortly after his death, the Vandals lifted the siege of Hippo, but they returned not long thereafter and burned the city. They destroyed all of it but Augustine's cathedral and library, which they left untouched.

paragraph: Augustine was canonized by popular acclaim, and later recognized as a Doctor of the Church in 1298 by Pope Boniface VIII. His feast day is 28 August, the day on which he died. He is considered the patron saint of brewers, printers, theologians, sore eyes, and a number of cities and dioceses.

paragraph: Section::::Life.:Death and veneration.:Relics.

paragraph: According to Bede's "True Martyrology", Augustine's body was later translated or moved to Cagliari, Sardinia, by the Catholic bishops expelled from North Africa by Huneric. Around 720, his remains were transported again by Peter, bishop of Pavia and uncle of the Lombard king Liutprand, to the church of San Pietro in Ciel d'Oro in Pavia, in order to save them from frequent coastal raids by Muslims. In January 1327, Pope John XXII issued the papal bull "Veneranda Santorum Patrum", in which he appointed the Augustinians guardians of the tomb of Augustine (called "Arca"), which was remade in 1362 and elaborately carved with bas-reliefs of scenes from Augustine's life.

paragraph: In October 1695, some workmen in the Church of San Pietro in Ciel d'Oro in Pavia discovered a marble box containing some human bones (including part of a skull). A dispute arose between the Augustinian hermits (Order of Saint Augustine) and the regular canons (Canons Regular of Saint Augustine) as to whether these were the bones of Augustine. The hermits did not believe so; the canons affirmed that they were. Eventually Pope Benedict XIII (1724–1730) directed the Bishop of Pavia, Monsignor Pertusati, to make a determination. The bishop declared that, in his opinion, the bones were those of Saint Augustine.

paragraph: The Augustinians were expelled from Pavia in 1700, taking refuge in Milan with the relics of Augustine, and the disassembled "Arca", which were removed to the cathedral there. San Pietro fell into disrepair, but was finally rebuilt in the 1870s, under the urging of Agostino Gaetano Riboldi, and reconsecrated in 1896 when the relics of Augustine and the shrine were once again reinstalled.

paragraph: In 1842, a portion of Augustine's right arm (cubitus) was secured from Pavia and returned to Annaba. It now rests in the Saint Augustin Basilica within a glass tube inserted into the arm of a life-size marble statue of the saint.

paragraph: Section::::Views and thought.

paragraph: Augustine's large contribution of writings covered diverse fields including theology, philosophy and sociology. Along with John Chrysostom, Augustine was among the most prolific scholars of the early church by quantity of surviving writings.

paragraph: Section::::Views and thought.:Theology.

paragraph: Section::::Views and thought.:Theology.:Christian anthropology.

paragraph: Augustine was one of the first Christian ancient Latin authors with a very clear vision of theological anthropology. He saw the human being as a perfect unity of two substances: soul and body. In his late treatise "" (420 AD) he exhorted to respect the body on the grounds that it belonged to the very nature of the human person. Augustine's favourite figure to describe "body-soul" unity is marriage: "caro tua, coniunx tua – your body is your wife".

paragraph: Initially, the two elements were in perfect harmony. After the fall of humanity they are now experiencing dramatic combat between one another. They are two categorically different things. The body is a three-dimensional object composed of the four elements, whereas the soul has no spatial dimensions. Soul is a kind of substance, participating in reason, fit for ruling the body.

paragraph: Augustine was not preoccupied, as Plato and Descartes were, with going too much into details in efforts to explain the metaphysics of the soul-body union. It sufficed for him to admit that they are metaphysically distinct: to be a human is to be a composite of soul and body, and the soul is superior to the body. The latter statement is grounded in his hierarchical classification of things into those that merely exist, those that exist and live, and those that exist, live, and have intelligence or reason.

paragraph: Like other Church Fathers such as Athenagoras, Tertullian, Clement of Alexandria and Basil of Caesarea, Augustine "vigorously condemned the practice of induced abortion", and although he disapproved of an abortion during any stage of pregnancy, he made a distinction between early abortions and later ones. He acknowledged the distinction between "formed" and "unformed" fetuses mentioned in the Septuagint translation of , which incorrectly translates the word "harm" (from the original Hebrew text) as "form" in the Koine Greek of the Septuagint. His view was based on the Aristotelian distinction "between the fetus before and after its supposed 'vivification'". Therefore, he did not classify as murder the abortion of an "unformed" fetus since he thought that it could not be said with certainty that the fetus had already received a soul.

paragraph: Augustine held that "the timing of the infusion of the soul was a mystery known to God alone". However, he considered procreation as one of the goods of marriage; abortion figured as a means, along with drugs which cause sterility, of frustrating this good. It lay along a continuum which included infanticide as an instance of ‘lustful cruelty’ or ‘cruel lust.’ Augustine called the use of means to avoid the birth of a child an ‘evil work:’ a reference to either abortion or contraception or both."

paragraph: Section::::Views and thought.:Theology.:Creation.

paragraph: In "City of God", Augustine rejected both the contemporary ideas of ages (such as those of certain Greeks and Egyptians) that differed from the Church's sacred writings. In "The Literal Interpretation of Genesis" Augustine took the view that God had created everything in the universe simultaneously, and not over a period of six days as a literal interpretation of Genesis would require. He argued that the six-day structure of creation presented in the Book of Genesis represents a logical framework, rather than the passage of time in a physical way – it would bear a spiritual, rather than physical, meaning, which is no less literal. One reason for this interpretation is the passage in Sirach 18:1, "creavit omnia simul" ("He created all things at once"), which Augustine took as proof that the days of Genesis 1 had to be taken non-literally. As an additional support for describing the six days of creation as a heuristic device, Augustine thought that the actual event of creation would be incomprehensible by humans and therefore need to be translated.

paragraph: Augustine also does not envision original sin as causing structural changes in the universe, and even suggests that the bodies of Adam and Eve were already created mortal before the Fall.

paragraph: Section::::Views and thought.:Theology.:Ecclesiology.

paragraph: Augustine developed his doctrine of the Church principally in reaction to the Donatist sect. He taught that there is one Church, but that within this Church there are two realities, namely, the visible aspect (the institutional hierarchy, the Catholic sacraments, and the laity) and the invisible (the souls of those in the Church, who are either dead, sinful members or elect predestined for Heaven). The former is the institutional body established by Christ on earth which proclaims salvation and administers the sacraments, while the latter is the invisible body of the elect, made up of genuine believers from all ages, and who are known only to God. The Church, which is visible and societal, will be made up of "wheat" and "tares", that is, good and wicked people (as per Mat. 13:30), until the end of time. This concept countered the Donatist claim that only those in a state of grace were the "true" or "pure" church on earth, and that priests and bishops who were not in a state of grace had no authority or ability to confect the sacraments.

paragraph: Augustine's ecclesiology was more fully developed in "City of God". There he conceives of the church as a heavenly city or kingdom, ruled by love, which will ultimately triumph over all earthly empires which are self-indulgent and ruled by pride. Augustine followed Cyprian in teaching that the bishops and priests of the Church are the successors of the Apostles, and that their authority in the Church is God-given.

paragraph: Section::::Views and thought.:Theology.:Eschatology.

paragraph: Augustine originally believed in premillennialism, namely that Christ would establish a literal 1,000-year kingdom prior to the general resurrection, but later rejected the belief, viewing it as carnal. He was the first theologian to expound a systematic doctrine of amillennialism, although some theologians and Christian historians believe his position was closer to that of modern postmillennialists. The medieval Catholic church built its system of eschatology on Augustinian amillennialism, where Christ rules the earth spiritually through his triumphant church.

paragraph: During the Reformation theologians such as John Calvin accepted amillennialism. Augustine taught that the eternal fate of the soul is determined at death, and that purgatorial fires of the intermediate state purify only those that died in communion with the Church. His teaching provided fuel for later theology.

paragraph: Section::::Views and thought.:Theology.:Mariology.

paragraph: Although Augustine did not develop an independent Mariology, his statements on Mary surpass in number and depth those of other early writers. Even before the Council of Ephesus, he defended the Ever-Virgin Mary as the Mother of God, believing her to be "full of grace" (following earlier Latin writers such as Jerome) on account of her sexual integrity and innocence. Likewise, he affirmed that the Virgin Mary "conceived as virgin, gave birth as virgin and stayed virgin forever".

paragraph: Section::::Views and thought.:Theology.:Natural knowledge and biblical interpretation.

paragraph: Augustine took the view that, if a literal interpretation contradicts science and our God-given reason, the Biblical text should be interpreted metaphorically. While each passage of Scripture has a literal sense, this "literal sense" does not always mean that the Scriptures are mere history; at times they are rather an extended metaphor.

paragraph: Section::::Views and thought.:Theology.:Original sin.

paragraph: Augustine taught that the sin of Adam and Eve was either an act of foolishness ("insipientia") followed by pride and disobedience to God or that pride came first. The first couple disobeyed God, who had told them not to eat of the Tree of the knowledge of good and evil (Gen 2:17). The tree was a symbol of the order of creation. Self-centeredness made Adam and Eve eat of it, thus failing to acknowledge and respect the world as it was created by God, with its hierarchy of beings and values.

paragraph: They would not have fallen into pride and lack of wisdom, if Satan hadn't sown into their senses "the root of evil" ("radix Mali"). Their nature was wounded by concupiscence or libido, which affected human intelligence and will, as well as affections and desires, including sexual desire. In terms of metaphysics, concupiscence is not a being but bad quality, the privation of good or a wound.

paragraph: Augustine's understanding of the consequences of original sin and the necessity of redeeming grace was developed in the struggle against Pelagius and his Pelagian disciples, Caelestius and Julian of Eclanum, who had been inspired by Rufinus of Syria, a disciple of Theodore of Mopsuestia. They refused to agree that original sin wounded human will and mind, insisting that human nature was given the power to act, to speak, and to think when God created it. Human nature cannot lose its moral capacity for doing good, but a person is free to act or not to act in a righteous way. Pelagius gave an example of eyes: they have capacity for seeing, but a person can make either good or bad use of it.

paragraph: Like Jovinian, Pelagians insisted that human affections and desires were not touched by the fall either. Immorality, "e.g." fornication, is exclusively a matter of will, "i.e." a person does not use natural desires in a proper way. In opposition to that, Augustine pointed out the apparent disobedience of the flesh to the spirit, and explained it as one of the results of original sin, punishment of Adam and Eve's disobedience to God.

paragraph: Augustine had served as a "Hearer" for the Manichaeans for about nine years, who taught that the original sin was carnal knowledge. But his struggle to understand the cause of evil in the world started before that, at the age of nineteen. By "malum" (evil) he understood most of all concupiscence, which he interpreted as a vice dominating people and causing in men and women moral disorder. Agostino Trapè insists that Augustine's personal experience cannot be credited for his doctrine about concupiscence. He considers Augustine's marital experience to be quite normal, and even exemplary, aside from the absence of Christian wedding rites. As J. Brachtendorf showed, Augustine used Ciceronian Stoic concept of passions, to interpret Paul's doctrine of universal sin and redemption.

paragraph: The view that not only human soul but also senses were influenced by the fall of Adam and Eve was prevalent in Augustine's time among the Fathers of the Church. It is clear that the reason for Augustine's distancing from the affairs of the flesh was different from that of Plotinus, a neo-Platonist who taught that only through disdain for fleshly desire could one reach the ultimate state of mankind. Augustine taught the redemption, i.e. transformation and purification, of the body in the resurrection.

paragraph: Some authors perceive Augustine's doctrine as directed against human sexuality and attribute his insistence on continence and devotion to God as coming from Augustine's need to reject his own highly sensual nature as described in the "Confessions". Augustine taught that human sexuality has been wounded, together with the whole of human nature, and requires redemption of Christ. That healing is a process realized in conjugal acts. The virtue of continence is achieved thanks to the grace of the sacrament of Christian marriage, which becomes therefore a "remedium concupiscentiae" – remedy of concupiscence. The redemption of human sexuality will be, however, fully accomplished only in the resurrection of the body.

paragraph: The sin of Adam is inherited by all human beings. Already in his pre-Pelagian writings, Augustine taught that Original Sin is transmitted to his descendants by concupiscence, which he regarded as the passion of both, soul and body, making humanity a "massa damnata" (mass of perdition, condemned crowd) and much enfeebling, though not destroying, the freedom of the will. Although earlier Christian authors taught the elements of physical death, moral weakness, and a sin propensity within original sin, Augustine was the first to add the concept of inherited guilt ("reatus") from Adam whereby an infant was eternally damned at birth.

paragraph: Although Augustine's anti-Pelagian defense of original sin was confirmed at numerous councils, "i.e." Carthage (418), Ephesus (431), Orange (529), Trent (1546) and by popes, "i.e." Pope Innocent I (401–417) and Pope Zosimus (417–418), his inherited guilt eternally damning infants was omitted by these councils and popes. Anselm of Canterbury established in his "Cur Deus Homo" the definition that was followed by the great 13th-century Schoolmen, namely that Original Sin is the "privation of the righteousness which every man ought to possess", thus separating it from "concupiscence", with which some of Augustine's disciples had defined it as later did Luther and Calvin. In 1567, Pope Pius V condemned the identification of Original Sin with concupiscence.

paragraph: Section::::Views and thought.:Theology.:Predestination.

paragraph: Augustine taught that God orders all things while preserving human freedom. Prior to 396, he believed that predestination was based on God's foreknowledge of whether individuals would believe, that God's grace was "a reward for human assent". Later, in response to Pelagius, Augustine said that the sin of pride consists in assuming that "we are the ones who choose God or that God chooses us (in his foreknowledge) because of something worthy in us", and argued that God's grace causes individual act of faith.

paragraph: Scholars are divided over whether Augustine's teaching implies double predestination, or the belief that God chooses some people for damnation as well as some for salvation. Catholic scholars tend to deny that he held such a view while some Protestants and secular scholars have held that Augustine did believe in double predestination. About 412 AD, Augustine became the first Christian to understand predestination as a divine unilateral pre-determination of individuals' eternal destinies independently of human choice, although his prior Manichaean sect did teach this concept. Some Protestant theologians, such as Justo L. González and Bengt Hägglund, interpret Augustine's teaching that grace is irresistible, results in conversion, and leads to perseverance.

paragraph: In "On Rebuke and Grace" ("De correptione et gratia"), Augustine wrote: "And what is written, that He wills all men to be saved, while yet all men are not saved, may be understood in many ways, some of which I have mentioned in other writings of mine; but here I will say one thing: He wills all men to be saved, is so said that all the predestinated may be understood by it, because every kind of men is among them."

paragraph: Section::::Views and thought.:Theology.:Sacramental theology.

paragraph: Also in reaction against the Donatists, Augustine developed a distinction between the "regularity" and "validity" of the sacraments. Regular sacraments are performed by clergy of the Catholic Church, while sacraments performed by schismatics are considered irregular. Nevertheless, the validity of the sacraments do not depend upon the holiness of the priests who perform them ("ex opere operato"); therefore, irregular sacraments are still accepted as valid provided they are done in the name of Christ and in the manner prescribed by the Church. On this point Augustine departs from the earlier teaching of Cyprian, who taught that converts from schismatic movements must be re-baptised. Augustine taught that sacraments administered outside the Catholic Church, though true sacraments, avail nothing. However, he also stated that baptism, while it does not confer any grace when done outside the Church, does confer grace as soon as one is received into the Catholic Church.

paragraph: Augustine upheld the early Christian understanding of the real presence of Christ in the Eucharist, saying that Christ's statement, "This is my body" referred to the bread he carried in his hands, and that Christians must have faith that the bread and wine are in fact the body and blood of Christ, despite what they see with their eyes.

paragraph: Against the Pelagians, Augustine strongly stressed the importance of infant baptism. About the question whether baptism is an absolute necessity for salvation, however, Augustine appears to have refined his beliefs during his lifetime, causing some confusion among later theologians about his position. He said in one of his sermons that only the baptized are saved. This belief was shared by many early Christians. However, a passage from his "City of God", concerning the Apocalypse, may indicate that Augustine did believe in an exception for children born to Christian parents.

paragraph: Section::::Views and thought.:Philosophy.

paragraph: Section::::Views and thought.:Philosophy.:Astrology.

paragraph: Augustine's contemporaries often believed astrology to be an exact and genuine science. Its practitioners were regarded as true men of learning and called "mathemathici". Astrology played a prominent part in Manichaean doctrine, and Augustine himself was attracted by their books in his youth, being particularly fascinated by those who claimed to foretell the future. Later, as a bishop, he used to warn that one should avoid astrologers who combine science and horoscopes. (Augustine's term "mathematici", meaning "astrologers", is sometimes mistranslated as "mathematicians".) According to Augustine, they were not genuine students of Hipparchus or Eratosthenes but "common swindlers".

paragraph: Section::::Views and thought.:Philosophy.:Epistemology.

paragraph: Epistemological concerns shaped Augustine's intellectual development. His early dialogues ["Contra academicos" (386) and "De Magistro" (389)], both written shortly after his conversion to Christianity, reflect his engagement with sceptical arguments and show the development of his doctrine of divine illumination. The doctrine of illumination claims that God plays an active and regular part in human perception (as opposed to God designing the human mind to be reliable consistently, as in, for example, Descartes' idea of clear and distinct perceptions) and understanding by illuminating the mind so that human beings can recognize intelligible realities that God presents. According to Augustine, illumination is obtainable to all rational minds, and is different from other forms of sense perception. It is meant to be an explanation of the conditions required for the mind to have a connection with intelligible entities.

paragraph: Augustine also posed the problem of other minds throughout different works, most famously perhaps in "On the Trinity" (VIII.6.9), and developed what has come to be a standard solution: the argument from analogy to other minds. In contrast to Plato and other earlier philosophers, Augustine recognized the centrality of testimony to human knowledge and argued that what others tell us can provide knowledge even if we don't have independent reasons to believe their testimonial reports.

paragraph: Section::::Views and thought.:Philosophy.:Just war.

paragraph: Augustine asserted that Christians should be pacifists as a personal, philosophical stance. However, peacefulness in the face of a grave wrong that could only be stopped by violence would be a sin. Defence of one's self or others could be a necessity, especially when authorized by a legitimate authority. While not breaking down the conditions necessary for war to be just, Augustine coined the phrase in his work "The City of God". In essence, the pursuit of peace must include the option of fighting for its long-term preservation. Such a war could not be pre-emptive, but defensive, to restore peace. Thomas Aquinas, centuries later, used the authority of Augustine's arguments in an attempt to define the conditions under which a war could be just.

paragraph: Section::::Views and thought.:Philosophy.:Free will.

paragraph: Included in Augustine's earlier theodicy is the claim that God created humans and angels as rational beings possessing free will. Free will was not intended for sin, meaning it is not equally predisposed to both good and evil. A will defiled by sin is not considered as "free" as it once was because it is bound by material things, which could be lost or be difficult to part with, resulting in unhappiness. Sin impairs free will, while grace restores it. Only a will that was once free can be subjected to sin's corruption. After 412 CE, Augustine changed his theology, teaching that humanity had no free will to believe in Christ but only a free will to sin: "I in fact strove on behalf of the free choice of the human ‘will,’ but God's grace conquered" ("Retract". 2.1).

paragraph: The early Christians opposed the deterministic views (e.g., fate) of Stoics, Gnostics, and Manichaeans that were prevalent in those first four centuries. Christians championed the concept of a relational God who interacts with humans rather than a Stoic or Gnostic God who unilaterally foreordained every event (yet Stoics still claimed to teach free will). Every early Christian author with extant writings who wrote on the topic prior to Augustine of Hippo (412) advanced human free choice rather than a deterministic God. Augustine taught traditional free choice until 412, when he reverted to his earlier Manichaean and Stoic deterministic training when battling the Pelagians. Only a few Christians accepted Augustine's alteration of Christian free choice until the Protestant Reformation when both Luther and Calvin embraced Augustine's deterministic teachings wholeheartedly.

paragraph: The Catholic Church considers Augustine's teaching to be consistent with free will. He often said that anyone can be saved if they wish. While God knows who will and won't be saved, with no possibility for the latter to be saved in their lives, this knowledge represents God's perfect knowledge of how humans will freely choose their destinies. However, after 412 CE, Augustine exchanged the traditional Christian defense of divine foreknowledge of human free will choices to explain predestination for a more Stoic and Gnostic/Manichaean view of deterministic predestination wherein the will was not free except to sin.

paragraph: Section::::Views and thought.:Sociology, morals and ethics.

paragraph: Section::::Views and thought.:Sociology, morals and ethics.:Slavery.

paragraph: Augustine led many clergy under his authority at Hippo to free their slaves "as an act of piety". He boldly wrote a letter urging the emperor to set up a new law against slave traders and was very much concerned about the sale of children. Christian emperors of his time for 25 years had permitted sale of children, not because they approved of the practice, but as a way of preventing infanticide when parents were unable to care for a child. Augustine noted that the tenant farmers in particular were driven to hire out or to sell their children as a means of survival.

paragraph: In his book, "The City of God", he presents the development of slavery as a product of sin and as contrary to God's divine plan. He wrote that God "did not intend that this rational creature, who was made in his image, should have dominion over anything but the irrational creation – not man over man, but man over the beasts". Thus he wrote that righteous men in primitive times were made shepherds of cattle, not kings over men. "The condition of slavery is the result of sin", he declared. In "The City of God", Augustine wrote he felt that the existence of slavery was a punishment for the existence of sin, even if an individual enslaved person committed no sin meriting punishment. He wrote: "Slavery is, however, penal, and is appointed by that law which enjoins the preservation of the natural order and forbids its disturbance." Augustine believed that slavery did more harm to the slave owner than the enslaved person himself: "the lowly position does as much good to the servant as the proud position does harm to the master." Augustine proposes as a solution to sin a type of cognitive reimagining of one's situation, where slaves "may themselves make their slavery in some sort free, by serving not in crafty fear, but in faithful love," until the end of the world eradicated slavery for good: "until all unrighteousness pass away, and all principality and every human power be brought to nothing, and God be all in all."

paragraph: Section::::Views and thought.:Sociology, morals and ethics.:Jews.

paragraph: Against certain Christian movements, some of which rejected the use of Hebrew Scripture, Augustine countered that God had chosen the Jews as a special people, and he considered the scattering of Jewish people by the Roman Empire to be a fulfillment of prophecy. He rejected homicidal attitudes, quoting part of the same prophecy, namely "Slay them not, lest they should at last forget Thy law" (Psalm 59:11). Augustine, who believed Jewish people would be converted to Christianity at "the end of time", argued that God had allowed them to survive their dispersion as a warning to Christians; as such, he argued, they should be permitted to dwell in Christian lands. The sentiment sometimes attributed to Augustine that Christians should let the Jews "survive but not thrive" (it is repeated by author James Carroll in his book "Constantine's Sword", for example) is apocryphal and is not found in any of his writings.

paragraph: Section::::Views and thought.:Sociology, morals and ethics.:Sexuality.

paragraph: For Augustine, the evil of sexual immorality was not in the sexual act itself, but rather in the emotions that typically accompany it. In "On Christian Doctrine" Augustine contrasts love, which is enjoyment on account of God, and lust, which is not on account of God. Augustine claims that, following the Fall, sexual passion has become necessary for copulation (as required to stimulate male erection), sexual passion is an evil result of the Fall, and therefore, evil must inevitably accompany sexual intercourse ("On marriage and concupiscence" 1.19). Therefore, following the Fall, even marital sex carried out merely to procreate the species inevitably perpetuates evil ("On marriage and concupiscence" 1.27; "A Treatise against Two Letters of the Pelagians" 2.27). For Augustine, proper love exercises a denial of selfish pleasure and the subjugation of corporeal desire to God. The only way to avoid evil caused by sexual intercourse is to take the "better" way ("Confessions" 8.2) and abstain from marriage ("On marriage and concupiscence" 1.31). Sex within marriage is not, however, for Augustine a sin, although necessarily producing the evil of sexual passion. Based on the same logic, Augustine also declared the pious virgins raped during the sack of Rome to be innocent because they did not intend to sin nor enjoy the act.

paragraph: Before the Fall, Augustine believed that sex was a passionless affair, "just like many a laborious work accomplished by the compliant operation of our other limbs, without any lascivious heat"; the penis would have been engorged for sexual intercourse "simply by the direction of the will, not excited by the ardour of concupiscence" ("On marriage and concupiscence" 2.29; cf. "City of God" 14.23). After the Fall, by contrast, the penis cannot be controlled by mere will, subject instead to both unwanted impotence and involuntary erections: "Sometimes the urge arises unwanted; sometimes, on the other hand, it forsakes the eager lover, and desire grows cold in the body while burning in the mind... It arouses the mind, but it does not follow through what it has begun and arouse the body also" ("City of God" 14.16).

paragraph: Augustine believed that Adam and Eve had both already chosen in their hearts to disobey God's command not to eat of the Tree of Knowledge before Eve took the fruit, ate it, and gave it to Adam. Accordingly, Augustine did not believe that Adam was any less guilty of sin. Augustine praises women and their role in society and in the Church. In his "Tractates on the Gospel of John", Augustine, commenting on the Samaritan woman from John 4:1–42, uses the woman as a figure of the Church in agreement with the New Testament teaching that the Church is the bride of Christ. "Husbands, love your wives, as Christ loved the church and gave himself up for her."

paragraph: Section::::Views and thought.:Sociology, morals and ethics.:Pedagogy.

paragraph: Augustine is considered an influential figure in the history of education. A work early in Augustine's writings is "De Magistro" (On the Teacher), which contains insights about education. His ideas changed as he found better directions or better ways of expressing his ideas. In the last years of his life Saint Augustine wrote his "Retractationes" ("Retractations"), reviewing his writings and improving specific texts. Henry Chadwick believes an accurate translation of "retractationes" may be "reconsiderations". Reconsiderations can be seen as an overarching theme of the way Saint Augustine learned. Augustine's understanding of the search for understanding, meaning, and truth as a restless journey leaves room for doubt, development, and change.

paragraph: Augustine was a strong advocate of critical thinking skills. Because written works were still rather limited during this time, spoken communication of knowledge was very important. His emphasis on the importance of community as a means of learning distinguishes his pedagogy from some others. Augustine believed that dialectic is the best means for learning and that this method should serve as a model for learning encounters between teachers and students. Saint Augustine's dialogue writings model the need for lively interactive dialogue among learners.

paragraph: He recommended adapting educational practices to fit the students' educational backgrounds:

paragraph: BULLET::::- the student who has been well-educated by knowledgeable teachers;

paragraph: BULLET::::- the student who has had no education; and

paragraph: BULLET::::- the student who has had a poor education, but believes himself to be well-educated.

paragraph: If a student has been well educated in a wide variety of subjects, the teacher must be careful not to repeat what they have already learned, but to challenge the student with material which they do not yet know thoroughly. With the student who has had no education, the teacher must be patient, willing to repeat things until the student understands, and sympathetic. Perhaps the most difficult student, however, is the one with an inferior education who believes he understands something when he does not. Augustine stressed the importance of showing this type of student the difference between "having words and having understanding" and of helping the student to remain humble with his acquisition of knowledge.

paragraph: Under the influence of Bede, Alcuin, and Rabanus Maurus, "De catechizandis rudibus" came to exercise an important role in the education of clergy at the monastic schools, especially from the eighth century onwards.

paragraph: Augustine believed that students should be given an opportunity to apply learned theories to practical experience. Yet another of Augustine's major contributions to education is his study on the styles of teaching. He claimed there are two basic styles a teacher uses when speaking to the students. The "mixed style" includes complex and sometimes showy language to help students see the beautiful artistry of the subject they are studying. The "grand style" is not quite as elegant as the mixed style, but is exciting and heartfelt, with the purpose of igniting the same passion in the students' hearts. Augustine balanced his teaching philosophy with the traditional Bible-based practice of strict discipline.

paragraph: Section::::Works.

paragraph: Augustine was one of the most prolific Latin authors in terms of surviving works, and the list of his works consists of more than one hundred separate titles. They include apologetic works against the heresies of the Arians, Donatists, Manichaeans and Pelagians; texts on Christian doctrine, notably "De Doctrina Christiana" ("On Christian Doctrine"); exegetical works such as commentaries on Genesis, the Psalms and Paul's Letter to the Romans; many sermons and letters; and the "Retractationes", a review of his earlier works which he wrote near the end of his life.

paragraph: Apart from those, Augustine is probably best known for his "Confessions", which is a personal account of his earlier life, and for "De civitate Dei" ("The City of God", consisting of 22 books), which he wrote to restore the confidence of his fellow Christians, which was badly shaken by the sack of Rome by the Visigoths in 410. His "On the Trinity", in which he developed what has become known as the 'psychological analogy' of the Trinity, is also considered to be among his masterpieces, and arguably of more doctrinal importance that the "Confessions" or the "City of God". He also wrote "On Free Choice of the Will" ("De libero arbitrio"), addressing why God gives humans free will that can be used for evil.

paragraph: Section::::Influence.

paragraph: In both his philosophical and theological reasoning, Augustine was greatly influenced by Stoicism, Platonism and Neoplatonism, particularly by the work of Plotinus, author of the "Enneads", probably through the mediation of Porphyry and Victorinus (as Pierre Hadot has argued). Although he later abandoned Neoplatonism, some ideas are still visible in his early writings. His early and influential writing on the human will, a central topic in ethics, would become a focus for later philosophers such as Schopenhauer, Kierkegaard, and Nietzsche. He was also influenced by the works of Virgil (known for his teaching on language), and Cicero (known for his teaching on argument).

paragraph: Section::::Influence.:In philosophy.

paragraph: Philosopher Bertrand Russell was impressed by Augustine's meditation on the nature of time in the "Confessions", comparing it favourably to Kant's version of the view that time is subjective. Catholic theologians generally subscribe to Augustine's belief that God exists outside of time in the "eternal present"; that time only exists within the created universe because only in space is time discernible through motion and change. His meditations on the nature of time are closely linked to his consideration of the human ability of memory. Frances Yates in her 1966 study "The Art of Memory" argues that a brief passage of the "Confessions", 10.8.12, in which Augustine writes of walking up a flight of stairs and entering the vast fields of memory clearly indicates that the ancient Romans were aware of how to use explicit spatial and architectural metaphors as a mnemonic technique for organizing large amounts of information.

paragraph: Augustine's philosophical method, especially demonstrated in his "Confessions", had continuing influence on Continental philosophy throughout the 20th century. His descriptive approach to intentionality, memory, and language as these phenomena are experienced within consciousness and time anticipated and inspired the insights of modern phenomenology and hermeneutics. Edmund Husserl writes: "The analysis of time-consciousness is an age-old crux of descriptive psychology and theory of knowledge. The first thinker to be deeply sensitive to the immense difficulties to be found here was Augustine, who laboured almost to despair over this problem."

paragraph: Martin Heidegger refers to Augustine's descriptive philosophy at several junctures in his influential work "Being and Time". Hannah Arendt began her philosophical writing with a dissertation on Augustine's concept of love, "Der Liebesbegriff bei Augustin" (1929): "The young Arendt attempted to show that the philosophical basis for "vita socialis" in Augustine can be understood as residing in neighbourly love, grounded in his understanding of the common origin of humanity."

paragraph: Jean Bethke Elshtain in "Augustine and the Limits of Politics" tried to associate Augustine with Arendt in their concept of evil: "Augustine did not see evil as glamorously demonic but rather as absence of good, something which paradoxically is really nothing. Arendt ... envisioned even the extreme evil which produced the Holocaust as merely banal [in "Eichmann in Jerusalem"]."

paragraph: Augustine's philosophical legacy continues to influence contemporary critical theory through the contributions and inheritors of these 20th-century figures. Seen from a historical perspective, there are three main perspectives on the political thought of Augustine: first, political Augustinianism; second, Augustinian political theology; and third, Augustinian political theory.

paragraph: Section::::Influence.:In theology.

paragraph: Thomas Aquinas was influenced heavily by Augustine. On the topic of original sin, Aquinas proposed a more optimistic view of man than that of Augustine in that his conception leaves to the reason, will, and passions of fallen man their natural powers even after the Fall, without "supernatural gifts". While in his pre-Pelagian writings Augustine taught that Adam's guilt as transmitted to his descendants much enfeebles, though does not destroy, the freedom of their will, Protestant reformers Martin Luther and John Calvin affirmed that Original Sin completely destroyed liberty (see total depravity).

paragraph: According to Leo Ruickbie, Augustine's arguments against magic, differentiating it from miracle, were crucial in the early Church's fight against paganism and became a central thesis in the later denunciation of witches and witchcraft. According to Professor Deepak Lal, Augustine's vision of the heavenly city has influenced the secular projects and traditions of the Enlightenment, Marxism, Freudianism and eco-fundamentalism. Post-Marxist philosophers Antonio Negri and Michael Hardt rely heavily on Augustine's thought, particularly "The City of God", in their book of political philosophy "Empire".

paragraph: Augustine has influenced many modern-day theologians and authors such as John Piper. Hannah Arendt, an influential 20th-century political theorist, wrote her doctoral dissertation in philosophy on Augustine, and continued to rely on his thought throughout her career. Ludwig Wittgenstein extensively quotes Augustine in "Philosophical Investigations" for his approach to language, both admiringly, and as a sparring partner to develop his own ideas, including an extensive opening passage from the "Confessions". Contemporary linguists have argued that Augustine has significantly influenced the thought of Ferdinand de Saussure, who did not 'invent' the modern discipline of semiotics, but rather built upon Aristotelian and Neoplatonist knowledge from the Middle Ages, via an Augustinian connection: "as for the constitution of Saussurian semiotic theory, the importance of the Augustinian thought contribution (correlated to the Stoic one) has also been recognized. Saussure did not do anything but reform an ancient theory in Europe, according to the modern conceptual exigencies."

paragraph: In his autobiographical book "Milestones", Pope Benedict XVI claims Augustine as one of the deepest influences in his thought.

paragraph: Section::::Influence.:Oratorio.

paragraph: Much of Augustine's conversion is dramatized in the oratorio "La conversione di Sant'Agostino" (1750) composed by Johann Adolph Hasse. The libretto for this oratorio, written by Duchess Maria Antonia of Bavaria, draws upon the influence of Metastasio (the finished libretto having been edited by him) and is based on an earlier five-act play "Idea perfectae conversionis dive Augustinus" written by the Jesuit priest Franz Neumayr. In the libretto Augustine's mother Monica is presented as a prominent character that is worried that Augustine might not convert to Christianity. As Dr. Andrea Palent says: Throughout the oratorio Augustine shows his willingness to turn to God, but the burden of the act of conversion weighs heavily on him. This is displayed by Hasse through extended recitative passages.

paragraph: Section::::External links.

paragraph: Section::::External links.:General.

paragraph: BULLET::::- "Complete Works of Saint Augustine (in English)" from Augustinus.it

paragraph: BULLET::::- "Complete Works of Saint Augustine (in French)" from Abbey Saint Benoît de Port-Valais

paragraph: BULLET::::- "Complete Works of Saint Augustine (in Spanish)" from Mercaba, Catholic leaders' website

paragraph: BULLET::::- "Works by Saint Augustine" from CCEL.org

paragraph: BULLET::::- Works by Augustine at Perseus Digital Library

paragraph: BULLET::::- "St. Augustine, Bishop and Confessor, Doctor of the Church", "Butler's Lives of the Saints"

paragraph: BULLET::::- Augustine of Hippo edited by James J. O'Donnell – texts, translations, introductions, commentaries, etc.

paragraph: BULLET::::- "Saint Augustine of Hippo" at the Christian Iconography website

paragraph: BULLET::::- "The Life of St. Austin, or Augustine, Doctor" from the Caxton translation of the "Golden Legend"

paragraph: BULLET::::- David Lindsay: Saint Augustine – Doctor Gratiae

paragraph: BULLET::::- St. Augustine – A Male Chauvinist? , Fr. Edmund Hill, OP. Talk given to the Robert Hugh Benson Graduate Society at Fisher House, Cambridge, on 22 November 1994.

paragraph: BULLET::::- St. Augustine Timeline – Church History Timelines

paragraph: BULLET::::- Giovanni Domenico Giulio: "Nachtgedanken des heiligen Augustinus." Trier 1843

paragraph: Section::::External links.:Bibliography.

paragraph: BULLET::::- Augustine of Hippo at EarlyChurch.org.uk – extensive bibliography and on-line articles

paragraph: BULLET::::- Bibliography on St. Augustine Started by T.J. van Bavel O.S.A., continued at the Augustinian historical Institute in Louvain, Belgium

paragraph: Section::::External links.:Works by Augustine.

paragraph: BULLET::::- St. Augustine at the Christian Classics Ethereal Library

paragraph: BULLET::::- Augustine against Secundinus in English.

paragraph: BULLET::::- Aurelius Augustinus at "IntraText Digital Library" – texts in several languages, with concordance and frequency list

paragraph: BULLET::::- Augustinus.it – Latin, Spanish and Italian texts

paragraph: BULLET::::- Sanctus Augustinus at Documenta Catholica Omnia – Latin

paragraph: BULLET::::- City of God, Confessions, Enchiridion, Doctrine audio books

paragraph: BULLET::::- Digitized manuscript created in France between 1275 and 1325 with extract of Augustine of Hippo works at SOMNI

paragraph: BULLET::::- Expositio Psalmorum beati Augustini – digitized codex created between 1150 and 1175, also known as "Enarrationes in Psalmos. 1–83", at SOMNI

paragraph: BULLET::::- Aurelii Agustini Hipponae episcopi super loannem librum – digitized codex created in 1481; his sermons about John's Gospel at SOMNI

paragraph: BULLET::::- "Sententiae ex omnibus operibus Divi Augustini decerptae" – digitized codex created in 1539; at Library of the Hungarian Academy of Sciences

paragraph: BULLET::::- Lewis E 19 In epistolam Johannis ad Parthos (Sermons on the first epistle of Saint John) at OPenn

paragraph: BULLET::::- Lewis E 21 De sermone domini in monte habito (On the sermon on the mount) and other treatises; De superbia (On pride) and other treatises; Expositio dominice orationis (Exposition on the lord's prayer) at OPenn

paragraph: BULLET::::- Lewis E 22 Enarrationes in psalmos (Expositions on the psalms); Initials (ABC); Prayer at OPenn

paragraph: BULLET::::- Lewis E 23 Sermons at OPenn

paragraph: BULLET::::- Lewis E 213 Rule of Saint Augustine; Sermon on Matthew 25:6 at OPenn

paragraph: BULLET::::- Lehigh Codex 3 Bifolium from De civitate Dei, Book 22 at OPenn

paragraph: Section::::External links.:Biography and criticism.

paragraph: BULLET::::- Order of St Augustine

paragraph: BULLET::::- Blessed Augustine of Hippo: His Place in the Orthodox Church

paragraph: BULLET::::- Augustine's World: An Introduction to His Speculative Philosophy by Donald Burt, OSA, member of the Augustinian Order, Villanova University

paragraph: BULLET::::- Tabula in librum Sancti Augustini De civitate Dei by Robert Kilwardby, digitized manuscript of 1464 at SOMNI

alias:
Saint Augustine
Saint Austin
Augustine
St. Augoustinos
St. Augustine of Hippo
Aurelius Augustinus
Aurelius Augustine
Aurelius Augustinus Hipponensis
St. Augustine
Augustinus
Saint Augustine of Hippo

description: early Christian theologian, philosopher and Church Father

enwikiquote_title: Augustine of Hippo

wikidata_label: Augustine of Hippo

wikipedia_title: Augustine of Hippo


text:
Misterer
RUST
Michael Monroe
The Voice of Finland
Johanna Kustannus
RUST
post-grunge
metal
Helsinki
Softly
YLE
The Voice of Finland
sound engineer
heavy metal
Lullacry
Carnalation
Profane Omen
Kilt
Plastic Tears
The Chant
Iiwanajulma
Misery Inc.
Killpretty
Iron Maiden
Alice in Chains
Metallica
Pantera
vision loss
Rosemary Kennedy
Misterer
RUST
Songs of Suffocation
Velcra
Consequences of Disobedience
Between Force and Fate
Hadal
Killpretty
The Art of Letting Go
Beagon
Misery Inc.
...BreedGreedBreed...
Iiwanajulma
Tuhottu tila
The Chant
Ghostlines
Plastic Tears
Nine Lives Never Dies
Kilt
Everything / Nothing
Profane Omen
Inherit The Void
Lullacry
Addiction
Game Over
Tuuliajolla
Not Born To Rock
Pokeritähti
official site
Misterer

paragraph: Mikko Herranen

paragraph: Mikko Herranen is a Finnish multi-instrumentalist, singer/songwriter, recording engineer and producer in Rock and Metal music. His current band Misterer is a Thrash Metal band from Helsinki, Finland and they are preparing songs for their upcoming debut album. Previously Herranen fronted RUST that released three albums and several singles between 2003–2010. Herranen competed in Michael Monroe's team in the reality singing competition The Voice of Finland in 2012. His debut solo album "Kylmä maailma" was released through Johanna Kustannus on 20 June 2012.

paragraph: Section::::Career.

paragraph: Section::::Career.:RUST.

paragraph: Herranen was the main composer and the singer/bass player of RUST, a post-grunge/metal band out of Helsinki, Finland. Since the formation of RUST in 2001, Herranen also produced all the band's recordings, including three full-length albums, two EP's and five singles. Their debut album Softly was released in August 2004 and it reached Top50 on the Finnish album chart. Finland's top nationwide Rock radio network YLEX chose "Softly" as the album of the week in August 2004.

paragraph: Section::::Career.:Solo.

paragraph: After reaching Top8 on The Voice of Finland Herranen signed a record deal with Johanna/Universal to release his solo album "Kylmä Maailma" ("Cold World"). He has written all the songs, sings and plays all the instruments except cello and violin on the album that he had been writing for the past four years. His twin sister has written lyrics on two tracks, and his The Voice coach Michael Monroe makes an appearance playing sax and harmonica on one of the tracks. The album was recorded and mixed at his Noise Floor studio. The album debuted at No. 6 on the Finnish album chart.

paragraph: Section::::Career.:Other projects.

paragraph: Apart from singing and playing a variety of instruments in several bands, Herranen has also established himself as a record producer and sound engineer both in studio and live concerts. He has predominantly been involved with the production of heavy metal recordings and concerts of such bands as Lullacry, Carnalation, Profane Omen, Kilt, Plastic Tears, The Chant, Iiwanajulma, Misery Inc., and Killpretty. As a lead vocalist, Herranen has fronted many cover bands playing the music of Iron Maiden, Alice in Chains, Metallica, and Pantera.

paragraph: Section::::Personal life.

paragraph: Herranen began studying piano at the age of three, drums at the age thirteen and voice in high school. At the Pop & Jazz Conservatory in Helsinki, he has been able to study, compose, produce and teach music. He is engaged to a vocal coach and singer Mari Multanen.

paragraph: Despite his vision loss, Herranen is able to read and operate computers, mixing consoles and other machinery.

paragraph: Section::::Awards.

paragraph: Mikko Herranen is a 2001 Rosemary Kennedy International Young Soloist Award Winner.

paragraph: Section::::Discography.

paragraph: Misterer

paragraph: BULLET::::- "Ignoramus" -album TCM 2019

paragraph: BULLET::::- "Backrage" -single TCM 2018

paragraph: BULLET::::- "Disconnected" -single TCM 2018

paragraph: BULLET::::- "Perkelation" -single TCM 2018

paragraph: RUST

paragraph: BULLET::::- "The Black EP" RUST/TCM 2003

paragraph: BULLET::::- "Miss You" -single TCM 2004

paragraph: BULLET::::- "Ordinary World" -single TCM 2004

paragraph: BULLET::::- "Softly" -album TCM 2004

paragraph: BULLET::::- "Addiction/Levottomat 3 Movie Soundtrack" Poko 2004

paragraph: BULLET::::- "Pray" -single Edel 2004

paragraph: BULLET::::- "Slave" -single TCM 2005

paragraph: BULLET::::- "Away" -single 92Dawn 2006

paragraph: BULLET::::- "Songs of Suffocation" -album 92Dawn 2006

paragraph: BULLET::::- "Scars" -EP 92Dawn 2007

paragraph: BULLET::::- "Dark Deep Times" -album RUST 2010

paragraph: Velcra

paragraph: BULLET::::- Consequences of Disobedience Virgin Records (EMI) 2001

paragraph: BULLET::::- Between Force and Fate EMI 2005

paragraph: BULLET::::- Hadal (drums, recording) Bonnier Amigo 2007

paragraph: Killpretty

paragraph: BULLET::::- The Art of Letting Go (producer, recording, mixing, mastering) 2006

paragraph: Beagon

paragraph: BULLET::::- Traffic (mixing) 2007

paragraph: Misery Inc.

paragraph: BULLET::::- ...BreedGreedBreed... (producing, recording) 2007

paragraph: Iiwanajulma

paragraph: BULLET::::- Tuhottu tila (producing, recording, mixing 2008

paragraph: The Chant

paragraph: BULLET::::- Ghostlines (mixing) 2008

paragraph: Plastic Tears

paragraph: BULLET::::- Nine Lives Never Dies (recording, mixing, keyboards) 2009

paragraph: Kilt

paragraph: BULLET::::- Everything / Nothing (recording, mixing, vocals) 2009

paragraph: Profane Omen

paragraph: BULLET::::- Inherit The Void (vocal production) 2009

paragraph: Lullacry

paragraph: BULLET::::- Where Angels Fear (recording, mixing, producing, vocals) 2012

paragraph: Section::::Filmography.

paragraph: BULLET::::- Addiction ("Levottomat 3") composer: Miss You (2004)

paragraph: BULLET::::- Game Over arranger: "The Bong Song – BamBamBholeRemix" (2005)

paragraph: BULLET::::- Tuuliajolla – Rockumentary film from Saimaa (2006)

paragraph: BULLET::::- Not Born To Rock – composer (6 episodes, 2007)

paragraph: BULLET::::- Pokeritähti 2007 – composer: theme music (12 episodes, 2008)

paragraph: Section::::External links.

paragraph: BULLET::::- official site

paragraph: BULLET::::- Misterer

description: Finnish musician

wikidata_label: Mikko Herranen

wikipedia_title: Mikko Herranen


text:
Turkish
Istanbul
Ottoman Empire
Aksaray
Istanbul
Ottoman Military Academy
Staff
Captain
Abdülhamid II
Senior Captain
Skopje
Alasonya Army
field army
Elassona
1897 Greco-Turkish War
Battle of Domokos
Damascus
Lieutenant Colonel
Colonel
military tribunal
17th Division
Serres
31 March Incident
Action Army
1st Division
I Corps
First Balkan War
Babaeski
9th Division
Eastern Army
Kayalı
Kırklareli Province
Vize
Çatalca
Mirliva
I Corps
Çatalca Army
18th Division
Second Balkan War
II Corps
Ahmet Izzet Pasha
advance to Adrianople
III Corps
Mehmed V
Third Army
Bergmann Offensive
Battle of Sarikamish
Enver Pasha
Order of the Medjidie
Order of the Osmanî
Ferdinand I.
Captain
Senior Captain
Lieutenant Colonel
Colonel
Mirliva
Ferik
Hasan İzzet Paşa (Arolat)

categories: Ottoman Military Academy alumni,1871 births,Pashas,1931 deaths,Ottoman Army generals,Ottoman Military College alumni,People from Istanbul,Ottoman military personnel of the Greco-Turkish War (1897),Ottoman military personnel of the Balkan Wars

paragraph: Hasan Izzet Pasha

paragraph: Hasan Izzet Pasha (Turkish: "Hasan İzzet Paşa", "Hasan İzzet Arolat", 1871; Constantinople (Istanbul) – 3 March 1931) was a general of the Ottoman Empire.

paragraph: Section::::Early life.

paragraph: Hasan Izzet born in 1871 to mother Süreyya Hanım and father Ali Muhsin Pasha in Aksaray neighborhood of Istanbul.

paragraph: He graduated from the Ottoman Military Academy ("Mekteb-i Füsûn-u Harbiyye-i Şâhâne") in 1890 and the Staff College ("Mekteb-i Erkân-ı Harbiye-i Şâhâne", present day: Harp Akademisi) on 23 March 1893 as a Staff Captain ("Erkân-ı Harp Yüzbaşısı").

paragraph: Section::::Military career.

paragraph: He was appointed to the fourth department of the General Staff by the order of Sultan Abdülhamid II on 14 April 1894. On 7 May 1895, he was promoted to the rank of Senior Captain ("Kolağası") and on 12 May 1895, he participated in the military staff excursion to Üsküp (present day: Skopje). On 29 October 1896, he was assigned the War Academy.

paragraph: Section::::Military career.:1897 Greco-Turkish War.

paragraph: On 21 April 1897, he was promoted to the rank of Major ("Binbaşı") and assigned service in the Alasonya Army ("Alasonya Ordusu"), a field army will attack Elassona area. During the 1897 Greco-Turkish War, he was assigned the 2nd Neşet Bey Division ("İkinci Neşet Bey Fırkası") and took part in the Battle of Domokos ("Dömeke Muharebesi"). On 17 July 1897 he was called bask to Istanbul and appointed in the commander of the Greek Border.

paragraph: Section::::Military career.:Interwar period.

paragraph: He was appointed to the inspector of examination of Edirne Military High School ("Edirne Askerî İdadisi") on 30 November 1897, and appointed to the teacher of tactics (Artillery, Cavalry, Infantry) of the War Academy on 21 March 1898. He had been in Damascus for the inspection and examination of the Damascus Military High School ("Şam Askerî İdadisi"). He was promoted to the rank of Lieutenant Colonel ("Kaymakam") on 2 October 1900, to the rank of Colonel ("Miralay") on 23 April 1905. He was appointed to the fourth department of the General Staff on 26 March 1906.

paragraph: He went to Romania to observe a military exercise and awarded with a 2nd class order by the Romanian government on 4 August 1907. On 25 June 1908, he was appointed to the member of the military tribunal that was established because of some important affairs. Then he was appointed to the commander of the 17th Division stationed in Siroz (Serez, present day: Serres).

paragraph: Section::::Military career.:31 March Incident.

paragraph: After the 31 March Incident, he was commissioned commander as the commander of the Provisional Division of the Action Army in 1909. On 2 July 1911, he was appointed to the commander of the 1st Division under the command of the I Corps.

paragraph: Section::::Military career.:Balkan Wars.

paragraph: During the First Balkan War, he went to Babaeski and was appointed the commander of the 9th Division by the order of the Eastern Army ("Şark Ordusu"). He took part in battles at Petra (present day: Kayalı village in the central district of Kırklareli Province) on 9–10 October 1912 and Taştabya, Vize and Çatalca. He was promoted to the rank of Mirliva on 19 December 1912. On 21 January 1913, he was appointed the commander of the I Corps (part of the left wing of the Çatalca Army) by proxy. And then he was appointed the commander of the 18th Division on 6 March 1913.

paragraph: During the Second Balkan War, he commanded the II Corps under the Çatalca Army commanded directly by Ahmet Izzet Pasha and took part in the advance to Adrianople. After the armistice, on 24 December 1913, he was appointed to the commander of the III Corps.

paragraph: Section::::Military career.:World War.

paragraph: After the 1914 mobilization of World War I, Sultan Mehmed V asked him to be the commander of the Third Army. He was the commander during Bergmann Offensive. He feared in the background of the ill and rapid changes in the Army leadership during the preparations for the Battle of Sarikamish. He also opposed Enver Pasha to attack prematurely during Battle of Sarikamish. He gave his post as commander of the Third Army on 18 December 1914.

paragraph: Section::::Medals and decorations.

paragraph: BULLET::::- Order of the Medjidie 5th classe (8 September 1894)

paragraph: BULLET::::- Order of the Osmanî 4th classe (18 September 1899)

paragraph: BULLET::::- Golden Medal of Liakat (1900)

paragraph: BULLET::::- Rumanian Order 2nd class (4 August 1907)

paragraph: BULLET::::- Order of the Medjidie 4th class (21 December 1909)

paragraph: BULLET::::- Bulgarian Order (1910) (verliehen von Ferdinand I. während seines Istanbul Besuches)

paragraph: Section::::Military ranks.

paragraph: BULLET::::- Captain ("Yüzbaşı"), 24 March 1893

paragraph: BULLET::::- Senior Captain ("Kolağası"), 7 May 1895

paragraph: BULLET::::- Major ("Binbaşı"), 21 April 1897

paragraph: BULLET::::- Lieutenant Colonel ("Kaymakam"), 2 October 1900

paragraph: BULLET::::- Colonel ("Miralay"), 23 April 1905

paragraph: BULLET::::- Mirliva, 19 December 1912

paragraph: BULLET::::- Ferik, 1 October 1915

paragraph: Section::::Bibliography.

paragraph: BULLET::::- "The Encyclopædia Britannica": Vol XXXII, 1922, by Hugh Chisholm, page 803.

paragraph: Section::::External links.

paragraph: BULLET::::- Hasan İzzet Paşa (Arolat), Turkey in the First World War.

description: Ottoman general

wikidata_label: Hasan Izzet Pasha

wikipedia_title: Hasan Izzet Pasha


text:
Dvůr Králové nad Labem
Prague
Czech
composer
Hradec Králové
France
concertmaster
Marseille
Africa
Asia
Madagascar
Otakar Šín
Jaroslav Křička
Prague Conservatory
composition
music theory
Zdeněk Lorenc
oboe d'amore
Jan Štursa
Renata Pandulová
Zdeněk Kriebl
Vladimír Stuchl
List of compositions on Musicbase.cz

categories: 20th-century classical composers,Prague Conservatory alumni,Czech male classical composers,1908 births,Czech opera composers,1981 deaths,Male composers,Czech classical composers,People from Dvůr Králové nad Labem,Male opera composers

paragraph: Jan Zdeněk Bartoš

paragraph: Jan Zdeněk Bartoš (4 June 1908, Dvůr Králové nad Labem – 1 June 1981, Prague) was a Czech composer.

paragraph: Section::::Biography.

paragraph: Bartoš started to play the violin as a pupil of Karel Hršel in Hradec Králové. In 1924, after he graduated from business school, Bartoš left for France. He played as a concertmaster of the "Messageries Maritimes" naval company in Marseille. From 1929 to 1931 he travelled with that company to Africa, Asia and Madagascar. Following his return, he studied music theory with Otakar Šín and Jaroslav Křička at the Prague Conservatory. He graduated in 1943. From 1956 he worked at the Czech Ministry of Education and taught composition and music theory at the Prague Conservatory.

paragraph: He composed two operas, an operetta, four symphonies, chamber music, cantatas, songs cycles and theatre music.

paragraph: Section::::Selected works.

paragraph: BULLET::::- Stage

paragraph: BULLET::::- "Král manéže" (Master of the Ring), Burlesque Ballet-Pantomime in 14 scenes

paragraph: BULLET::::- "Prokletý zámek" (The Cursed Mansion), Opera in 1 act (1951); libretto by Zdeněk Lorenc

paragraph: BULLET::::- Orchestra

paragraph: BULLET::::- Symphony No.1 for large orchestra, Op.65 (1952)

paragraph: BULLET::::- Symphony No.2 for (chamber) orchestra, Op.78 (1956–1957)

paragraph: BULLET::::- Symphony No.3 for string orchestra (1964–1965)

paragraph: BULLET::::- Symphony No.5

paragraph: BULLET::::- Symphony No.6 for brass quartet and string orchestra (1974)

paragraph: BULLET::::- Symphony No.7 (1977)

paragraph: BULLET::::- Concert band

paragraph: BULLET::::- "Z podkrkonošského špalíčku" (1973)

paragraph: BULLET::::- Concertante

paragraph: BULLET::::- "Introdukce a rondo" (Introduction and Rondo) for violin and orchestra, Op.13 (1937)

paragraph: BULLET::::- Concertino for bassoon and orchestra, Op.34 (1943)

paragraph: BULLET::::- "Staří přátele" (Old Friends), Concertante Suite for viola, double bass and 9 wind instruments (1964)

paragraph: BULLET::::- Symphony No.4, Concertante Symphony for oboe d'amore and string orchestra (1968)

paragraph: BULLET::::- "Concerto da camera" for viola and string orchestra (1970)

paragraph: BULLET::::- Concerto for violin and string orchestra (1972)

paragraph: BULLET::::- "Concerto per "Due Boemi"" for bass clarinet, piano and string orchestra (1975)

paragraph: BULLET::::- "Koncert pro trio" for violin, viola, cello and string orchestra (1975)

paragraph: BULLET::::- Sonata for Trombone, 12 strings and piano (1978)

paragraph: BULLET::::- "Capriccio concertant" for oboe and chamber orchestra (1979)

paragraph: BULLET::::- Chamber music

paragraph: BULLET::::- "Partita" for viola solo, Op.36 (1944)

paragraph: BULLET::::- String Quartet No.2, Op.43 (1946)

paragraph: BULLET::::- Sonatina for viola and piano, Op.46 (1947)

paragraph: BULLET::::- Duet for 2 violins, Op.60 (1951)

paragraph: BULLET::::- String Quartet No.3

paragraph: BULLET::::- String Quartet No.4

paragraph: BULLET::::- String Quartet No.5 "„Aby celý svět byl zahradou“" (Were the Whole World a Garden), Op.66 (1952)

paragraph: BULLET::::- "Elegie" for cello and piano (or organ) (1952)

paragraph: BULLET::::- Divertimento No.1 for flute, 2 oboes, 2 clarinets, 2 horns and 2 bassoons (1960)

paragraph: BULLET::::- Piano Quartet, Op.81

paragraph: BULLET::::- Trio for violin, viola and harp (1961)

paragraph: BULLET::::- "Preludia" (Preludes) for flute and piano (1963)

paragraph: BULLET::::- "Musica piccola", Suite for student violin ensemble and piano (1964)

paragraph: BULLET::::- Trio for violin, viola and cello, Op.123 (1967)

paragraph: BULLET::::- "Miniatury" (Miniatures), Instructive Pieces for cello and piano (1970)

paragraph: BULLET::::- "Adagio Elegiaco and Rondo" for horn and piano (1974)

paragraph: BULLET::::- Nonet No.2 for flute, oboe, clarinet, bassoon, horn, violin, viola, cello, double bass (1974)

paragraph: BULLET::::- Piano Trio No.2 (1974)

paragraph: BULLET::::- "Deset skladbiček" (10 Little Pieces) for 3 recorders (1976)

paragraph: BULLET::::- "Fantazie" for viola solo (1980)

paragraph: BULLET::::- "Tercettino" for oboe, clarinet and bassoon (1981)

paragraph: BULLET::::- Divertimento No.7 for 3 clarinets

paragraph: BULLET::::- String Quartet No.6 "„In miniatura“"

paragraph: BULLET::::- String Quartet No.7 "„Quator Wegimont“"

paragraph: BULLET::::- String Quartet No.8, Op.86

paragraph: BULLET::::- String Quartet No.9

paragraph: BULLET::::- String Quartet No.10

paragraph: BULLET::::- String Quartet No.11

paragraph: BULLET::::- Piano

paragraph: BULLET::::- "Dvouhlasé invence" (2-Part Inventions) for piano, Op.5

paragraph: BULLET::::- "Maličkosti" (Bagatelles) for piano (1947)

paragraph: BULLET::::- Sonata No.1 for Piano (1956)

paragraph: BULLET::::- Sonata No.2 "„Giocosa“" for piano, Op.82 (1959)

paragraph: BULLET::::- Vocal

paragraph: BULLET::::- "Meditace na Štursova "Raněného"" (Meditation on Jan Štursa's "The Wounded") for mezzo-soprano and string orchestra (or string quartet), Op.76 (1956); words by Renata Pandulová

paragraph: BULLET::::- "Dětem" (To Children), Song Cycle on Words by Zdeněk Kriebl for soprano and piano (1972)

paragraph: BULLET::::- Choral

paragraph: BULLET::::- "Píseň domova" (Song of Home) for mixed chorus (1969); words by Vladimír Stuchl

paragraph: Section::::External links.

paragraph: BULLET::::- List of compositions on Musicbase.cz

description: Czech musician

wikidata_label: Jan Zdeněk Bartoš

wikipedia_title: Jan Zdeněk Bartoš


text:
house music
Camden Palace
Amersham
Buckinghamshire
Camden Palace
Colin Faver
Mr. C
Heaven
The Hacienda
Manchester
Second Summer of Love
Remix
Ralphi Rosario
Orbital
The Shamen
Milton Keynes
Fabric Mix CD series

categories: British DJs,Living people,Year of birth missing (living people),People from Amersham

paragraph: Eddie Richards

paragraph: Eddie Richards, also known as Evil Eddie Richards and Jolly Roger, is a British DJ. He was one of the first DJs to champion house music back in the mid 1980s and one of the UK's original mix DJs residing at London's Camden Palace.

paragraph: Section::::Biography.

paragraph: Richards was born in Amersham, Buckinghamshire, England. He first came to prominence in the 1980s as a DJ at the Camden Palace in London., whom he credits the late Colin Faver for getting him a residency at the club. He became resident DJ at Clink Street (alongside Mr. C), where he played a major role in introducing house music to the UK, and he has been called Britain's "godfather of house".

paragraph: After playing at underground clubs as Clink Street and Heaven in London and The Hacienda in Manchester, Richards went on to headline the legendary Second Summer of Love parties such as Sunrise, Energy and Helter Skelter among many others. Remix and production work led to the release of club classics such as "Acid Man" in 1988, which reached number 23 in the UK singles charts, followed by other popular remixes of Ralphi Rosario, Orbital and The Shamen.

paragraph: From April 1989 to July 1990, Richards ran a local clubnight "Outer Limits" in Bletchley, near Milton Keynes. In June 1990, he also founded the DJ agency Dy-na-mix.

paragraph: Later, Richards devoted more time to music production, releasing and licensing tracks with labels in the UK, Europe & US including End Recordings, Hypervinyl, SoCo Audio, Northern Lights, LHB, & own labels Lunar Tunes, Dy-na-mix & Storm.

paragraph: Besides his long standing residency at Wiggle, a series of London underground parties, he spins regularly at Fabric in London and has been featured in the Fabric Mix CD series.

paragraph: Section::::Discography.

paragraph: BULLET::::- "Acid Man" (as Jolly Roger) (10 Records, 1989)

paragraph: BULLET::::- "Why Can't We Live Together (as Jolly Roger) (Desire Records, 1989)

paragraph: BULLET::::- "Fabric 16" (DJ Mix) (Fabric (Fabric London, 2004)

description: British DJ

wikidata_label: Eddie Richards

wikipedia_title: Eddie Richards


text:
Chicago, Illinois
Chicago, Illinois
infielder
Baltimore Orioles
Philadelphia Athletics
Kansas City Cowboys

categories: St. Paul Apostles players,St. Paul Saints (Northwestern League) players,Kansas City Blues (baseball) players,1922 deaths,Stillwater (minor league baseball) players,Philadelphia Athletics (PL) players,Minor league baseball managers,Major League Baseball infielders,Minneapolis Millers (baseball) players,Troy Washerwomen players,19th-century baseball players,1866 births,Milwaukee Brewers (minor league) players,Baltimore Orioles (NL) players,Troy Trojans (minor league) players,Kansas City Cowboys players,St. Paul Saints (Western League) players,Scranton Indians players

paragraph: John Pickett (baseball)

paragraph: John Thomas Pickett (February 20, 1866 in Chicago, Illinois - July 4, 1922 in Chicago, Illinois), was a professional baseball player who played infielder in the Major Leagues from -. He would play for the Baltimore Orioles, Philadelphia Athletics, and Kansas City Cowboys.

description: American baseball player

wikidata_label: John Pickett

wikipedia_title: John Pickett (baseball)