آگوستین

In Augustine's thought, human nature is sick because of original sin, and this disease has also made humans incapable of achieving salvation and doing good deeds. Hence, it needs an external factor to be strengthened: grace. The result of Augustine's belief is that babies are guilty of physical birth in such a situation. In the meantime, Pelagius believes that Augustine's approach has results that undermine the tenets of Christian doctrinal principles. First, it deprives God of the attributes of justice and power, while the Bible considers God to be just because the Bible considers God to be Just and seeks a conception of man as a just creature. Secondly, It causes an unfair interpretation of Divine Grace that challenges other inner areas of human beings and reduces them to inefficiency. Therefore, to solve this problem, Pelagius first considers the human will to be free, and in the next step, he introduces human nature as pure and explains it with an Arian approach; he first explains grace and then confronts Augustine's interpretation of Paul. He also considers Augustine's evidence from the Bible metaphorical, thus declaring the infants free from any sin. In this study, we intend to investigate this issue descriptively and refer to original sources.

The structure of Augustine's theological system seeks to solve the problem of human salvation. From the ontological and epistemological point of view, Augustine considers elements involved in the realization of human salvation, among which the most important elements are the Holy Spirit. It seems that according to Augustine's theological system, the Holy Spirit plays a role in human salvation in three areas: a- introducing Christ to others; B- Birth of faith in the hearts of believers; C- Partial realization of the grounds for the formation of moral virtues in believers. The Holy Spirit plays a key role for human salvation in these three areas, especially in the realization of moral virtues. Although Augustine has talked and reflected a lot about the Holy Spirit and his functions in the system of existence, he did not pay attention to this position in the design of his system and did not reflect it in the formulation of human salvation, which itself causes defects. He becomes human in the realization of salvation. Therefore, the current study tries to analyze and examine the place of the Holy Spirit in the salvation system by referring directly to Augustine's works and with an analytical-descriptive approach.

Fideism has gone through ups and downs from its origin to the contemporary period. In a period, faithism is beyond the subject of reason and sometimes beyond and beyond human reason. Sometimes faith is interpreted in such a way that it is not judged by the standards of reason. In a period, faith and reason are in a close relationship and we see a two-way relationship between faith and understanding. Kant with the irrationality of religious propositions and Kierkegaard with the lack of interaction between reason and religious teachings. The practice of religion is included in the Jirga of the believers, but the faith is expressed in religious experience in a different way from the previous periods, religious experience is not knowledge-giving, but a kind of feeling, the feeling of absolute and integrated reliance on an origin and a power distinct from The world is a religious experience (Makher, Otto) separating the field of religion from the field of understanding and reasoning and placing it in the realm of feeling.

What is called language? In the history of Western philosophy, we have different answers to this question. However, according to Wittgenstein and Gadamer, these different answers are basically similar, and both criticize this basic approach. Gadamer refers to the history of Western philosophy as the history of forgetfulness of language. But he regards Augustine as an exception in this history; for Gadamer, Augustine has appreciated the central status of language and the vital relation between language and thought through his idea of the inner word. However, Wittgenstein introduces Augustine as the main agent of the basic approach of Western philosophy to language, raising his criticisms of this basic approach by objecting to Augustine's claims. In this article, I review these two different interpretations and think about the possibility of making an affinity and compromise between Gadamer's narration of Augustine's idea of the inner word and Wittgenstein's philosophy of language.

This article first explores Augustine's view of the subject of time and proves that from Augustine's point of view the nature of time is mental not objective. According to his explanation of time extension, it is indeed our mind that, given the passage of time, imagines the extension for the present. According to Augustine, the fact is that the moment that comes and destroys the previous one has no extension. Future, whether long or short, is nothing but our expectation which is attributed to time by mind. After proving the subjectivity of time, the place of time in theology and also the relationship of time with God are examined from Augustine's perspective. Given the negation of the objectivity of time, what is related to man as time is not related to God, and therefore God takes precedence over man's time.

The purpose of this study is to investigate the place of metaphysics of light in the thought of Saint Bonaventure. Bonaventure is one of the mystical philosophers of the thirteenth century who had many influences on later thinkers. How man achieves fixed and common truths is a fundamental issue that Saint Bonaventure has faced in epistemological discussions. He uses the theory of light to explain this issue. In this article, while proposing different views and approaches to Bonaventure's theory of light, an attempt has been made to examine issues related to the metaphysics of light. The results show that Saint Bonaventure uses light as an analogy to communicate with God and enjoy Him in life. A God-centered view that seeks to reconcile the philosophical search for truth with the ultimate truth of Christian revelation. Despite his influence on Aristotle's thought in the form of the physics of light, in the general synthesis of his thought, the use of Neoplatonic and Augustine's ideas and the metaphysics of light is evident. "Lux" and "lumen" are terms used by Bonaventure to describe the metaphysics of light. In his metaphysical thought, light is the most original form on which all other forms depend, and whatever it is, it is formed through the basic form of light.

Angels play a central role for Augustine in the Bible and, consequently, in the doctrine of salvation. In his works, he seeks to design a structure to explain the ontological position of angels in order to introduce them as important elements of the theology of salvation. Belief in angels as the helpers of Christ, and Christ himself as the agent of salvation, raises a fundamental question in Augustine's thought: how can the functional role of angels in the process of salvation be considered in the context of the Bible in view of Christ as the Savior of mankind. The authors believe that Augustine interprets the Bible in three stages to solve this dilemma: first, he offers a new interpretation of the theology of the Bible in order to give a different color to the incarnation, and to maintain Christ's superiority over the angels; Second, it describes the role of angels in mediating salvation in view of Christ's saving dignity, and third, it outlines a system of spiritual battle. However, studies show that he did not succeed in this goal. In this study, we aim to consider the basics of the theology of salvation according to the role of angels in Augustine's thought and how it is combined with the place of Christ's salvation, relying on works such as Genesis and commentaries on the Holy Trinity, Psalms and the City of God and his other works. Examine with interpretive-analytical method.

Plato has identified Meno’s paradox as one of the most important theoretical challenges to learning. Meno’s paradox is that research and learning about what one does not know is impossible and about what one knows is useless. To solve this paradox, Plato proposed the Theory of Recollection. According to this theory, learning is the recollection of pre-existing knowledge that the human soul has forgotten in mixing with the body. Augustine does not find the Theory of Recollection convincing. Of course, the relationship between Augustine’s position and Plato’s view that knowledge is a recollection is very vague. According to Augustine, learning is not simply the mere receipt of information, but the ability to recall what we already know. Contrary to the early days of his intellectual life, Augustine believes that the example of Socrates’ question and answer with a slave cannot show the correctness of the Theory of Recollection. Augustine’s reflections on the book of The Confessions also show that remembrance involves the a priori existence of the soul. But in the second half of his intellectual life, Augustine believes that divine light brings rational things to the mind and causes them to be known without the need for innate knowledge or the pre-existence of the soul in another world. Some commentators believe that the main reason for this approach is the difficulty of accepting the past life of the soul as the main component of the Theory of Recollection. But there is no consensus among them on the timing and quality of Augustine’s change of approach. According to Gilson, Augustine never categorically disproved the notion that the soul existed before the body, and never explicitly referred to where the soul existed before the body. According to Teske, in the second period of his intellectual life, Augustine retreated from the Theory of Recollection as he had put it in his earlier writings. From O’Daly’s point of view, nowhere in Augustine’s writings can one find an explicit comment on the past life of the soul. The research question is whether the subject of the pre-existence of the soul is the only way to understand Augustine’s position on the Theory of Recollection? In other words, is the only way to get closer to an optimal understanding of Augustine’s change of epistemological approach, to take another ontological position among other opinions? The research claims that the reading of Augustine’s philosophy of language and semiotics opens a new entrance to the theory of divine enlightenment as a novel solution to the Meno paradox. In fact, instead of ontologically, the focus of Augustine’s discussion is on the discussion of language and its ability to convey meaning, real teaching, and learning. According to this linguistic approach, nothing can be learned through words and questions and answers. Therefore, unlike Plato, he concludes that learning is not the same as recollection, but the understanding of knowledge and realities of the outside world is done with the help of the light of the inner teacher, God. Augustine called this thesis divine enlightenment. The purpose of this study is to analyze and explain this claim by emphasizing the treatise on Augustine’s “The Teacher”. In this treatise, he talks about the nature of language and its role in teaching and learning. In this treatise, he emphasizes that words are insufficient to transmit our thoughts and ideas to another, and therefore, the mind reaches the level of enlightenment and understanding of the world with the knowledge it has received from its inner teacher. As a result, enlightenment of the mind by God provides the best explanation for the Theory of Recollection

Luther was trained in a theological and philosophical attitude similar to that of Augustine and Thomas Aquinas, but  he saw their theological system as ineffective in providing an answer to the problem of forgiveness; therefore, following an answer to this religious crisis, suddenly on Paul treatises, and according to the preface to his works, states that he has discovered a new conception of the doctrine of faith and its connection with disobedience according to this verse from the treatise to the Romans: "In that justice God reveals and from faith to faith, as it is written, that the righteous will live by faith. " According to this verse, the way of salvation is to introduce faith and to interpret faith as God wants, and to forgive it as conditional on having this faith. In this account of the relationship of faith and forgiveness, Luther presents a mystical interpretation of Paul's revelation with Augustine's view, which is fundamentally controversial with Aquinas's view of faith and with Plagiuos on grace. In this research, we are going to present, with an analytical approach, an accurate account of Martin Luther’s view on the relationship between faith and forgiveness associated with grace

Thomas Aquinas, who was inspired with Aristotle’s philosophy in developing some of his views, followed his path in considering art as a kind of imitation. However, the concept of imitation for him was not a purely Aristotelian one; rather, it was also influenced by the viewpoints of some thinkers such as Augustine and Pseudo-Dionysios the Areopagite. He employed mimesis in the texture of Christian theological discussions as well as in relation to the issues related to the metaphorical language of holy texts. Therefore, the concept of mimesis in Aquinas’ view was faced with an epistemological dilemma. On the one hand, it could result in both anxiety and relaxation in addressees or perhaps, through affecting their imagination, distract them from the path of rationality. On the other hand, it seems that the language of the Holy Book, which has been written for leading its addressees to the path of intellection and religiosity, shares the same features of the language of artistic works. Different types of mimesis have been used in the Holy Book and, more importantly, the relationship between the world of being and God is explained there on the basis of the concept of mimesis or imitation. In this paper, through analyzing the views of Aquinas and his references to such philosophers as Aristotle, Augustine, and Pseudo-Dionysius the Areopagite, the authors try to provide a clear explanation of the concept of mimesis and the epistemological functions of artistic imitation in Thomism.

Original Sin instruction is one of the fundamental pillar of polusian interpretation of Christianity that besides the justification of salvation instruction, confirms the divinity of Jesus. Indeed, Sin, salvation or grace and Christ divinity have necessary and profound relation together that denial or repudiate one of them accost to problem drastic the transcendental system of polus. Hence the theologians and philosophers of Christianity like: Saint Augustinus, saint Anselm and Odo for better apprehension and understanding the sin instruction and defence against opinions of critics, besides preservation the frame of whatever Polus expressed in the Gospels book in his epistle, they proceeds to describe, commentary and philosophical justification of this problem. Through his inheritance Augustine and Anselm, by relying on human nature and Odo, is trying through the ratio of their species, attempts to give a better explanation of the original sin, but none of them seems to be able to provide a dependable justification in this regard. This article intends to analyze his opinions. Christianity, original sin, Polus, Augustinus, Anselm, Odo.

The evil has always been a hindrance to justifying the belief in the absolute Omniscient, absolute Almighty, and absolute Benevolent God. Hence, philosophers and theologians have sought to answer this question in various ways. Allameh Tabataba'i and Augustine are among philosophers who have addressed this issue differently. In the ideas propounded by each one of them, evil is considered as a punishment for sin and the result of man‘s free will . According to these two views, a connection can be established between moral evil and natural evil; thus, moral evil is the result of man‘s free will, and natural evil is the result of moral evil. In other words, natural evil is the punishment for sins and the misuse of free will. Consequently, the belief in a benevolent God can be justified. A significant point in Allameh Tabataba'i and Augustine‘s views is that their theories about the existence of moral and natural evil are justice-oriented. Given that a large part of evil is the punishment for sins; therefore, according to the divine justice, its existence is necessary, and the other part of the evil which is to develop virtues is the result of God‘s beneficence and grace. In this article, considering this point, the relationship between moral evil and natural evil is examined from the perspective of these two thinkers and a comparison is made between them.

In the area of Islamic civilization and the West, Imam Khomeini and St. Augustine are important because the thoughts and effects of both have been the source of profound developments, hence the comparison of the political ideas of these two characters is of great importance. This comparison is based on the three pillars of the "nature of politics", "the relationship between religion and politics" and "the duty of citizens", given the impact of these axes on the religious attitude of the two characters. The main purpose of this study is to compare the religious attitude of Imam Khomeini and Augustine and its effect on the thoughts of these two characters. The main question is: what influence did the religious attitude of Augustine and Imam Khomeini have on their political ideas? Based on this, the present study is a descriptive-analytic type with qualitative and comparative approach taken by the library method. Findings of the research show that different attitudes and impressions of Augustine and Imam Khomeini from religion have caused a difference in their political beliefs.  In relation to the first axis, the "nature of politics", Augustine's view of politics is a negative and pessimistic view, in which he considers politics the domination of man over man. He believed that God initially created human beings, but with the disobedience of Adam and Eve, many difficulties and problems, including politics, arose for mankind. In other words, he believed that politics was a punishment and divine punishment for mankind, which was created by the guilt of Adam and Eve. But according to Imam Khomeini, the nature of politics is considered as a desirable and guiding phenomenon. From Imam Khomeini's point of view, there is a policy of spiritual color, because politics is a way of life and has dimensions of the worldly and non-existent. Indeed, based on the spiritual attitude, Imam Khomeini considers politics to guide the society and preserve its material. Therefore, in his view, politics is not only an evil and unpleasant thing, but a sacred and spiritual matter, which is responsible for leading society to perfection.  In the second axis, "The Relationship between Religion and Politics," Augustine believed that the state and church were two separate issues. He believed in the supremacy of the church over the power of the state. In his view, the domains of the Church include the entire world and is an eternal institution, but the state is a temporary variable that will be destroyed by the divine manifestation. However, according to Imam Khomeini, there is no separation between religion and politics, and they are both complementary; politics does not need to be in line with the religious guidelines, so that it does not deviate from the right path and follow the right path. Running requires government power. Imam believed in unity and did not accept the duality of political and religious thought. According to him, religion is the same politics.  At last, this article examines the views of Augustine and Imam Khomeini on "citizen duties". In the political thought of Augustine, Christian is passive in terms of political activity.  The only duty of citizens against the rulers is obedience and prayer in the king's right; it does not matter whether these rulers are just or ruthless. For Augustine, citizens do not have the right to protest or fight and uprising against the rulers, because the ruler has received his authority from God. However, Imam Khomeini portrayed citizens as one of the pillars of governance and considered participation in political activity as one of their great religious authorities and made indifference in the affairs of the state a major sin. He considers the revolution and the uprising of the people against the tyrannical rulers from the very important duties of the citizens, which, if they are disregarded, will learn the corruption of the whole earth and human societies will be degenerated.

Death is major issues that is common to all human. A comparative study of this issue from the perspective of St, Augustine and Mulla sadra is an effective and beneficial step toward our understanding of this problem Augustine according to Christian teaching especially St Paul’s introduces death based on original sin and other sins and said the main cause of death is sin. He believes that in the creation human must benefits eternal life is didn’t commit sin. But the original sin of Adam and Eve since the conception of the human race was in their death penalty as a just took it for all human. But Mulla sadra does not accept effect of original sin, however he agree with St, Augustine the human intentional sin can kill the soul. In addition Mulla sadra regards to substantial motion theory believes that natural death is one of the existential perfection of mankind stages but those two philosophers despite of all differences, emphasize the common feature of natural death such as necessity, generality and being a favor .also they believed that volitional death means the cultivation of the soul and to eradicate the sensory instincts and disconnect the soul from the body of Salek s (spiritual traveler) will and its effect. They consider death as beginning of new life and call it a way to get to God.

True piety and perfection are intrinsic to every human being. According to the demands of the society today, there has been a series of doubts and questions about divine justice and evil issues for the people, especially the younger generation, which is a necessity by which The home is home to trust and confidence. The existence of bastards and evil in the golden leaves of the infinite book of the universe afflicts every thinker who, if you are the creator of the universe, is omnipotent, absolute, and merciful, how has he permitted the cracks and injustices to penetrate the world. . On the one hand, the atheist philosophers try to perceive the evil of this world incompatible with the mighty and benevolent God, and on the other hand, the heathens try to answer the atheists in a quest to provide logical solutions. This study examines the meaning of evil from the point of view of the martyr Motahari and Augustine. While investigating the types of evil, he examines the problem of evil from the perspective of Augustine and Motahhari, and finally analyzes and criticizes these views. However, both Augustine and Motahari use almost identical concepts such as being non-existent, relative, etc. But they are different from their vocabulary. In this research, we are going to examine scientifically the basis of evil in the world after examining the approach of Augustine and Motahhari to the problem of evil. In the end, do these evils go back to God or to mankind. And how human beings are involved in the evils of evil. And how can they be ruined by managing evils.

The logical approach to the problem of immortality in the rest of the world, many questions have involved human minds these questions in the field of philosophy have led to conflicts between the views of thinkers in this field. The philosophers of Allah have become omnipotent, benevolent, and have mercy and, on the other hand, do not need to know anything, including obedience of servants and there is nothing that can harm him, including the sin of the sinners, so why is Allah causing the sinners to suffer? Aquinas first discusses the fate of objects that will endure eternal suffering and He believes that the bodies are in eternal suffering, it is more difficult to believe that they will continue to live without any pain in their eternal bliss. Mollasadra has contradicted this and on the other hand Based on Quranic verses the Immortality is Tormentor on the other hand, based on the philosophical principles reject this view. This article describes and analyzes the views of the two thinkers of the Islamic world and Christianity on the issue of evil suffering.

Various opinions and theories have appeared about the ontological question of good and evil from the time of Aristotle to now. This issue got more sensitive from the time it was considered to be a variable against the existence of God and his attributes. Some deem the existence of evil as the main and the only reason to deny the existence of God, while others have a view contradictory to this belief. In the eyes of John Hick and Augustine, evil is an existential entity. Influenced by the Irenaean theodicy, Hick gives in a new form to the definition of evil. Hick believes that evil is the lack of good and God is not the cause of evil, and introduces evil as a negative entity within a causal specification framework. With the provision of this theory, the casual principles also achieved special importance. In the study at hand, we investigate and criticize the metaphysical question of evil and its relationship with the existence of God from the viewpoint of John Hick. To this end, first the principles of good and evil are presented and then, the important question of “the role of evil in the causal structure of creation” in Hick’s and Augustine’s perspectives is examined. The purpose of this study is to assert that the main and hidden reason for the existence of evil cannot be justified and understood and as Hick notes, we should confess that the world of being in general and evil in particular are mysterious

The purpose of this writing is to have a comparative investigation of the Divine love in the mysticism of Molavi and Augustine; comparing their views, using a descriptive and documentary method [of research], I recognized that the main part of the idea of both of them is the matter of the Divine love and there are many commonalities in their writings on the matter of the Divine love. They both believe love is the cause of creation and is extensive in the entire universe; God is the origin of love and achieving calmness, happiness and real joy is possible only through the Divine love. Nevertheless they have different ideas on the relation between the Divine love and love of others such as the spouse; Augustine left his wife for the sake of the Divine love but Molavi says the love between the spouses is a Divine grace. This difference is due to the different bases they have accepted, which is the position of marriage and sexual tendencies in Islam and Christianity, because marriage is essentially a holy issue in Islam while it is necessarily evil in Christianity.

In this paper, we have tried to study the death and its relationship with sin, in the comparative approach, from the perspective of St. Augustine and Mulla Sadra. Scrutiny these two views, Indicates that St Augustine, according to Christianity, especially the teachings of Paul, introduces death as the basis of the original sin. He even introduces sin as the cause of death. He believes that God created man in such a way that, if he did not commit sins He enjoyed eternal life without the intermediary of death. He also following Plato believes that corporeal death is Separation soul of the body and he believes this is not natural death, it is imposed by Adam and Eve's sin. But Mulla Sadra, however, agrees with Augustine in this regard that human voluntary sins can cause death of the soul and eternal death of man, But he don’t accept the effect of the original. Mulla Sadra also accepts the descentsion of man on earth but he believes the reason for this is the expedient that is the same divine caliph is on earth. In addition, Mulla Sadra believes that, Natural death is the stage of human perfection which has already started with Substantial motion.