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Augustine of Hippo

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                 Saint Augustine of Hippo
   Bishop and Doctor of the Church
   Born          in Tagaste, Algeria
   Died         August 28, 430 in Hippo
   Venerated in Roman Catholic Church
   Feast        August 28
   Attributes   child; dove; pen; shell, pierced heart
   Patronage    brewers; printers; sore eyes; theologians
                       Saints Portal

   Aurelius Augustinus, Augustine of Hippo, or Saint Augustine ( November
   13, 354 – August 28, 430) was one of the most important figures in the
   development of Western Christianity. In Roman Catholicism, he is a
   saint and pre-eminent Doctor of the Church, and the patron of the
   Augustinian religious order. Many Protestants, especially Calvinists,
   consider him to be one of the theological fountainheads of Reformation
   teaching on salvation and grace. Born in Africa as the eldest son of
   Saint Monica, he was educated and baptized in Italy. His
   works—including The Confessions, which is often called the first
   Western autobiography—are still read around the world.

Life

   Saint Augustine was born in 354 in Tagaste (present-day Souk Ahras,
   Algeria), a provincial Roman city in North Africa. He was raised and
   went to primary school in Thagaste, today SOUK-Ahras, Lower Kabylie in
   modern Algeria. At age seventeen he went to Carthage to continue his
   education in rhetoric. His mother, Monica, was a devout catholic and
   his father Patricius a pagan, but Augustine followed the controversial
   Manichaean religion, much to the despair of his mother. As a youth
   Augustine lived a hedonistic lifestyle for a time, and in Carthage, he
   developed a relationship with a young woman who would be his concubine
   for over fifteen years. During this period he had a son, Adeodatus,
   with the young woman. His education and early career was in philosophy
   and rhetoric, the art of persuasion and public speaking. He taught in
   Thagaste and Carthage, but desired to travel to Rome where he believed
   the best and brightest rhetoricians practiced. However, Augustine grew
   disappointed with the Roman schools, which he found apathetic. Once the
   time came for his students to pay their fees they simply fled.
   Manichaean friends introduced him to the prefect of the City of Rome,
   Symmachus, who had been asked to provide a professor of rhetoric for
   the imperial court at Milan.
   "St Augustine and Monica" (1846), by Ary Scheffer.
   Enlarge
   "St Augustine and Monica" (1846), by Ary Scheffer.

   The young provincial won the job and headed north to take up his
   position in late 384. At age thirty, Augustine had won the most visible
   academic chair in the Latin world, at a time when such posts gave ready
   access to political careers. However, he felt the tensions of life at
   an imperial court, lamenting one day as he rode in his carriage to
   deliver a grand speech before the emperor, that a drunken beggar he
   passed on the street had a less careworn existence than he.

   His mother Monica pressured him to become a Catholic, but it was the
   bishop of Milan, Ambrose, who had most influence over Augustine.
   Ambrose was a master of rhetoric like Augustine himself, but older and
   more experienced. Prompted in part by Ambrose's sermons, and other
   studies, including a disappointing meeting with a key exponent of
   Manichaean theology, Augustine moved away from Manichaeism; but instead
   of becoming Catholic like Ambrose and Monica, he converted to a pagan
   Neoplatonic approach to truth, saying that for a time he had a sense of
   making real progress in his quest, although he eventually lapsed into
   skepticism.

   Augustine's mother had followed him to Milan and he allowed her to
   arrange a society marriage, for which he abandoned his concubine
   (however he had to wait two years until his fiancée came of age; he
   promptly took up in the meantime with another woman). It was during
   this period Augustine of Hippo uttered his famous prayer, "Grant me
   chastity and continence, but not yet" [da mihi castitatem et
   continentiam, sed noli modo] (Conf., VIII. vii (17)).

   In the summer of 386, after having read an account of the life of Saint
   Anthony of the Desert which greatly inspired him, Augustine underwent a
   profound personal crisis and decided to convert to Christianity,
   abandon his career in rhetoric, quit his teaching position in Milan,
   give up any ideas of marriage, and devote himself entirely to serving
   God and the practices of priesthood, which included celibacy. Key to
   this conversion was the voice of an unseen child he heard at one point
   telling him in a sing-song voice to "tolle lege" ("take up and read")
   the Bible, at which point he opened the Bible at random and fell upon
   the Epistle to the Romans 13:13, which reads: "Let us walk honestly, as
   in the day; not in rioting and drunkenness, not in chambering and
   wantonness, not in strife and envying" (KJV). He would detail his
   spiritual journey in his famous Confessions, which went on to become a
   classic of both Christian theology and world literature. Ambrose
   baptized Augustine, along with his son, Adeodatus, on Easter Vigil in
   387, and soon thereafter in 388 he returned to Africa. On his way back
   to Africa his mother died, as did his son soon after, leaving him
   relatively alone in the world without family.

   Upon his return to north Africa he created a monastic foundation at
   Tagaste for himself and a group of friends. In 391 he 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 heresy, to which
   he had formerly adhered.

   In 396 he was made coadjutor bishop of Hippo (assistant with the right
   of succession on the death of the current bishop), and remained as
   bishop in Hippo until his death in 430. He left his monastery, but
   continued to lead a monastic life in the episcopal residence. He left a
   Rule (Latin, Regula) for his monastery that has led him to be
   designated the " patron saint of Regular Clergy", that is, Clergy who
   live by a monastic rule.

   Augustine died on August 28, 430, during the siege of Hippo by the
   Vandals. It is said that he died just as the Vandals were tearing down
   the city walls of Hippo. He is said to have encouraged its citizens to
   resist the attacks, primarily on the grounds that the Vandals adhered
   to the Arian heresy.

Personality

   Of all the teachers and thinkers of the early middle era, Augustine's
   personality is perhaps the best known because of the enormous volume of
   his surviving writings. He was conflicted personally; an individual of
   strong and driving passions. His early sexual dalliances, his concubine
   and his son whom he loved give an important context to the struggle he
   underwent to establish principles of consistency, justice and goodness.
   Manicheanism channelled this struggle, and to it he owed some degree of
   inner peace. Its vague, yet comfortable stoic doctrine enabled him to
   throw off the guilt he so often may have faced.

   Augustine could not be considered a "moderate" in the modern sense of
   the word. His drive was for clarity and directness in teaching.
   Evaluated by modern methods, his views are not necessarily consistent
   nor integrated; yet his writing reveals an individual of his times who
   considered the important questions of meaning in life passionately and
   with intelligence.

Influence as a theologian and thinker

   Detail of St. Augustine in a stained glass window by Louis Comfort
   Tiffany in the Lightner Museum, St. Augustine, Florida.
   Enlarge
   Detail of St. Augustine in a stained glass window by Louis Comfort
   Tiffany in the Lightner Museum, St. Augustine, Florida.

   Augustine remains a central figure, both within Christianity and in the
   history of Western thought, and is considered by modern historian
   Thomas Cahill to be the first medieval man and the last classical man.
   In both his philosophical and theological reasoning, he 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). His generally
   favorable outlook upon Neoplatonic thought contributed to the "baptism"
   of Greek thought and its entrance into the Christian and subsequently
   the European intellectual tradition. His early and influential writing
   on the human will, a central topic in ethics, would become a focus for
   later philosophers such as Schopenhauer and Nietzsche. In addition,
   Augustine was influenced by the work of both Virgil (known for his
   teaching on language) and Cicero (known for his teaching on argument).

   Augustine's concept of original sin was expounded in his works against
   the Pelagians. However, Eastern Orthodox theologians, while they
   believe all humans were damaged by the original sin of Adam and Eve,
   have key disputes with Augustine about this doctrine, and as such this
   is viewed as a key source of division between East and West.

   Augustine's writings helped formulate the theory of the just war. He
   also advocated the use of force against the Donatists, asking "Why ...
   should not the Church use force in compelling her lost sons to return,
   if the lost sons compelled others to their destruction?" (The
   Correction of the Donatists, 22–24)

   St. Thomas Aquinas took much from Augustine's theology while creating
   his own unique synthesis of Greek and Christian thought after the
   widespread rediscovery of the work of Aristotle.

   While Augustine's doctrine of divine predestination would never be
   wholly forgotten within the Roman Catholic Church, finding eloquent
   expression in the works of Bernard of Clairvaux, Reformation
   theologians such as Martin Luther and John Calvin would look back to
   him as the inspiration for their avowed capturing of the Biblical
   Gospel. Bishop John Fisher of Rochester, a chief opponent of Luther,
   articulated an Augustinian view of grace and salvation consistent with
   Church doctrine, thus encompassing both Augustine’s soteriology and his
   teaching on the authority of and obedience to the Catholic Church.
   Later, within the Catholic Church, the writings of Cornelius Jansen,
   who claimed heavy influence from Augustine, would form the basis of the
   movement known as Jansenism; some Jansenists went into schism and
   formed their own church.

   Augustine was canonized by popular recognition and recognized as a
   Doctor of the Church in 1303 by Pope Boniface VIII. His feast day is
   August 28, the day on which he is thought to have died. He is
   considered the patron saint of brewers, printers, theologians, sore
   eyes, and a number of cities and dioceses.

   The latter part of Augustine's Confessions consists of an extended
   meditation on the nature of time. 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.

   Augustine's 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, X.8.12, in which Augustine writes of walking up a flight
   of stairs and entering the vast fields of memory (see text and
   commentary)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. A few French
   philosophers have argued that this technique can be seen as the
   conceptual ancestor of the user interface paradigm of virtual reality.

   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 faiths of the Enlightenment, Marxism,
   Freudianism and Eco-fundamentalism.

Influential quotations from Augustine's writings

     * "Love the sinner and hate the sin " (Cum dilectione hominum et odio
       vitiorum) (Opera Omnia, vol II. col. 962, letter 211.), literally
       "With love for mankind and hatred of sins "
     * "Heart Speaks to heart" (Cor ad cor loquitur)
     * "Nothing conquers except truth and the victory of truth is love"
       (Victoria veritatis est caritas}
     * "To sing once is to pray twice" (Qui cantat, bis orat) literally
       "he who sings, prays twice"
     * "Lord, you have seduced me and I let myself be seduced" (quoting
       the prophet Jeremiah 20.7-9)
     * "Love, and do what you will" (Dilige et quod vis fac)(Sermon on 1
       John 7, 8)
     * "Grant me chastity and continence, but not yet" (da mihi castitatem
       et continentiam, sed noli modo) (Conf., VIII. vii (17))
     * "God,oh lord, grant me the power to overcome sin. For sin is that
       which you gave to us when you granted us free choice of will. If I
       choose wrongly, then I shall be justly punished for it. Is that not
       true my Lord of whom I indebted for my temporal existence. Thank
       you lord for granting me the power to will my self not to sin.(Free
       Choice of the Will, Book One)"
     * "Christ is the teacher within us
     * "Hear the other side"( Audi partem alteram) De Duabus Animabus, XlV
       ii
     * "Rome has spoken; the case is concluded" (Roma locuta est; causa
       finita est.) (Sermons, Book I)
     * "Take it up and Read it" (Tolle, lege) Confessions, Book VIII,
       Chapter 12
     * "There is no salvation outside the church" (Salus extra ecclesiam
       non est) (De Bapt. IV, cxvii.24)
     * "To many, total abstinence is easier than perfect moderation."
       (Multi quidem facilius se abstinent ut non utantur, quam temperent
       ut bene utantur.) (On the Good of Marriage)
     * "We make ourselves a ladder out of our vices if we trample the
       vices themselves underfoot. (iii. De Ascensione)

Natural knowledge and biblical interpretation

   Augustine took the view that the Biblical text should not be
   interpreted literally if it contradicts what we know from science and
   our God-given reason. In an important passage on his "The Literal
   Interpretation of Genesis" (early 5th century, AD), St. Augustine
   wrote:


   Augustine of Hippo

    It not infrequently happens that something about the earth, about the
   sky, about other elements of this world, about the motion and rotation
      or even the magnitude and distances of the stars, about definite
    eclipses of the sun and moon, about the passage of years and seasons,
    about the nature of animals, of fruits, of stones, and of other such
     things, may be known with the greatest certainty by reasoning or by
    experience, even by one who is not a Christian. It is too disgraceful
        and ruinous, though, and greatly to be avoided, that he [the
   non-Christian] should hear a Christian speaking so idiotically on these
   matters, and as if in accord with Christian writings, that he might say
    that he could scarcely keep from laughing when he saw how totally in
    error they are. In view of this and in keeping it in mind constantly
   while dealing with the book of Genesis, I have, insofar as I was able,
     explained in detail and set forth for consideration the meanings of
   obscure passages, taking care not to affirm rashly some one meaning to
   the prejudice of another and perhaps better explanation." (The Literal
          Interpretation of Genesis 1:19–20, Chapt. 19 [AD 408])

     With the scriptures it is a matter of treating about the faith. For
    that reason, as I have noted repeatedly, if anyone, not understanding
   the mode of divine eloquence, should find something about these matters
    [about the physical universe] in our books, or hear of the same from
    those books, of such a kind that it seems to be at variance with the
    perceptions of his own rational faculties, let him believe that these
   other things are in no way necessary to the admonitions or accounts or
      predictions of the scriptures. In short, it must be said that our
    authors knew the truth about the nature of the skies, but it was not
    the intention of the Spirit of God, who spoke through them, to teach
     men anything that would not be of use to them for their salvation."
                                 (ibid, 2:9)


   Augustine of Hippo

   A more clear distinction between "metaphorical" and "literal" in
   literary texts arose with the rise of the Scientific Revolution,
   although its source could be found in earlier writings, such as those
   of Herodotus (5th century BC). It was even considered heretical to
   interpret the Bible literally at times (cf. Origen, St. Jerome).

Creation

   In "The Literal Interpretation of Genesis" Augustine took the view that
   everything in the universe was created simultaneously by God, and not
   in seven calendar days like a plain account of Genesis would require.
   He argues 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. Augustine also doesn’t
   envisage original sin as originating structural changes in the
   universe, and even suggests that the bodies of Adam and Eve were
   already created mortal before the Fall. Apart from his specific views,
   Augustine recognizes that the interpretation of the creation story is
   difficult, and remarks that we should be willing to change our mind
   about it as new information comes up.

   In "The City of God", Augustine also defended what would be called
   today as young Earth creationism. In the specific passage, Augustine
   rejected both the immortality of the human race proposed by pagans, and
   contemporary ideas of ages (such as those of certain Greeks and
   Egyptians) that differed from the Church's sacred writings:


   Augustine of Hippo

    Let us, then, omit the conjectures of men who know not what they say,
    when they speak of the nature and origin of the human race. For some
   hold the same opinion regarding men that they hold regarding the world
   itself, that they have always been... They are deceived, too, by those
    highly mendacious documents which profess to give the history of many
   thousand years, though, reckoning by the sacred writings, we find that
    not 6000 years have yet passed." (Augustine, Of the Falseness of the
   History Which Allots Many Thousand Years to the World’s Past, The City
                    of God, Book 12: Chapt. 10 [AD 419]).


   Augustine of Hippo

Doctrine of Original Sin

   Augustine's theological views in the early middle era were
   revolutionary, perhaps none so much as his clear formulation of the
   doctrine of Original Sin that has substantially influenced Catholic
   theology.

   His idea of predestination rest on the assertion that God has foreseen,
   from time immemorial, all the choices every person who would ever live
   on Earth would make, and whether they would cooperate with Grace or
   not. The number of the people God knows would be saved are the elect,
   the number who God knows will not be saved are the reprobate. God has
   chosen the elect certainly and gratuitously, without any previous merit
   (ante merita) on their part.

   Yet Augustine also maintains firmly that it is God's will to save all
   men. God does not destroy human liberty and free choice, but preserves
   it, so that the elect would, potentially, have the full power to be
   damned and the non-elect full power to be saved.


   Augustine of Hippo

     According to Augustine, God, in his creative decree, has expressly
   excluded every order of things in which grace would deprive man of his
      liberty, every situation in which man would not have the power to
     resist sin, and thus Augustine brushes aside that predestinationism
       which has been attributed to him. Listen to him speaking to the
   Manichæans: "All can be saved if they wish"; and in his "Retractations"
         (I, x), far from correcting this assertion, he confirms it
     emphatically: "It is true, entirely true, that all men can, if they
   wish." But he always goes back to the providential preparation. In his
   sermons he says to all: "It depends on you to be elect" (In Ps. cxx, n.
   11, etc.); "Who are the elect? You, if you wish it" (In Ps. Lxxiii, n.
    5). But, you will say, according to Augustine, the lists of the elect
   and reprobate are closed. Now if the non-elect can gain heaven, if all
    the elect can be lost, why should not some pass from one list to the
     other? You forget the celebrated explanation of Augustine: When God
   made His plan, He knew infallibly, before His choice, what would be the
     response of the wills of men to His graces. If, then, the lists are
   definitive, if no one will pass from one series to the other, it is not
     because anyone cannot (on the contrary, all can), it is because God
   knew with infallible knowledge that no one would wish to. Thus I cannot
   effect that God should destine me to another series of graces than that
    which He has fixed, but, with this grace, if I do not save myself it
      will not be because I am not able, but because I do not wish to.


   Augustine of Hippo

   Augustine's theory of predestination was misunderstood by both the
   Semipelagianists and John Calvin as teaching double predestination, ie.
   that God had already explicitly decided who would be saved and who
   would be damned and predestined them to this fate, in a way that does
   not leave room for free will, personal choice and cooperation with
   Grace.

   Against the Pelagians Augustine also strongly stressed the importance
   of infant baptism. He believed that no one would be saved unless they
   have received baptism in order to be cleansed from Original Sin. He
   also maintained that unbaptized children were going to Hell, but this
   view was rejected by the Roman Catholic Church.

Augustine and lust

   Lust to Augustine was something that plagued his life. It was a sin
   independent of the will handed down by the sins of Adam. "The need of
   lust in sexual intercourse is a punishment for Adam's sin, but for
   which sex might have been divorced from pleasure." Augustine, begging
   for chastity in his early youth writes, "But I wretched, most wretched,
   in the very commencement of my early youth, had begged chastity of
   Thee, and said, "Give me chastity and continency, only not yet." . At
   sixteen Augustine moved to Carthage where again he was plagued by this
   "wretched sin":


   Augustine of Hippo

   Where there seethed all around me a cauldron of lawless loves. I loved
    not yet, yet I loved to love, and out of a deep-seated want, I hated
      myself for wanting not. I sought what I might love, in love with
     loving, and I hated safety... To love then, and to be beloved, was
    sweet to me; but more, when I obtained to enjoy the person I loved. I
       defiled, therefore, the spring of friendship with the filth of
       concupiscence, and I beclouded its brightness with the hell of
                                lustfulness.


   Augustine of Hippo

   Lust was also blind, as it even affected the barbarians who pillaged
   Rome. Augustine, while writing to the pious virgins who were raped
   during Rome's sack, spoke of chastity of mind, "Truth, another's lust
   cannot pollute thee." Chastity is "a virtue of the mind, and is not
   lost by rape, but is lost by the intention of sin, even if
   unperformed."

   In short lust was an obstacle to the virtuous life for Augustine,
   something to be avoided, and one of the most miserable sins which
   deeply impacted his life.

Augustine and the Jews

   Against certain Christian movements rejecting the use of Hebrew
   Scriptures, Augustine countered that God had chosen the Jews as a
   special people, whilst he also deemed the scattering of Jews by the
   Roman empire as a fulfillment of certain Messianic prophecies.
   Augustine wrote:

   "The Jews who slew Him, and would not believe in Him, because it
   behooved Him to die and rise again, were yet more miserably wasted by
   the Romans, and utterly rooted out from their kingdom, where aliens had
   already ruled over them, and were dispersed through the lands (so that
   indeed there is no place where they are not), and are thus by their own
   Scriptures a testimony to us that we have not forged the prophecies
   about Christ."

   Augustine also quotes part of the same prophecy that says "Slay them
   not, lest they should at last forget Thy law". Augustine argued that
   God had allowed the Jews to survive this dispersion as a warning to
   Christians, thus they were to be permitted to dwell in Christian lands.
   Augustine further argued that the Jews would be converted at the end of
   time.

Books

     * On Christian Doctrine, 397- 426
     * Confessions, 397- 398
     * The City of God, begun ca. 413, finished 426
     * On the Trinity, 400- 416
     * Enchiridion
     * Retractions: At the end of his life (ca. 426- 428) Augustine
       revisited his previous works in chronological order and suggested
       what he would have said differently in a work titled the
       Retractions, giving the reader a rare picture of the development of
       a writer and his final thoughts.
     * The Literal Meaning of Genesis
     * On Free Choice

Letters

     * On the Catechising of the Uninstructed
     * On Faith and the Creed
     * Concerning Faith of Things Not Seen
     * On the Profit of Believing
     * On the Creed: A Sermon to Catechumens
     * On Continence
     * On the Good of Marriage
     * On Holy Virginity
     * On the Good of Widowhood
     * On Lying
     * To Consentius: Against Lying
     * On the Work of Monks
     * On Patience
     * On Care to be Had For the Dead
     * On the Morals of the Catholic Church
     * On the Morals of the Manichaeans
     * On Two Souls, Against the Manichaeans
     * Acts or Disputation Against Fortunatus the Manichaean
     * Against the Epistle of Manichaeus Called Fundamental
     * Reply to Faustus the Manichaean
     * Concerning the Nature of Good, Against the Manichaeans
     * On Baptism, Against the Donatists

     * Answer to Letters of Petilian, Bishop of Cirta
     * The Correction of the Donatists
     * Merits and Remission of Sin, and Infant Baptism
     * On the Spirit and the Letter
     * On Nature and Grace
     * On Man's Perfection in Righteousness
     * On the Proceedings of Pelagius
     * On the Grace of Christ, and on Original Sin
     * On Marriage and Concupiscence
     * On the Soul and its Origin
     * Against Two Letters of the Pelagians
     * On Grace and Free Will
     * On Rebuke and Grace
     * The Predestination of the Saints/Gift of Perseverance
     * Our Lord's Sermon on the Mount
     * The Harmony of the Gospels
     * Sermons on Selected Lessons of the New Testament
     * Tractates on the Gospel of John
     * Homilies on the First Epistle of John
     * Soliloquies
     * The Enarrations, or Expositions, on the Psalms
     * On the Immortality of the Soul

In the arts

     * Christian rock band Petra dedicated a song to St. Augustine called
       "St. Augustine Pears". It's based on one of Augustine's writings in
       his book "Confessions" where he tells of how he stole some
       neighbour's pears without being hungry, and how that petty theft
       haunted him through his life.
     * Jon Foreman, lead singer and song writer of the alternative rock
       band Switchfoot wrote a song called "Something More (Augustine's
       Confession)", based after the life and book, "Confessions", of
       Augustine.
     * For his 1993 album " Ten Summoner's Tales", Sting wrote a song
       entitled "Saint Augustine in Hell", although Augustine himself is
       not in fact mentioned in the lyrics.
     * Bob Dylan, for his 1967 album John Wesley Harding penned a song
       entitled "I Dreamed I Saw St. Augustine". The song's opening lines
       ("I dreamed I saw Saint Augustine / Alive as you or me") are likely
       based on the opening lines of " I Dreamed I Saw Joe Hill Last
       Night", a song crafted in 1936 by Earl Robinson detailing the death
       of the famous American labor-activist who, himself, was an
       influential songwriter.
     * Roberto Rossellini directed the film "Agostino d'Ippona" (Augustine
       of Hippo) for Italy's RAI-TV in 1972.
     * Indie Rock band, Band of Horses, wrote a song entitled "St.
       Augustine," that was included on their 2006 CD "Everything All the
       Time."

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