Augustine’s theory of original sin mainly comes from the first sin committed by Adam and Eve described in the Bible, which is also the first sin committed by human beings according to Christianity, that is, Adam and Eve were tempted by a snake to eat the forbidden fruit in the garden of Eden. From then on, ‘evil’ came into being and this ‘evil’ has been passed down with the reproduction of human beings from generation to generation. Augustine believed that when god created human beings, he gave them the free will to choose good and evil, and the final fall of human beings was because they abused their free will and chose to do evil.
God gives people free will, but does not dominate their will, thus reflects the justice of god. ‘Augustine believes that god, as the most good, is the root of all good, and that god did not create evil in the world and in man. The reason for sin is that man has abused the free will that god has given him, without dominating their will, thus reflecting the justice of god. ‘Augustine believes that god, as the most good, is the root of all good, and that god did not create evil in the world and in man. The reason for sin is that man has abused the free will granted by god and voluntarily deviated from the nature of good (god).
It was precisely because the original people had abused the free will granted by god to commit crimes that human beings had to bear the yoke of ‘original sin’ for generations to come. In Christianity, there is also the ‘original sin’ opposite to the original sin. Although both ‘original sin’ and ‘original sin’ are related to the abuse of free will, the ‘original sin’ is because of the abuse by Adam and Eve, and then human beings are guilty from birth, while ‘original sin’ is the sin committed by later generations because they cannot stand the temptation.
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Augustine also refutes the Manichean dualism, which is the doctrine that the conflict between lust and the Holy Spirit represents the conflict between the two opposing natures or principles of good and evil. In fact, the struggle between lust and the Holy Spirit does not mean the struggle between two natures caused by the two opposite principles, but the two natures caused by sin. To live in obedience to the spirit is to heal the lust of the flesh, and to live a good life in unity of mind and body. The living and true god is the best, and everyone who comes from him is good. Therefore, the Holy Spirit is a kind of good, lust is also a kind of good, and people are composed of the two, as long as they are willing to be transformed by the grace of the best god, they can live in the good ethical order.
Besides, Augustine gives a new interpretation of the nature of good and evil. He pointed out that the so-called good is the existence of the existence of things, existence itself is good. Since the existence of all things depends on the nature endowed by god, all good things are derived from god. Evil, on the other hand, means ‘departing from the essence and tending to nonexistent things, it tends to cause the interruption of existence.’ However, his ‘approaching non-existence’ is not the same as Plotinus’s ‘non-existence’, because although he denies the origin of evil from the supreme good god like Plotinus, he opposes the deterioration of reality into non-existence in the absolute sense like the latter.
As for the meaning of redemption, in terms of redemption, Augustine is arguing that Christ is divine the mediator between them, and Christ is fully redeemed as a human being. Paul said in Timothy. ‘There is one mediator between god and men, the man Christ Jesus.’ Augustine claims Christ is the mediator between god and man as a man, not as god. He said, ‘as a man, he is the mediator: as far as the Tao is concerned, he is equal to god and cannot be the mediator.’ He added: ‘there is no doubt that god has made himself a man, and in this state of man he is made possible a mediator between god and man. That is to say, Christ can elevate us to god only through his humanity and bring god down among us to achieve salvation for man.
At the same time, Augustine emphasizes that Christ must be divine in order to accomplish salvation. He said: ‘such as If he’s not a god… we’ll never be saved by this mediator.’ Augustine stressed the divinity of Christ. The evidence for the role of redemption is quite clear. In Christian theology, man has fallen since Adam Deep in the sin, the power of man alone cannot free himself from the bondage of this sin. In this case, God, through his love for man, sent his only begotten son to become man and to die on the cross.
A quote from Enchiridion again emphasizes: ‘this man, Jesus Christ, if not god at the same time Then the mediator between god and man will not be able to save us. When Adam was created, of course he was righteous. There was no need for an intermediary. But sin creates a great gulf between god and man, and there needs to be a mediator. His birth, life, and sinless death are all unique in order to reconcile us to god and to resurrect us through the body.
Augustine stresses that Jesus Christ must be fully divine and fully human for the realization of salvation for mankind, which is consistent with the orthodox theological view. Augustine’s inner trinity is right. What is the significance of this proposition? In the divinity of Christ, Augustine’s inner triad focuses on the absolute identity and equality of the trinity in essence and divinity. It’s reflected in Christology, which is to say, the basis Christ has the same divinity as the father. On the human side of Christ, Augustine says, ‘the son is the only one Being born of the virgin Mary, she was crucified and buried at the hands of Pontius Pilate, and on the third day she rose and rose again Day.’
This is in essence affirmed the human nature of the son. At the same time, Augustine’s inner trinity is very interesting. In other words, the father, the son and the holy spirit are three non-essential aspects Same digit. This is essentially the nature of the redeeming qualities of Jesus Christ (namely, divinity and humanity) in a position) provides the theoretical basis and premise.
Hildegard’s View
Hildegard tried her best to explore the female image in the theological thought, giving Eve tolerance and praising Maria’s modesty. The vision of Hildegard is filled with images of women, such as wisdom, love, church, etc. incarnated into elegant women. In one of the visions of the way, Hildegard sees a beautiful lady in a gold dress and a jewel-encrusted shawl that reflects her royal temperament. By beautiful women I mean intelligent. At the beginning of holy work, Hildegard also incarnates ‘universal love’ as a figure with a female face and a head of god.
The church is described as ‘a beautiful young girl with black hair and a red priestly robe all the way down to her feet.’ Not only wisdom, charity, church and so on appear in the image of women. Christ is also incarnated as a woman. ‘Christ is also endowed with femininity. In the way of knowledge, Christ is incarnated as an angel of tolerance and appears as a woman. She became more like a woman than a man. In Hildegard’s vision, women were seen as symbols of beauty, wisdom, purity and goodness. The praise for women is revealed in the metaphor. This is at odds with the medieval view of women as evil. She changed the theologian and the godfather’s point of view, who regard Eve as the mother of all evil. In contrast, Eve will be interpreted as a victim.
Attributing sin to Satan’s temptation, she pointed out that because Eve was weaker than Adam, the sin would have been more serious if Adam had sinned, so as to prove to be tolerant of eve. Instead of praising Mary and belittling Eve completely, as is the tradition, Hildegard forgave Eve, who was also a woman. In other words, Hildegard also suggested that Eve should not be overly blamed. She put the blame on Satan and thought that Satan’s temptation was the main reason. She also pointed out that Eve, as the vulnerable party, was less guilty than Adam when he sinned.
In terms of sexuality, medical literature and theologians generally agree that women have a stronger sex drive than men. Hildegard takes a different view. She rejects the idea that women are more amorous than men. She believes that men, as representatives of strength, have more frequent sexual desire. Theologians and ecclesiastics believe that sex in marriage is not about pleasure, but about having children. Any form of sex not intended for pregnancy is prohibited. Hildegard is fair, and while she shares the church’s traditional view, she explains that different forms of sexual expression and behavior are to be acknowledged, neither praised nor criticized. She also tried to offer a biological explanation for both sexes. The chapter on sexual orientation provides graphic, detailed and practical information.
A specific list is introduced by the four humors of the blood-rich, mucous, bile, and black bile men and women. These appeared in the twelfth century, but it may be a women’s magazine today. Although Hildegard’s explanation is not entirely scientific from a strictly scientific point of view, it does prove that Hildegard pays more attention to women.
Hildegard was an extremely rare woman who was considered to be the bearer of god’s message. Although her reputation rests largely on her seeing of Vision, Vision refers to the unusual experience of being able to feel the impossibility of things happening in the natural world on a daily basis. From the age of three, she was able to see ordinary people see the magic of the sermon in front of her eyes, and have the ability to predict the future; she has been hiding this ability for many years. As for her vision, Hildegard herself wrote, ‘When I was forty-eight years and seven months old, heaven opened and a bright blinding light descended upon my soul. It burns my heart like a flame, warm but not hot… In an instant I knew the true meaning of books (bibles, psalms).
Hildegard’s first book, called Scivias, is a three-volume collection of six, seven, and thirteen visions on the major themes of wisdom, faith, humanity, revelation, redemption, church, and sacrament. The last vision of the book concerns the judgment of the sun, which she later turned into an Ordo vir-tutum, the earliest known morality play and, by some, one of the pioneers of opera. Later, she edited two more books on vision: the Llber vitaemeritorum and De operarione Dei. The former involves the battle between virtue and evil and thirty-five different pairs of virtue and evil are proposed. The latter further discusses her theological ideas from the perspective of cosmology.
