Pristine Grace

The Augustinian Captivity of the Reformed Church
by Nicholas Laurienzo
The Augustinian Captivity of the Reformed Church

     It is always interesting when I converse with reformed protestants that live in my community. Although they would say they disagree with most teachings of the Roman Catholic Church, they hold up and lend credence to Augustine of Hippo as if he was some great Protestant reformer. How naive they have become! Have they even considered what Augustine believed to be true? Have they ever done any research? When I state to them that Augustine never believed or taught the Pauline doctrine of Justification by Grace Alone, through Faith Alone, in the Imputed merits of Christ Alone, they recoil and tell me, “My reverend pastor never said what you are saying” They also tell me that “R.C. Sproul, J.I. Packer, and many other reformed scholars speak very highly of Augustine”

     These types of statements from the Laos are proof that they have been misled and deceived from those (Clergy) they have been conditioned (from baby sprinkling or Baptism and indoctrination in their church) to trust and follow. This new wave of Protestant cult obedience to their Clergy makes Roman prelates proud of them, for they are no different than their whore mother church.

     In Fact these men (Sproul, Packer and others) teach their naive parishioners that Augustine was a champion of the Gospel of Grace. That my dear brothers and sisters in Christ is pure deception and fraud. The only thing similar in Augustinian soteriology and Pauline soteriology is the usage of like words, however with different understanding and definitions.

     Since Vatican II, Rome utilized a different approach to reconcile their separated (heretical) brethren. Instead of crusades, torture, and the full blown inquisition (conversion by brutal force) that lasted for four or more centuries, they have used a more subtle approach. They have infiltrated most protestant seminaries with their poisonousness leaven. That leaven being the common shared unity of Augustinian theology. That ploy was effective.

     R.C. Sproul is probably the most famous (visible) of reformed theologians that touts Augustine and even Aquinas. The Lutherans are not any better either. Sproul in my opinion is a modern day reformed Balaam equal to his counterpart the Evangelical Balaam Billy Graham.

     Jesus said “beware of wolves in sheep's clothing." Nowadays you see all kinds of non- Catholic ministers and parishioners abandoning their Protestant heritage and joining their mother Roman Church. However why should they not? They have been taught Catholic soteriology and theology in their church. They are in essence Evangelical Catholics. So making the transition into the Catholic Church is not a difficult change at all for them. Eventually all who defend Rome will be in perfect unity with their mother again. It's just a matter of time. Why? Because they HATE THE TRUE GOSPEL OF CHRIST. They prefer liturgy (works, ceremonies, and pious performances). Lights, candles, bells, Eucharists, golden cups, holy water, holy seasons, (Advent- Lent to name a few) Sabbaths, alters, robes, stained glass windows, icons, and of course the non biblical clergy. This is pure carnal and sensual will worship at it's best.

     Below is an interesting read to show some of Augustine's blatantly false and heretical teachings.
Here is the link: http://www.americancatholictruthsoci...necatholic.htm

Was St. Augustine Catholic?


"I should not believe the Gospel except as moved by the authority of the Catholic Church."
(Against the Epistle of Manichaeus Called Fundamental, 5,6)

     What happened to believing in the Gospel as moved by the Holy Spirit?

Catholic Understanding of the Eucharist

"That Bread which you see on the altar, having been sanctified by the word of God IS THE BODY OF CHRIST. That chalice, or rather, what is in that chalice, having been sanctified by the word of God, IS THE BLOOD OF CHRIST. Through that bread and wine the Lord Christ willed to commend HIS BODY AND BLOOD, WHICH HE POURED OUT FOR US UNTO THE FORGIVENESS OF SINS." (St. Augustine, Sermons 227)

     Pure animism, idolatry,pseudo cannibalism, and to literally drink blood?? You can see full blown sacramental ism even at that point in history. To bad most reformers did not purge that out also. The Augustinian influence was to great for them at that time. God did not intend for the reformation to be completed by a few individuals, but rather continued to enlighten His elect people throughout the subsequent centuries to complete the task and restore the pure pristine Pauline Gospel of Justification by Grace Alone.

"The Lord Jesus wanted those whose eyes were held lest they should recognize him, to recognize Him in the breaking of the bread [Luke 24:16,30-35]. The faithful know what I am saying. They know Christ in the breaking of the bread. For not all bread, but only that which receives the blessing of Christ, BECOMES CHRIST'S BODY." (St. Augustine, Sermons 234:2)

     A piece of bread still looks like a piece of bread no matter what priest craft is performed on an alter. We recognize Christ through the gift of faith alone.

"What you see is the bread and the chalice; that is what your own eyes report to you. But what your faith obliges you to accept is that THE BREAD IS THE BODY OF CHRIST AND THE CHALICE [WINE] THE BLOOD OF CHRIST." (St. Augustine, Sermons 272)

     So faith now transforms the literal bread and wine into the body and blood of Christ. Pure occult superstition and mysticism.

"How this ['And he was carried in his own hands'] should be understood literally of David, we cannot discover; but we can discover how it is meant of Christ. FOR CHRIST WAS CARRIED IN HIS OWN HANDS, WHEN, REFERRING TO HIS OWN BODY, HE SAID: 'THIS IS MY BODY.' FOR HE CARRIED THAT BODY IN HIS HANDS." (St. Augustine, Psalms 33:1:10)

The Priest and the Mass
"Christ is both the Priest, OFFERING Himself, and Himself the Victim.

     Augustine should have stopped there. But he continues only to drown in mysticism below.

He willed that the SACRAMENTAL SIGN of this should be the daily Sacrifice of the Church, who, since the Church is His body and He the Head, learns to OFFER herself through Him." (St. Augustine, City of God 10:20)

"By those sacrifices of the Old Law, this one Sacrifice is signified, in which there is a true remission of sins; but not only is no one forbidden to take as food the Blood of this Sacrifice, rather, all who wish to possess life are exhorted to drink thereof." (St. Augustine, Questions on the Heptateuch 3:57)

"...I turn to Christ, because it is He whom I seek here; and I discover how the earth is adored without impiety, how without impiety the footstool of His feet is adored. For He received earth from earth; because flesh is from the earth, and He took flesh from the flesh of Mary. He walked here in the same flesh, AND GAVE US THE SAME FLESH TO BE EATEN UNTO SALVATION. BUT NO ONE EATS THAT FLESH UNLESS FIRST HE ADORES IT; and thus it is discovered how such a footstool of the Lord's feet is adored; AND NOT ONLY DO WE NOT SIN BY ADORING, WE DO SIN BY NOT ADORING." (St. Augustine, Psalms 98:9)

     Augustine pulls no punches here. The same literal flesh Christ took from Mary is the same literal flesh that is to eaten.

The Mass, The Eucharist and Purgatory:

"But by the prayers of the Holy Church, and by the SALVIFIC SACRIFICE, and by the alms which are given for their spirits, there is no doubt that the dead are aided that the Lord might deal more mercifully with them than their sins would deserve. FOR THE WHOLE CHURCH OBSERVES THIS PRACTICE WHICH WAS HANDED DOWN BY THE FATHERS

     See the problem? If Augustine would have followed the Apostles teachings rather than the heretical fathers, he would not have made such a statement.

that it prays for those who have died in the communion of the Body and Blood of Christ, when they are commemorated in their own place in the Sacrifice itself [part of the Mass mentions the Saints who have "gone before us"]; and the Sacrifice is OFFERED also in memory of them, on their behalf. If, the works of mercy are celebrated for the sake of those who are being remembered, who would hesitate to recommend them, on whose behalf prayers to God are not offered in vain? It is not at all to be doubted that such prayers are of profit to the dead; but for such of them as lived before their death in a way that makes it possible for these things to be useful to them after death." (St. Augustine, Sermons 172:2)

     From Augustine's understanding of Grace, some who lived a meritorious life have a chance in that prayers for them may aid their cause only with the help of the sacrifice of the mass. Christ's one time historical death and resurrection was not finished and complete. Christ must continuously suffer on the alters of Rome. And as I said before, there are those who defend this man Augustine.

"There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. It is wrong to pray for a martyr, to whose prayers we ought ourselves be commended" (Sermons 159:1 [A.D. 411]).

"Temporal punishments are suffered by some in this life only, by some after death, by 'some both here and hereafter, but all of them before that last and strictest judgment. But not all who suffer temporal punishments after death will come to eternal punishments, which are to follow after that judgment" (The City of God 21:13 [A.D. 419]).

According to Augustine's understanding, there can be those who were not bad enough to come to eternal punishments, and not good enough to enter heaven. Prayers for these dead individuals may help their cause and relieve their suffering. Once their sins are cleansed, they can be with God. Where is the Gospel in all of this?

"The prayer either of the Church herself or of pious individuals is heard on behalf of certain of the dead, but it is heard for those who, having been regenerated in Christ, did not for the rest of their life in the body do such wickedness that they might be judged unworthy of such mercy [as prayer], nor who yet lived so well that it might be supposed they have no need of such mercy [as prayer]" (ibid., 21:24:2).

     Again more of the same. Is this the effects of the Gospel? Augustine has no clue what the Gospel is. Even today there are those on this forum who have defended prayers for the dead. They too have no clue to what the Gospel is all about.

"That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain PURGATORIAL FIRE" (Handbook on Faith, Hope, and Charity 18:69 [A.D. 421]).

     The Apostles of Christ have never taught this nonsense, nor is there a shred of evidence in the whole of the inspired scriptures.

"The time which interposes between the death of a man and the final resurrection holds souls in hidden retreats, accordingly as each is deserving of rest or of hardship, in view of what it merited when it was living in the flesh. Nor can it be denied that the souls of the dead find relief through the piety of their friends and relatives who are still alive, when the Sacrifice of the Mediator [Mass] is offered for them, or when alms are given in the Church. But these things are of profit to those who, when they were alive, merited that they might afterward be able to be helped by these things. There is a certain manner of living, neither so good that there is no need of these helps after death, nor yet so wicked that these helps are of no avail after death" (ibid., 29:109).

     The key to understanding Augustine is understanding his use of the word MERIT. Augustine did not hold to the Pelagian view of MERIT in which a soul unaided by Grace can earn justification and righteousness., but rather taught that a soul that cooperates with Grace can in fact MERIT eternal life if he performs adequately enough. The soul with the assist of Grace can perform enough good works and penance to achieve and satisfy the righteousness God requires for Justification.

Augustine on Mary:

Mary, a disciple of Christ

"But look here, my brothers and sisters, concentrate more, I beg you, on what follows, concentrate more on what Christ the Lord said as he stretched out his hand over his disciples: This is my mother and these are my brothers; and whoever does the will of my Father who sent me, that person is a brother to me and a sister and a mother (Mt 12:49-50). Didn't the Virgin Mary do the will of the Father? I mean, she believed by faith, she conceived by faith, she was chosen to be the one from whom salvation in the very midst of the human race would be born for us, she was created by Christ before Christ was created in her. Yes, of course, holy Mary did the will of the Father. And therefore it means more for Mary to have been a disciple of Christ than to have been the mother of Christ. It means more for her, an altogether greater blessing, to have been Christ's disciple than to have been Christ's mother. That is why Mary was blessed, because even before she gave him birth, she bore her teacher in her womb.

Just see if it isn't as I say. While the Lord was passing by, performing divine miracles, with the crowds following him, a woman said: Fortunate is the womb that bore you. And how did the Lord answer, to show that good fortune is not really to be sought in mere family ties? Rather blessed are those who hear the word of God and keep it (Lk 11:27-28). So that is why Mary, too, is blessed, because she heard the word of God and kept it. She kept truth safe in her mind even better than she kept flesh safe in her womb. Christ is truth, Christ is flesh; Christ as truth was in Mary's mind, Christ as flesh in Mary's womb; that which is in the mind is greater than what is carried in the womb.

Mary is holy, Mary is blessed, but the Church is something better than the Virgin Mary. Why? Because Mary is part of the Church, a holy member, a quite exceptional member, the supremely wonderful member, but still a member of the whole body. That being so, it follows that the body is something greater than the member. The Lord is the head, and the whole Christ is head and body. How shall I put it? We have a divine head, we have God as our head." (Sermon 72/A, 7 source:
"It was not the visible sun, but its invisible Creator who consecrated this day for us, when the Virgin Mother, fertile of womb and integral in her virginity, brought him forth, made visible for us, by whom, when he was invisible, she too was created. A Virgin conceiving, a Virgin bearing, a Virgin pregnant, a Virgin bringing forth, a Virgin perpetual. Why do you wonder at this, O man?" (Sermons 186:1 [A.D. 411] source:

Reference to Ever Virgin Compared/Contrasted to Eve

The hoped-for day of the blessed and venerable Mary ever a Virgin has now come; therefore let our earth rejoice with great gladness, illuminated by the birth of so great a Virgin. For she is the flower of the field from which came forth the priceless lily of the valley; by her child-bearing the nature inherited from our first parents is changed, their fault wiped out. In her that sentence passed on Eve was remitted which said, "In sorrow shall you bring forth children," for Mary brought forth the Lord in joy.

Eve sorrowed, but Mary exulted; Eve carried weeping in her womb, but Mary carried joy, for Eve brought forth a sinner, but Mary innocence itself. The mother of our race brought punishment into the world, but the Mother of our Lord brought salvation into the world. Eve was the source of sin, Mary the source of merit. Eve by killing was a hindrance, Mary by giving life was a help. Eve wounded, Mary healed. Obedience takes the place of disobedience, faith makes up for faithlessness.

Mary may now play on her instruments, the Mother strike the cymbals with swift fingers. The joyful choruses may sound out and songs alternate with sweet harmonies. Hear, then, how she sings, she who leads our chorus. For she say, "My soul magnifies the Lord, and my spirit rejoices in God my Savior; because He has regarded the lowliness of His handmaid; for, behold, henceforth all generations shall call me blessed; because He who is mighty has done great things for me." And so the miraculous new birth takes away the cause of our increasing burden of sin, and Mary's song puts an end to the weeping of Eve.*

(From the Second Nocturn of Matins of the feast of the Nativity of the Blessed Virgin Mary)*

     The way in which Augustine exalts Mary the mother of Jesus is very mild in comparison to what Mariology has evolved into by the Roman Church today. However the very seeds of adoration and devotion to Mary are clearly seen in the above writings of Augustine. Some Reformed churches today are now involved in mild forms of devotion to Mary. My next door neighbor who moved last year, is a retired LCMS pastor. Him and I on occasion over the past years have had many theological discussions. His church had mild and subtle forms of Mary worship. When he told me that I was floored!

Augustine on Apostolic Succession

"There are many other things which most properly can keep me in [the Catholic Church's] bosom. The unanimity of peoples and nations keeps me here. Her authority, inaugurated in miracles, nourished by hope, augmented by love, and confirmed by her age, keeps me here. The succession of priests, from the very see of the Apostle Peter, to whom the Lord, after his resurrection, gave the charge of feeding his sheep [John 21:15-17], up to the present episcopate, keeps me here. And last, the very name Catholic, which, not without reason, belongs to this Church alone, in the face of so many heretics, so much so that, although all heretics want to be called 'Catholic,' when a stranger inquires where the Catholic Church meets, none of the heretics would dare to point out his own basilica or house" (Against the Letter of Mani Called 'The Foundation' 4:5 [A.D. 397]).

     The above describes the development of Rome into a cult status. Augustine claimed that this Roman church alone is the only true church of God. One characteristic in defining a cult, is that a group would claim that they and they alone are the only true church.

"If the very order of episcopal succession is to be considered, how much more surely, truly, and safely do we number them [the bishops of Rome] from Peter himself, to whom, as to one representing the whole Church, the Lord said, 'Upon this rock I will build my Church, and the gates of hell shall not conquer it.' Peter was succeeded by Linus, Linus by Clement . . . In this order of succession a Donatist bishop is not to be found" (Letters 53:1:2 [A.D. 412]).

     Augustine's usage of Peter as the rock is just another proof in the exaltation of the man centered religion Augustine promulgated. Later I will present my paper on who the “ROCK” is.

Augustine on Baptismal Regeneration

"It is this one Spirit who makes it possible for an infant to be regenerated ... when that infant is brought to baptism; and it is through this one Spirit that the infant so presented is reborn. For it is not written, `Unless a man be born again by the will of his parents' or `by the faith of those presenting him or ministering to him,' but, `Unless a man be born again of water and the Holy Spirit.' The water, therefore, manifesting exteriorly the sacrament of grace, and the Spirit effecting interiorly the benefit of grace, both regenerate in one Christ that man who was generated in Adam" (Letters 98:2 [A.D. 412]).

"Baptism washes away all, absolutely all, our sins, whether of deed, word, or thought, whether sins original or added, whether knowingly or unknowingly contracted" (Against Two Letters of the Pelagians 3:3:5 [A.D. 420]).

     According to Augustine, the literal water of the baptismal font as so performed in the liturgy of baptism by the priest (minister) so enjoins the Holy Spirit to effect regeneration. According to Augustine in many other of his writings, this regeneration (born again) is not a guarantee of a complete salvation, but rather a gracious assistance, a renewed ability to cooperate with the Holy Spirit (grace), in meriting justification and salvation.

Augustine on the necessity of Baptism for Salvation

"There are three ways in which sins are forgiven: in baptism, in prayer, and in the greater humility of penance; yet God does not forgive sins except to the baptized" (Sermons to Catechumens, on the Creed 7:15 [A.D. 395]).

     Clearly a denial of the Gospel! There is only ONE way in which sins are forgiven. By the life, death, burial, and resurrection of our Lord Jesus Christ alone! Water, prayers, and penance, are works. “If it be of works then it is no longer of Grace”

"[According to] Apostolic Tradition ... the Churches of Christ hold inherently that without baptism and participation at the table of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and life eternal. This is the witness of Scripture too" (Forgiveness and the Just Deserts of Sin, and the Baptism of Infants 1:24:34 [A.D. 412]).

     More of the same heresy. Can you now see why the world plunged into the Dark Ages, then Medieval Ages? The souls of men have been subjected to the bondages of the Papal Church and it's clergy as necessary functions (works) to secure their salvation.

     However, Augustine allowed for exceptions, what he called baptism of desire or blood (martyrdom).

"That the place of baptism is sometimes supplied by suffering is supported by a substantial argument which the same blessed Cyprian draws from the circumstance of the thief, to whom, although not baptized, it was said, `Today you shall be with me in paradise' [Luke 23:43]. Considering this over and over again, I find that not only suffering for the name of Christ can supply for that which is lacking by way of baptism, but even faith and conversion of heart [i.e., baptism of desire] if, perhaps, because of the circumstances of the time, recourse cannot be had to the celebration of the mystery of baptism" (ibid., 4:22:29).

     How gracious of Augustine to have given mankind an exception to the rule. But his exception is somewhat confounded, for it places the ground and merit of satisfaction within mans desire. Still this is man centered and not Christ centered.

Augustine on the Communion of Saints and Intercession

"A Christian people celebrates together in religious solemnity the memorials of the martyrs, both to encourage their being imitated and so that it can share in their merits and be aided by their prayers" (Against Faustus the Manichean [A.D. 400]).

     There is that Merit language again. The faithful can use the merits (works) of another (the dead) to help increase their Justification. And vice versa, the living can pray for the dead to help them get out of Purgatory quicker.

"At the Lord's table we do not commemorate martyrs in the same way that we do others who rest in peace so as to pray for them, but rather that they may pray for us that we may follow in their footsteps" (Homilies on John 84 [A.D. 416]).

"For even now miracles are wrought in the name of Christ, whether by his sacraments or by the prayers or relics of his saints ... The miracle which was wrought at Milan when I was there ... [and when people] had gathered to the bodies of the martyrs Protasius and Gervasius, which had long lain concealed and unknown but where now made known to the bishop Ambrose in a dream and discovered by him" (City of God 22:8 [A.D. 419]).

     Pure superstition and occultism! Miracles wrought by relics? When I was a very young boy, born and raised in the Catholic Church, I possessed four very small boxes 1”x1” containing pieces of “wood” “bones” “clothes” and “hair” from so-called dead saints. These relics, along with the scapular, and the St. Christopher medal I wore daily, were to protect and ward off evil spirits in my life. I thank God daily for delivering from the occult Augustinian Roman Church.

Augustine on Purgatory and Praying for the Departed

"That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain purgatorial fire" (Handbook on Faith, Hope, and Charity 18:69 [A.D. 421]).

"We read in the books of the Maccabees [2 Macc. 12:43] that sacrifice was offered for the dead. But even if it were found nowhere in the Old Testament writings, the authority of the Catholic Church which is clear on this point is of no small weight, where in the prayers of the priest poured forth to the Lord God at his altar the commendation of the dead has its place" (The Care to be Had for the Dead 1:3 [A.D. 421]).

     The above two quotes should leave no doubt in the mind of a true believer in Christ that Augustine had no clue at all of what the Gospel is. And yet many even to this day exalt Augustine as a champion of the Gospel. Only Papists and Papal sympathizers defend Augustine.

Augustine on the Sacrament of Penance

"When you shall have been baptized, keep to a good life in the commandments of God so that you may preserve your baptism to the very end. I do not tell you that you will live here without sin, but they are venial sins which this life is never without. Baptism was instituted for all sins. For light sins, without which we cannot live, prayer was instituted. ... But do not commit those sins on account of which you would have to be separated from the body of Christ. Perish the thought! For those whom you see doing penance have committed crimes, either adultery or some other enormities. That is why they are doing penance. If their sins were light, daily prayer would suffice to blot them out ... In the Church, therefore, there are three ways in which sins are forgiven: in baptisms, in prayer, and in the greater humility of penance" (Sermon to Catechumens on the Creed 7:15, 8:16 [A.D. 395]).

"I realize what the incontinent can say: ... that if a man, accusing his wife of adultery, kills her, this sin, since it is finished and does not perdure in him [i.e., since he does not keep committing it], if it is committed by a catechumen, is absolved in baptism, and if it is done by one who is baptized, it is healed by penance and reconciliation" (Adulterous Marriages 2:16:16 [A.D. 419]).

     Mankind (baptized that is) can by performing works of penance have their sins forgiven. Again another illustration of a man centered salvation. No imputed righteousness at all in Augustine's scheme.

Augustine on the deuterocanonicals or Apocrypha

"The whole canon of the Scriptures, however, in which we say that consideration is to be applied, is contained in these books: the five of Moses . . . and one book of Joshua [Son of] Nave, one of Judges; one little book which is called Ruth ... then the four of Kingdoms, and the two of Paralipomenon ... [T]here are also others too, of a different order ... such as Job and Tobit and Esther and Judith and the two books of Maccabees, and the two of Esdras ... Then there are the Prophets, in which there is one book of the Psalms of David, and three of Solomon ... But as to those two books, one of which is entitled Wisdom and the other of which is entitled Ecclesiasticus and which are called `of Solomon' because of a certain similarity to his books, it is held most certainly that they were written by Jesus Sirach. They must, however, be accounted among the prophetic books, because of the authority which is deservedly accredited to them" (Christian Instruction 2:8:13 [A.D. 397]).

     Pagans will stop at nothing to justify their Pagan, mystical, and superstitious practices.

Augustine on The Rock / Papacy of St. Peter

“Number the bishops from the see of Peter itself. And in that order of Fathers see who succeeded whom, That is the rock against which the gates of hell do not prevail.” * Psalmus contra partem Donati, 18 (A.D. 393),GCC 51

“Let us not listen to those who deny that the Church of God is able to forgive all sins. They are wretched indeed, because they do not recognize in Peter the rock and they refuse to believe that the keys of heaven, lost from their own hands, have been given to the Church.”*
Christian Combat, 31:33(A.D. 397), in JUR,3:51

“For if the lineal succession of bishops is to be taken into account, with how much more certainty and benefit to the Church do we reckon back till we reach Peter himself, to whom, as bearing in a figure the whole Church, the Lord said: ‘Upon this rock will I build my Church, and the gates of hell shall not prevail against it !’ The successor of Peter was Linus, and his successors in unbroken continuity were these: -- Clement, Anacletus, Evaristus, Alexander, Sixtus, Telesphorus, Iginus, Anicetus, Pius, Soter, Eleutherius, Victor, Zephirinus, Calixtus, Urbanus, Pontianus, Antherus, Fabianus, Cornelius, Lucius, Stephanus, Xystus, Dionysius, Felix, Eutychianus, Gaius, Marcellinus, Marcellus, Eusebius, Miltiades, Sylvester, Marcus, Julius, Liberius, Damasus, and Siricius, whose successor is the present Bishop Anastasius. In this order of succession no Donatist bishop is found. But, reversing the natural course of things, the Donatists sent to Rome from Africa an ordained bishop, who, putting himself at the head of a few Africans in the great metropolis, gave some notoriety to the name of ‘mountain men,’ or Cutzupits, by which they were known.”*
To Generosus, Epistle 53:2(A.D. 400), in NPNF1,I:298

“When, therefore, He had said to His disciples, ‘Will ye also go away?” Peter, that Rock, answered with the voice of all, “Lord, to whom shall we go? Thou hast the words of eternal life.’ “
Homilies on John, Tract 11:5(A.D. 417), in NPNF1,VII:76

“And the Lord, to him to whom a little before He had said, ‘Blessed thou art, and upon this Rock I will build my Church,’ saith, ‘Go back behind, Satan, an offence thou art to Me.’ Why therefore ‘Satan’ is he, that a little before was ‘blessed,’ and a ‘Rock’ ?”
In Psalms, 56[55]:14[PL 36, 656] (A.D. 418),in NPNF1,VIII:223

“Peter, who had confessed Him as the Son of God, and in that confession had been called the rock upon which the Church should be built.”
In Psalms, 69:4[PL 36, 869] (A.D. 418), in Butler, 251

“And if a Jew asks us why we do that, we sound from the rock, we say, This Peter did, this Paul did: from the midst of the rocks we give our voice. But that rock, Peter himself, that great mountain, when he prayed and saw that vision, was watered from above.”
In Psalms, 104[103]:16(A.D. 418),in NPNF1,VIII:513

“[In my first book against Donatus] I mentioned somewhere with reference to the apostle Peter that ‘the Church is founded upon him as upon a rock.’ This meaning is also sung by many lips in the lines of blessed Ambrose, where, speaking of the domestic cock, he says: ‘When it crows, he, the rock of the Church, absolves from sin.’ But I realize that I have since frequently explained the words of our Lord: ‘Thou art Peter and upon this rock I will build my church’, to the effect that they should be understood as referring to him Peter confessed when he said: ‘Thou art the Christ, the Son of the living God’, and as meaning that Peter having been named after this rock, figured the person of the Church, which is built upon this rock and has received the keys of the kingdom of heaven. For what was said to him was not ‘Thou art rock’, but ‘Thou art Peter’. But the rock was Christ, having confessed whom(even as the whole Church confesses) Simon was named Peter. Which of these interpretations is more likely to be correct, let the reader choose.”*
Retractations,1:21(A.D. 427),in GILES, 177 (above papacy citations qtd in: )

     In the above writings of Augustine, even to the novice reader, it is clear that Augustine's soteriology is man centered and exalting rather than Christ centered and Christ exalting. Augustine dethrones Christ (God) and empowers Peter (man).