The monasticism of St. Augustine
The earliest traces of the monastic tradition embraced by the Hermits in 1244 can be found immediately after the conversion of Augustine in Milan, and some of his friends when he returned to his native Tagaste, got rid of their possessions and began a life of prayer and study as " servants of God. " Lord, 'that men who live in harmonious unity of the heart come together in one ... We were together with the intention to live together in our holy purpose. We thought the best place for serve and together we went back to Africa (Confessions, IX, 8). Ordained a priest in 391, Augustine got a garden to build a monastery at Hippo for his lay community. Later he wrote a rule for his brothers, inspired by the Christian community of Jerusalem. Before anything else, live together with one heart and one soul, reaching for God (I, 2). Appointed bishop of Hippo, if you choose to live in his episcopal residence, continued to live the common life with his clergy. Following the foundation of a convent in the city pointed out the three forms of Augustinian religious life: men, lay and clergy, and women. The Augustinian ideal spread to other parts of Africa. Several monks were ordained bishops and religious life spread well in other local churches. In Africa the fifth century the monasteries of Augustinian inspiration were about thirty-five.
Between 430 and 570 that lifestyle was made known in Europe by monks and priests who fled to escape the persecution of the Vandals. Around 440, Carthage Quodvultdeus settled in Italy, near Naples. In 502, San Fulgencio graders came from Sardinia. Donato and seventy monks popularized it in southern Spain around 570, and some monks may even reached France.
The abundance of ancient codices containing the Rule of St. Augustine shows the continued interest that it aroused in the Middle Ages. Nevertheless, for over three centuries, was overshadowed by other rules, in particular from that of S. Benedict. The Rule of St. Augustine reappears in practice in eleventh century as the basis for the reform of monasteries and cathedral chapters. It was adopted by the Canons Regular of St. Victor in Paris, and by the Lateran Canons Premonstratensians.
The origins
The December 16, 1243 Pope Innocent IV issued the bull incumbit nobis with the many inviting community of hermits of Tuscia to come together to form a single religious order with the rule and way of life of St. Augustine. In March the following year, 1244, the hermits founded a chapter celebrated in Rome under the guidance of Cardinal Richard Annibaldi and thus began the history of the Order of St. Augustine.
The Pope ordered the Tuscan hermits to elect a prior general and to draft constitutions. Since then became known as the Hermits of the Order of St. Augustine.
The Great Union of 1256
Further developments in the formation of the Order there were 9 April 1256 with the Bull of Pope Alexander catholicae Licet Ecclesiae IV. The pope confirmed the union of the Hermits of John the Good (Rule of St. Augustine, 1225), the Hermits of Tuscia, the Hermits of St. William (Benedictine Rule), the Hermits of Brettino (Rule of St. Augustine, 1228), the Hermits of Monte Favale (Benedictine Rule), and other smaller congregations in the only profession and regular observance of the Order of Hermits of St. Augustine.
The Great Union took place at the monastery of hermits Tuscan S. Maria del Popolo, under the direction of Cardinal Annibaldi, with delegates from all hermitages. Settle Lanfranc of Milan, a former superior of the Hermits of John the Good, he was elected prior general of the Order which included 180 convents in Italy, Austria, Germany, Switzerland, the Netherlands, France, Spain, Portugal, Hungary, Bohemia and England.
The union of 1256 represented a major step in reforming the religious life of the Church. With it, the pope intended to end the confusion caused by the excessive number of small religious groups, channeling the spiritual energy in the apostolate of prayer and pastoral care, in the context of the ongoing development of European cities. The well entered the Augustinian friars Mendicant together with the Dominicans, Franciscans and others.
The thirteenth-century mendicant movement represented a revolutionary response to a revolutionary situation. The unity of the Church was again threatened by heresy. New challenges arose from the economic and cultural changes in society. The brothers were invited to enter the emerging commercial centers, to preach to the growing number of emerging classes, and to spread the spirituality of the Gospel among the people.
The spiritual identity of the Order thus had two bases. The first was the person of St. Augustine, which had included the idea of religious life, in particular the importance of inner search for God and community life. The second was the mendicant movement, through which the Order of St. Augustine was among the Orders of the apostolic fraternity.
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