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Augustine as Mentor: A Model for Preparing Spiritual Leaders
Lauded for his thoughts, Augustine of Hippo (354-430) has influenced virtually every philosopher of the last fifteen hundred years. But his personal character and ministry are even more remarkable, for in a time when most monastery dwellers sought solitude, Augustine was always in the company of friends, visiting disciples and writing mentoring letters to those he knew.
Augustine as Mentor is written for modern day pastors and spiritual leaders who want to mentor and equip other evangelical Christians based on proven principles in matters of the heart like integrity, humility, faithfulness, personal holiness, spiritual hunger, and service to others.
Author Ed Smither explains, “Augustine has something to offer modern ministers pursuing authenticity and longing to ‘preach what they practice.’ Through his thought, practice, success, and even failures, my hope is that today’s mentors will find hope, inspiration, and practical suggestions for how to mentor an emerging generation of spiritual leaders.”
Augustine as Mentor is written for modern day pastors and spiritual leaders who want to mentor and equip other evangelical Christians based on proven principles in matters of the heart like integrity, humility, faithfulness, personal holiness, spiritual hunger, and service to others.
Author Ed Smither explains, “Augustine has something to offer modern ministers pursuing authenticity and longing to ‘preach what they practice.’ Through his thought, practice, success, and even failures, my hope is that today’s mentors will find hope, inspiration, and practical suggestions for how to mentor an emerging generation of spiritual leaders.”
272 pages, Paperback
First published January 1, 2009
25 people are currently reading
117 people want to read
About the author
Edward L. Smither
26 books5 followersEd Smither (PhD, University of Wales; PhD, University of Pretoria) is Dean of the College of Intercultural Studies at Columbia International University.
Ed joined the CIU faculty in 2012. Prior to that, he taught intercultural studies and church history at Liberty University for six years. Ed previously served for fourteen years in intercultural ministry working primarily among Muslims in France, North Africa, and the USA.
Ed earned a PhD in Historical Theology from the University of Wales (UK) and a PhD in Intercultural Studies from the University of Pretoria (South Africa).
As a teacher, Ed loves coming alongside students and helping them discover their place in the mission of God. While he believes that the classroom is a passionate environment for mentoring for mission, he also enjoys meeting students for coffee and meals and serving together in ministry projects and short-term mission trips.
Since 1999, Ed has been married to Shawn and together they parent Brennan, Emma, and Eve whom they refer to as “three amazing, hilarious, wild kids.” As a family, they enjoy hiking, watching movies, and discovering new lighthouses at the North Carolina Outer Banks. Ed is an ordained Southern Baptist minister and the Smithers currently worship at Gateway Baptist Church in Irmo. In terms of hobbies, Ed enjoys road biking, coaching youth soccer, drinking bold coffee, and listening to bands in the genre of Switchfoot and U2.
Ed joined the CIU faculty in 2012. Prior to that, he taught intercultural studies and church history at Liberty University for six years. Ed previously served for fourteen years in intercultural ministry working primarily among Muslims in France, North Africa, and the USA.
Ed earned a PhD in Historical Theology from the University of Wales (UK) and a PhD in Intercultural Studies from the University of Pretoria (South Africa).
As a teacher, Ed loves coming alongside students and helping them discover their place in the mission of God. While he believes that the classroom is a passionate environment for mentoring for mission, he also enjoys meeting students for coffee and meals and serving together in ministry projects and short-term mission trips.
Since 1999, Ed has been married to Shawn and together they parent Brennan, Emma, and Eve whom they refer to as “three amazing, hilarious, wild kids.” As a family, they enjoy hiking, watching movies, and discovering new lighthouses at the North Carolina Outer Banks. Ed is an ordained Southern Baptist minister and the Smithers currently worship at Gateway Baptist Church in Irmo. In terms of hobbies, Ed enjoys road biking, coaching youth soccer, drinking bold coffee, and listening to bands in the genre of Switchfoot and U2.
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Displaying 1 - 15 of 15 reviews
May 8, 2020
If you are expecting some proprietary secret sauce to discipleship with Augustine's brand on it, you might be a little let down by this book. He used the same means we've got.
Smither does do a good job, though, pointing out specific examples from Augustine's life of the ways in which he exemplified a teachable spirit on his own part, or gave his acolytes gradual responsibility, or recognized his own limits versus the strength of his disciples, and vice versa. Even better, I thought, he placed the newly converted Augustine within a culture of discipleship where this was the norm. Smither highlighted the discipleship that was going on while Augustine was an unbeliever, and then placed him in the middle of the stream to show specific point of impact on Augustine's own heart.
Smither does do a good job, though, pointing out specific examples from Augustine's life of the ways in which he exemplified a teachable spirit on his own part, or gave his acolytes gradual responsibility, or recognized his own limits versus the strength of his disciples, and vice versa. Even better, I thought, he placed the newly converted Augustine within a culture of discipleship where this was the norm. Smither highlighted the discipleship that was going on while Augustine was an unbeliever, and then placed him in the middle of the stream to show specific point of impact on Augustine's own heart.
February 16, 2015
Encouraging read for leaders. The lessons in mentoring were good, but there was not a lot of evidence of Augustine's mentoring outside of his own writings.
December 9, 2018
Edward L. Smither’s work Augustine as Mentor tells the story of the man universally respected by both Catholic and Protestant alike as one of histories greatest theologians. Specifically, Smither’s aim is to provide “a focused study on his approach to mentoring spiritual leaders.” This work is even more specifically aimed at pastors. Smithers writes:
Many pastors today, especially in the West, are struggling in isolation without a pastor to nurture their souls. Sadly many of these, unless they encounter a radical change, will not finish the race. Augustine might just convince them that they, too, need a shepherd as they shepherd others. In the same vein may other pastors learn from Augustine and reach out to other pastors.
It should thus be understood that Augustine as Mentor presents the man himself as a mentor to not only his historical mentees, but also to the modern reader. I felt somewhat of a kinship to the man myself, and in a summarizing way he stands out as a humble man, yet a man of conviction, two rare qualities for one man to possess simultaneously.
Smither starts his valuable analysis by first setting the historical context. What was the purpose of discipleship in the early church? The author answers, “Jesus and Paul and other early Christian mentors were mentoring leaders in the context of their goal—the establishment of the church.” This logically gave credence to discipleship in group settings. There was always a church community aspect to both the setting and the end goal. The mentor would usually have more than one pupil and the pupils would become mentors themselves in due time consistent with the biblical mandate for men to train men. We see this in Augustine’s four key approaches to mentoring: “participation in church councils, resourcing them with letters, resourcing them with books, and disciplining the clergy.” “The mentor was [also] still a disciple.” Namely, a disciple of Christ. This concept was not lost on Augustine who recognized the church’s need to see themselves all as disciples on the same journey with Christ as the leader, aptly stating “For you I am a bishop, with you I am a Christian.”
Another focus of the book is on those who mentored Augustine himself. His first spiritual leader was no doubt his mother, Monica. He wrote, “My mother did all she could to see that you, my God, should be more truly my father than he [Patricius] was.” Augustine’s friend Nebridius was also something of a mentor to Augustine, “convincing [him] to give up his involvement in the Manichean sect and his interest in astrology.” One of the most beautiful statements by Augustine concerning any of his mentors, in my opinion, pertains to Ambrose, the archbishop of Milan who Augustine had gone to for the purpose of instruction. Augustine says of him, “I began to feel affection for him, not at first as a teacher of truth, . . . but simply as a man who was kind to me.” Augustine was also privileged to receive instruction from Ambrose’s own mentor “Simplicianus [who] mentored Augustine in three clear ways: as an intellectual resource, by emphasizing the authority of the church, and by modeling that the mentor is still a disciple. However, the most significant of Augustine’s mentors may be his pastor “Valerius [who] mentored Augustine. . . by selecting him for ministry, by maintaining a personal mentor-disciple relationship, by involving him increasingly in ministry, and by releasing him to ministry.” Valerius exemplifies the attitude of humility that so characterized the bishop from Hippo. Smither’s notes, “While Valerius demonstrated respect for his young and talented presbyter, it is also apparent that he was not threatened by Augustine.” This seems to me to be an essential part of mentoring anyone—if and when the student becomes greater than the master, does the master rejoice with him or seek to destroy him? A true mentor seeks the best for his disciple and rejoices even when he is outshone by him. Augustine took this concept to heart regarding “humility ‘the virtue he conside[red] to be the foundation of the Christian life.”
Finally, Smither focuses most of his attention on Augustine’s mentoring style. Protestants may raise an eyebrow when they find out that most of the humble theologian’s discipleship took place in the context of the monastery. While Augustine as Mentor does not go into great detail on the theology of monasticism or the differences between medieval monasticism and the monasticism of Augustine’s day, it does tell us that “the monastery served as an indirect training center for monks who would eventually be ordained,” and that, “more and more [Augustine] recognized that service to the church was a task pleasing to the will of God, to which the comfortable tranquility of monastic communities must always give place.” In my own view, based on the descriptions in the book of Augustine’s view of monasticism, it would seem best to describe such a community as a “communal seminary” rather than a monastery. While Augustine did certainly have natural leadership abilities, it was the power of God that made his mentoring successful. Augustine’s primary focus was training the clergy in the Scriptures, both from exegesis and from philosophical apologetics education. After formal teaching, the discussion would continue around the monastery’s dinner table, where frequently, visitors would share in the discussion as Augustine was known for his hospitality. The work of the monastery was taken care of by the monks with a “provost” position being assigned on a rotating basis—a position Augustine himself submitted to. This isn’t to say that Augustine was a weak and mild passive figure however. Augustine regularly participated in disciplinary action against immoral clergy for restorative purposes. After all “Holiness was, in [Augustine's] eyes, inseparable from the clerical state.” The bishop’s greatest contribution perhaps was his final step of sending the clergy out to minister in other places when their training was complete. To sum up Augustine’s philosophy of mentorship as it relates to the monastary, “Augustine culminated his monastic itinerary by effectively clericalizing the monk and monasticizing the cleric.” He advocated that his bishop/monks practice “a balance between a contemplative and an active life,” the life he lead himself.
When we look at Augustine’s personal life we find a man who hated gossip, prohibiting it at his table, and quickly apologized for his faults when they became apparent. In short, this was a man who cared about people. “You cannot be separated from the human kind, as long as you live among men,” he would say. In all of Augustine’s letters, speeches at church councils, books, and personal interactions, we see a man who treated others with respect. “Even though he was clearly the authority figure or a shepherd, Augustine's language in communicating with other spiritual leaders was still fraternal.” It is for this reason that “though Augustine never became the senior bishop of Carthage or Numidia, he was without a doubt the most influential African bishop of his day.”
Smither obviously relays to us the biographical sketch and specific examples that showcase the character of the great bishop. For me what stands out, and what I truly appreciate about the man, is his ability to disagree with someone. Augustine writes:
Hence, let us rather teach, with as much insistence as we can, our dearest friends who most sincerely foster our labors that they may know that it is possible that among friends one contradicts the words of another, though love is, nonetheless, not diminished and though the truth, which is owed to friendship, does not give birth to hatred.
This skill was most probably demonstrated in his disagreements with Jerome. In one letter Augustine writes, “I am not only fully prepared to hear as a brother what you hold to the contrary, if something disturbs you in my writings, but I also beg and demand this of you. For I will rejoice either over my correction or over your good will.” The bishop of Hippo would have rather there not been a dispute at all between two believers if one could not carry out such a disagreement in Christian love. This is a skill and attitude I desire to learn in my own life.
I found the theme of the necessity of a mentor having his own mentor(s) to be sufficiently documented and exemplified in Augustine’s mentors. Likewise , the theme of humility, and its necessity to the discipleship process was shown to be of prime importance in numerous examples. Augustine was certainly a great Christian leader, but at the same time, just a man, and this is what Smither demonstrates to all those who would seek to follow in the footsteps of Jesus with Augustine as Mentor.
Many pastors today, especially in the West, are struggling in isolation without a pastor to nurture their souls. Sadly many of these, unless they encounter a radical change, will not finish the race. Augustine might just convince them that they, too, need a shepherd as they shepherd others. In the same vein may other pastors learn from Augustine and reach out to other pastors.
It should thus be understood that Augustine as Mentor presents the man himself as a mentor to not only his historical mentees, but also to the modern reader. I felt somewhat of a kinship to the man myself, and in a summarizing way he stands out as a humble man, yet a man of conviction, two rare qualities for one man to possess simultaneously.
Smither starts his valuable analysis by first setting the historical context. What was the purpose of discipleship in the early church? The author answers, “Jesus and Paul and other early Christian mentors were mentoring leaders in the context of their goal—the establishment of the church.” This logically gave credence to discipleship in group settings. There was always a church community aspect to both the setting and the end goal. The mentor would usually have more than one pupil and the pupils would become mentors themselves in due time consistent with the biblical mandate for men to train men. We see this in Augustine’s four key approaches to mentoring: “participation in church councils, resourcing them with letters, resourcing them with books, and disciplining the clergy.” “The mentor was [also] still a disciple.” Namely, a disciple of Christ. This concept was not lost on Augustine who recognized the church’s need to see themselves all as disciples on the same journey with Christ as the leader, aptly stating “For you I am a bishop, with you I am a Christian.”
Another focus of the book is on those who mentored Augustine himself. His first spiritual leader was no doubt his mother, Monica. He wrote, “My mother did all she could to see that you, my God, should be more truly my father than he [Patricius] was.” Augustine’s friend Nebridius was also something of a mentor to Augustine, “convincing [him] to give up his involvement in the Manichean sect and his interest in astrology.” One of the most beautiful statements by Augustine concerning any of his mentors, in my opinion, pertains to Ambrose, the archbishop of Milan who Augustine had gone to for the purpose of instruction. Augustine says of him, “I began to feel affection for him, not at first as a teacher of truth, . . . but simply as a man who was kind to me.” Augustine was also privileged to receive instruction from Ambrose’s own mentor “Simplicianus [who] mentored Augustine in three clear ways: as an intellectual resource, by emphasizing the authority of the church, and by modeling that the mentor is still a disciple. However, the most significant of Augustine’s mentors may be his pastor “Valerius [who] mentored Augustine. . . by selecting him for ministry, by maintaining a personal mentor-disciple relationship, by involving him increasingly in ministry, and by releasing him to ministry.” Valerius exemplifies the attitude of humility that so characterized the bishop from Hippo. Smither’s notes, “While Valerius demonstrated respect for his young and talented presbyter, it is also apparent that he was not threatened by Augustine.” This seems to me to be an essential part of mentoring anyone—if and when the student becomes greater than the master, does the master rejoice with him or seek to destroy him? A true mentor seeks the best for his disciple and rejoices even when he is outshone by him. Augustine took this concept to heart regarding “humility ‘the virtue he conside[red] to be the foundation of the Christian life.”
Finally, Smither focuses most of his attention on Augustine’s mentoring style. Protestants may raise an eyebrow when they find out that most of the humble theologian’s discipleship took place in the context of the monastery. While Augustine as Mentor does not go into great detail on the theology of monasticism or the differences between medieval monasticism and the monasticism of Augustine’s day, it does tell us that “the monastery served as an indirect training center for monks who would eventually be ordained,” and that, “more and more [Augustine] recognized that service to the church was a task pleasing to the will of God, to which the comfortable tranquility of monastic communities must always give place.” In my own view, based on the descriptions in the book of Augustine’s view of monasticism, it would seem best to describe such a community as a “communal seminary” rather than a monastery. While Augustine did certainly have natural leadership abilities, it was the power of God that made his mentoring successful. Augustine’s primary focus was training the clergy in the Scriptures, both from exegesis and from philosophical apologetics education. After formal teaching, the discussion would continue around the monastery’s dinner table, where frequently, visitors would share in the discussion as Augustine was known for his hospitality. The work of the monastery was taken care of by the monks with a “provost” position being assigned on a rotating basis—a position Augustine himself submitted to. This isn’t to say that Augustine was a weak and mild passive figure however. Augustine regularly participated in disciplinary action against immoral clergy for restorative purposes. After all “Holiness was, in [Augustine's] eyes, inseparable from the clerical state.” The bishop’s greatest contribution perhaps was his final step of sending the clergy out to minister in other places when their training was complete. To sum up Augustine’s philosophy of mentorship as it relates to the monastary, “Augustine culminated his monastic itinerary by effectively clericalizing the monk and monasticizing the cleric.” He advocated that his bishop/monks practice “a balance between a contemplative and an active life,” the life he lead himself.
When we look at Augustine’s personal life we find a man who hated gossip, prohibiting it at his table, and quickly apologized for his faults when they became apparent. In short, this was a man who cared about people. “You cannot be separated from the human kind, as long as you live among men,” he would say. In all of Augustine’s letters, speeches at church councils, books, and personal interactions, we see a man who treated others with respect. “Even though he was clearly the authority figure or a shepherd, Augustine's language in communicating with other spiritual leaders was still fraternal.” It is for this reason that “though Augustine never became the senior bishop of Carthage or Numidia, he was without a doubt the most influential African bishop of his day.”
Smither obviously relays to us the biographical sketch and specific examples that showcase the character of the great bishop. For me what stands out, and what I truly appreciate about the man, is his ability to disagree with someone. Augustine writes:
Hence, let us rather teach, with as much insistence as we can, our dearest friends who most sincerely foster our labors that they may know that it is possible that among friends one contradicts the words of another, though love is, nonetheless, not diminished and though the truth, which is owed to friendship, does not give birth to hatred.
This skill was most probably demonstrated in his disagreements with Jerome. In one letter Augustine writes, “I am not only fully prepared to hear as a brother what you hold to the contrary, if something disturbs you in my writings, but I also beg and demand this of you. For I will rejoice either over my correction or over your good will.” The bishop of Hippo would have rather there not been a dispute at all between two believers if one could not carry out such a disagreement in Christian love. This is a skill and attitude I desire to learn in my own life.
I found the theme of the necessity of a mentor having his own mentor(s) to be sufficiently documented and exemplified in Augustine’s mentors. Likewise , the theme of humility, and its necessity to the discipleship process was shown to be of prime importance in numerous examples. Augustine was certainly a great Christian leader, but at the same time, just a man, and this is what Smither demonstrates to all those who would seek to follow in the footsteps of Jesus with Augustine as Mentor.
June 7, 2017
This is a great look into mentoring, from Jesus and Paul, to Augustine's mentors and then to his own ministry of mentoring. The author shows a clear understanding of mentoring biblically, in ancient practice, and modern terms. The book is, as a result, full of insight and proposes a clear and helpful mentoring framework (see below).
Because this is a historical look at mentoring it includes lots of fascinating history, especially around Augustine's life and times. But in proving this framework, it can get bit repetitive at times, i.e. in listing specific examples, sometimes multiple times over the course of the book. But that is a necessary part of the approach.
I will personally be relying on this book and referring back to it in order to put it into practice. I would recommend this book to anyone interested in discipleship, ministry, church history, and/or best mentoring practices. It's unique approach to these subjects is refreshing!
The framework:
1. A group best context for mentoring
2. A mentor is a disciple, and pursues continual personal growth
3. There is a definite selection of a mentoring relationship (either by mentor or mentee)
4. The mentoring relationship characterised by discipline and grace
5. Sound teaching a key component of mentoring
6. Modelling and involvement in ministry
7. Mentor releases disciples into personalised ministry
8. There is a continual relationship of resourcing towards mentees
Because this is a historical look at mentoring it includes lots of fascinating history, especially around Augustine's life and times. But in proving this framework, it can get bit repetitive at times, i.e. in listing specific examples, sometimes multiple times over the course of the book. But that is a necessary part of the approach.
I will personally be relying on this book and referring back to it in order to put it into practice. I would recommend this book to anyone interested in discipleship, ministry, church history, and/or best mentoring practices. It's unique approach to these subjects is refreshing!
The framework:
1. A group best context for mentoring
2. A mentor is a disciple, and pursues continual personal growth
3. There is a definite selection of a mentoring relationship (either by mentor or mentee)
4. The mentoring relationship characterised by discipline and grace
5. Sound teaching a key component of mentoring
6. Modelling and involvement in ministry
7. Mentor releases disciples into personalised ministry
8. There is a continual relationship of resourcing towards mentees
February 27, 2014
I decided back when I took a class from Ed Smither in 2011 that I would eventually read one of his books because I liked his sense of humor and the way his brain worked.
I appreciate the clarity of his writing and found the practical application in the epilogue really useful, but due to my having little prior background in (as well as little particular interest in) 3rd-4th century church practice, I found a few of the sections a bit dry. The dry sections were worth pushing through, though, because I did glean some really interesting information.
Overall, this has the feel of a PhD thesis turned book, but there's still value in the read. Recommended for anybody in church leadership.
I appreciate the clarity of his writing and found the practical application in the epilogue really useful, but due to my having little prior background in (as well as little particular interest in) 3rd-4th century church practice, I found a few of the sections a bit dry. The dry sections were worth pushing through, though, because I did glean some really interesting information.
Overall, this has the feel of a PhD thesis turned book, but there's still value in the read. Recommended for anybody in church leadership.
July 14, 2022
This book, which apparently grew out of the author's doctoral studies, is a detailed investigation of "mentoring" in the NT and some key early church leaders, especially Augustine. It attempts to identify key elements of mentoring, especially of men in ministry. The book is a very thorough study of aspects of Augustine's work and, as such, will provide interested students with extensive material for their own reflection. Despite the excellence of its contribution, there are some weaknesses with this work. First, there appears to be no careful definition of what the author means by the term "mentoring." As the reader progresses through the book it appears that "mentoring" applies to almost any influence that one person in ministry might have on others. The concept is so fluid that it becomes fairly meaningless. Second, from the early chapter which examines mentoring in the NT, the author seems to impose his own "eight characteristics" as the framework for understanding He maintains this imposed framework throughout the book. mentoring. Again, his failure to carefully define mentoring and to distinguish if form other types of influences that a person might have means that both the term and his structure or too general. A final limitation is the conclusion. Having spent so much time on clergy in the early church, the author could have gone much further in application to mentoring in the present. This book does make a unique presentation and may serve as a catalyst for additional thought on a very important subject.
August 29, 2023
An interesting but dry academic account of what "mentoring" looked like in Augustine's day. I am a self confessed apologist for reading the church fathers. I believe reading them is useful, but I am not sure this book accomplished what it wanted. The argument is that Augustine provides a model of mentoring that we can glean from today. It then spends most of the time showing the details of what "mentoring" looked like in Augustine's day. My primary struggle is that it never made the leap to the modern day. I agree we can learn lessons from Augustine, but I wished the author would have made some of those connections for us. It mostly felt like reading a boring account. There is plenty of meat to chew on but you have to power through a lot of slop first.
February 22, 2023
It was good, but if I’m honest, I don’t understand the hype behind Augustine. Unpopular opinion, I know. Definitely some good things to glean from his life, but I don’t understand why so many theologians are obsessed with him.
March 7, 2023
Great history and wisdom. Dr. Smither brings an accurate account of the ministry of St Augustine to fellow pastors and servants of the early church.
January 10, 2022
Tedious
July 1, 2012
I found it to be a bit boring to say the least. You read about half the book before you even get to Augustine but when you do it is fairly interesting to read about how he made it to become the Bishop of Hippo.
April 12, 2015
Overall it's a good book I will definitely use it in future research however the first half of the book is not about Augustine as a mentor but rather who mentored him, and the examples set forth years before him (definition of a mentor)
April 27, 2015
The content was good. A few nuggets in there. Overall it was pretty good, but the author began to be repetitive during the last couple chapters. Recommend for anyone to get a basic intro to Augustine.
October 19, 2013
Very insightful in regard to mentorship in the early church. Definitely worth reading as many points are quite applicable today!
April 11, 2015
A lot of detailed historical stuff which is good if you want to dig deep. However, the read is a bit too dry.
Displaying 1 - 15 of 15 reviews