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Augustine developed his doctrine of The Church principally in reaction to the Donatist sect.

He taught a distinction between the "church visible" and "church invisible".

The former is the institutional body on earth which proclaims salvation and administers the sacraments while the latter is the invisible body of the elect, made up of genuine believers from all ages, and who are known only to God.

The visible church will be made up of "wheat" and "tares", that is, good and wicked people (as per Mat. 13:30), until the end of time. This concept countered the Donatist claim that they were the only "true" or "pure" church on earth.[55]

Augustine's ecclesiology was more fully developed in City of God.

There he conceives of the church as a heavenly city or kingdom, ruled by love, which will ultimately triumph over all earthly empires which are self-indulgent and ruled by pride.

Augustine followed Cyprian in teaching that the bishops of the church are the successors of the apostles.[55]

Eschatology

In his early youth, Augustine believed that Christ would establish a literal 1,000-year kingdom prior to the general resurrection (premillennialism or chiliasm), but after study, rejected the system as carnal.

He was the first theologian to systematically expound a doctrine of amillennialism, although some theologians and Christian historians believe his position was closer to that of modern post-millennialists.

The mediaeval Catholic church built its system of eschatology on Augustinian amillennialism, where the Christ rules the earth spiritually through his triumphant church.[56]

At the Reformation, theologians such as John Calvin accepted amillennialism while rejecting aspects of mediaeval ecclesiology which had been built on Augustine's teaching.

Augustine taught that the eternal fate of the soul is determined at death,[57][58] and that purgatorial fires of the intermediate state purify only those that died in communion with the Church.

His teaching provided fuel for later theology.[57]








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