在奧古斯丁的宇宙論體系中，上帝不僅無中生有地創造了世界，而且還運用自身的權能維持這個世界。奧古斯丁的這一理路，突出地表現為他的「種子理式」學說：一方面，上帝在創世之初創造出種子理式，讓動植物能夠將潛能在隨後的時間中實現出來，確保世界的運行；另一方面，種子理式的實現離不開上帝的權能，上帝始終是世界的維持者。雖然在通常情況下，上帝對世界的維持符合於自然，但上帝的意志也有改變種子理式的可能。本文試結合《懺悔錄》、《創世記字解》和《上帝之城》等核心文本，理清種子理式學說的前因後果，以呈現奧古斯丁思想深處理性主義傾向和意志主義傾向之間的張力；並以此為基礎揭示多瑪斯對奧古斯丁的批評，以及現代自然神論對於奧古斯丁思想的激進革命。

In Augustine’s cosmological system, God not only created the world de nihilo, but also used his own power to maintain the world. On the one hand, God created the seminal reason at the beginning of the creation, so that animals and plants could realize their potential in the following time to ensure the operation of the world; on the other hand, the realization of the seminal reason was inseparable from the power of God, who was always the maintainer of the world. Although under normal circumstances, God’s maintenance of the world is in line with nature, God’s will may change the seminal reason. This paper tries to combine the core texts of Confessiones, Genesis ad litteram, De civitate Dei and De Trinitate in order to reveal the tension between rationalism and voluntarism in Augustine’s thought on basis of clarifying the causes and consequences of theory of seminal reason, and reveals Thomas’ criticism of Augustine and the radical revolution of modern Deism on Augustine’s thought.