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- Herausgeber: Booksell-Verlag
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
In "On Christian Doctrine," Saint Augustine offers a profound exploration of Christian theology and its implications for interpreting scripture. Written in a contemplative yet accessible style, Augustine delves into the principles of biblical interpretation, presenting a harmonious blend of faith and reason. The work is framed within the socio-historical context of the late Roman Empire, addressing the challenges faced by Christians in a predominantly pagan society, and serving as both a guide for clerical education and a manifesto for understanding divine truth through scripture. Saint Augustine of Hippo, one of the most influential theologians in Western Christianity, penned this essential text during a time of personal and ecclesiastical self-reflection. His own tumultuous journey from a secular existence to a profound faith informs the heartfelt urgency with which he addresses the need for a proper understanding of Christian doctrine. His background in rhetoric and philosophy underpins the intellectual depth of the work, as he skillfully navigates the complexities of language and divine meaning. This seminal work is recommended for scholars, theologians, and lay readers alike, as it provides invaluable insights into the nature of Christian teaching and the interpretative approach toward scripture. Augustine's synthesis of faith and intellect is not merely historical; it invites readers to engage with their own beliefs critically, offering reflections that resonate with contemporary spiritual and ethical dilemmas. In this enriched edition, we have carefully created added value for your reading experience: - A succinct Introduction situates the work's timeless appeal and themes. - The Synopsis outlines the central plot, highlighting key developments without spoiling critical twists. - A detailed Historical Context immerses you in the era's events and influences that shaped the writing. - An Author Biography reveals milestones in the author's life, illuminating the personal insights behind the text. - A thorough Analysis dissects symbols, motifs, and character arcs to unearth underlying meanings. - Reflection questions prompt you to engage personally with the work's messages, connecting them to modern life. - Hand‐picked Memorable Quotes shine a spotlight on moments of literary brilliance. - Interactive footnotes clarify unusual references, historical allusions, and archaic phrases for an effortless, more informed read.
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Veröffentlichungsjahr: 2023
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On Christian Doctrine
Table of Contents
Introduction
"The greatest gift bestowed on man is the ability to understand the truth." This profound statement from Saint Augustine encapsulates the essence of his work in On Christian Doctrine, a text that consciously intertwines faith and understanding. This fundamental pursuit of truth stands as a beacon, guiding readers through the complexities of Christian teaching and biblical interpretation. As Augustine invites his audience to explore and elucidate divine truths, he simultaneously highlights the human journey toward knowledge, suggesting that engaging with scripture is a significant act of worship and personal growth.
On Christian Doctrine is revered as a classic within the realm of Christian literature. Its timeless explorations of theology and hermeneutics have made it an essential reading for generations of scholars, theologians, and laypeople alike. Its influence extends beyond the spiritual realm, shaping the contours of Western thought and literature. As a seminal work, it has inspired countless authors and thinkers, forging a pathway for future dialogues concerning faith, morality, and the role of language in expressing the ineffable.
Written in the early 5th century, specifically around 397-426 AD, On Christian Doctrine originates from a period when Christianity was transitioning into the established religion of the Roman Empire. Augustine, drawing from his rich background in rhetoric and philosophy, sought not only to provide instruction for clergy but to equip all Christians with the tools necessary for interpreting scripture. His goal was to foster a deeper understanding of the Christian faith, infusing it with wisdom that transcends mere word-for-word readings of biblical texts.
The work is divided into four main books, each tailored to assist in the understanding and teaching of Christian doctrine. In the first two books, Augustine articulates the principles of interpreting the Scriptures, emphasizing the importance of love and community in the reading process. The subsequent books shift focus toward the delivery of teachings, showcasing how one might effectively communicate and live out Christian teachings. This structured approach underscores Augustine’s intent to render theology accessible and actionable, thereby enhancing the spiritual lives of believers.
Augustine’s purpose extends beyond mere explication; he seeks to ignite a passion for truth and understanding in his readers. He communicates the skillful interplay between language, culture, and spirituality that is foundational to Christian doctrine. Through eloquent prose and carefully laid-out arguments, he invites believers to not only engage with the Scriptures but to appreciate the depth and richness of their meanings. This invitation is rooted in a deep respect for both the Word of God and the needs of fellow believers, emphasizing a communal journey toward truth.
As Augustine navigates the complexities of interpreting scripture, he addresses preconceived notions of authority typically held by clerical figures. By democratizing the approach to scriptural understanding, he empowers all Christians to partake in theological discourse, challenging the barriers that separate the learned from the unlearned. This perspective renders On Christian Doctrine both a practical guide and a manifesto for a more inclusive approach to faith, embodying a spirit of inquiry and commitment that resonates with modern readers.
The text has left a lasting imprint on Christian thought, influencing the educational frameworks surrounding theological seminary training and catechism. These educational concepts are evident in how contemporary religious institutions approach scripture with a focus on interpreting meaning that resonates with their congregants. Augustine’s insights on language and rhetoric echo through centuries, marking a significant paradigm shift in how divine mysteries can be conveyed and understood, subsequently impacting literature across various genres and disciplines.
Through his writing, Augustine also delves into the nature of love—both divine and human—as the ultimate guiding principle for interpreting the Scriptures. Love, he posits, transcends mere knowledge, serving as the lens through which all theological inquiries should be viewed. This focus on love resonates with readers seeking to bridge personal experiences of faith with broader existential questions, reinforcing the notion that the heart of interpretation lies as much in personal devotion as in intellectual rigor.
Another thematic element present in On Christian Doctrine is the concept of the Holy Spirit's guidance in understanding sacred texts. Augustine emphasizes that divine illumination is essential for comprehending the profound truths within the Scriptures, suggesting that readers must approach them with humility and a seeking heart. This aligns with contemporary beliefs in spiritual guidance, making Augustine’s work relevant as modern readers grapple with their own interpretations of faith amidst life’s complexities.
The stylistic and rhetorical elements embedded in Augustine's writing significantly contribute to On Christian Doctrine's enduring legacy. Combining prose with theological concepts, he models a discourse that is both intellectual and beautifully lyrical. Readers find themselves captivated not only by the ideas presented but also by the artistry with which they are conveyed. This marriage between form and function enhances the text's appeal, speaking both to the mind and the heart.
As individual believers encounter challenges in their faith journey, the timeless wisdom of Augustine's teachings provides practical counsel on navigating moral dilemmas and personal struggles. His insistence on the cultivation of wisdom and understanding offers a means for contemporary readers to confront their own uncertainties regarding faith. Such forthright engagement with scripture encourages a continuous cycle of learning and growth, establishing On Christian Doctrine as a relevant resource in modern spirituality.
Additionally, Augustine’s reflections on language and interpretation open avenues for discussions on the intersections of faith and culture. His assertion that words are tools for conveying deeper truths invites readers to contemplate not only religious language but also its application in a broader societal context. The exploration of these themes resonates with those examining the role of communication in shaping beliefs and ethical principles, aiding in the navigation of an increasingly diverse linguistic landscape.
In an age where polarized beliefs often hinder productive dialogue, Augustine's principles foster a climate of wariness and respect in approaching differing interpretations of Christian doctrine. He encourages thoughtful engagement and understanding, advocating for a spirit of unity even amidst disagreement. By promoting such attitudes, On Christian Doctrine remains a significant text that encourages readers to seek common ground in their faith discussions, ultimately aligning with a contemporary desire for inclusivity and shared understanding.
The enduring themes of love, truth, and humility within On Christian Doctrine resonate with readers from varied backgrounds, allowing the text to transcend cultural and temporal barriers. The appeal of Augustine’s work lies in its ability to address universal human experiences and struggles, assuring readers that they are not alone. As they navigate questions of faith and morality, many find solace and wisdom in Augustine’s guidance, underscoring the work’s lasting relevance.
Ultimately, On Christian Doctrine invites readers to embark on a transformative journey of discovery and enlightenment. Through Augustine’s careful exploration of scripture and teaching, individuals are empowered to engage deeply with their faith, thereby nurturing their relationship with God and fellow believers. By extending this invitation, Augustine reaffirms that the pursuit of truth is not an isolated endeavor; rather, it is one intricately woven into the fabric of community and shared spirit.
In conclusion, On Christian Doctrine serves as a foundational text, not only for those within the Christian faith but also for individuals seeking to understand the larger narratives shaping human thought and interaction. Its teachings continue to inspire discussions on the nature of truth, communication, and the interpretation of faith. Readers intrigued by personal and collective explorations of belief will find that Augustine’s insights remain as vital today as they were over a millennium ago.
As we delve into On Christian Doctrine, we are offered more than an academic study; we are presented with an invitation to expand our understanding of the divine, our relationships with others, and the very nature of knowledge itself. Augustine’s challenges and revelations beckon us to engage heart and mind in our exploration of faith, reminding us that, ultimately, both love and truth lie at the core of the Christian life.
Synopsis
On Christian Doctrine is a foundational theological text by Saint Augustine that explores the principles of interpreting Scripture and delivering Christian teachings. Written in the early 5th century, it serves as a guide for preachers, scholars, and believers, delineating how to understand and communicate the faith effectively. Augustine emphasizes the role of love as the central motivation for interpreting texts and practicing Christian doctrine, asserting that the ultimate aim of any teaching should be to foster love for God and one’s neighbor. This sets the stage for his comprehensive discussion on the nature of Scripture and its teaching methods.
The initial sections of the work establish the importance of Scripture as divinely inspired. Augustine argues that the holy texts are not merely historical records but contain profound spiritual truths that require careful analysis. He distinguishes between the literal and spiritual meanings of Scripture, insisting that both are essential for sound interpretation. Further, he underscores the significance of language and how our understanding of words is crucial to grasping divine messages, reflecting on cultural and historical contexts that shape meaning.
Augustine then addresses the role of signs in interpretation, asserting that all language consists of signs pointing to something beyond themselves. He classified signs into two categories: natural signs, which occur in nature, and conventional signs, which are established through human agreement. This concept of signs is pivotal in understanding both Scriptural texts and the Christian faith as it urges believers to look beyond mere words for deeper significance. Through this lens, Augustine encourages a thoughtful engagement with Scripture that transcends superficial readings.
In discussing the teaching of Christian doctrine, Augustine articulates the balance between faith and reason. He acknowledges that human reason has limitations and should be accompanied by divine revelation. Through faith, believers can accept truths that surpass human understanding. Augustine emphasizes the necessity of humility in theological inquiry, urging learners to acknowledge their own limitations while striving for deeper knowledge of God. This intricate relationship between faith and intellect forms a foundation for Augustine’s broader theological arguments which resonate throughout the text.
Central to Augustine’s discourse is the idea that interpretation must lead to a deeper love—both for God and for others. He insists that the ultimate goal of studying and teaching Scripture is to promote the exercise of love within the community of believers. This focus on love as the highest commander of Christian conduct underscores Augustine’s understanding of the Christian life as inherently relational, emphasizing that true knowledge of God must be expressed in actions of compassion and care toward others.
As Augustine delves into the practical aspects of teaching, he offers guidelines for effective communication of the Bible’s messages. He suggests that orators should consider their audience, making their teachings relatable and accessible. Augustine insists that preachers must be not only knowledgeable but also embody the virtues they preach. He addresses the importance of clarity in communication and the avoidance of ambiguities that may lead to misinterpretation, reinforcing the value of sound pedagogy in the practice of Christian doctrine.
Augustine also explores the distinctions between different types of knowledge, identifying spiritual wisdom that transcends mere intellectual comprehension. He highlights the significance of ethical living as a testament to one’s understanding of Scripture. In this context, Saint Augustine elevates the transformative potential of the teachings within Scripture, suggesting that genuine comprehension produces moral and spiritual growth, reinforcing the connectedness of knowing truth and living virtuously.
Throughout On Christian Doctrine, Augustine regularly draws upon the writings of earlier theologians and philosophers, enriching his arguments with historical context and scholarly insight. His references serve not only to fortify his conclusions but also to position his work within the larger tradition of Christian thought. This intertextuality underscores the continuity of theological exploration, demonstrating the interplay between innovation and tradition in the development of Christian doctrine.
In conclusion, On Christian Doctrine is more than a treatise on biblical interpretation; it is a profound exploration of the relationship between knowledge, love, and the Christian life. Augustine’s insights encourage believers to pursue a dynamic understanding of faith that is both intellectual and deeply relational. The book ultimately calls for an engaged, loving approach to Scripture and a commitment to embodying the virtues of faith in the world, making it a landmark contribution to Christian theology and pedagogy.
Historical Context
Composed in the late fourth and early fifth centuries in Roman North Africa, Augustine’s treatise emerged amid deep social and religious shifts. The intellectual climate around Hippo Regius—where he served as bishop—featured vigorous debates as classical traditions coexisted with an ascendant Christian faith. Pagan temples and civic customs persisted even as Christian congregations gained influence, setting a dynamic backdrop for his systematic exploration of how believers should interpret and communicate sacred texts.
The 313 edict issued by Constantine and Licinius granted Christians freedom of worship throughout the empire, ending the era of state-sponsored persecution. Although Christianity was not yet the empire’s official faith, this decree opened public space for its institutions and learning. Augustine’s work reflects that new environment by offering a guide to reading Scripture with attention to meaning, style and doctrinal consistency.
When Constantine inaugurated his new capital at the site of Byzantium in 330, imperial patronage for Christian architecture and learning grew steadily. The court’s support for bishops and catechetical schools contributed to a broader effort to harmonize Christian teaching with Greco-Roman intellectual norms. In his treatise, Augustine underscores the importance of grammar, rhetoric and philosophy—not as ends in themselves, but as tools for conveying theological truth in ways that resonate with educated audiences.
The council convened at Nicaea in 325 affirmed Christ’s divinity and introduced the term homoousios to express the Son’s unity with the Father. While Augustine did not attend this assembly, its definitions shaped the theological landscape he addressed. His guidelines for exegesis aim to make complex creedal formulations more accessible, equipping preachers and teachers to express orthodox doctrine clearly across diverse congregations.
By the time he completed his work, ecclesiastical structures in the West had assumed growing roles in both charitable and educational initiatives. Bishops oversaw not only liturgical life but also schools, hospitals and courts of conscience. Reflecting this expanded mandate, Augustine emphasizes that correct interpretation of Scripture serves both spiritual formation and practical guidance, reinforcing the Church’s emerging function as moral and intellectual steward.
A defining controversy of African Christianity in his era was the Donatist schism, which rejected the authority of clergy who had lapsed under earlier persecution. Augustine argued vigorously for the Church’s unity, maintaining that sacraments derive their validity not from the personal virtue of ministers but from Christ’s promise. His methodological insistence on searching for a “good use” of all things in Scripture can be read as a plea for communal coherence rather than sectarian rigorism.
As the Western Empire felt mounting pressure from Gothic and other tribal incursions, urban centers faced economic hardship and social unrest. In this context, the treatise’s structured approach to Christian instruction offered a measure of stability. By outlining clear steps for locating and interpreting biblical passages, Augustine sought to equip clergy and laity alike with intellectual resources to navigate uncertain times.
Monastic communities had grown in influence across Egypt and North Africa, publicizing ideals of asceticism, poverty and contemplative prayer. Though not a monastic himself, Augustine shared their high regard for sustained study and inner reflection. His detailed attention to spiritual intention—ordering love of God above all—resonates with the monastic pursuit of disciplined devotion without denying the importance of active ministry in cities and villages.
Trained originally in Latin rhetoric and familiar with Cicero, he recognized the enduring value of classical education. His treatise recommends that Christian teachers employ these arts responsibly, using persuasive speech and elegant style to draw hearers toward truth rather than empty display. In doing so, he bridges inherited literary methods and the requirements of theological exactitude.
Debates over scriptural variants and interpretive methods were widespread: Latin and Greek manuscripts showed differences in wording, and exegetes often advanced conflicting readings. Augustine’s work codifies a principle that meaning must conform to charity—interpretations that promote love of God and neighbor are to be preferred. This hermeneutical rule helped standardize exegetical practice, curbing the proliferation of readings that fostered discord.
African society under Roman rule exhibited stark contrasts of wealth and poverty, with estates and urban elites on one hand and tenant farmers or widows on the other. Augustine’s reflections on “right use” of material goods address this reality, urging wealthy Christians to employ their resources generously and ethically. The treatise thus doubles as a moral handbook for stewardship and communal care.
North Africa’s location at the crossroads of Mediterranean trade brought exposure to Berber customs, Roman laws and emerging Christian rituals. By offering training in dialectical reasoning and rhetorical technique, Augustine aimed to help the Church integrate diverse cultural elements—adapting language and example without compromising core convictions—so that the faith could speak credibly to varied audiences.
The advanced theological debates of his day extended beyond Arianism to include questions about free will, grace and original sin. Although those controversies found fuller treatment in other writings, the treatise’s emphasis on precise exegesis laid groundwork for identifying and refuting deviations from what became orthodox teaching. Instructing readers to distinguish between literal and allegorical senses of Scripture served as an early bulwark against doctrinal confusion.
During Augustine’s lifetime, formal liturgical rites were evolving: lectionaries were compiled, rhythms of the church year took shape and the role of the preacher gained prominence. His advice about clear delivery, orderly arrangement of topics and adaptation to audience needs anticipates later homiletical manuals, underscoring that effective proclamation is integral to communal worship.
Philosophical currents—especially Neoplatonism—offered metaphysical frameworks that Augustine had encountered in Milan before his conversion. While he rejected any system that sought divine knowledge apart from revelation, he adopted Platonic categories such as the hierarchy of being and the immortality of the soul. These concepts appear in his guidance on discerning spiritual realities behind biblical imagery, demonstrating an informed but critical appropriation of pagan thought.
The empire’s legal apparatus prized systematic codes and procedural clarity. Mirroring that sensibility, Augustine organizes his treatise into books, chapters and succinct rules, creating a manual that functions with the precision of a legal text. This structure not only supports teaching but also encourages disciplined reflection, helping Christians to reason their way through complex passages.
Beyond mere theory, the work serves as subtle social critique. Augustine insists that true understanding of Scripture should yield practical charity, justice and humility—qualities urgently needed in an age beset by moral laxity, schism and cultural tension. By uniting exegetical rigor with ethical purpose, his treatise stands as both guidebook and moral appeal for a community striving to embody the love and coherence it found in the Gospel.
Author Biography
Introduction
Augustine of Hippo (354–430) stands among the most influential thinkers in Western Christianity and philosophy. Born in Roman North Africa, he became bishop of Hippo Regius and authored enduring works that shaped doctrines of grace, church, and human interiority. His Confessions pioneered spiritual autobiography, blending theology and psychological insight. The City of God responded to the crisis of the late Roman Empire with a sweeping philosophy of history. On Christian Doctrine outlined principles for interpreting Scripture, while On the Trinity probed the mystery of God with philosophical rigor. Revered as a Church Father, Augustine’s thought continues to engage theologians, philosophers, and general readers alike.
Education and Literary Influences
Augustine received a classical education in grammar and rhetoric, first in his hometown region and then at Carthage, a major intellectual center of Roman Africa. He mastered Latin style and oratory, winning distinction as a teacher. In his student years, reading Cicero’s Hortensius stirred a lifelong passion for wisdom. He explored Manichaeism for nearly a decade before turning to skeptical currents and eventually to Christianity. Seeking advancement, he taught rhetoric in Carthage and later in Rome before securing a prestigious post in Milan in the mid-380s, where his exposure to imperial and ecclesial cultures broadened his horizons and sharpened his intellectual ambitions.
Key influences redirected Augustine’s course. The sermons of Ambrose of Milan demonstrated how Christian faith could meet classical learning with interpretive sophistication. Latin translations of Platonist authors, associated with Marius Victorinus, introduced Augustine to metaphysical concepts that helped him reframe God, evil, and the soul. Scripture, once dismissed, became luminous when read allegorically and Christologically. His mother, Monica, is widely remembered for persistent encouragement toward the Christian faith. Augustine’s training in rhetoric shaped his style—analytical yet ardent, candid about inner conflict, and attentive to persuasion—while his engagement with Platonism, biblical exegesis, and pastoral experience formed the matrix of his mature thought.
Literary Career
Augustine’s literary career began in earnest around his conversion in the late 380s. Baptized in Milan, he soon returned to North Africa and formed a small community devoted to study and prayer. His early dialogues—such as Contra Academicos, De beata vita, De ordine, and Soliloquia—combine philosophical inquiry with a search for a stable truth beyond skepticism. These works already display hallmarks of his style: introspection, dialectical method, and careful definition of terms. They also reveal a Christian intellectual drawing on classical models to explore the soul’s ascent to God, the limits of human knowledge, and the moral ordering of a life oriented toward wisdom.
Ordained a priest in Hippo Regius in the early 390s and later made bishop, Augustine produced a vast pastoral and polemical corpus. He preached frequently, and hundreds of sermons survive, addressing Scripture, doctrine, and daily Christian life. His letters offer careful argumentation and practical counsel to bishops, officials, monks, and laypeople. On Christian Doctrine provided a program for reading, teaching, and preaching the Bible, including a seminal account of signs and things. He composed commentaries on the Psalms and the Gospel of John, cultivating a mode of exegesis that united doctrinal clarity with spiritual edification and a rhetorical artistry honed by years of teaching.
Augustine’s Confessions, written in the 390s, is both prayer and narrative, tracing his journey from ambition and error to grace. It explores memory, desire, and the restless human heart seeking God. The City of God, begun after the sack of Rome in the early 5th century, contrasts the earthly city’s transient goods with the heavenly city’s enduring peace, offering a theology of history that addresses politics, culture, and worship. On the Trinity developed a profound account of God and the image of the Trinity in the human mind. Other notable works include the Enchiridion, Genesis commentaries, and Retractions, a unique, late-career review of his writings.
Contemporaries recognized Augustine’s authority even amid controversy. His polemics against Manichaeans, Donatists, and Pelagians positioned him at the center of major theological disputes in North Africa and beyond. Supporters prized his clarity, scriptural learning, and pastoral concern; critics challenged his conclusions about grace, the Church, and coercion. His writings circulated widely in Latin Christianity, aided by episcopal networks and scribal efforts. While his intellectual reach expanded steadily during his lifetime, it grew even more after his death, as monastic and cathedral libraries preserved and copied his works, ensuring their availability to medieval theologians and later generations of readers.
Beliefs and Advocacy
At the core of Augustine’s convictions stood the primacy of divine grace. Against views that magnified unaided human effort, he argued that the fallen will requires healing and elevation by God. His reflections on the nature of time, memory, and selfhood—woven through Confessions and later works—made interiority a locus of theological discovery. Sin, for Augustine, was a disordered love that diverts the soul from its highest good. He insisted that true freedom arises when grace reorders desire toward God. This framework shaped his teachings on original sin, baptismal regeneration, prayer, and the virtues, all oriented toward the peace that surpasses merely civic harmony.
Augustine championed the unity and catholicity of the Church. In conflict with Donatism, he maintained that sacramental efficacy depends on Christ, not on the minister’s moral state, and that the Church embraces sinners on the path of conversion. His biblical hermeneutics emphasized the rule of faith and the primacy of charity, seeking interpretations that build love of God and neighbor. Pastoral ministry framed his theological labors: preaching, catechesis, and the cultivation of communities devoted to common life, prayer, and service. He urged humility and patience within the body of Christ, while holding that ecclesial discipline serves the restoration of communion and truth.
Augustine engaged social and political questions with caution and realism. He held that earthly peace, though imperfect, is a genuine good, and he reflected on the ethics of coercion and war in ways that influenced later just war thinking. In disputes with Donatists, he argued that civil measures could serve the good of unity under responsible constraints, a stance that drew criticism. He promoted clerical and monastic discipline, urged care for the poor through church networks, and counseled public officials on conscience and justice. Throughout, he subordinated temporal goods to the eternal end, urging Christians to seek the common good without idolizing political success.
Final Years & Legacy
In his later years, Augustine continued to write against Pelagian positions on grace and free will, producing works such as On the Spirit and the Letter, On Grace and Free Will, and On the Predestination of the Saints. He labored over The City of God across many years and completed On the Trinity after extensive revision. His Retractions offers a rare, systematic reconsideration of his corpus, acknowledging changes and clarifying arguments. Augustine died in 430 in Hippo Regius during the Vandal siege. He left a remarkable body of sermons, letters, and treatises that shaped Christian teaching from late antiquity into the medieval world.
Augustine’s legacy is vast. A Doctor of the Church in the Catholic tradition, he influenced patristic and medieval theology, helping to frame doctrines of grace, the Church, and the Trinity. His analyses of time, memory, and will informed Western philosophy and spiritual literature. Medieval thinkers and later Reformers engaged him intensely, sometimes drawing divergent conclusions from his texts. In modern scholarship, he remains a central interlocutor in debates about freedom, desire, political order, and biblical interpretation. Confessions continues to be widely read for its literary power and spiritual insight, while The City of God remains a touchstone for theology, culture, and history.
On Christian Doctrine
Preface.
Showing that to teach rules for the interpretation of Scripture is not a superfluous task.
1. There are certain rules for the interpretation of Scripture which I think might with great advantage be taught to earnest students of the word, that they may profit not only from reading the works of others who have laid open the secrets of the sacred writings, but also from themselves opening such secrets to others. These rules I propose to teach to those who are able and willing to learn, if God our Lord do not withhold from me, while I write, the thoughts He is wont to vouchsafe to me in my meditations on this subject. But before I enter upon this undertaking, I think it well to meet the objections of those who are likely to take exception to the work, or who would do so, did I not conciliate them beforehand. And if, after all, men should still be found to make objections, yet at least they will not prevail with others (over whom they might have influence, did they not find them forearmed against their assaults), to turn them back from a useful study to the dull sloth of ignorance.
2. There are some, then, likely to object to this work of mine, because they have failed to understand the rules here laid down. Others, again, will think that I have spent my labor to no purpose, because, though they understand the rules, yet in their attempts to apply them and to interpret Scripture by them, they have failed to clear up the point they wish cleared up; and these, because they have received no assistance from this work themselves, will give it as their opinion that it can be of no use to anybody. There is a third class of objectors who either really do understand Scripture well, or think they do, and who, because they know (or imagine) that they have attained a certain power of interpreting the sacred books without reading any directions of the kind that I propose to lay down here, will cry out that such rules are not necessary for any one, but that everything rightly done towards clearing up the obscurities of Scripture could be better done by the unassisted grace of God.
3. To reply briefly to all these. To those who do not understand what is here set down, my answer is, that I am not to be blamed for their want of understanding. It is just as if they were anxious to see the new or the old moon, or some very obscure star, and I should point it out with my finger: if they had not sight enough to see even my finger, they would surely have no right to fly into a passion with me on that account. As for those who, even though they know and understand my directions, fail to penetrate the meaning of obscure passages in Scripture, they may stand for those who, in the case I have imagined, are just able to see my finger, but cannot see the stars at which it is pointed. And so both these classes had better give up blaming me, and pray instead that God would grant them the sight of their eyes. For though I can move my finger to point out an object, it is out of my power to open men’s eyes that they may see either the fact that I am pointing, or the object at which I point.
4. But now as to those who talk vauntingly of Divine Grace, and boast that they understand and can explain Scripture without the aid of such directions as those I now propose to lay down, and who think, therefore, that what I have undertaken to write is entirely superfluous. I would such persons could calm themselves so far as to remember that, however justly they may rejoice in God’s great gift, yet it was from human teachers they themselves learnt to read. Now, they would hardly think it right that they should for that reason be held in contempt by the Egyptian monk Antony, a just and holy man, who, not being able to read himself, is said to have committed the Scriptures to memory through hearing them read by others, and by dint of wise meditation to have arrived at a
thorough understanding of them; or by that barbarian slave Christianus[1], of whom I have lately heard from very respectable and trustworthy witnesses, who, without any teaching from man, attained a full knowledge of the art of reading simply through prayer that it might be revealed to him; after three days’ supplication obtaining his request that he might read through a book presented to him on the spot by the astonished bystanders.
5. But if any one thinks that these stories are false, I do not strongly insist on them. For, as I am dealing with Christians who profess to understand the Scriptures without any directions from man (and if the fact be so, they boast of a real advantage, and one of no ordinary kind), they must surely grant that every one of us learnt his own language by hearing it constantly from childhood, and that any other language we have learnt,—Greek, or Hebrew, or any of the rest,—we have learnt either in the same way, by hearing it spoken, or from a human teacher. Now, then, suppose we advise all our brethren not to teach their children any of these things, because on the outpouring of the Holy Spirit the apostles immediately began to speak the language of every race; and warn every one who has not had a like experience that he need not consider himself a Christian, or may at least doubt whether he has yet received the Holy Spirit? No, no; rather let us put away false pride and learn whatever can be learnt from man; and let him who teaches another communicate what he has himself received without arrogance and without jealousy. And do not let us tempt Him in whom we have believed, lest, being ensnared by such wiles of the enemy and by our own perversity, we may even refuse to go to the churches to hear the gospel itself, or to read a book, or to listen to another reading or preaching, in the hope that we shall be carried up to the third heaven, “whether in the body or out of the body,” as the apostle says,1 and there hear unspeakable words, such as it is not lawful for man to utter, or see the Lord Jesus Christ and hear the gospel from His own lips rather than from those of men.
6. Let us beware of such dangerous temptations of pride, and let us rather consider the fact that the Apostle Paul himself, although stricken down and admonished by the voice of God from heaven, was yet sent to a man to receive the sacraments and be admitted into the Church;2 and that Cornelius the centurion, although an angel announced to him that his prayers were heard and his alms had in remembrance, was yet handed over to Peter for instruction, and not only received the sacraments from the apostle’s hands, but was also instructed by him as to the proper objects of faith, hope, and love.3 And without doubt it was possible to have done everything through the instrumentality of angels, but the condition of our race would have been much more degraded if God had not chosen to make use of men as the ministers of His word to their fellow-men. For how could that be true which is written, “The temple of God is holy, which temple ye are,”4 if God gave forth no oracles from His human temple, but communicated everything that He wished to be taught to men by voices from heaven, or through the ministration of angels? Moreover, love itself, which binds men together in the bond of unity, would have no means of pouring soul into soul, and, as it were, mingling them one with another, if men never learnt anything from their fellow-men.
7. And we know that the eunuch who was reading Isaiah the prophet, and did not understand what he read, was not sent by the apostle to an angel, nor was it an angel who explained to him what he did not understand, nor was he inwardly illuminated by the grace of God without the interposition of man; on the contrary, at the suggestion of God, Philip, who did understand the prophet, came to him, and sat with him, and in human words, and with a human tongue, opened to him the Scriptures.5 Did not God talk with Moses, and yet he, with great wisdom and entire absence of jealous pride, accepted the plan of his father-in-law, a man of an alien race, for ruling and administering the affairs of the great nation entrusted to him?6 For Moses knew that a wise plan, in whatever mind it might originate, was to be ascribed not to the man who devised it, but to Him who is the Truth, the unchangeable God.
8. In the last place, every one who boasts that he, through divine illumination, understands the obscurities of Scripture, though not instructed in any rules of interpretation, at the same time believes, and rightly believes, that this power is not his own, in the sense of originating with himself, but is the gift of God. For so he seeks God’s glory, not his own. But reading and understanding, as he does, without the aid of any human interpreter, why does he himself undertake to interpret for others? Why does he not rather send them direct to God, that they too may learn by the inward teaching of the Spirit without the help of man? The truth is, he fears to incur the re
proach: “Thou wicked and slothful servant, thou oughtest to have put my money to the exchangers.”7 Seeing, then, that these men teach others, either through speech or writing, what they understand, surely they cannot blame me if I likewise teach not only what they understand, but also the rules of interpretation they follow. For no one ought to consider anything as his own, except perhaps what is false. All truth is of Him who says, “I am the truth.”8 For what have we that we did not receive?[1q] and if we have received it, why do we glory, as if we had not received it?9
9. He who reads to an audience pronounces aloud the words he sees before him: he who teaches reading, does it that others may be able to read for themselves. Each, however, communicates to others what he has learnt himself. Just so, the man who explains to an audience the passages of Scripture he understands is like one who reads aloud the words before him. On the other hand, the man who lays down rules for interpretation is like one who teaches reading, that is, shows others how to read for themselves. So that, just as he who knows how to read is not dependent on some one else, when he finds a book, to tell him what is written in it, so the man who is in possession of the rules which I here attempt to lay down, if he meet with an obscure passage in the books which he reads, will not need an interpreter to lay open the secret to him, but, holding fast by certain rules, and following up certain indications, will arrive at the hidden sense without any error, or at least without falling into any gross absurdity. And so although it will sufficiently appear in the course of the work itself that no one can justly object to this undertaking of mine, which has no other object than to be of service, yet as it seemed convenient to reply at the outset to any who might make preliminary objections, such is the start I have thought good to make on the road I am about to traverse in this book.
Footnotes
1.2 Cor. xii. 2-4.
2.Acts ix. 3.
3.Acts x.
4.1 Cor. iii. 17.
5.Acts viii. 26.
6.Ex. xviii. 13.
7.Matt. xxv. 26, 27.
8.John xiv. 6.
9.1 Cor. iv. 7.
