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    On Christian Doctrine
    On Christian Doctrine
    On Christian Doctrine
    Ebook365 pages5 hours

    On Christian Doctrine

    By Saint Augustine

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    The four books of St. Augustin On Christian Doctrine (De Doctrina Christiana, iv libri) are a compend of exegetical theology to guide the reader in the understanding and interpretation of the Sacred Scriptures, according to the analogy of faith. The first three books were written a.d. 397; the fourth was added in 426.
    LanguageEnglish
    PublisherStart Publishing LLC
    Release dateMar 25, 2013
    ISBN9781625588999
    Author

    Saint Augustine

    Saint Augustine (354–430 CE), also known as Augustine of Hippo, was a Latin philosopher and theologian born on the northern coast of Africa in what is now Algeria. In 386, he had a conversion experience that led him to renounce his career and marital prospects and devote his life to God. His Confessions of Saint Augustine is perhaps the most famous spiritual autobiography of all time. 

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      One of my favorites. Profound and stimulating. Should be required reading in every hermeneutics class.
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    On Christian Doctrine - Saint Augustine

    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 labour 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, 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,

    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; 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. 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, 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. 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? 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 reproach: "Thou

    wicked and slothful servant, thou oughtest to have put my money to the

    exchangers." 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." For what have we that we did not receive? And if we have

    received it, why do we glory, as if we had not received it?

    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.

    BOOK I

    Containing a General View of the Subjects Treated in Holy Scripture

    Argument

    The author divides his work into two parts, one relating to the

    discovery, the other to the expression, of the true sense of Scripture.

    He shows that to discover the meaning we must attend both to things and

    to signs, as it is necessary to know what things we ought to teach to

    the Christian people, and also the signs of these things, that is,

    where the knowledge of these things is to be sought. In this first book

    he treats of things, which he divides into three classes,--things to be

    enjoyed, things to be used, and things which use and enjoy. The only

    object which ought to be enjoyed is the Triune God, who is our highest

    good and our true happiness. We are prevented by our sins from enjoying

    God; and that our sins might be taken away, The Word was made Flesh,

    our Lord suffered, and died, and rose again, and ascended into heaven,

    taking to Himself as his bride the Church, in which we receive

    remission of our sins. And if our sins are remitted and our souls

    renewed by grace, we may await with hope the resurrection of the body

    to eternal glory; if not, we shall be raised to everlasting punishment.

    These matters relating to faith having been expounded, the author goes

    on to show that all objects, except God, are for use; for, though some

    of them may be loved, yet our love is not to rest in them, but to have

    reference to God. And we ourselves are not objects of enjoyment to God:

    he uses us, but for our own advantage. He then goes on to show that

    love--the love of God for His own sake and the love of our neighbour

    for God’s sake--is the fulfilment and the end of all Scripture. After

    adding a few words about hope, he shows, in conclusion, that faith,

    hope, and love are graces essentially necessary for him who would

    understand and explain aright the Holy Scriptures.

    Chapter 1

    1. There are two things on which all interpretation of Scripture

    depends: the mode of ascertaining the proper meaning, and the mode of

    making known the meaning when it is ascertained. We shall treat first

    of the mode of ascertaining, next of the mode of making known, the

    meaning;--a great and arduous undertaking, and one that, if difficult

    to carry out, it is, I fear, presumptuous to enter upon. And

    presumptuous it would undoubtedly be, if I were counting on my own

    strength; but since my hope of accomplishing the work rests on Him who

    has already supplied me with many thoughts on this subject, I do not

    fear but that He will go on to supply what is yet wanting when once I

    have begun to use what He has already given. For a possession which is

    not diminished by being shared with others, if it is possessed and not

    shared, is not yet possessed as it ought to be possessed. The Lord

    saith, Whosoever has, to him shall be given. He will give, then, to

    those who have; that is to say, if they use freely and cheerfully what

    they have received, He will add to and perfect His gifts. The loaves in

    the miracle were only five and seven in number before the disciples

    began to divide them among the hungry people. But when once they began

    to distribute them, though the wants of so many thousands were

    satisfied, they filled baskets with the fragments that were left. Now,

    just as that bread increased in the very act of breaking it, so those

    thoughts which the Lord has already vouchsafed to me with a view to

    undertaking this work will, as soon as I begin to impart them to

    others, be multiplied by His grace, so that, in this very work of

    distribution in which I have engaged, so far from incurring loss and

    poverty, I shall be made to rejoice in a marvellous increase of wealth.

    Chapter 2

    2. All instruction is either about things or about signs; but things

    are learnt by means of signs. I now use the word thing in a strict

    sense, to signify that which is never employed as a sign of anything

    else: for example, wood, stone, cattle, and other things of that kind.

    Not, however, the wood which we read Moses cast into the bitter waters

    to make them sweet, nor the stone which Jacob used as a pillow, nor the

    ram which Abraham offered up instead of his son; for these, though they

    are things, are also signs of other things. There are signs of another

    kind, those which are never employed except as signs: for example,

    words. No one uses words except as signs of something else; and hence

    may be understood what I call signs: those things, to wit, which are

    used to indicate something else. Accordingly, every sign is also a

    thing; for what is not a thing is nothing at all. Every thing, however,

    is not also a sign. And so, in regard to this distinction between

    things and signs, I shall, when I speak of things, speak in such a way

    that even if some of them may be used as signs also, that will not

    interfere with the division of the subject according to which I am to

    discuss things first and signs afterwards. But we must carefully

    remember that what we have now to consider about things is what they

    are in themselves, not what other things they are signs of.

    Chapter 3

    3. There are some things, then, which are to be enjoyed, others which

    are to be used, others still which enjoy and use. Those things which

    are objects of enjoyment make us happy. Those things which are objects

    of use assist, and (so to speak) support us in our efforts after

    happiness, so that we can attain the things that make us happy and rest

    in them. We ourselves, again, who enjoy and use these things, being

    placed among both kinds of objects, if we set ourselves to enjoy those

    which we ought to use, are hindered in our course, and sometimes even

    led away from it; so that, getting entangled in the love of lower

    gratifications, we lag behind in, or even altogether turn back from,

    the pursuit of the real and proper objects of enjoyment.

    Chapter 4

    4. For to enjoy a thing is to rest with satisfaction in it for its own

    sake. To use, on the other hand, is to employ whatever means are at

    one’s disposal to obtain what one desires, if it is a proper object of

    desire; for an unlawful use ought rather to be called an abuse.

    Suppose, then, we were wanderers in a strange country, and could not

    live happily away from our fatherland, and that we felt wretched in our

    wandering, and wishing to put an end to our misery, determined to

    return home. We find, however, that we must make use of some mode of

    conveyance, either by land or water, in order to reach that fatherland

    where our enjoyment is to commence. But the beauty of the country

    through which we pass, and the very pleasure of the motion, charm our

    hearts, and turning these things which we ought to use into objects of

    enjoyment, we become unwilling to hasten the end of our journey; and

    becoming engrossed in a factitious delight, our thoughts are diverted

    from that home whose delights would make us truly happy. Such is a

    picture of our condition in this life of mortality. We have wandered

    far from God; and if we wish to return to our Father’s home, this world

    must be used, not

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