A Treatise on the Spirit and the Letter by Saint Augustine of Hippo

by Augustine of Hippo

"On the Spirit and the Letter" is part of The Fig Classic Series on Early Church Theology. To view more books in our catalog, visit us at fig-books.com.

Genres: Theology, Philosophy, Religion, Christian

Paperback

First published January 1, 411

About the author

Early church father and philosopher Saint Augustine served from 396 as the bishop of Hippo in present-day Algeria and through such writings as the autobiographical Confessions in 397 and the voluminous City of God from 413 to 426 profoundly influenced Christianity, argued against Manichaeism and Donatism, and helped to establish the doctrine of original sin.

An Augustinian follows the principles and doctrines of Saint Augustine.

People also know Aurelius Augustinus in English of Regius (Annaba). From the Africa province of the Roman Empire, people generally consider this Latin theologian of the greatest thinkers of all times. He very developed the west. According to Jerome, a contemporary, Augustine renewed "the ancient Faith."

The Neo-Platonism of Plotinus afterward heavily weighed his years. After conversion and his baptism in 387, Augustine developed his own approach to theology and accommodated a variety of methods and different perspectives. He believed in the indispensable grace to human freedom and framed the concept of just war. When the Western Roman Empire started to disintegrate from the material earth, Augustine developed the concept of the distinct Catholic spirituality in a book of the same name. He thought the medieval worldview. Augustine closely identified with the community that worshiped the Trinity. The Catholics and the Anglican communion revere this preeminent doctor. Many Protestants, especially Calvinists, consider his due teaching on salvation and divine grace of the theology of the Reformation. The Eastern Orthodox also consider him. He carries the additional title of blessed. The Orthodox call him "Blessed Augustine" or "Saint Augustine the Blessed."

Santo Agostinho

Reviews

[David Haines · Rating 4 out of 5]

This is, quite simply, a must read. Every theologian and Christian philosopher must read this book. It's not long, but it will make you think!

[Jared Mindel · Rating 5 out of 5]

Very good stuff, really thought-provoking.

[Barry · Rating 3 out of 5]

Interesting, but I would have preferred a more modern translation. Much of this is an exposition of Romans 8.

Surely this work was influential for Luther (an Augustinian monk after all) as he began to understand that the “righteousness of God” refers not to our own righteousness that becomes somehow sufficient for God’s standards, but rather to God’s righteousness imputed to us through God’s grace because of Jesus’ sacrifice.

[Francis E. · Rating 5 out of 5]

This is one of the best books by St Augustine I have ever read. This is a great explanation of the early chapters of Romans. “On the Spirit and the Letter,” a phrase derived from Romans 2:29 and mainly 2 Corinthians 3:6. This Augustine takes in two ways, (1) that certain passages of Scripture, if interpreted literally would be absurd, hence they must involve a figure of speech. Such as, for example, the Song of Solomon. Which, if taken literally, would increase lust, not charity. (2) That the Letter of the Law kills, due to the weakness of man, if the Spirit does not assist man.

In summary, St. Augustine distinguishes two laws, the law of works and the law of faith (Romans 3:27). Before the coming of Christ, Jews and Greeks were both under the Law, the former under the Mosaic Law and the latter under the Natural Law alone. The Law demanded them to do certain things, such as not to covet. Yet the Law did not grant the grace to do this. Hence, concupiscence dragged man to evil, since what is forbidden appears sweet.

Now, however, we are under the Law of Faith, the Law of the New Covenant. In this Covenant, God has written His Law, not in external tablets of stone as before, but into our hearts. Not only are we commanded to keep the Law, but rather the Law itself provides the grace wherewith to fulfill it, and it is fulfilled by the Love of the Holy Spirit poured out upon us (Romans 5:5). By faith we no longer do things out of fear, but rather by faith we love the Law and fulfill it thereby. Therefore all boasting is excluded, since our only reason we are able to fulfill the Law is due to the grace of God, not ourselves.

This is what happens in justification: man is unable to merit anything, until grace comes. Though faith is an act of the human intellect affirming, we are moved internally by God. This faith is the beginning of salvation. By it we are moved to baptism, wherein we are filled with the theological virtues. This is entirely gratuitous and free, since no work done before justification had any merit whatsoever.

God’s justice has been manifested by this, the Law and the Prophets bearing witness. Yet not God’s justice whereby He himself is just, but that by which He makes us just. And being just, our healed will is able to fulfill the Law, after the state of this life. Our righteousness does not fulfill the first commandment to love God with all our heart, soul, mind, and strength (i.e. our entire nature) perfectly. Yet there is a certain righteousness of this life which can be called sinless, since it is impossible in this life to be without venial sin. It cannot be charged against it that we have not the fullness of love that we will have in Heaven. We could be charged, though, if we are found guilty of giving into lusts and unlawful things. For this see chapters 64-65.

In the next life, though, the object of our faith will be seen. No longer will be walk by faith, but rather by sight. This is the Beatific Vision, where what is “in part” passes away, where we know even as we have been fully known, where our childish ways pass, and we no longer see as through a mirror dimly, but face to face. We shall see God, as He is, and we shall be like Him. For this whole description of the Beatific Vision, see chapter 41.

[John Pawlik · Rating 5 out of 5]

This book was astonishing, not only because of what Augustine said, but when he said it. Understand’s one’s position within the history of Christianity is vitality important for someone who wishes to see themselves clearly as part of God’s universal Church. Every faith tradition would be better off today if they spent more time contemplating how their faith community fits into the larger picture of the historical Church, and Augustine’s On the Spirit and the Letter is a comfort to those who understand faith apart from works as the root of the Christian life, but despair at the lack of support that particular belief enjoys in the early Church. Perhaps Augustine was a forerunner in this, I will need to keep reading!

Anyone would be engaged and astonished at this short work, and if you want to spend a little while marveling that someone in the 5th century was proposing faith apart from works originating in from God as the first cause in the early Church, this will be a joy to you! Augustine remarks that this was one of his favorite books to write towards the end, and it shows in the pages, he enjoys using the Scripture to beg readers to see God as the one deserving ultimate glory!

I suspect this was the main work that inspired Luther and Calvin’s view of Augustine and his theology

Let me know if you’d like to borrow it!

[Brian · Rating 4 out of 5]

Read the Burnaby translation in LCC

[Brian · Rating 4 out of 5]

Another short work by Augustine dealing with a question that seems quite odd, but really is quite pertinent. The question is whether it is possible for someone in this life to be without sin. Augustine's answer is that it is possible, even though we do not see any instances of it.

This is an interesting question to me because it really goes straight to the heart of sanctification, which as the Keswick movement has shown is a very vexing and tricky problem. There have been times in my life when I thought that really focusing on a strict ethics was what we needed and other times when focusing on God's graciousness and help was what we needed. You can see this kind of shaking back and forth in the terms "antinomianism" and "neonomianism." At this point, I would say that we need a deep view of sin and a deep view of God's grace. This is possible without falling into either ditch.

Now, Augustine makes the point that the Scriptures speak about things that are possible but "couldn't happen" all the time. Some examples would include the command to love the Lord our God with all our heart and soul. We are told to do it, even though we cannot do it. Another example Augustine uses is Jesus speaking of God possibly sending an army of angels to save him, but which was impossible, in actuality.

Along the way, Augustine takes a deep dive into Paul, making the point that the old and new covenants are different insofar as believers have the law of God written on their hearts, and they are ruled not by fear of punishment but by the Holy Spirit. Interestingly, Augustine does not think the primary difference is between Jewish and Christian sacraments: "Hastily, indeed, one might say that the law of works lay in Judaism, and the law of faith in Christianity; forasmuch as circumcision and the other works prescribed by the law are just those which the Christian system no longer retains. But there is a fallacy in this distinction, the greatness of which I have for some time been endeavoring to expose" (section 21). Augustine points out that the real reason the law condemns us is not because of the weakness of the OT sacraments. The law brings death, Augustine says, because it tells us not to covet, which is certainly not a change between the old and new covenants. The change is in our hearts.

At the end Augustine makes the point that we should want to be perfect, even though perfection is technically impossible. He says that even though we cannot see blinding light, light is the only way we can see anything. Very helpful in making me want to love God more. This is not as powerful as the other works I have heard recently, but still useful in knowing what Augustine thought about the covenants and faith. As in his treatise on predestination, Augustine says that we have free wills, but we still need God's grace for our evil wills to be converted.

[Gary · Rating 4 out of 5]

On the Spirit and the Letter was recommended by either Sproul or Phil Johnson, I cannot recall which. Having only read excerpts from Augustine, I felt it my duty to read him. Thinking I would be overwhelmed with flowery, ancient verbiage, I prepared for the worst. instead, I found language (certainly the translator had a hand in it) comparable to the Puritans, which greatly pleased me. However, the premise of the book is: could a man live in sinless perfection. He spends his 75 pages debating this and concludes that God can do anything He wants, so proves his point without examples, he concedes. Interesting but odd. But, along the way we get Augustine's great thinking, like this excerpt:
"By the law of works, God says to us, Do what I command you; but by the law of faith we say to God, Give me what you command. Now this is the reason why the law gives its command - to admonish us what faith ought to do, that is, that he to whom the command is given, if he is as yet unable to perform it, may know what to ask for; but if he has at once the ability, and complies with the command, he ought also to be aware from Whose gift the ability comes." Worth the read!

[Adonis McReynolds · Rating 5 out of 5]

First book I have ever read by Augustine of Hippo. The work was absolutely brilliant, Biblical, insightful, and brings out the true message of the gospel with authority. Highly recommend to ANYONE seeking to best understand the delicate and crucial balance between faith, grace, and works in Scripture.

[David R. Emmons · Rating 5 out of 5]

St. Augustine, the Lutheran

I recently discovered that Martin Luther, before 1517 had studied Augustine closely. Sometime around 1509. After his tower experience, he went back and re-read this work of Augustine in particular. How Lutheran it is!

[Luke Schmeltzer · Rating 3 out of 5]

A key work in the development of Augustine’s case against the Pelagians and his understanding of grace and salvation. Not as readable as some of his other works.

[Connor Longaphie · Rating 5 out of 5]

heidelberg Dispitation art 28 but before it was cool

[Drew · Rating 4 out of 5]

Interesting discourse about free will, predestination, and grace. (I read a different translation, fyi.)

[Andreas Østergaard Jacobsen · Rating 5 out of 5]

God gammel klassiker! Augustin argumenterer overbevisende for en katolsk retfærdiggørelseslære mod den pelagianske.

[Alan Fuller · Rating 3 out of 5]

The theme of Augustine's treatise is 2 Corinthians 3:6.

"...For that is not the sole meaning of the passage, “The letter killeth, but the spirit giveth life,”  which merely prescribes that we should not take in the literal sense any figurative phrase which in the proper meaning of its words would produce only nonsense, but should consider what else it signifies, nourishing the inner man by our spiritual intelligence, since “being carnally-minded is death, whilst to be spiritually-minded is life and peace.”" (p. 4). Kindle Edition.

He sees the passage as equivalent to Romans 7:7. However, he does a confusing about-face.

"For I want, if possible, to prove that the apostle’s words, “The letter killeth, but the spirit giveth life,” do not refer to figurative phrases,—although even in this sense a suitable signification might be obtained from them,—but rather plainly to the law, which forbids whatever is evil." (p. 5).

At least to me, it's confusing. He later explains that the law of faith was veiled in the OT and revealed in the NT, and it was through the visible works of creation that men learned the attributes of God. (p.18-19) He later makes another remark that is confusing to me.

"but he does not mean even there any other “letter” to be understood than the Decalogue itself..."(p. 25).

He later calls "the law" the letter that kills. (p.33) Is the law limited to the Decalogue? I don't think he means that. He later says;

“Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed: not to that only which is of the law,”—that is, which comes from the Old Testament into the New,—“but to that also which is of faith,” which was indeed prior to the law, even “the faith of Abraham,”—meaning those who imitate the faith of Abraham,—“ (p. 40).

Perhaps the reason his teaching seems inconsistent to me is that he doesn't elaborate more on the "vail." (p.30) The vail is both on the minds and hearts (2Co 3:14-15). The mind is blinded through misunderstanding the reading, and the heart indicates the failure to receive proper faith (Rom 10:17). That makes sense to me.