The Literal Meaning of Genesis 1

Ancient Christian Writers #41

by Augustine of Hippo, John Hammond Taylor

A thorough and conscientious commentary on the first three chapters from the Book of Genesis, completed in 415. Augustine's purpose is to explain, to the best of his ability, what the author intended to say about what God did when he made heaven and earth. Contains Books 1-6.

Genres: Theology, Religion, Christian, Church History, Spirituality, Nonfiction

296 pages, Hardcover

First published January 1, 1982

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

[Noah McMillen · Rating 5 out of 5]

Getting Augustine’s thought on the first 3 chapters of Genesis is amazing. It’s so interesting to see the different presuppositions an ancient writer has and to see how even his hermeneutics are wildly different. Augustine teaches us to aspire to humility when interpreting Scripture and has a strong apologetic concern that those outside the faith will not see the Christian writers as infantile in their reasoning. Instead, we should use the best philosophy and science of the day along with our interpretation of Scripture. Augustine’s thought on causal reasons is also extremely interesting. It’s too bad I can’t find volume 2 anywhere! I also would strongly recommend reading this alongside Gavin Ortlund’s book Retrieving Augustine’s Doctrine of Creation. It gave me a really good background on Augustine’s thought to be able to understand his more obscure ideas before coming to this commentary.

[Daniel · Rating 4 out of 5]

This book is fascinating. St. Augustine finished it in 415 AD. Augustine is my favorite philosopher, and it's invigorating to see him apply his significant intellect in taking Scripture extremely seriously, down to every detail (e.g. why when creating light does God not say "and it was so" as He does with other parts of creation? How do you reconcile Genesis calling the sky a vault vs. a skin elsewhere? Why are only birds, fishes, and humans told to be fruitful and multiply? How can time pass in the first days if the signs to mark time are formed on the 4th day?).

Despite the title, he doesn't actually interpret Genesis literally in the way we use the term. To him, "literal" means according to the historical intention of the author. And where he arrives I don't think most modern "literalists" would agree with at all. He believes the light in the first day stands for rational heavenly beings, so the creation of light means the creation of angels. Furthermore, he thinks the first 6 days basically occur simultaneously. The days are not about time, but about the heavenly rational creatures progressively recognizing the processes of creation. That's why there is no "and it was so" on the first day - since they themselves were created on the first day, they could not have recognized what was created then.

Augustine harmonizes Genesis 1 and 2 by distinguishing creation with potential, then it actually happening. Like a seed has all the plans for what it will grow into even before its sprouted. In a similar sense, Augustine sees Genesis 1 as showing not what God actually created but the processes He put forth, and what they would create. He continually points to John 15:7 as noting that God is still working, and also works to harmonize that with Genesis 1 saying God rested from His work - the initial work of Genesis 1 is God putting these things in action, and the actual unfolding of His processes comprises the work that continues to this day. Genesis 2 is not an elaboration of a day in Genesis 1, but the description of how the processes set in motion unfolded.

It's most interesting to me in its framework for how to approach Genesis. 1/ hold Scripture in the very highest regard, assuming it's infallible. 2/ take logic and scientific knowledge into account 3/ harmonize as far as you can.

It being 1600 years old there are some things that stand out to me, and ways in which it doesn't hold up. For one, it's very Catholic, not just in talking about the Catholic faith, but it also quotes the deuterocanonical books repeatedly (especially Wisdom and and Sirach). Where it falls short is first, how it talks about science, which is unavoidable. He works from an Aristotelian viewpoint, and it's just not true, so his reconciliations with science read quaint. Secondly, Augustine didn't know Hebrew very well, and he works from Latin translations probably based on the Septuagint, and some of his conclusions are based on translation errors.

Still, it's fascinating to see his logical processes at work. I find it encouraging.

[Chandler Collins · Rating 5 out of 5]

Excellent, excellent commentary on Genesis 1-3! I have developed a great fascination with biblical cosmology and how it might be different from our contemporary cosmology, and Augustine wrestles heavily with the nature of creation, the days of creation, and God’s providence over creation in this commentary. As Gavin Ortlund has repeatedly encouraged, anyone engaged in contemporary debates about the doctrine of creation should read this book to expand their interpretive and theological horizons. Throughout the commentary, Augustine demonstrates great humility in his interpretations and conclusions—always open to better interpretations or being presented with biblical passages that disprove his views. I definitely disagree with him in his views on anthropology and sexuality, but Augustine is never dogged or brash in the expression of his beliefs. He is also considerate to the investigations of science and considers how astronomical studies may shape the correct interpretation of Scripture. Augustine himself incorporates his own scientific observations into his reflections on Genesis 1-3, while also being a product of his own time (for example, he believes in the movement and revolutions of the sun). In so many ways, this antiquated work is a great and pivotal resource in the Christian study of the science-faith relationship. Would highly recommend to anyone interested in patristics or the intersection of Christianity and science.

[Joe Mohler · Rating 4 out of 5]

Worth a read if you’re a fundamentalist or are looking for reminders that fundamentalists are stupid.

P.S. heretics like Origen are way better

[Solomon Selah · Rating 5 out of 5]

This highly insightful commentary focuses on Augustine's problem-consciousness. It can be said that many issues, had he not raised them, would easily be overlooked by readers. Methodologically, this work is indeed a “literal” interpretation. Even when metaphorical explanations arise, Augustine promptly reins in his interpretation to return to the literal meaning.

Furthermore, from the discussions on astronomy, we can see that Augustine must have diligently gathered knowledge on natural philosophy. To claim this book is purely a theological theoretical construct is clearly incorrect.

The most brilliant sections are his theories on the process of creation and his insights into the angelic “day,” “night,” and “morning”—truly masterful writing.