On Christian Doctrine

by Augustine of Hippo

What Kind of Spirit is Required for the Study of Holy Scripture

But when the student of the Holy Scriptures, prepared in the way I have indicated, shall enter upon his investigations, let him constantly meditate upon that saying of the apostle’s, “Knowledge puffeth up, but charity edifieth.”

Let them remember, then, that those who celebrated the passover at that time in type and shadow, when they were ordered to mark their door-posts with the blood of the lamb, used hyssop to mark them with. Now this is a meek and lowly herb, and yet nothing is stronger and more penetrating than its roots;

“Purge me with hyssop,” the psalmist says, “and I shall be clean; wash me, and I shall be whiter than snow. Make me to hear joy and gladness.” Then he immediately adds, to show that it is purifying from pride that is indicated by hyssop, “that the bones which Thou hast broken may rejoice.”

For whatever man may have learnt from other sources, if it is hurtful, it is there condemned; if it is useful, it is therein contained.

In the case of figurative signs we need to guard against two mistakes:—1. the interpreting literal expressions figuratively; 2. the interpreting figurative expressions literally.

The author lays down rules by which we may decide whether an expression is literal or figurative; the general rule being, that whatever can be shown to be in its literal sense inconsistent either with purity of life or correctness of doctrine must be taken figuratively.

the interpretation of expressions which have been proved to be figurative; the general principle being, that no interpretation can be true which does not p...

Now the ancients said that the difference between an inquiry and an interrogative was this, that an inquiry admits of many answers, but to an interrogative the answer must be either “No” or “Yes.” The passage will be pronounced, then, in such a way that after the inquiry, “Who shall lay anything to the charge of God’s elect?” what follows will be put as an interrogative: “Shall God who justifieth?”—the answer “No” being understood. And in the same way we shall have the inquiry, “Who is he that condemneth?” and the answer here again in the form of an interrogative, “Is it Christ who died? yea, rather, who is risen again? who is even at the right hand of God? who also maketh intercession for us?”—the answer “No” being understood to every one of these

“Can any good thing come out of Nazareth?”—whether with that of a man who gives an affirmative answer, so that “out of Nazareth” is the only part that belongs to the interrogation, or with that of a man who asks the whole question with doubt and hesitation,—I do not see how a difference can be made. But neither sense is opposed to faith.

It is a Wretched Slavery Which Takes the Figurative Expressions of Scripture in a Literal Sense

Utility of the Bondage of the Jews

And although they paid attention to the signs of spiritual realities in place of the realities themselves, not knowing to what the signs referred, still they had this conviction rooted in their minds, that in subjecting themselves to such a bondage they were doing the pleasure of the one invisible God of all.

These men, because they had been very near to spiritual things (for even in the temporal and carnal offerings and types, though they did not clearly apprehend their spiritual meaning, they had learnt to adore the One Eternal God,) were filled with such a measure of the Holy Spirit that they sold all their goods, and laid their price at the apostles’ feet to be distributed among the needy, and consecrated themselves wholly to God as a new temple, of which the old temple they were serving was but the earthly type.

The Useless Bondage of the Gentiles

What difference does it make to me, for instance, that the image of Neptune is not itself to be considered a god, but only as representing the wide ocean, and all the other waters besides that spring out of fountains?

that the image of Neptune is used with a reference to this explanation of it, unless indeed the result be that I worship neither?

I grant, however, that they who make gods of the works of man have sunk lower than they who make gods of the works of God.

The Jews Liberated from Their Bondage in One Way, the Gentiles in Another

How We are to Discern Whether a Phrase is Figurative

Whatever there is in the word of God that cannot, when taken literally, be referred either to purity of life or soundness of doctrine, you may set down as figurative. Purity of life has reference to the love of God and one’s neighbor; soundness of doctrine to the knowledge of God and one’s neighbor.

But as men are prone to estimate sins, not by reference to their inherent sinfulness, but rather by reference to their own customs, it frequently happens that a man will think nothing blameable except what the men of his own country and time are accustomed to condemn, and nothing worthy of praise or approval except what is sanctioned by the custom of his companions; and thus it comes to pass, that if Scripture either enjoins what is opposed to the customs of the hearers, or condemns what is not so opposed, and if at the same time the authority of the word has a hold upon their minds, they think that the expression is figurative.

Nobody in his sober senses would believe, for example, that when our Lord’s feet were anointed by the woman with precious ointment, it was for the same purpose for which luxurious and profligate men are accustomed to have theirs anointed in those banquets which we abhor. For the sweet odor means the good report which is earned by a life of good works; and the man who wins this, while following in the footsteps of Christ, anoints His feet (so to speak) with the most precious ointment. And so that which in the case of other persons is often a sin, becomes, when ascribed to God or a prophet, the sign of some great truth.

whatever the holy men of those times did without lust, Scripture passes over without blame, although they did things which could not be done at the present time, except through lust.

And everything of this nature that is there narrated we are to take not only in its historical and literal, but also in its figurative and prophetical sense, and to interpret as bearing ultimately upon the end of love towards God or our neighbor, or both.

Error of Those Who Think that There is No Absolute Right and Wrong

The tyranny of lust being thus overthrown, charity reigns through its supremely just laws of love to God for His own sake, and love to one’s self and one’s neighbor for God’s sake. Accordingly, in regard to figurative expressions, a rule such as the following will be observed, to carefully turn over in our minds and meditate upon what we read till an interpretation be found that tends to establish the reign of love. Now, if when taken literally it at once gives a meaning of this kind, the expression is not to be considered figurative.

If the sentence is one of command, either forbidding a crime or vice, or enjoining an act of prudence or benevolence, it is not figurative. If, however, it seems to enjoin a crime or vice, or to forbid an act of prudence or benevolence, it is figurative.

Some Commands are Given to All in Common, Others to Particular Classes

to recognize that some commands are given to all in common, others to particular classes of persons, that the medicine may act not only upon the state of health as a whole, but also upon the special weakness of each member. For that which cannot be raised to a higher state must be cared for in its own state.

We must also be on our guard against supposing that what in the Old Testament, making allowance for the condition of those times, is not a crime or a vice even if we take it literally and not figuratively, can be transferred to the present time as a habit of life.

For, if it was possible for one man to use many wives with chastity, it is possible for another to use one wife with lust.

Wicked Men Judge Others by Themselves

But these same men might say that it is not right even to honor and praise good and holy men, because they themselves when they are honored and praised, swell with pride,

Let them, then, learn how trying and difficult it is for themselves to escape either being caught by the bait of praise, or pierced by the stings of insult; but let them not measure others by their own standard.

Rule Regarding Passages of Scripture in Which Approval is Expressed of Actions Which are Now Condemned by Good Men

Therefore, although all, or nearly all, the transactions recorded in the Old Testament are to be taken not literally only, but figuratively as well, nevertheless even in the case of those which the reader has taken literally, and which, though the authors of them are praised, are repugnant to the habits of the good men who since our Lord’s advent are the custodians of the divine commands, let him refer the figure to its interpretation, but let him not transfer the act to his habits of life.

For the sins of these men were recorded to this end, that men might everywhere and always tremble at that saying of the apostle: “Wherefore let him that thinketh he standeth take heed lest he fall.” For there is hardly a page of Scripture on which it is not clearly written that God resisteth the proud and giveth grace to the humble.

Obscure Passages are to Be Interpreted by Those Which are Clearer

When, again, not some one interpretation, but two or more interpretations are put upon the same words of Scripture, even though the meaning the writer intended remain undiscovered, there is no danger if it can be shown from other passages of Scripture that any of the interpretations put on the words is in harmony with the truth.

It is Safer to Explain a Doubtful Passage by Other Passages of Scripture Than by Reason

The Knowledge of Tropes is Necessary

Donatists

wrote a book which he called the Book of Rules, because in it he laid down seven rules, which are, as it were, keys to open the secrets of Scripture. And of these rules, the first relates to the Lord and His body, the second to the twofold division of the Lord’s body, the third to the promises and the law, the fourth to species and genus, the fifth to times, the sixth to recapitulation, the seventh to the devil and his body.

still they do not explain all the difficult passages, for there are several other methods required, which are so far from being embraced in this number of seven, that the author himself explains many obscure passages without using any of his rules; finding, indeed, that there was no need for them, as there was no difficulty in the passage of the kind to which his rules apply.

The First Rule of Tichonius