Augustine And Allegory In Brief

Augustine And Allegory In Brief 

Preface  

Photo: Morocco, trekearth.com

Originally published 20140704, this is a brief section in my PhD work that did not make the final thesis version, before or after the PhD Viva. Not all my Augustine work made the final PhD version. I think it will be an intellectual challenge to update this limited work for an article entry on academia.edu for 20240807.

Augustine And Allegory In Brief 

Edited from PhD

Augustine’s hermeneutic included the idea that one should be mentally clear in regard to issues of God in order to receive guidance.[1]  This would support Robertson’s idea that Augustine’s hermeneutical assumptions began with a trust in divine guidance over scientific means of understanding the Biblical text.[2]  Robertson explains that Augustine did use an allegory method in his exposition of Scripture, but this was done in order to find the fullest possible interpretations of Scripture.[3]  Grenz, Guretzki, and Nordling define allegory as a method of Biblical interpretation where ‘hidden’ or ‘deeper’ understandings are sought.[4]  This favours a ‘spiritual’ meaning over literal ones.[5]  Klein, Blomberg, and Hubbard explain that this was the popular hermeneutical method within the era of the Church Fathers.[6]  

New Testament scholar, Klyne Snodgrass (1991) explains allegorical approaches would assign a spiritual meaning to specific texts, in particular ones difficult to interpret.[7]  Christian theology was often imposed on texts of the Old Testament, and this approach was common in the Christian Church until the Reformation.[8]  Although Augustine, for example, understood satanic beings as actual entities, this does not mean he used a literal hermeneutic in his overall theological approach, as Robertson points out Augustine uses the allegory method.[9]  

AUGUSTINE (388-395)(1964) On Free Choice of the Will, Translated by Anna S.Benjamin and L.H. Hackstaff, Upper Saddle River, N.J., Prentice Hall.  

AUGUSTINE (398-399)(1992) Confessions, Translated by Henry Chadwick, Oxford, Oxford University Press. 

AUGUSTINE (400-416)(1987)(2004) On the Trinity, Translated by Reverend Arthur West Haddan, in Nicene and Post-Nicene Fathers, Series One, Volume 3, Denver, The Catholic Encyclopedia. 

AUGUSTINE (421)(1998) Enchiridion, Translated by J.F. Shaw,  Denver, The Catholic Encyclopedia. 

AUGUSTINE (426)(1958) The City of God, Translated by Gerald G. Walsh, Garden City, New York, Image Books. 

AUGUSTINE (427)(1997) On Christian Doctrine, Translated by D.W. Robertson Jr., Upper Saddle River, N.J., Prentice Hall. 

AUGUSTINE (427b)(1997) On Christian Teaching, Translated by R.P.H. Green, Oxford, Oxford University Press. 

GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING  (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press. 

ROBERTSON, F.W. (1887)(1956) ‘Sermons: First Series’, in Thiessen, Henry C. Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

SNODGRASS, KLYNE (1991) ‘The Use of the Old Testament in the New’, in David Alan Black and David S. Dockery (eds.), New Testament Criticism and Interpretation, Grand Rapids, Zondervan Publishing House.

 

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[1] Augustine (427)(1997: 13).

[2] I reason hermeneutically a scholar does not need to choose between a regimented scientific methodology, and trusting in divine guidance. 

[3] Robertson (1958)(1997: xi).

[4] Grenz, Guretzki, and Nordling (1999: 8).

[5] Grenz, Guretzki, and Nordling (1999: 8).

[6] Klein, Blomberg, and Hubbard (1993: 32).

[7] Snodgrass (1991: 413).

[8] Snodgrass (1991: 413).

[9] Robertson (1958)(1997: xi). 

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August 2024

Veritas: Jurnal Teologi Dan Pelayanan 2021

Cited 

file:///E:/DT%20101%20G2/Back%20Up/04-rule-of-love.pdf 

VERITAS: JURNAL TEOLOGI DAN PELAYANAN 20, no. 2 (December 2021): 207–218 pISSN: 1411-7649; eISSN: 2684-9194 DOI: https://doi.org/10.36421/veritas.v20i2.499 

Rule of Love and Rule of Faith in Augustine’s Hermeneutics: A Complex Dialectic of the Twofold Rules 

Steven Yong 

Cited

'Abstract: Since the sixteenth-century Reformation, literal interpretation of the Bible has been deemed the best hermeneutical method to unearth the biblical writers’ original meaning. For the Reformers, allegorical interpretation was denigrated for reading an extraneous, or spiritual, meaning into any text. Although Augustine was among the first who champions a literal interpretation of the Scripture—as he outlined in his De doctrina christiana—until recent decades, Augustine is still being perceived as inconsistent in following his hermeneutical method as it is attested in his interpretation of the Good Samaritan. In his interpretation, Augustine seems to have allegorized the parable, thus his method was accused of being inconsistent. Is it really the case? This article attempts to contest such an accusation by showing that Augustine’s method of interpretation cannot simply be categorized as either entirely literal or allegorical. Augustine never professes as a literalist, an exegete who only applies what is now known as a historical-critical method. On the other hand, he did not recklessly legitimate the application of allegorical reading to any text. Taken as a whole, Augustine’s hermeneutics revolves around a complex dialectic of regula dilectionis (the rule of love) and regula fidei (the rule of faith) that allows both interpretations to be considered to be true.'

Note that De doctrina christiana is also known as, in English, 'On Christian Doctrine', and 'On Christian Teaching', both titles were used within my PhD work

Quote: 'Augustine never professes as a literalist, an exegete who only applies what is now known as a historical-critical method. On the other hand, he did not recklessly legitimate the application of allegorical reading to any text.' 

This appears to be in general overall agreement with what was documented in my original work: Although Augustine, for example, understood satanic beings as actual entities, this does not mean he used a literal hermeneutic in his overall theological approach, as Robertson points out Augustine uses the allegory method.

Bible and Theology: By Dr. Paul Hoskins | February 11, 2017 

Cited

'He (Augustine, my add) provides a lot of helpful guidance on how to interpret the Bible in On Christian Teaching (or De doctrina Christiana). On the one hand, Augustine values the literal sense and encourages readers to find value in it. Even so, he believes that the love command (to love God and to love one’s neighbor) provides a central principle that is useful for biblical interpretation. One should interpret passages that are consistent with the love command literally. However, biblical texts that appear to be in conflict with the love command should be interpreted figuratively (with allegorical interpretation). As one might suspect, he finds more Old Testament texts that appear to require allegorical interpretation than New Testament texts. Even so, Augustine’s spiritual or figurative interpretations are generally related to his interpretation of the literal sense, rather than being wholly fanciful (Smalley 24). As a result, then, Augustine places some limitations on allegorical interpretation, but finds it to be useful, especially in dealing with difficult passages.'

Smalley, Beryl. The Study of the Bible in the Middle Ages. Oxford: Blackwell, 1952.

Cited

Augustine says, “In the first place, then, we must show the way to find out whether a phrase is literal or figurative. And the way is certainly as follows: 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” (On Christian Teaching, 3.14). 

On Christian Teaching taken from Nicene and Post-Nicene Fathers, 1st series, vol. 2. Available online at NewAdvent.org.

My comments

In reviewing Augustine for my MPhil/PhD theses in regards to free will, determinism and problems of evil, I found that Augustine, historically was considered to be embracing free will theodicy, or according to others, a free will defense. Augustine was also considered to be embracing aspects of God's sovereignty which might not support human free will to a significant degree. It was often, in my mind, that the Augustine experts were often not in agreement on Augustine. Even as a great Church Father, I honestly, often, did not then, and do not now, find Augustine as a clear and concise theological and philosophical source. Although he is certainly a legitimate, great, Church Father, defending Christian faith and philosophy. This discussion and debate of literal versus allegorical interpretations to me was/is consistent with that overall, often lack of clarity. I raised successfully, the point of the unclarity of Augustine's writings at my Wales, PhD, Viva. 

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I find overall, an historical-grammatical approach to scripture more clear and concise than any attempt at an allegorical approach. In contrast to historical-critical approaches, I follow a historical-grammatical method. 

Cited 

Monergism 2008

'Thus, it was “historical,” relating real, interconnected historical events, that must be acknowledged and understood before the various teachings of the bible could make sense or have application; and “grammatical,” using language the way any normal person would. This grammatical-historical hermeneutic is absolutely vital, for it tethers the truth of the scriptures to real, historical events, that have a real impact on our life; and it gives us a way to study the scriptures with confidence, according to well-established dictates of human language.'

Wikipedia: Historical-grammatical method 2024 

Wikipedia is helpful here:

Quote

'According to the historical-grammatical method, if based on an analysis of the grammatical style of a passage (with consideration to its cultural, historical, and literary context), it appears that the author intended to convey an account of events that actually happened, then the text should be taken as representing history; passages should only be interpreted symbolically, poetically, or allegorically if to the best of our understanding, that is what the writer intended to convey to the original audience.' 

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In contrast is the historical-critical method: Citing from Pocket Dictionary: Historical criticism places more emphasis on the human aspects and meanings of scripture, as opposed to divine aspects. (59). This reads similar to what I was taught in seminar meetings at Manchester University and The University of Wales, for my MPhil/PhD work, to look quote 'before' (59), 'behind' (59) and 'under' (59) the biblical text, especially reading into what the author (s) really meant. The methodology of the author (s) is considered key within historical criticism. In agreement with the Pocket Dictionary, historical-criticism, quote, 'tends to downplay Scripture as a divine book and instead overemphasizes its humanness.' (59)

I embrace an historical-grammatical method within the Reformed tradition, that seeks to evaluate scripture accurately within context, without completely dismissing, whatsoever, any need for considerations of the methodology of an author (s). I completed methodology work for my PhD and have posted it in my academic website. But, as I stated in Wales, during a PhD seminar, I am more interested in the philosophy/theology, the doctrines and worldview of a biblical author as opposed to primarily trying to deduce an author's reasons for writing such a work.

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter 

Saturday, September 19, 2020 PhD Full Version PDF: Theodicy and Practical Theology 2010, Wales TSD