Catholic belief, prayers and spiritual teaching
ON CHRISTIAN DOCTRINE (cont)
by St Augustine of Hippo
Preface - Showing that to teach rules for the interpretation of Scripture is not a superfluous task
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
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.