Reading with Saint Augustine

Saint Augustine, On Christian Teaching, translated by J.F. Shaw.

Reading with Saint Augustine

By

John E. Shaffett

            Saint Augustine’s On Christian Teaching provides rules to help the reader to interpret Scripture. These rules can be used to develop a Christian theory of reading the Scriptures and other literature. Some of these guidelines are: the difference between things and signs; the rule of love; the seven steps to wisdom; diversity of interpretations; diversity of meanings; and distinguishing between literal and figurative interpretations. This essay will demonstrate the usefulness of these guidelines for developing a Christian theory of reading.

            Augustine believes it is important to distinguish between things and signs. He states, “All instruction is either about things or about signs; but things are learnt by means of signs” (8). Augustine teaches that some things are signs also. For example, smoke is a sign of fire. Second, some things are for use and some things are for enjoyment. Augustine asserts, “There are some things, then, which are to be enjoyed, others which are to be used, others still which enjoy and use. Those things which are objects of enjoyment make us happy. Those things which are objects of use assist, and (so to speak) support us in our efforts after happiness, so that we can attain the things that make us happy and rest in them” (8). Augustine is saying it is important to distinguish ends from means. The only thing to enjoy is what is able to make the reader happy. The only thing that can make him happy is God, and all other things is to be used to help him in his journey to God. He argues, “The true objects of enjoyment, then, are the Father and the Son and the Holy Spirit, who are at the same time the Trinity” (9). What are these things that will help the reader in his journey to God? They are the steps to wisdom.

            There are seven steps to wisdom: First, fear of God; second, piety; third, knowledge; fourth, fortitude; fifth, love of others; sixth, purification; seventh, wisdom. The man who fears God will seek “diligently in Holy Scripture for a knowledge of His will” (53). This fear will make us aware “of our mortality and of death that is before us;” and the judgement that awaits us after death. This fear will make the reader pious before God and motivate his pious listening to God. The reader will be humble and meek and will not rebel when the Scriptures speak of his sins. The student will through the knowledge of Scripture learn about his sin and the need for repentance. He will learn that God’s will is for him to love God with all his heart, mind, soul and strength, and to love his neighbor as himself. This will require both resolution and fortitude in living out God’s command. To love as he ought, his heart will need to be purified. In addition, his eyes will need to be purified to see God. Once he reaches this step, he will be ready to make the ascent to wisdom. The seven steps to wisdom show that a Christian theory of reading will emphasize spiritual transformation, not just intellectual knowledge.

A second important guideline for a Christian theory of reading is distinguishing between literal and figurative interpretations. A literal passage should not be interpreted figuratively, and a figurative passage should not be interpreted literally. How will the reader know when to interpret a passage literally? Augustine answers, “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” (58). Augustine tells the reader if a passage of scripture interpreted literally cannot pass the rule of faith test or the rule of love test, it must be interpreted figuratively. For Augustine argues, “Now Scripture enjoins nothing except charity, and condemns nothing except lust” (58-59). Augustine’s hermeneutics is a hermeneutics of love because he asserts, “Whoever, then, thinks that he understands the Holy Scriptures, or any part of them, but puts such an interpretation upon them as does not build up this twofold love of God and our neighbor, does not yet understand them as he ought. If, on the other hand, a man draws a meaning from them that may be used for building up of love, even though he does not happen upon the precise meaning which the author whom he reads intended to express in that place, his error is not pernicious, and he is wholly clear from the charge of deception” (22). The Scriptures are to be interpreted with charity and it is to cultivate love of God and neighbor. How does one interpret the Scriptures with charity? The interpreter of Scripture or some other book interprets charitably when he pays attention to what the author is saying. He works hard in seeking to hear what the author is saying. The reader reads with humility and a teachable spirit. He seeks to understand before making a critical judgement of the text. A Christian theory of reading will develop a hermeneutics of charity.

Augustine’s final guideline to be considered in this essay is that there can be multiple interpretations and multiple senses in a passage of Scripture. First, Augustine affirms that various interpretations of the same passage can be true. He asserts, “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” (67). Second, Augustine affirms there can be multiple meanings in the same passage of Scripture. He argues, “For, what more liberal and more fruitful provision could God have made in regard to the Sacred Scriptures than that at the same words might be understood in several senses, all of which are sanctioned by the concurring testimony of other passages equally divine?” (67) A Christian theory of reading will allow for multiple interpretations and multiple meanings as long as they are supported by the work.

Augustine’s On Christian Teaching provides guidelines for developing a Christian theory of reading. First, it will emphasize that reading should be used for spiritual transformation, not just intellectual knowledge. Second, it will distinguish between literal and figurative interpretations. Third, it will cultivate a love for God and neighbor. Last, it will accept multiple interpretations and multiple meanings if they are supported by the text.