Saint Louis University The Graduate School
Dissertation Project
Student’s Name:
Yoon Kyung Kim
Major Field: Historical Theology Degree Sought: Ph.D.
Student’s Advisor/Mentor: Kenneth B. Steinhauser
I. Title
Augustine’s Progress in Interpreting Genesis 1-3From De Genesi contra Manichaeos To De Genesi ad litteram
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II. Problem
A. Introduction
Augustine had a special interest in the subject of creation. He wrote five commentaries on
the opening chapters (1-3) of Genesis over a period of three decades. At first, in 388/389, after
his returning to Africa and before his ordination to the priesthood, he composed De Genesi
contra Manichaeos, in which he interpreted the creation stories mainly in spiritual and
allegorical sense against the Manichees’ ultra literal interpretation. Secondly, between 393-395,
he tried to offer a literal interpretation of Genensis 1-3 in De Genesi ad litteram liber unus
imperfectus. But, he gave up this literal interpretation “under the weight of so heavy a load”
before he finished one book.1 Thirdly, he presented a figurative interpretation in the last three
Books (XI-XIII) of Confessiones (397-401). Fourthly, between 401-416, he wrote De Genesi ad
litteram, in which he interpreted the creation stories, “not according to the allegorical
significance, but according to historical events proper.”2 Finally, he turned again to the opening
chapters of Genesis in Book XI of De civitate Dei written around 416/7.3
It is not hard to find out how rich these commentaries are in various doctrines such as
theology, anthropology, cosmology and history. Also, these commentaries are important sources
for the study of Augustine’s hermeneutic and exegesis, not only because each commentary has
its own exegetical features, but also, more importantly, because these commentaries show how
significantly Augustine progressed in his exegetical theory and practice.
1 Augustine, Retractationes I.18, Translation from Mary Inez Bogan in The Fathers of the Church
(hereafter, FC) 60.2 Augustine, Retractationes II.50. FC 60, 168-9.3 For the origins and dates of the commentaries, see Allan Fitzgerald, ed. Augustine through the Ages: An
encyclopedia (Grand Rapids: Eerdmans, 1999), Roland J. Teske, “Introduction” in Saint Augustine on Genesis, FC84, and Edmund Hill, “Introduction” in On Genesis, The Works of Saint Augustine: A Translation for the 21st
Century (hereafter, WSA) I/13.
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This dissertation examines Augustine’s progress in interpreting the opening chapters of
Genesis. More exactly, the dissertation investigates and compares Augustine’s two
commentaries: De Genesi contra Manichaeos, his first scriptural exegesis, and De Genesi ad
litteram, the final and monumental version in his exploration of the opening chapters of Genesis.
The point of this dissertation is to show how his exegesis progressed in these two commentaries
in relation to his understanding of literal and figurative interpretation and his concept of history
and scripture.
B. Augustine’s own View of his Progress
At the end of the prologue in Retractationes Augustine writes,
Let those, therefore, who are going to read this book not imitate me when I err, but ratherwhen I progress toward the better. For, perhaps, one who reads my works in the order inwhich they were written will find out how I progressed while writing.4
As Augustine himself proclaims, he progressed and developed from his earlier works to his later
works in various ways and levels. His exegetical theory and practice are not an exception.
Roland Teske emphasizes the importance of the earlier commentaries, De Genesi contra
Manichaeos and De Genesis ad litteram liber unus, as an indicator of Augustine’s progress.5 In
fact, after re-examining it for revision, Augustine decided to keep De Genesis ad litteram liber
unus as evidence of his first attempts to explain and search into the divine Scriptures.6
Augustine’s own testimony of his progress in interpreting the opening chapters of
Genesis is found in De Genesi ad litteram. He writes,
Now at that time it had not yet dawned on me how everything in them could be taken inits proper literal sense; it seemed to me rather that this was scarcely possible, if at all, andanyhow extremely difficult. So in order not to be held back, I explained with what brevity
4 Augustine, Retractationes, Prologue, 3.5 Teske, “Introduction,” 37-8.6 Augustine, Retractationes, I.18.
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and clarity I could muster what those things, for which I was not able to find a suitableliteral meaning, stood for in a figurative sense. Bearing in mind, however, what I reallywanted but could not manage, that everything should first of all be understood in itsproper, not its figurative sense, . . .7
After recalling what he wrote at the beginning of the second book of De Genesi contra
Manichaeos, he continues,
Now, however, it has pleased the Lord that after taking a more thorough and consideredlook at these matters, I should reckon (and not, I think, idly) that I am able to demonstratehow all these things were written straightforwardly in the proper, not the allegoricalmode.8
Interpreting the account of Paradise in De Genesi ad litteram, Augustine apologizes and
evaluates his former exegesis in De Genesi contra Manichaeos. Here, Augustine admits that he
could not offer a literal interpretation though he wanted to in De Genesi contra Manichaeos. But,
now he thinks that he is equipped with the ability to interpret the text in a proper and literal
sense. He himself views the ability to interpret the creation stories literally as progress.
It is clear that Augustine shows a certain progress in his exegeses of Genesis 1-3. Then
what is this progress like? The progress is not simply from the allegorical interpretation in De
Genesi contra Manichaeos to the literal and proper interpretation in De Genesi ad litteram. This
progress cannot be simply explained or classified, since it is closely related with his other
concepts of literal/figurative interpretation, history, and scripture, which are also changed or
developed during the period of his writing career.
7 Augustine, De Genesi ad Litteram, VIII.2.5. Translation from Edmund Hill in WSA.8 Augustine, De Genesi ad Litteram, VIII.2.5
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C. Augustine’s Understanding of Literal/Figurative Interpretation
Augustine’s use of the key terms for hermeneutic and exegesis such as “ad litteram,”
“historia,” “similitudo,” “allegoria,” and “figura” is erratic and inconsistent, which causes some
difficulty in studying his exegesis.9 Augustine does not offer a consistent definition of literal and
figurative interpretation. Also his view on distinction and relationship between literal and
figurative interpretation changes from his earlier to later commentaries.
In De Genesi contra Manichaeos, Augustine does not give a clear explanation of what he
does mean by literal interpretation. He seems to have a very strict definition of literal
interpretation.10 He considers literal interpretation as “tak[ing] everything that is said here
absolutely literally.”11 His understanding of figurative interpretation is quite comprehensive. At
first, he seems to regard figurative interpretation as almost synonymous with spiritual
interpretation.12 To interpret the image of God as referring to the internal man where reason and
intelligence are found is a spiritual or figurative interpretation, since “in the Catholic school of
doctrine the faithful who have a spiritual understanding do not believe that God is circumscribed
in a bodily shape.”13 That is, figurative interpretation includes dealing with spiritual or
incorporeal things beyond what the letter sounds like. Figurative interpretation also means to
interpret a text as prefiguring something to come. For example, to interpret the seven days of
creation as prefiguring the seven ages of human history is a figurative interpretation.14 Augustine
writes,
If, however, no other way is available of reaching an understanding of what is writtenthat is religious and worthy of God, except by supposing that it has all been set before us
9 For Augustine’s usage of these terms, see Robert W. Bernard, “In figura: Terminology Pertaining to
Figurative Exegesis in the Works of Augustine of Hippo,” Ph.D. Dissertation, Princeton University, 1985.10 See Teske, “Introduction,” 17.11 Augustine, De Genesi contra Manichaeos, II.2.3.12 For example, De Genesi Contra Manichaeos, I.17.28; I.19.30.13 Augustine, De Genesi Contra Manichaeos, I.17.28.14 Augustine, De Genesi Contra Manichaeos, I.23.35-I.24.42.
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in a figurative sense and in riddles, we have the authority of the apostles for doing this,seeing that they solved so many riddles in the books of the Old Testament in thismanner.15
Here Augustine suggests applying figurative interpretation for those passages which cannot be
interpreted literally in accordance with the rule of faith.16 After suggesting this criterion for
figurative interpretation, he interprets the greenery of the field and the fodder in Gen. 2:5 as the
invisible creature like the soul, and the spring coming up from the earth in Gen. 2:6 as the flood
of truth drenching the soul before sin.17
In De Genesi ad litteram imperfectus, Augustine writes,
So about these words, In the beginning God made heaven and earth, one may inquirewhether they are only to taken in an historical sense, or whether they also have somefigurative meaning, and how they agree with the gospel, and what the cause is of thisbook’s beginning in this way. As regards the historical sense, we ask what in thebeginning means; that is, whether it is in the beginning of time, or in the beginning, in thevery Wisdom of God, because the Son of God actually called himself the beginning. . .18
At first, this passage shows a change in the relationship between literal and figurative
interpretation. The question is whether a text can be interpreted only in a literal sense or in both a
literal and figurative sense, rather than whether a text should be interpreted in a literal or
figurative sense. It is also clear that Augustine’s notion of literal (or historical) sense is different
from that in De Genesi contra Manichaeos, that is, a superficial and verbal understanding of the
letter. The meaning of literal interpretation is so broadened that it includes “the metaphysical
content of what the Bible is saying.”19 In this work, interpreting the image of God, Augustine
simply writes, “we are quite right, therefore, to take the words, let us make man to our image and
15 Augustine, De Genesi Contra Manichaeos, II.2.3.16 For Augustine’s criteria for figurative interpretation in De Genesi contra Manichaeos and De doctria
Christiana, see Roland Teske, “Criteria for Figurative Interpretation in St. Augustine,” in De doctrina christiana: AClassic of Western Culture, ed. Duane Arnold and Pamela Bright (Notre Dame and London: University of NotreDame Press, 1995), 109-122
17 Augustine, De Genesi contra Manichaeos, II.3.4-6.7.18 Augustine, De Genesi ad litteram imperfectus, 3.6.19 Hill, “Introduction,” 109.
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likeness, that is, as referring to the mind.”20 He regards this interpretation as literal, not as
spiritual or figurative as in De Genesi contra Manichaeos.
In De Genesi ad litteram, Augustine presents a different view on literal and figurative
interpretation. He writes,
So if we take it like this, the making of evening would seem to signify the sin of rationalcreatures, while the making of morning would mean their restoration.But this is an interpretation on the lines of prophetic allegory, which is not what we haveundertaken in this work. We undertook, you see, to talk here about the scripturesaccording to their proper meaning of what actually happened, not according to theirriddling, enigmatic reference to future events.21
Here the distinction between literal and figurative interpretation is clearly expressed in terms of
history and prophecy. According to Augustine, Genesis is a historical book like 1 and 2 Kings.22
Thus to interpret the opening chapters of Genesis in a literal sense is to take the text as history,
that is, what actually happened. Stressing the historicity of the account of paradise, he continues,
So then they should pay very close attention to where this assumption of theirs is leadingthem, and try hard with us to take all these primordial events of the narrative as actuallyhaving happened in the way described. Is there anyone, after all, who would not supportthem as they turned their minds next to working out what lessons these things have for usin their figurative meaning, whether about spiritual natures and experiences or even aboutevents to come in the future?23
In this passage, Augustine contends that the literal meaning should be sought first and then the
figurative meaning may be drawn. In a similar way, he writes, “What first has to be
demonstrated about all the things that are written here is that they actually happened and were
actually done, and only after that, if need be, should any lessons be drawn about their further
20 Augustine, De Genesi ad litteram imperfectus, 16.60.21 Augustine, De Genesi ad litteram, I.17.33-34.22 Augustine, De Genesi ad litteram, VIII.1.2.23 Augustine, De Genesi ad litteram, VIII.1.4.
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significance.”24 What he emphasizes is the order of interpretation, that is, literal interpretation
first and then figurative interpretation. In these passages, Augustine means by figurative
meanings lessons about spiritual nature or events to come in future.
However, Augustine’s literal interpretation in De Genesi ad litteram is not limited in
understanding of literal interpretation in terms of history.25 Interpreting the phrase “who founded
the earth on water” of Psalm 136:6 in relation with Gen. 1:6-8, Augustine writes,
One acceptable way of taking that verse of the psalm is to treat it as said figuratively; sosince by the names of “heaven” and “earth” it is often the spiritual and the fleshly-mindedmembers of the Church respectively that are signified, . . . Or else, if someone obligesyou to take the verse literally, it can be applied not unreasonably to the height of theearth, whether on continents or islands, which soar up above the waters, or to the roofs ofthose cavers which overhang the waters with rock-like solidity. Accordingly, nobodymay understand the literal sense of the words, “who founded the earth on the water” insuch a way as to conclude that the weight of the waters was placed under the weight ofthe earth to support it as if that were natural order of things.26
In this passage, Augustine gives both figurative and literal interpretation of the verse. But the
order of interpretation is opposite. He gives figurative interpretation first, partly because Psalm is
not a historical record. He consults with common sense or reason for its literal meaning. In
another place, he regards literal interpretation as something “obvious to anyone of sense.”27
The passages quoted here are just a few examples to show how comprehensive
Augustine’s notion of literal and figurative interpretation. Though it is not easy to generalize the
change in Augustine’s notion of literal and figurative interpretation, it is certain that there is a
change or progress in his understanding. And a research for this change or progress may offer a
clue to understand Augustine’s progress in interpreting the opening chapters of Genesis.
24 Augustine, De Genesi ad litteram, IV.10.20.25 For the meaning of literal interpretation in De Genesi ad litteram, see Kathryn Greene-McCreight, Ad
litteram: How Augustine, Calvin, and Barth Read the “Plain Sense” of Genesis 1-3 (New York: Peter Lang, 1999),32-48.
26 Augustine, De Genesi ad litteram, II.1.4.27 Augustine, De Genesi ad litteram, II.9.22.
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D. Augustine’s Notion of History in relation with Exegesis
As seen above, Augustine explains literal interpretation in terms of history in De Genesis
ad litteram. However, De Genesi ad litteram is not the first work that Augustine relates history
with his exegetical method. In fact, as early as De Genesi contra Manichaeos Augustine
distinguishes history from prophecy, though ambiguous. He writes, “So then, this whole text
must first be discussed in terms of history, and then in terms of prophecy.”28 However, he does
not discuss the text in terms of history in this commentary. After stating his plan to interpret
figuratively the text whenever he cannot interpret literally in accordance with the rule of faith, he
adds, “let us in fact unravel all these figurative statements in accordance with Catholic faith,
whether they are statements of history or of prophecy.”29 At this point, for Augustine, not only
prophecy but also history can be figurative statements. In this commentary Augustine gives an
ambiguous definition of history as deeds and events which are being related.
In a similar way, in De utilitate credendi, which was written in 391/392, Augustine
writes,
The whole Old Testament Scripture, to those who diligently desire to know it, is handeddown with a four-fold sense—historical, aetiological, analogical, allegorical. . . InScripture, according to the historical sense, we are told what has been written or done.Sometimes the historical fact is simply that such and such a thing was written.30
In this passage, Augustine explains historical facts in relation with the historical sense as one of
the four senses of Scripture. His explanation of the historical sense or fact is still ambiguous.
History includes what has been written as well as what has been done. That is, historicity does
not matter in defining history.
28 Augustine, De Genesi contra Manichaeos, II.2.3.29 Augustine, De Genesi contra Manichaeos, II.2.3.30 Augustine, De utilitate credendi, III.5, Translation from John J. S. Burleigh, Augustine: Earlier Writings,
The Library of Christian Classics (Hereafter LCC).
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In De Genesi ad litteram, Augustine presents a different notion of history from his earlier
ambiguous ones. He defines history as “the account of events that actually happened.”31 What
Augustine stresses again and again throughout this commentary is the historicity of the Genesis
story.32 He distinguishes what is written from what is actually done, that is, a parable from a
historical record, both of which belonged to history in the earlier works. He writes,
He [Christ] himself is the sheep which is sacrificed at the Passover; and yet thatrepresented him not just by the telling, but also by actually happening. It is not, after all,the case that sheep was not a sheep; clearly it was a sheep, and it was killed and eaten;and yet by that very fact something else was also being signified. It was not like thatfatted calf, which was killed to make a feast on the younger son’s return; here the wholestory is figurative, not a story of things actually done with a figurative significance.33
Augustine’s notion of history is closely related with his exegetical method, especially
with literal interpretation. In Book II of De Genesi contra Manichaeos, Augustine, contrary to
his original plan, skips discussing the Paradise story as history. He might interpret this story only
figuratively because he could not interpret the story literally, which is, in fact, what he admits in
De Genesi ad litteram and Retractationes. In addition, his ambiguous notion of history allows
him to deal with the text only figuratively since history includes even what was just written as if
it were done.34 At this point, Augustine’s notion of history does not necessarily require literal
interpretation.
However, in De Genesi ad litteram, Augustine classifies Genesis as a historical book
which tells of things that actually happened. And this new notion of history does require literal
interpretation first before dealing with figurative meaning. Augustine’s change in the notion of
31 Augustine, De Genesi ad litteram, VIII.1.2.32 Susan E. Schreiner, “Eve, the Mother of History: Reaching for the Reality of History in Augustine’s
Later Exegesis of Genesis,” in Genesis 1-3 in the History of Exegesis (Lewiston, NY: Edwin Mellen Press, 1988),137.
33 Augustine, De Genesi ad litteram, VIII.4.8.34 Teske, “Introduction,” 27.
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history can offer a solution to understand some aspects of his progress in interpreting the creation
stories, since his notion of history is interwoven with his literal interpretation.
E. Augustine’s View of Scripture
Right after his ordination to the priesthood in 391, Augustine makes a formal request for
time to study the Scriptures in his letter to Valerius, the Bishop of Milan. He writes,
If He did this, not as a punishment, but out of mercy—which I earnestly hope, now Iknow my weakness—then I ought to study all His remedies in the Scriptures, and bypraying and reading, so to act that strength sufficient for such perilous duties may begranted to my soul. I did not do this before, because I did not have time, but, as soon as Iwas ordained, I planned to use all my leisure time in studying the Sacred Scriptures, and Itried to arrange to have leisure for this duty.35
In this letter, Augustine confesses that he had no time to study the Scriptures before his
ordination, and that now after ordination he feels the necessity to study the Scriptures. However,
it does not mean that Augustine was not familiar with the Scriptures at that time. Even before his
returning to Africa, Augustine learned how to read the Scriptures, how to interpret the Old
Testament spiritually and in relation with the New. Thus it is not surprising that he composed De
Genesi contra Manichaeos shortly after his settling in Africa.36
What Augustine wanted to gain might be a deeper and comprehensive understanding of
the Scriptures.37 As a result of his intensive study of the Scriptures during the period of his
priesthood (391-396), Augustine wrote massive works on the biblical texts: commentaries on
Psalms, Genesis, the Sermon on the Mount, and the Pauline Epistles. Also his study of the
35 Augustine, Epistulae XXI. Translation from Wilfrid Parsons, FC 12.36 For Augustine’s earlier knowledge of the Bible, see Anne-Marie La Bonnardière, “Augustine’s Biblical
Initiation,” in Augustine and the Bible, ed. and tr. Pamela Bright (Notre Dame: University of Notre Dame Press,1999), 5-25.
37 For Augustine’s view of the Scriptures, see A.D.R. Polmann, The Word of God According to St.Augustine, tr. A.J. Pomerans (London: Hodder and Stoughton, 1961) and J.J. Loewen, “The Use of Scripture inAugustine’s Theology,” Scottish Journal of Theology 34 (1981): 201-224.
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Scriptures during this period might help him to develop his exegetical method. Thus, a study of
development in Augustine’s notion and knowledge of the Scripture can offer a clue to understand
his progress in interpreting the opening chapters of Genesis.
A way to see his development in understanding of the Scriptures is to compare his inter-
textual interpretations in De Genesi contra Manichaeos and De Genesi ad litteram.38 Comparing
with the former, generally speaking, in the latter Augustine shows the mature ability to
harmonize the creation stories with other canonical texts of both the Old and New Testament and
to interpret ambiguous passages in light of other clearer passages.
One of the distinctive and prominent features in the later commentaries on Genesis 1-3 is
his stress on the truthfulness of the Scriptures. In fact, the truthfulness of all the Scriptures is a
recurring theme throughout his writing career. In De Genesi contra Manichaeos, Augustine
shows that, against Manichees’ false criticism of the Scriptures, the seeming problems in the
creation stories are actually problems of faulty interpretation, that is, Manichees’ ultra literal
interpretation. At the beginning of this commentary, he writes,
There is no part of scripture, I mean to say, which it is not the easiest thing in the world tofind fault with, to the dismay of those who do not understand it. But that is precisely whydivine providence permits so many heretics to come along with various errors; it’s so thatwhen they taunt us and shower us with questions we do not know the answers to, we mayat least in this way be shaken out of our mental sloth and start longing to becomeacquainted with the divine scriptures. . . If they are people of sound faith, they do notgive in to the heretics, but earnestly start inquiring what answer they can make to them.God, of course, does not abandon them; and so when they ask they receive, and whenthey seek they find, and when they knock the door is opened to them.39
In this commentary, Augustine tries to show how the texts with which Manichees find fault can
be interpreted as teaching the truth spiritually and figuratively.
38 This dissertation defines inter-textual interpretation as interpreting one biblical verse with the help of
other verses.39 Augustine, De Genesi contra Manichaeos, I.1.2.
13
In De Genesi ad litteram, Augustine’s notion of the truthfulness of the Scriptures is
expressed in a different way. In this commentary, Augustine interprets every word and every
phrase as meaningful and significant. In several places, he seeks meticulously for the meaning of
a slight difference in the order of words, a repetition, or an omission. It is partly due to his
understanding of the Scripture.40 Augustine believes that the Scriptures contain no superfluous or
extraneous details. Every word in the Scriptures should be interpreted as an inspired word with
its meaning. This notion of the Scriptures combined together with his concept of history leads
him to interpret the creation stories in a historical-literal sense in De Genesi ad litteram.
F. Conclusion
As seen above, it is certain that Augustine makes a significant progress in his
interpretations of the opening chapters of Genesis. This progress, however, defies a simple
generalization like one from allegorical to literal interpretation, since his progress is closely
related with other parameters. The other parameters include his notion of key terminologies for
exegesis, history, and the Scriptures, which are also changed or progressed during the period of
his composing these commentaries. This dissertation aims to show how Augustine’s exegesis
of Genesis 1-3 progressed from De Genesi contra Manichaeos to De Genesi ad litteram in
relation to his understanding and usage of key exegetical terms like “ad litteram” and
“figura,” and his notion of history and the Scriptures. In doing so, this dissertation suggests
that changes in Augustine’s notion of history and historicity of Scriptures led the change in
his exegesis of the creation stories. Augustine’s new understanding of history as a record of
40 Also according to Marrou, it is partly due to his education in rhetoric, which taught him to study a text
word by word rather than sentence by sentence. See Henri-Irénée Marrou, Saint Augustin et la fin de la cultureantique (Paris: E. de Boccard, 1938), 480.
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things that actually happened helped him to make progress in interpreting Genesis 1-3
more literally as the beginning of human history.
III. Bibliography
Primary Sources(Latin Texts)
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_______. De Genesi ad litteram liber imperfectus. Ed. Joseph Zycha. Corpusscriptorum ecclesiasticorum latinorum 28.1. Vienna: Hoelder-pichler-Tempsky, 1894.
_______. De Genesi ad litteram. Ed. Joseph Zycha. Corpus scriptorum ecclesiasticorumlatinorum 28.1. Vienna: Hoelder-pichler-Tempsky Vienna, 1894.
_______. De Trinitate. Ed. W.J. Mountain. Corpus Christianorum, Series Latina 50 and 50A.Turnholti, Belgium: Brepols, 1968.
_______. De vera religione. Ed. K.D. Daur. Corpus Christianorum, Series Latina 32. Turnholti,Belgium: Brepols, 1962.
_______. De utilitate credendi. Ed. J. Zycha. Corpus scriptorum ecclesiasticorumlatinorum 25.1. Vienna: Hoelder-pichler-Tempsky, 1891.
_______. Epistulae. Ed. A. Goldbacher. Corpus scriptorum ecclesiasticorum latinorum 34, 44,57, and 58. Vienna: Hoelder-pichler-Tempsky, 1898-1961.
_______. De doctrina Christiana. Ed. W. M. Green. Corpus scriptorum ecclesiasticorumlatinorum 80. Vienna: Hoelder-pichler-Tempsky, 1963.
_______. Confessiones. In Augustine: Confessions, ed. J.J. O’Connell, 3 Vols. Oxford:Clarendon Press, 1992.
_______. De civitate Dei. Ed. B. Dombart and A. Kalb. Corpus Christianorum, Series Latina 47and 48. Turnholti, Belgium: Brepols, 1955.
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15
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(Translations)
_______. Saint Augustine on Genesis: Two Books on Genesis Against the Manichees and On theLiteral Interpretation of Genesis, an Unfinished Book. Tr. Roland J. Teske. The Fathersof the Church 84. Washington, D.C.: Catholic University of America Press, 1991.
_______. The Literal Meaning of Genesis. Tr. John H. Taylor. Ancient Christian Writers 41 and42. New York: Newman Press, 1982.
_______. La genèse au sens littéral en douze livre. Tr. P. Agaësse and A. Solignac. Bibliothèqueaugustinienne 48 and 49. Paris: Declée de Brouwer, 1972.
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_______. The Trinity. Tr. Edmund Hill. The Works of Saint Augustine I.5. Brooklyn, NY: NewCity Press, 1991.
_______. Augustine: Earlier Writings. Tr. John H. S. Burleigh. Library of Christian Classics 6.Philadelphia: Westminster Press, 1953.
_______. Letters. Tr. W. Parsons. The Fathers of the Church 12, 18, 20, 30, and 32. New York:Fathers of the Church, 1951-1956.
_______. Teaching Christianity. Tr. Edmund Hill. The Works of Saint Augustine I.11. HydePark, NY: New City Press, 1996.
_______. The City of God. Tr. Demetrius Zema and Gerald Walsh. The Fathers of the Church 8,14, and 24. Washington, D.C.: The Catholic University of America Press, 1962.
_______. Tractates on the Gospel of John. Tr. J.W. Reffig. The Fathers of the Church 78, 79, 88,90, and 92. Washington, D.C.: The Catholic University of America Press, 1988-1995.
_______. The Retractations. Tr. M. I. Bogan. The Fathers of the Church 60. Washington, D.C.:The Catholic University of America Press, 1968.
_______. Sermons. Tr. Edmund Hill. The Works of Saint Augustine III.1-11. Hyde Park, NY:New City Press, 1990-.
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_______. The Expositions on the Psalms. Tr. Maria Boulding. The Works of Saint AugustineIII.15-18. Hyde Park, NY: New City Press, 2000-.
Ambrose. Hexameron, Paradise, and Cain and Abel. Tr. John J. Savage. The Fathers of theChurch 42. New York: Fathers of the Church, 1961.
Chrysostom, John. Homilies on Genesis. Tr. Robert C. Hill. The Fathers of the Church 74, 82,87. Washington, D.C.: The Catholic University of America Press, 1986-1992.
Origen. On First Principles: Being Koetschau’s Text of the De principiis. Tr. G.W. Butterworth.New York: Harper & Row, 1966.
Philo. On the Creation of the Cosmos according to Moses. Tr. David T. Runia. Leiden andBoston: Brill, 2000.
Plotinus. The Enneads. Trans. Stephen Mackenna. London: Faber & Faber, 1962.
Tyconuis. Liber Regularum. Trans. W.S. Babcock in Tyconious: The Book Rules. Texts andTranslations, Vol. 31. Atlanta: Scholars Press, 1989.
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Schreiner, Susan E. “Eve, the Mother of History: Reaching for the Reality of History inAugustine's Later Exegesis of Genesis.” In Genesis 1-3 in the history of exegesis.Lewiston, NY: Edwin Mellen Pr, 1988, 135-186.
Schultz, S. J. “Augustine and the Old Testament Canon.” Evangelical Quarterly 28 (1956): 93-100.
Shanzer, D. “Latent Narrative Patterns, Allegorical Choices, and Literary Unity in Augustine’sConfessions.” Vigiliae Christianae 46 (1992) : 40-56.
Sieben, H.-J. “Die res der Bibel: Eine Analyse von Augustinus, De doctr. christ. I-III.” Revuedes Etudes Augustiniennes 21 (1975): 72-90.
Simon, Derek. “Ad Regnum Caritatis: The Finality of Biblical Interpretation in Augustine andRicoeur.” Augustinian Studies 30 (1999): 105-127.
Solignac, A. “Exégèse et métaphysique. Genèse I. 1-3 chez saintAugustin.” In In principio.Interprétations des premiers versets de la Genèse, ed. C. Mayer. Paris: Centre d’Etudesdes religions du livre, 1973, 153-171.
Somers, H. “Imago de Dieu: Les Sources de l’exégése augustinienne.” Revue des EtudesAugustiniennes 7 (1961): 105-125.
Sorabji, R. Time, Creation, and the Continuum: Theories in Antiquity and the Early MiddleAges. London: Duckworth, 1983.
Staritz, Katharina. Augustins Schöpfungsglaube dargestellt nach seinen Genesisauslegungen.Breslau: Wilh. Gottl. Korn, 1931.
Starnes, Colin. “Augustinian Biblical Exegesis and the Origin of Modern Science.” InCollectanea Augustiniana: Augustine ‘Second Founder of the Faith,’ ed. JosephSchnaubelt and FrederickVan Fleteren. New York: Peter Lang, 1990, 345-355.
Steinhauser, Kenneth B. “Creation in the image of God according to Augustine's Confessions.”Patristic and Byzantine Review 7. 2-3 (1988): 199-204.
_______. “Recapitulatio in Tyconius and Augustine.” Augustinian Studies 15 (1984): 1-5.
Stengers, J. “Saint Augustin et l’inerrance biblique.” In Mémorial J. Préaux, Christianismed’hier et d’aujoud’hui. Bruxelles : Univ. Libre, 1979, 27-39.
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_______. “Nature and Grace in Augustine’s Expositions of Gen. 1: 1-5.” RecherchesAugustiniennes 5 (1968): 95-137.
Teske, Roland. “The Aim of Augustine’s Proof that God truly is.” International PhilosophicalQuarterly 26 (1986): 253-268.
________. “Origen and St Augustine's First Commentary on Genesis.” In Origeniana Quinta.Leuven: Univ Pr, 1992, 179-185.
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Van Fleteren, Frederick. “Toward an Understanding of Augustine’s Hermeneutic.” AugustinianStudies 29/2 (1998): 118-130.
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________. “Per Speculum et in Aenigmate : The Use of 1 Corinthians 13:12 In the Writings ofAugustine.” Augustinian Studies 23 (1992): 69-102.
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_______. “Aspects de l’idée de création chez S. Augustin.” Recherches de science religieuse 65(1991): 213-225.
_______. “Creatio,” “Conversio,” “Formatio” chez S. Augustin. Paradosis Vol. 31. Fribourg:Éditions Universitaires Fribourg Suisse, 1991.
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IV. Review of Related Literature
A. Introductory Works
Augustine’s hermeneutic and exegesis has drawn attention from many scholars. A great
amount of the secondary literature on Augustine’s biblical interpretation focuses upon general
principles and theories found in De doctrina Christiana like his theory of sign and figurative
interpretation, the rule of faith and love, and his theory of frui and uti. It is true that De doctrina
Christiana is Augustine’s prominent work on hermeneutic and exegesis. But, this work is not the
only place where Augustine’s exegesis is to be explored. Frederick van Fleteren rightly indicates
that Augustine’s axioms of biblical interpretation are scattered throughout his work. Also Van
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Fleteren warns, “Without study of Augustine’s hermeneutic and exegetical practice, De doctrina
Christiana alone could be misleading.”41 Compared with writings on De doctrina Christians,
there are not many works on Augustine’s exegetical practice seen in his commentaries and
sermons. Works on his Genesis commentaries are not an exception. In fact, there is no work
comparing Augustine’s commentaries on the opening chapters of Genesis in terms of progress.
Introductory notes in English translations of his Genesis commentaries are good sources
to begin the research for Augustine’s exegesis on the creation stories.42 Roland Teske is the first
English translator of Augustine’s earlier Genesis commentaries: De Genesi contra Manichaeos
and De Genesi ad litteram imperfectus. He provides a helpful introduction to Augustine’s earlier
commentaries.43 In his introduction to the translations, he deals with the audiences, context, and
exegetical methods of the two commentaries. His analysis of the contents and structure of the
two commentaries is also very helpful. The most valuable contribution of this introduction is
Teske’s argument for the significance of the two works. Indicating that fact that these two
commentaries have been quite neglected, he lists “two reasons that account for an interest in
these early works of Augustine.”44 One reason has to do with the present biblical studies which is
opened toward the exegesis of early church Fathers. The other has to do with the state of
Augustinian studies which has shown the change in Augustine’s thought on significant
philosophical and theological matters. The latter reason provides a starting point of this
dissertation. Teske summarizes the significance of the two works as follows,
41 Frederick van Fleteren, “Principles of Augustine’s Hermeneutic: An Overview,” in Augustine: Biblical
Scholar, ed. Frederick van Fleteren and Joseph Schnaubelt (New York: Peter Lang, 2001), 2.42 One of the best works which need to be mentioned here at first is the introductory notes of P. Agaësse
and A. Solignac, in La genèse au sens littéral en douze livre. Bibliothèque augustinienne 48 and 49 (Paris: Declée deBrouwer, 1972). Most of works on Augustine’s exegesis of Genesis heavily rely on and quote this writing. Thesetwo volumes are still on the way. Probably these volumes will be very useful for this dissertation.
43 Roland J. Teske, “Introduction,” 3-43.44 Ibid., 37.
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Regardless of the solution one might entertain, these two expositions of Genesis revealthe brilliance of Augustine in dealing with one of the crucial texts of Scripture for ourunderstanding of God and man and the abiding value of his approach to the word of God,and at the same time show us the progress he made in his thought.45
Teske does not articulate what progress Augustine made in interpreting the opening chapters of
Genesis. But he rightly indicates that Augustine’s understanding of some key terms such as
literal interpretation may have changed from his earliest to his later writings.46
Edmund Hill is another translator of Augustine’s Genesis commentaries: De Genesi
contra Manichaeos, De Genesi ad litteram imperfectus, and De Genesi ad litteram. In his
recently published translations, he also presents valuable introductions and notes on the
background of the three commentaries. Like Teske, Hill mentions the importance of Augustine’s
earlier works as an indicator of his progress. He writes,
Anyone wishing to study the development of Augustine’s theology, cosmology, andconception of history will find in this work many anticipations of his later views. At thesame time, the beginning stage represented by On Genesis: A Refutation of theManichees makes it possible to measure the progress which Augustine made over theyears in his exegetical method, theological terminology, and thinking about God, theworld, and humanity.47
Though both Teske and Hill present their valuable observations on Augustine’s Genesis
commentaries, one may not expect to find a comprehensive discussion of Augustine’s exegetical
methods in these introductions. Thus the contribution of Teske and Hill to this dissertation is
found in their presentations of general background of the commentaries and more importantly in
their suggestions for further research on Augustine’s exegeses of the creation stories in terms of
progress.
45 Ibid., 39.46 Ibid., 17.47 Edmund Hill, “Introduction,” 35.
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B. Works on Augustine’s Exegesis of Genesis 1-3
Though not many, there are still some insightful works dealing with Augustine’s exegesis
of Genesis 1-3. One of the most contributive works for this dissertation is Robert Bernard’s
dissertation. In his dissertation, “In Figura: Terminology Pertaining to Figurative Exegesis in the
Works of Augustine of Hippo,” Bernard analyzes the use of figura in Augustine’s figurative
exegesis of the Scriptures.48 Most relevant to this dissertation is chapter III. In this chapter, after
comparing Augustine’s use of the terms for figurative interpretation in De Genesi contra
Manichaeos and De Genesi ad litteram, he contends that Augustine replaces allegoria with
figura as a central term in non-literal exegesis in his later commentary. According to Bernard,
Augustine composed De Genesi ad litteram as a corrective to the earlier and less successful
attempts, particularly De Genesi contra Manichaeos, especially in the area of defense of the
literal text of Genesis against the Meanichees.
Though there are some aspects on which I cannot agree, Bernard’s dissertation presents a
plausible argumentation on the relationship between Augustine’s literal interpretation and
concept of history. Bernard claims, “To take Genesis 2-3 figuratively is to take Adam
figuratively as well. To do that is to bring confusion into the historicity of the narrative.”49
Another work dealing with the relationship between literal interpretation and concept of
history is Susan Schreiner’s essay, “Eve, the Mother of History: Reaching for the Reality of
History in Augustine’s Later Exegesis of Genesis.” In this essay, Schreiner tries to show that
Augustine’s central concern in De Genesi ad litteram is to defend exegetically the opening
chapters of Genesis as the beginning of God’s providential historical plan. She contends that
Augustine’s concern with the reality of history lies at the heart of De Genesi ad litteram,
48 Robert W. Bernard, “In Figura: Terminology Pertaining to Figurative Exegesis in the Works of
Augustine of Hippo” (Ph.D. Dissertation, Princeton University, 1984).49 Ibid., 131.
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explains its exegetical method, ties its diverse subjects together, and determines his interpretation
of Adam and Eve.50 By presenting the reality of history as a central theme, she offers a way of
reading De Genesi ad litteram. Her contribution to this dissertation is also found in her view on
the causal reasons. Schreiner interprets Augustine’s doctrine of the causal reasons in terms of his
exegesis. According to her, the causal reasons mediate exegetically between the two creation
stories.
Kathryn Greene-McCreight examines and compares the literal interpretation of Genesis
1-3 of Augustine, Calvin, and Barth, in her book Ad letteram.51 In the second chapter, she deals
with Augustine’s understanding of the literal sense of the Scriptures in De Genesi ad litteram.
Though her discussion is not profound, she presents her careful observation on Augustine’s
literal interpretation of the creation stories. Especially, her observation on the function of the
rules of faith and charity is helpful to understand Augustine’s hermeneutical principles in De
doctrina Christiana in his actual exegetical setting.
In her essay, “Heresy, Asceticism, Adam, and Eve: Interpretations of Genesis 1-3 in the
Later Latin Fathers,” Elizabeth Clark examines the interpretations of Genesis 1-3 of Ambrose,
Jerome, and Augustine in relation with Jovinian’s attack against their asceticism.52 Questioning
the opinion that the Pelagian controversy was the decisive factor prompting Augustine to
develop a more fleshly reading of Adam and Eve, she contends that Augustine developed an
earthier and more literal reading of 1-3 in De Genesi ad litteram in refuting Jovinian’s accusation
that Catholic asceticism was Manichean. Though her contention is profound and plausible,
without mentioning Augustine’s earlier plan or wish for the literal interpretation, she seems to
50 Schreiner, “Eve, the Mother of History,” 136.51 Kathryn Greene-McCreight, Ad litteram: How Augustine, calvin, and Barth Read the “Plain Sense” of
Genesis 1-3 (New York: Peter Lang, 1999).52 Elizabeth A. Clark, “Heresy, Asceticism, Adam, and Eve: Interpretations of Genesis 1-3 in the Later
Latin Fathers,” in Genesis 1-3 in the History of Exegesis (Lewiston, NT: Edwin Mellen Pr., 1988), 99-133.
38
emphasize too much only on the outer factors of Augustine’s change in his exegesis Gen. 1:28.
However, it is certain that she places Augustine’s literal exegesis of the creation stories in its
historical and ecclesial setting.
Roland Teske has written not only his translations but also several articles and essays on
Augustine’s exegesis of Genesis.53 Here, two essays among them will be mentioned. First, in his
essay, “Spirituals and spiritual interpretation in Augustine,” Teske claims that by the spirituals
Augustine meant “those who can conceive of a spiritual substance” and by a spiritual
understanding of the Scriptures, an understanding of incorporeal and spiritual reality in the
Scriptures.54 Furthermore he suggests that, for Augustine, the spirituals were men such as
Ambrose, Simplicianus, Theodorus and Victorinus who exemplified the man of good intellect
and the spiritual man and whose way of thinking God has been reformed by Neoplatonism. In his
follow-up essay, “Homo spiritualis in St. Augustine’s De Genesi contra Manichaeos,” Teske
examines the identity of the spirituals in comparison with the animal or carnal men seen in De
Genesi contra Manichaeos. He presents some more evidences to support his hypothesis about
what Augustine meant when he spoke of the spirituals in the Church and the spiritual
interpretation of the Scriptures. Teske’s discussion of the spirituals and spiritual interpretation
helps to understand Augustine’s figurative or spiritual interpretation in De Genesi contra
Manichaeos.
53 See Roland Teske, “Origen and St Augustine's First Commentary on Genesis,” in Origeniana Quinta(Leuven: Univ Pr, 1992), 179-185; “St. Augustine’s View of the Original Human Condition in De Genesi contraManichaeos,” Augustinian Studies 22 (1991): 141-156 ; “The Image and Likeness of God in St. Augustine’s DeGenesi ad Litteram liber imperfectus,” Augustinianum 30 (1990): 441-451; “The Motive of Creation according to St.Augustine,” The Modern Schoolman 65(1988): 245-253; “Homo spiritualis in St Augustine's De Genesi contraManichaeos,” in Studia patristica 22 (Louvain: Peeters, 1989), 351-355; “Spirituals and Spiritual Interpretation inAugustine,” Augustinian Studies 15 (1984): 65-81; “Augustine’s Theory of Soul,” in The Cambridge Companion toAugustine, ed. Eleonore Stump and Norman Kretzmann (Cambridge : Cambridge University Press, 2001), 116-123;“The World Soul and Time in St. Augustine,” Augustinian Studies 14 (1983): 75-92; “Augustine, the Manichees andthe Bible,” in Augustine and the Bible, ed and tr. Pamela Bright (Notre Dame: University of Notre Dame Press,1999), 208-221.
54 Teske, “Spirituals and Spiritual Interpretation in Augustine,” 75.
39
Another essay of Teske to be mentioned is “Criteria for Figurative Interpretation in St.
Augustine.” In this essay, Teske examines Augustine’s criteria for figurative interpretation seen
in De Genesi contra Manichaeos and De doctrina Christiana. Augustine’s criterion looks
different in these two works. In De Genesi contra Manichaeos, the professed grounds for
resorting to figurative interpretation lie in his inability to interpret the text literally in accordance
with the rule of faith. But, in De doctrina Christiana, Augustine teaches that any passage of the
Scriptures that do not refer to either a matter of faith or of morals is to be interpreted figuratively.
Teske explains the seemingly different two criteria as a single criterion with two functions or
emphasis for different audiences.
Also, there is some secondary literature which, though not dealing with Augustine’s
Genesis commentaries, serves as backgrounds for the study of Augustine’s exegesis of the
creation stories. At first, Bertrand de Margerie’s work should be mentioned. In his book, An
Introduction to the History of Exegesis III. Saint Augustine, de Margerie explores Augustine’s
scriptural interpretation focusing on the commandment of dual charity as the key to exegesis, on
a plurality of literal senses of the Scriptures, and on the origin of Augustine’s pneumatology.55
This book, especially chapter II, is informative for this dissertation. In chapter II, de Margerie
tries to answer to the question “Does Augustine’s Moses stand for multiplicity in unity?” His
argumentation for “unipluralism” of the literal meaning provides a good background to
understand Augustine’s literal interpretation of the creation stories.
In his book, The Word of God According to St. Augustine, Polmann examines
Augustine’s view of the Word of God with a Calvinist viewpoint.56 In his first chapter, he
55 Bertrand de Margerie, An Introduction to the History of Exegesis III. Augustine, tr. Pierre de
Fontnouvelle (Petersham: Saint Bede’s Publications, 1991).56 A.D.R. Polmann, The Word of God According to St, Augustine, tr. A.J. Pomerans (Grand Rapids:
Eerdmans, 1961).
40
indicates the two stages in Augustine’s view of the Word of God, though which cannot be
sharply divided. In the earlier, Augustine, under the influence of Neoplatonism, saw Christ
mainly as the eternal Word and regards the Scriptures as a starting point. But in the later stage,
he stresses the role of Christ as the Saviour and the Scriptures as a sure guide and s strong
support. Though not without problem, Polmann’s explanation offers an angle to look at the
difference between Augustine’s earlier and later commentaries.
The essays on Augustine’s hermeneutics and exegesis found in the book Augustine and
the Bible contribute to this dissertation by providing good insights for a study of Augusitne’s
exegesis.57 This book consists of four parts: Augustine’s biblical initiation, his encounter with
the hermeneutics of his native province, that is, Tyconius, his exegesis and polemics against
heretics, and his ministry of the Word. Though each essay is not mentioned here, the essays in
this book are proved to be helpful in various ways to this dissertation.
C. Works on Augustine’s Doctrine of Creation
Studies of Augustine’s doctrine of creation broaden understanding of his exegesis of the
opening chapters of Genesis. There are some good works on his doctrine of creation to be
mentioned in this review. The first one is Marie-Anne Vannier’s book, ‘Creatio,’ ‘Conversio,’
‘Formatio’ chez S. Augustin.58 In this book, Vannier explores Augustine’s doctrine of creation in
relation with his view on conversion and formation. For Augustine, creation is inseparable from
the process of freely willed conversion toward the Creator and progressive formation to Him.
Vannier examines the factors for Augustine’s reflections on creation, conversion, and formation:
his own experience, reflections on the Scriptures, anti-Manichean polemic, Neoplatonism, and
57 Pamela Bright, tr. and ed. Augustine and the Bible (Notre dame: University of Notre Dame Press, 1999).58 Marie-Anne Vannier, ‘Creatio,’ ‘Conversio,’ ‘Formatio’ chez S. Augustin (Fribourg: Éditions
Universitaires Fribourg Suisse, 1997).
41
other fathers including Origen and Basil. Her discussion is mainly from Augustine’s five
commentaries on the opening chapters of Genesis, which is her contribution to this dissertation.
Her discussion and demonstration is helpful to understand Augustine’s commentaries in a
doctrinal context, which is finally closely related with his exegesis.
William Christian, in his article “Augustine on the Creation of the World,” examines
Augustine’s doctrine of creation in relation with his view of revelation and Neoplatonism.59
Dealing with four themes—“in the beginning,” “heaven and earth,” “out of nothing,” and “And
behold, it was very good”—Christian demonstrates that the new truth Augustine found in the
Scriptures was that God is the Creator of all things in heave and earth. This new truth both
fulfilled the promise of Neoplatonism and superceded it. According to Christian, unresolved
tensions, unsolved problems, and constant confession of mystery found in Augustine’s dealing
with the subject of creation are due to his thought that the creation of the world amounts a
searching and persistent exploration. Augustine, contends Christian, kept exploring the subject of
creation as a philosopher as well as a Christian.
John O’Meara, in his book, The Creation of Man in St. Augustine’s De Genesi ad
litteram, examines Augustine’s thought on creation of man in the three chapters: Augustine’s
interpretation of Genesis on creation, the creation of man and woman, and man and woman in
Paradise.60 In the first chapter, O’Meara deals with Augustine’s literal interpretation and his
attitude and use of science in this later commentary. In the second, he tries to show that
Augustine took an enlightened, favorable, and sympathetic view of woman, who was created in
the image of God in the first aspect of creation and produced by God’s creative causality. In the
59 William A. Christian, “Augustine on the Creation of the World,” Harvard theological Review 76 (1953):
1-26.60 John J. O’Meara, The Creation of Man in St. Augustine’s De Genesi ad litteram (Villanova, PA:
Augustinian Institute, Villanova University, 1980)
42
third chapter, by examining the life of Adam and Eve in their earthly Paradise, O’Meara
demonstrates Augustine’s respect for reality, including the reality of human beings’ nature.
Finally, Robert O’Connell’s works should be mentioned here. O’Connell provides a good
insight for the study of Augustine’s genesis commentaries in his two books, by showing the
influence of Neoplatonism, especially of Plotinus, on Augustine’s thought on man and his soul.
In the book, St. Augustine’s Early Theory of Man, A.D. 386-391, drawing the parallels between
the Enneads and Augusitne’s earlier works, O’Connell demonstrates the influence of Plotinus’
Enneads on Augustine’s earlier works including De Genesi contra Manichaeos. 61 According to
O’Connell, the Enneads not only brought together earlier philosophical and religious influences
on Augustine, they also continued to nourish and predominantly form his subsequent intellectual
development. In the book, The Origin of the Soul in St. Augustine’s Later Works, he keeps his
exploration of Augustine’s anthropology focusing on his later works.62 Most relevant to this
dissertation is the chapter on “The soul in the De Genesi ad litteram,” in which he examines and
analyzes Augustine’s thought on the soul. His books are helpful not only in that these provide an
insightful observation and interpretation on Augustine’s doctrine of man, but also in that these
show the development in Augustine’s thought.
D. Conclusion
All of the works mentioned above are helpful to this dissertation in various ways. But
there are some works to help to elucidate the thesis of this dissertation. At first, though they do
not articulate or explore what the progress is like, Roland Teske and Edmund Hill indicates
61 Robert J. O’Connell, St. Augustine’s Early Theory of Man, A.D. 386-391 (Cambridge: Harvard-Belknap,
1968).62 Robert J. O’Connell, The Origin of the Soul in St. Augustine’s Later Works (New York: Fordham
university Press, 1987).
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Augustine’s progress in his exegesis of the creation stories, which forms the beginning point of
this dissertation. The works on Augustine’s exegesis of Genesis 1-3 such as Susan Schreiner and
Elizabeth Clark help to examine each exegesis especially De Genesi ad litteram. However, there
is no comparative work on Augustine’s exegeses of Genesis 1-3. Comparing De Genesi contra
Manichaeos and De Genesi ad litteram, this dissertation focuses on Augustine’s progress in his
exegesis of the creation stories. The secondary literature on Augustine’s exegesis helps to look at
each tree rather than the wood.
Some scholars like Bernard and Schreiner indicates the relationship between Augustine’s
concept of history and his exegesis. Bernard briefly mentions the relationship dealing with the
terms, allegoria and figura. He relates the term figura with history. Since his dissertation is to
show the place and meaning of the term figura in Augustine’s figurative exegesis, however, his
observation of the relationship, though it seems to be right, is not fully developed. In her essay,
“Eve, the mother of history,” Schreiner analyzes the role of Augustine’s notion of history in De
Genesi ad litteram. Her analysis is helpful to understand the relationship between the notion of
history and exegesis seen in De Genesi ad litteram. However, her discussion does not include
Augustine’s former exegeses of Genesis 1-3. Though not comprehensive, these works helps this
dissertation to explore how Augustine’s notion of history developed and how his changed notion
of history influenced his exegesis.
V. The Procedure
This dissertation will be a historical and theological analysis of Augustine’s exegeses of
Genesis 1-3. Main focus will be on Augustine’s two commentaries on Genesis: De Genesi contra
Manichaeos and De Genesi ad litteram. Though the central discussion will be regarding these
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two commentaries, the dissertation will employ other commentaries on Genesis, that is, De
Genesi ad litteram imperfectus, Confessiones XI-XIII, and De civitate Dei XI, whenever these
commentaries provides stepping stones to understand his progress seen in the main two
commentaries. Other works of Augustine including pastoral, dogmatic, apologetic, and
exegetical writings will be used only when they offer the historical and theological context
necessary to understand the two main commentaries.
This dissertation considers historical as well as theological aspects for understanding
Augustine’s progress in exegetical theory and practice. There is an interval of thirteen to twenty
six years between the two Genesis commentaries. It is an important part of this dissertation to
investigate what happened to Augustine during this interval, since his progress in exegesis is
intermingled with his other changing views.
Regarding the primary source, this dissertation will refer to available English translations.
There are two English translations for both De Genesi contra Manichaeos and De Genesi ad
litteram. Reference will be also made to the Latin critical editions. The both commentaries are in
Corpus scriptorum ecclesiasticorum latinorm. This dissertation will investigate and consult
mainly the primary source.
Also this dissertation will engage in dialogue with modern scholarship on Augustinian
studies. This dissertation will not hesitate to employ some insightful secondary literature to
support and crystallize the major points of the study. Arguing for the thesis, if necessary, this
dissertation will offer critical evaluation of modern scholarship.
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VI. The Probable Contents
I. IntroductionA. Principles of Augustine’s HermeneuticB. Augustine’s Repeated Efforts to Interpret Gen 1-3C. The Scope of the Study
II. Literal and Figurative InterpretationA. Literal and Figurative Interpretation in De doctrina ChristianiaB. Progress in Augustine’s Understanding of Literal InterpretationC. Relationship between Literal and Figurative Interpretation
III. History and Literal InterpretationA. Augustine’s View of HistoryB. Augustine’s View of Historicity of Genesis 1-3C. Relationship between History and Literal Interpretation
IV. Inter-textual InterpretationA. Augustine’s View of the ScripturesB. Augustine’s Use of the ScripturesC. Progress in Augustine’s Intertextual Interpretation
V. Augustine’s Interpretation of the Two Creation Stories in De Genesi ad LitteramA. The Simultaneous Creation in Gen. 1: 1 – 2: 4aB. The Temporal Development in Gen. 2: 4b – 3: 24C. Causal Reasons and Literal Interpretation
VI. Conclusion
Chapter I as the introduction, first of all, examines Augustine’s hermeneutics expressed
in De doctrina Christiana where he presents his hermeneutical principles and exegetical
methods. This section will present the background against which Augustine’s exegetical practice
is investigated. Then this chapter deals with Augustine’s repeated efforts in interpreting the
opening chapters of Genesis. This section will provide a brief introduction to each commentary.
Chapter II deals with Augustine’s understanding of literal and figurative interpretation.
At first, this chapter will show Augustine’s different notions of literal interpretation seen in the
two Genesis commentaries. Then his different notions will be explained in terms of progress.
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Finally, this chapter explores Augustine’s thought on relationship between literal and figurative
Interpretation. It will be shown how his thought on this relationship changed according to the
progress in his notion of literal interpretation.
Chapter III studies Augustine’s concept of history and its relation with literal
interpretation. At first, this chapter will show the development in Augustine’s concept of history.
Then it will explore the influence of his developed concept of history on his view of the creation
stories and furthermore on his exegetical practice of the opening chapters of Genesis.
Chapter IV analyzes Augustine’s inter-textual interpretation in the Genesis
commentaries. After reviewing his notion of the Scriptures, this chapter will compare
Augustine’s inter-textual interpretation in De Genesi contra Manichaeos and De Genesi ad
litteram. In doing so, it will show the progress in Augustine’s inter-textual interpretation.
Chapter V, as a sort of excursus, examines Augustine’s interpretation of the two creation
stories (Gen. 1:1-2:4a and Gen. 2:4b-3:24) in De Genesi ad litteram. This chapter will place
Augustine’s theory of causal reasons against the background of his mature exegetical stage. In
doing so, it will try to explain why Augustine employed the theory of causal reason in this
commentary and how this theory of causal reasons is related with his mature literal interpretation
of the creation stories.
Chapter VI is the conclusion of this dissertation. This chapter will summarize and
integrate the argumentations of the previous chapters. In doing so, it will restate the relationship
between Augustine’s notion of history and historicity of scriptures and his exegesis of the
creation stories. And it will show Augustine’s progress in his exegesis of Genesis 1-3 in an
integrative way.