Pilgrims of Christ are continuing our lessons going through the Baltimore Catechism. The technical end is working itself out with recording and uploading, so the lessons will hopefully be released with more regularity! And, if you enjoy the content and want to see it improve both in quality, regularity, and mediums, please consider becoming a Patron and get some cool stuff for becoming a Pilgrim like early access to new videos!
If you haven’t had the opportunity to see the first several lessons, take a look at the latest lesson below!
Pilgrims of Christ in the next month plan on starting its New Podcast! Until then here is another Catechesis video on the fall of man and Original Sin from the Baltimore Catechism. If you want more and better quality resources, please consider becoming a pilgrim of Pilgrims of Christ on Patreon.
It’s the fraternity’s hope with time to provide a more detailed break down of each particular texts for reference to specific chapters and parts. Of course, until that time, the text is easily referenced using your “find” feature on your computer.
For further edification, please feel free to read my post On the Influence of St. Augustine and check out my videos where I give small lectures on main topics found in each lesson in the Baltimore Catechism.
I am planning to record the next video via using some different equipment, so there may or may not be a video next week on the fall of man.
In this video, I go over the lesson on the creation of all things by God and the creation of the angels. I also go into depth about the history of Angels that is explained in more detail in my book The Birth of God in History. Many scholars point to angels being a development within Judaism either during or after the Babylonian exile. So, in the video, I discuss what exactly Christians should think about such a proposition.
You may have noticed that Communio disappeared, or maybe not, but I have been working to update posts on my personal blog in hopes of localizing it for parish level outreach. I am currently doing Exodus 90, and since I am setting up this site for both catechesis and works of mercy, I have deemed it necessary usage of the internet in this regard for this particular post. The website has been rebranded with the name of my Exodus 90 Fraternity name “Pilgrims of Christ.” I’ve always been attracted to the idea of every person being a pilgrim aiding others along the pilgrimage of our earthly lives toward the Kingdom of God.
Some items of note, my book The Birth of God in History: An Examination of the Infancy Narratives of Jesus Christ has been made available for free via PDF under the Christ’s Nativity tab. My parish discussion notes on the Theology of St. Augustine have also been made available in a PDF format under the Augustine tab. I will also make available my short edited PDF guide for Confirmation too.
In the coming months, I hope to write a rule for life for the laity based on the charisms of orthodoxy and charity, the rule of St. Benedict, and St. Augustine. I also hope to complete a small devotional book on the Rosary that I have been writing during the Exodus 90 experience with a tentative date on release for Ascension (it may get pushed back). I also hope to start making small catechesis videos following the Baltimore Catechism in lieu of the Pandemic and the closing parish children catechesis programs. And if all of this starts to fall in place I hope to create a patreon page for those to support Pilgrims of Christ with giving small gifts: Rosary Book, rosaries, and T-Shirts.
In his essay “Farewell to the Devil?”, Joseph Ratzinger (Pope Benedict XVI) examines and rebuts the argument presented by Swiss Catholic Theologian Herbert Haag, who asserts that Satan does not exist and that Satan was an idea that manifested ancient Jewish culture’s understanding of evil and sin. (Ratzinger, Farewell to the Devil? 197.) Haag’s thesis was written during the time of great cultural upheaval both in secular culture and in Catholic Culture as his book “Farewell to the Devil” would be printed after the Vatican II council. It should be no surprise that Superior General of the Jesuits, Fr. Sosa, has recently made comments that Satan is an analogy making very similar points as presented in Haag’s argument ( A comment that Fr. Sosa has since walked back a bit).
Ratzinger explains that this position is one that uses a methodology that is devoid of literary analysis of scripture but rather is a methodology that focuses on a false historicism (emphasis mine) that those of a different era are either stupid, naive, or both, so in effect, Haag’s position is based on the rhetoric fallacy of “poisoning the well” of the witness testimony of Jesus and the Apostles as it is presented in the New Testament. Haag’s thesis is refuted by Ratzinger by examining the New Testament in which Satan and Demons exist, and the Devil is not a synonym for sin which is claimed by Haag (Ratzinger, Ibid.).
It’s so glaringly obvious in the belief of those in scripture that both Satan and Demons exist that Haag had to admit this is a commonly held belief of those in 1st century Palestine. However, Haag argues that these people were victims of their understanding and culture during this period of time. Again, it’s important to reiterate that Haag’s position is based on his own cultural bias in which he has already assumed those in Jesus’ time are inferior to his own understanding. Naturally, this type of assertion is one of the most dangerous facets of a strict historical-critic exegesis and the use of historicism by modern scholars. Ratzinger does a good job acknowledging that it’s Haag’s bias that has predetermined his conclusion on this matter, Ratzinger writes, “Haag bids the devil farewell, not in his capacity as exegete or interpreter of Scripture, but rather as a contemporary, who considered the existence of a devil untenable (Ratzinger, 198).”
One of the key aspects in understanding Satan and Demons, after examining the role of the Old Testament as being dependent on the New Testament, is understood when Ratzinger writes, “The spiritual battle against the enslaving powers, the exorcism pronounced over a world blinded by demons, is an inseparable part of Jesus’ spiritual way that belongs to the heart of his own mission and of the mission of his disciples.” (Ratzinger, 202). Furthermore, Ratzinger indicates that our understanding of the faith must be rendered within the faith community. If it is to be determined that Satan is merely an analogy to sin or a sort of moral taboo then the Church’s sacramental life with the foundation of baptism would be moot. Ratzinger writes, “One must be able to take baptism at its word, especially in its central action. It indicates what takes place in becoming a Christian and what does not…exorcism and the renunciation of Satan are part of the central action of baptism.” (Ratzinger, 203.)
At the end of the essay, Ratzinger questions what Haag means that the Devil cannot be understood to exist by what we know in our modern age. In many respects, I believe the question of “Farewell to the Devil?” is one that originates in the metaphysical and spiritual and moves into the material, perhaps, there is to be understood better the sacred and the profane. A good measurement of whether something is contingent on faith testimony which is the essence of the faith is its relation to the Incarnation itself.
How does Satan, the demonic, and hell relate to the Incarnation? In the course of the history of the Church, the great heresies have always been misguided teachings on who is Jesus Christ. Satan and hell must be articles of faith as without those parts of revelation, it would render the Incarnation useless. If theologians eliminate Adam and Eve, the fall, hell, and then the slope—as we see today—leads to there being no such thing as sin, then those theologians have rendered Jesus Christ merely an ancient understanding of the world.
Pope Benedict XVI explained in his 1988 Erasmus lectures, “The debate about modern exegesis is not at its core a debate among historians, but among philosophers”. (Matthew J. Ramage, Jesus Interpreted, 9).
Is the discussion of the Holy Scriptures primarily a philosophical debate of those who claim there is a God and those who do not?
The statement appears to be correct on the surface; however, the difficulty with this particular assertion is that it is a false dichotomy when it comes to the interpretation of what is true and what actually happened as it is described in the written word. In attempting to determine what is true, the historian–both secular and religious–deals with the axiological value judgment of the truth just as much as any philosopher would when it comes to scriptural exegesis and the matter of what is the truth.
Make sure to pre-order my new book: The Birth of God in Historical Context: An Examination of the Infancy Narrative of Jesus Christ:
St. Augustine is the cornerstone, so to speak, with the development of predestination theology and with its role of Grace and justification in the Christian life. The New Catholic Encyclopedia informs that “Prior to the time of St. Augustine the Fathers of the Church were not preoccupied with the problem of predestination. It was the bishop of Hippo who first treated the mystery exhaustively, with the theological decisiveness so characteristic of him.”
The development of theology is often brought about from an expressed error in doctrine. Naturally, Augustine’s development of predestination theology was a response to Pelagius, a 4th-century priest from Britain, who argued that our will was utterly free to do good or evil and merit salvation from purely good works of one’s own accord. Pelagius’ heresy bears his name: Pelagianism. However, what is vital to understanding the Augustinian notion of predestination and justification is Augustine’s development of the concept of original sin.
In Catholicism, there are two competing ideas of free will and predestination. One is held by the Jesuits called Molinism, and the other is held by the Dominicans as a development of Thomistic theology. Fr. Luis De Molina, a 16th century Spanish Jesuit priest, is the one whose name is the origin of the Jesuit developed theology of predestination:
“Molina taught that there exists in God a knowledge of all possible beings, as well as a knowledge of all possible orders of things. As a result, God knows all possible free acts of all possible men in all possible world orders. Presupposing this knowledge on the part of God, He, for His own reasons, freely chooses one order of things and wills its fulfillment. Thus, He chooses, those men to be saved whom in this world order He has foreseen would make good use of the graces that would be granted to them in these particular circumstances, men whom He has foreseen would persevere and ultimately merit eternal felicity…The explanation of Molina is founded on his opinion concerning the manner by which God knows future free acts. He maintains that this knowledge is in God independently of any decree of the will of God that would physically predetermine the will of man to one course of action, PREDETERMINATION, he holds, would destroy human freedom.”
The New Catholic Encyclopedia examines the response to Molinism from the Dominicans, namely from Fr. Domingo Banez:
Domingo Báñez. In opposition to Molina, the Spanish Dominican theologian held that predestination to glory, viewed in itself, is decreed before the provision of any merits whatsoever (ante praevisa merita). The very first action of God concerning the chosen group of men (the elect) is their election to glory, and, conversely, His very first action concerning the rest of men is their exclusion from glory or from an efficacious election to glory. This predestination of certain souls to glory before the prevision of their merits is, of course, not a result of any merit on the part of man, but is entirely gratuitous. God wills this by reason of His absolute dominion over all creatures and through His inscrutable counsel. This is the first decree of God in the order of intention…To those who were not elected, the negatively reprobated, God, subsequently to the decree excluding them from glory or from an efficacious election to glory, decrees not to give them efficacious graces, but graces that are merely sufficient.”
What is interesting, as explained by Matthew Levering in his book The Theology of Augustine, is that St. Augustine seems to hold the former view at one point and moves to what the Dominican view holds today. Of course, The Dominican view, influenced from St. Thomas Aquinas, is more or less a synthesis of the latter Augustinian understanding of Grace and predestination. Levering writes, “His opponents advocated a view that Augustine himself once held—namely, that predestination depended on God’s foreknowledge of a person’s free act of faith. On the Predestination of the Saints, however, Augustine argues that God’s Grace causes the free charitable actions by which we attain eternal life.”
Naturally, the understanding of the history of St. Augustine’s debate with Pelagianism, the Dominicans viewed the Jesuit understanding, God’s ‘middle knowledge’ as Molina called it, to be Pelagius in origin. At which point both sides labeled the other heretics, and the matter was brought before Pope Clement VIII and decided by Pope Paul V. The papacy did not make a doctrinal pronouncement on the, and it was determined either view could be held by a Catholic.
In both systems, the elect is chosen by God for salvation. The difficulty in Molina’s system is that by attaching a radical free will away from God and asserting that God gives efficacious Grace to those whom he knows will only accept due to his all-knowingness tends to struggle with the philosophical understanding of God’s nature and Divine Revelation. The knowledge of God’s nature through the proofs of God’s existence by St. Thomas Aquinas indicates that God’s nature is existence itself. In some respect, one might say that all creation participates in God’s Divine nature. If there is no God—there would be nothing. Therefore, it would be hard to explain how humanity’s will would then somehow be outside of God’s very own nature. Naturally, the Molinists will state that God merely respects our free choice, but that sentiment isn’t unique to Molinism and can still be used within the Dominican understanding of Grace.
In accord with Holy Scripture, the Catholic Church teaches that God desires us all to be saved—not that we all will be saved:
CCC 74God “desires all men to be saved and to come to the knowledge of the truth”: that is, of Christ Jesus.30Christ must be proclaimed to all nations and individuals, so that this revelation may reach to the ends of the earth:
1 Tim. 2:3-4 RSV
Mathew Levering examines that Augustine, “emphasizing the radical priority of the grace of the Holy Spirit, Augustine focuses the debate away from the difficulties caused by the fact that God does not predestine all persons.”How are we to feel about this? It’s a concept that would be surmised that many Catholics do not know or understand it. Bishop Robert Barron explains the difficulty of this theological understanding in a short video on the differences between Grace and karma, why does God choose some and others? Why did God choose David—forgive David—and not Saul, whom he did not forgive?
God desires all to be saved and gives us all grace sufficient to be saved. However, as Fr. Thomas Joseph White explains in his book, The Light of Christ: An Introduction to Catholicism, “no one can come to know God personally and approach God with genuine love for God unless God first acts upon a person’s mind and heart by Grace. Grace is a participation in the very life of God…Grace makes us friends with God…” Prevenient grace” is a term used frequently by St. Augustine. It denotes a central New Testament teaching: we cannot take any initiative to turn toward God unless he first takes the initiative to turn us toward himself. This mystery does not entail a denial of free will, but its affirmation.”
Mary, the mother of God, is the perfect example of how our will works with Grace. Now, according to Catholic teaching, Mary was conceived without sin due to a special grace afforded to her by God in which the paschal mystery sanctifies her so that she can be Christ’s mother. In Luke’s Gospel, there is some indication of the special Grace afforded to her by the particular tense of the participle used by Luke. “In the RSV translation, Gabriel says, “Hail, full of grace, the Lord is with you!”…The importance of this particular passage is “full of grace,” which comes from the Greek word “kecharitomene.” The tense of this specific verb form is a perfect passive participle, and the message that it conveys doesn’t rightly translate into English. A perfect passive participle verb indicates something that occurs in the past, present, and future; therefore, what Gabriel is saying to Mary, and Luke is recording, is that Mary is with Grace through all time of her existence—she is conceived without sin.”
What is understood from Mary in the scripture is that our wills that are not tainted with original sin are properly ordered with the will of God. In fact, the Augustinian understanding is that because all goodness comes from God and his graces, our choices to choose evil against His will which is perfect and all good, therefore must be from our own will alone. It is by this understanding that is revealed that we are saved by God alone and damned by our own actions.
Augustine teaches that since the fall of our first parents, original sin is spread to the entirety of the human race through the propagation of our human race. It’s interesting that Catholic scientist attempt to overlook Augustine in this particular teaching of the Church like Fr. Nicanor Austriaco O.P., often wrongly labeling Augustine a creation fundamentalist to promote polygenism. However, the magisterium of the Catholic Church from the promulgation of Pope Pius XII in 1950 in his encyclical Humani Generiswith authoritative language has declared that because of the doctrine of original sin, our current human race is the progeny of two distinct parents. Pope Pius XII writes:
37. When, however, there is question of another conjectural opinion, namely polygenism, the children of the Church by no means enjoy such liberty. For the faithful cannot embrace that opinion which maintains that either after Adam there existed on this earth true men who did not take their origin through natural generation from him as from the first parent of all, or that Adam represents a certain number of first parents. Now it is in no way apparent how such an opinion can be reconciled with that which the sources of revealed truth and the documents of the Teaching Authority of the Church propose with regard to original sin, which proceeds from a sin actually committed by an individual Adam and which, through generation, is passed on to all and is in everyone as his own.
38. Just as in the biological and anthropological sciences, so also in the historical sciences there are those who boldly transgress the limits and safeguards established by the Church. In a particular way must be deplored a certain too free interpretation of the historical books of the Old Testament. Those who favor this system, in order to defend their cause, wrongly refer to the Letter which was sent not long ago to the Archbishop of Paris by the Pontifical Commission on Biblical Studies. This letter, in fact, clearly points out that the first eleven chapters of Genesis, although properly speaking not conforming to the historical method used by the best Greek and Latin writers or by competent authors of our time, do nevertheless pertain to history in a true sense, which however must be further studied and determined by exegetes; the same chapters, (the Letter points out), in simple and metaphorical language adapted to the mentality of a people but little cultured, both state the principal truths which are fundamental for our salvation, and also give a popular description of the origin of the human race and the chosen people. If, however, the ancient sacred writers have taken anything from popular narrations (and this may be conceded), it must never be forgotten that they did so with the help of divine inspiration, through which they were rendered immune from any error in selecting and evaluating those documents.
There are three key points to understand when reflecting on these words from Pope Pius XII. The first, we are the progeny of our first parents that disobeyed God. The second, the disobedience of our first parents has created a fallen race, which is not inherently good but is a depraved race. And finally, as Levering points out, “Since Adam and Eve’s fall, the entire human race had been wounded by sin, so as to be in need of a savior.”A Catholic who was to hold to the polygenetic model would simply render Jesus Christ as unneeded because the doctrine of Original Sin is founded on the precept of first parents who then spread that curse to their progeny.
It’s important to note that St. Augustine is making the point that good people who do good things do not go to heaven. God’s friendship is a gift and his invitation to live a life of holiness. Levering reminds us that “Paul here makes it clear that we are not the giver of gifts to God; rather, everything that we have is from God…the act of faith meritorious…It is a good act, and God certainly does reward it. But rewarding a good work of ours. God rewards his gifting that moved us to freely do the good work. All things are radically from God.”
The Dominican understanding is far closer to this particular understand than the Jesuit, as levering points out “we must follow Paul in refusing to claim anything, including our act of faith, as originating from ourselves rather than from God.The Jesuit understanding, Molinism, would argue instead that our actions are our own in response to efficacious Grace rather than the Dominican understanding of an infused movement of habitual Grace. Protestant reformed theology, from Calvin; which influences Evangelicals to Baptist, will attempt to counter this understanding and argue that Catholicism teaches a Gospel of ‘sacramental grace.’ What these objectors do admit is that the Catholic faith is one of Grace—it’s undeniable by those who put forth an effort to study Catholic theology. However, what they fail to understand is the Catholic understanding of the human will and its cooperation with God’s Grace; building the habits of virtue and repenting of the habits of vice. In this context, the salvation of the elect without free will is one that fails to understand Christ’s words, “You, therefore, must be perfect, as your heavenly Father is perfect.”
Augustine’s opponent attempt to disparage him through his change of position on the matter of Grace and election by showing him to be at odds with Cyprian. Levering explains here that Augustine once held the Molina system of election but then in his Retractionsrejected it:
For thus also the blessed Cyprian would have it to be understood that we say, “Thy will be done, as in heaven so in earth,”—that is, as in those who have already believed, and who are, as it were, heaven, so also in those who do not believe, and on this account are still the earth. What, then, do we pray for on behalf of those who are unwilling to believe, except that God would work in them to will also? Certainly the apostle says, “Brethren, my heart’s good will, indeed, and my prayer to God for them, is for their salvation.” He prays for those who do not believe,—for what, except that they may believe? For in no other way do they obtain salvation. If, then, the faith of the petitioners precede the Grace of God, does the faith of them on whose behalf prayer is made that they may believe precede the Grace of God?—since this is the very thing that is besought for them, that on them that believe not—that is, who have not faith—faith itself may be bestowed? When, therefore, the Gospel is preached, some believe, some believe not; but they who believe at the voice of the preacher from without, hear of the Father from within, and learn; while they who do not believe, hear outwardly, but inwardly do not hear nor learn;—that is to say, to the former it is given to believe; to the latter it is not given.
Levering writes, “from his Retractions that he quotes On the Predestination of the Saints, Augustine points out that there is no reason for supposing that our act of faith, like our other good acts, is not also caused by God’s gracious mercy…Since we receive everything from God, there is no space for an action that is solely or primarily our own…God does not respond to our good action and reward it by Grace; rather, God’s Grace causes our free good action.”
St. Augustine explains, “Therefore I ought first to show that the faith by which we are Christians is the gift of God, if I can do that more thoroughly than I have already done in so many and so large volumes. But I see that I must now reply to those who say that the divine testimonies which I have adduced concerning this matter are of avail for this purpose, to assure us that we have faith itself of ourselves, but that its increase is of God; as if faith were not given to us by Him, but were only increased in us by Him, on the ground of the merit of its having begun from us.”
Naturally, this begs the question, how does our free will exactly cooperate with God’s Grace? The Calvinist answer is that it doesn’t cooperate with it. In fact, the argument proposed by them is that God is sovereign over all things, including those who are to be saved and those who will be damned. Your decision has no bearing on God’s will. Again, this goes back to the understanding of sin as a deprivation of the good. Levering explains that “grace enables us freely to embrace a good we otherwise could not have embraced.”
So, you may hear an Evangelical street preacher say something of the nature, “I am saved by grace through faith in Jesus Christ,” which doesn’t contradict any points made by Levering his book The Theology of Augustine. However, the foundation of their theology rests on the premise of faith is the key to justification and no works. “Augustine’s opponents cite Romans 10:9: If you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved…Augustine observes that those who hold that faith precedes grace get themselves into a tangle regarding infants who die before they are old enough to make an act of faith.”Augustine writes:
Accordingly, as says the apostle, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” who both comes to the help of such infants as He will, although they neither will nor run, since He chose them in Christ before the foundation of the world as those to whom He intended to give His Grace freely,—that is, with no merits of theirs, either of faith or of works, preceding; and does not come to the help of those who are more mature, although He foresaw that they would believe His miracles if they should be done among them, because He wills not to come to their help, since in His predestination He, secretly indeed, but yet righteously, has otherwise determined concerning them. 
The problem with this, as Levering points out, “Jesus himself call faith a work of God that we must do.”Naturally, what is pointed out to do a work of God that he commands you to do is no different from the Catholic understanding of doing works of mercy, which Jesus commands us in Matthew 25 and St. Paul explains in Galatians 5:6, “For in Christ Jesus, neither circumcision nor uncircumcision counts for anything, but only faith working through love.”
According to the Gospel of John, doesn’t Christ say that all shall be taught? The difficulty with Augustine’s answer is that he asserts that “God teaches everyone who is taught,” which on the surface seems to be poor logic.”However, this is where, ironically, both the Molinist system and the Calvinist understanding appears to be the strongest. Augustine writes:
“And immediately the evangelist says, “For Jesus knew from the beginning who were the believers, and who should betray Him; and He said, Therefore said I unto you, that no man can come unto me except it were given him of my Father.” Therefore, to be drawn to Christ by the Father, and to hear and learn of the Father in order to come to Christ, is nothing else than to receive from the Father the gift by which to believe in Christ. For it was not the hearers of the Gospel that were distinguished from those who did not hear, but the believers from those who did not believe, by Him who said, “No man cometh to me except it were given him of my Father.”
So, how exactly can one side who presents a position of radical free will and the other claim God’ total sovereignty hinge on the same argument? It’s where the one stresses it’s the interpretation of Augustine that leads to their conclusion. For example, The Molinist claim that God’s middle knowledge allows him to respect free will and know who will accept efficacious Grace. The Calvinist positon appeals strictly to the idea that there are hearers and there are those who the Gospel falls on deaf ears. Levering explains, “Augustine is aware of the circular argument that results from his position. God does not teach all because those who are perishing do not wish to learn. He teaches all who are open to learning….the Church prays for everyone living, because God may yet turn the hearts of those who now oppose him.”
PALLADINO, A. G. “Predestination (In Catholic Theology).” New Catholic Encyclopedia, 2nd ed., vol. 11, Gale, 2003, pp. 647-653. Gale Virtual Reference Library, http://link.galegroup.com.ezproxy.uis.edu:2048/apps/doc/CX3407709067/GVRL?u=uiuc_uis&sid=GVRL&xid=f22692e8. Accessed 2 June 2019.
Augustine of Hippo, “A Treatise on the Predestination of the Saints,” in Saint Augustin: Anti-Pelagian Writings, ed. Philip Schaff, trans. Robert Ernest Wallis, vol. 5, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1887), 505–506.
Augustine of Hippo, “A Treatise on the Predestination of the Saints,” in Saint Augustin: Anti-Pelagian Writings, ed. Philip Schaff, trans. Robert Ernest Wallis, vol. 5, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1887), 499.
Augustine of Hippo, “A Treatise on the Gift of Perseverance,” in Saint Augustin: Anti-Pelagian Writings, ed. Philip Schaff, trans. Robert Ernest Wallis, vol. 5, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1887), 534.
In his book The Theology of Augustine, Matthew Levering focuses on the theme of love, what is love and how it functions in Christian teaching. As Levering examines, according to Augustine, Scripture teaches how to love. It must be vital for the interpreter of scripture to recognize how the words of scripture direct us to love of God.
So what does it mean to love? Typically, society tends to agree that being a loving person is being a good person, so perhaps, we should start at the question—What does it mean to be good? If a person loves someone there is an act in regard to that person, a willing of the good, or rather, the perfection of that person. Theologian Fr. Thomas Joseph White O.P. writes in his book The Light of Christ, “Goodness is the property of something that has reached its perfection or its goal…A good person typically is taken to be a person who is capable of virtuous moral actions, of justice, charity, mercy, and kindness toward others.”
It is prudent to point out that what is justice, charity, mercy, and kindness toward others isn’t necessarily what another person thinks will make them happy or feel good. Prior to the rise of Christian Neo-Platonic thought around the 3rdand 4thcentury A.D. in Western society, these sentiments were expressed by a group who expressed skepticism against the works of Plato and Aristotle as those schools of thought lacked a development with any theology of their own. The group known as the Epicureans “sought a lifestyle of hedonism focusing on pleasure. These groups (the Stoics) without divine revelation to serve as a development for philosophy tended toward an ideology of self-interest.”
Naturally, it must be understood that within the Christian moral system an adherence to love and to partake in the pilgrimage toward the Kingdom of God, a person is called to deny themselves of perceived pleasures that are not necessarily going to lead them to a perfecting of themselves—a life of holiness—or the goal of heaven. For example, Jesus says in the Gospel of John, “If you love me, you will keep my commandments.”Naturally, if we pair this expression with the beginning of John’s Gospel, “In the beginning was the Word, and the Word was with God, and the Word was God.”It is to be understood that the commandments of the Old Testament are given by Christ. In fact, Jesus says as much, “Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil them. 18 For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished.
What I hope to make clear in regards to love is that it is intimately connected to the good news and the repentance of sin that when we are told that “day shall dawn upon[f] us from on high79 to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace,”to get the full sense of the good news of Easter Sunday, God desires “to give knowledge of salvation to his people in the forgiveness of their sins.”Every Catholic is reminded of the words of Jesus’ call to repentance on the first day of Lent, Ash Wednesday, when they receive ashes on their forehead, as “Jesus came into Galilee, preaching the gospel of God, 15 and saying, “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel.”
Now, an objection usually occurs that says something of the nature, “If Jesus did come to change the law, why are Christians called to follow only some of these Old Testament laws.” The skeptic, or even Christian for that matter, usually fails to recognize a distinction in Judaic understanding of laws. In our modern society, we have different variations of the law, for example: misdemeanor and classes of felonies. In Ancient Judaic-Christianity, there is a distinction between Ritual and Moral law. Catholic Apologist Trent Horn explains in his book Hard Sayings that “St. Paul taught that the Mosaic Law was useful in teaching the Jews how to be holy, but it was incapable of saving them from sin (Gal. 3:10).”Horn goes onto quote Scripture professor at the Augustine Institute Mark Giszczak for a further understanding, “Moral Law has to do with universal principles of right and wrong. Ritual and ceremonial law has to do with symbolic, religious cleanness and uncleanness in Old Testament religion. Judicial or civil law involves structures for the administration of the law in the Old Testament…Aquinas teaches that the ritual and judicial laws have abrogated, but the moral law still holds. So we can eat bacon, but we can’t eat our neighbor.”
So, it is important to understand these distinctions to understand scripture and St. Augustine makes this point. He explains that if the Holy Spirit can give us an understanding of Holy Scripture, the normal method to learn how to interpret it is from teachers. Every once in a while, I watch Evangelical street preaches on Youtube. Of course, one of the main targets for these street preachers are Catholics, so they’ll often stand in front of a Catholic Church while people are going into Mass and announce to them that they’re adherent to a false gospel. Naturally, some Catholics will come over and speak to them about the development of scripture, remind them that Sola Scriptura is not found in the scripture, and the history and development of the Church. At this point, I’ve heard the preacher’s response, “did you learn that at Bible college or seminary? You have man’s gospel not God’s gospel. I know how to interpret scripture because the Spirit is upon me” In this juncture of the conversation, as the Evangelical will only adhere to the text itself, to plant the seed from St. Augustine that scripture shows that the proper way to learn what the scripture says is from human teachers in as St. Paul needed to go to Ananias in Acts 9.
In Book One, St. Augustine examines that there are two tasks with interpreting scripture:
- Discovering What there is to be learned
- Teaching what one has discovered.
St. Augustine also explains that in scripture there must be distinction between things and signs. Perhaps, it could be philosophically explained as matter and metaphysical or even simply the physical and the spiritual. St Augustine makes clear:
“All instruction is either about things or about signs; but things are learnt by means of signs. I now use the word “thing” in a strict sense, to signify that which is never employed as a sign of anything else: for example, wood, stone, cattle, and other things of that kind.Not, however, the wood which we read Moses cast into the bitter waters to make them sweet, nor the stone which Jacob used as a pillow,4nor the ram which Abraham offered up instead of his son; for these, though they are things, are also signs of other things. There are signs of another kind, those which are never employed except as signs: for example, words. No one uses words except as signs of something else; and hence may be understood what I call signs: those things, to wit, which are used to indicate something else. Accordingly, every sign is also a thing; for what is not a thing is nothing at all. Every thing, however, is not also a sign.” 
One of the most famous examples in the Old Testament of typological signs is found in the examination of God’s test of Abraham’s willingness to sacrifice his son Isaac:
22 ¶* After these things God tested Abraham, and said to him, “Abraham!” And he said, “Here am I.” 2 He said, “Take your son, your only-begotten son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering upon one of the mountains of which I shall tell you.” 3 So Abraham rose early in the morning, saddled his donkey, and took two of his young men with him, and his son Isaac; and he cut the wood for the burnt offering, and arose and went to the place of which God had told him. 4 On the third day Abraham lifted up his eyes and saw the place afar off. 5 Then Abraham said to his young men, “Stay here with the donkey; I and the lad will go yonder and worship, and come again to you.” 6 And Abraham took the wood of the burnt offering, and laid it on Isaac his son;* and he took in his hand the fire and the knife. So they went both of them together. 7 And Isaac said to his father Abraham, “My father!” And he said, “Here am I, my son.” He said, “Behold, the fire and the wood; but where is the lamb for a burnt offering?” 8 Abraham said, “God will provide himself the lamb for a burnt offering, my son.” So they went both of them together.
9 ¶ When they came to the place of which God had told him, Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood. 10 Then Abraham put forth his hand, and took the knife to slay his son. 11 But the angel of the Lord called to him from heaven, and said, “Abraham, Abraham!” And he said, “Here am I.” 12 He said, “Do not lay your hand on the lad or do anything to him; for now I know that you fear God, seeing you have not withheld your son, your only-begotten son, from me.” 13 And Abraham lifted up his eyes and looked, and behold, behind him was a ram, caught in a thicket by his horns; and Abraham went and took the ram, and offered it up as a burnt offering instead of his son.
In this particular narrative the interpreter finds several signs. For example, Abraham is a sign of God—The Father and Isaac is symbol of God—the Son. They partake in a journey up a mountain so that Abraham may sacrifice is only begotten son in atonement while Isaac carries the wood with which will be used to make said sacrifice. Of course, God stays the hand of Abraham but provides another provision for Abraham to make atonement—which God will do with His Son.
There is a difficulty in our modern culture to understand signs. Currently we live in a society of secular rational materialism in one hand and often in the other hand religiously of spiritual fideism. Christians are best served by utilizing the three modes of gaining knowledge: Theology, Philosophy, and Science to avoid the pitfalls of either position in their search for God and truth.In our academic fields, only things constitute as evidence or proofs and we often find in our spiritual lives the sentiment of being ‘spiritual but not religious’—this is not orthodox Christianity.
Originally, science was a subcategory of philosophy, it taught that it was our senses that led us to our understanding of the beyond. In fact, St. Thomas Aquinas’ Five Proofs for the Existence of God are built from an understanding of observation from the material world. In Aquinas’ cosmological argument for the existence of God, he illustrates three observations:
1. Change (growth) is motion, what is in motion needs a mover.
- What is caused needs a cause.
- What could possibly exist, could not exist, all possible existence needs a necessary existence.
St. Augustine’s Guide for Things:
- A person must learn to use things in pursuit of perfection or their end—Holiness and God/Heaven.
- Recognition that the world (creature/material) is good, not infinite good for which we were made; cannot give us eternal happiness.
So, examining the Christian faith, we begin to understand that it is inherent that things play a vital role, but they are to lead to the eternal spiritually. In the history of philosophy, the pre-Socratics were materialist that could not move past their own material observations. Naturally, they were followed by the Platonist with the emphasis on the spirit over matter. In our modern society, the camps tend to break into factions of either materialist or spiritualist, whereas, Christianity from the Gospels have always highlighted a both/and understanding of the person.
For instance, The Incarnation is the putting on flesh of the divine second person. The institution of the Eucharist is Christ giving us the grace of His sacred body and precious blood through the material accidents of bread and wine.
Augustine in Book One writes on the importance of the Incarnation moving us toward purification in our souls:
- But of this we should have been wholly incapable, had not Wisdom condescended to adapt Himself to our weakness, and to show us a pattern of holy life in the form of our own humanity. Yet, since we when we come to Him do wisely, He when He came to us was considered by proud men to have done very foolishly. And since we when we come to Him become strong, He when He came to us was looked upon as weak. But “the foolishness of God is wiser than men; and the weakness of God is stronger than men.” And thus, though Wisdom was Himself our home, He made Himself also the way by which we should reach our home.
In the Gospel of Mark, the physical body plays a central role in the resurrection of Jairus’ daughter. It is through the death of the body where Jesus gives an invitation to faith to her father. Also, when Jesus goes to the little girl; he reaches and gently takes her hand and speaks to her body to say “arise.” Jesus doesn’t look to the heavens, he doesn’t call down here spirit to her body, but rather, speaks to her body as if she is still present. Jesus instructs us that the body is central to the mystery of soteriology and the resurrection of the body:
35 While he was still speaking, there came from the ruler’s house some who said, “Your daughter is dead. Why trouble the Teacher any further?” 36 But ignoring what they said, Jesus said to the ruler of the synagogue, “Do not fear, only believe.” 37 ¶ And he allowed no one to follow him except Peter and James and John the brother of James. 38 When they came to the house of the ruler of the synagogue, he saw a tumult, and people weeping and wailing loudly. 39 And when he had entered, he said to them, “Why do you make a tumult and weep? The child is not dead but sleeping.” 40 And they laughed at him. But he put them all outside, and took the child’s father and mother and those who were with him, and went in where the child was. 41 ¶ Taking her by the hand he said to her, “Talitha cumi”; which means, “Little girl, I say to you, arise.” 42 And immediately the girl got up and walked; for she was twelve years old. And immediately they were overcome with amazement. 43 ¶ And he strictly charged them that no one should know this,* and told them to give her something to eat. 
Christianity has always been a religion where things matter.
How does humanity speak of God?
A Skeptics may object to Christian theology saying, “The Greek Gods are now myths, no one believes in them anymore, why is your God any different?” Matthew Levering explains, “Our human concepts of God fall infinitely short of God. But even though our words about God are inadequate, nonetheless we can speak truth about God…Some conceive of God as the sun or as the entire cosmos; some conceive of gods among which one is primary. But we do not conceive of God truthfully in these ways.”
Levering explains that each person of the Trinity are things in their relation to being that we are meant to enjoy. In the second person of the Trinity, Levering writes, “the divine Word, while remaining unchanged in itself, assumed a human nature so that we could see, hear, and touch him. Christ is both physician and medicine to our wound of sin.”
Augustine writes about the Incaranation and the Word:
chap. 13.—the word was made flesh
In what way did He come but this, “The Word was made flesh, and dwelt among us”? Just as when we speak, in order that what we have in our minds may enter through the ear into the mind of the hearer, the word which we have in our hearts becomes an outward sound and is called speech; and yet our thought does not lose itself in the sound, but remains complete in itself, and takes the form of speech without being modified in its own nature by the change: so the Divine Word, though suffering no change of nature, yet became flesh, that He might dwell among us.
What is interesting in Levering’s particular work on the theme of Love within the theology of Augustine is that it appears that completely ignores love’s relationship with judgment. Levering explains, “In the Church, which is his “body” (Eph. 1:23), he unites us in charity with him and with each other. Those who love him are liberated from the slavery of sin and will live in glorious union with him forever. Christ calls us to enjoy him now and eternally”
Augustine explains the judgment of those who fail to conform to the truth:
19. Now he whose soul does not die to this world and begin here to be conformed to the truth, falls when the body dies into a more terrible death, and shall revive, not to change his earthly for a heavenly habitation, but to endure the penalty of his sin.
What is “right ordered love?”
Levering explains in his book, The Theology of Augustine, “When we love others and ourselves on account of God, we “use” ourselves and others rather than “enjoy” ourselves and others. In other words, God is our Goal. All our other relationships find their fullness in relation to our enjoyment of God. God gives us our ultimate happiness.”
Augustine explains this in detail, “Neither ought any one to have joy in himself, if you look at the matter clearly, because no one ought to love even himself for his own sake, but for the sake of Him who is the true object of enjoyment. For a man is never in so good a state as when his whole life is a journey towards the unchangeable life, and his affections are entirely fixed upon that. If, however, he loves himself for his own sake, he does not look at himself in relation to God, but turns his mind in upon himself, and so is not occupied with anything that is unchangeable.” 
What is interesting when examining Augustine’s understanding of properly ordered love is that it is contradiction with many of the prevailing schools of thought today in our Western culture birthed from modern philosophy that began with Rene Descartes 1596-1650. In fact, it is with Descartes where humanity began to turn their thought inward into what is commonly referred to as relativism today. In classical philosophy from the Greeks, it is understood that objects inform the intellect what they are in relation, but with Descartes’ understanding it is rather the intellect that determines what objects are as they are perceived by that particular intellect. Professor Ralph McInerny explains in his book, A First Glance at St. Thomas Aquinas, that Descartes “invented a little game called Methodic Doubt. He would sort through what he thought he knew and ask himself if it was not imaginable that it was false.”
The famous Cartesian example is the straight stick that convex in the water appearing to be curved. What is puzzling is that Descartes seems to ignore that philosophy is the deposit of all knowledge. Humans know through their senses that water causes items to convex. It is also know that a stick could be straight or curved. So, the determination that one cannot trust their senses based on sight alone doesn’t appear to follow the ultimate conclusion. The great lengths of Cartesian skepticism is astonishing to the degree that in the end, Descartes concludes that you can only trust that you are because other ‘facts’ could be the result of a demon whispering in your ear.
What is determined by this examination of modern philosophy is that in order to love properly, humanity must learn how to orient their relationship to things. Once the proper hierarchy of knowing is understood—how we can understand things—one can also order their love in “use” as “use” therefore signifies rightly ordered love rather than manipulation or instrumentalization.”To love orderly is to love correctly love God, but it’s important to understand that our love for God is not for His benefit. God does not need our love. When a person loves God it is in benefit to them, which is what God desires for us.
Augustine writes, “No sinner is to be loved as a sinner; and every man is to be loved as a man for God’s sake; but God is to be loved for His own sake. And if God is to be loved more than any man, each man ought to love God more than himself.”So, humanity is called to rightly use things in relation to rightly ordered love for the purpose of the enjoyment of God. However, God doesn’t love us for our own sake, but rather for his own goodness. Augustine explains, “God, however, in His use of us, has reference to His own goodness. For it is because He is good we exist; and so far as we truly exist we are good.”
God Makes Interpreting Scripture Difficult.
Levering poses a question to his reader, “If Scripture is an instrument of salvation, then why does it need interpretation? Augustine argues that God allowed obscurities and ambiguities to be present in Scriputre so that those who intellectually proud might be humbled by the labor of interpretation and so that the message of Scripture might not be disdained because it seemed to simple.”It’s interesting that Augustine makes this point because prior to meeting St. Ambrose of Milan, this more or less was his position on scripture. Classics professor Robin Lane Fox writes in his biography of Augustine, “On Sundays, Augustine recalls, he would come to listen attentively to Ambrose’s sermons. People talked and interrupted, as we can infer from Ambrose’s own words, but Augustine was not troubled. He was not there to take in the contents, and yet as he listened to the style, his ‘heart’, typically, opened to what was being spoken…Ambrose was the first person to show him that concealed other meanings, or allegories, could be discerned in awkward verses of scripture.”
Seven Steps to Interpret Scripture
In book two of On Christian DoctrineAugustine lists seven steps needed to interpret scripture:
- Holy Fear of God
- Purity of Heart
Naturally, a Christians will be able see a connection with the list of these particular seven steps with other lists such as the seven Capital Virtues and the Seven Gifts the Holy Spirit that every Catholic is sealed with on the date of their confirmation:
The Catechism of the Catholic Church examines these Seven Gifts of the Holy Spirit in paragraph 1831:
1831The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. They belong in their fullness to Christ, Son of David. They complete and perfect the virtues of those who receive them. They make the faithful docile in readily obeying divine inspirations.
The Catechism also references how these particular gifts are incorporated during the Liturgy when Bishop lays his hands on the confirmands:
1299In the Roman Rite the bishop extends his hands over the whole group of the confirmands. Since the time of the apostles this gesture has signified the gift of the Spirit. The bishop invokes the outpouring of the Spirit in these words: (1831)
All-powerful God, Father of our Lord Jesus Christ,
by water and the Holy Spirit
you freed your sons and daughters from sin
and gave them new life.
Send your Holy Spirit upon them
to be their helper and guide.
Give them the spirit of wisdom and understanding,
the spirit of right judgment and courage,
the spirit of knowledge and reverence.
Fill them with the spirit of wonder and awe in your presence.
Matthew Levering explains in his book, The Theology of Augustine, what each particular step means in regards to scripture. He explains that the fear of God is a reminder of our needed humility in the presence of God. Piety is also connected to humility in the respect that we attempted to defend our sins by the word of God. Of course, knowledge is needed so that we can love in a right ordered way and not by putting creature ahead of God. Levering reminds us that “In fear of God and piety, the interpreter of Scripture must begin, therefore, by the lamenting his sins.”(emphasis my own).
What is interesting about this point is that this understanding of the fear of God and piety can be brought by us to the work of the Liturgy of the Mass. A rebuke from those who deny the real presence of Christ in the Eucharist is often heard in this or similar manner, “If you actually receive the Body of Christ and are a part of His body, how come all those who eat and drink his body and blood do not change?” It is a fair point to make against this particular teaching of the Church. What this challenge should do for each of us Catholics is to reorder our love toward God. So, if we take a look at scripture, St. Paul in his first letter to the Corinthians explains the reason why there is no change in many who partake in the sacrament of the Eucharist:
27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. 28 Let a man examine himself, and so eat of the bread and drink of the cup. 29 For any one who eats and drinks without discerning the body eats and drinks judgment upon himself. 30 That is why many of you are weak and ill, and some have died. 31 But if we judged ourselves truly, we should not be judged.
What St. Paul is reminding us is that those who come to Mass need to allow their souls to receive the Savior of the World. If any of us are to fill ourselves with the notion that we are generally generally good, our souls have already been filled with a worldly understanding that cannot give us salvation. If one thinks he or she is generally good and coming to Mass is the work that makes them good, the idea borders on semi-pelagianism. The revelation from God found in the body of the Incarnation, Scripture, and His Church is the grace of mercy. A sentiment understood by Pope Francis in his book, The Name of God is Mercy, he writes, “the prophet (Ezekiel) speaks of shame, and shame is a grace: when one feels the mercy of God, he feels a great shame for himself and his sins.”There is a nuance though of the role of the Church and the Grace of God to be understood. If one examines scripture, whether it is Pharaoh in the Exodus or Herod Antipas who beheaded John the Baptist, the open admonishment of their sins in public hardened their hearts. However, we find in the Gospel of Luke the Prodigal Son who is welcomed by his father when shame of his own actions brings contrition to his heart. The Church should not shy away of teaching what is sin, it is inherently part of the Gospel, but those in the Church should remind themselves daily of their need for the fear of the Lord this how we build fortitude to have mercy. When we can learn to have mercy on even our enemies we can keep our hearts clean so that we can hear from Holy Spirit wisdom.
How to be knowledge of Scripture?
It’s simple, read the scripture. Augustine writes:
“14. In all these books those who fear God and are of a meek and pious disposition seek the will of God. And in pursuing this search the first rule to be observed is, as I said, to know these books, if not yet with the understanding, still to read them so as to commit them to memory, or at least so as not to remain wholly ignorant of them.”
So, how are we to know constitutes as scripture? Levering explains, “To be knowledgeable in Scripture, one must have read the canonical books of Scripture. Those book are canonical that are accepted by the great majority of the most important churches. He lists these books, including (among books that were later contested) Judith, 1 and 2 Maccabees, Tobit, Wisdom of Solomon, and Sirach.”It is interesting as Levering highlights is that Augustine defends the use of the Septuagint where it differs from the Hebrew manuscripts due to the esteem that Augustine held within Reformation circles.Some of the motivation of participants in the Reformation was a return to authentic early Christian teaching, so they looked at what books the Jews were using in their canon to establish what they would accept as their own. The problem with this particular understanding is that the change of Canon in the Jewish religion occurred after the death and Resurrection of Jesus Christ. During the 1stcentury A.D. a great many Jews could no longer speak Hebrew, so they used what is known as the Septuagint—the Greek translated Old Testament. Therefore, Jesus’ canon would be reflective of the one listed by Augustine.
Augustine also recognizes that proper understanding and knowledge get lost in cultural and historical contexts when texts are translated into different languages. For example, many who object to the historicity of the Roman Census in Luke’s Gospel is that Joseph didn’t need to go to Bethlehem. So, it is was literary invention from Luke. The problem with this particular understanding is with the Greek word “katalyma.” “Dr. Edward Sri of the Augustine Institute illuminates the use of the word as it can “refer to a guest room, a house, an inn or simply ‘a place to say.’ It is best to translate this word simply a ‘lodging’ to keep open the various possible settings in which Christ may have entered the world.”The translator is also cautioned by Augustine not to be too literal with translated words; therefore, a diversity of translations can serve the interpreter of Scripture. 
How to Distinguish between the Literal and Figurative?
Matthew Levering explains that Augustine determines that the interpreter can distinguish from the literal and figurative by knowing that “signs can be literal only if they accord with the truth of faith.”Therefore, the interpreter does have some freedom in exercising an interpretation of Scripture so long that it does not contradict the Deposit of Faith handed to us by Apostolic Teaching, Creeds, Dogma, Doctrine, and the Magisterium.
In examining Matthew Levering’s book The Theology of Augustine, Levering leaves out a lot material written by St. Augustine. Naturally, Levering is focusing on the theme of love in his thesis for his book writing, “If one interprets Scripture to say something opposed to charity, one has misinterpreted scripture.”Again, the context of this particular sentiment begs the question, what is charity? What is love? Many in our modern culture would argue that any attempt to subvert the will of another is an act that is opposite of charity—an act of violence. For the sake of clarity, it should be understood that Augustine would not agree with this understanding of what constitutes as love. For those to know what is love or charity, they need to know what is good and what is evil, what is sin and what is virtue. In fact, Augustine totally rejects the modern notion that the diversity of cultures indicates a diversity of truths—the common retort, “That may be what you believe is the truth, but I have my own.” Augustine writes:
- But when men unacquainted with other modes of life than their own meet with the record of such actions, unless they are restrained by authority, they look upon them as sins, and do not consider that their own customs either in regard to marriage, or feasts, or dress, or the other necessities and adornments of human life, appear sinful to the people of other nations and other times. And, distracted by this endless variety of customs, some who were half asleep (as I may say)—that is, who were neither sunk in the deep sleep of folly, nor were able to awake into the light of wisdom—have thought that there was no such thing as absolute right, but that every nation took its own custom for right; and that, since every nation has a different custom, and right must remain unchangeable, it becomes manifest that there is no such thing as right at all. Such men did not perceive, to take only one example, that the precept, “Whatsoever ye would that men should do to you, do ye even so to them,” cannot be altered by any diversity of national customs. And this precept, when it is referred to the love of God, destroys all vices; when to the love of one’s neighbor, puts an end to all crimes. For no one is willing to defile his own dwelling; he ought not, therefore, to defile the dwelling of God, that is, himself. And no one wishes an injury to be done him by another; he himself, therefore, ought not to do injury to another.
The understanding of knowing that there is absolute truth and absolute wrong that transcends human cultures is vital to the foundation of Levering’s thesis that scripture must be interpreted with love.
Matthew Levering in his book, The Theology of Augustine, explains that book four of On Christian doctrine was written sometime after the other three.Nonetheless, Augustine writes about the proper teaching of scripture from the interpreter of it. Levering writes, “Augustine emphasizes that prayer before speaking is primary, but he also points out that St. Paul taught Timothy and Titus what they should teach others. Although the Holy Spirit raises up Christian teachers, nonetheless these teachers cannot suppose that they do not need to learn the content of faith from others.”Naturally, this beings the discussion back to the Evangelical street preachers that attempt to deflect Catholic apologist by claiming they have no need for teachers that the Holy Spirit gives them all the gifts to interpret Holy Scripture. The difficulty with this particular teaching on their part is that it contradicts the Holy Scriptures themselves as St. Augustine explains:
- Now if any one says that we need not direct men how or what they should teach, since the Holy Spirit makes them teachers, he may as well say that we need not pray, since our Lord says, “Your Father knoweth what things ye have need of before ye ask Him;” or that the Apostle Paul should not have given directions to Timothy and Titus as to how or what they should teach others. And these three apostolic epistles ought to be constantly before the eyes of every one who has obtained the position of a teacher in the Church. In the First Epistle to Timothy do we not read: “These things command and teach?”3What these things are, has been told previously. Do we not read there: “Rebuke not an elder, but entreat him as a father?” Is it not said in the Second Epistle: “Hold fast the form of sound words, which thou hast heard of me?”5And is he not, be ashamed, rightly dividing the word of truth?” And in the same place: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine…And so the same apostle says to Timothy himself, speaking, of course, as teacher to disciple: “But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them.”
Overall, the entire document On Christian Doctrineis the instruction that the Catholic faith is one of both faith and reason. The Catholic faith is a faith of both the material and the spiritual. We are the creation of God who formed us both with a body united with our souls. It is God who gives us the material sacraments that aid us by His Grace to live out our call to holiness.
Augustine of Hippo, “On Christian Doctrine,”inSt. Augustin’s City of God and Christian Doctrine, ed. Philip Schaff, trans. J. F. Shaw, vol. 2, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 523.
Augustine of Hippo, “On Christian Doctrine,”inSt. Augustin’s City of God and Christian Doctrine, ed. Philip Schaff, trans. J. F. Shaw, vol. 2, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 525.
Augustine of Hippo, “On Christian Doctrine,”inSt. Augustin’s City of God and Christian Doctrine, ed. Philip Schaff, trans. J. F. Shaw, vol. 2, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 526.
Augustine of Hippo, “On Christian Doctrine,”inSt. Augustin’s City of God and Christian Doctrine, ed. Philip Schaff, trans. J. F. Shaw, vol. 2, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 527.
Augustine of Hippo, “On Christian Doctrine,”in St. Augustin’s City of God and Christian Doctrine, ed. Philip Schaff, trans. J. F. Shaw, vol. 2, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 527–528.
Augustine of Hippo, “On Christian Doctrine,” in St. Augustin’s City of God and Christian Doctrine, ed. Philip Schaff, trans. J. F. Shaw, vol. 2, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 530.
Augustine of Hippo, “On Christian Doctrine,”in St. Augustin’s City of God and Christian Doctrine, ed. Philip Schaff, trans. J. F. Shaw, vol. 2, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 531.
Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Washington, DC: United States Catholic Conference, 2000), 329.
Augustine of Hippo, “On Christian Doctrine,” in St. Augustin’s City of God and Christian Doctrine, ed. Philip Schaff, trans. J. F. Shaw, vol. 2, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 539.
Augustine of Hippo, “On Christian Doctrine,” in St. Augustin’s City of God and Christian Doctrine, ed. Philip Schaff, trans. J. F. Shaw, vol. 2, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 562–563.
Augustine of Hippo, “On Christian Doctrine,”in St. Augustin’s City of God and Christian Doctrine, ed. Philip Schaff, trans. J. F. Shaw, vol. 2, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 585.