It should be noted that a subtext of all of Augustine’s writing on Genesis was his determination to validate the goodness of God and of creation itself against Manichaean dualism. Its notion of “literal” commentary will surprise many moderns, for there is little historical exposition of the narrative and much on the implicit relationship between Adam and Eve and fallen humankind. His De genesi ad litteram (401–414/415 Literal Commentary on Genesis) was the result of many years of work from the late 390s to the early 410s. He wrote at least five sustained treatises on those chapters (if we include the last three books of Confessions and Books XI–XIV of The City of God).
The Creation narrative of the book of Genesis was for Augustine Scripture par excellence. Augustine is carefully orthodox, after the spirit of his and succeeding times, but adds his own emphasis in the way he teaches the resemblance between God and man: the threeness of God he finds reflected in a galaxy of similar triples in the human soul, and he sees there both food for meditation and deep reason for optimism about the ultimate human condition. But he was keenly aware of the prestige and importance of the topic, and so in 15 books he wrote his own exposition of it, De trinitate (399/400–416/421 The Trinity). Augustine’s Africa had been left out of much of the fray, and most of what was written on the subject was in Greek, a language Augustine barely knew and had little access to. The most widespread and longest-lasting theological controversies of the 4th century focused on the Christian doctrine of the Trinity-that is, the threeness of God represented in the Father, Son, and Holy Spirit. Its emphasis on allegorical interpretation of Scripture, carried out within very loose parameters, was especially significant, and it remains of interest to philosophers for its subtle and influential discussion of Augustine’s theory of “signs” and how language represents reality. It was widely influential in the Middle Ages as an educational treatise claiming the primacy of religious teaching based on the Bible. This imitation of Cicero’s Orator for Christian purposes sets out a theory of the interpretation of Scripture and offers practical guidance to the would-be preacher.
THE STYLE COUNCIL SOUL DEEP HOW TO
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