Introduction
Hermeneutics
is one of the major aspects in shaping up theology. Hermeneutics is used as a
tool in theology to interpret the given text. Hermeneutics and Christian
theology are inseparable like the two sides of a coin. Christian theological
texts can be understood well with the help of hermeneutics. This paper will be
dealing with the topic “Hermeneutics and Christian Theology: A study of the theology
of Augustine of hippo and his contribution to Christian theology
hermeneutics”.
The
term “Hermeneutics” is an act of interpretation. Hermeneutics is
derived from the Greek word “hermeneuo” which means interpret, explain,
express and translate. Hermeneutics as the act of interpretation is common to
Christian theology and to western philosophical and legal traditions. On
exploring the space between the readers and text, hermeneutics attempts to
develop standards for the interpretation of the text and aesthetic objects[1]. So
basically as a term hermeneutics means to explain or to make or derive a
meaning out of a particular text. It is a way of expressing one’s view point towards
a text, event or object. This word contains another reference to a Greek god in
Greek mythology named “Hermes”, the mediator or the messenger of gods
and messenger between Gods and human beings. “The task of Hermes was to
explicate to humans, the decisions and plan of their gods to the humans and therefore,
bridging the gap between the divine and the human realm”[2].
“Hermeneutics as a theory of interpretation has, as conceived of today, become
a theory of understanding in general; it began to take shape in this modern
form from the time of Reformation, initially as an interpretation of individual
biblical concepts”.
Christian
theology is one of the captivating and
remarkable subjects to study. The word theology can be split up in two Greek
words: theos (God) and logos (Word). So theology is Word of god
or Word about God. Although the Greek word theos denotes masculine, this
phrase in Christian Theology is used in Gender-neutral sense in the study of
the basic ideas of Christian Faith. “If there is only one god and he happens to
be God of Christians, then, Theology is reflection upon the god whom
Christians worship and adore”[3]. The
central axiom of Christian theology is the Bible and it also grants the
central role to Jesus Christ. Paul Tillich defines Christian theology as:
“Theology, as a function of the Christian Church, must serve the needs of the
Church. A Theological system is supposed to satisfy two Basic needs: the
statement of truth of the Christian message and interpretation of this truth
for every new generation”[4].The
motive of studying Christian theology differs from person to person. Some study
it to prepare themselves for ministry and some study to deepen their faith.
Christian theology can also be understood in four different views: Systematic,
Historical, Pastoral and Philosophical.
The
role of hermeneutics in Christian Theology is predominant. It has
occupied a significant place in interpreting the Bible. In ancient Greek context it was so important
to interpret Scriptures correctly. As a result, the early church which was
influenced by Greek gave more importance to the interpretation of the
scriptures. “Therefore it became very important to the early Christians
to discover and apply the correct principles for the interpretation of
Scripture, and hermeneutics thus became an important part of the study of
Christian Theology”[5].
Followed by the early church, the importance of the role of hermeneutics is
continuing till today in Christian theology. As the importance of hermeneutics
continues, there are serious of problems in various course of time in bringing
out the hermeneutical task. For
instance, “The Roman Catholic assertion that the revelation testified to in
scripture can only be understood in the light of the tradition presented by the
church”[6]. This
view was strongly opposed by Reformers and there emerged the whole idea of “sola
scriptura” (Scripture Alone).This became the major aspect of the
hermeneutical position of the Reformation. As the churches like to define their
doctrines and theology, hermeneutics plays a vital role in that process.
St.
Augustine of Hippo (354-430) was the most celebrated and
significant personality in the history of church. He was born on 13 November
354 to Patricius, a pagan, was of the middle class employed in the Roman
administration of the village and Monica, a fervent catholic mother, in Thagaste,
Roman province of Numidia, Africa. Augustine was brought up by his mother in an
exclusive Christian nature in his early days. As a boy of very keen
intelligence, He received an excellent education. He did his Schooling in Thagaste.
He was a maestro in Latin, but he was not quite successful in Greek. At the age
of 17, he went to Carthage for his higher studies. When Augustine was in
Carthage, he read the Hortensius, a writing of Cicero, which awakened
Augustine’s passion for wisdom. But, in the course of his education, he left
the Christian church for Manicheism[7].Eventually
disillusioned with Manicheism; he went to Milan in 383 where he was very
much influenced by St. Ambrose, who was the anchor for his conversion to
Christianity. Augustine was baptized by St. Ambrose in the Cathedral of Milan on
24 April 387 in the age of 32, during the Easter vigil. He was a man of Passion
and Faith. He was ordained as priest in 391 and as Bishop of Hippo in395. He
has contributed much to theology and his influence was wide spread. We can also
say that on one hand that all the roads to Latin Christian literature led to
Hippo. In all, about One hundred and twenty seven of his works survive along
with three hundred letters and six hundred sermons. Possidius, his
biographer says that; it is impossible for a person to contribute so much for
Christianity and Christian theology in his lifetime. His contribution to
theology is vast, especially The Psychological model of the Holy Spirit, The
Doctrine of Sin, An Emphasis on Grace without denying free choice, The
Confessions, City of God and his teaching on Predestination. At least until
thirteenth century, western theology was simply an interpretation on Augustine;
and both reformation and Jansenism[8]
represents revivals of Augustinianism. Augustine explains his life in deeper
way in his auto-biography Confessions.
He died on 28 August 430 at the age of 76.[9]
Augustine’s
Historical Context
As
we are aware that Theology emerges at a certain context, predominantly a
historical background. It is indeed a necessity to get the glimpse of the
historical background prior to the Time of St. Augustine of Hippo. This
historical analysis probably will give us a larger view on how theology has
emerged and how the works of Augustine played a prominent role. Taking in
consideration Augustine’s own historical background in the view of:
(a)
Socio-Political Context
Africa
was a prosperous part of the Roman Empire since the destruction of Carthage
five hundred years before the Birth of Augustine. Carthage administered
Augustine’s Thagaste city. The reign of Roman Empire was a realm of peace,
justice and prosperity. There was a continuous civil war between the roman army
and the barbarian tribes in the borders. The peak of Roman Supremacy was also
the Cusp of its decline.[10]
(b)
Socio-Economic Context
Thagaste
was considered to be the economic area of the Roman Empire. Thagaste was
planted with grains, criss-crossed with roads, settled with towns. The original
Berber population mixed and interbred with people who do business with them:
Romans, Phoenicians, Greek and Jews. The inhabitants of Thagaste had a strong
loyalty for Roman Government. As the empire grew there were crisis in food
supply to the inhabitants. As a result heavy taxation was imposed; this led to
increase in suffering of population and high death rate. Augustine being from a
moderate family also experienced many obstacles.[11]
(c)
Religio-Ecclesiastical Context
Church
had a constant struggle with the Pagan religious tradition and also with
different theological ideas in its own fringe in Thagaste. In 312 Roman Emperor
Constantine favored Christianity and thus Christianity was known as Ecclesiae
imperii Romani. When Augustine was born in354, the promotion of
Christianity continued. In November 8, 392 Emperor Theodosius banned paganism
which established the Triumph of Catholicism.[12]
It
was in this context we can see Augustine as a typical, unusual figure, son of a
provincial family of modest means who came to maturity, developed his own
belief, thought, practice and became a significant figure in the Catholic
Church
Augustine’s
Contribution to Theology
Augustine
was influenced by many people during his pre-conversion and after, which molded
and developed his journey towards seeking wisdom. I would like to deal with
three of Augustine’s work for Theology.
Predestination
Augustine
develops his idea of Doctrine of Predestination in the context of Pelagian
Controversy[13].
Predestination literally means the foreknowledge, foreordination,
predetermination, preordination, etc. Augustine says “Predestination
involves God withholding or making available, according to the divine will, the
means by which salvation in possible and the divine judgment which determines
who will be allowed to be saved in this manner is beyond Human understanding”[14]. Augustine
in his doctrines predominantly uses Biblical citations. In explaining predestination,
he uses the reference of Paul’s Letter to Romans (Romans 8:28-30). Further in
Romans 9:11-13, Augustine explains that Paul leaves no doubt that the destinies
of Esau and Jacob was predestined even before they were born. Augustine further
cites many texts from Bible. For instance John 15:16, Matthew 22:14, Ephesians
1:3-4, etc. it is very important to see that all these texts speak about
predestination and Augustine finds plausible text to support his convictions
and he firmly believe that Predestination is rooted in The Teachings of the
Bible.[15]
Augustine
limits predestination to the divine preparation of certain individuals (elects)
to receive grace necessary for salvation. Further seeing, Augustine says that
Salvation depends on ‘means of grace’. Predestination involves in making this
‘means of grace’ available to the elect. Greek theologians say that the divine
decree of predestination is purely based on foreseen merits. God not only
predestines but also impart merits. The priority of grace of God is that, God
did not want his elect to fall away from his grace. If we are one among the
elect, surely we shall rise from sin to fulfill God’s predestined purpose.
Elect can never know that they are elect, unless through Private revelation.[16]
Original
Sin
The
term Original Sin is not basically a biblical word, but the whole idea
of the word comes from The Book of Genesis and The Epistle of Romans. Sin is
not a distinct simple sin or a bad habit that we imitated from Adam and Eve its
more than that. ‘Sin is the basic fault that depraved the nature of whole of
humanity itself which can be revived only through Grace’. This Doctrine of Sin also emerged in the
first decade of the Pelagian controversy. Augustine believes that we all are
born inherited to sin.[17] Original
sin creates an uncongenial disposition towards God. Augustine’s position is
that the sin committed by the first man and women affected all of their
Descendants, and so all the children who are born are defiled and unable to
save themselves. This Original Sin is transmitted from parent to child in the
sexual concupiscence. This shows that Humanity is entirely affected by the Sin
of Adam and Eve and humanity has become weak, darkened and has no control over
sinfulness. ‘The punishment of original sin is weakening of the free will that
god has given to the Humanity and inclining Humanity towards Evil’.[18] The
church firmly believed that this Original Sin can be overcome through Salvation
and Baptism is necessary for Salvation. Augustine’s point is that Baptism is
necessary for all in respect to Salvation, whether they be infant or adult
because even the new born are affected by the original sin. In this context,
Pelagius opposed Augustine’s view on Infant Baptism. Pelagius baptize infants,
yet he believed that infants are born in the same state as Adam before the
fall. The sacrament of Baptism is most assuredly the Sacrament of Regeneration.
The effect of Baptism is Spiritual regeneration, which consists in the
remission of every sin with the punishment due it, and the infusion of Grace.[19]
Augustine again uses biblical citations in this struggle with Pelagius. He
cites Job 14:4-5, Psalms 51:5 to make sure that we are born with sin. In Romans
5:12-21 Augustine cites that Adam’s Original sin causes death to all born
through him and since Christ died for our sins and gave us Grace, we also have
died to our sins and through Christ’s grace we gained our life. Baptism is to
be reborn in Christ is the basis of the Doctrine of Original sin, which
expresses that all people are in need of Salvation. Baptism and rebirth are
tied up together, to deny baptism to an infant is to deny eternal life.
Augustine concludes that Baptism is sufficient for salvation i.e. remission of
sin
Creation
The
first two chapters of the Book of Genesis are important to Christians because
of the account of Creation. As the account of God creating the world out of
nothing (creation ex nihilo), the creation was all at once and
instantaneous. Ancient readers recognized two creation narratives in genesis.
The younger narrative, called The Priestly (Gen 1:1 – 2:4) and The Older
narrative, called The Yahwist (Gen 2:5 – 2:25)[20]. But
Augustine did not see any distinction in the creation as priestly or Yahwist,
rather he was so concerned about harmonizing both priestly and Yahwist. Augustine
took this creative narration not as a fiction but as a Productive truth. It was
through his literal interpretation of Creation narrative, he brings out the
themes of Time and Eternity, Nature and Human History, Body and Soul, Good and
Evil.[21] Augustine
has an interesting literal interpretation of Genesis and in the same time
Augustine brings out Bible into encounter with Science and Philosophy of
ancient world. On describing how everything was formed, Augustine drew upon the
“Stotic theory of Seminal Reasons” much like we call it as Genetic Code. He did
not think that the world was ready-made but rather he says that it evolved. The
creation and existence of humanity was dependent on the will and goodness of
God.[22] God
created man in his image and his likeness. For Augustine image of god
refers to the human mind or spirit in which male and female are equal in mind
and soul and not in body. Augustine says that female is inferior to male, this
inequality comes from ‘order of nature’ and not from sin; because of the bodily
inferiority. He always had a disparaging remark about female sex. Man was
created from earth and god breathed life i.e. Soul into him. He says the God
created woman for the sake of reproduction so he created woman from man’s rib
bone. At this point the question that bothered Augustine is how soul gets into
body? He gives four answers: Nature (Propagation from one generation to
next), God (creation of souls one by one), Necessity (God sending soul into
this body and destiny) or will (the soul’s spontaneous movement toward it).
Because of his emphasis on world created at once, he thought all souls are
created at first moment and they are dormant until they are embodied in its own
life.[23] This
was the doctrine of Creation.
Critical
Reflection
Augustine
was a major scholar in the west. He has been always subjected to intense
scrutiny and to critics and criticism. Criticism is always important for
indicating intellectual development and also to come to a clear understanding
about any theme.
William
Connolly finds Augustine’s guilt over original sin as a Hatred of even ‘Revenge
against the human condition, a disaffirmation of exposure and death and
oblivion’[24].
Augustine paved the way that freedom produces doubt and anxiety that humans
will prefer only miracles over responsibility, understanding and authority over
Conscience. Though Augustine’s view on women was positive than other scholars
at his age, While dealing with creation of female in creation narrative,
Augustine portrays woman inferior to men and a source of temptation. He displays
women as weak and they are created only for the sake of reproduction. Feminists
complain about this view of Augustine. Women were not only for reproduction,
but they are much more than that. In contemporary context, women are equal to
men in all areas.
Augustine’s
constant conflict with Pelagius, Manicheans and other scholars became the
stepping stone for him in his theological journey. Augustine’s conviction was
on the scriptures i.e. The Bible. Augustine is indeed increasingly biblical as
he grows older. Whenever Augustine speaks about any theme, he always cites many
references from bible which made him to stand firm on his convictions on all
his works like Creation, Original Sin, and Predestination etc. Many of his
works are simply expositions of Biblical books and he always overcomes the
conflict with others through Scriptures. Augustine has a broader view of
scripture, which made him to bring out marvelous ideas in his context which prevails
till today.
Conclusion
As
we see Augustine is one among the most influential personas in the realm of
great thinkers of the west. Augustine still exists in terms of his thinking.
His contribution towards the world of Christian theology is incredible. St.
Augustine still stands as an icon in the minds of church, scholars and
theologians. His life and works can never be surpassed even in the contemporary
context. Augustine was always been an inspirer in his time and also today. May
be he is dead in body, but he still lives and acts in our minds and hearts through
his works and his life.
**********************
Bibliography
Sauter,
Gerhard and Craig Philips. The Encyclopedia of Christianity Vol. 2
Henn,
William. Hermeneutics and ecumenical dialogue: BEM and its responses on Apostolicity
in Peter Bouteneff, Interpreting Together. Geneva: Wcc publications, 2001.
TeSelle,
Eugene. Augustine. Nashville: Abingdon Press, 2006.
Christian,
William. A. The Creation of the World
in Row W. Battenhouse, A
Companion to the Study of St. Augustine. New York: Oxford University Press,
1955.
Chadwick,
Henry. Augustine. New York: Oxford University Press, 1986.
Vanlalthlana.
Doctrine of Grace ISPCK, 2010
Jurgens,
William. A. The Faith of the Early Fathers Vol.3. Banglore: Theological
publications of India, 1984.
Clark,
Mary T. Augustine of hippo (New
York: Continuum, 1994) P.34-42
McGrath,
Alister. The Christian Theology Reader. Cambridge: Blackwell Publishing,
1995.
Benedict
XVI, Pope. The Fathers of the Church: from Clement of Rome to Augustine of
Hippo Cambridge: William B. Eerdmans Publishing Company, 2009.
[2]William Henn, Hermeneutics
and ecumenical dialogue: BEM and its responses on Apostolicity in Peter
Bouteneff, Interpreting Together (Geneva: Wcc publications, 2001) P.47
[3]Alister McGrath Christian
Theology: An Introduction (Cambridge: Blackwell Publishing, 1994) P.117
[4]Paul Tillich,
Systematic Theology, Volume One (Chicago: The University of Chicago Press,
1963) P.3
[5]Daniel J. Adams,
Biblical Hermeneutics: An Introduction (Madras: CLS, 1987) P. 1
[6]Duncan S.
Ferguson, Biblical Hermeneutics: An Introduction (London: SCM Press,
1987) P. 4
[7]Manicheism: The Doctrine
of Persian named Manes; it is an extreme variety of Persian Dualism. Because
the matter itself is held to be evil, an extreme asceticism was practiced by adherents.
[8]Jansenism: The
Roman Catholic doctrine of Cornelius Jansen and his disciples;
salvation is limited to those who are subject to supernatural determinism and
the rest are assigned to perdition
[9]Pope Benedict
XVI, The Fathers of the Church: from Clement of Rome to Augustine of Hippo
(Cambridge: William B. Eerdmans Publishing Company, 2009) Pp.136-160
[10]Vanlalthlana, Doctrine
of Grace (ISPCK, 2010) P47-64.
[12]ibid
[13] Pelagian Controversy
presented as a western error which exaggerated the power of free will and
rejected the doctrine of original sin and the need for grace. Pelagians are the
followers of Pelagius’
[15] Vanlalthlana. Doctrine
of Grace (ISPCK, 2010) P.226-239
[16] Henry Chadwick,
Augustine (New York: Oxford University Press, 1986) P.117-119
[19]
William. A. Jurgens, The Faith of the Early Fathers Vol.3
(Banglore: Theological publications of India, 1984) P.126
[21] William. A. Christian,
The Creation of the World in Row W. Battenhouse, A Companion to the
Study of St. Augustine (New York: Oxford University Press, 1955) P.315-342
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