Thursday, September 30, 2004
The mysteries and allegories of the days of creation. Augustine undertakes to interpret Gen. 1:2-31 in a mystical and allegorical fashion so as to exhibit the profundities of God's power and wisdom and love. He is also interested in developing his theories of hermeneutics on his favorite topic: creation. He finds the Trinity in the account of creation and he ponders the work of the Spirit moving over the waters. In the firmament he finds the allegory of Holy Scripture and in the dry land and bitter sea he finds the division between the people of God and the conspiracy of the unfaithful. He develops the theme of man's being made in the image and likeness of God. He brings his survey to a climax and his confessions to an end with a meditation on the goodness of all creation and the promised rest and blessedness of the eternal Sabbath, on which God, who is eternal rest, "rested."
Thursday, September 23, 2004
The mode of creation and the truth of Scripture. Augustine explores the relation of the visible and formed matter of heaven and earth to the prior matrix from which it was formed. This leads to an intricate analysis of "unformed matter" and the primal "possibility" from which God created, itself created de nihilo. He finds a reference to this in the misconstrued Scriptural phrase "the heaven of heavens." Realizing that his interpretation of Gen. 1:1, 2, is not self-evidently the only possibility, Augustine turns to an elaborate discussion of the multiplicity of perspectives in hermeneutics and, in the course of this, reviews the various possibilities of true interpretation of his Scripture text. He emphasizes the importance of tolerance where there are plural options, and confidence where basic Christian faith is concerned.
Friday, September 17, 2004
I really dug Rod's thesis on Augustine and the will. Considering the time and tradition that Augustine was in it is entirely possible that it is a correct theory. However I also think Augustine's language fits well with Spurgeon's explanation of choice and pre-destination. Thoughts?
I do not think I differ from any of my Hyper-Calvinistic brethren in what I do believe, but I differ from them in what they do not believe. I do not hold any less than they do, but I hold a little more, and, I think, a little more of the truth revealed in the Scriptures. Not only are there a few cardinal doctrines, by which we can steer our ship North, South, East, or West, but as we study the Word, we shall begin to learn something about the North-west and North-east, and all else that lies between the four cardinal points. The system of truth revealed in the Scriptures is not simply one straight line, but two; and no man will ever get a right view of the gospel until he knows how to look at the two lines at once. For instance, I read in one Book of the Bible, "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." Yet I am taught, in another part of the same inspired Word, that "it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy." I see, in one place, God in providence presiding over all, and yet I see, and I cannot help seeing, that man acts as he pleases, and that God has left his actions, in a great measure, to his own free-will. Now, if I were to declare that man was so free to act that there was no control of God over his actions, I should be driven very near to atheism; and if, on the other hand, I should declare that God so over-rules all things that man is not free enough to be responsible, I should be driven at once into Antinomianism or fatalism. That God predestines, and yet that man is responsible, are two facts that few can see clearly. They are believed to be inconsistent and contradictory to each other. If, then, I find taught in one part of the Bible that everything is foreordained, that is true; and if I find, in another Scripture, that man is responsible for all his actions, that is true; and it is only my folly that leads me to imagine that these two truths can ever contradict each other. I do not believe they can ever be welded into one upon any earthly anvil, but they certainly shall be one in eternity. They are two lines that are so nearly parallel, that the human mind which pursues them farthest will never discover that they converge, but they do converge, and they will meet somewhere in eternity, close to the throne of God, whence all truth doth spring.
Thursday, September 16, 2004
Wednesday, September 15, 2004
Thursday, September 09, 2004
From autobiography to self-analysis. Augustine turns from his memories of the past to the inner mysteries of memory itself. In doing so, he reviews his motives for these written "confessions," and seeks to chart the path by which men come to God. But this brings him into the intricate analysis of memory and its relation to the self and its powers. This done, he explores the meaning and mode of true prayer. In conclusion, he undertakes a detailed analysis of appetite and the temptations to which the flesh and the soul are heirs, and comes finally to see how necessary and right it was for the Mediator between God and man to have been the God-Man.
The eternal Creator and the Creation in time. Augustine ties together his memory of his past life, his present experience, and his ardent desire to comprehend the mystery of creation. This leads him to the questions of the mode and time of creation. He ponders the mode of creation and shows that it was de nihilo and involved no alteration in the being of God. He then considers the question of the beginning of the world and time and shows that time and creation are cotemporal. But what is time? To this Augustine devotes a brilliant analysis of the subjectivity of time and the relation of all temporal process to the abiding eternity of God. From this, he prepares to turn to a detailed interpretation of Gen. 1:1, 2.