Augustine's Hermeneutical Principles in Scripture Interpretation
Augustine's hermeneutical principles for interpreting Scripture are deeply rooted in the belief that charity is the ultimate goal and guiding principle of all biblical understanding. For Augustine, any interpretation that does not build up love for God and neighbor is suspect, even if it seems grammatically plausible [1, 2]. He famously argued that if a passage appears to command something contrary to charity, it should be understood figuratively [3]. This emphasis on charity serves as a corrective lens through which all other interpretive methods are filtered.
Another key principle for Augustine is the necessity of understanding the literal sense of the text, but not as an end in itself. The literal meaning provides the foundation, but the spiritual or allegorical meaning often conveys deeper truths [4]. He recognized that Scripture frequently employs figurative language, parables, and metaphors, and that a rigid literalism could obscure the divine message. For instance, when the Bible speaks of God's "hand" or "eye," Augustine understood these as anthropomorphic expressions designed to help humans grasp divine realities, rather than literal descriptions of God's physical form [5].
Augustine also stressed the importance of comparing Scripture with Scripture. Difficult or obscure passages should be illuminated by clearer ones [6]. This internal consistency of the biblical text was a crucial tool for him in resolving ambiguities and preventing misinterpretations. He believed that the Holy Spirit, who inspired the Scriptures, also guides the interpreter to a correct understanding, particularly when the interpreter approaches the text with humility and a desire for truth [7].
Furthermore, Augustine highlighted the role of the Church and tradition in interpretation. While individual study was encouraged, he recognized that the collective wisdom of the Christian community, guided by the Holy Spirit, provided a vital context for understanding the Bible [8]. The creeds and the consensus of the Church Fathers offered a framework within which individual interpretations could be tested and affirmed. This did not mean stifling personal inquiry, but rather grounding it within the broader stream of Christian faith and understanding [9].
Finally, Augustine's hermeneutics were profoundly shaped by his understanding of the Bible as a unified narrative pointing to Christ. He saw the Old Testament as foreshadowing the New, and the New Testament as fulfilling the Old [10]. This Christocentric approach meant that every part of Scripture, in some way, contributed to the revelation of God's plan of salvation through Jesus Christ. This overarching theological framework provided a coherent lens through which the diverse books and genres of the Bible could be understood as a single, divinely inspired story [11].
Sources
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: as the standard (except where St. Chrysostom has followed a different text), but note has been made of any variations of the R.V. materially affecting the sense. There remain a number of loose quotations and combinations of different texts, and in these the English translation is retained. Effort has been made to simplify the language and remove involved constructions in the translation of the Homilies. The English translation was originally made from the Benedictine, and afterwards revised from Field’s more accurate text, and the differences betwee”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: and practice within the Church. For all information with respect to the Text and Manuscripts of these Homilies, the learned reader is referred to the Greek Edition of Mr. Field, which has been of great service, as affording a safe basis for the Translation. The paucity of materials possessed by Savile, and the carelessness of the Benedictine Editor, had left much room for improvement by a judicious and faithful use of the existing copies. It may now at last be hoped, that we have a Text very closely approximating to the genuine work of the Author. For the ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: 337 Preface. ———————————— This volume completes the series of St. Chrysostom’s Homilies on the New Testament. Translated a quarter of a century ago by the Rev. T. Keble, Vicar of Bisley, and revised with great labor in the use of the then existing editions by his brother, the Vicar of Hursley, it was thought best to delay the publication until Dr. Field had completed the long-delayed publication of the Greek Text. This appeared in 1862. The editing of the text of St. Chrysostom’s Homilies is attended with peculiar difficulties. Written sermons, 2646”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: on old age 8 on study of Scriptures 9 on Penitence and confession of our sins 10 on relieving distress 11 on Almsgiving and giving to beggars 12 on free-will and Penitence 13 on not postponing Baptism and on a right life 14 on Thought of God and earnest prayer 15 on sin-enslavement and on untimely laughter 16 on dwelling in Heaven 17 on worthily receiving Holy Communion 18 on the Might of Poverty 19 on the great Gain of loving one’s neighbor 20 on slavery to possessions and on Thankfulness 21 on gossip 22 on seeking God , on His protection and endur”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: vss., Wordsworth, Meyer, and our Eng. vss. The majority of modern commentators, however, adopt the interpretation: “testest things that differ.” So Weiss, Godet, Wilke (Clavis N.T.), Lange, Tholuck. Alford, Philippi. This interpretation has the advantage of following the original meaning of both verbs.—G.B.S. 1248 The younger Buxtorf, in his preface to his father’s Synagoga Judaica , gives specimens of their language, as from Cad Hakkemach, “Such is the power of Circumcision, that none who is circumcised goeth down into Hell,” and R. Abraham, than th”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: or introductory thanksgiving,” by which St. Paul always takes pains to conciliate his readers, and of which there was especial need if he were writing to Hebrews disposed to prejudice against him. On the contrary, after the manner of St. Mark in his Gospel, the writer strikes directly into his subject, without any sort of preface. Another striking feature of difference is, that St. Paul always keeps close to his argument until it is complete, and then adds practical exhortations founded upon it, while in our Epistle each short division of the argume”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: oftener still amplifies, or rather dilutes: and interpolates matter which sometimes is demonstrably borrowed with little disguise from the Catena (see p. 113, note 1; 279, note 3; 280, note 2); or which, when it is his own, is little worth. In short, he has thought more of sound than of sense, and if he could make a passage run smoothly to the ear, has given himself little concern whether St. Chrysostom was likely to have so thought, or so expressed himself. The notes appended to our Translation will abundantly substantiate this censure. To have note”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: ; in Holy Scripture signifies either the creation, or the wicked, 245 . Worldly men, like children, admire vain shows the most, 301 ; hate virtue as opposed to themselves, 302 . Worship, doctrine of, first given to the Samaritan woman, 115 ; of the Jews purer than of the Samaritans, ib. ; yet only a type of the true, 116 ; which is universal and spiritual, ib. Zeal of John's two disciples in visiting Christ, 64 ; of Christ for the Temple was to conciliate the Jews, 81 ; necessity of, 118 ; shown in the Samaritan woman, ib. Zenobia, 30 (note) .”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: Theatres, mischief of, 68 , 262 , 270 ; promote irreverent behavior in Church, 161 . Theodorus, 238 , 252 . Thekla, Acts of Paul and, 167 . Timothy, circumcision of, 506 ; relics of, 553 . Tree of Knowledge, a type of the cross, 402 . Tribulations benefit the soul, 221 , 572 321 ; sent to rouse the faithful, 260 . Types, a mode of prophecy, 339 . Uncircumcision , received the Gospel before the circumcision, 388 . See Gentiles . Unction, with the Spirit, not with oil, 338 . Union is strength, especially in prayer, 231 ; how to secure, 232 . Vanity , i”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: iii Preface to the American Edition. ———————————— In the preparation of this volume of Chrysostom’s Homilies on Acts and Romans, the effort has been to improve the Oxford edition by some changes and corrections, and by the addition of critical and explanatory notes. The translation remains substantially unchanged. Frequent minor changes have, however, been made in phraseology, where it has seemed to me that the sense could thereby be made plainer. Archaic and obsolescent words or expressions have often been replaced by more idiomatic modern language.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: he afterwards gives. [The criticism of the English editor is not without some force; yet it seems best to adhere to the text of St. Chrys., as is here done. The proposed alteration does not remove the difficulty, which is merely negative. The rendering in the English edition is: 1 ’s text than to follow the alterations of the English edition—both because the passage is thus much clearer, and because this is professedly a translation of Field’s text, and his critical sagacity must be considered on such a point of higher value.—: 1 ’s text, though con”