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Augustine in the Garden of Zeus: Lust, Love, and Language

Published online by Cambridge University Press:  10 June 2011

Marjorie O'rourke Boyle
Marjorie O'rourke Boyle
Affiliation:
Toronto, Canada
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Extract

Augustine's assimilation of Christ to wisdom in the philosophical tradition established a paradigm for method in theology. If in the beginning was the Word, and that primordial Word was analogous to intellectual concept rather than oral discourse, then in ideal imitation the theologian was a dialectician rather than a rhetorician. Yet if Christ is wisdom and the language of wisdom is dialectic, why did he speak rhetorically? Why the simile rather than the syllogism? Augustine proposed that scripture is divine baby talk. The academic business of theology became its education into human mature language by translating its images into ideas. Yet a hermeneutical and exegetical revolution since the late nineteenth century has, through historical and literary criticisms, restored scripture as rhetoric to its legitimate religious status. The conventional apologetics of pabulum is now intolerable. This alteration in norm is influencing, in the history of theology, an evaluation of the tradition as rhetoric. The research, although belated, may prove as revisionist as in scriptural studies. As the master rhetorician of anti-rhetoric was Augustine, a critical examination of the rationale for his methodological displacement of the scriptural norm with the contemplative ideal is cogent.

Type
Research Article
Information
Harvard Theological Review , Volume 83 , Issue 2 , April 1990 , pp. 117 - 139
Copyright
Copyright © President and Fellows of Harvard College 1990

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References

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89 Ibid., 120.12 (CCSL 40) 1797.

90 Ibid., 130.9-14 (CCSL 40) 1905–10.

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92 Ibid., 109.1, p. 418; trans. 2. 238.

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100 , Augustine, In evangelium lohannis tractatus 57.3, 54.8, pp. 470, 463Google Scholar. Epistolae 147.23.53, col. 621.

101 , Augustine, In evangelium lohannis tractatus 96.4, pp. 571–72Google Scholar.

102 Ibid., 102.4, 111.2, 3, pp. 596–97, 629, 631.

103 , Augustine, Epistolae 147.23.52, col. 621Google Scholar.

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106 Ibid., 7.23, pp. 80–81; trans, p. 122.

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111 Ibid., 138.31 (CCSL 40) 2011.

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113 For the preference of One to many see Sermo 104.3, col. 617.

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118 , Augustine, Ennarationes in psalmos 37.28 (CCSL 38) 401Google Scholar.

119 Ibid., 83.8 (CCSL 39) 1153–54.

120 Ibid., 125.5 (CCSL 40) 1848. Epistolae 21 A, col. 109. See also Enarrationes in psalmos 37.28, 37.14 (CCSL 38) 401, 392. Sermo 156.14.15, col. 858.

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122 , Augustine, De Trinitate libri XV 9.8.13 (CCSL 50) 304Google Scholar.

123 , Augustine, Ennarationes in psalmos 45.2 (CCSL 39) 1343; trans. 4. 393 (modernized)Google Scholar.

124 Ibid., 99.4 (CCSL 39) 1394.

125 Ibid., 136.17 (CCSL 40) 1974–75.

126 Ibid., 36(2).8 (CCSL 38) 352; trans. 2. 275.

127 , Augustine, Contra Faustum Manichaeum 22.58, col. 437Google Scholar.

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129 , Augustine, De civitate Dei 14.22 (CCSL 48) 444; trans, p. 584Google Scholar. Cf. Confessionum libri XIII 13.32.47, p. 270.

130 , Augustine, Ennarationes inpsalmos 136.17 (CCSL 40) 1975Google Scholar. Cf. , Jerome, Commentarius in Ecclesiasten 2.8 (ed. Adriaen, Mark; CCSL 72; Turnholt: Brepols, 1959) 266Google Scholar.

13I For an introduction see Pépin, Jean, Saint Augustin et la dialectique (Villanova: Villanova University Press, 1982)Google Scholar. , Augustine, De dialectica (ed. Pinborg, Jan; trans. B. Jackson, Darrell; Boston: D. Reidel, 1975)Google Scholar.

132 Augustine's aesthetic has been criticized as transcendental rather than incarnational by O'Connell, Robert J., Art and the Christian Intelligence in St. Augustine (Cambridge, MA: Harvard University Press, 1978) 143–72Google Scholar. Yet he discerns in Augustine's mature rejection of his own theory of the fallen soul the demands of artistic enjoyment (and not just utility) and artistic creation as legitimate human activities. Similarly, I discern in Augustine's mature doctrine of the Holy Spirit as charity the premise for a rhetorical theology. Although this is never articulated by Augustine, nor developed by the later humanists whom I have studied, it is adumbrated in my “Rhetorical Theology: Charity Seeking Charity” in Bouwsma, William J. and respondents, Calvinism as Theologia Rhetorica (Colloquy 54; Berkeley: Center for Hermeneutical Studies in Hellenistic and Modern Culture, 1987) 22–30Google Scholar.