The views expressed in this article are of the author only and do not necessarily represent those of the Center for Pastor Theologians.
The Literal Meaning of Genesis (2 vols)
Augustine, edited by John Hammond Taylor
Paulist (1982). 593 pp.
One of the more complex and potentially divisive topics in the church today is creation. Modern advancements in science and the universal commitment to “literal” methods of biblical interpretation has led to tension between common grace empirical discovery and special grace biblical revelation. This pressure is felt most by pastors, as a wide spectrum of beliefs concerning creation are represented in pews on any given Sunday. Interestingly enough, the way forward might be in stepping out of the current situation and revisiting a theological giant from the past.
Augustine’s The Literal Meaning of Genesis, completed in 415, is a masterful demonstration of premodern exegesis. There are many ways in which this type of work can help guide modern discussions on the topic of creation. Tasked with discerning the intended meaning of the author (how Augustine defines “literal”), this work stretches over twelve books and a multitude of topics—though primarily related to creation, since Augustine’s commentary only covers Gen 1–3. Concerning Genesis 1, Augustine concludes that the days of creation happened in a single fiat (Books 1–4). Therefore, Genesis 2 is not a recapitulation, but a second iteration of creation still beyond our normal senses and experiences (Books 5–6). Books 6–11 discuss the creation and fall of Adam and Eve while Book 12 is a detour to Paul’s paradise vision in 2 Cor 12. For the average reader, one startling observation is how theoretical the work is in places, including a lot of philosophical speculation concerning the creation and nature of the soul, the intentionality and perfection of the number six, knowledge of the devil, etc.
Outside the scope of this review is an analysis of how Augustine’s philosophical presuppositions shape his literal interpretation of Genesis. This reality is clear throughout the entire work. Likewise, it is unfair to critique the usefulness of this commentary based on agreeability. The modern exegete will disagree with whole sections of Augustine’s interpretation. One personal example comes with Augustine’s handling of the physicality of creation. Augustine’s “carnal” view of sex and the theoretical spiritual transformation of Paradise leaves the reader thinking of Gnosticism (2:80).
Two brief shortcomings need to be mentioned at this point. While Augustine employs several different disciplines of science working through his interpretive questions, it is clearly a fifth-century work. These sections, while fascinating at times, are tedious and not very useful. Saturn is not the “coldest star” in the sky and does not take thirty years to orbit the heavens (1:52). Diligence is needed in working through some of these outdated arguments. One final critique is connected to the task Augustine aimed to complete. In focusing on the “literal meaning” of Genesis, Augustine lays out a comprehensive explanation of what he thought the author meant. Therefore, Augustine avoids interpretation that he would qualify as allegorical or figural. This leaves some sections incomplete. A great example of this is Book 11 concerning Gen 3 and humanity’s rebellion. Charging the words spoken by God as “figurative,” Augustine mentions almost nothing concerning the meaning of Gen 3:14–19 (2:169–71).
Regardless of these concerns, there is great benefit in working through precritical exegesis like this. Modern students of the Bible often fail to acknowledge their own hermeneutical presuppositions. Nothing will quicken this realization more than working through a theologian with different rules and goals of interpretation. Even as early as Gen 1:1, Augustine sees “in the beginning” as being a reference to Wisdom and the Word of God. Therefore the full Trinity is present in verses 1 and 2 (1:25). Experiencing such radical difference in method is a wonderful tool towards Christian charity and conversation.
The main takeaway from The Literal Meaning of Genesis might not be a clearer understanding of creation, but a clearer picture of the identity of God. Augustine’s commentary is robustly theological. God’s nature and character are beautifully on display. One example especially worth noting comes in Book 4. Augustine comments on the doctrine of divine aseity: “He is not represented as taking delight in any work in such a way as to imply that He needed to make it, or that He would have lacked something if He had not made it, or that He was happier after He had made it. For whatever comes from God is so dependent upon Him that it owes its existence to Him, but He does not owe His happiness to any creature He had made” (1:120–21).
Modern attempts to navigate the morass of Gen 1-3 would benefit from this theological focus. Pastors prepared to work diligently through these chapters should follow Augustine in asking the question, “What does the text teach theologically?” Debates on scientific details of the story become secondary when God himself becomes the focal point of exegesis. This is not to deny the need for clear historical-grammatical hermeneutics, but simply a reminder that Genesis is fundamentally Christian Scripture.
Finally, and in the form of the conclusion, Augustine’s character gives the church an archetypal example to follow in discussing creation. Much of the text is in the form of question-asking. Augustine’s questions are complex, comprehensive, and sometimes comical. After a while, these questions tend to eat away at any “dogmatic hubris” that one may have concerning a position. As a result, it becomes possible for Christians to have differing interpretations without abandoning the faith (1:41). This is the type of contagious humility that is needed in many evangelical circles today. Augustine himself is quick to note the shortcomings of some of his arguments, while encouraging correction and future hermeneutical advancement. Pastors can learn a lot from the tone and character of Augustine, and it is for this reason that The Literal Meaning of Genesis becomes most beneficial for a church wrestling with issues of creation.
Mickey Klink (PhD, University of St. Andrews) is the Senior Pastor of Hope Evangelical Free Church in Roscoe, IL. He previously served for nearly a decade of teaching at Talbot School of Theology, Biola University in southern California. He is the author of several books on a range of topics including biblical theology, the Gospel of John, and the church. He is a member of the St. John Fellowship of the Center for Pastor Theologians.
Casey Ehlers is the Pastor of Discipleship and Hospitality at Hope Evangelical Free Church in Roscoe, IL.
