Apologies for the radio silence--the academic year was nuts. Hopefully, I can attend to the blog a little more this summer.
In this chapter, Augustine begins to investigate the various theophanies of the Old Testament. He focuses on Abraham and Adam. Again, Augustine's drive is to point out the unitive properties of the Trinity.
In Adam's case, Augustine focuses on the conversation between Adam and God in Genesis where God asks "why are you hiding?" What Augustine wants to emphasize is how God here is appearing as man--there are various human qualities God is exhibiting: footfalls, voices. Is it significant that these qualities are connected to sound? The intersection between sound and the divine seems to indicate this is both an important aspect of divine revelation, but also the most under-theorized. The scopic is always privileged--but somehow the ears are the sense organs that seem to "pick-up" or "tune into" God more often. Augustine admits no one is sure how God sounds to human ears, but God is making sound. Augustine leaves this passage by suggesting that nothing says this is NOT the unitive voice of the Trinity as in other Biblical passages (Mt. 3:17; Jn 12:28) clearly indicate a definitive speaker.
The second passage that Augustine investigates is that involving Abraham. Augustine seizes on Abraham calling the three men who appear to him as "Lord." At times, Abraham and Lot are dealing with the Trinity, and in other events, they are dealing with angels. Augustine parses this out by saying when Abraham addresses "lords" he is dealing with a plural (suggesting separate entities, the angels?), but when they address the three or two as "Lord" in the singular (such as in Lot's house) then the Trinity as unitive is present. Thus, Abraham and Lot are recognizing a shifting Triune nature or a sudden angelic presence right in front of them. How suggestive that Abraham and Lot can sense changing numbers and essences right in front of them--and how their minds are able to comprehend when that shift happens.
Thursday, June 2, 2016
Wednesday, October 14, 2015
The Trinity, Book 2, Chapter 3
In this chapter, Augustine is concerned with the problem of what aspects of the Trinity manifests itself in the Old Testament.
Augustine again emphasizes the issue of time as an aspect of the Holy Spirit's manifestation. In other words, it is only with the appearance of the Spirit in time that it manifests itself visibly--time and the senses are visually linked. The Holy Spirit is different than Jesus' manifestations as a "servant" form since the Holy Spirit manifests itself then "ceases" to be (106).
So, having again reinforced the idea of time and the human senses, Augustine moves on to a discussion of who appeared in the Old Testament? Before that, however, Augustine takes on those who think of Jesus as they would the human soul. Their confusion has to do with likening the invisibility of the soul within that of the divine invisibility. However, the difference lies in changeability, for God created the soul, and thus, it is a "spiritual substance" subject to change (107).
Thus, Augustine gives those people no truck. He writes that they do not understand that the "substance...remains not only invisible but also unchangeable, and therefore abides in true and genuine immortality" (108). Having established this, Augustine is ready to pursue exactly who or what manifested in the Old Testament.
Augustine again emphasizes the issue of time as an aspect of the Holy Spirit's manifestation. In other words, it is only with the appearance of the Spirit in time that it manifests itself visibly--time and the senses are visually linked. The Holy Spirit is different than Jesus' manifestations as a "servant" form since the Holy Spirit manifests itself then "ceases" to be (106).
So, having again reinforced the idea of time and the human senses, Augustine moves on to a discussion of who appeared in the Old Testament? Before that, however, Augustine takes on those who think of Jesus as they would the human soul. Their confusion has to do with likening the invisibility of the soul within that of the divine invisibility. However, the difference lies in changeability, for God created the soul, and thus, it is a "spiritual substance" subject to change (107).
Thus, Augustine gives those people no truck. He writes that they do not understand that the "substance...remains not only invisible but also unchangeable, and therefore abides in true and genuine immortality" (108). Having established this, Augustine is ready to pursue exactly who or what manifested in the Old Testament.
Wednesday, September 30, 2015
The Trinity, Book 2, Chapter 2
In this chapter, Augustine meditates on what it means that the Son was "sent" by the Father. He defines this as "going forth from the Father and coming into this world" (101). To understand the concept of "sent" Augustine comments that it is the part about being made of woman that sent refers to.
Augustine further explains that God, Jesus, and Holy Spirit were already here. The "sent" refers to the idea of being inserted into time, in this case through the birthing process. So, Jesus entering into the world as flesh through Mary renders language, the Word, into a fleshly component.
To further elucidate the language concept, Augustine points out that symbolic acts are given significance through the act itself to things that already existed. This is an exegetical move. He writes that Isaac "became Christ" (105) when he carried the wood for his sacrifice. Isaac would have already existed; its his symbolic actions that give it significance.
Can we, then, extrapolate from the event of Jesus' birth through Mary that although she already existed, it is her symbolic action of giving birth that give her significance? Is this symbolism reductive?
Augustine further explains that God, Jesus, and Holy Spirit were already here. The "sent" refers to the idea of being inserted into time, in this case through the birthing process. So, Jesus entering into the world as flesh through Mary renders language, the Word, into a fleshly component.
To further elucidate the language concept, Augustine points out that symbolic acts are given significance through the act itself to things that already existed. This is an exegetical move. He writes that Isaac "became Christ" (105) when he carried the wood for his sacrifice. Isaac would have already existed; its his symbolic actions that give it significance.
Can we, then, extrapolate from the event of Jesus' birth through Mary that although she already existed, it is her symbolic action of giving birth that give her significance? Is this symbolism reductive?
Monday, September 14, 2015
The Trinity, Book 2: Prologue and Chapter One
Augustine begins Book 2 with a discussion in the prologue of how the Bible creates a problem for readers as it takes many forms. Poems, gospels, parables, the Bible forces the reader to make choices that Augustine implies are difficult especially as it comes to interpretation. Augustine writes that he going to put forth his reading but "would rather receive any sort of censure than mistaken or flattering praise" (97)--as if to invite to crowd-sourcing exegetical practice.
Book 2: Chapter One
Augustine is again concerned with thinking about the univocity of the Trinity. The problem can be expressed as how to understand the Son being derived from God and still be equal with God. Augustine unpacks this problem using John 5:19--"Whatever the Father does, the same the son also does likewise." By using "the same" and "likewise" John is indicating that they are "equal and indivisible" but also that "the son cannot do anything of himself except what he sees the Father doing" (99).
The problem in other terms is the differences between "from" and "equal." The problem is that "derived from" is thought of as being "unequal" but really it only describes a sequence of order in time. The Son is derived from the Father in time but not necessarily in magnitude.
Augustine, then, reinforces, the univocity of the Trinity by parsing out the cause of inequality as derived from thinking that something that may come afterward is "inferior." Rather, progression does not equate with equality, and the Trinity is equal even if it occurs in time differently (although, as emphasized before, the Word was always there and the Word is Jesus). By progression, Augustine, I assume, is meaning Jesus as manifested in flesh which doesn't violate the problem of equality, but does indeed put Jesus in time.
Book 2: Chapter One
Augustine is again concerned with thinking about the univocity of the Trinity. The problem can be expressed as how to understand the Son being derived from God and still be equal with God. Augustine unpacks this problem using John 5:19--"Whatever the Father does, the same the son also does likewise." By using "the same" and "likewise" John is indicating that they are "equal and indivisible" but also that "the son cannot do anything of himself except what he sees the Father doing" (99).
The problem in other terms is the differences between "from" and "equal." The problem is that "derived from" is thought of as being "unequal" but really it only describes a sequence of order in time. The Son is derived from the Father in time but not necessarily in magnitude.
Augustine, then, reinforces, the univocity of the Trinity by parsing out the cause of inequality as derived from thinking that something that may come afterward is "inferior." Rather, progression does not equate with equality, and the Trinity is equal even if it occurs in time differently (although, as emphasized before, the Word was always there and the Word is Jesus). By progression, Augustine, I assume, is meaning Jesus as manifested in flesh which doesn't violate the problem of equality, but does indeed put Jesus in time.
Wednesday, September 9, 2015
The Trinity, Book One, Chapter Four
Augustine concludes Book I with further discussion on the resonances of Christ and God. He sets forth this exegetical formula: we need to "distinguish the two resonances" [...] one turned to the form of God in which he is and is equal to the Father, the other turned to the form of a servant in which he too is and is less than the Father" (82). So Augustine is considering again the problem of forms: the form is God vs. the form of the servant.
One important aspect of faith is unpacked with the passage "He who believes in me does not believe in me" (Jn 12:44). This apparent contradiction seems initially shocking. By this, Augustine explains that faith is not what one sees--he further points out and interprets--he "who believes does not believe in what he sees" or he who believes is not limited to only seeing. Thus, a truly faithful person sees Jesus, but also sees beyond Jesus to God. If we believe in God, who we do not see, Jesus invites us to believe in him in the same way. Jesus is inviting the faithful to believe in the beyond of the flesh in order to believe in the univocity of the Trinity. As long as one is hung-up on (so to speak) Jesus as flesh then faith is limited to the sensory, and, thus, is not really faith in the Augustinian sense.
Augustine concludes this book with an invitation to try out different interpretations of understanding the connection between Jesus and God as long as they do not contradict "sound doctrine." By this, Augustine hopes to side-step the "trap" of the heretics--who are "dogmatists" (according to the notes).
One important aspect of faith is unpacked with the passage "He who believes in me does not believe in me" (Jn 12:44). This apparent contradiction seems initially shocking. By this, Augustine explains that faith is not what one sees--he further points out and interprets--he "who believes does not believe in what he sees" or he who believes is not limited to only seeing. Thus, a truly faithful person sees Jesus, but also sees beyond Jesus to God. If we believe in God, who we do not see, Jesus invites us to believe in him in the same way. Jesus is inviting the faithful to believe in the beyond of the flesh in order to believe in the univocity of the Trinity. As long as one is hung-up on (so to speak) Jesus as flesh then faith is limited to the sensory, and, thus, is not really faith in the Augustinian sense.
Augustine concludes this book with an invitation to try out different interpretations of understanding the connection between Jesus and God as long as they do not contradict "sound doctrine." By this, Augustine hopes to side-step the "trap" of the heretics--who are "dogmatists" (according to the notes).
Monday, August 31, 2015
The Trinity, Book One, Chapter Three
This chapter revolves around the problem of how to understand Jesus' comment, "the father is greater than I" (Jn 14:28) in light of the unity of the Trinity.
Augustine first critiques those who do not consider the whole scripture focusing on only one part or taking a piece out of context. Augustine attempts to resist this kind of Biblical "cherry-picking" himself by practicing an exegesis in this chapter that invokes the letters of Paul (Corinthians, Timothy), the Gospels (Matthew, John), as well as OT texts (Exodus, Psalms, Isaiah).
He further untangles this passage by invoking a distinction between "nature" and "condition": "the Son of God is God the Father's equal by nature, by condition his inferior" (74). So, the consequence of this is that God and Jesus (and the Holy Spirit, though not addressed here) share a unified nature, again repeating the discussion of Book 2. However, by taking on flesh, Jesus' condition has been rendered inferior--so by "condition," Augustine is invoking accidental or secondary qualia rather than inner essence. In this way, the accidental or secondary qualities differentiate the three, but do not make one lesser, except in those very qualities, which, in Augustine's logic, are incidental, not essential.
This involve a discussion of faith; Faith cannot rely on the senses. Thus, the servant quality of the Trinity--in the form of Christ--leaves the earth. Because of the emphasis on seeing Jesus (and, thus, seeing is believing) then the emphasis is on the accidental quality and not the shared essence of Christ and God.
Augustine concludes this chapter with a discussion of love. Again, he wants to emphasize the univocity of love, and, thus, when it is said God loves you, the underlying meaning is that all three "aspects" share in that love. This love is about our future being, not how we are now--and here is where faith reenters the conversation. For Augustine our faith is something aimed at the future, it cannot be seen since the future is unknowable within the constraints of our own comprehension of time. Thus, God's love for us is a promise to be fulfilled in the future. We believe before we see and in the act of faith, God loves. God does not love us for what we are now (fleshly beings, perhaps?). Augustine wants to emphasize our future capability, rather than the present being.
Augustine first critiques those who do not consider the whole scripture focusing on only one part or taking a piece out of context. Augustine attempts to resist this kind of Biblical "cherry-picking" himself by practicing an exegesis in this chapter that invokes the letters of Paul (Corinthians, Timothy), the Gospels (Matthew, John), as well as OT texts (Exodus, Psalms, Isaiah).
He further untangles this passage by invoking a distinction between "nature" and "condition": "the Son of God is God the Father's equal by nature, by condition his inferior" (74). So, the consequence of this is that God and Jesus (and the Holy Spirit, though not addressed here) share a unified nature, again repeating the discussion of Book 2. However, by taking on flesh, Jesus' condition has been rendered inferior--so by "condition," Augustine is invoking accidental or secondary qualia rather than inner essence. In this way, the accidental or secondary qualities differentiate the three, but do not make one lesser, except in those very qualities, which, in Augustine's logic, are incidental, not essential.
This involve a discussion of faith; Faith cannot rely on the senses. Thus, the servant quality of the Trinity--in the form of Christ--leaves the earth. Because of the emphasis on seeing Jesus (and, thus, seeing is believing) then the emphasis is on the accidental quality and not the shared essence of Christ and God.
Augustine concludes this chapter with a discussion of love. Again, he wants to emphasize the univocity of love, and, thus, when it is said God loves you, the underlying meaning is that all three "aspects" share in that love. This love is about our future being, not how we are now--and here is where faith reenters the conversation. For Augustine our faith is something aimed at the future, it cannot be seen since the future is unknowable within the constraints of our own comprehension of time. Thus, God's love for us is a promise to be fulfilled in the future. We believe before we see and in the act of faith, God loves. God does not love us for what we are now (fleshly beings, perhaps?). Augustine wants to emphasize our future capability, rather than the present being.
Monday, August 24, 2015
The Trinity: Book I, Chapter 2
In this chapter, Augustine wants to emphasize further the unity of the Trinity. Augustine raises the problem of how each aspect of the Trinity is one, and, yet, each aspect can act in different ways while retaining its unity.
Augustine begins with a discussion of what the Trinity is not. For example, it is not all of them who are born of the Virgin Mary, but Jesus alone. It is not all of them that descends upon Jesus as a dove, this is the Holy Spirit alone. Nor is it all three who declares "you are my son" at Jesus' baptism, but God alone. So Augustine is emphasizing the Trinity's ability to act, but without all three acting and, yet, they retain their unity. This is, of course, the mystery of the Trinity as well as one of the problem for believers and non-believers.
Augustine emphasizes that even the beginning of Biblical history confirms the Trinity by emphasizing that when John writes that "the word was with God and the word was God"--the "Word of God," Augustine writes, is indicative of the Son.
Throughout this chapter, Augustine is re-emphasizing the unity of the Trinity by showing how the disparate actions are still connected--or, more succinctly, never separate; for example, in an anti-Semitic move, Augustine writes that the Jews crucified the flesh of Jesus--they did not see the divinity. To see the divine requires something superhuman, thus Jesus was connected with the Holy Spirit and God, and these elements were not crucified.
He leaves this chapter with a meditation on the body as a member of Christ, which also houses the spirit, but the body, as well, is from God. Thus, the body shall be used to reveal the story of God (from Corinthians).
Augustine begins with a discussion of what the Trinity is not. For example, it is not all of them who are born of the Virgin Mary, but Jesus alone. It is not all of them that descends upon Jesus as a dove, this is the Holy Spirit alone. Nor is it all three who declares "you are my son" at Jesus' baptism, but God alone. So Augustine is emphasizing the Trinity's ability to act, but without all three acting and, yet, they retain their unity. This is, of course, the mystery of the Trinity as well as one of the problem for believers and non-believers.
Augustine emphasizes that even the beginning of Biblical history confirms the Trinity by emphasizing that when John writes that "the word was with God and the word was God"--the "Word of God," Augustine writes, is indicative of the Son.
Throughout this chapter, Augustine is re-emphasizing the unity of the Trinity by showing how the disparate actions are still connected--or, more succinctly, never separate; for example, in an anti-Semitic move, Augustine writes that the Jews crucified the flesh of Jesus--they did not see the divinity. To see the divine requires something superhuman, thus Jesus was connected with the Holy Spirit and God, and these elements were not crucified.
He leaves this chapter with a meditation on the body as a member of Christ, which also houses the spirit, but the body, as well, is from God. Thus, the body shall be used to reveal the story of God (from Corinthians).
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