^{page 201 note 1} Polman, A. D. R., The Word of Cod According to St. Augustine (Grand Rapids: Win. B. Eerdmans Publishing Company, 1961), p. 63Google Scholar; Warfield, B. B., Calvin and Augustine, ed. Craig, Samuel G. (Philadelphia: Presbyterian and Reformed Publishing Company, 1956), pp. 430–431.Google Scholar

^{page 201 note 2} Augustine, , Confessions, 12, 16, in The Writings of St. Augustine, Vol. 21, The Fathers of the Church, (Washington, D. C: The Catholic University of America Press, 1953)Google Scholar. Since all references to Augustine will come from this series, we will hereafter especially refer to the following works of Augustine within the text itself, most often in abbreviated form: Vol. 2 (1947): Christian Instruction; Vol. 4 (1947): The Immortality of the Soul; The Magnitude of the Soul; On Faith in Things Unseen; Vol. 8 (1950): The City of God (Bks. 1–7); Vol. 12 (1951): Letters (1–82); Vol. 14 (1952): The City of God (Bks. 8–16); Vol. 16 (1952); Against Lying; Continence; Lying; Patience; The Christian Life; The Eight Questions of Dulcitius; The Excellence of Widowhood; The Work of Monks; Vol. 18 (1953): Letters (83–120); Vol. 20 (1953): Letters (131–64); Vol. 21 (1953): Confessions; Vol. 24 (1954): The ity of God (Bks. 17–22); Vol. 27 (1955): Faith and the Creed; Faith and Works; Holy Virginity; In Answer to the Jews; The Good of Marriage; Vol. 30 (1955): Letters (165–203); Vol. 32 (1965) Letters 204–270; Vol. 38 (1959): Sermons on the Liturgical Seasons; Vol. 45 (1963): The Trinity; Vol. 56 (1966): The Catholic and Manichaean Ways of Life; Vol. 59 (1967): Harmony of the Gospels; The Free Choice of the Will; The Teacher; Vol. 60 (1968): The Retractátions.

^{page 202 note 3} Jews 8; Virginity 17; 21; Marriage 23; Trinity 3: Preface; 12,7; 14,5; Believing 5; 6; City 11, 3; 13, 2; 18, 41; 20, 30; 22, 8; Instruction 4, 6, 9; Sermon 257; Ways 23; Confessions 7, 21, 27; Harmony 35, 54.

^{page 202 note 4} See also Instruction 1, 36,41; Lying 21; Sermom 257; Faith and Works 25; Patience 26; Confessions 12, 1; Virginity 18.

^{page 203 note 5} Bonner, Gerald, ‘Augustine as Biblical Scholar’, The Cambridge History of the Bible, Vol. 1: From the Beginnings to Jerome (Cambridge University Press, 1970), p. 555; italics mine.Google Scholar

^{page 203 note 6} Van der Mcer, Frederick, Augustine the Bishop, The Life and Work of a Father of the Church (New York: Sheed and Ward, 1961), p. 343.Google Scholar

^{page 203 note 7} Portalié, Eugene, S. J., , A Guide to the Thought of Saint Augustine (Westport, Connecticut: Greenwood Press, Publishers, 1975; rpt. 1960), p. 121.Google Scholar

^{page 204 note 8} TeSelle, Eugene, Augustine the Theologian (New York: Herder and Herder, 1970). P. 347.Google Scholar

^{page 204 note 9} Nash, Ronald H., The Light of the Mind: St. Augustine's Theory of Knowledge (University Press of Kentucky, 1969), p. 124.Google Scholar

^{page 204 note 10} TeSelle, Augustine the Theologian, notes two distinct functions of reason for Augustine: the first is ‘to supply arguments which will give greater certitude about the truths of revelation’, thereby demonstrating the cognitive validity of philosophy; the second is ‘to exercise the mind so that it will be capable of beholding spiritual things’, thereby ‘leading the mind toward the goal of immediate vision and accustoming it to the intelligible realm so that it will not be blinded by the light of eternity’ (p. 75).

^{page 204 note 11} ibid., p. 74.

^{page 206 note 12} Portalié, , A Guide to the Thought of Saint Augustine, pp. 118–119.Google Scholar

^{page 206 note 13} ibid., p. 119.

^{page 207 note 14} TeSelle, , Augustine the Theologian, p. 75.Google Scholar

^{page 207 note 15} ibid., p. 74.

^{page 207 note 16} ibid., pp. 349–50.

^{page 207 note 17} Portalié, , A Guide to The Thought of Saint Augustine, p. 120Google Scholar; Polman, , The Word of Cod According to St. Augustine, p. 212Google Scholar. Even Polman acknowledges that the tradition of the church as expressed in the rule of faith is not equated with scripture in Augustine (p. 209).

^{page 208 note 18} Portalié, , A Guide to the Thought of Saint Augustine, p. 120Google Scholar; but see Warfield's more narrowly defined path (Calvin and Augustine, p. 430).

^{page 208 note 19} ibid., p. 119; cf. particularly Instruction 4,2, I:4, II, 26:4, 17, 34;4, 31, 64;4, 28, 61; also Sermon 232; 264.

^{page 208 note 20} Vawter, Bruce, Biblical Inspiration (Philadelphia: Westminster, 1972), pp. 110, 155.Google Scholar

^{page 209 note 21} cf. Portalié, , A Guide to the Thought of Saint Augustine, p. 60.Google Scholar

^{page 209 note 22} Bonner, , ‘Augustine as Biblical Scholar’, p. 548.Google Scholar

^{page 209 note 23} ibid.

^{page 210 note 24} ibid.

^{page 211 note 25} cf. Instruction, Prologue; I, I3, I2; I, I4, I3; Trinity I, I2; Continence 4; also see Cushman, Robert E., ‘Faith and Reason’, A Companion to the Study of St. Augustine, ed. Battenhouse, Roy W. (Oxford University Press, 1955), pp. 287–314, passim.Google Scholar

^{page 211 note 26} Bonner, , ‘Augustine as Biblical Scholar’, p. 554.Google Scholar

^{page 212 note 27} ibid., p. 558.

^{page 213 note 28} ibid., p. 552.

^{page 213 note 29} The City of God contains an extended section on prophecy and fulfilment: cf. 7, 32; 17, 20; 18, 27; 18, 31; 18, 32; 18, 33; also Believing 3; Sermon 201; Ways 1.

^{page 214 note 30} cf. the excellent summary of this theme in der Meer, Van, Augustine the Bishop, pp. 441–442.Google Scholar

^{page 215 note 31} cf. City 11, 19; 15, 25; Confessions 12, 23; 12, 24; 12, 25; 12,26; 12,27; 12,30; 12, 31; 12, 32; 13, 24; Faith and Works 15.

^{page 215 note 32} cf. Alexander, James N. S., ‘The Interpretation of Scripture in the Ante-Nicene Period: A Brief Conspectus’, Interpretation 12, 3 (July, 1958), p. 275Google Scholar; and Grant, Robert M., A Short History of the Interpretation of the Bible, Revised Edition (New York: The Macmillan Company, 1963), p. III.Google Scholar

^{page 216 note 33} Polman, , The Word of God According to St. Augustine, p. 231.Google Scholar

^{page 216 note 34} ibid., pp. 234–5.

^{page 216 note 35} ibid., p. 233.

^{page 216 note 36} Theology of the Christion Word: A Study in History (New York: Paulist Press, 1978), p. 132.Google Scholar

^{page 217 note 37} Cushman, , ‘Faith and Reason’, pp. 288–289.Google Scholar

^{page 217 note 38} cf. ibid., p. 294.

^{page 218 note 39} cf. Instruction 2, 12,17; Believing 13; Confessions 11,2; 12,10; 13,29; Trinity 12, 15; 15,27; Teacher 11; Free Choice 2,2,4; 2,14,38; 1,5,15; see also Portalié, , A Guide to the Thought of Saint Augustine, pp. 109–114Google Scholar, and Nash, , The Light of the Mind, pp. 94–124Google Scholar, for Augusatine's theory of intellectual knowledge. Portalié makes the case that illumination of understanding in Augustine is to be compared to the influence of grace on the will.

^{page 218 note 40} TeSelle, , Augustine the Theologian, p. 68.Google Scholar

^{page 218 note 41} Cushman, , ‘Faith and Reason’, p. 290.Google Scholar

^{page 218 note 42} ibid., pp. 296, 300.

^{page 219 note 43} Portalié, , A Guide to the Thought of Saint Augustine, p. 107Google Scholar. TeSelle states that ‘the key principle of his conception of man was the authority of the mind and will over all other functions of human life …’ (Augustine the Theologian, p. 62).

^{page 219 note 44} Cushman, , ‘Faith and Reason’, pp. 301Google Scholar, 305–6; cf. Nash, , The Light of the Mind, P. 35.Google Scholar

^{page 219 note 45} ibid., pp. 300, 308.

^{page 219 note 46} cf. Instruction 1, 36, 40; I, 40, 44; 2, 7, 10; 2, 9, 11; 2, 9, 14; 2, 41, 62; 3, 10, 14; Ways 16; 18.

^{page 219 note 47} Cushman, , ‘Faith and Reason’, p. 297.Google Scholar

^{page 219 note 48} ibid., p. 296.

^{page 219 note 49} ibid., p. 301.

^{page 220 note 50} ibid., p. 297.

^{page 220 note 51} ibid.

^{page 220 note 52} ibid., pp. 297–8; cf. Portalié, A Guide to the Thought of Saint Augustine, who in his discussion of the nature of faith states that the only motive for believing is a trustworthy witness (p. 115).

^{page 220 note 53} ibid., pp. 298–9.

^{page 220 note 54} Dulles, Avery, Revelation Theology (New York: Seabury Press, 1969), p. 37.Google Scholar

^{page 221 note 55} Portalié, , A Guide to the Thought of Saint Augustine, p. 107.Google Scholar

^{page 221 note 56} Farrar, Frederick W., History of Interpretation (Grand Rapids: Baker Book House 1961; rpt. 1886), p. 235.Google Scholar

^{page 221 note 57} Briggs, Charles A., General Introduction to the Study of Holy Scripture, (Grand Rapids: Baker Book House, 1970; rpt. 1900), p. 451.Google Scholar

^{page 222 note 58} Ramm, Bernard in Protestant Biblical Interpretation, Third Revised Edition (Grand Rapids: Baker Book House, 1970)Google Scholar, regrets the fact that ‘historians of hermeneutics for the most part ignore Augustine's treatment of signs’ (p. 35).

^{page 222 note 59} Although Protestant interpreters have at times overreacted to Augustinian hermeneutics their concerns nevertheless do have some basis in fact. Ramm states that ‘as magnificent an effort as this appears, it is disheartening to realize how far short in so many instances Augustine came. There is hardly a rule he made which he did not frequently violate.’ (ibid., p. 37) Farrar, in even stronger language, is extremely critical of Augustine as an interpreter of scripture: ‘When we read his actual comments these principles are forgotten. He was badly equipped for the work of exposition. He knew no Hebrew, and had but a meagre knowledge of Greek. He is misled by the LXX. and by the old Latin versions … As the teacher of intolerance he has flung a dark shadow across the Church of Christ, and his intolerance was mainly the result of his views of Scriptural interpretation.’ (History of Interpretation, pp. 234–6)

^{page 223 note 60} The classical options for the Augustinian theory of knowledge as depicted in his understanding of illumination are presented by Portalie, (A Guide to the Thought of Saint Augustine, pp. 110–112Google Scholar) and TeSelle, (Augustine the Theologian, pp. 103–104Google Scholar) and can be summarised in the following manner: (1) Pantheist View: God, the universal reason, functions as the separate agent intellect with the whole process of knowledge going on in the human self; (2) Ontologist View: The human soul contemplates God's Being through an immediate vision of God himself; (3) Scholastic View – (a) Thomist: Illumination is the creation of the human mind with its ability to confer intelligibility upon the content of sensation; (b) Bonaventuran: The concern is not with the origin of ideas in the mind but with the validity of our judgments and the regulating authority under which our minds act. Our discussion approximates most closely this last position. Furthermore, Roger Hazelton alludes to some of the continuing problem areas of Augustine's view of the interiority of knowledge: the fusion of illumination with Neo-platonic recollection; the search for God by way of intelligence; intuition of God as a substitute for loving obedience; the proximity to mystical pantheism (‘The Devotional Life’, A Companion to the Study of St. Augustine, ed. Battenhouse, Roy W. (Oxford University Press, 1955), pp. 398–416.).Google Scholar