Augustine in His Own Words
On the Trinity 305 she differs from the man in terms of her bodily sexuality, that part of the reason that is turned aside to regulate temporal things could be properly symbolized by her bodily veil so that the image of God does not remain except in that part of the mind of the human being where it clings to the contemplation and consideration of the eternal ideas, an aptitude which, as is evident, not only men but also women possess.
(8.13) Therefore, in our minds a common nature is recognized; but in our bodies the division of this one mind itself is symbolized.45
Christ as Scientia and Sapientia
At the end of Book 12, Augustine sets out a key distinction between knowledge (scientia) and wisdom (sapientia): "But there is a difference between the contemplation of eternal things and the action by which we use temporal things well; the first is called 'wisdom,' the latter, 'knowledge.' "46 In Book 13 he links these two modes of human knowing to the two natures of Christ. Christ as God incarnate unites these two in His one person and thus becomes both the pathway and the endpoint. From On the Trinity, Book 13:
(19.24) According to the distinction we have sought to point out, all these things which the Word-made-flesh did and suffered for us in time and place belong to knowledge and not to wisdom. But because the Word is outside of time and outside of place, He is co-eternal with the Father and is wholly present everywhere. And if anyone is able, insofar as he is able, to utter a truthful word about this, then that word belongs to wisdom. Therefore, the Wordmade-flesh, which is Christ Jesus, possesses the treasures of wisdom and of knowledge. For the Apostle says, when writing to the Colossians: "For I wish you to know what great struggle I am having for you and for those at Laodicea and for all who have not seen my face in the flesh, that your hearts may be comforted, being joined together in charity and in all the riches of the fullness of understanding, so as to know the mystery of God, which is Christ Jesus, in whom are hidden all the treasures of wisdom and knowledge" (Col 2:1–3). How well the Apostle knew these treasures, to what depths he had penetrated them, what great things he had come to—who can know? But as for me, according to what is written: "The manifestation of the Spirit is
45. Trin. 12.7.9–8.13 (CCL 50:363–67); my trans., based on McKenna, FOTC 45:351–55. Cf. Ambrose, hexaemeron VI.7.4–8.45 (CSEL 32:321–36). See David G. Hunter, "The Paradise of Patriarchy: Ambrosiaster on Woman as (Not) God's Image," Journal of Theological Studies n.s. 43 (1992): 447–69.
46. Trin. 12.14.22 (CCL 50:375).