Augustine's Exegesis," Augustinian Studies 27 (1996) 7-25; F. Young, "The Rhetorical
Introduction 1 09
His concrete understanding and practice of this exegetical undertaking can be seen in his interpretation of Genesis 1,1, which begins his commentary after the conclusion of his programmatic explanations in the opening chapters. To inquire what the expression "in the beginning" (in principio) signifies when understood historically (secundum historiam) is to explain whether "in the beginning" means "in the beginning of time, or in the beginning, in the very Wisdom of God" (in principio temporis; in principio, in ipsa sapientia).21 The extensive weighing of the two hypotheses, as well as the demanding line of theological argument,22 shows that in Augustine's thinking a commentary on the literal meaning of Genesis is not to be satisfied with a superficial understanding of the letter but must also grasp the metaphysical content ofwhat the Bible is saying.
The story of creation does indeed use a language like that found in the histor ical books of the Bible. But what the language is describing is a metahistorical act that cannot be compared with the phenomenon of origin and development in the realm of human experience. As a result, the quest for the literal meaning of the divine creative act always requires that one move beyond the immediate reference of biblical statements to human experience and spatio-temporal cate gories.23 Since sacred scripture adapts its manner of expression (elocutio) to the human capacity for understanding,24 the exegete must be careful not to assign human concepts to God. Instead, the true literal meaning that is in keeping with the being of God must be found while respecting the regulafidei.2*
In interpreting the literal meaning, Augustine, a former teacher of grammar and rhetoric, used the same methods employed in commenting on the ancient pagan authors.26 This meant, on the one hand, a careful explanation of the words (interpretatio verborum) and, on the other, an explanation of the realities of which the text was speaking (cognitio historiarum). Augustine is following this practice when he meticulously compares the sequence (ordo) of words in different verses of Genesis,27 undertakes to give precise definitions of biblical terms (principium, profunditas, tenebrae, nomen, dies, imago),2* and analyzes
21. Unfinished Literal Commentary on Genesis 3, 6. 22. See ibid., 3, 6-8. 23. See Marin, "11 De Genesi " 127-130. 24. See Unfinished Literal Commentary on Genesis 13, 41: "the story is told in the only way it could be by human beings (ita narratum est, ut hominihus potuit)." See Marin, 1 351 38. 25. See Unfinished Literal Commentary on Genesis 5, 19. 26. See J. T. Lienhard, "Reading the Bible and Learning to Read. The 1nfluence of Education on St. Augustine's Exegesis," Augustinian Studies 27 (1996) 7-25; F. Young, "The Rhetorical Schools and Their 1nfluence on Patristic Exegesis," in The Making ofOrthodoxy (Festschrift H. Chadwick; Cambridge, 1989) 1 82-99; Marin, "1I De Genesi ... ," 130-143; idem, "Nomen quasi notamen: una nota su Aug. Gen. litt. impf. 6, 26," in G. A. Privitera (ed.), Paideia Cristiana (Studi in onore di M. Naldini; Rome, 1994) 227-234. 27. See Unfinished Literal Commentary on Genesis 9, 31; 10, 33; 13, 39 and 42; 15, 48. 28. See ibid., 3, 6; 4, 11-12; 6, 26; 7, 28; 1 6, 57.