Валерий Антонов – SCHOLASTICISM: HISTORY, METHOD, LEGACY. Volume One, Two (страница 5)

Augustine on Dialectic and Theology: The Legitimization of Reason in the Service of Faith

After his conversion, Augustines brilliant rhetorical and philosophical training—including his deep immersion in Neoplatonism—was not abandoned but rather radically reoriented "for our own use." This transformation established a new paradigm for Christian scholarship.

Dialectic as "the Discipline of Disciplines"

In De ordine (II, 13, 38), Augustine assigns dialectic (formal logic) the highest praise: "It teaches how to teach; it enables reason itself to demonstrate and reveal what it is, what it desires, and what it values. It is the only discipline that not only seeks to make us knowledgeable but also has the power to do so."

This definition became the canonical standard for the medieval trivium, where dialectic held a central position. Commenting on this passage, J. de Ghellinck noted: "Here Augustine lays the theoretical foundation for all subsequent scholastic endeavors: the rational method becomes a servant of divine revelation—but an indispensable one, shaping the very manner in which such truth is expressed and defended."

The Biblical Justification for the Use of Secular Sciences

In De doctrina christiana (II), Augustine outlines a comprehensive Christian pedagogical framework. In the chapter "How Dialectic Is Useful" (II, 36, 54), he explicitly states: "The art of reasoning is beneficial for examining all kinds of issues contained in the sacred scriptures."

To justify borrowing ideas from pagan philosophy, he relies on two key arguments:

· The biblical precedent (the "treasures of Egypt"): referring to the Exodus narrative, he demonstrates how ancient wisdom could serve Christian purposes.

· The distinction between use (uti) and enjoyment (frui): secular knowledge should be used as a means to the ultimate end—knowledge of God.

Immediate Influence on Scholasticism

· De doctrina christiana became the foundational text for hermeneutics and methodology throughout the Middle Ages. Its structure prefigured later medieval compendiums and encyclopedias.

· Augustines division of philosophy into physics (God as the cause of being), logic (God as the cause of knowledge), and ethics (God as the cause of life) became the established paradigm in early scholasticism, notably adopted by figures like Hugh of Saint Victor.

Added conclusion: In conclusion, Augustine did more than merely establish a connection between reason and faith—he created a coherent, hierarchical model of their interaction. Reason, empowered by dialectic, was to serve faith in its understanding, articulation, and defense. This model, coupled with Augustines immense authority and concrete methodological guidance, laid the groundwork for the emergence of scholasticism as a systematic form of rational theology.

Augustine on Faith and Reason: The Theory of Harmony

Augustine underwent a fundamental transformation of the ancient concept of authority. While for classical authors such as Socrates, Plato, and Cicero, authority referred to the moral or intellectual stature of an individual, for Augustine it acquired a strictly theological and doctrinal meaning, becoming the basis for Christian faith itself.

The Triad of Authorities

· Scripture: "It is only the canonical books of Scripture that I have learned to regard with such reverence and respect that I am absolutely certain none of their authors erred in their writings" (Epistula 82, 3).

· The Church: "I would not believe even the Gospel if it were not affirmed by the authority of the Universal Church" (Contra Epistulam Manichaei 5, 6).

· The Fathers: "What the Fathers believe, I believe; what they teach, I teach; what they preach, I preach" (Contra Iulianum I, 7, 34).

The Classical Formula for Harmony

Augustines maxim "Understand in order to believe; believe in order to understand" (Intellige, ut credas; crede, ut intelligas — Sermo 43, 7, 9) encapsulates his approach. It emphasizes a dynamic process in which reason must first verify the authenticity of divine revelation before faith can arise—a process Augustine saw as essential to avoiding blind belief.

The Structure of the Act of Faith

Augustine provides a detailed psychological analysis:

· Before faith: Reason examines the grounds for trusting the authority of revelation (rationes credibilitatis).

· During the act of faith: Reason, enlightened by grace, gives conscious assent to truths it cannot fully comprehend.

· After faith: Reason, now strengthened and purified by faith, strives for a deeper understanding of these truths, thereby reinforcing and nourishing faith itself.

Direct Influence on Scholasticism

1. The idea of fides quaerens intellectum, which Anselm of Canterbury used to lay the foundations of scholasticism, is a direct development of Augustines philosophy.

2. Scholastic apologists, such as Matthew of Aquasparta, built their arguments on Augustines view of the harmony between faith and reason.

3. The speculative theology of the Middle Ages drew not only ideas but also a methodological approach from Augustine, encouraging a rational exploration of the mysteries of faith.

Added conclusion: Thus, Augustines teachings on faith and knowledge became the normative epistemological framework for Western theology. His call to "cherish understanding" (intellectum valde ama* — Epistula 120, 3) reflects a belief in the fundamental rationality and internal coherence of Christian truth, accessible through enlightened faith.*

The Systematic Impulse in Augustines Heritage

Augustines pursuit of an intellectual understanding of the contents of faith inevitably led him not only to analyze individual truths but also to grasp their internal connections and organic unity. This generated a powerful systematic impulse within his writings, providing medieval thinkers with key structural and organizational principles for constructing theological systems.

Programmatic Outlines: De Doctrina Christiana

The first book of this work (I, 2–40), which precedes both hermeneutics and homiletics, offers a concise summary of the entire Christian doctrine. As the author rightly observes, it outlines all the fundamental themes that would later appear in more extensive treatises—teachings about the Trinitarian God, Christology, soteriology, ecclesiology, and eschatology.

Moreover, Augustines distinction between "things" (res) and "signs" (signa)—"Every doctrine either concerns things or signs, but things are known through signs"—was directly adopted by Peter Lombard as a methodological principle in organizing his Sentences.

The Model Compendium: Enchiridion ad Laurentium

This short treatise, described by scholar F. Portalié as "an admirable synthesis of Augustines theology," became a model for theological compendia. Its ingenious structure—presenting the entire Christian doctrine within the framework of the three theological virtues (faith, hope, love)—was consciously replicated in later scholastic works. A canonical example is Thomas Aquinass Compendium Theologiae, addressed to Brother Reginald and intended to provide a "concise instruction in the Christian religion" within the context of these same virtues.

The Pinnacle of Speculative Theology: De Trinitate

This work is not merely a treatise but a fully developed model of speculative theology that combines biblical exegesis (books I–VII) with profound philosophical inquiry (books VIII–XV). Of particular significance is the theology of divine knowledge developed here, especially in Book XIV, which is based on the concept of man as an "image of God" (imago Dei). The psychological analogy of the Trinity—memory, reason, and will within a single soul—became a fundamental tool for scholastic interpretation of doctrine.

The Historical-Philosophical "Summa": De Civitate Dei

This work, while a philosophy of history and an apologetic treatise, is also a monumental theological synthesis presented within a historical framework. Its distinction between the "city of God" (civitas Dei) and the "secular realm" (civitas terrena) shaped medieval understanding of history, society, and culture. The most prominent example of its influence is the historical philosophy of Otto of Freising (Chronica, Deeds of Emperor Frederick I), which was entirely structured around Augustinian principles.

The Supreme Organizing Principle: "Everything in Relation to God" (sub ratione Dei)

Augustines most significant systematic contribution was not a particular structural framework but a supreme organizing principle: viewing all aspects of reality—creation, sin, salvation, history—in the light of God as the Primary Cause and Final Goal. This principle, ratio Dei or "the species of eternity," forms the core of his thought.

Thomas Aquinas likewise adopted this principle in his Summa Theologica, stating: "God is the subject of this science Everything in sacred doctrine is examined in relation to God" (Deus est subiectum huius scientiae sub ratione Dei — Summa Theol. I, q. 1, a. 7).