St. Augustine on Scripture and Tradition [Part 2]

 

We are continuing our series on Saint Augustine's doctrine concerning the relationship between Scripture and tradition. In this article, I want to provide some material from his writings which seem to evidence his belief in sola scriptura or at least something quite close to it.

Letter 137 to Volusianus

"Consider, moreover, the style in which Sacred Scripture is composed,—how accessible it is to all men, though its deeper mysteries are penetrable to very few. The plain truths which it contains it declares in the artless language of familiar friendship to the hearts both of the unlearned and of the learned; but even the truths which it veils in symbols it does not set forth in stiff and stately sentences, which a mind somewhat sluggish and uneducated might shrink from approaching, as a poor man shrinks from the presence of the rich; but, by the condescension of its style, it invites all not only to be fed with the truth which is plain, but also to be exercised by the truth which is concealed, having both in its simple and in its obscure portions the same truth. Lest what is easily understood should beget satiety in the reader, the same truth being in another place more obscurely expressed becomes again desired, and, being desired, is somehow invested with a new attractiveness, and thus is received with pleasure into the heart. By these means wayward minds are corrected, weak minds are nourished, and strong minds are filled with pleasure, in such a way as is profitable to all. This doctrine has no enemy but the man who, being in error, is ignorant of its incomparable usefulness, or, being spiritually diseased, is averse to its healing power." (https://ccel.org/ccel/schaff/npnf101/npnf101.vii.1.CXXXVII.html)

Here Augustine teaches plainly (no pun intended) the perspicuity of Scripture, as well as the sufficiency of Scripture. 

On Christian Doctrine - Book 2, Chapter 42

"And while every man may find there all that he has learnt of useful elsewhere, he will find there in much greater abundance things that are to be found nowhere else, but can be learnt only in the wonderful sublimity and wonderful simplicity of the Scriptures." (https://www.newadvent.org/fathers/12022.htm)

A way that RC apologists may try and answer this quotation is by quoting the next book (book 3), considering that the above quote is at the every end of book 2 (i.e. in ch. 42).

Augustine, speaking about what to do when confronted with unclear things in Scripture, says the following:

"Accordingly, if, when attention is given to the passage, it shall appear to be uncertain in what way it ought to be punctuated or pronounced, let the reader consult the rule of faith which he has gathered from the plainer passages of Scripture, and from the authority of the Church, and of which I treated at sufficient length when I was speaking in the first book about things." (On Christian Doctrine, Book 3, Chapter 2)

Yet a little later on, we read the following:

"It is therefore very rare and very difficult to find any ambiguity in the case of proper words, as far at least as Holy Scripture is concerned, which neither the context, showing the design of the writer, nor a comparison of translations, nor a reference to the original tongue, will suffice to explain." (On Christian Doctrine, Book 3, Chapter 4)

Augustine's Sermon to Catechumens

"Receive, my children, the Rule of Faith, which is called the Symbol (or Creed )....These words which you have heard are in the Divine Scriptures scattered up and down" (https://www.newadvent.org/fathers/1307.htm)

"The creed itself, according to Cyril of Jerusalem, Augustine and Cassian, was a compendium of Scripture." (J.N.D. Kelly, Early Christian Doctrines, pg. 46)

On the Good of Widowhood, 2

"Whereas, therefore, in every question, which relates to life and conduct, not only teaching, but exhortation also is necessary; in order that by teaching we may know what is to be done, and by exhortation may be incited not to think it irksome to do what we already know is to be done; what more can I teach you, than what we read in the Apostle? For holy Scripture sets a rule to our teaching, that we dare not be wise more than it behooves to be wise; but be wise, as himself says, unto soberness, according as unto each God has allotted the measure of faith. Be it not therefore for me to teach you any other thing, save to expound to you the words of the Teacher, and to treat of them as the Lord shall have given to me." (https://www.newadvent.org/fathers/1311.htm)

Epistle 93

"Wherefore, my brother, refrain from gathering together against divine testimonies so many, so perspicuous, and so unchallenged, the calumnies which may be found in the writings of bishops either of our communion, as Hilary, or of the undivided Church itself in the age preceding the schism of Donatus, as Cyprian or Agrippinus; because, in the first place, this class of writings must be, so far as authority is concerned, distinguished from the canon of Scripture. For they are not read by us as if a testimony brought forward from them was such that it would be unlawful to hold any different opinion, for it may be that the opinions which they held were different from those to which truth demands our assent. For we are among those who do not reject what has been taught us even by an apostle: If in anything ye be otherwise minded, God shall reveal even this unto you; nevertheless, whereto we have already attained, let us walk by the same rule, Philippians 3:15-16 — in that way, namely, which Christ is; of which way the Psalmist thus speaks: God be merciful unto us, and bless us, and cause His face to shine upon us: that Your way may be known upon earth, Your saving health among all nations." (https://www.newadvent.org/fathers/1102093.htm)

"[fn. 66] In a letter to the Rogatist bishop Vincent, Augustine reaffirms that the canonical Scriptures are above the authority of all other authors, even the Catholic ones (Ep. 93.10.35)." (Jonathan J. Armstrong, "From the κανὼν τῆς ἀληθείας to the κανὼν τῶν γραφῶν: The Rule of Faith and the New Testament Canon", in Ronnie J. Rombs & Alexander Hwang, Tradition and the Rule of Faith in the Early Church, pg. 46)

Letter 148

"For the reasonings of any men whatsoever, even though they be Catholics, and of high reputation, are not to be treated by us in the same way as the canonical Scriptures are treated. We are at liberty, without doing any violence to the respect which these men deserve, to condemn and reject anything in their writings, if perchance we shall find that they have entertained opinions differing from that which others or we ourselves have, by the divine help, discovered to be the truth. I deal thus with the writings of others, and I wish my intelligent readers to deal thus with mine." (https://www.newadvent.org/fathers/1102148.htm)

"Augustine frequently refers to the “canonical authority” (canonica auctoritas) of the Scriptures, a phrase he repeats so often as to be an Augustinian idiom. Augustine ascribes “paramount authority” (eminentissimae auctoritatis) to the canonical Scriptures and draws a sharp distinction between the books that have been declared canonical by the Catholic Church and those penned by any other author." (Jonathan J. Armstrong, "From the κανὼν τῆς ἀληθείας to the κανὼν τῶν γραφῶν: The Rule of Faith and the New Testament Canon", in Ronnie J. Rombs & Alexander Hwang, Tradition and the Rule of Faith in the Early Church, pg. 46)

Unfinished Answer to Julian of Eclanum

"On this account he cries out, Wretched man that I am, who will set me free from the body of this death? (Rom 7:24). And you close your eyes to the perfectly clear truth and you explain his groan, not as it is evident to all, but as it pleases you, when you say that Who will set me free from the body of this death? (Rom 7:24) means: “Who will set me free from the guilt of my own sins which I committed?” He said, I do the evil that I do not will (Rom 7:19), and you say: “the sins which I committed.” (The Works of Saint Augustine: Answer to the Pelagians III, trans. Roland J. Teske, pg. 95)

Once again, we see that Augustine held to the perspicuity of the Scriptures, in contrast to the Roman Catholic idea that Scripture is so "unclear" that one needs Rome's magisterium in order to interpret it.