Chapter 10.—How We are to Discern
Whether a Phrase is Figurative.
14. But in addition to the
foregoing rule, which guards us against taking a metaphorical form
of speech as if it were literal, we must also pay heed to that
which tells us not to take a literal form of speech as if it were
figurative. In the first place, then, we must show the way to
find out whether a phrase is literal or figurative. And the way
is certainly as follows: Whatever there is in the word of God
that cannot, when taken literally, be referred either to purity of
life or soundness of doctrine, you may set down as figurative. Purity of life has reference to the love of God
and one’s
neighbor; soundness of doctrine to the knowledge of God and one’s
neighbor. Every man, moreover, has hope in his own conscience, so
far as he perceives that he has attained to the love and knowledge
of God and his neighbor. Now all these matters have been spoken
of in the first book.
15. But as men are prone to
estimate sins, not by reference to their inherent sinfulness, but
rather by reference to their own customs, it frequently happens
that a man will think nothing blameable except what the men of his
own country and time are accustomed to condemn, and nothing worthy
of praise or approval except what is sanctioned by the custom of
his companions; and thus it comes to pass, that if Scripture either
enjoins what is opposed to the customs of the hearers, or condemns
what is not so opposed, and if at the same time the authority of
the word has a hold upon their minds, they think that the
expression is figurative. Now Scripture enjoins nothing except
charity, and condemns nothing except lust, and in that way fashions
the lives of men. In the same way, if an erroneous opinion has
taken possession of the mind, men think that whatever Scripture
asserts contrary to this must be figurative. Now Scripture
asserts nothing but the catholic faith, in regard to things past, future, and present. It is a narrative of the past, a prophecy of the future, and a description of the present. But all these tend to nourish and strengthen charity, and to overcome and root out lust.
16. I mean by charity that
affection of the mind which aims at the enjoyment of God for His
own sake, and the enjoyment of one’s self and one’s neighbor in
subordination to God; by lust I mean that affection of the mind
which aims at enjoying one’s self and one’s neighbor, and other
corporeal things, without reference to God. Again, what lust, when unsubdued, does towards corrupting one’s own soul and body, is called vice; but what it does to injure another is called crime. And these are the two classes into which all sins may be divided. But the vices come first; for when these have exhausted the soul, and reduced it to a kind of poverty, it easily slides into crimes, in order to remove hindrances to, or to find assistance in, its vices. In the same way, what charity does with a view to one’s own advantage is prudence; but what it does with a view to a neighbor’s advantage is called benevolence. And here prudence comes first; because no one can confer an advantage on another which he does not himself possess. Now in proportion as the dominion of lust is pulled down, in the same proportion is that of charity built up.