Cristología y exégesis en el Tratado XV In Iohannis Euangelium de Agustín de Hipona

Abstract

Augustine of Hippo was active in the period leading up to conciliar definitions of Christology, yet he displays remarkably distinct preferences in his treatment of Christ. Rather than repurposing his work to discover antecedent traces of the Chalcedonian definition –or the pervading influence of Nicene faith–one must remain open to Augustine’s own Christological method. For, in fact, as much as he held to a firm belief in the objective work of Christ and its proper role in the divine plan for human salvation, Augustine maintains a certain approach to biblical exegesis that reinvents our notions of Christology to include, primarily, exegetical praxis. A valuable example of this practice appears in the early ‘anti-Donatist’ homilies on John, in particular in the 9th and 15th where Augustine reads Christ into the whole of Scripture, beginning with Gen. 2:24-5. In so doing, the bishop of Hippo builds upon essentially Pauline interpretative strategies, even in his reading of the Fourth Gospel. The present contribution aims to identify those Pauline elements, chiefly among them the role of Eph. 5:31-2 and Rom. 5:14, the latter of which presents Adam as ‘forma futuri’ – that is, a prophet of Christ. In his reading of John 2 on the Wedding at Cana (homily 9) and John 4 (homily 15), Augustine develops a hermeneutic of recognising Christological prophecy in the ‘old testament’, and in so doing he develops the Pauline sentiment of Rom. 5:14 in new directions, applying it liberally to the successive Hebrew patriarchs. This new turn in studies of Romans, chapter 5, under the Christological programme of Augustine during his early anti-Donatist engagement, offers new light on possible early Christian interpretations of the Bible – especially welcome after so many reflections on Rom. 5:12 and its influence for the later Pelagian controversy.