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Is There Theology in This Book? Journal Code Article ID Dispatch: 14.08.17 CE: Bais, Irish Jill R I R T 1 3 0 3 6 No. of Pages: 10 ME: 1 2 3 4 5 6 7 REVIEW ARTICLE 8 9 10 11 Is there Theology in this Book? 12 13 Jonathan Teubner Q1 14 15 The Theology of Augustine’s Confessions, Paul Rigby, Cambridge University 16 Press, 2015 (ISBN 978-1107094925), xv + 340 pp., hb £67 17 Augustine’s Confessions: Philosophy in Autobiography, William E. Mann (ed.), 18 Oxford University Press, 2014 (ISBN 978-0199577552), xi +223 pp., hb £36 19 The Space of Time: A Sensualist Interpretation of Time in Augustine, 20 Confessions X to XII, David van Dusen, Brill, 2014 (ISBN 978-9004266865), xv + 21 358 pp., hb €149 22 23 Confessions: Books 1–8, Augustine of Hippo, trans. Carolyn J.-B. Hammond, Harvard University Press, 2014 (ISBN 978-0674996854), lxv + 413 pp., hb $26 24 25 Confessions: Books 9–13, Augustine of Hippo, trans. Carolyn J.-B. Hammond, 26 Harvard University Press, 2016, (ISBN 978-0674996939), xlii + 446 pp., hb $26 27 Confessions, Augustine of Hippo, trans. Sarah Ruden, The Modern Library, 2017 28 (ISBN 978-0812996562), xli + 484 pp., $28 29 30 31 Abstract 32 This review essay discusses three recent books on, and two new translations of, 33 Augustine’s Confessions. Long appreciated for its stylistic beauty and existential profun- 34 dity, the Confessions has recently become a resource for creative philosophical reflection in 35 both the analytic and continental traditions. However, there has not been a recent theolog- 36 ical treatment of the Confessions, a curious lacuna considering Augustine’s importance for 37 the history of Christian doctrine. This review probes three recent works – Paul Rigby’s The 38 Theology of Augustine’s Confessions, Gareth Matthews’ edited collection Augustine’s 39 Confessions: Philosophy in Autobiography, and David van Dusen’s The Space of Time: 40 A Sensualist Interpretation of Time in Augustine, Confessions X to XII – for how they 41 in turn attempt to address, avoid, and reject the theological subject matter within the text. 42 In each of them, a reader can discern an effort to translate Augustine’s language into a contemporary idiom that strays from traditional doctrinal location. Two new English Q2 43 translations by Carolyn J.-B. Hammond and Sarah Ruden demonstrate that conveying 44 the theology within the Confessions is a challenge even at the granular level of textual 45 46 47 Reviews in Religion & Theology, 24:4 (2017) 48 © 2017 John Wiley & Sons Ltd 1 Review Article 633 2 3 translation. This review concludes by considering how this theological lacuna might be 4 filled, considering the complexity of Augustine’s language, argument, and self-presentation 5 that has made this text more than simply another work of theology. 6 7 Key Words: Augustine of Hippo, Confessions, theological interpretation, analytic 8 philosophy, continental philosophy, Latin translation 9 10 There is a curious lacuna within the study of Augustine’s Confessions that I 11 only discovered the first time I attempted to teach this most perplexing 12 work: There is no recent theological treatment of the Confessions. Surely, this 13 work that, for many programs in Europe and North America, stands at 14 the beginning of introductory courses to Christian thought has many 15 theological treatments, and certainly, they are coming off the press at a 16 ‘galloping pace’. While I confess not being familiar with every recent 17 monograph published on the Confessions – whatever modern language 18 skills I do possess stop very firmly at the western bank of the Oder – I sus- Q3 19 pect that this lacuna has just as much to do with the uncertainty of what 20 counts as ‘theology’ today as it does with the interpretive complexities 21 of the Confessions. Therefore, when I say that there is no recent theological 22 treatment of Augustine’s Confessions, I have to admit that I’m not entirely 23 sure what would count as a possible candidate. But three recent books 24 and two translations present, explicitly and implicitly, a range of difficul- 25 ties for theological interpretations of the Confessions. In their own ways, 26 they each demonstrate that an interpretation that relies on traditional 27 theological categories – sin, grace, Christ, salvation, etc. – can fail to grasp 28 the philosophical sophistication, argumentative innovation, or existential 29 sincerity of the Confessions. 30 Augustine’s Confessions entered the postwar world as generally accept- 31 able reading in the cafés of la rive gauche. Yet, despite being the subject of 32 several learned studies in the nineteenth and early twentieth centuries, 33 the Confessions did not become a scholarly blockbuster until 1950, when 34 Pierre Courcelle published his Recherches sur les Confessions de Saint 35 Augustin. Courcelle’s initial study quickly spawned a deep and reflective 36 scholarly industry, even bringing about several controversies regarding 37 whether and to what Augustine actually converted in the pages of the 38 Confessions. These historical and literary studies were then surpassed by 39 far more fashionable Freudian, Foucaldian, and Ricoeurian readings of 40 the Confessions in the 1970s and 1980s. A turning point came with James 41 O’Donnell’s 1992 commentary, which, among other things, made much 42 of the European historical and philological scholarship on the Confessions 43 easily accessible to readers in the British Isles and North America. Then, 44 in the 1990s began the recovery of Augustine’s theological voice by Rowan 45 Williams and some of his doctoral students at Oxford, all of whom were 46 deeply indebted to French and German theological and historical scholar- 47 ship. The many shifts and scholarly reboots in the study of the Confessions, 48 © 2017 John Wiley & Sons Ltd 1 634 Review Article 2 3 of which these are but a few, can easily confuse readers who would rather 4 sit with Augustine’s literary masterpiece in a café than schlepp to a 5 modern research library. What has lurked below the surface of all of these 6 develops has been a concern that Augustine’s Confessions has grown stale 7 and alien to modern life. 8 To revivify the Confessions, Paul Rigby draws upon a mixture of 9 hermeneutics, literary theory, psychoanalysis, and critical philosophy in 10 his The Theology of Augustine’s Confessions. For Rigby, it is Paul Ricoeur 11 in particular whose philosophy ‘might provide the witness stand 12 on which [Rigby] might conduct a theological cross-examination of 13 Augustine’s testimony’ (p. 2). Rigby’s task is fitting for his imagined uni- 14 versity audience, for whom Kant, Hegel, Marx, Nietzsche, Freud, and 15 Heidegger still offer all of the excitement of a forbidden first date. These 16 philosophers have, however, become our secular divines. Inspiring grati- 17 tude, wonder, and awe, they model for us intellectual virtues proper to 18 the modern university. 19 In light of the subsequent developments in the study of the Confessions, 20 Rigby’s book is a curious throwback to certain concerns of the 1970s and 21 1980s. For his contemporary reader, the challenge that Rigby sees is that, 22 in the wake of Marx and Freud, we cannot but see false consciousness and 23 Oedipal complexes on every page. A deeper, more disconcerting concern 24 of Rigby’s seems to be that we have become too alienated from traditional 25 Christian piety to appreciate the rawness of Augustine’s Confessions. In 26 fact, Rigby takes Augustine and his Confessions to be emblematic of what 27 makes traditional theological commitment all but impossible for the 28 contemporary world: ‘The righteousness we encounter in Augustine is 29 strange, his counsel alien … The Enlightenment and its modern and late 30 modern heirs have interposed themselves between him and us, making 31 his voice alien but not exotic, stale as belonging to last year’s speech’ 32 (p. 2). This is not only a problem that Rigby imagines plagues the secular 33 inhabitants of today’s university but also the contemporary scholarly 34 Augustinian Christian, who has, on Rigby’s imagining, ‘grown weary 35 of antiquarian attachment to the lost Augustinian consensus and 36 the doomed attempt to answer the secular critique with a revamped 37 Augustinianism’ (p. 3). The task Rigby gives to himself is to find ways 38 to bring Augustine ‘closer, to bridge the gap, so that I could hear his 39 Confessions with the same shocking freshness it had for his contempo- 40 raries’ (p. 2). In other words, Rigby does not want an Augustinianism 41 but rather Augustine himself. Rigby aspires to be, for us Anglophones, 42 a Frédéric Boyer, but without the literary verve simply to re-write the 43 Confessions as a thirteen-book admission of guilt. 44 Rigby identifies five kinds of problems whereby ‘Augustine’s testimony 45 has become incredible for the modern reader’ (p. 4), structuring the eleven 46 chapters accordingly. If his problems are not exactly new (or surprising), 47 his performance lends each of them new drama. Rigby’s problems begin 48 © 2017 John Wiley & Sons Ltd 1 Review Article 635 2 3 with testimony itself, which is not a perception but a story or a narration of 4 an event. As with a witness in a courtroom, the testimony is liable to be 5 false and thus requires interrogation and ultimately judgment from the 6 listener as to whether it is reliable. The judge then needs to assess not only 7 the content of the testimony but the witness’ reliability. In Chapter 2, we 8 encounter Rigby exposing, via Freudian archeology and Hegel’s philoso- 9 phy of will, the problem of Augustine’s view of God as a rewarding and 10 punishing father God with its penal view of salvation.
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