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The Mystery of the Church THE MYSTERY OF THE CHURCH IN THE THEOLOGY OF SAINT AUGUSTINE A Dissertation Submitted to the Graduate School of the University of Notre Dame in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by James Kang Hoon Lee ____________________________________ John C. Cavadini, Co-Director ____________________________________ Brian E. Daley, Co-Director Graduate Program in Theology Notre Dame, Indiana July 2012 © Copyright JAMES KANG HOON LEE 2012 All rights reserved THE MYSTERY OF THE CHURCH IN THE THEOLOGY OF SAINT AUGUSTINE Abstract by James Kang Hoon Lee This study seeks to recover the richness of Augustine’s ecclesiology by exploring the development of his thought on the Church as a great “mystery” and “sacrament” (magnum sacramentum). It contributes to the scholarship that documents the shift from his earlier, more Platonizing views to his mature Biblical and sacramental theology, particularly after his reading of Paul in the 390s. Chapter 1 examines the distinction between the Latin terms mysterium and sacramentum for the translation of the Biblical µυστήριον. Augustine inherits this distinction from predecessors such as Cyprian, Hilary, and Ambrose, and applies it to the Church in order to unite the “invisible” and “visible” aspects of the one mystery. For Augustine, the Church resists reduction to an “inner, invisible” reality, for her “outer, visible” condition in history is intrinsic to the mystery revealed by Scripture. James Kang Hoon Lee Chapters 2 and 3 trace the development of Augustine’s ecclesiology through his use of two key themes: 1) the body of Christ, and 2) the bride of Christ. Augustine’s early works, such as the Cassiciacum dialogues, reveal the influence of Neoplatonism upon his thought, with an emphasis on the ascent of the Soul that yields vision. After the Biblical shift in Augustine’s thought, he reconfigures the Plotinian ascent according to the paschal mystery, such that vision is subordinated to the charity mediated through the Church’s sacramental life. As the body and bride of Christ on pilgrimage, the Church undergoes a process of transformation and growth in history by participation in a sacramental economy. Chapter 4 traces the development of Augustine’s theology of sacrifice from an individualistic, spiritual sacrifice of the mind to a communal offering celebrated visibly at the Eucharistic altar. In her celebration of the Eucharistic sacrifice, the Church learns to offer herself as a sacrifice in conformation to Christ, and so the Church is herself a “sacrament” (sacramentum), a sacred sign, of the invisible sacrifice of the “whole Christ” (totus Christus) offered in the daily sacrifice of Christians. Augustine’s mature Eucharistic ecclesiology serves as a patristic resource for Lumen Gentium’s notion of the Church as the “universal sacrament of salvation.” To my father ii TABLE OF CONTENTS ACKNOWLEDGMENTS……………………………………………………………….iv ABBREVIATIONS………………………………………………………………………vi INTRODUCTION……………………………………………………………………….1 CHAPTER ONE: THE MYSTERY OF THE CHURCH………………………………29 CHAPTER TWO: THE CHURCH AS THE BODY OF CHRIST…………………..….88 CHAPTER THREE: THE CHURCH AS THE BRIDE OF CHRIST…………………129 CHAPTER FOUR: THE CHURCH AS SACRIFICE…………………………………185 CONCLUSION…………………………………………………………………………243 BIBLIOGRAPHY………………………………………………………………………257 iii ACKNOWLEDGMENTS I am deeply grateful to the Department of Theology at the University of Notre Dame for the opportunity to receive a theological education that cannot be found elsewhere. I am indebted to all of the members of the department and the community. I would like to thank all of my teachers, in particular, the members of my committee. Joseph Wawrykow read the dissertation and offered invaluable suggestions. Joseph enables one to engage the entire Christian theological tradition with greater sophistication. I served as a teaching assistant for Joseph during my second year of the doctoral program, and I can only hope to bring the same kind of commitment and devotion to the classroom. Cyril O’Regan served as a reader, and provided an added dimension of insight. Cyril also served on the committee for my comprehensive exams, which provided an occasion to examine contemporary debates surrounding ecclesiology under his sure-footed guidance. I am grateful for his keen insights, guidance, and wit. Brian Daley, S.J. co-directed the dissertation, and has been a wonderful mentor, both on an academic and on a personal level. I have been blessed to study the Church Fathers with Fr. Brian, benefiting from the wealth of his knowledge, but above all, from his example of Christian charity, for his incredible erudition is surpassed only by his kindness and generosity. John Cavadini co-directed the dissertation. It would be difficult to overestimate the impact John has had, not only upon me, but also upon the theology department, as iv chair for many years, and upon the Church, as director of the Institute for Church Life. John inspired me to study theology as an undergraduate, and I would not have been able to pursue my graduate theological studies without his support. I began my study of Augustine’s ecclesiology in John’s doctoral seminar on Augustine; as a prominent scholar once remarked to me, John not only teaches Augustine, he “sings in harmony with him.” I think this means that John has a gift for communicating the “wisdom from above” that has the power to move souls through what Augustine calls the modus proferendi in De doctrina Christiana. In this text, Augustine cites Paul’s letter to the Romans, in which Paul declares, “how beautiful are the feet of the one who brings the good news.” Words fall short of expressing the gratitude I have for John’s wisdom, guidance, and friendship. I would also like to thank my parents, Sang Gun Lee, M.D., and Young Ae Lee, for their constant, sacrificial love, and my brother Edward Tae Hoon, for his love and support. I am grateful to all of my colleagues in the theology department, and in the doctoral program, which is a truly unique group of scholars. In particular, I am indebted to Abbot Austin Murphy, O.S.B., my classmate from the beginning of the program, and to John Sehorn, who have read and commented on parts of the dissertation. And to all of my friends, especially my housemates throughout the years at the Frassati house, my dear friends at the 419, and to all of the families who have supported me, particularly the Haleys, the Slonkoskys, and the entire Cavadini family—thank you, friends, for being a sacrament of divine love. v ABBREVIATIONS Augustine1 c. Acad. Contra Academicos c. Adim. Contra Adimantum Manichei discipulum agon. De agone Christiano quant. De animae quantitate bapt. De baptismo contra Donatistas b. vita De beata vita cat. rud. De catechizandis rudibus civ. Dei De civitate Dei conf. Confessiones cons. De consensu Evangelistarum div. qu. De diversis quaestionibus octoginta tribus doc. Chr. De doctrina Christiana en. Ps. Enarrationes in Psalmos ench. Enchiridion ad Laurentium de fide spe et caritate ep. Epistulae ep. Jo. In epistulam Johannis ad Parthos tractatus Rom. inch. Epistulae ad Romanos inchoate expositio 1 The abbreviations for Augustine’s works follow Augustine Through the Ages: An Encyclopedia, eds. Allan Fitzgerald, O.S.A., John Cavadini, and Marianne Djuth, et al. (Grand Rapids: Eerdmans, 1999), xxxv-xlii. vi ex. Gal. Expositio Epistulae ad Galatas c. Faust. Contra Faustum Manicheum Gn. litt. De Genesi ad litteram Gn. adv. Man. De Genesi adversus Manicheos imm. an. De immortalitate animae ev. Jo. In Johannis evangelium tractatus c. Jul. imp. Contra Julianum opus imperfectum mag. De magistro mor. De moribus ecclesiae catholicae et de moribus Manichaeorum ord. De ordine persev. De dono perseverantiae praed. sanct. De praedestinatione sanctorum retr. Retractationes c. Sec. Contra Secundinum Manicheum s. Sermones s. Dom. mon. De sermone Domini in monte Simpl. Ad Simplicianum sol. Soliloquia Trin. De Trinitate util. cred. De utilitate credendi vera rel. De vera religione vii Other abbreviations ACW Ancient Christian Writers BA Bibliothèque Augustiniennes, Oeuvres de Saint Augustin CCL Corpus Christianorum, Series Latina CSEL Corpus Scriptorum Ecclesiasticorum Latinorum Enn. The Enneads FC The Fathers of the Church LG Lumen Gentium NPNF A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church PL Patrologiae Cursus Completus, Series Latina RSV Holy Bible: Revised Standard Version SC Sources Chrétiennes WSA The Works of Saint Augustine viii INTRODUCTION In a sermon on Psalm 79,1 Augustine declares that the entire Psalm offers a testimony about the “mystery” (mysterium) of Christ and the Church. Therefore this is a testimony that confesses both Christ and his vine, that is, the head and the body, the King and his people, Shepherd and flock, Christ and his Church—the total mystery (totum mysterium) of all Scripture.2 For Augustine, the totum mysterium of Scripture is the totus Christus,3 the “whole Christ,” head and members.4 Scripture “contains” (continet)5 the “mystery” (mysterium), 1 en. Ps. 79; Augustine’s Latin text follows the numeration of the Septaugint, which is one behind the Hebrew sequence for Psalms 9-147 found in most modern Bibles. 2 en. Ps. 79.1: “denique hoc testimonium et Christum et uineam confitetur; hoc est caput et corpus, regem et plebem, pastorem et gregem, et totum omnium scripturarum mysterium Christum et ecclesiam.” Likewise, Augustine notes that the title of Psalm 80, “concerning olive presses, on the fifth day of the week,” contains “many mysteries” (multa mysteria). The olive presses have a “sacred significance” and refer to something “mystical” (mystice), namely, the “mystery of the Church” (mysterium ecclesiae): “nam et si aliquid tale Psalmi textus contineret, non deesset qui putaret ad litteram esse accipienda torcularia, nec aliquid illic amplius requirendum, nec mystice aliquid positum, et sacrate significatum; sed diceret: simpliciter Psalmus de torcularibus loquitur, et tu mihi nescio qui aliud suspicaris. nihil hic tale audistis, cum legeretur. ergo accipite torcularia mysterium ecclesiae, quod nunc agitur” (en Ps.
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