The Christian religion became political when Constantine decriminalized Christianity (313) and Theodorus later made it the state religion (380). At that point, the ad hoc development of beliefs and founding texts became a matter of official business–the norming myths required administration, and thus, the “catholic” approach developed. Its first order of business was sorting out “true” Christian beliefs from all the rest–what came to be known as the “heresies.” By 385, the government was handing out death sentences to folks who refused to accept the state-approved version of Christianity. Fun stuff in the battle for souls and more importantly, for proper, authority-respecting citizens. As with other important norming behaviors, such as the 15-year run of Wikipedia, most of the Christian norming got done early on. The canonical texts of the Bible, by the year 400, for instance.
The problem of heresies persisted, however. Augustine of Hippo was one of the leading intellectuals of the newly politicized church. His book On Christian Doctrine concerns how to interpret sacred texts in order to reach the understandings that were being put forward as “true.” Augustine argued that a text might have four levels of meaning–the literal (what the words say), the allegorical (the “New Testament” meaning), the tropological (the meaning in the context of moral truth), and the anagogical (the relationship to world history viewed as time before Christ and time after Christ and the end of the secular world as we know it). Creating levels of meaning helped Augustine deal with questions from outer suburbia, such as if there’s human sacrifice in the Bible (for instance, Abraham and Isaac (nearly), and the sad story of Jephthath and his daughter, Judges 11.30-39), why isn’t it still okay now? Well, there are “levels” of interpretation and some things are not meant to be taken “literally”–but others apparently are (for instance, the six days of creation; Moses makes the sun stand still so Israelites can finish their slaughter of Amorites; Hezekiah sees the sun move backwards, etc). The point is that after the norming myths have been officially created, the interpretation of the world is a matter of mapping observation (and evidence, and whatever a text says) into the official norms rather than in challenging those norms with anything new (innovation–introduced change to an established order, to established norming myths) or outlandish or just plain wrong.
In this context, Augustine works through the problem of what to do with non-believers, the folks who just won’t accept the official norms of the Church (and the government), and therefore create disunity, might lead others into error, are in danger of losing their souls and suffering eternal punishment, and generally thumb their noses at authority. Continue reading