Recognizing and Addressing Biases in Evaluating Analogies
The evaluation of analogies can be significantly influenced by various biases, particularly when assessing their truthfulness or applicability. Augustine, in his Homilies on John, explores the nature of similitude and dissimilitude, suggesting that "similitude is the mother of truth, and dissimilitude of falsehood" [7]. However, he also cautions that similitude can be deceptive. For instance, a person seen in a dream is not a "true man" but a "false" one precisely because he possesses the "similitude of a true one" [9]. This highlights a potential bias where the presence of strong resemblances might lead one to mistakenly accept a false analogy as true.
Augustine further illustrates this point by noting that our senses can be "misled by cozening similitude" [8]. Whether in dreams or waking life, a strong likeness can obscure underlying differences, making it difficult to discern truth from illusion [8, 9]. This suggests a cognitive bias where the superficial similarity of two things can override a deeper, more critical analysis of their actual congruence.
In theological contexts, understanding this bias is crucial. For example, the concept of sin is often analogized. The Jamieson, Fausset & Brown Commentary on Proverbs 30:8 defines "vanity" as "all sorts of sinful acts" [2], while the Tyndale House Commentary on Psalms 58:3 states that "all human beings are born sinners" [1]. The Jamieson, Fausset & Brown Commentary on 1 John 3:8 clarifies that while "He that committeth sin is of the devil," this does not mean "born of the devil" in the same way one is "born of God." Augustine is quoted here, stating that "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [3]. This distinction is vital, as an uncritical analogy between being "born of God" and "born of the devil" could lead to significant theological error. The resemblance in phrasing ("born of") could bias an interpreter to assume a parallel generative process, which Augustine explicitly refutes [3].
Similarly, the Tyndale House Commentary on Romans 1:18–3:20 emphasizes the universal sinfulness of humanity, stating that both Gentiles and Jews are "equally under sin’s power" [5]. This universal condition is a foundational premise for understanding God's wrath as a "necessary response to sin" [5]. The analogy of sin as a "great sin" or "rebellion" [4] helps to convey its gravity. However, the Jamieson, Fausset & Brown Commentary on 1 John 1:10 distinguishes between "having no sin" (referring to the corrupt nature) and "having not sinned" (referring to actual transgressions), even after conversion [6]. Failing to recognize these nuances, perhaps due to an oversimplified analogy of sin, could lead to a misunderstanding of regeneration and ongoing sanctification.
Sources
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — BOOK II. (part 11): true and false so far as they were, by those or other differences, convicted of being dissimilar; must it not be confessed that similitude is the mother of truth, and dissimilitude of falsehood? A. I have no answer to make, and I am ashamed of my former so hasty assent. 14. R. It is ridiculous if you are ashamed, as if it were not for this very reason that we have chosen this mode of discourse: which, since we are talking with ourselves alone, I wish to be called and inscribed Soliloquies; a new name, it is true, and perhaps a gra”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — BOOK II. (part 10): from thyme, though brought from different hives, or by the touch to note the difference between the softness of the plumage of the goose and of the swan? A. It does not seem easy. R. And how is it when we dream that we either smell or taste, or touch such things? Are we not then deceived by a similitude of effects and images, inferior in proportion to its emptiness? A. Thou speakest truly. R. Therefore it appears that we, in all our senses, whether by equality or inferiority of likeness, are either misled by cozening similitude, o”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — BOOK II. (part 8): let us first question the senses themselves. For certainly what the eyes see, is not called false, unless it have some similitude of the true. For instance, a man whom we see in sleep, is not indeed a true man, but false, by this very fact that he has the similitude of a true one. For who, seeing a dog, would have a right to say that he had dreamed of a man? Therefore too that is thereby a false dog, that it is like a true one. A. It is as thou sayest. R. And moreover, if any one waking should see a horse and think he saw a man, is”