Fantastic.

Less personal and more theological than Confessions, this is still a great read. Augustine advocates for a symbolic reading of scripture, and demonstrates on a few passages. He is clear and eloquent, though not without warmth and humility. It doesn't have the same emotional and inspirational power of Confessions, but it's a highly intelligent little book that's worth the read if you're at all interested in Christian theology. (Fair warning though: If you aren't interested in theology you won't be interested in this book)

Augustine puts everything in a clear order leading to God as the ultimate end and the only thing to be truly enjoyed. Reading the Bible with this in mind he focuses on what helps the reader move towards God and what clarifies the simplicity of the writing, namely the literal, metaphorical, figurative meanings. Finally he talks about the rhetorical value of wisdom and the rhetorical tools necessary pass on what you are learning.
What he is writing about is never going to grow old; although, the way he says it is a little hard to read, because it is so different from how things are written now.

This book is about both learning Christian doctrine from Scripture (books 1-3) and how to teach Christian truth to others (book 4). St. Augustine wrote this at the same time as he wrote the Confessions. This book was written to meet the need for a manual about how to instruct people in the doctrines of Scripture and the faith, responding to Theodosius's anti-pagan laws. It needed to be something erudite and learned to be taken seriously in a society steeped in classical learning but something which was applicable, understandable and accessible.

This book contains some of Augustine's most famous ideas, such as his division of all things into those things which are to be used and those things which are to be loved, and how only God is to be loved for his own sake, whereas loving self and loving others is to be done for God's sake, and using things is to be done in order to love God more or to love others or self for God's sake. Loving things which are to be used is idolatry, and using that which ought to be loved is also error.

It is interesting how often the incarnation or the Trinity factor in as not merely doctrines to believe but as frameworks through which to interpret all reality and as lenses through which to interpret all of Scripture. The Trinity is not merely content to be learned, but in the triune being of God pedagogical wisdom is to be seen.

His discussion on teaching in the forth book contains brilliant insights. Augustine talks about how wisdom must lead eloquence in Christian teaching, yet eloquence is a willing servant which is never forced into the service of its master but follows naturally. Eloquence must never trump wisdom. Christian teaching must be true to instruct in correct doctrine, beautiful and heartfelt to grab the imagination and hold the hearer, and morally good to move the audience to right action and application.

In both the first part on how to discover truth from the interpretation of Scripture, and the second part on how to teach Christian doctrine, Augustine uses extensive examples and discussions of particular biblical passages as well as some examples of classical or patristic writings. There are many valuable insights about Augustine's hermeneutic in this work. He always approached the text looking for the literal (as in the author's intended meaning) first, before searching for additional legitimate meanings or figurative senses in the text. Many will not agree with the virtue grid (my term) through which he puts passages of scripture to determine if they were to be understood as literal or figurative, but even for those who reject some of his methodology, there is rich treasure here to mine.

I would like to do this excellent work justice with a proper summary and review, but as I am in classes again, I have no time. This is a work I will be returning to regularly. It is truly excellent! All Christians would benefit from reading this, but particularly those tasked with preaching or teaching.

St. Augustine, in On Christian Doctrine, excellently compiles a remarkably interesting and insightful guide to the understanding and interpretation of Scripture. His goal, in these four books, is to aid the reader in ascertaining the meaning of Scripture and the mode of making known the ascertained meaning. Within the first three books, he works through basic biblical hermeneutics in his goal to assist us in our understanding of Scripture. Although the fourth book is not meant as a treatise on Rhetoric, he practically defends the use of Rhetoric by Christians, noting that it is our Christian duty to teach right and refute wrong; and although wisdom is more important than eloquence, we are to make use of it wherever we can. He uses examples of true eloquence from Scripture, drawing from the prophets and the epistles of Paul, arguing for the application of the Bible to every area of life.

Admirably connecting biblical orthodoxy and orthopraxy, Augustine skillfully accomplished what he had set out to do in this work — to help Christians discover what we need to learn, and then be able to present to others what we have learnt.

On Christian Teaching is made up of four books—three on discovering truth in the Scriptures and one on presenting the truth to others.

Here’s how the four books break down:

Book 1 is about “things”. Augustine says that of all the things, some are to be used and some are to be enjoyed. Ultimately, the only thing that is to be enjoyed is the Triune God and all other things are to be used to that end. Book one is the most theological and abstract of the four books and contextualizes Augustine’s teaching in the following books.

Book 2 is about the interpretation of “unknown signs”, both literal and metaphorical. This book is very practical and didactic and, in the process of instructing, Augustine ends up discussing the canon of Scripture, the benefits of knowing the original languages, textual criticism, literal versus dynamic translations, the meaning of biblical names and numbers, futile pagan superstitions, and the use of knowing history, chronology, and logic. He ends the book with the classic analogy often used by the church fathers of “plundering the Egyptians.”

Book 3 is about the interpretation of literal and figurative “ambiguities”. Right in the middle of book 3, Augustine breaks off writing and then finally resumes writing thirty years later. He includes a short overview of Tyconius’ seven rules of interpretation.

Book 4 is about rhetoric, eloquence, and wisdom. Augustine says that the aim of preaching is to instruct, to delight, and to move. He provides many examples from Scripture and from two contemporaries (Ambrose and Cyprian) that illustrate three different styles of speaking to accomplish this—the restrained style, the mixed style, and the grand style.

I thoroughly enjoyed this. I will have to visit it again. I listened to the audiobook read by Simon Vance. It is well done.

This is a foundational work on biblical exposition, education, and rhetoric. Portions of it are brilliant, others less so. It is a worthwhile read.

5.0 Stars - Top Read of 2021

Augustine’s “On Christian Teaching” is a short treatise for students of the Bible on how to interpret and teach the Bible. Augustine’s book is profound, it contains some of the cultural oddities of his time but is full of the wonder of the grace that is found in Jesus. Augustine's book is broken into four parts; the first three parts deal with the interpretation of Scripture, while the last deals with how to teach Scripture eloquently. In part one Augustine argues that one cannot interpret Scripture rightly unless one interprets through the rule of faith, which is to love God and love neighbor. In part two Augustine addresses sign theory and the use of pagan learning and education in interpreting Biblical signs. Here Augustine emphasizes the importance of repeated readings of the entire canon, knowing original languages, and approaching the text in humility. In part three Augustine explains how to deal with ambiguities in the Scriptures. Which is by the rule of faith and discerning between literal and metaphorical signs. In part four Augustine explains how to teach the Scriptures, defending the eloquence of the Scriptures and the use of rhetoric when teaching/preaching the Bible.
 
Now, part of me feels like it’s sacrilegious to review Augustine. Augustine is probably one of the most influential Christian writers of all church history, and it would seem foolish to critique the work of such a spiritual giant. I have profound respect for Augustine so there are just a few things I want to note about this book.
 
(1) Augustine is incredibly relevant and pastoral. Although this book was written 1,600 years ago many of his principles are agreed upon and taught in classrooms today concerning Biblical interpretation. (2) Augustine's insights on the rule of faith in Biblical interpretation are incredibly illuminating. Not because it's nature as esoteric or profound knowledge, but simply because Augustine knows what is central to all of life. There is nothing more central, more life-giving, more beautiful than loving God and loving one's neighbor. And Augustine rightly founds all right Biblical interpretation on this reality. (3) I greatly appreciated Augustine's defense of using rhetoric and elegance in teaching and preaching. Augustine rightly acknowledges that words are useless unless they teach truth, he also recognizes that words are useful in communicating truths more effectively.
 
"On Christian Teaching" is a wonderful book, and a short one at that. Those not familiar with the ancient writings or Augustine himself might have a hard time reading this book. But I can think of no reason to not read Augustine... He serves us with a beauty that is ever ancient and ever knew. He introduces us to the Rock of Ages that not only bestows glorious truth to us today but has throughout all of history. Augustine's writings remind us of the never-changing nature of our God. So, if you want to learn more about Biblical interpretation and teaching, take up and read - you will struggle a bit, but you will be blessed!

On Christine Teaching is a remarkably self-conscious book about biblical hermeneutics, the importance of symbolism, and the Christian rhetorical aesthetic. The text is divided into four books. The first differentiates between things (res) and signs (signa) in Scripture, and what it means to use (utor) things and to enjoy (fruor) things; the second examines unknown signa, unfamiliarity with which can be removed through comprehension of Hebrew, Greek, and Latin, the languages in which Scripture is written, knowledge of historical contexts, and an awareness of the most useful and accurate translations of Scripture available; the third book deals with ambiguous signa, which may arise from the punctuation, the pronunciation, or the doubtful signification of words, in addition to common pitfalls that readers often fall into when faced with ambiguity—i.e., to interpret literal expressions figuratively and to interpret figurative expressions literally; the fourth book, my favorite, addresses Christian preachers, and thereby explains how those who learn to interpret Scripture properly should explain its meaning to others using their own words.

In my mind, the most consequential assertions Augustine makes derive from the third and fourth books. In Book III, Augustine attempts to establish some rules for interpretation with respect to figurative expressions in Scripture. He calls attention to Matthew 22:36-40, at which point Jesus says, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments hang all the law and the prophets.” When it comes to interpreting figurative passages of Scripture, Augustine states, one should “turn over in careful meditation what’s read” (versetur diligenti consideratione quod legitur) until an interpretation is found in accordance with the “rule of love” (regnum caritatis, 4.15.23). That is, no interpretation of Scripture can possibly be true if it does not promote love of God and love of other human persons. For Augustine, this principle is the touchstone for all biblical hermeneutics which, as one can imagine, calls into question a number of contemporary interpretations of Scriptural passages, especially those touted by rather conservative American evangelicals with respect to social concerns.

The fourth book of On Christian Teaching was written much later than the previous three—whereas Augustine finished most of the book by around 397, he did not complete it until 426, a mere four years before his own death. In Book IV, Augustine explicitly addresses Christian preachers, to whom he stresses the importance of improvisation. The preacher who merely recites a sermon that he has memorized cannot make spur-of-the-moment changes to respond to the needs or desires of his audience. He cannot try a new approach if his congregation has failed to understand the main points of his address, nor can he comfortably end his sermon sooner than he intended upon recognition that he has achieved his end. Beyond this, he cannot willfully elevate or temper his rhetoric if he is beholden to a particular rhetorical style. In short, he cannot improvise, and the critical dynamic between preacher and congregation is lost. The performance of the sermon, rooted as it is in a correct interpretation of Scripture, is therefore a quasi-sacramental ritual, Augustine suggests, dependent upon the participation of preacher and audience alike, in which both parties are transformed by the unique circumstances of the here and now of the local church every Sabbath.

In Book IV, Augustine is also hesitant to reproduce via stringent rules what he interpreted as corrosive decadence in the late antique classical rhetoric practiced by his contemporaries. In his view, late antique culture had become preoccupied with eloquent presentation at the expense of content and truth (for an obvious example, see the poetry of Ausonius). Conversely, Augustine values highly the ‘natural’ talent of gifted speakers; “a good ear, a knack, and the social fact of hearing good Latin spoken is what Augustine offers by way of training as a substitute for the schools of rhetoric,” writes Peter Brown. Augustine therefore states plainly that even a thorough knowledge of the rules of rhetoric cannot make up for an inability to effectively preach ex tempore, in other words, to improvise. The same problem that hinders the preacher who has memorized his sermon ostensibly afflicts the preacher who is worried about adhering to rhetorical norms as well—i.e., he is so concerned with style that he sacrifices content, especially truthful content that he may not have anticipated addressing prior to beginning his sermon. For Augustine, the ex tempore nature of preaching is not merely a contingent aspect of educating pious Christians, but an essential and extraordinarily valuable element in the genre of exegesis itself.

There is, of course, so much more that can be said about On Christian Teaching; these remarks only hint at the rich material worthy of literary, philosophical, and theological analysis spread across the entire book. Moreover, just as Augustine’s other texts are as relevant today as they were in a late antique Roman context, modern Christian educators and preachers can still use On Christian Teaching in efforts to interpret the most puzzling Scriptural passages. One need only take a look at Book XII of the Confessions to see what Augustine’s hermeneutical approach can offer those prepared to take the Bible seriously.

2023 reads: 20

Rating: 4 stars

Worth the read. A little deep or hard to follow sometimes. One of the problems with audio books is that it's harder to just go back a sentence or two to reread them. This is a book where you definitely need to do that at times. At least this is a relatively recent translation, and therefore, easy to follow. Some times these type of books are read from translations done in the 1600's or 1700's and can be hard to understand the language of the times.