Loved the first half which speaks about the commandment to love God and neighbour, and I think that the uti-frui distinction is fascinating and defendable. The second half is about how to teach God's work and brings in a lot of Augustine's training in rhetoric and eloquence. This bit was less interesting to me and probably won't be too useful for me moving forward.

This book is not so much an exposition of Christian Doctrine as a guide to those who would teach doctrine. In 391, Emperor Theodosius issued a law making pagan worship illegal. During the Golden Age of Athens, politics and man-made laws guided human conduct, and the city-state was viewed as a manifestation of the highest human values, giving rise to political philosophy. Christianity effected a change in the course of Western society, requiring a new cultural identity and a new educational curriculum. With this in mind, Augustine attempted to create an approach to the teaching of scripture that matched the sophistication of the classical inheritance. He wrote the first three books in 396, just before he started work on The Confessions, and then added the fourth book in 426 just after completing The City of God. It is not nearly so deep or compelling as those works, but will be of interest to anyone who wants to gain a fuller understanding of Augustine's thought.
In the first book he treats of things, which he divides into three classes,--things to be enjoyed, things to be used, and things we both use and enjoy. The only object which ought to be enjoyed is the triune God, who is our highest good and our true happiness. We are prevented by our sins from enjoying God; and that our sins might be taken away, "the word was made flesh," our lord suffered, and died, and rose again, and ascended into heaven, taking to himself as his bride the church, in which we receive remission of our sins. And if our sins are remitted and our souls renewed by grace, we may await with hope the resurrection of the body to eternal glory; if not, we shall be raised to everlasting punishment. These matters relating to faith having been expounded, the author goes on to show that all objects, except God, are for use; for, though some of them may be loved, yet our love is not to rest in them, but to have reference to god. And we ourselves are not objects of enjoyment to God; he uses us, but for our own advantage. He then goes on to show that love--the love of God for his own sake and the love of our neighbor for God's sake--is the fulfillment and the end of all scripture. After adding a few words about hope, he shows, in conclusion, that faith, hope, and love are graces essentially necessary for him who would understand and explain the holy scriptures.
Having completed his exposition of things, in Book II the author proceeds to discuss the subject of signs. He first defines what a sign is, and shows that there are two classes of signs, the natural and the conventional. Of conventional signs (which are the only class here noticed), words are the most numerous and important, and are those with which the interpreter of scripture is chiefly concerned. The difficulties and obscurities of scripture spring chiefly from two sources, unknown and ambiguous signs. Book II deals only with unknown signs, the ambiguities of language are reserved for treatment in Book III. The difficulty arising from ignorance of signs is to be removed by learning the Greek and Hebrew languages, in which scripture is written, or if this can't be done, by comparing the various translations, and by attending to the context. In the interpretation of figurative expressions, knowledge of things is as necessary as knowledge of words; and the various sciences and arts of the heathen, so far as they are true and useful, may be turned to account in removing our ignorance of signs, whether these be direct or figurative. Whilst exposing the folly and futility of many heathen superstitions and practices, (there is a digression at this point, which I found amusing, expressing disdain at women painting their faces) the author points out how all that is sound and useful in heathen science and philosophy may be turned to a Christian use. And in conclusion, he shows the spirit in which it behooves us to address ourselves to the study and interpretation of the sacred books. This book also includes a chapter, which as a student of early Christianity I found to be of great interest, in which he lists all the books of the Old and New Testaments that are canonical. It is interesting to note that as early as the time this was written the New Testament canon had been fixed as the same books regarded as canonical today.
The author, having discussed in the preceding book the method of dealing with unknown signs, goes on in the third book to treat of ambiguous signs. Such signs may be either direct or figurative. In the case of direct signs ambiguity may arise from the punctuation, the pronunciation, or the doubtful signification of the words, and is to be resolved by attention to the context, a comparison of translations, or a reference to the original tongue. In the case of figurative signs, we need to guard against two mistakes:--i. Interpreting literal expressions figuratively; 2. Interpreting figurative expressions literally. The author lays down rules by which we may decide whether an expression is literal or figurative; the general rule being, that whatever can be shown to be in its literal sense inconsistent either with purity of life or correctness of doctrine must be taken figuratively. He then goes on to lay down rules for the interpretation of expressions that must be taken figuratively; the general principle being, that no interpretation can be true that does not promote the love of God and the love of man. Here is where I might have a quibble with Augustine.
There are passages of scripture that when read literally are far from being expressions of love. By forcing them to be interpreted as figurative expressions of love, at times it seemed to me that virtually anything could be interpreted as anything else in order to force the passage to comply with Augustine's interpretation. The author concludes this book by expounding and illustrating the seven rules of Tichonius the Donatist, which he commends to the attention of the student of holy scripture.
I found Book IV to be the least interesting. It is an explication of the oratorical qualities necessary for a preacher. After detailing with much care and minuteness the various qualities of an orator, he recommends the authors of the holy scriptures as the best models of eloquence, far excelling all others in the combination of eloquence with wisdom. He points out that perspicuity is the most essential quality of style, and ought to be cultivated with special care by the teacher, as it is the main requisite for instruction, although other qualities are required for delighting and persuading the hearer. All these gifts are to be sought in earnest prayer from God, though we are not to forget to be zealous and diligent in study. He describes three species of style, the subdued, the elegant, and the majestic; the first serving for instruction, the second for praise, and the third for exhortation: and of each of these he gives examples, selected both from scripture and from early teachers of the church, Cyprian and Ambrose. He shows that these various styles may be mingled, and when and for what purposes they are mingled; and that they all have the same end in view, to bring home the truth to the hearer, so that he may understand it, hear it with gladness, and practice it in his life. Finally, he exhorts the Christian teacher himself, pointing out the dignity and responsibility of the office he holds to lead a life in harmony with his own teaching, and to show a good example to all.

Good and useful.

This was a great read overall. I liked the first 3 parts, though I didn't care as much for the 4th part. It wasn't bad, but the discussion of the types of rhetorical language wasn't quite up my alley.

Fantastic.

First things first: I'm clearly not the kind of person for whom this book was intended. But that I thoroughly enjoyed De doctrina christianas—appropriately translated in my edition as On Christian Teaching, as opposed to the more misleading On Christian Doctrine—testifies to St. Augustine's sagacity and clarity as a thinker.

As for the work, it is comprised of four parts: The first concerns itself with the concept of love, which Augustine cleverly partitions into love as a means (what he calls to "use" something) and love as an end in and of itself (to "enjoy" something); the second, with the background knowledge essential to the interpretation of scripture; the third, with the interpretation of signs, whether literal or figurative; and the fourth, with the Christian use of rhetoric. Historically, it is the final section that has been the most popular amongst readers, which is not surprising if one considers the clear application it has to the art of preaching. However, I was more interested in what came before: namely, Augustine's early formation of hermeneutical theory, as well as a (very) rudimentary theory of signs.

That being said, the former theory isn't really all that tenable, for the entire account ultimately smells of circular reasoning. But that doesn't diminish the value of this text. Throughout, Augustine proves himself to be an astute, lucid and systematic writer; hence, one should find themselves appreciating his modes of argumentation, if not the arguments themselves.

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!

It was a wonderful read. I think Augustine does a great job highlighting a few basics of the faith (though I would have some disagreements with him on a few things, as he would with me). Especially on the Primacy of Scripture over the Church, but the Church having an important and vital role & authority for us. Some truly great tools and tips for reading the Scripture, and some great comments about reading things not only outside the Scripture but outside the Faith.

I think the translation of the title to "On Christian Teaching" is more accurate, as the book doesn't relate to core theological points of the Christian faith, but rather principles for studying scripture and for teaching it. It consists of four books. Book 1 relates to loving God and people.

Books 2 and 3 relate to interpretive rules, and this is where I ran into some disagreements. Augustine describes interpreting numbers symbolically, refusing to believe that the disciples caught 153 fish just because that is the number of fish they caught, and instead coming up with complicated formulas such as ( (3+7)*4+(3+7) ) * 3 + 3, where each number in the formula has some spiritual significance. He refers to the acceptability of finding multiple meanings in a single passage, even when some of the meanings are things the original author could not have known. He sets down rules for interpreting references to the nation of Israel as to the church, and to the land as to the church (which, besides the inherent problems, leads to the interesting situation of God promising the church to the church as an inheritance, as though the church could lack the church).

Book 4 focuses on how to teach and preach, and has a main emphasis on not just instructing but also stirring up the heart and motivating action. A good chunk of it is taken up by an emphasis on formal rhetoric that made very little sense to me, not having any background in it.

I read a rather fusty translation by J.F Shaw and hope to be able to look at a more contemporary version. In his peerless biography of the saint, Peter Brown offers some typically insightful thoughts on Augustine's book, namely, how the sanctification of the Bible required the secularization of classical culture. The great themes are the discovery and expression of Scripture. (John Behr's observation that true theology is 'exegetical and confessional' is an interesting contemporary application.) Other reviewers who have suggested that 'On Christian Teaching' might be a better translation make a good point although the push against over a millennium and a half of tradition is likely futile.

While not exactly the easiest or most fun thing to read, Augustine's work is important to the history of Christian teaching. He looks at the theology behind teaching and then examines various aspects of study and eloquent speech.

“But whether a man is going to address the people or to dictate what others will deliver or read to the people, he ought to pray God to put into his mouth a suitable discourse. For if Queen Esther prayed, when she was about to speak to the king touching the temporal welfare of her race, that God would put fit words into her mouth, how much more ought he to pray for the same blessing who labors in word and doctrine for the eternal welfare of men? Those, again, who are to deliver what others compose for them ought, before they receive their discourse, to pray for those who are preparing it; and when they have received it, they ought to pray both that they themselves may deliver it well, and that those to whom they address it may give ear; and when the discourse has a happy issue, they ought to render thanks to Him from whom they know such blessings come, so that all the praise may be His ‘in whose hand are both we and our words.’ -Wisdom 7:16” (Book 4, Ch. 30)

“To speak eloquently, then, and wisely as well, is just to express truths which it is expedient to teach in fit and proper words — words which in the subdued style are adequate, in the temperate, elegant, and in the majestic, forcible. But the man who cannot speak both eloquently and wisely should speak wisely without eloquence, rather than eloquently without wisdom.” (Book 4, Ch. 28)

“For, when the readers and admirers of Plato dared calumniously to assert that our Lord Jesus Christ learned all those sayings of His, which they are compelled to admire and praise, from the books of Plato— because (they urged) it cannot be denied that Plato lived long before the coming of our Lord! — did not the illustrious bishop, when by his investigations into profane history he had discovered that Plato made a journey into Egypt at the time when Jeremiah the prophet was there, show that it is much more likely that Plato was through Jeremiah's means initiated into our literature, so as to be able to teach and write those views of his which are so justly praised? For not even Pythagoras himself, from whose successors these men assert Plato learned theology, lived at a date prior to the books of that Hebrew race, among whom the worship of one God sprang up, and of whom as concerning the flesh our Lord came. And thus, when we reflect upon the dates, it becomes much more probable that those philosophers learned whatever they said that was good and true from our literature, than that the Lord Jesus Christ learned from the writings of Plato — a thing which it is the height of folly to believe.” (Book 2, Ch. 28)