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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.
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.
