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.

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.

Oh Augustine. He sure writes pretty words.

Augustine begins by exploring what it means to truly desire God above all else, and he ends by explaining the traits which must be sought by anyone who seeks to be an equipped teachers/communicators. LOTS to chew on here.

“This book has extended to a greater length than I expected or desired. But the reader or hearer who finds pleasure in it will not think it long.“

^^St. Augustine’s final thoughts at the end of this book. P.S. it’s really not that long haha

This was just fantastic. Augustine's work here clearly shaped and guided Christian thought and doctrine, and the effects of his wisdom are felt today. He navigates the heresies common to his day and leads the reader to understand what the Bible teaches. He offers timeless principles which should form and shape Christians, both the lay person and the leaders.

Two sections in particular I found most delightful and spiritually edifying. The first is in book 1, where he pursues how objects are to be enjoyed and used for the purpose of ultimately enjoying God. That when we enjoy things as ends themselves, we veer off into idolatry and will be left dissatisfied. It is here that Augustine stands forth as a most ardent defender of the church against all forms of gnosticism and asceticism.

The second section I found truly wonderful was when he treats with wisdom and eloquence. There are eloquent men who are devoid of wisdom and such men fall into two categories. Those who have the all substance of a hot air balloon; the other being malevolent in their eloquence, seeking to deceive their hearers through their silver speech. Augustine then speaks of men who are Wise but not eloquent, and while this is not ideal, it is better to be wise with God's wisdom and devoid of eloquence, than have eloquence and no wisdom. But best of all is a man who is made wise by God's Word & Spirit and who has the gift of eloquence. Nevertheless, eloquence must submit to wisdom, not vice versa!

I highly commend this work to students of Christian doctrine and Biblical truth!