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Table of Contents

INTRODUCTION
Structure and Pastoral Theology of Teaching
Christianity
Composition and Structure
Theology and Pastoral Activity
Dogmatic Exegesis
Theology of Oratory
Notes

Sign and Language

“Through Material Things to Immaterial”
From Dialectic to The Teacher
Toward a Christian “Doctrine”
Theological Investigation
Things and Signs
Language and Interpretation
Notes

Unity of Language and Faith in Biblical

Exegesis. States of Mind and Styles (Genera
dicendi)
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Notes
Hermeneutical Principles of Saint
Augustine in Teaching Christianity
Notes

Prologue
Notes

Book I
The purpose of scripture study is both to discover its
meaning and to pass it on to others; both tasks to be
undertaken with God’s help
The division of things; what is meant by enjoying and
using
God, Father, Son and Holy Spirit, is the ultimate thing to
be enjoyed; but he is inexpressible
God as unchangeable Wisdom
To see God, the mind must be purified; the example
given us by Wisdom incarnate
How God’s Wisdom came to us and healed us
The death, resurrection and ascension of Christ are
models for our spiritual death and resurrection in his body
the Church, and also for our bodily death and resurrection
at the end of the world
God alone is to be enjoyed
We had no need of a commandment to love ourselves and
our bodies
The right order of love
Whether we are also commanded to love the angels
How God does not enjoy us, but makes use of us
Love of God and neighbor is the sum of what scripture
teaches
Notes

Book II
What signs are, and how many kinds there are
What the scriptures are; in what way they are written;
what is required in order to understand them
What is required for a fruitful study of scripture
The special virtue of the old Itala Latin, and of the Greek
Septuagint versions
What is required for understanding metaphorical signs
What use can be made of secular doctrines; the errors of
pagan myths and superstitions
The value, or otherwise, of non-superstitious human arts
The value of history, and all other human sciences, for
the understanding of the scriptures
The proper frame of mind in which all such secular
studies should be undertaken
Notes

Book III
Introduction
Ambiguities over phrasing
Ambiguities over pronunciation
Ambiguities over grammatical construction
Ambiguities in metaphorical language; enslavement to
the letter
Liberation from enslavement to the letter
Rules for telling what are figurative expressions and what
are not
Various other rules and considerations
 Some further, more technical rules of interpretation
The seven rules of Tychonius
Notes

Book IV
The value of rhetorical skills; but this will not be a
textbook of rhetoric
Examples of eloquent wisdom from biblical authors:
Saint Paul
Examples from biblical authors: Amos
Further suggestions and advice for preachers
Three functions of eloquence: to teach, to delight, to
sway
Pray before preaching
More advice from Cicero
Further examples of different styles
Examples from ecclesiastical writers: Cyprian and
Ambrose
More general remarks on the three styles: an experience
of his own
The preacher’s lifestyle carries more weight than his style
of oratory
Conclusion: Those who cannot compose their own
sermons should learn by heart and preach those of
acknowledged masters
Notes
 THE WORKS OF SAINT AUGUSTINE
A TRANSLATION FOR THE 21ST CENTURY

Teaching Christianity
(De Doctrina Christiana)

I/11

TRANSLATION AND NOTES BY

Edmund Hill, O.P.
EDITOR
John E. Rotelle, O.S.A.

Published in the United States by New City Press

202 Comforter Blvd., Hyde Park, New York 12538
©2014Augustinian Heritage Institute
Library of Congress Cataloging-in-Publication Data (paper editions):

Augustine, Saint, Bishop of Hippo.

The works of Saint Augustine.

“Augustinian Heritage Institute”

Includes bibliographical references and indexes.
Contents: — pt. 3, v .15. Expositions of the Psalms, 1–32
—pt. 3, v. 1. Sermons on the Old Testament, 1–19.
— pt. 3, v. 2. Sermons on the Old Testament, 20–50 — [et al.] — pt. 3,
v. 10 Sermons on various subjects, 341–400.
1. Theology — Early church, ca. 30–600. I. Hill,
Edmund. II. Rotelle, John E. III. Augustinian
Heritage Institute. IV. Title.
BR65.A5E53 1990 270.2 89–28878
ISBN 978–1–56548–055–1 (series)
ISBN 978–1–56548–048–3 (pt. 1, v. 11)
ISBN 978–1–56548–049–0 (pt. 1, v. 11, paperback)

ISBN ebook edition: 978-1-56548-410-8

Printed in the United States of America
 INTRODUCTION

Structure and Pastoral Theology of

Teaching Christianity
Composition and Structure
Around 396, Augustine, who had been consecrated
Bishop of Hippo shortly before, undertook the writing of
Teaching Christianity (De doctrina christiana). The first
version ended at Book III, 25, 35; in 426–427 he added the
end of the third book and the whole of the fourth; he
interrupted his work on the revision of all his writings, the
Revisions, in order to supply a conclusion to the early books
of Teaching Christianity, which he regarded as
“incomplete.” [1] Everything suggests a long-pondered work,
the structure of which is outlined by the author himself: “The
first three books help in understanding scripture; the fourth
shows how one who has understood it should express
himself.” [2] The heart of the work, and its driving force, is
therefore sacred scripture, understood and adopted “as the
sole foundation of a truly Christian education.” [3] With this
in mind Augustine develops a whole series of questions and
topics having to do with the twofold purpose he has already
identified: to understand the scriptures and to express them.
Here we have, for the first time, a “program of higher
studies that provide a complete formation of the mind and
are conceived solely in function of the religious purpose
which Christianity assigns to the intellectual life.” [4] Visible
here is the vast difference between the new education
proposed by Augustine and the admittedly analogous
purpose of secular classical education: the Christian orator is
“the bearer of the word of God, the minister of saving
truths.” [5] On the other hand, the seemingly encyclopedic
range of knowledge required by Augustine in the educational
program of Teaching Christianity follows, in fact, the simple
line that inspired the grammatical schools of antiquity in its
decline, and leads to the demand (one that would be amply
met) for the necessary manuals and repertories so that
Christians might acquire from them the little they needed
without excessive effort.[6] If, then, Teaching Christianity
can be regarded as “the fundamental charter of Christian
education” by reason of its restrictive program of research
and study and its emphasis on the use of repertories, it also
shows itself “a very peculiar testimony in the history of
decadence.” [7]
But it is in the word “teaching” (doctrina) that the very
special nature and structure of Augustine’s treatise come into
view; the word is a pregnant one and has been the subject of
a great deal of writing and discussion.[8]
The impossibility of translating the Latin doctrina by a
single word is due to the several meanings of a term which
Augustine uses now to indicate the activity of teaching, now
to designate the content of this activity, and, in certain cases
such as the title of this work, to convey both meanings at
once.[9] It is to be noted, however, that Augustine’s specific
purpose, namely, to educate people in a faith which by its
nature needs to be “thought out,” is implicit in the very word
doctrina, which sums up “the entire field of ‘Christian
knowledge’ that is to be gathered from its three sources:
scripture, tradition, and the living authority of the Church.”
[10]
To sum up: in the light of Augustine’s statement in the
Revisions, Teaching Christianity is meant both as a guide in
learning the truths of faith contained in scripture and as a
methodology for teaching others the truths learned.[11]
As for the structure and contents of the work, let me give
a quick outline of the essentials, while referring the reader to
the fuller expositions found in various other studies.[12] As
Augustine says at the beginning of the first book, the treatise
is divided basically into two parts: one, which includes the
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first three books, deals with “a way to discover what needs to
be understood,” and another, comprising substantially the
fourth book, deals with “a way to put across to others what
has been understood.”
After the Prologue, in which the purpose of the treatise is
defined and some possible criticisms are taken up, the first
book is divided into four parts dealing with the contents of
the faith: principles and basic distinctions between things and
signs, means and ends (1, 1–4); dogmatic contents (1, 5–19);
principles of Christian ethics (1, 20–38); principles of
biblical exegesis (1, 39–44).
The second book is devoted to studies having to do with
the Bible and has three sections: remarks and general
principles on “signs” and on the canon of scripture (2, 1–13);
knowledge of the biblical languages and an appraisal of the
translations of the Bible (2, 14–23); the aid given by the
natural sciences, the humanistic disciplines, and philosophy
in the study of scripture (2, 24–63).
The third book, likewise in three sections, has for its
subject the interpretation of sacred scripture: ambiguities in
the text due to problems of grammar (3, 1–8); ambiguities in
the scriptures due to a metaphorical use of words, and charity
as a hermeneutical criterion (3, 9–41); a discussion of the
seven rules of Tychonius (3, 42–56).
The fourth book, which might be entitled “the Christian
teacher and preacher,” explains, in four sections, how to
expound and teach the truths that have been learned: basic
principles of oratory (4, 1–10); examples from scripture (4,
11–26); the three aims and corresponding styles of oratory,
with examples from Paul and the Fathers (4, 27–50); ten
rules for Christian oratory; prayer (4, 51–64).
The way in which Teaching Christianity is arranged has
focused attention on some expressions used by Augustine
that, along with the pregnant term doctrina, make it possible
to define more closely the shape and structure of the treatise.
Press has studied the use of tracto-tractatio (“treatment”)[13]
and the special character of the rhetorical element in
Teaching Christianity; he sees this as being in the line of the
classical tradition and he defines it as “an account of
tractatio scripturarum,” in which “classical rhetorical theory
has been transformed to meet the needs and serve the
purposes of a new community and a new culture.” [14]

Theology and Pastoral Activity

The relationship of theology to pastoral activity, to which
only passing references are made in the various studies that
analyze Teaching Christianity and pass judgment on it,
deserves some further attention. After all, it is a relationship
that pervades the whole of Augustine’s activity, and it can be
said that, unlike our own age, there were no periods of real
crisis in this relationship nor did it become especially
problematic throughout a large part of the patristic age, when
theology and pastoral activity ordinarily collaborated and
influenced each other.
The reason for this necessary connection was recently
pinpointed by the Church’s Magisterium in an Instruction
that has given rise to debate. The essentially exegetico-
theological activity of the Fathers (it was said) took place in
medio Ecclesiae (“in the midst of the Church”); the Fathers
were active participants within a setting of liturgy and the
Church and they were animated by a genuinely apostolic
faith in their thinking and speaking.[15]
In Teaching Christianity Augustine intends to instruct
Christians how to practice a “faith that has been thought out”
and and to avoid and surmount the obstacle created by a
particular educational tradition that had become rigidified in
the form of rhetoric. To this end, he skillfully places his
pastoral concern within the framework of biblical theology.
This fruitful interrelationship, which for centuries nourished
the faith and “Christian education,” comes down to us in its
richly relevant reality and provides the key for reading “a
very modern book.” [16]
Let us therefore look again at the essential lines and most
salient stages of the work.
1) The sections most directly dealing with theology are to
be found especially throughout the first book of Teaching
Christianity, and Augustine gives the reason for this while at
the same time delimiting the scope and extent of what he has
to say: “I have wished to talk about things to do with faith, as
much as I judged sufficient for the moment; because much
has already been said on the matter in other volumes,
whether by other people or by myself.” [17] What he is
offering, then, is a concise review, a “short inventory,” of
truths in the area of dogma and morality[18] that constitute as
it were the essence of Christianity according to biblical
revelation[19] and that are here placed in the pedagogical and
educational perspective proper to the treatise. In this setting,
the area of the “disciplines,” rather than being subordinated,
is closely connected with the requirements of “doctrine”;
thus to know and to teach are two complementary phases of
a single theological and pastoral activity.[20]
Fundamental to this pastoral didactics is the assertion of
God’s absolute transcendence[21] and resulting ineffability.[22]
It follows from this that God is truly sought beyond the
ladder of created living things and even beyond the life of
the intellect, which by its essence is immersed in the realm of
what is mutable. In God, wisdom, which is identified with
what is immutable, is infinite.[23] But if God is completely
ineffable, then it is impossible to affirm even his ineffability.
The only way of escaping from this paradoxical aporia is by
silence,[24] but a silence that is swiftly overtaken by the need
and compelling desire to speak of God, who “has accepted
the homage of human voices,” which express praise and
thereby bring immense joy.[25]
At the outset, there is a connatural intuition that impels
the mind to think of a being “than which there is nothing
better or more sublime.” [26] In this way, the truth of God that
emerges from the bosom of this fruitful silence becomes the
object of a joy that eventually leads to the fullness of
enjoyment; it offers an exciting prospect that opens upon the
“way” of the human being to the homeland; everything else,
the res, is simply a means which one “uses” in order to attain
to the “enjoyment” of the supreme Good. The dialectical
distinction between “using” and “enjoying” (uti—frui) is
already anticipated here.[27] The fullness of this enjoyment is
to be found in the relationship with the Trinity, the one
substance in which the Father is distinct as unity, the Son as
equality, and the Holy Spirit as “the harmony of unity and
equality.” [28] In addition to the repeated emphasis on the
equality of nature in the three divine Persons, we glimpse a
reassertion of the doctrine of substantial, because immutable,
relations that grounds the principle of the trinitarian
distinction of Persons. This is the line taken in The Trinity,
which, even chronologically, moves in parallel as it were
with Teaching Christianity.[29]
All this requires that human beings undertake a journey
of enlightenment and purification that would be impossible
for them if their weakness were not offset by the very
“wisdom” of God, which manifests itself “in mortal flesh”
and draws them to itself in a process of assimilation. This
wisdom is the Word “who became flesh and dwelt among
us.” [30]
The identification of Wisdom with the Word made flesh,
which is later taken up explicitly,[31] recalls the
personification of sophia-sapientia-wisdom in the Book of
Proverbs and, in particular, the tortuous Christological
exegesis of the famous passage, Proverbs 8:22, an exegesis
that had a long life, especially in the East.[32] Augustine
develops a sagacious line of reasoning that reveals his
pastoral concerns, as in the light of 1 Corinthians 1:21 and
John 1:10 he applies the biblical idea of incarnate wisdom to
the history of salvation. “Wisdom” was already in the world,
but human beings did not recognize him; the resultant
impossibility of their knowing God through wisdom became
part of the wise plan of God, who sent the Word-Wisdom
into the world to save believers “through the folly of
preaching.” [33] This conception sums up the Augustinian
doctrine of the mediation of Christ in its various aspects: it is
one, because the mediator, the God-Man, is one;[34] it is the
cause of freedom and salvation for human beings;[35] it is
universal.[36]
Characteristic of Christological references in Teaching
Christianity 1, 11 is the recourse, frequently practiced by
Augustine, to the analogy with human thought, the intention
being to shed light on the mystery of the Word who became
flesh “in order to dwell amongst us” “without being changed
in the least.” As thought achieves communication by taking
the form of sound and yet in the process undergoes no
change but remains “undiminished in itself,” so the Word of
God takes flesh in order to manifest himself, but his nature
remains unchanged. This image helped an essential formula
of faith enter into and spread through the stream of tradition
and thus to become a bit of the patristic riches inherited by
the liturgy: Quod fuit permansit, quod non erat assumpsit
(“What he was he remained; what he was not he assumed”).
[37]

The incarnate Word effects redemption by “curing some

of our ills by their contraries, others by homeopathic
treatment,” just as medicine does, that is, applied to the
illnesses of the body. Humanity fell through pride and is
cured by humility; the supposed wisdom of the tempter
caused humanity’s ruin, and the “folly” of God saves it; the
corrupted soul of a woman caused the disease, but we are
saved from this by “a woman’s body preserved intact.”
Conversely, the man who was led astray by a woman is set
free “by one born of a woman”; human beings are saved by a
human being, mortals by a mortal, and the dead are
redeemed by his death.[38] The ultimate goal of the
redemption is assimilation to Christ, the uncreated and
ineffable Wisdom of God, which while being our home also
becomes the way to that home, the way to the Father.[39] In
keeping with Pauline soteriology,[40] Augustine sees in the
resurrection and ascension of Christ the source of a great
hope that nourishes and sustains the faith of believers. Not
only that: the theologically indestructible support of this faith
is the fact that the resurrection shows us “how willingly he
had laid down his life for us, by having the power in this way
to take it up again.” [41]
In short, Christ’s free choice of the supreme sacrifice (his
free will was a subject of lengthy debate before and during
the Councils of Ephesus and Chalcedon) is the act of love
that united the death and resurrection of the Lord into a
single mystery of salvation.
When seen from a viewpoint dear to Augustine and
expressed, here again, by an analogy that links the process
leading to resurrection with the interior life of the human
person, the resurrection of the flesh is part of the mystery of
Christ: After death, which is due to “the chains of sin,” the
body will be “refashioned for the better” by putting on
immortality,[42] just as the soul, in virtue of repentance and
conversion, is transformed for the better and renewed.
This line of thought includes an indispensable reference
to the nature and final destiny of the Church. The gifts which
human beings receive from God on their journey to
resurrection are meant for the building up of his Church.
Referring explicitly to Saint Paul,[43] Augustine says that the
Church is both body and spouse of Christ and gathers into a
healing unity the many members who have been purified by
numerous temporal trials, “so that, once it has been snatched
from this world, he may bind his wife the Church to himself
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