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On Christian Doctrine, in Four Books, by St. Augustine
This etext is in the public domain.
The four books of St. Augustine On Christian Doctrine (De Doctrina
Christiana, iv libri) are a commend of exegetical theology to
guide the reader in the understanding and interpretation of the
Sacred Scriptures, according to the analogy of faith. The first
three books were written A. D. 397; the fourth was added 426.
He speaks of it in his Retractations, Bk. 2, chap. 4, as follows:
"Finding that the books on Christian Doctrine were not finished, I
thought it better to complete them before passing on to the
revision of others. Accordingly, I completed the third book, which
had been written as far as the place where a quotation is made
from the Gospel about the woman who took leaven and hid it in
three measures of meal till the whole was leavened.' I added also
the last book, and finished the whole work in four books [in the
year 426]: the first three affording aids to the interpretation of
Scripture, the last giving directions as to the mode of making
known our interpretation.
In the second book, I made a mistake as to the authorship of the
book commonly called the Wisdom of Solomon. For I have since
learnt that it is not a well-established fact, as I said it was,
that Jesus the son of Sirach, who wrote the book of Ecclesiasticus,
wrote this book also: on the contrary, I have ascertained that it
is altogether more probable that he was not the author of this
book. Again, when I said, 'The authority of the Old Testament is
contained within the limits of these forty-four books,' I used the
phrase 'Old Testament' in accordance with ecclesiastical usage.
But the apostle seems to restrict the application of the name 'Old
Testament' to the law which was given on Mount Sinai. And in what
I said as to St. Ambrose having, by his knowledge of chronology,
solved a great difficulty, when he showed that Plato and Jeremiah
were contemporaries, my memory betrayed me. What that great bishop
really did say upon this subject may be seen in the book which he
wrote, 'On Sacraments or Philosophy.'"
Contents of Christian Doctrine
Preface, showing the utility of the treatise on Christian doctrine
Book I. Containing a general view of the subjects treated in Holy
Scripture.
The author divides his work into two parts, one relating to the
discovery, the other to the expression, of the true sense of
Scripture. He shows that to discover the meaning we must attend
both to things and to signs, as it is necessary to know what
things we ought to teach to the Christian people, and also the
signs of these things, that is, where the knowledge of these
things is to be sought.
In this first book he treats of things, which he divides into
three classes,--things to be enjoyed, things to be used, and
things which 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 neighbour for God's sake--is the
fulfilment 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 aright the Holy Scriptures.
BOOK II.
Having completed his exposition of things, the author now 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. The present book deals
only with unknown signs, the ambiguities of language being
reserved for treatment in the next book. The difficulty arising
from ignorance of signs is to be removed by learning the Greek and
Hebrew languages, in which Scripture is written, 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,
the author points out how all that is sound and useful in their
science and philosophy may be turned to a Christian use. And in
conclusion, he shows the spirit in which it behoves us to address
ourselves to the study and interpretation of the sacred books.
BOOK III.
The author, having discussed in the preceding book the method of
dealing with unknown signs, goes on in this 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:--
1. the interpreting literal expressions figuratively;
2. the 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 which have been proved to be
figurative; the general principle being, that no interpretation
can be true which does not promote the love of God and the love of
man. The author then proceeds to expound and illustrate the seven
rules of Tichonius the Donatist, which he commends to the
attention of the student of Holy Scripture.
BOOK IV.
Passing to the second part of his work, that which treats of
expression, the author premises that it is no part of his
intention to write a treatise on the laws of rhetoric. These can
be learned elsewhere, and ought not to be neglected, being indeed
specially necessary for the Christian teacher, whom it behoves to
excel in eloquence and power of speech. 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
especial 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 shows that there are 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.
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