On Christian Doctrine (De Doctrina Christiana)
- Language:
- English
- Translation:
- J.F. Shaw
- Status:
- Complete work
- Authorship:
- Written by the author
- Condition of the text:
- No scanning noise detected (automatic measure over the whole text, not checked by hand)
- Extent:
- ~86,300 words · 410 passages
Cite this work
- APAAugustine. (n.d.). On Christian Doctrine (De Doctrina Christiana) (J.F. Shaw, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/en/works/augustine/on-christian-doctrine-de-doctrina-christiana
- MLAAugustine. On Christian Doctrine (De Doctrina Christiana). Translated by J.F. Shaw. Digital reproduction, SigPhi, https://sigphiai.com/en/works/augustine/on-christian-doctrine-de-doctrina-christiana.
- ChicagoAugustine. On Christian Doctrine (De Doctrina Christiana). Translated by J.F. Shaw. Digital reproduction, SigPhi. https://sigphiai.com/en/works/augustine/on-christian-doctrine-de-doctrina-christiana.
Reference to the edition that SigPhi reproduces: SigPhi is its digital reproduction, not its publisher. The edition's year is not in the metadata (hence "n.d."), and the translator appears only when recorded.
What it is about
Augustine's handbook on how to read Scripture and how to preach it, begun in 397 and finished thirty years later.
Context and history
The first three books are about how a text is understood: the distinction between things and signs, the problem of obscure passages, and the rule that if a literal reading leads to something contrary to charity, the reading is figurative. The fourth, written much later, is on rhetoric: Augustine had been a professor of that trade before his conversion, and here he decides that Cicero's tools may be used for preaching without this being a cheat. The justification he gives — that truth may use what its adversaries invented — became the permit under which the Christian West kept ancient culture instead of discarding it. It is, in fact, Europe's first treatise on hermeneutics.
Editorial context, not a citable source: unlike the passages of the work itself, these statements cannot be checked against the corpus.
both from Scripture and from early teachers of the Church, Cyprian and Ambrose. He shows that these various styles maybe 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 574. PREFACE, SHOWING THAT TO TEACH RULES FOR THE INTER- PRETATION OF SCRIPTURE IS NOT A SUPER- FLUOUS TASK. i. There are certain rules for the interpretation of Scripture which I think might with great advantage be taught to earnest students of the word, that they may profit not only from reading the works of others who have laid open the secrets of the sacred writings, but also from themselves opening such secrets to others. These rules I propose to teach to those who are able and willing to learn, if God our Lord do not withhold from me, while I write, the thoughts He is wont to vouchsafe to me in my meditations on this subject. But before I enter upon this undertaking, I think it well to meet the objections of those who are likely to take exception to the work, or who would do so, did I not conciliate them beforehand. And if, after all, men should still be found to make objections, yet at least they will not prevail with others (over whom they might have influence, did they not find them forearmed against their assaults), to turn them back from a useful study to the dull sloth of ignorance.