Teaching Christianity (review)

The work begins with introductory essays on “The Structure and Pastoral Theology of Teaching Christianity” (Mario Naldini), “Sign and Language” (Luigi Alici), “Unity of Language and Faith in Biblical Exegesis. States of Mind and Styles (Genera dicendi)” (Antonio Quacquarelli). “Hermeneutical Principles of Saint Augustine in Teaching Christianity” (Prosper Grech, O.S.A.). These are followed by a brief note from the translator and Augustine’s comments on the De Doctrina from his Retractationes. An index of scriptural texts used and a topical index are added at the end of the translation.

The lengthy (83) pages of introductory essays provide a helpful introduction, analyzing the work from various angles. Naldini summarizes the major dogmatic and moral issues considered by Augustine as well as his guidelines for interpretation of biblical texts. Allici follows by pointing out that Augustine was a pedagogical realist in his theory of teaching and thus was more interested in communication that addressed the concerns of everyday life than an esoteric intellectual semiology. Quacquarelli shows how Augustine applied his formal rhetorical training to the interpretation and communication of the truths of Scripture, noting (54) that Augustine more than any previous writer developed models for a Christian rhetoric that summed up the teachings of the past and opened the way to the future. In the final essay Grech reviews Augustine’s hermeneutical principles and examines the value that they might have for present day exegetes and practitioners of biblical theology.

In his introductory note Hill provides an explanation of Augustine’s reasons for writing the De Doctrina Christiana and why it took some 30 years (387–427) to complete. He justifies his translation of the title as “Teaching Christianity” by suggesting that the work was meant as a guide for Christian teachers rather then a compendium of Christian doctrine. The importance of this work in Augustine’s mind rested on the fact that Christianity is a religion of the “Book” and the book is the bible. Therefore, for a Christian to come to belief they must, with the help of divine grace, first understand the words of that book in their fullest meaning and then put into practice the vision of the good life contained therein. For official ministers of this “Good News” there is then the further special obligation to explain the biblical meaning to others. Augustine thus set himself two goals: (1) to suggest rules for understanding the various valid meanings of scripture, giving norms for distinguishing the false from the true; (2) to advise preachers on how best to communicate this message to others.

Hill’s translation gives a faithful rendition of Augustine’s thoughts, at times paraphrasing the latin idiom in an English phrase that captures the meaning better for a modern reader than would a strict literal translation. Copious notes at the end of each section are helpful in explaining some confusing passages, noting variant readings in primary sources, and expanding on the frequent references in the text to past Christian and non-Christian history, literature, and practices. H. demonstrates the sometimes complexity of Augustine’s words by admitting (note 34, book 3) that at times he does not know what Augustine is talking about and at other times (note 1, book 4) confessing to a somewhat free paraphrase of a sentence that would lose meaning if translated word for word from the latin. Explanatory headings at the beginning of chapters reduce some of the complexity by preparing the reader for the topic that is to follow.

This little work is a useful addition to either private or library collections and the fact that it is available in paperback and hardback editions makes it especially attractive.