I think I have now, by God's help, discharged my obligation in writing this large work. Let those who think I have said too little, or those who think I have said too much, forgive me; and let those who think I have said just enough join me in giving thanks to God. Amen.
[1690] Ps. lxxxiv. 4.
[1691] Numbers.
[1692] Lev. xxvi. 12.
[1693] 1 Cor. xv. 28.
[1694] Or, the former to a state of probation, the latter to a state of reward.
[1695] Ps. xlvi. 10.
[1696] Gen. ii. 2, 3.
[1697] Gen. iii. 5.
[1698] Deut. v. 14.
[1699] Ezek. xx. 12.
[1700] Acts. i. 7.
[1701] [On Augustin's view of the millennium and the first resurrection, see Bk. xx. 6-10.--P.S.]
On Christian Doctrine
In Four Books.
Translated by Rev. Professor J. F. Shaw, of Londonderry.
------------------------
Introductory Note by the Editor.
The four books of St. Augustin On Christian Doctrine (De Doctrina Christiana, iv libri) are a compend 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. ii., 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. [1702] 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, [1703] 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,' [1704] 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. [1705] 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, [1706] 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.'"
[1702] Bk. iii. chap. 25.
[1703] Chap. 8.
[1704] Bk. ii. chap. 8.
[1705] Gal. iv. 24.
[1706] Book. ii. chap. 28. See p. 547.
[1707] This book is among the lost works of Ambrose.
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 neighbor for God's sake--is the fulfillment 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.