There are two possible aims implied in the title of this work: “On Christian Teaching”: to distinguish the Christian from the pagan—“a manifesto for a particularly Christian culture” (translator Green, viii, dismisses this idea—but see my remarks below on Book III), OR “On Christian Teaching”: to identify and communicate the pedagogical process (per Augustine’s preface). Augustine here works in four connected fields of thought, roughly one in each of the Books I through IV of the treatise: ethics, semiotics, hermeneutics, and rhetoric.
The treatise is sometimes understood as consisting of two parts, according to its compositional history. There was an interruption of two or three decades at III.78. Green indicates “a certain bittiness” in the later part of Book III (xi). Many readers, including Green, seem to understand the first three books as properly about learning rather than teaching, while leaving the real doctrina to Book IV. They take that division as reflecting Augustine’s initial distinction between discovery (inventio) and presentation (I.1, IV.1).
I seem to detect a tension between the conception of evil as absence/nonquality on the one hand, and the implication of (original) sin as a positive condition on the other.
At the end of Book III, Augustine credits Tyconius (and downplays the latter’s Donatism), but his frequent citations from Cicero are all tacit. Is this discrepancy in his treatment of Christian and pagan sources a demonstration of how to “spoil the Egyptians”? [via]