The classical era of rhetoric begins in Ancient Greece. Rhetoric is being taught by key rhetoricians such as: Plato, Aristotle, Cicero, among many others. Rules, types, appeals are all being developed during this age. Rhetoric is used in courts to prove one’s innocence, for public speaking, and persuasive speeches given by politicians. In Roman education it was important for a young man to take this class, especially if he was to be associated with politics.
St. Augustine marks the end of the classical era. Aurelius Augustinus was born in Thagaste, North Africa in 354. He was brought up in the Catholic faith, thanks to his mother, St. Monica. He was sent to Carthage to get a “prestigious” education and, by the age of 20, he was working as a rhetoric professor. He was influenced by Cicero, Maniqueism and Neo-Platonism, but he rejected all these philosophical ideas, with his career as a professor altogether, to employ his knowledge to the service of God. He was 32 when he wrote “Confessions”, where he repents of all his sins in his youth and criticizes the use of rhetoric in his age. Later, as Bishop of Hippo, he writes “On Christian Doctrine”, where he defends rhetoric as a tool for Christianization.
St. Augustine was disappointed with the use of rhetoric during his time. Rhetoric was concerned with the speech and text only, following strict procedures to produce discourse, became almost obsessed with rules, focused on the speaker, and was used as a force in politics and law. Although he was trained in this tradition, he saw rhetoric as a holy instrument that if it wasn’t used for God’s purposes, it was blasphemy.
Augustine defined rhetoric as “the art of Christian teaching and persuasion with words”. He knew because of the Catholic tradition, oral speeches are essential in the religion. He gives rhetoric a practical part in this tradition; it helps you to understand the Scriptures better, making you able to preach it. Oral speech is a central tool for Christianization (He thought that you should only preach to the converts, people should have the liberty of converting themselves, not persuaded). He also knew that it could be used for bad, because it could give the servants of Evil a risky lead. “ Since, then, the faculty of eloquence is available for both sides, and is of very great service in the enforcing either wrong or right, why do not good men study to engage it on the side of the truth, when bad men use it to obtain the triumph of wicked and worthless causes, and to further injustice and error?” (On Christian Doctine, Book 4)
He presents three purposes to rhetoric: Discover the truth in the Scriptures, teach the truth to other people, and to defend the truth when in ridicule. He states that rhetoric helps you understand better the Scriptures. If you know how interpret the Scriptures (the “Truth”), you can teach it to others. The third point he defends it by saying: “Now the art of rhetoric being available for the enforcing either of truth or falsehood, who will dare to say that truth in the person of its defenders is to take against falsehood? For example, that those who are trying to persuade men of what is false are to know how to introduce their subject, so as to put the hearer into friendly, or attentive, or teachable frame of mind, while the defenders of the truth shall be ignorant of that art?” (On Christian Doctrine, Book 4). He states that the defenders of the truth should know of the art of rhetoric in order to defend the truth and to make face to falsehood.
Saint Augustine “revolutionized” the way that rhetoric was seen at the time. He tries to deviate the purpose that it was given at the time to put it in a spiritual context. Augustine’s rhetoric is practical when it comes to the analysis of the Scriptures and supplies a base for teaching it, even tough it only refers to the Catholic faith. He brings the essence of classical rhetoric to his era, by presenting that one should persuade with the truth and nothing more, something that, at the time, wasn’t being done.