to the extent to which Augustine's work has been influenced by the rules and traditions of classical rhetoric, and more specifically by the writings of Cicero. In the final chapter of On Christian Doctrine, Augustine uses much of Cicero's rhetorical theory as he lays down the foundation for the proper use of rhetoric by Christian teachers. For example, Augustine quotes Cicero (Orat. 21. 69.) when he writes, “a certain eloquent man said, and said truly, that he who is eloquent should speak in such a way that he teaches, delights, and moves.” Some scholars claim that Book Four of this text has been greatly influenced by both Ciceronian and classical rhetoric. In his introduction to one edition of On Christian Doctrine, D.W. Robertson Jr. states that “the allegorical interpretation of literature itself was a classical practice.” At the same time, others have argued that St. Augustine is instead, “writing against the tradition of classical rhetoric.” One academic, Stanley Fish, has even gone so far as to claim that “Augustine effectively declares the speaker irrelevant as well when he tells would-be preachers to pray for God to put good speeches in their mouths (38). In recent years, a number of scholars have made a concerted effort to achieve some degree of compromise or middle ground within this heated debate. Celica Milovanovic-Barham wrote an article in which she acknowledged this contention, and attempted to argue several places in the text where Augustine agrees or disagrees with Cicero’s rhetorical theories. The article analyzes Augustine’s use of ciceronian rhetoric through his discussion of Cicero’s three levels of style: plain, middle, and grand. Although Augustine begins Book Four by asserting that wisdom and clarity are far more important in the rhetoric of a Christian teacher, he also acknowledges the power of style and eloquence in connecting with an audience and in persuading the people to act according to Christian law and teachings. According to Barham, this is where Augustine “quotes Cicero’s very words: ‘he, then, shall be eloquent, who can say little things in a subdued style, moderate things in a temperate style, and great things in a majestic style.’” However, Barham is also quick to note that, “Augustine, after all, does not completely agree with his famous predecessor,” in that, he believes that for Christian teachers, nothing they preach would be considered a ‘little thing.’ As a result, Barham argues that Augustine is advocating