with the presentation thereof, "modus proferendi quæ intellecta sunt". He goes to the Roman pagan orator Cicero for rules in the latter. He makes a distinction, in which he evidently follows Cicero, between sapientia (wisdom) and eloquentia (the best expression of it). Sapientia without eloquentia will do no good; neither will eloquentia without sapientia, and it may do harm; the ideal is sapientia with eloquentia. He adapts Cicero's ut doceat, ut delectet, ut flectat, changing them to ut veritas pateat, ut placeat, ut moveat; and lays down these as the rules by which a sermon is to be judged. This work of Augustine was the classic one in homiletics. Augustine explains his homiletics in Book IV of DDC. He describes it practically in relation to the classical theory of oratory, which has five parts: inventio (the choice of the subject and decision of the order), dispositio (the structure of the oration), elocutio (the arrangement of words and figure of speech), memoria (learning by heart), and pronuntiatio (the delivery). He constructed this theory in four parts: the basic principles of rhetoric (DDC 4.1.1-4.56.10), a study on the rhetoric of Scriptural texts (DDC 4.7.11-4.11.26), an analysis of styles (DDC 4.12.27-4.21.50), and some peculiar rules of rhetoric for sermons (DDC 4.22.51-4.31.64). The essential part of Book IV deals with three styles of sermons (genera tenue / docere [to teach]; genera medium / delectare [to amuse]; genera grande / flectere [to persuade]), which was influenced by Cicero’s Orator 1.3. Augustine stresses the importance of principle and discipline at the same time. Preachers need to practice again and again (DDC 4.3.4) so that they can use these styles in any situation of preaching (DDC 4.19.38). But they should pay attention to the priority of order. Continuous and diligent study of the Bible is more important than mere memorization, that is to say, they should pursue wisdom more than knowledge (DDC 4.5.7). The best is the combination of wisdom and eloquence as seen in the Pauline letters and prophetic writings (DDC 4.6.9-4.7.21). Yet, he does not praise eloquence itself; rather he prefers a concrete proclamation than a showing off of rhetorical technique (DDC 4.7.14-15). It is truth, not rhetoric, that preachers try to deliver (DDC 4.28.61). The most significant practice and discipline is prayer. Augustine advises to be a prayer before being a preacher. Preachers should pray before and after his sermon (DDC 3.37.56; 4.15.32; 4.17.34;