For eloquence will stick to such men, if they have the talent of keenness and ardor, more easily through their reading and hearing of the eloquent than through their following of the rules of eloquence. Nor does the Church lack literature, even outside the Canon established in the citadel of authority, to imbue a capable man with its eloquence, even though his mind be not on the manner but on the matter, provided he add practise in writing, in dictating, finally also in composing orally[11] what he feels according to the rule of piety and faith. Besides, if such talent be lacking, either the rules of rhetoric will not be grasped, or if by great labor some few of them are partially grasped, they will be of no avail.... [Young preachers] must beware of letting slip what they have to say while they attend to saying it in good form. iii. They must, indeed, know the principles of adaptation (iv), and develop their expression as far as they can; but they will do so best by imitation. Whoever wishes to speak not only with wisdom, but with eloquence.... I rather direct to read or hear the eloquent and to imitate them by practise than advise to spend his time on teachers of the art of rhetoric. v. Expressed in modern terms, Augustine’s position is that rhetoric as a classified body of doctrine is properly an undergraduate study. It is not the best approach for seminarians because its method is analytical. The young preacher, needing rather promotion than revision, will advance more rapidly by imitation. Starting from this principle, that the more fruitful study for learning to preach is imitation of Christian eloquence, Augustine proceeds to show (vi-viii) how distinctive is the eminence of such models and how repaying to analysis. His vindication should be pondered by those who still permit themselves to disparage without distinction the literary value of the New Testament, and by those who, granting poetic to Ambrose, remain unaware of his rhetoric.