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The City of God public domain audiobook at LibriVox (Dods translation) The City of God – Marcus Dods translation, CCEL; Lewis E 197 Expositio in civitatem dei S. Augustini (Commentary on St. Augustine's City of God) at OPenn; Texts about the work. An introduction to The City of God by James J. O'Donnell
In this way, Augustine breaks from the interpretive methods favored by Philo and Origen. [5] Throughout this work, Augustine argues that objections brought against the literal truth of the first chapters of Genesis invariably rest upon the baseless assumption that the objector has found the true meaning of the text. [6]
Apart from those, Augustine is probably best known for his Confessions, which is a personal account of his earlier life, and for De civitate dei (The City of God, consisting of 22 books), which he wrote to restore the confidence of his fellow Christians, which was badly shaken by the sack of Rome by the Visigoths in 410.
The term City of God may refer to The City of God (De civitate Dei), a fifth-century book by St. Augustine of Hippo, and subsequently to the Roman Catholic Church and its unity with civil power, such as existed between it and the Holy Roman Empire in the Middle Ages. There are many derivative works and institutions:
On the Christian Doctrine, transl. by J. F. Shaw, in: St. Augustine: City of God and Christian Doctrine (Kindle Edition), Select Library of Nicene and Post-Nicene Fathers of The Christian Church, Edinburgh: T&T Clark. Woo, B. Hoon (2013). "Augustine's Hermeneutics and Homiletics in De doctrina Christiana". Journal of Christian Philosophy.
The work is not a complete autobiography, as it was written during Augustine's early 40s and he lived long afterwards, producing another important work, The City of God. Nonetheless, it does provide an unbroken record of his development of thought and is the most complete record of any single person from the 4th and 5th centuries.
Pelagianism shaped Augustine's ideas in opposition to his own on free will, grace, and original sin, [67] [68] [69] and much of The City of God is devoted to countering Pelagian arguments. [70] Another major difference in the two thinkers was that Pelagius emphasized obedience to God for fear of hell, which Augustine considered servile.
Augustine of Hippo defines the term "Tranquillitas Ordinis" in Book 19 of the City of God as "the peace of all things" or "well-ordered concord". [2]Augustine links peace with his meaning of order, in which all things in the universe have their proper place established by God, their creator.
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