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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
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.
God's goodness and benevolence, according to the Augustinian theodicy, remain perfect and without responsibility for evil or suffering. Augustine of Hippo was the first to develop the theodicy. He rejected the idea that evil exists in itself, instead regarding it as a corruption of goodness, caused by humanity's abuse of free will.
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.
Volume I. Prolegomena: St. Augustine's Life and Work, Confessions, Letters; Volume II. The City of God, Christian Doctrine; Volume III. On the Holy Trinity, Doctrinal Treatises, Moral Treatises On the Trinity. The Enchiridion. On the Catechising of the Uninstructed. A Treatise on Faith and the Creed. Concerning Faith of Things Not Seen.
The opposition arose because Augustine’s view rejected the traditional view of election based upon God's foreknowledge, replacing it with a predestination as "necessity based upon fate". [89] Similarly, the Council of Arles (475) condemned the idea that "some have been condemned to death, others have been predestined to life". [ 90 ]
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Augustine's model of the City of God was the foundation for Martin Luther's doctrine, but Luther goes farther. [2] According to the two kingdom doctrine, the spiritual kingdom, made up of true Christians, does not need the sword.