Read e-book online Augustine: The City of God against the Pagans (Cambridge PDF

By R. W. Dyson, Augustine of Hippo

This is often the 1st new rendition for a iteration of the town of God, the 1st significant highbrow success of Latin Christianity and one of many vintage texts of Western civilization. Robert Dyson has produced a whole, exact, authoritative and fluent translation of De Civitate Dei, edited including complete biographical notes, a concise advent, bibliography and chronology of Augustine's existence. the result's an enormous contribution of curiosity to scholars of theology, philosophy, ecclesiastical historical past, the background of political concept and past due antiquity.


'Dyson's splendidly lucid, rigorously literal and traditionally delicate translation ... makes this the variation that almost all readers will now decide to seek advice ... We has to be thankful for this glorious new translation.' the days greater schooling Supplement

'It reads remarkably good; it truly is dependent, normally succeeds in reproducing the rhetorical colouring Augustine often offers his argument, and, is remarkably trustworthy to the textual content. a brief yet precious advent ... presents the required information regarding the context of the paintings, and summarises the details of Augustine's political idea. The booklet is good-looking and good produced.' magazine of Ecclesiastical History

Language Notes

Text: English (translation)
Original Language: Latin

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Extra resources for Augustine: The City of God against the Pagans (Cambridge Texts in the History of Political Thought)

Sample text

I shall, then, prefer to Marcus Cato that same Marcus Regulus who appears in their own books. For Cato never overcame Caesar, but, being overcome by him, and disdaining to be subject to him, chose to kill himself. Regulus, however, a Roman general with a Roman command, had already defeated the Carthaginians and brought back not a deplorable victory over his fellow countrymen, but a glorious victory over the enemy; yet afterwards, being defeated by them, he preferred rather to endure servitude under them than to escape it by dying.

In any case, if it is also a detestable crime and a damnable wickedness for a man to slay himself, as the truth manifestly proclaims, who is so foolish as to say, ‘Let us sin now, lest perhaps we sin later; let us now commit murder, for fear that we may later happen to commit adultery’? If we are so dominated by wickedness that we can choose only to commit sins rather than to perform innocent acts, is not a future and uncertain adultery at any rate better than a certain and present murder? Is it not better to commit an act of wickedness which penitence may heal than a crime such that no room is left for wholesome repentance?

In this case also, however, there is still no guilt in the body of one who does not consent. 68 Moreover, their martyrdom is celebrated with veneration by great numbers in the Catholic Church. Of these women I do not venture any casual judgment. For I do not know if the Divine Authority has, by some trustworthy testimonies, persuaded the Church so to honour their memories; and it may be that this is so.

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