The City of God, Volume II

The City of God, Volume II
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The City of God, Volume II Bishop of Hippo Saint Augustine – «The glorious city of God is my theme in this work; which you; my dearest son Marcellinus; suggested; and which is due to you by my promise. I have undertaken its defence against those who prefer their own gods to the Founder of this city;a city surpassingly glorious; whether we view it as it still lives by faith in this fleeting course of time; and sojourns as a stranger in the midst of the ungodly; or as it shall dwell in the fixed stability of its eternal seat; which it now with patience waits for; expecting until „righteousness shall return unto judgment;“ and it obtain; by virtue of its excellence; final victory and perfect peace. A great work this; and an arduous; but God is my helper.» -an excerpt

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Bishop of Hippo Saint Augustine. The City of God, Volume II

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BOOK FOURTEENTH.[1] ARGUMENT

BOOK FIFTEENTH. ARGUMENT

BOOK SIXTEENTH. ARGUMENT

BOOK SEVENTEENTH. ARGUMENT

BOOK EIGHTEENTH. ARGUMENT

BOOK NINETEENTH. ARGUMENT

BOOK TWENTIETH. ARGUMENT

BOOK TWENTY-FIRST. ARGUMENT

BOOK TWENTY-SECOND. ARGUMENT

A COLLECTION OF ALL THE WORKS OF THE FATHERS OF THE CHRISTIAN CHURCH, PRIOR TO THE COUNCIL OF NICÆA, EDITED BY THE. REV. ALEXANDER ROBERTS, D.D., Author of 'Discussions on the Gospels,' etc., AND. JAMES DONALDSON, LL.D., Rector of the Royal High School, Edinburgh, and Author of 'Early Christian Literature and Doctrine.'

FIRST YEAR

SECOND YEAR

THIRD YEAR

FOURTH YEAR

FIFTH YEAR

SIXTH YEAR (to be ready in 1871)

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Bishop of Hippo Saint Augustine

The City of God, Volume II

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There is no need, therefore, that in our sins and vices we accuse the nature of the flesh to the injury of the Creator, for in its own kind and degree the flesh is good; but to desert the Creator good, and live according to the created good, is not good, whether a man choose to live according to the flesh, or according to the soul, or according to the whole human nature, which is composed of flesh and soul, and which is therefore spoken of either by the name flesh alone, or by the name soul alone. For he who extols the nature of the soul as the chief good, and condemns the nature of the flesh as if it were evil, assuredly is fleshly both in his love of the soul and hatred of the flesh; for these his feelings arise from human fancy, not from divine truth. The Platonists, indeed, are not so foolish as, with the Manichæans, to detest our present bodies as an evil nature;[22] for they attribute all the elements of which this visible and tangible world is compacted, with all their qualities, to God their Creator. Nevertheless, from the death-infected members and earthly construction of the body they believe the soul is so affected, that there are thus originated in it the diseases of desires, and fears, and joy, and sorrow, under which four perturbations, as Cicero[23] calls them, or passions, as most prefer to name them with the Greeks, is included the whole viciousness of human life. But if this be so, how is it that Æneas in Virgil, when he had heard from his father in Hades that the souls should return to bodies, expresses surprise at this declaration, and exclaims:

"O father! and can thought conceive

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