By R. W. Dyson, Augustine of Hippo
This is often the 1st new rendition for a new release 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 an entire, actual, authoritative and fluent translation of De Civitate Dei, edited including complete biographical notes, a concise creation, bibliography and chronology of Augustine's lifestyles. the result's an immense contribution of curiosity to scholars of theology, philosophy, ecclesiastical background, the background of political notion and past due antiquity.
'Dyson's splendidly lucid, conscientiously literal and traditionally delicate translation ... makes this the version that the majority readers will now decide to seek advice ... We has to be thankful for this wonderful new translation.' the days larger schooling Supplement
'It reads remarkably good; it truly is stylish, normally succeeds in reproducing the rhetorical colouring Augustine often supplies his argument, and, is remarkably devoted to the textual content. a quick yet beneficial creation ... offers the required information regarding the context of the paintings, and summarises the details of Augustine's political concept. The ebook is good-looking and good produced.' magazine of Ecclesiastical History
Text: English (translation)
Original Language: Latin
Read or Download Augustine: The City of God against the Pagans (Cambridge Texts in the History of Political Thought) PDF
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Additional resources for Augustine: The City of God against the Pagans (Cambridge Texts in the History of Political Thought)
43. 25–6, ed. A. 265. 60 Since exorcism was part of the baptismal rite anyway, this suggests that baptismal exorcism was not considered adequate to deal with actual demoniacs, and a separate rite was performed. Nicolotti has speculated that this may have been the responsibility of the bishop or clergy appointed by him,61 but it is also possible that it was a task undertaken by charismatic lay exorcists. 62 This assumes that Christian exorcism was essentially a magical rite, which is the very point at issue in attempts to define exorcism and differentiate it from magic.
1–4. 66 In his book Gli indemoniati (Rome: Coletti Editore, 1959), Balducci set out criteria for distinguishing genuine possession from mental illness which will be examined in more detail in Chap. 7. 35. 638. 22 F. YOUNG spoke or the real or imagined possessing demon spoke. Either way, the words came out of the demoniac’s mouth. Even exorcists themselves faced uncertainty in this regard, and this ambiguity must be reflected in the historical language used for the study of exorcism. Beliefs concerning the mechanics of possession are undoubtedly a significant influence in determining the form of exorcism, and the precise demonology underlying such possession-beliefs has been considered less important.
1007/978-3-319-29112-3_2 27 28 F. YOUNG Many of the themes that recur repeatedly in the history of exorcism are encapsulated in these words. In the first place, Lactantius suggested that evil spirits will not try to possess someone’s body ‘for as long as there is peace in the people of God’, implying that the prevalence of demonic activity is a sign of theological and political division between Christians. By the same token, the effectiveness of exorcism was a vindication of ‘the just’, proof that God is on the side of those who can cast out evil spirits in the name of God.