Augustine: The City of God against the Pagans (Cambridge by R. W. Dyson, Augustine of Hippo

By R. W. Dyson, Augustine of Hippo

This can be the 1st new rendition for a iteration of town of God, the 1st significant highbrow fulfillment 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 creation, bibliography and chronology of Augustine's lifestyles. the result's an incredible contribution of curiosity to scholars of theology, philosophy, ecclesiastical heritage, the heritage of political notion and overdue antiquity.


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

'It reads remarkably good; it really is based, quite often succeeds in reproducing the rhetorical colouring Augustine often supplies his argument, and, is remarkably trustworthy to the textual content. a brief yet valuable advent ... offers the required information regarding the context of the paintings, and summarises the details of Augustine's political notion. The publication is good-looking and good produced.' magazine of Ecclesiastical History

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Text: English (translation)
Original Language: Latin

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

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His One God, One Lord: Early Christian Devotion and Ancient Jewish Monotheism (Philadelphia: Fortress, 1988). 71 For these differences see One God, esp. ", SBLSP 32 (1993) 348-368. 72 One God, 12. 5-11). In his emphasis on worship as the distinctive evidence of mutation in monotheism he follows R. Bauckham, "The Worship of Jesus in Apocalyptic Christianity", NTS 27 (1980-81) 322-341. D. , also "Transformational Mysticism Univer­ in the Apocalyptic-Merkabah Tradition", JJS 43 (1992) 1-31. 74 "Paradise Revisited (2 Cor 12:1-12): The Jewish Mystical Background of Paul's Apostolate" HTR 86 (1993) 177-217 ("Part 1: The Jewish Sources") and 265-292 ("Part 2: Paul's Heavenly Ascent and Its Significance").

7 Two Powers in Heaven, 3-32. , Moses takes over the throne in Ezek. Trag. 32-33. 2; 2 En. 1; T. Ab. 1; cf. 1 En. 2. Ascen. Is. 9-10; 2 En. 10. This posture of the angels also alongside the Great Glory in Ascen. Is. , 1 En. , influenced the description of the encratites found in the Gospel of Thomas as "standing" (L. 16, 18); see A. De Conick, Seek to See Him: Ascent and Vision Mysticism in the Gospel of Thomas (SupVC 33; Leiden: Brill, 1996) 89-93. 31 (ed. E. Cowley) contains this title for the angels and describes Moses as "standing" with them; see esp.

Others who argue against Ringgren include: B. N. 45 (SBT 45; London: SPCK, 1965) 103; and G. After prais­ ing Ringgren's willingness to acknowledge diverse conceptualiza­ , hypostases, personi­ e. tions of attributes within Israelite Religion (i. fications, metaphors), Marcus states that he understands Wisdom in biblical literature as "[.. ] essentially and uniformly a poetic ] the work of a particular group of personification" and "[... thinkers, all [sic] of whom seem to have regarded the Torah as the "50 It is important to note that it is embodiment of divine Wisdom.

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