La ciutat de Déu, volum II
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Amb errors d'escaneig (mesura automàtica sobre tot el text, no revisada a mà) · 20 passatges il·legibles, exclosos de les respostes
- Extensió:
- ~240.000 paraules · 1.137 passatges
Cita aquesta obra
- APAAgustí d'Hipona. (n.d.). The City of God, Volume II [La ciutat de Déu, volum II]. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/augustine/the-city-of-god-volume-ii
- MLAAgustí d'Hipona. The City of God, Volume II [La ciutat de Déu, volum II]. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/augustine/the-city-of-god-volume-ii.
- ChicagoAgustí d'Hipona. The City of God, Volume II [La ciutat de Déu, volum II]. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/augustine/the-city-of-god-volume-ii.
Referència de l'edició que reprodueix SigPhi: SigPhi n'és la reproducció digital, no l'editor. L'any de l'edició no consta a les metadades (per això «n.d.») i el traductor només hi surt quan consta.
De què tracta
La segona meitat: la història de les dues ciutats des de l'origen fins al judici final, i què són exactament.
Context i història
La definició hi arriba després de milers de pàgines: dues ciutats fetes per dos amors —l'amor propi fins al menyspreu de Déu, l'amor de Déu fins al menyspreu propi—, i, cosa que sovint s'oblida, cap de les dues no és l'Església ni l'Imperi. Estan barrejades i no es podran separar fins al final. Agustí no fa una teoria política del poder cristià; en tot cas la desactiva.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
to sin and subject to death. And the kingdom of death so reigned over men, that the deserved penalty of sin would have hurled all headlong even into the second death, of which there is no end, had not the undeserved grace of God saved some therefrom. And thus it has come to pass, that though there are very many and great nations all over the earth, whose rites and customs, speech, arms, and dress, are distinguished by marked differences, yet there are no more than two kinds of human society, which we may justly call two cities, according to the language of our Scriptures. The one consists of those who wish to live after the flesh, the other of those who wish to live after the spirit; and when they severally achieve what they wish, they live in peace, each after their kind. 2. _Of carnal life, which is to be understood not only of living in bodily indulgence, but also of living in the vices of the inner man._ First, we must see what it is to live after the flesh, and what to live after the spirit. For any one who either does not recollect, or does not sufficiently weigh, the language of sacred Scripture, may, on first hearing what we have said, suppose that the Epicurean philosophers live after the flesh, because they place man's highest good in bodily pleasure; and that those others do so who have been of opinion that in some form or other bodily good is man's supreme good; and that the mass of men do so who, without dogmatizing or philosophizing on the subject, are so prone to lust that they cannot delight in any pleasure save such as they receive from bodily sensations: and he may suppose that the Stoics, who place the supreme good of men in the soul, live after the spirit; for what is man's soul, if not spirit? But in the sense of the divine Scripture both are proved to live after the flesh.…