La ciudad de Dios, volumen I
- Idioma:
- inglés
- Estado:
- Obra completa
- Autoría:
- Escrita por el autor
- Estado del texto:
- Con errores de escaneo (medición automática sobre todo el texto, no revisada a mano) · 1 pasaje ilegible, excluido de las respuestas
- Extensión:
- ~230.000 palabras · 1078 pasajes
Cita esta obra
- APAAgustín de Hipona. (n.d.). The City of God, Volume I [La ciudad de Dios, volumen I]. Digital reproduction: SigPhi. https://sigphiai.com/es/works/augustine/the-city-of-god-volume-i
- MLAAgustín de Hipona. The City of God, Volume I [La ciudad de Dios, volumen I]. Digital reproduction, SigPhi, https://sigphiai.com/es/works/augustine/the-city-of-god-volume-i.
- ChicagoAgustín de Hipona. The City of God, Volume I [La ciudad de Dios, volumen I]. Digital reproduction, SigPhi. https://sigphiai.com/es/works/augustine/the-city-of-god-volume-i.
Referencia de la edición que reproduce SigPhi: SigPhi es su reproducción digital, no el editor. El año de la edición no consta en los metadatos (por eso «n.d.») y el traductor solo aparece cuando consta.
De qué trata
La primera mitad de La ciudad de Dios: la refutación de los dioses antiguos y de la idea de que abandonarlos había arruinado a Roma.
Contexto e historia
Agustín la empezó en 413, tres años después de que los godos saquearan Roma. La acusación que corría era que la ciudad había caído por haberse hecho cristiana, y el libro nace para contestarla; por eso la primera parte es polémica e histórica antes que teológica. Estuvo trece años y salieron veintidós libros. La partición en dos volúmenes es de la edición.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
revolt from the conduct of the wicked, and live in quite another fashion, yet spare those faults in other men which they ought to reprehend and wean them from; and spare them because they fear to give offence, lest they should injure their interests in those things which good men may innocently and legitimately use,--though they use them more greedily than becomes persons who are strangers in this world, and profess the hope of a heavenly country. For not only the weaker brethren, who enjoy married life, and have children (or desire to have them), and own houses and establishments, whom the apostle addresses in the churches, warning and instructing them how they should live, both the wives with their husbands, and the husbands with their wives, the children with their parents, and parents with their children, and servants with their masters, and masters with their servants,--not only do these weaker brethren gladly obtain and grudgingly lose many earthly and temporal things on account of which they dare not offend men whose polluted and wicked life greatly displeases them; but those also who live at a higher level, who are not entangled in the meshes of married life, but use meagre food and raiment, do often take thought of their own safety and good name, and abstain from finding fault with the wicked, because they fear their wiles and violence. And although they do not fear them to such an extent as to be drawn to the commission of like iniquities, nay, not by any threats or violence soever; yet those very deeds which they refuse to share in the commission of, they often decline to find fault with, when possibly they might by finding fault prevent their commission.…