La Cité de Dieu, volume I
- Langue:
- anglais
- État:
- Œuvre complète
- Paternité:
- Écrite par l'auteur
- État du texte:
- Avec des erreurs de numérisation (mesure automatique sur tout le texte, non vérifiée à la main) · 1 passage illisible, exclu des réponses
- Étendue:
- ~230 000 mots · 1 078 passages
Citer cette œuvre
- APAAugustin d'Hippone. (n.d.). The City of God, Volume I [La Cité de Dieu, volume I]. Digital reproduction: SigPhi. https://sigphiai.com/fr/works/augustine/the-city-of-god-volume-i
- MLAAugustin d'Hippone. The City of God, Volume I [La Cité de Dieu, volume I]. Digital reproduction, SigPhi, https://sigphiai.com/fr/works/augustine/the-city-of-god-volume-i.
- ChicagoAugustin d'Hippone. The City of God, Volume I [La Cité de Dieu, volume I]. Digital reproduction, SigPhi. https://sigphiai.com/fr/works/augustine/the-city-of-god-volume-i.
Référence de l’édition reproduite. SigPhi est la reproduction numérique. Année, éditeur et traducteur sont indiqués lorsqu’ils sont connus ; « n.d. » signale une année inconnue.
De quoi il s'agit
La première moitié de La Cité de Dieu : la réfutation des anciens dieux et de l'idée que les avoir abandonnés avait ruiné Rome.
Contexte et histoire
Augustin la commença en 413, trois ans après le sac de Rome par les Goths. L'accusation qui courait voulait que la ville fût tombée pour s'être faite chrétienne, et le livre naît pour y répondre ; d'où une première partie polémique et historique avant d'être théologique. Il y travailla treize ans, et il en sortit vingt-deux livres. Le partage en deux volumes appartient à l'édition.
Contexte éditorial, non une source citable : contrairement aux passages de l'œuvre, ces données ne peuvent pas être vérifiées dans le 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.…