Download Christ and the Just Society in the Thought of Augustine by Robert Dodaro PDF

By Robert Dodaro

Contemplating Augustine's political suggestion and ethics on the subject of his theology, this ebook expands on prior works by means of Augustine. It specializes in the function of grace and the Bible, which Augustine observed as contributing to the soul's development in advantage, prime him to revise the traditional suggestions of heroism and the statesman. the quantity could be crucial studying for students of Augustine, Christian theology, past due Roman antiquity, the heritage of Western political proposal, and political ethics.

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42 39 40 41 42 The accusation is discussed throughout Book 1. See, especially, ciu. 36. See also ciu. 1, retr. 1. In sermons preached shortly after the tragedy, Augustine indicates his awareness that a number of Christians, as well as pagans, express this view. See exc. urb. 3, s. 3, as well as the studies indicated by O’Daly, Augustine’s City, 29 n. 7. On the historical background to Alaric’s activities, see J. D. 364– 425 (Oxford, 1975), 284–306, and Heather, Goths and Romans, 193–218. See also ep.

28). This statesman prefers wisdom above all else, and avoids any matter that does not touch upon the eternal and the divine. 34). 35). 51, where Cicero states that in the case of aristocracies, the salvation of the republic lies in the wise counsel of its rulers: ‘certe in optimorum consiliis posita est ciuitatium salus’. 25: ‘quod cum disputando rationibusque docuisset, populum liberauit metu’. 27; see also Plato, Republic 347b. 34). I. Hadot, Arts lib´eraux dans la pens´ee antique (Paris, 1984), 52–7, concludes that the ‘liberal arts’ which Cicero recommends for the statesman do not coincide with the seven liberal arts as commonly designated during the Middle Ages, but concern only those disciplines required for ‘un homme libre’: Greek and Latin, history, philosophy (including dialectic), rhetoric, and Roman law.

On the historical background to Alaric’s activities, see J. D. 364– 425 (Oxford, 1975), 284–306, and Heather, Goths and Romans, 193–218. See also ep. 8–9, and my discussion below, pp. 136–9. See retr. 1, ciu. 1. See ciu. 11. 100–18. See ciu. 15, cf. 23). 14–15). 44 In this connection, he admits not knowing whether Regulus worshipped the gods for the sake of happiness in this life or in the next, but he believes it at least possible that the Roman commander sought happiness in the practice of virtue, and not for its reward.

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