De Doctrina Christiana (Oxford Early Christian Studies) by St. Augustine, R. P. H. Green

By St. Augustine, R. P. H. Green

The De Doctrina Christiana ("On Christian Teaching") is considered one of Augustine's most crucial works at the classical culture. Undertaken even as the Confessions, it sheds gentle at the improvement of Augustine's inspiration, in particular within the parts of ethics, hermeneutics, and sign-theory. This thoroughly new translation supplies a detailed yet up to date illustration of Augustine's notion and expression, whereas a succinct advent and choose bibliography current the insights of modern study.

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Res ergo aliae sunt quibus fruendum est, aliae quibus utendum, aliae quae fruuntur et utuntur. Illae quibus fruendum est nos beatos faciunt; istis quibus utendum est tendentes ad beatitudinem adiuvamur et quasi adminiculamur, ut ad illas quae nos beatos faciunt pervenire atque his inhaerere possimus. Nos vero, qui fruimur et utimur inter utrasque constituti, si eis quibus utendum est frui voluerimus, impeditur cursus noster et aliquando etiam deflectitur, ut ab his rebus quibus fruendum est obtinendis vel retardemur vel etiam revocemur inferiorum amore praepediti.

The Father is neither the Son nor the Holy Spirit, the Son is neither the Father nor the Holy Spirit, the Holy Spirit is neither the Father nor the Son, but the Father is purely the Father, the Son purely the Son, and the Holy Spirit purely the Holy Spirit. 12. These three have the same eternal nature, the same unchangeableness, the same majesty, the same power. In the Father there is unity, in the Son equality, and in the Holy Spirit a harmony of unity and equality. And the three are all one because of the Father, all equal because of the Son, and all in harmony because of the Holy Spirit.

60 Matt. 14: 17–21; 15: 34–8. 61 Exod. 15: 25. 63 Hae namque ita res sunt, ut aliarum etiam signa sint rerum. 5. 64 Nemo enim utitur verbis nisi aliquid significandi gratia. Ex quo intellegitur quid appellem signa: res eas videlicet quae ad significandum aliquid adhibentur. Quam ob rem omne signum etiam res aliqua est; quod enim nulla res est, omnino nihil est. Non autem omnis res etiam signum est. 6. Et ideo in hac divisione rerum atque signorum, cum de rebus loquemur, ita loquemur ut etiamsi earum aliquae adhiberi ad significandum possint, non impediant partitionem quaprius de rebus, postea de signis disseremus, memoriterque teneamus id nunc in rebus considerandum esse quod sunt, non quod aliud etiam praeter se ipsas significant.

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