Saint Augustine of Hippo圣奥古斯丁的河马

General Information一般资料

Saint Augustine, b.圣奥古斯丁,B.Nov. 13, 354, d. 11月13日,354,D.Aug. 28, 430, was one of the foremost philosopher-theologians of early Christianity and, while serving (396-430) as bishop of Hippo Regius, the leading figure in the church of North Africa. 8月28日,430,是其中最重要的哲学家,神学家之一,早期基督教,同时担任主教河马丽君,在北非教会的领导人物(396-430)。He had a profound influence on the subsequent development of Western thought and culture and, more than any other person, shaped the themes and defined the problems that have characterized the Western tradition of Christian Theology.他对西方思想和文化后来的发展产生深远的影响,更比其他任何人,塑造了主题,确定了具有特点的西方传统的基督教神学的问题。 Among his many writings considered classics, the two most celebrated are his semiautobiographical Confessions, which contains elements of Mysticism, and City of God, a Christian vision of history.在他的许多著作中经典之作,这两个最有名的是他semiautobiographical自白,其中包含了神秘主义的元素,与城市的神,基督教的历史视野。

Early Life and Conversion早期的生活和转换

Augustine was born at Thagaste (modern Souk-Ahras, Algeria), a small town in the Roman province of Numidia.奥古斯丁出生在Thagaste(现代苏格艾赫拉斯,阿尔及利亚),在罗马的努米底亚省的小城镇。He received a classical education that both schooled him in Latin literature and enabled him to escape from his provincial upbringing.他接受了古典教育,都接受过他和拉丁文学使他摆脱了省级教养。Trained at Carthage in rhetoric (public oratory), which was a requisite for a legal or political career in the Roman empire, he became a teacher of rhetoric in Carthage, in Rome, and finally in Milan, a seat of imperial government at the time.在迦太基培训修辞(公众演讲),这是一个在罗马帝国必要的法律或政治生涯,他成为了修辞学老师在迦太基,罗马,终于在米兰,一个在当时官府所在地。 At Milan, in 386, Augustine underwent religious conversion.在米兰,在386,奥古斯丁接受宗教转换。He retired from his public position, received baptism from Ambrose, the bishop of Milan, and soon returned to North Africa.他退休他的公开立场,得到了刘汉铨,米兰主教的洗礼,很快恢复到北非。In 391, he was ordained to the priesthood in Hippo Regius (modern Bone, Algeria); five years later he became bishop.在391,他被祝圣的神职人员在河马丽君(现代骨,阿尔及利亚);五年后,他成为主教。

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The first part of Augustine's life (to 391) can be seen as a series of attempts to reconcile his Christian faith with his classical culture.而奥古斯丁的生命(至391)的第一部分,可以看作是一系列的尝试调和与他的古典文化的他的基督教信仰。His mother, Saint Monica, had reared him as a Christian.他的母亲,圣莫尼卡,饲养了他作为一个基督徒。Although her religion did not hold an important place in his early life, Christianity never totally lost its grip upon him.虽然她的宗教并无于他早期的生活的重要场所,基督教从来没有向他完全失去了抓地力。As a student in Carthage, he encountered the classical ideal of philosophy's search for truth and was fired with enthusiasm for the philosophic life.作为一个在迦太基的学生,他遇到了哲学的寻找真理的理想,并与古典的哲学生活的热情被解雇。Unable to give up Christianity altogether, however, he adopted Manichaeism, a Christian heresy claiming to provide a rational Christianity on the basis of a purified text of Scripture.无法完全放弃基督教,但是,他采取摩尼教,基督教异端自称提供的一个纯净的经文文本的基础上理性的基督教。Nine years later, his association with the Manichees ended in disillusionment; and it was in a religiously detached state that Augustine arrived in Milan.九年后,他与Manichees协会结束了幻灭,以及它在宗教分离的状态,奥古斯丁在米兰到达了。There he discovered, through a chance reading of some books of Neoplatonism, a form of philosophy that seemed compatible with Christian belief.在那里,他发现,通过对柏拉图机会读一些书,哲学的形式,似乎与基督教信仰兼容。At the same time, he found that he was at last able to give up the ambitions for public success that had previously prevented him from embracing the philosophic life.与此同时,他发现,他终于能够放弃公众成功的,以前无法拥抱他的生活哲学的野心。The result was the dramatic conversion that led Augustine to devote his life to the pursuit of truth, which he now identified with Christianity.其结果是戏剧性的转换,导致奥古斯丁献身的真理,他现在与基督教认定的追求。 With a small group of friends, he returned to North Africa and, in Thagaste, established a religious community dedicated to the intellectual quest for God.有了一个小群朋友,他回到北非,并在Thagaste,建立一个宗教社会奉献给上帝智慧的追求。

Later Life and Influence以后的生活及影响

Augustine's ordination, unexpectedly forced upon him by popular acclamation during a visit to Hippo in 391, brought about a fundamental change in his life and thought.奥古斯丁的配合,竟然被迫向他鼓掌流行期间,在391河马访问,带来了根本性的变化在他的生活和思想。It redirected his attention from the philosophic Christianity he had discovered in Milan to the turbulent, popular Christianity of North Africa's cities and towns.它重定向从哲学基督教发现他在米兰的动荡,北非的城市和城镇流行​​基督教他的注意。

His subsequent career as priest and bishop was to be dominated by controversy and debate.他作为牧师和主教以后的职业生涯是由占主导地位的争议和辩论。Especially important were his struggles with the Donatists and with Pelagianism.尤其重要的是与多纳徒和伯拉纠主义的斗争。The Donatists promoted a Christian separatist movement, maintaining that only they were the true church and that, as a result, only their Sacraments were valid.多纳徒促进了基督教的分裂主义运动,认为只有他们是真正的教会,并且,因此,只有他们的圣礼是有效的。Augustine's counterattack emphasized unity, not division, as the mark of true Christianity and insisted that the validity of the sacraments depended on Christ himself, not on any human group or institution.奥古斯丁的反击强调团结,不要分裂,因为真正的基督教的标志,并坚持认为,圣礼的有效性取决于基督自己不是任何人的团体或机构。 Pelagianism, an early 5th-century Christian reform movement, held that no person could be excused from meeting the full demand of God's law.伯拉纠主义,早期5世纪基督教改革运动,认为任何人可以从会议的上帝的法律的全面需求原谅。In doing so, it stressed the freedom of the human will and its ability to control motives and regulate behavior.这样做,它强调了人的意志自由和控制能力的动机和行为规范。In contrast, Augustine argued that because of Original Sin no one can entirely govern his own motivation and that only the help of God's Grace makes it possible for persons to will and to do good.与此相反,奥古斯丁认为,由于原罪的任何人都不能完全支配自己的动机,只有上帝的恩典帮助,以使人们有可能对人的意志和做的好。 In both of these controversies,在这些争议双方,

Augustine opposed forces that set some Christians apart from others on grounds either of religious exclusivism or of moral worth.奥古斯丁反对势力设置任何宗教排外主义或道德价值的理由,除了其他一些基督徒。

Augustine must be reckoned as one of the architects of the unified Christianity that survived the barbarian invasions of the 5th century and emerged as the religion of medieval Europe.奥古斯丁必须作为计算的统一基督教幸存的5世纪的野蛮入侵和中世纪欧洲的宗教出现的建筑师之一。He succeeded in bringing together the philosophic Christianity of his youth and the popular Christianity of his congregation in Hippo.他成功地召集了他的青年和他在众河马流行基督教哲学基督教。In doing so, he created a theology that has remained basic to Western Christianity, both Roman Catholic and Protestant, ever since.这样做,他创建了一个一直保持基本以西方基督教,天主教和新教同时,自从神学。Feast day: Aug. 28.盛宴的日子:8月28日。

William S. Babcock威廉S巴布科克

Bibliography 参考书目
Battenhouse, Roy, ed., A Companion to the Study of St. Augustine (1955); Brown, Peter, Augustine of Hippo (1967; repr. 1987); Burnaby, John, Amor Dei: A Study of the Religion of St. Augustine (1938 repr. 1960); Chadwick, Henry, Augustine (1986); Marrou, HI, St. Augustine and His Influence Through the Ages, trans. Battenhouse,一到圣奥古斯丁(1955)研究助理罗伊,编辑,布朗,彼得,奥古斯丁的河马(1967年再版1987);伯纳比,约翰,奥马尔业会:一,圣宗教研究奥古斯丁(1938年再版1960);查德威克,亨利,奥古斯丁(1986); Marrou,您好,圣奥古斯丁和他通过年龄的影响,反式。by P. Hepburne-Scott (1957); O'Daly, Gerard, Augustine's Philosophy of the Mind (1987); O'Meara, John, An Augustine Reader (1973); Pagels, Elaine, Adam, Eve, and the Serpent (1988); Pelikan, Jaroslav, The Mystery of Continuity: Time and History, Memory and Eternity in the Thought of St. Augustine (1986); Smith, Warren Thomas, Augustine: His Life and Thought (1980).由P. Hepburne - 斯科特(1957年); O'Daly,杰拉德,奥古斯丁的心灵哲学(1987年);欧米拉,约翰,一个奥古斯丁读卡器(1973年); Pagels,伊莱恩,亚当,夏娃和蛇( 1988年);伯利坎,雅罗斯拉夫,连续性的奥秘:时间和历史,记忆和圣奥古斯丁(1986)认为永恒;史密斯,沃伦托马斯,奥古斯丁:他的生活和思想(1980年)。


Saint Augustine of Hippo (354-430)圣奥古斯丁(354-430)的河马

Advanced Information先进的信息

Perhaps antiquity's greatest theologian, Augustine was born in Tagaste, North Africa (Algeria), to Patricius, a pagan, and Monica, a Christian.也许古代最伟大的神学家,奥古斯丁出生于Tagaste,北非(阿尔及利亚),以Patricius,一个异教徒,和莫妮卡,一个基督徒。 He studied grammar at Madaura and rhetoric in Carthage, and was intellectually stimulated by reading Cicero's Hortensius.他曾在Madaura和迦太基修辞语法,阅读和智力是西塞罗的Hortensius刺激。After a carnal life during his school days he joined the Manichaean religion (373).经过几天在他的学校肉体的生命,他加入了摩尼教宗教(373)。He taught grammar and rhetoric in North Africa (373-82) and then in Rome (383), where he abandoned the Manicheans and became a skeptic.他教语法修辞和北非(373-82),然后在罗马(383),他放弃了Manicheans,成为怀疑论者。He moved to Milan to teach (384), where he was later influenced by the reading of Neoplatonic philosophy and by Ambrose's sermons.他搬到米兰教(384),他后来被柏拉图哲学的阅读和刘汉铨的布道的影响。He was converted through an exhortation, overheard in a garden, from Rom.他相信通过规劝,在花园听到,从ROM。 13:13-14, was baptized by Ambrose (387), and was reunited with his mother, who died shortly thereafter. 13:13-14,是洗礼刘汉铨(387),并与他的母亲,谁死了,此后不久团聚。

After years of retreat and study Augustine was ordained a priest in Hippo, North Africa (391), where he established a monastery and where he later became bishop (395).经过多年研究的撤退和被祝圣奥古斯丁在河马,北非(391),他在那里建立了一个修道院,在那里他后来成为主教(395)牧师。 The rest of his life can be seen by the controversies he engaged in and the writings he produced.在他有生之年能看到他的争议,从事和他的著作产生。Augustine died August 28, 430, as the vandals laid siege to Rome.奥古斯丁死8月28日,430,作为破坏者围攻罗马。

Major Writings主要著作

Augustine's works fall roughly into three periods.奥古斯丁的作品属于大致分为三个时期。

First Period(386-96)第一期(386-96)

The first category in this period consists of philosophical dialogues: Against the Academics (386), The Happy Life (386), On Order (386), On Immortality of the Soul and On Grammar (387), On the Magnitude of the Soul (387-88), On Music (389-91), On the Teacher (389), and On Free Will (FW, 388-95).在此期间第一类包括哲学对话:反对学者(386),快乐的生活(386),订购(386),论灵魂不朽和文法(387)关于灵魂的幅度,( 387-88),音乐(389-91),对教师(389),和自由意志(FW,388-95)。The second group is the anti-Manichaean works such as On the Morals of the Catholic Church (MCC) and On the Morals of the Manicheans (388), On Two Souls (TS, 391), and Disputation Against Fortunatus the Manichean (392).第二组是如反摩尼教作品在天主教教会(MCC)的道德与论Manicheans(388)的道德,在两个灵魂(TS,391),以及对Fortunatus的摩尼教(392)争议。 The last category is made up of theological and exegetical works such as Against the Epistle of Manichaeus (397), Diverse Questions (389-96), On the Utility of Believing (391), On Faith and Symbol (393), and some Letters (L) and Sermons.最后一类是由诸如神学和训诂工程反对Manichaeus书信(397),多样的问题(389-96),关于相信实用工具(391),在信仰和符号(393),和一些字母(L)和布道。

Second Period (396-411)第二期(396-411)

This group of writings contains his later anti-Manichaean writings such as Against the Epistle of Manichaeus (397), Against Faustus the Manichean (AFM, 398), and On the Nature of the Good (399).这组包含他后来的著作,如反对Manichaeus(397)书信反摩尼教著作对浮士德的摩尼教(AFM,398),并在该良好(399)自然。 Next were some ecclesiastical writings, as On Baptism (400), Against the Epistle of Petilian (401), and On the Unity of the Church (405).其次是一些传教士的著作,如在洗礼(400),反对Petilian(401)书信,并在教会(405)统一。Finally there were some theological and exegetical works such as the famous Confessions (C,398-99), On the Trinity (T,400-416), On Genesis According to the Literal Sense (400-415), On Christian Doctrine I,III (CD,387).最后还有,如著名的自白(C ,398 - 99),在三位一体(T ,400 - 416)在创世纪,一些神学和训诂工程根据字面意义(400-415)在基督教的教义,我,三(CD,387)。Letters, Sermons, and Discourses on Psalms were also written during this period.信件,布道,并在诗篇话语也写在这个期间。

Third Period (411-30)第三期(411-30)

The works in the final period of Augustine's writings were largely antiPelagian.在奥古斯丁的著作的最后时期的作品在很大程度上antiPelagian。First against the Pelagians he wrote On the Merits and Remission of Sins (MRS, 411-12), On the Spirit and the Letter (SL,412), On Nature and Grace (415), On the Correction of the Donatists (417), On the Grace of Christ and On Original Sin (418), On Marriage and Concupiscence (419-20), On the Soul and Its Origin (SO,419), The Enchiridion (E,421), and Against Julian (two books, 421 and 429-30).首先对Pelagians他对案情和减免的罪孽(MRS,411-12),在精神和文字(SL,412)在自然和格雷斯(415),写在了多纳徒校正,(417) ,在基督的恩典和原罪论(418),对婚姻和色欲(419-20)在灵魂和它的起源(SO,419)时,便览(E,421),以及对朱利安(两书,421和429-30)。 The second group of anti-Pelagian writings include On Grace and Free Will (GFW,426), On Rebuke and Grace (426), On Predestination of the Saints (428-29), and On the Gift of Perseverance (428-29).反伯拉纠著作第二组包括在恩典和自由意志(GFW,426),在叱和Grace(426),论圣人(428-29)宿命,并在锲而不舍的礼品(428-29) 。The last writings in this period are theological and exegetical, including perhaps his greatest work, The City of God (CG,413-26).在这一时期的最后著作是神学和训诂,包括也许是他最伟大的工作,神的城(CG ,413 - 26)。On Christian Doctrine (CD, Book IV, 426) and the Retractations (426-27) fit here, as well as numerous Letters, Sermons, and Discourses on Psalms.在基督教教义(CD,第四册,426)和Retractations(426-27)适合在这里,以及众多的信件,布道,并在诗篇话语。

Translations of Augustine's works can be found in numerous sources, including Ancient Christian Writers; Catholic University of America Patristic Studies; The Works of Aurelius Augustinus; The Fathers of the Church; Library of Christian Classics; and A Select Library of Nicene and Post-Nicene Fathers.奥古斯丁的作品翻译中可以找到许多来源,包括古代基督教作家,美国天主教大学教父研究;的奥勒留奥古斯丁的作品;教会的神父,基督教经典图书馆,以及一个尼西亚和后尼西亚选择库父亲。

Theology神学

Augustine is the father of orthodox theology.奥古斯丁是正统神学的父亲。

God

Augustine argued for aseity (CG XI, 5), absolute immutability (CG XI, 10), simplicity (CG VIII, 6), and yet a triunity of persons (L 169, 2, 5) in this one essence.奥古斯丁为aseity(CG十一,5)认为,绝对不变性(CG十一,10),简单(CG八,6),而一个人在这其中的精髓(L 169,2,5)triunity。God is also omnipresent (CG VII, 30), omnipotent (CG V, 10), immaterial (spiritual) (CG VIII, 6), eternal (TXIV, 25, 21).上帝也无所不在(CG七,30),万能(CG V,10),非物质的(精神)(CG八,6),永恒(TXIV,25,21)。 God is not in time but is the creator of time (CXI,4).上帝不是在时间,但时间的创造者(CXI,4)。

Creation创造

For Augustine creation is not eternal (C XI, 13, 15).对于奥古斯丁创造也不是永恒的(C席,13,15)。It is ex nihilo (out of nothing) (C XII, 7, 7), and the "days" of Genesis may be long periods of time (CG XI, 6-8).这是无中生有(无中生有)(C XII,7,7),和“天”的成因可能是很长一段时间(CG第十一,6-8)。Each soul is not created at birth but is generated through one's parents (SO 33).每一个灵魂是在出生时没有创建,但通过自己的父母(SO 33)生成的。The Bible is divine (E 1,4), infallible (CG XI, 6), inerrant (L 28, 3), and it alone has supreme authority (CG XI, 3) over all other writings (AFM XI, 5).圣经是神圣的(E 1,4),犯错的(CG席,6),无误(L 28,3),并独自拥有全部(AFM十一,五)其他著作的最高权力机构(CG十一,3)。There are no contradictions in the Bible (CD VII, 6, 8).圣经中有没有矛盾(CD七,6,8)。Any error can be only in the copies, not in the original manuscripts (L 82, 3).任何错误只能在副本,而不是在(L 82,3)原始手稿。The eleven books of the Apocrypha are also part of the canon (CD II, 8, 12) because they were part of the LXX, which Augustine believed to be inspired, and because they contain many wonderful stories of martyrs (CG XVIII, 42).在伪经十书也是佳能(CD II,8,12)的一部分,因为他们是LXX,其中奥古斯丁认为是灵感的一部分,因为它们包含许多精彩的烈士的故事(CG十八,42) 。Augustine recognized that the Jews did not accept these apocryphal books (CG XIV, 14).奥古斯丁认为犹太人不接受这些(CG十四,14)杜撰的书籍。The canon was closed with the NT apostles (CG XXXIX, 38).佳能关闭与NT使徒(CG XXXIX,38)。

Sin

Augustine believed sin originated with free will, which is a created good (TR XIV, 11).奥古斯丁认为罪恶与自由意志,这是一个创造了良好的(TR十四,11)起源。Free will implies the ability to do evil (CG XII, 6).免费将意味着能力做坏事(CG第十二6)。It is a voluntary (TR XIV, 27), noncompulsory (TS X, 12), self-determined act (FW III, 17, 49).这是一个自愿(TR十四,27),noncompulsory(TS X,12),自主确定行为(FW III,17,49)。 Augustine appears to have later contradicted this view when he concluded that Donatists could be forced to believe against their will (Correction of the Donatists III, 13).奥古斯丁似乎后来这种观点相矛盾时,他得出结论,多纳徒可能被迫相信违背自己的意愿(三校正的多纳徒,13)。With the fall man lost the ability to do good without God's grace (E 106), yet he retains the ability of free choice to accept God's grace (L 215, 4; GFW 7).随着秋季的人失去的能力,离不开神的恩典(E 106)好,但他保留了自由选择的能力,接受上帝的恩典(L 215,4; GFW 7)。True freedom, however, is not the ability to sin but the ability to do good (CG XIV, 11), which only the redeemed have (E 30).真正的自由,但是,是不是罪的能力,但能力做的好(CG十四,11),其中仅赎回了(E 30)。

Man

Augustine believed man was directly created by God without sin (On the Nature of God, 3), which the whole race derived from Adam (CG XII, 21).奥古斯丁认为人是没有罪的直接创造神(在神的本性,3),整场比赛从亚当(CG十二,21)而得。When Adam sinned, all man sinned in him seminally (MRS 14).当亚当犯了罪,都犯了罪的人在他seminally(MRS 14)。Man is a duality of body and soul (MCC 4, 6), and the image of God is in the soul (CD I, 22, 20).人是身体和心灵的双重性(MCC 4,6),和神的形象,灵魂是(CD I,22,20)。The fall did not erase this image (SL 48), although man's nature was corrupted by sin (Against the Epistle of Manichaeus XXXIII, 36).秋天并未消除这个图片(SL 48),虽然人的本性是由罪(对Manichaeus XXXIII,书信36)损坏。Human life begins in the womb at the time of animation (E 85).人的生命开始于动画时间(E 85)在子宫内。 Miscarriages before this time simply "perish" (E 86).在此之前流产简单的“灭亡”(五86)。Man's soul is higher and better than his body (CG XII, 1), which is man's adversary (CX, 21, 43; TR 111, 103).人的灵魂,是更高,比他的身体(CG十二,1),这是男人的对手(CX,21,43; TR 111,103)更好。There will be a physical resurrection of the bodies of all men, just and unjust (E 84, 92), to eternal bliss or agony respectively.将有一个对所有的人身体复活的尸体,公正和不公正的(E 84,92),以永恒的幸福或痛苦的分别。

Christ基督

Augustine believed that Christ was fully human (On Faith and the Creed [FC]IV, 8), yet without sin (E 24).奥古斯丁认为,基督是完全的人(在信仰和信条[FC]四,8),但没有罪(五24)。Christ assumed this human nature in the virgin's womb (FC IV, 8), yet he was also God from all eternity, of the same essence as the Father (TI, 6, 9).基督假定在处女的子宫里(FC四,8)此人之常情,但他也从所有永恒的上帝作为父亲相同的本质(TI,6,9)。Christ, however, was only one person (E 35).基督,然而,只有一人(五35)。Yet these two natures are so distinct (L CXXXVII, 3, 11) that the divine nature did not become human at the incarnation (TI, 7, 14).然而,这两个性质是如此不同(L CXXXVII,3,11)的神圣性并不能成为在化身(TI,7,14)人。

Salvation救恩

The source of salvation is God's eternal decree (CG XI, 21), which is unchangeable (CG XXII, 2).救恩的来源是上帝的永恒的法令(CG十一,21),这是不可改变的(CG XXII,2)。Predestination is in accord with God's foreknowledge of man's free choice (CG V, 9).宿命是在与神的人的自由选择预知(CG V,9)协议。Both those who are saved and those who are lost are so predestined (SO IV, 16).这两个谁是保存和那些谁是失去了这么有缘(SO四,16)。Salvation is wrought only through Christ's substitutionary death (E 33).拯救是造成只有通过基督的替代的死亡(E 33)。 It is received by faith (E 31).这是收到信(E 31)。Infants, however, are regenerated by baptism apart from their faith (On Forgiveness of Sins, and Baptism I,44).婴儿,但是,再生的洗礼,除了他们的信仰(在宽恕的罪孽,我和洗礼,44)。

Ethics道德

For Augustine love is the supreme law (CG XV, 16).对于奥古斯丁爱情是最高法律(CG十五,16)。All the virtues are defined in terms of love (MCC XII, 53).所有的美德被定义为爱情(MCC十二,53)表示。Lying is always wrong, even to save a life (L 22, 23).说谎永远是错的,甚至救人一命(L 22,23)。In conflicting situations it is for God, not us, to determine which sins are greater (E 78, 79).在冲突的情况下,它是神,不是我们,以确定哪些是更大的罪过(E 78,79)。God sometimes grants exceptions to a moral command so that killing is permissible in a just war (CG XIX, 7) and even in cases such as Samson's self-sacrificing suicide (CG I, 21).上帝有时授予例外的道德命令,以便杀死在一个正义的战争(CG第十九7),甚至如参孙的自我牺牲自杀(CG I,21)的情况下允许的。

NL Geisler NL盖斯勒
(Elwell Evangelical Dictionary)(Elwell宣布了福音字典)

Bibliography 参考书目
AH Armstrong, St. Augustine and Christian Platonism; AugS; RW Battenhouse, ed., A Companion to the Study of Saint Augustine; G. Bonner, ST.AH阿姆斯特朗,圣奥古斯丁和基督教的柏拉图主义; AugS; RW Battenhouse,编,一到圣奥古斯丁研究助理; G.邦纳,ST。Augustine of Hippo; VJ Bourke, Augustine's Quest for Wisdom; P. Brown, Augustine of Hippo; J. Burnaby, Amor Dei: A Study of the Religion of St. Augustine; MP Garvey, Saint Augustine: Christian or Neo-Platonist; E. Gilson, The Christian Philosophy of Saint Augustine; MJ McKeough, The Meaning of the Rationes Seminales in St. Augustine; HI Marrou, Saint Augustine and His Influence Through the Ages; ADR Polman, The Word of God According to Saint Augustine; ER TeSelle, Augustine the Theologian, Augustinian Institute, St. Augustine Lectures 1959; T. Miethe, Augustinian Bibliography 1970-1980; T. Van Bauel, Repertoire bibliographique de Saint Augustine 1950-1960; F. Van der Meer, Augustine the Bishop; NL Geisler, What Augustine Says; E. Przywara, An Augustine Synthesis.奥古斯丁的河马,南军伯克,奥古斯丁的任务为智慧; P.布朗,奥古斯丁的河马的J.伯纳比,阿穆尔业会:对圣奥古斯丁宗教研究; MP加维,圣奥古斯丁:基督教或新柏拉图主义者,E 。吉尔森,圣奥古斯丁的基督教哲学; MJ,而在圣奥古斯丁Rationes Seminales意义McKeough;您好Marrou,圣奥古斯丁和他通过对年龄的影响; ADR波尔曼,上帝的圣奥古斯丁根据字; ER TeSelle ,奥古斯丁的神学家,奥古斯丁学院,圣奥古斯丁讲座1959; T. Miethe,奥古斯丁参考书目1970至1980年,T.凡Bauel,汇辑bibliographique德圣奥古斯丁1950年至1960年,F.范德米尔,奥古斯丁主教; NL盖斯勒,奥古斯丁说什么; E. Przywara,安奥古斯丁合成。



Also, see:此外,见:
Augustinians 奥古斯丁会士
Also, see links to 600+ full text Augustine Manuscripts:此外,见链接到600 +全文奥古斯丁手稿:
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