Augustine: Political Writings by Augustine, E. M. Atkins, R. J. Dodaro

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By Augustine, E. M. Atkins, R. J. Dodaro

This assortment brings jointly thirty-five letters and sermons of Augustine, Bishop of Hippo from 396-430 advert, that care for political issues. The letters and sermons are either sensible and principled and deal with many crucial subject matters in Augustine's idea, together with the duties of citizenship, the connection among the church and secular authority, spiritual coercion, and warfare and peace. those texts supplement Augustine's vintage the town of God, and provides scholars direct perception into the political and social global of overdue antiquity with which Augustine was once instantly concerned.

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Maier,  vols. (Berlin, , ). M. A. Tilley, Donatist Martyr Stories. The Church in Conflict in Roman North Africa (Liverpool, ), assembles a rare collection of Donatist records of judicial proceedings (acta) against African Christian martyrs, as well as accounts of their torments (pasxlvii Bibliography siones). These texts are valuable for what they tell us about the Donatist perspective on the fourth-century controversy. M. Edwards, Optatus: Against the Donatists (Liverpool, ), offers a superb translation of the theological treatise of the fourth-century bishop of Milevis, important as a source for Augustine’s own work on the Donatist controversy.

Hand over, handers over The Donatist controversy arose when certain bishops were accused of handing over the scriptures to the authorities under persecution. They were described as traditores, from the verb tradere, to hand over. Tradere, significantly, can also mean ‘betray’; traditores were both ‘handers over’ and traitors. ) Just, justice; unjust, injustice The virtue is a complex one. Augustine inherited Cicero’s analysis of justice as the supremely social virtue: the just man puts the good of society first.

It is true indeed’, you say, ‘that if we weigh matters according to strict public law, then quite a harsh sentence ought to be inflicted. ’ In general we try to keep it the case that no one is punished too severely either by us or by anyone else with whom we might intercede; and we are eager to provide security for people. Security, however, lies in the happy condition of living rightly rather than in being safe to act wrongly. We also apply ourselves to winning mercy not only for our own misdeeds, but also for others’; but we can only achieve this on behalf of those who have been reformed.

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