By Augustine of Hippo
“May the blessing of the nice Head of the Church accompany and crown this work."
This assortment gathers jointly all, whole works by means of Saint Augustine in one, handy, top of the range quantity. This striking omnibus of fifty books has the entire following works:
The urban of God
On Christian Doctrine
The Confessions of Saint Augustine
The Letters of Saint Augustine
Expositions at the booklet of Psalms
Our Lord's Sermon at the Mount, based on Matthew
The concord of the Gospels
On the Holy Trinity
Lectures or Tractates at the Gospel based on St. John.
On religion, wish and Love (The Enchiridion)
On the Catechising of the Uninstructed
On religion and the Creed
Concerning religion of items now not obvious
On the revenue of Believing
On the Creed: A Sermon to Catechumens
On the nice of Marriage
Of Holy Virginity
On the nice of Widowhood
Against mendacity. To Consentius
Of the paintings of clergymen
On Care on hand for the useless
On the benefits and Forgiveness of Sins, and at the Baptism of the Infants
On the Spirit and the Letter
On Nature and style
On Man’s Perfection in Righteousness
On the complaints of Pelagius
On the Grace of Christ, and on unique Sin
On Marriage and Concupiscence
On the Soul and its Origins
Against Letters of the Pelagians
On Grace and loose Will
On Rebuke and beauty
On the Predestination of the Saints
On the reward of Perseverance
On the Morals of the Catholic Church
On the morals of the Manichaeans
On Souls: opposed to the Manichaeans
Acts or Disputation opposed to Fortunatus the Manichean
Against the Epistle of Manichaeus known as basic
Reply to Faustus the Manichean
Concerning the character of excellent, opposed to the Manicheans
Answer to Letters of Petilian, Bishop of Cirta
On the Correction of the Donatists
Ten Sermons at the First Epistle of John
Sermons on chosen classes of the recent Testament
About the Author
Augustine, the guy with upturned eye, with pen within the left hand, and a burning middle within the correct (as he's frequently represented), is a philosophical and theological genius of the 1st order, towering like a pyramid above his age, and searching down commandingly upon succeeding centuries. He had a brain uncommonly fertile and deep, daring and hovering; and with it, what's higher, a center packed with Christian love and humility. He stands of correct by means of the aspect of the best philosophers of antiquity and of contemporary occasions. We meet him alike at the huge highways and the slim footpaths, at the giddy Alpine heights and within the lousy depths of hypothesis, anyplace philosophical thinkers ahead of him or after him have trod. As a theologian he's facile princeps, no less than handed by means of no church father, schoolman, or reformer. With royal munificence he scattered rules in passing, that have set in strong movement different lands and later instances. He mixed the artistic energy of Tertullian with the churchly spirit of Cyprian, the speculative mind of the Greek church with the sensible tact of the Latin.
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Additional resources for The Complete Works of Saint Augustine
If, however, the penitent was excessively inhibited by shame and the sin required painstaking extortion, this put the confessor at greater risk. 50 Female penitents presented a particular challenge for Gerson. So anxious was he to spare the priest the anguish of pollution that in one vernacular sermon he saw fit to alert women to their possible role as passive temptresses. 51 Gerson reluctantly resolves this problem with an affirmative answer: she should go to another confessor, even if her usual priest refuses to grant her leave.
Caesarius was a Cistercian monk; most of his anecdotes portraying men beset by amorous succubi (or women beset by dieir male counterparts, incubi) concern professional celibates of various stripes. Although Caesarius's fascination with the realm of the demonic is manifest, the nature of his investment is, I would argue, often inflected or even concealed. "82 Thus Caesarius ends his anecdote abruptly and opaquely, resisting any possible impulse to interpret or moralize. This superficially relaxed attitude Pollution, Illusion, and Masculine Disarray 3i might suggest that demons were more a locus of entertainment than anxiety.
Although the patristic period successfully repressed the full complexity of the problem of pollution, the high Middle Ages saw the repressed return, trailing six hundred years of symptoms in tow. If we are to believe Jacques Lacan, the repressed always returns retroactively, in conjunction with the historical perspective requisite for interpretation. Hence, in the words of Lacanian interpreter Slavoj Zizek: The Lacanian answer to the question: From where does the repressed return? is therefore, paradoxically, From the future.