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Few books have impacted the West as deeply as The City of God. Saint Augustine blazed trails not only in the realms of politics and philosophy, but in the life of the heart, exploring the relationship between a loving God and a shattered world. Thomas Aquinas, Charlemagne, John Calvin, Hannah Arendt, and Pope Benedict XVI alike have drawn from this text's deep and varied wells.Yet few of us will ever read the epic work, which often stretches past one thousand pages. This volume, however, offers a shorter, simpler road through Augustine's masterpiece. Edited by Hans Urs von Balthasar, it presents key selections from The City of God, culled for their beauty and spiritual power, buttressed with notes, and arranged by theme—from the creation of the world to the Roman Empire, from human happiness to the nature of death.This edition is meant above all for prayer and meditation. Still, if readers wish to engage Augustine on a critical level, the introduction by von Balthasar—recipient of the 1984 International Paul VI Prize under Pope John Paul II—provides a rigorous analysis of the City, with an eye on the philosophical and theological discourse of the twentieth century. The book is also furnished with a detailed index of names, subjects, and scriptural references.All excerpts of the City are taken from William Babcock's 2013 translation with New City Press, praised by critics as "a remarkable achievement" (Johannes van Oort), "the most beautiful and up-to-date of the existing versions".

Theology --- Apologetics --- Kingdom of God --- History

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"Augustine began City of God, De Civitate Dei, to answer complaints that Christians were to blame for the troubles of Rome and its empire because they would not sacrifice to the gods. In August 411 Alaric the Goth led barbarian warriors into the city. Refugees crossed to Africa, Augustine's homeland, where he was bishop of Hippo. This English-language commentary discusses Books 1-5, in which Augustine argued that Rome suffered worse disasters before Christianity was known; that empire depends on injustice; and that everything depends on the will of the true God, not on the many gods of Roman tradition. He had taught classical Latin literature and rhetoric, and used material and techniques which were familiar to educated Romans. He exploited authors they found authoritative: Sallust on Roman history, Cicero on Roman government, Virgil on Rome's imperial mission, the scholar Varro on Roman religious tradition. He discussed power and glory, pleasure and virtue; war and suicide, rape and celibacy; the purpose of suffering; fate and choice. He made a commitment to debate with philosophers on worshipping many gods for the sake of life after death, and to move from refuting false beliefs to expounding Christian teachings on the 'two cities'. The earthly city is the community of all who love themselves rather than God; the city of God is the community of all who love God rather than themselves. City of God took 22 books, which were influential-and often misunderstood-in later centuries"--

Kingdom of God --- Apologetics --- Early works to 1800 --- Early works to 1800 --- Augustine, --- Rome --- History

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Augustine of Hippo's The City of God is generally considered to be one of the key works of Late Antiquity. Written in response to allegations that Christianity had brought about the decline of Rome, Augustine here explores themes in history, political science, and Christian theology, and argues for the truth of Christianity over competing religions and philosophies. This Companion volume includes specially-commissioned essays by an international team of scholars that provide new insights into The City of God. Offering commentary on each of this massive work's 22 books chapters, they sequentially and systematically explore The City of God as a whole. Collectively, these essays demonstrate the development and coherence of Augustine's argument. The volume will be an invaluable resource for students and scholars of ancient and contemporary theology, philosophy, cultural studies, and political theory.

Augustine, --- Apologetics --- Kingdom of God --- 276 =71 AUGUSTINUS --- #GBIB: jesuitica --- 276 =71 AUGUSTINUS Latijnse patrologie--AUGUSTINUS --- 276 =71 AUGUSTINUS Patrologie latine--AUGUSTINUS --- Latijnse patrologie--AUGUSTINUS --- Patrologie latine--AUGUSTINUS --- God, Kingdom of --- Eschatology --- God (Christianity) --- Apologetics, Missionary --- Christian evidences --- Christianity --- Evidences, Christian --- Evidences of Christianity --- Fundamental theology --- Polemics (Theology) --- Theology, Fundamental --- Religious thought --- Theology --- Evidences

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"What does it mean to be 'like a child' in antiquity? How did early Christ-followers use a childlike condition to articulate concrete qualifications for God's kingdom? Many people today romanticize Jesus's welcoming of little children against the backdrop of the ancient world or project modern Christian conceptions of children onto biblical texts. Eschewing such a Christian exceptionalist approach to history, this book explores how the Gospel of Matthew, 1 Corinthians, and the Gospel of Thomas each associate childlikeness with God's kingdom within their socio-cultural milieus. The book investigates these three texts vis-à-vis philosophical, historical, and archaeological materials concerning ancient children and childhood, revealing that early Christ-followers deployed various aspects of children to envision ideal human qualities or bodily forms. Calling the modern reader's attention to children's intellectual incapability, asexuality, and socio-political utility in ancient intellectual thought and everyday practices, the book sheds new light on the rich and diverse theological visions that early Christ-followers pursued by means of images of children."

Children in the Bible --- Children --- Kingdom of God --- 225.08*3 --- 225.08*02 --- 225.08*02 Theologie van het Nieuwe Testament: Mens (antropologie) --- Theologie van het Nieuwe Testament: Mens (antropologie) --- 225.08*3 Theologie van het Nieuwe Testament: themata --- Theologie van het Nieuwe Testament: themata --- Boys in the Bible --- Girls in the Bible --- Biblical teaching --- Bible. --- Gospel of Thomas (Coptic Gospel) --- Evangelie van Thomas (Coptic Gospel) --- Evangelium Thomae Copticum --- Thomas-Evangelium (Coptic Gospel) --- Toma Pogŭmsŏ (Coptic Gospel) --- 1 Corinthians (Book of the New Testament) --- First Corinthians (Book of the New Testament) --- Evangelie volgens Matteus --- Evangelie volgens Matthéüs --- Matʻae pogŭm --- Matai den --- Matai ni yoru fukuinsho --- Matius (Book of the New Testament) --- Mattá --- Matteo (Book of the New Testament) --- Matteus --- Matthäusevangelium --- Matthéüs --- Matthew (Book of the New Testament) --- Matthieu (Book of the New Testament) --- Criticism, interpretation, etc.

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Since the 1990s, the Eastern Orthodox and Protestant Evangelical communities have had more direct contact with each other than at any other time. A small but growing number of dialogues have occurred around the globe along with significant comparative studies in history, doctrine, worship, and spiritual life. Few regional studies, however, have examined areas outside the Anglophone world, or the political and legal aspects of relationships between these traditions. Therefore, this volume breaks fresh ground. This volume is a collection of scholarly essays on current issues and/or developments in Orthodox–Evangelical relations, at both global and national levels, which will inform the ongoing dialogue. The essays explore the history of relationships and the factors that help or hinder them, as well as current missiological challenges, political and legal issues, comparative theology and spirituality, eco-theology, and other topics. A particular strength is the number of contributions from Orthodox and Evangelicals in Eastern Europe.

Humanities --- Social interaction --- Orthodox --- Evangelical --- ecumenism --- Patristics --- Stăniloae --- Evangelicals --- ecology --- creation care --- leadership --- Russia --- Ukraine --- discipleship --- Orthodox Christian --- Oriental Christian --- Coptic --- Egypt --- Ethiopia --- India --- Moltmann --- Eastern Orthodox --- Chinese evangelicals --- collectivism --- social trinitarian anthropology --- Confucian-influenced/Ru-influenced --- repressed form of self --- relational selfhood --- Cabasilas --- Luther --- Mariology --- Magnificat --- Eastern Orthodox theology --- moral discourse --- contemporary North American Christianity --- remnant --- orthodox and evangelicals --- ecumenical movement --- proselytism --- World Council of Churches --- moral values --- Symeon the New Theologian --- Orthodox spirituality --- Pentecostal/Charismatic spirituality --- mysticism --- asceticism --- apatheia --- religiosity in Russia --- spirituality --- Orthodoxy --- Protestantism --- Evangelical Christians --- subjective well-being --- spiritual well-being scale --- religious coping --- Brief RCOPE Scale --- enchurchment --- ecumenical convergence --- Romanian evangelicals --- Bible authority --- deification --- perichoretic model --- inaugurated eschatology --- iconography --- icon veneration --- evangelical–Orthodox relations --- Wesleyan --- evangelism --- John Wesley --- Lausanne-Orthodox Initiative --- monk --- asceticism-monastic life --- community-desert --- celibacy --- fasting --- common life --- Orthodox Christianity --- liturgical theology --- kingdom of God --- narrative --- critical realism --- atonement --- redemption --- ransom --- metaphor --- concept --- theory of atonement --- kerygma --- theology --- Romania --- interfaith --- Evangelicalism --- Serbia --- spiritual revivals --- Neo-Protestantism --- Department of Religion --- the work of Christ --- retributive justice --- penal substitution --- satisfaction --- nonviolence --- Christus Victor --- Gustaf Aulén --- Anselm --- Irenaeus --- Darby Kathleen Ray --- J. Denny Weaver --- Thomas Finger --- Gregory Boyd --- Orthodox --- Evangelical --- ecumenism --- Patristics --- Stăniloae --- Evangelicals --- ecology --- creation care --- leadership --- Russia --- Ukraine --- discipleship --- Orthodox Christian --- Oriental Christian --- Coptic --- Egypt --- Ethiopia --- India --- Moltmann --- Eastern Orthodox --- Chinese evangelicals --- collectivism --- social trinitarian anthropology --- Confucian-influenced/Ru-influenced --- repressed form of self --- relational selfhood --- Cabasilas --- Luther --- Mariology --- Magnificat --- Eastern Orthodox theology --- moral discourse --- contemporary North American Christianity --- remnant --- orthodox and evangelicals --- ecumenical movement --- proselytism --- World Council of Churches --- moral values --- Symeon the New Theologian --- Orthodox spirituality --- Pentecostal/Charismatic spirituality --- mysticism --- asceticism --- apatheia --- religiosity in Russia --- spirituality --- Orthodoxy --- Protestantism --- Evangelical Christians --- subjective well-being --- spiritual well-being scale --- religious coping --- Brief RCOPE Scale --- enchurchment --- ecumenical convergence --- Romanian evangelicals --- Bible authority --- deification --- perichoretic model --- inaugurated eschatology --- iconography --- icon veneration --- evangelical–Orthodox relations --- Wesleyan --- evangelism --- John Wesley --- Lausanne-Orthodox Initiative --- monk --- asceticism-monastic life --- community-desert --- celibacy --- fasting --- common life --- Orthodox Christianity --- liturgical theology --- kingdom of God --- narrative --- critical realism --- atonement --- redemption --- ransom --- metaphor --- concept --- theory of atonement --- kerygma --- theology --- Romania --- interfaith --- Evangelicalism --- Serbia --- spiritual revivals --- Neo-Protestantism --- Department of Religion --- the work of Christ --- retributive justice --- penal substitution --- satisfaction --- nonviolence --- Christus Victor --- Gustaf Aulén --- Anselm --- Irenaeus --- Darby Kathleen Ray --- J. Denny Weaver --- Thomas Finger --- Gregory Boyd