The City of God

of the Enneades, I. VI. 8, and II. 3. ↩

Or, humanity. ↩

Compare De Trinitate 13. 22. ↩

1 Timothy 2:5. ↩

δαίμων = δαήμων, knowing; so Plato, Cratylus, 398. b. ↩

1 Corinthians 8:1. ↩

Mark 1:24. ↩

Matthew 4:3⁠–⁠11. ↩

Timaeus. ↩

Psalm 50:1. ↩

Psalm 136:2. ↩

Psalm 95:3. ↩

Psalm 96:5, 6. ↩

Psalm 82:6. ↩

1 Corinthians 8:5, 6. ↩

Romans 1:21. ↩

Ephesians 6:5. ↩

Namely, δουλεία: compare Quaestiones in Exodum 94; Quaestiones in Genesim 21; Contra Faustum, 15, 9, etc. ↩

Agricolae, coloni, incolae. ↩

Virgil, Aeneid, I. 12. ↩

2 Chronicles 30:9; Ecclesiasticus 11:13; Judith 7:20. ↩

Psalm 82:6. ↩

John 1:6⁠–⁠9. ↩

John 1:16. ↩

Augustine here remarks, in a clause that cannot be given in English, that the word religio is derived from religere.⁠—So Cicero, De Natura Deorum II. 28. ↩

Matthew 22:37⁠–⁠40. ↩

Psalm 73:28. ↩

Exodus 22:20. ↩

Psalm 16:2. ↩

Psalm 51:16, 17. ↩

Psalm 50:12, 13. ↩

Psalm 50:14, 15. ↩

Micah 6:6⁠–⁠8. ↩

Hebrews 13:16. ↩

Hosea 6:6. ↩

Matthew 22:40. ↩

On the service rendered to the Church by this definition, see Waterland’s Works, V. 124. ↩

Literally, a sacred action. ↩

Ecclesiasticus 30:24. ↩

Romans 6:13. ↩

Romans 12:1. ↩

Romans 12:2. ↩

Psalm 73:28. ↩

Romans 12:3⁠–⁠6. ↩

Psalm 87:3. ↩

Exodus 22:20. ↩

Genesis 18:18. ↩

Genesis 15:17. In his Retractationes, II. 43, Augustine says that he should not have spoken of this as miraculous, because it was an appearance seen in sleep. ↩

Genesis 18. ↩

Goetia. ↩

2 Corinthians 11:14. ↩

Virgil, Georgic IV. 411. ↩

Exodus 33:13. ↩

Plotinus Enneades III. II. 13. ↩

Matthew 6:28⁠–⁠30. ↩

Acts 7:53. ↩

Enneades I. VI. 7. ↩

Meaning, officious meddlers. ↩

Pharsalia VI. 503. ↩

Psalm 73:28. ↩

Aeneid, VII. 310. ↩

Aeneid, III. 438, 439. ↩

Teletis. ↩

The Platonists of the Alexandrian and Athenian schools, from Plotinus to Proclus, are at one in recognising in God three principles or hypostases: 1st, the One or the Good, which is the Father; 2nd, the Intelligence or Word, which is the Son; 3rd, the Soul, which is the universal principle of life. But as to the nature and order of these hypostases, the Alexandrians are no longer at one with the school of Athens. On the very subtle differences between the Trinity of Plotinus and that of Porphyry, consult M. Jules Simon, II. 110, and M. Vacherot, II. 37.

—⁠Saisset

↩

See below, ch. XXVIII. ↩

Enneades V. 1. ↩

John 1:14. ↩

John 6:60⁠–⁠64. ↩

John 8:25; or “the beginning,” following a different reading from ours. ↩

Psalm 73:28. ↩

Psalm 84:2. ↩

Matthew 23:26. ↩

Romans 8:24, 25. ↩

See above, ch. IX. ↩

Virgil, Eclogue IV. 13, 14. ↩

Isaiah 29:14. ↩

1 Corinthians 1:19⁠–⁠25. ↩

According to another reading, “You might have seen it to be,” etc. ↩

John 1:1⁠–⁠5. ↩

John 1:14. ↩

Compare Eusebius Praeparatio Evangelica XIII. 16. ↩

Enneades III. 4. 2. ↩

Aeneid, VI. 750, 751. ↩

Inductio. ↩

Namely, under Diocletian and Maximian. ↩

Genesis 22:18. ↩

Galatians 3:19. ↩

Psalm 67:1, 2. ↩

John 14:6. ↩

Isaiah 2:2, 3. ↩

Luke 24:44⁠–⁠47. ↩

Written in the year 416 or 417. ↩

Psalm 87:3. ↩

Psalm 48:1. ↩

Psalm 46:4. ↩

Homine assumto, non Deo consumto. ↩

Quo itur Deus, qua itur homo. ↩

A clause is here inserted to give the etymology of praesentia from prae vensibus. ↩

Another derivation, sententia from sensus, the inward perception of the mind. ↩

Genesis 1:1. ↩

Proverbs 8:27. ↩

Matthew 18:10.