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，乙 Nov. 13, 354, d. 11月13日， 354 ，四 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 ，是一个首要的哲学家-神学的早期基督教和，而服务（ 396-430 ），作为主教的河马regius ，领导人物在教堂北非。 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.他产生了深刻影响，对以后的西部大开发的思想和文化，更比任何其他人，形成了主题和界定的问题，有特点的西方传统的基督教神学。 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.在他的众多著作视为经典，这两个最著名的是他的semiautobiographical的供述，其中包含的要素的神秘主义，和城市的神，基督教的视野的历史。

Early Life and Conversion早期生命和转换

Augustine was born at Thagaste (modern Souk-Ahras, Algeria), a small town in the Roman province of Numidia.奥古斯丁出生于thagaste （现代苏格艾-赫拉斯，阿尔及利亚），小城镇在罗马省的努米底亚。 He received a classical education that both schooled him in Latin literature and enabled him to escape from his provincial upbringing.他收到了古典教育，无论教育的他在拉丁美洲文学，使他脱离他的省抚养。 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.受过训练的在迦太基在修辞学（公共礼拜堂），这是一个必要制定一套法律或政治生涯在罗马帝国，他成为一名教师修辞在迦太基，在罗马，最后在米兰，一个席位的帝国政府在时间。 At Milan, in 386, Augustine underwent religious conversion.在米兰，在386 ，奥古斯丁经历了宗教的转换。 He retired from his public position, received baptism from Ambrose, the bishop of Milan, and soon returned to North Africa.他退休，他从公众的立场，收到的洗礼，由刘汉铨，主教米兰，并很快返回到北非。 In 391, he was ordained to the priesthood in Hippo Regius (modern Bone, Algeria); five years later he became bishop.在391 ，他被祝圣为神父，在河马regius （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.第一部分奥古斯丁的生命（ 391 ）可以被看作是一连串的企图调和他的基督教信仰与他的古典文化。 His mother, Saint Monica, had reared him as a Christian.他的母亲，圣莫尼卡，已经饲养的，他是一个基督徒。 Although her religion did not hold an important place in his early life, Christianity never totally lost its grip upon him.虽然她的宗教没有举行一个重要的地方，在其早期的生活，基督教从来没有完全失去了抓地力后，他的。 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.作为一名学生，在迦太基，他所遇到的古典理想，哲学的寻求真相与被解雇，与热情的哲学生活。 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.无法放弃基督教加起来，不过，他通过摩尼教，基督教的异端邪说，声称提供一个理性的基督教在此基础上的一个纯净的案文经文。 Nine years later, his association with the Manichees ended in disillusionment; and it was in a religiously detached state that Augustine arrived in Milan.九年之后，他的协会与manichees结束在幻灭;它是在一个宗教脱节，国家奥古斯丁抵达在米兰。 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，通过一个机会，读一些书，柏拉图，某种形式的哲学，这似乎符合基督教信仰。 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.在同一时间内，他发现他是在最后能够放弃野心，供公众的成功，先前曾阻止他拥抱哲学的生活。 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，导致奥古斯丁把自己的一生追求真理，这是他现在确定与基督教。 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.与一小群朋友，他返回到北非，并在thagaste ，建立了一个宗教社区专为智力追求上帝。

Later Life and Influence后来的生活和影响力

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.奥古斯丁的协调，没想到强加在他的鼓掌欢迎访问期间，河马在391 ，带来了根本的改变，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.它自由的，他的注意力从哲学，基督教，他发现了在米兰向动荡，受欢迎的基督教北非洲的城市和城镇。

His subsequent career as priest and bishop was to be dominated by controversy and debate.他后来的职业生涯，作为神父和主教是主导的争论和辩论。 Especially important were his struggles with the Donatists and with Pelagianism.尤其重要的是他的斗争与多纳徒，并与佩拉纠学派。 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.该多纳徒，促进了基督教的分裂主义运动，保持，只有他们真正的教会和，作为一个结果，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，不记名表决，由于马克真正的基督教，并坚持认为的有效性圣礼依赖于基督本人，而不是对任何人类群体或机构。 Pelagianism, an early 5th-century Christian reform movement, held that no person could be excused from meeting the full demand of God's law.佩拉纠学派，早日第五世纪的基督教改革运动，认为没有人可以免于会议上的全面需求的真主的法律。 In doing so, it stressed the freedom of the human will and its ability to control motives and regulate behavior.在这样做时，它强调的自由，人的意志和其有能力控制的动机和行为规范。 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.相反的，奥古斯丁认为，由于原罪，没有人可以完全管治他自己的动机和，只有帮助上帝的恩典，使有可能人的意志和做好。 In both of these controversies,在这两项争议，

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的一些基督徒，除了从别人的理由，无论是宗教exclusivism或道德的价值。

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.奥古斯丁必须算是一个建筑师的统一的基督教认为，幸存下来的野蛮侵略的第五世纪，出现了作为宗教欧洲中世纪。 He succeeded in bringing together the philosophic Christianity of his youth and the popular Christianity of his congregation in Hippo.他成功地使共同的哲学，基督教他的青年和受欢迎的基督教，他聚集在河马。 In doing so, he created a theology that has remained basic to Western Christianity, both Roman Catholic and Protestant, ever since.在这样做时，他创造了神学认为，仍基本以西方基督教，无论是罗马天主教和新教，自从。 Feast day: Aug. 28.节日： 8月28日。

William S. Babcock威廉美国巴布科克

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.巴滕豪斯，罗伊，教育署，一同伴来研究圣奥古斯丁（ 1955 ） ;布朗，黄匡源，奥古斯丁的河马（ 1967年; repr 。 1987年） ;伯纳比，约翰，奥马尔dei ：研究宗教的圣奥古斯丁（ 1938 repr 。 1960年） ;查德威克，亨利，奥古斯丁（ 1986年） ; marrou ，高科技，圣奥古斯丁和他的影响力，通过年龄，跨。 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).由体育hepburne -斯科特（ 1957年） ; o'daly ，杰拉德，奥古斯丁的哲学思想（ 1987年） ; o'meara ，约翰，一奥古斯丁读者（ 1973年） ;帕吉尔斯，张杏月，亚当，夏娃和蛇（ 1988年） ;伯利坎， jaroslav ，神秘的连续性：时间和历史，记忆和永恒的，在思想的圣奥古斯丁（ 1986年） ;史密斯，华伦托马斯，奥古斯丁：他的生活和思想（ 1980年）。

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

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.也许是古代最伟大的神学家，奥古斯丁出生在塔加斯特，北非（阿尔及利亚）， patricius ，异教，和Monica ，一个基督徒。 He studied grammar at Madaura and rhetoric in Carthage, and was intellectually stimulated by reading Cicero's Hortensius.他研究了在madaura语法和修辞在迦太基，并于智力刺激读西塞罗的hortensius 。 After a carnal life during his school days he joined the Manichaean religion (373).之后，肉体的生命在他的上课天，他参加了摩尼教宗教（ 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.他教的语法和修辞在北非（ 373-82 ），然后在罗马（ 383 ），在那里他放弃了manicheans并成为怀疑。 He moved to Milan to teach (384), where he was later influenced by the reading of Neoplatonic philosophy and by Ambrose's sermons.他转移到米兰，教导（ 384 ），他在那里，后来受读的neoplatonic哲学和由刘汉铨的说教。 He was converted through an exhortation, overheard in a garden, from Rom.他是通过一个转换的劝告， overheard在一个花园，从光碟。 13:13-14, was baptized by Ambrose (387), and was reunited with his mother, who died shortly thereafter. 13:13-14 ，洗礼，刘汉铨（ 387 ），和团圆与他的母亲，谁死亡，此后不久。

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).经过多年的务虚会，研究奥古斯丁被祝圣司铎在河马，北非（ 391 ），他在那里建立了一个修道院，而他后来成为主教（ 395 ）。 The rest of his life can be seen by the controversies he engaged in and the writings he produced.余生可以看出，所从事的争议，他在和他的著作产生。 Augustine died August 28, 430, as the vandals laid siege to Rome.奥古斯丁死于8月28日， 430 ，因为汪达尔人包围罗马。

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).第一类是在此期间组成的哲学对话：对学者（ 386 ），幸福的生活（ 386 ），对秩序（ 386 ），对不死的灵魂和对语法（ 387 ），对规模的灵魂（ 387-88 ），音乐（ 389-91 ），对教师（ 389 ），和对自由意志（第一波段， 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).第二组是反摩尼教的工程，例如对道德的天主教教会（管理协委会）和对道德的manicheans （ 388 ），对二的灵魂（ 6月24日ts ， 391 ），和争议对fortunatus该摩尼教（ 392 ）。 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.最后一类是取得了神学和训诂的工程，例如对书信的manichaeus （ 397 ），不同的问题（ 389-96 ），对公用事业相信（ 391 ），对信仰和象征（ 393 ），和一些信件（ 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).这组作品中包含他后来反摩尼教的著作，如对书信的manichaeus （ 397 ），对浮士德的摩尼教（原子力显微镜， 398 ），以及对性质良好（ 399 ）。 Next were some ecclesiastical writings, as On Baptism (400), Against the Epistle of Petilian (401), and On the Unity of the Church (405).明年有一些教会的著作，作为对洗礼（ 400 ），对书信的petilian （ 401 ），以及对统一教会（ 405 ）。 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).最后有一些神学和训诂的工程，例如著名的自白（三,398 - 99 ），三位一体（吨,400 - 416 ），关于成因，根据字面意义（ 400-415 ），对基督教的教义，我三，资料（ CD ， 387 ）。 Letters, Sermons, and Discourses on Psalms were also written during this period.信件，布道，和论述，对诗篇也有书面，在此期间。

Third Period (411-30)第三期（ 411-30 ）

The works in the final period of Augustine's writings were largely antiPelagian.工程在最后的时期，奥古斯丁的著作大多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他写就的优点和减免捷联惯导系统（刘健仪， 411-12 ），对精神和文字（晚上八， 412 ），对性质和宽限期（ 415 ），对校正的多纳徒派（ 417 ），关于基督的恩典和对原罪（ 418 ），关于婚姻和concupiscence （ 419-20 ），对灵魂和其原产地国（的话， 419 ）， enchiridion （五， 421 ），和对朱利安（两本书， 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).第二组反pelagian著作，包括对恩典和自由意志（桂枝茯苓丸， 426 ），就训斥和宽限期（ 426 ），对predestination的圣人（ 428-29 ），以及对礼品的毅力（ 428-29 ）。 The last writings in this period are theological and exegetical, including perhaps his greatest work, The City of God (CG,413-26).最近的著作在这一时期是神学和训诂，包括也许是他最大的工作，市神（的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.对基督教教义（裁谈会，预订四， 426 ）和retractations （ 426-27 ）适合在这里，以及无数信件，布道，和论述，对诗篇。

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.翻译奥古斯丁的作品，可以发现在众多的来源，包括古代基督教作家;天主教大学，美国教父的研究;工程奥里利乌斯奥古斯丁;的父亲教会;图书馆基督教的经典;和一个专责图书馆尼西亚和后尼西亚父亲。

Theology神学

Augustine is the father of orthodox theology.奥古斯丁是父亲的东正教神学。

God上帝

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.奥古斯丁主张aseity （的CG席， 5 ），绝对不可改变（的CG席， 10 ），简单（的CG八， 6 ），但一triunity的人（ 169升， 2 ， 5 ）在本一的本质。 God is also omnipresent (CG VII, 30), omnipotent (CG V, 10), immaterial (spiritual) (CG VIII, 6), eternal (TXIV, 25, 21).上帝也是无所不在的（的CG七， 30 ），万能（的CG五， 10 ），无形资产（精神）（第八的CG ， 6 ），永恒（ txiv ， 25 ， 21 ）。 God is not in time but is the creator of time (CXI,4).上帝是不是在时间，但是造物主的时间（ cxi ， 4 ）。

Creation创作

For Augustine creation is not eternal (C XI, 13, 15).为创造奥古斯丁是不是永恒的（三席， 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).这是前nihilo （出于无关）（三十二， 7 ， 7 ），和“天”的成因可能是很长一段时间（的CG席， 6月8日）。 Each soul is not created at birth but is generated through one's parents (SO 33).每一个灵魂，是没有创造，但在出生时是通过一的父母（使33 ）。 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（五1,4 ），犯错（的CG席， 6 ）， inerrant （升28日， 3 ），它仅最高权力机构（的CG席， 3 ）超过所有其他的著作（原子力显微镜席， 5 ）。 There are no contradictions in the Bible (CD VII, 6, 8).有没有矛盾，在圣经中（裁谈会七， 6 ， 8 ）。 Any error can be only in the copies, not in the original manuscripts (L 82, 3).任何错误，可以只在副本，而不是在原来的手稿（升82 ， 3 ）。 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).该11书籍的apocrypha也有部分的佳能（裁谈会第二组， 8日， 12日），因为他们部分的lxx ，奥古斯丁，相信中得到启发，因为它们含有许多精彩的故事，烈士（的CG十八， 42 ）。 Augustine recognized that the Jews did not accept these apocryphal books (CG XIV, 14).奥古斯丁承认，犹太人不接受这些猜测书籍（的CG十四， 14 ）。 The canon was closed with the NT apostles (CG XXXIX, 38).佳能公司被关闭与NT的使徒（的CG第39届，第38段）。

Sin单仲偕

Augustine believed sin originated with free will, which is a created good (TR XIV, 11).奥古斯丁认为，单仲偕源于自由意志，这是一个创造了良好的（的TR 14 ， 11 ）。 Free will implies the ability to do evil (CG XII, 6).免费将意味着能力这样做的邪恶（的CG第十二6 ）。 It is a voluntary (TR XIV, 27), noncompulsory (TS X, 12), self-determined act (FW III, 17, 49).这是一项自愿性（的TR十四， 27 ）， noncompulsory （ 6月24日ts X的12个），自我决定的行为（购物三， 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).奥古斯丁似乎有矛盾，后来这个观点时，他的结论是，多纳徒可能会被迫相信违背他们的意愿（校正的多纳徒三， 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).与秋季男子失去的能力，做好事，没有上帝的恩典（ 106 ），但他保留的能力，自由选择接受上帝的恩典（ 215升，四;桂枝茯苓丸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，是不是有能力，但单仲偕的能力，做好（的CG十四， 11 ），这不仅有赎回（五30 ）。

Man男人

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，男子直接上帝创造的无单仲偕（关于上帝的性质， 3 ），整场比赛来自亚当（的CG第十二， 21 ）。 When Adam sinned, all man sinned in him seminally (MRS 14).当亚当罪，所有男子罪在他seminally （太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).男子是一个二重性的身体与灵魂] （ 4 ， 6 ），和的形象，上帝是在的灵魂（裁谈会，我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).秋季并未消除此图片（二○ ○ 48 ），虽然人的本质被损坏的，由单仲偕（对书信的manichaeus三十三， 36 ）。 Human life begins in the womb at the time of animation (E 85).人的生命开始在子宫里，在时间的动画（五85 ）。 Miscarriages before this time simply "perish" (E 86).流产，在此之前，时间是简单的“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，是更高和更好的比他的身体（的CG第十二， 1 ），这是男人的对手（国泰航空， 21 ， 43 ;的TR 111号， 103号）。 There will be a physical resurrection of the bodies of all men, just and unjust (E 84, 92), to eternal bliss or agony respectively.会有一个身体的复活的尸体，所有男人，正义与非正义（五84 ， 92 ），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，基督被充分的人力（对信仰和教义[财委会]四，八），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).基督假定这人性在美属维尔京的子宫（财委会四，八），但他也上帝从所有永恒的，相同的本质，作为父亲，德州仪器（ 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，这两个性质是截然不同的（升cxxxvii ， 3日， 11日）表示，神性并没有成为人类的化身，在德州仪器（ TI ， 7日， 14日）。

Salvation救赎

The source of salvation is God's eternal decree (CG XI, 21), which is unchangeable (CG XXII, 2).的来源，救恩是上帝的永恒的法令（的CG席， 21 ），这是不可改变的（二十二的CG ， 2 ）。 Predestination is in accord with God's foreknowledge of man's free choice (CG V, 9). predestination是在与上帝的foreknowledge人的自由选择（的CG五， 9 ）。 Both those who are saved and those who are lost are so predestined (SO IV, 16).无论是谁保存和那些谁是失去了这么命中注定（使四， 16 ）。 Salvation is wrought only through Christ's substitutionary death (E 33).救恩是造成的，只有透过基督的substitutionary死亡（五33 ）。 It is received by faith (E 31).这是所收到的信念（五31 ）。 Infants, however, are regenerated by baptism apart from their faith (On Forgiveness of Sins, and Baptism I,44).婴幼儿，然而，再生的洗礼，除了他们的信仰（对罪的赦免，和洗礼，我44 ）。

Ethics伦理

For Augustine love is the supreme law (CG XV, 16).为奥古斯丁爱情是最高法律（的CG十五，十六日）。 All the virtues are defined in terms of love (MCC XII, 53).所有的美德，是指在条款的爱情] （第十二， 53 ）。 Lying is always wrong, even to save a life (L 22, 23).说谎是永远是错的，甚至拯救一个生命（升22 ， 23 ）。 In conflicting situations it is for God, not us, to determine which sins are greater (E 78, 79).在冲突情况下，它是上帝，而不是我们，以确定哪些是有福的更大的（五78 ， 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).上帝有时赠款例外一个道德命令，使杀是可以容许的，在一场正义战争（的CG十九， 7 ），甚至在案件如黄山的自我牺牲自杀（的CG ，我21 ）。

NL Geisler荷盖司乐
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，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.啊阿姆斯壮，圣奥古斯丁和基督教的柏拉图; augs ; RW光碟巴滕豪斯，教育署，一同伴来研究圣奥古斯丁; g.邦纳，圣。 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，奥古斯丁的追求智慧;页布朗，奥古斯丁的河马的J.伯纳比，奥马尔dei ：研究宗教的圣奥古斯丁;国会议员garvey ，圣奥古斯丁：基督教或新platonist电子商务。吉尔松，基督教哲学的圣奥古斯丁;兆焦耳mckeough ，意义的rationes seminales在圣奥古斯丁;喜marrou ，圣奥古斯丁和他的影响力，通过年龄的ADR波尔曼，上帝的话，根据圣奥古斯丁;呃teselle ，奥古斯丁神学家，奥古斯丁学院，圣奥古斯丁讲座， 1959年;汤匙， miethe ，奥古斯丁书目1970年至1980年;汤匙，范bauel ，曲目bibliographique德圣奥古斯丁1950年至1960年;楼范德meer ，奥古斯丁主教;荷盖司乐什么奥古斯丁说; e.皮兹瓦拉，奥古斯丁的合成。

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