Relevant bibliographies by topics / De civitate Dei

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Academic literature on the topic 'De civitate Dei'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 January 2023

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Journal articles on the topic "De civitate Dei"

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Lawless, George. "Augustine’s De Civitate Dei." Augustinianum 34, no. 1 (1994): 236. http://dx.doi.org/10.5840/agstm199434133.

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Marafioti, Domenico. "Come Leggere Il De Civitate Dei." Augustinianum 53, no. 2 (2013): 441–67. http://dx.doi.org/10.5840/agstm201353225.

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ADAMS, MARIA THEOTOKOS. "BONAVENTURE PONDERING WITH AUGUSTINE: DE CIVITATE DEI 11.2 AND THE MAKING OF THE ITINERARIUM MENTIS IN DEUM." Traditio 75 (2020): 253–88. http://dx.doi.org/10.1017/tdo.2020.9.

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This article presents Augustine's De civitate Dei 11.2 as a valuable but overlooked source of influence on Bonaventure's making of the Itinerarium mentis in Deum. First, a detailed exposition analyzes the structure and content of Augustine's compact mystical treatise on the “ascent of the mind to God” located at the turning points of his magnum opus. Second, a study of the prologue of the Itinerarium mentis in Deum demonstrates how this passage informed Bonaventure's conception of his unique project. Third, the article offers support for his explicit reception of De civitate Dei — and Book 11 in particular — through an annotated summary of Bonaventure's references to the work in his earlier and later written corpus. Initial findings present how Anonymi Contra philosophos appears to have functioned as a privileged point for reception of De civitate Dei 11.2 among the early Franciscans scholastics from Alexander of Hales to Bonaventure and Matthew of Aquasparta. The present research also offers a fresh case study through which to modify the central claims of Lydia Schumacher's scholarship on the Bonaventurean use of Augustine and the nature of early Franciscan theology. The closing section explores some of the possible influences shaping this approach. Finally, this article invites medievalists to expand their expectations of how De civitate Dei 11 may have communicated Augustine's thought through diverse forms of Franciscan reception and wide-ranging applications beyond the academy.
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Grossi, V. "Una recente traduzione del De civitate dei." Augustinianum 52, no. 2 (2012): 467–86. http://dx.doi.org/10.5840/agstm201252222.

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Moon, Si Young. "Augustine’s Social Ethics in De civitate Dei." Christian Social Ethics 41 (August 30, 2018): 71–100. http://dx.doi.org/10.21050/cse.2018.41.03.

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David, Barry A. "Divine Foreknowledge in De civitate Dei 5.9." American Catholic Philosophical Quarterly 75, no. 4 (2001): 479–95. http://dx.doi.org/10.5840/acpq200175445.

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Sylwestrzak, Andrzej. "Doktryna chrześcijańskiego małżeństwa w De bono coniugali na tle metodologii św. Augustyna." Annales Universitatis Mariae Curie-Skłodowska, sectio G (Ius) 66, no. 1 (July 17, 2019): 399. http://dx.doi.org/10.17951/g.2019.66.1.399-413.

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<p>W artykule przedstawiono filozoficzną konstrukcję „małżeństwa chrześcijańskiego” opracowaną przez św. Augustyna w rozprawie pt. <em>De bono coniugali</em>, napisanej w latach 400–401, powstałej w polemice z manichejczykami i Iuwinianem. Praca została poddana ocenie w świetle metodologii Augustiańskiej zawartej w traktacie <em>Civitas Dei</em>, napisanym w latach 410–430. Autor dochodzi do przekonania, iż św. Augustyn w <em>De civitate Dei</em> inspirował się metodologią przedstawioną w zarysie we wcześniejszym <em>De bono coniugali</em>.</p>
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Gorman, Michael M. "The oldest annotations on Augustine's De civitate Dei." Augustinianum 46, no. 2 (2006): 457–79. http://dx.doi.org/10.5840/agstm200646225.

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Alexanderson, Bengt. "Books 1-16 of the De Civitate Dei." Augustinianum 50, no. 2 (2010): 491–541. http://dx.doi.org/10.5840/agstm201050218.

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The paper discusses how the oldest manuscripts (L, C, V) of De civitate Dei are related to the more recent ones. The problems that emerge concern theexistence of an archetype; the relationship between L and C; the question whether the earlier manuscripts may be right (they sometimes are). In quite a few passages the readings preferred by editors are questionable, and others are proposed. It is shown that interpolation and revision of the text play an important role, and that the context must take priority in attempting to establish the text. We should not put excessive trust in the older manuscripts, yet, at the same time, we should be aware of the uncertainty of our choices.
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Skar, Øystein. "Augustin: De civitate Dei. Gudsstaten eller Guds by." Norsk filosofisk tidsskrift 38, no. 01-02 (April 26, 2003): 186–87. http://dx.doi.org/10.18261/issn1504-2901-2003-01-02-16.

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Dissertations / Theses on the topic "De civitate Dei"

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COELHO, F. S. "Religião, Identidade e Estigmatização: Agostinho e os pagãos na obra De civitate Dei." Universidade Federal do Espírito Santo, 2011. http://repositorio.ufes.br/handle/10/3463.

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Em 24 de agosto de 410 d.C., a cidade de Roma foi saqueada, por três dias e três noites, pelos visigodos comandados por Alarico. Tal episódio contribuiu para que os pagãos questionassem a nova ordem política e religiosa vigente no Império Romano a tempora christiana. Naquele tempo, Agostinho (354-430 d.C.), bispo da cidade de Hipona, norte da África romana, foi um dos principais personagens do debate entre cristãos e pagãos, além de também ter sido um dos maiores personagens da história da Igreja cristã e da humanidade. Este acontecimento em Roma levou o bispo Agostinho de Hipona a elaborar sua réplica aos pagãos uma apologia ao Cristianismo feita por meio dos XXII Livros da De Civitate Dei. A réplica foi dirigida aos aristocratas pagãos defensores do mos maiorum, em especial, àqueles que faziam parte do círculo intelectual liderado por Volusiano, cônsul de Cartago, e que resistiram à difusão da nova organização religiosa no Império Romano. Tendo como documentação primária a obra A Cidade de Deus, apresentaremos na presente dissertação a análise dos discursos do bispo Agostinho de Hipona, os quais redimensionaram a estrutura identitária cristã e, consequentemente, sintetizaram o processo social de estigmatização e exclusão dos pagãos.
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Tornau, Christian. "Zwischen Rhetorik und Philosophie Augustins Argumentationstechnik in De civitate Dei und ihr bildungsgeschichtlicher Hintergrund." Berlin New York de Gruyter, 2004. http://deposit.d-nb.de/cgi-bin/dokserv?id=2834857&prov=M&dok_var=1&dok_ext=htm.

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Oliveira, Cléver Cardoso Teixeira de. "Lei divina e lei humana em Agostinho: De Libero Arbitrio e De civitate Dei." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-24102014-171701/.

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O plano deste estudo se caracteriza por entender a relação entre lei divina e lei humana concebida por Agostinho no L. I de O Live-Arbítrio e no L. XIX de A Cidade de Deus. Assim almejamos analisar primeiramente a relação entra as duas leis no L. I do diálogo e posteriormente confrontá-la com a análise retirada da Cidade de Deus, verificando as possíveis implicações de uma reformulação no entendimento da política para Agostinho. Desse modo, pretendemos evidenciar como Agostinho reformulou seu pensamento sobre as duas leis e mostrar as conseqüências de tal mudança em noções como justiça, paz, Estado, guerra e escravidão
The purpose of this study is defined by understanding the relationship between divine law and human law conceived by Augustine in On Free Choice of the Will, book I, and The City of God, book XIX. Thus, we aim first to analyse the relation among the two laws in the dialogue, then comparing it with the analysis from The City of God by checking possible implications of a reformulation in the understanding of politics for Augustine. As such, we intend to show how Augustine reformulated his thought about the two laws and the consequences of such a change in notions as justice, peace, State, war and slavery
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Dufal, Blaise. "Repenser l’autorité du Père : Saint Augustin et le De civitate Dei au XIVe siècle." Paris, EHESS, 2014. http://www.theses.fr/2014EHES0064.

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La Cité de Dieu, œuvre centrale du christianisme latin et objet de multiples références dans la culture médiévale, ne fait pourtant pas l'objet de commentaire à part entière avant le début du XIVe siècle. Cette étude porte sur l'événement textuel inédit que constituent les commentaires du De civitate Dei composés par 8 clercs de la scolastique appartenant aux ordres mendiants (Nicolas Trevet, Thomas Waleys, François de Meyronnes, Iacopo Passavanti, John Ridevall, Fortanier Vassal, John Baconthorpe), entre 1305 et 1335. La première partie montre comment les mobilisations de la figure de saint Augustin participent de la construction par la scolastique médiévale de la patristique en tant que système d'organisation des autorités intellectuelles et religieuses. La seconde partie étudie les commentaires des classici oxoniens qui témoignent d'une approche encyclopédiste du texte augustinien, et se focalisent sur les savoirs antiques contenus dans cette œuvre, pour les expliquer et les développer. Ces textes sont des témoins de la construction d'un savoir spécifiquement consacré aux cultures païennes du passé. La troisième partie analyse la traduction en vernaculaire en 1371 de La Cité de Dieu, et son commentaire, par Raoul de Presles, qui inscrit le texte augustinien dans le cadre de la propagande de Charles V. Ce juriste de formation utilise les commentaires produits par les scolastiques pour composer une œuvre qui devient par ses riches enluminures, un objet d'apparat destiné aux aristocrates laïcs et renfermant un savoir encyclopédique sur l'histoire antique
Master piece of Latin Christianism and source of multiple references in medieval culture, The City of God was not subject of commentaries before the beginning of the XIVth century. This study analyses the emergence of a textual event embodied by the commentaries written by 8 scholastic mendicant friars (Nicolas Trevet, Thomas Waleys, Francois de Meyronnes, Iacopo Passavanti, John Ridevall, Fortanier Vassal, John Baconthorpe) between 1305 and 1335. The first part shows how the mobilisations of St. Augustine by medieval scholasticism built patristic as an organizational system of intellectual and religious authorities. The second part examines the commentaries of oxonian classici as an encyclopedic approach to the Augustinian text, and as a focus on classic knowledge to explain and develop them. These texts demonstrate the construction of a knowledge specifically dedicated to pagan classic cultures. The third part analyzes the translation of the City of God into vernacular in 1371 and its commentary by Raoul de Presles, transforming the Augustinian text into capctian propaganda. This lawyer uses the scholastics commentaries to compose a text enriched with illuminations becoming a ceremonial object, foi lay aristocrats and an encyclopedic knowledge about classic history
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LIMA, B. S. "Relações políticas e tradição romana na retórica empregada por Agostinho na obra De Civitate Dei (412-426)." Universidade Federal do Espírito Santo, 2018. http://repositorio.ufes.br/handle/10/9295.

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O presente estudo analisa o livro De Civitate Dei escrito por Agostinho de Hipona entre 412 426 E.C sob a perspectiva das relações políticas e tradições romanas relatadas no discurso retórico e ressaltando a visão do texto que enfoca a imagem da Cidade de Deus sobre a cidade de Roma. O problema formulado questiona a retórica arrumada ao longo da obra tendo em vista a hipótese de que a Roma construída no texto de Agostinho atende a um objetivo que é servir de defesa contra a acusação vinda dos romanos pagãos de que a invasão de Roma foi culpa dos romanos não cristãos. O objetivo deste estudo é mostrar a construção das tradições romanas e das relações políticas na retórica de Agostinho como uma abordagem do documento para discutir aspectos históricos do De Civitate Dei através das contribuições teóricas e metodológicas da História Social. Esta discussão incidirá nos conceitos desenvolvidos por Max Weber, Serge Bertein, Roger Chartier e Pierre Bourdier. Faz uso da metodologia da análise do discurso francês de acordo com especialista em análise do discurso Dominique Maingueneau.
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Lawson, James. "The second purification : apologetic strategy and Christian self-definition in De Civitate Dei Book 10." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.320796.

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Thorn, Edwina Maxine. "Nicholas Trevet's and Thomas Waleys's Commentaries on Augustine's De civitate Dei and later medieval approaches to antiquity." Thesis, University of Bristol, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.654436.

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Nicholas Trevet's and Thomas Waleys's commentaries on De civitate Dei are neglected works which provide valuable perspectives on attitudes to classical antiquity on the cusp of the Renaissance. The only existing study which pays more than cursory attention to these commentaries is Beryl Smalley's English Friars and Antiquity in the Early Fourteenth Century (1960). There they are discussed among the moralising biblical commentaries and preaching aids of the English classicising friars. Although Smalley recognised that the friars' work seemed to challenge the received understanding of medieval learning and the Renaissance, her assumptions about their critical method prevented her from fully recognising the commentaries' most innovative aspects. Recent debates about the definition and significance of Italian humanism, as well as fresh insights into scholastic exposition of the Latin Classics, biblical exegesis and encyclopaedic writing call for a reassessment of Trevet's and Waleys's commentaries and attitUdes to classical antiquity. Contrary to common belief, the commentaries share none of the dogmatic tone or moralising exegesis of contemporary classicising biblical commentaries and preaching aids. Instead they are pre-dominantly literal in their exposition. They show a sensitivity to historical difference and the periodisation of Roman history, and take an even-handed approach to Christian and pagan authors. Their interest in social history and the collapse of the Roman Republic is driven by an awareness of their sources' contemporary political resonance. Nonetheless, their critical method is strictly historicist and manifests characteristics which modern Renaissance scholars continue to prize as humanist innovations. Trevet's and Waleys's expositions of De civitate Dei bear witness to the range of approaches to antiquity which have recently been emphasised by revisionist scholars of the Renaissance. Their commentaries, however, demonstrate that such approaches did not originate or develop in isolation, and that there were never entirely separate spheres of activity, as scholars of this period navigated across institutional and corporate boundaries. The friars' commentaries and their reception indicate that it is a mistake to draw too sharp a distinction between humanist and more established forms of learning, and testify to the continued vitality of intellectual life in late medieval universities and religious communities.
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MOURA, PAULO HAMURABI FERREIRA. "THE ETHICAL-MORAL FUNDAMENTALS OF PEACE ON DE CIVITATE DEI OF SAINT AUGUSTINE AND HIS CONTRIBUTION TO THE CURRENT PEACE-BUILDING." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=15421@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
Esta tese tem como tema: Os Fundamentos Ético-Morais da paz no De Civitate Dei de Santo Agostinho. Ela aborda a visão agostiniana da paz e a sua influência no Magistério da Igreja, em especial na Pacem in Terris, Gaudium et Spes e a Sollicitudo Rei Socialis. Segundo estes documentos, a ordem social é indispensável para a realização da paz. No entanto, sem menosprezar este aspecto, Agostinho afirma que esta ordem pressupõe a paz do indivíduo, a qual procede do equilíbrio entre o uti e o frui, princípios básicos da ética e da moral. Também a paz agostiniana pode ser analisada de acordo com a teologia moral, pois a paz, para ser alcançada, requer a valorização tanto da subjetividade como da intersubjetividade. Na realidade, os meios de se atingir a paz, defendida por Agostinho, continuam pertinentes, pois ele já intuía que a paz, para ser eficaz, envolve todos os aspectos relacionados ao homem, em si, e ao seu contexto social, não devendo ser confundida com o intimismo ou com uma espiritualidade desencarnada das estruturas sociais. Assim, a tranquilitas ordinis não significa conformismo ou resignação diante das estruturas injustas e desumanas deste mundo, pois quem vive de acordo com a ordem estabelecida por Deus sabe, perfeitamente, que deve colaborar com a cidade terrestre para que haja justiça e paz, sem perder de vista a Jerusalém do alto, meta e fim de todos que se empenham, sem desânimo, para implantar neste exílio as sementes do reino de Deus. Esta pesquisa pretende contribuir para a recuperação de uma visão integral do ser humano e do resgate da dimensão pluridimensional da paz.
Considering the title of this thesis, The Ethical-Moral Fundamentals of Peace on De Civitate Dei of Saint Augustine, we debate the Augustinian view of peace and its influence in the Church Magisterium, specially in the Pacem in Terris, Gaudium et Spes and Sollicitudo Rei Sociali documents. According to these documents the social order is indispensable to the realization of peace. Nevertheless, without despising this aspect, saint Augustine affirms that this order presupposes the peace of the individual, which arises from the balance between the uti and the frui, both the basic principles of ethics and moral. Saint Augustine s peace can also be analysed according to the moral theology, because the peace to be reached needs the valorization of both the subjectivity and the intersubjectivity. It is true that the means indorsed by saint Augustine to achieve peace are still pertinent, because he had already perceived by intuition that the peace is only effective when it involves all the aspects related to the human being and his social context, without confusing it with intimism or with a spirituality not incarnated within the social structures. Therefore, tranquilitas ordinis does not mean both the conformism or the resignation with the unjust and inhuman structures of this world. Because everybody who lives according to the order established by God knows perfectly that must cooperate, on the Earth, to have justice and peace, without loosing the sight of the Celestial Jerusalem, which is the aim of everyone that are commited, without discouragement, to establish the seeds of the Kingdom of God in this exile. This research plans to contribute to the restoration of the whole vision of the human being and to redeem the many dimensions of peace.
Cette Mémoire a comme Thème: Les Fondements Ethiques Morales de la paix, dans De Civitate Dei, de Saint Augustin. Elle aborde la vision augustinienne de la paix et son influence dans le Magistère de l’Eglise, en spécial dans les documents : Pacem et Terris, Gaudium et Spes, Sollicitudo Rei Sociales. Selon ces documents, l’ordre social est indispensable à la réalisation de la paix. Nonobstant, sans déprecier cet aspect, Augustin affirme que cet ordre présume la paix de l’individu, qui procède de l’équilibre entre le uti et le frui, les principes basiques de l’éthique et de la morale. La paix augustinienne aussi, peut être analysée en accord avec la théologie morale, car, la paix, pour être atteinte, éxige la valorisation tant de la subjectivité, comme de l’intersubjectivité. Vraiment, les moyens pour atteindre la paix, défendus par Augustin, continuent valables, car il pressentait que la paix pour être éfficace, englobe tous les aspects rélationnés à l’homme en soi-même et à son contexte social, ne pouvant pas être confondu avec l’intimisme ou avec une spiritualité pas incarnée des structures sociales. De cette façon, la tranquilitas ordinis ne signifie pas conformisme ou résignation devant des structures injustes et inhumaines de ce monde, car celui qui vit en accord avec l’ordre établie par Dieu, sait parfaitement qu’il doit collaborer avec la cité terrestre pour qu’il puisse avoir la justice et la paix, sans perdre de vue la Jérusalem Céleste , le terme et la fin de tous ceux qui s’engagent, sans défaillir, pour établir dans cet éxile, les sémences du Royaume de Dieu. Cette petite recherche veux contribuer à la récupération de cette vision intégrale du l’être humain et du rachat de la dimension pluridimensionale de la paix.
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Pic, Alain. "Augustin et Cicéron dans le "De civitate Dei V,9 : l'athéisme et la question de la prédestination et de la grâce." Université Marc Bloch (Strasbourg) (1971-2008), 2001. http://www.theses.fr/2001STR20063.

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Dans le "De civitate Dei V, 9", Cicéron est accusé d'avoir rejeté la prescience divine pour promouvoir contre le fatalisme stoi͏̈cien le libre arbitre et l'autonomie morale. Vue la convertibilité des notions de prescience et de divinité, Augustin dénonce là la négation de l'existence de Dieu et son emprise sur l'homme, c'est l'athéisme, et répond en affirmant une concordance entre la prescience et le libre arbitre. Sa critique est motivée par un providentialisme soucieux de montrer l'action divine dans l'histoire de Rome en vue de sa conversion à la vraie religion. Elle s'explique aussi par sa théologie définitive de la grâce et de la prédestination qui pose une maîtrise absolue sur l'homme, son existence, son agir, ses fins dernières, qui ne reconnaît à sa volonté libre qu'une fonctionnalité sous la grâce et exclut donc toute causalité au sens strict et toute autonomie. Quoique en maintenant un vrai libre arbitre, la concordance opposée par Augustin à l'autonomisme retient donc quelque chose du fatalisme. Elle consiste en fait dans le paradoxe indépassable d'une "prédétermination divine éternelle" des "déterminations libres" de la créature. En effet, l'instabilité peccamineuse fondamentale de l'être participé, que Dieu ne saurait supprimer sans renoncer à toute création,exige autant d'^etre ressaisie par la grâce (miséricorde) que d'être laissée à elle même (justice), d'où la "diversitas" des deux Cités qui correspond à un discernement divin originel entre les êtres gouvernant leur libre détermination en bien ou en mal. C'est d'avoir rejeté cette doctrine qui vaut au Cicéron présenté par Augustin d'être dénoncé comme athée. Une telle théologie n'exprime pas assez la bonté divine mais insiste sur l'absolu de Dieu, essentiel à toute expérience religieuse vraie.
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Kubota, Takeshi. "Montaigne et Saint Augustin : lectures de la "Cité de Dieu" à la Renaissance." Bordeaux 3, 2009. http://www.theses.fr/2009BOR30002.

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Notre thèse a pour objectif principal d'étudier l'influence de saint Augustin sur l'écriture et la pensée des Essais et de montrer l'originalité de Montaigne dans son interprétation et son adaptation de la Cité de Dieu. Pour suivre le processus créateur de Montaigne à partir de la lecture de saint Augustin, nous avons eu recours à la méthode de l'étude des sources. La première section de notre travail présente le tableau des citations et des emprunts de la Cité de Dieu observés dans notre lecture des Essais. Notre enquête sur les sources montre que Montaigne emprunte à la Cité de Dieu non seulement les propos d'Augustin mais également des passages de l'Ecriture sainte et d'auteurs anciens. La seconde section consiste en l'interprétation des sources. De nombreuses éditions de la Cité de Dieu à la Renaissance (Amerbach, Erasme, traduction française de Gentian Hervet, etc. ) ressortissent à différentes interprétations de l'œuvre d'Augustin. Le commentaire de Jean-Louis Vivès sur la Cité de Dieu a également contribué à stimuler l'écriture des Essais. Certaines idées morales de Montaigne font écho à l'anthropologie d'Augustin (théorie des passions, opinion sur le suicide, notion du bonheur "corps et âme"). D'autre part, Montaigne rejoint la théologie augustinienne dans sa critique du rationalisme et sa mise en avant la primauté de la foi chrétienne. Tout en prenant en considération le contexte historique, culturel et idéologique de la Renaissance, notre travail montre non seulement l'importance de saint Augustin dans la formation des Essais, mais aussi la nouveauté de Montaigne dans l'histoire de la réception de la Cité de Dieu à la fin de la Renaissance
The principal purpose of our thesis is to study the influence on the writing and thought of the Essays, and to show Montaigne's originality in his interpretation and adaptation of the City of God. In order to follow Montaigne's creating process from the reading of Augustine, we recoursed to the method generally called "the study of sources". The first section of our work presents the table of quotations and borrowings from the City of God which we remarked in the reading of the Essays. Our inquiry on the sources indicates that Montaigne takes from the City of God not only Augustine's words, but also passages of the Holy Scripture or the Ancients' works. The second section consists of the interpretation of sources. Many editions of the City of God in the Renaissance (Amerbach, Erasmus, French translation by Gentian Hervet, etc. ) emerged from different interpretations of Augustine's work. The commentary by Ludovicus Vives also contributed to stimulate the writing of the Essays. Some of Montaigne's moral ideas echo Augustine's anthropology (theory of passions, opinion of suicide, notion of happiness "body and mind"). On the other hand, Montaigne agrees with the augustinian theology when he criticizes the rationalism to put forward the Christian faith. Taking into consideration the historical, cultural and ideological context of the Renaissance, our work shows not only the importance of saint Augustine in the formation of the Essays, but also Montaigne's novelty in the history of the reception of the City of God at the end of the Renaissance
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Books on the topic "De civitate Dei"

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Augustine. De civitate Dei. Cambridge: Aris & Phillips/Oxbow, 2007.

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Augustine. De civitate Dei. Cambridge: Aris & Phillips/Oxbow, 2007.

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Augustine. De civitate Dei . Oxford: Oxbow Books, 2005.

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Augustine. De civitate Dei . Oxford: Oxbow Books, 2005.

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Christoph, Horn, ed. Augustinus, De civitate dei. Berlin: Akademie Verlag, 1997.

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Pensare de-civitate: Studi sul De civitate Dei. Roma: Città nuova, 2012.

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Mureșan, Petronela-Maria. De Civitate Dei ca filosofie a istoriei. Iași: Institutul European, 2012.

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Augustine. Sancti Aurelii Augustini episcopi De civitate Dei libri XXII. 5th ed. Stutgardiae: In Aedibus B.G. Teubneri, 1993.

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Theology of social life in Augustine's De civitate Dei. Göttingen: Vandenhoeck & Ruprecht, 1993.

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Ruokanen, Miikka. Theology of Social Life in Augustine's De civitate Dei. Göttingen: Vandenhoeck & Ruprecht, 1993. http://dx.doi.org/10.13109/9783666551611.

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Book chapters on the topic "De civitate Dei"

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Heuss, Hans Ludwig. "Augustinus: De civitate dei." In Kindlers Literatur Lexikon (KLL), 1–3. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_11251-1.

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Barbato, Mariano. "Augustinus und De Civitate Dei." In Staat und Religion, 65–77. Wiesbaden: Springer Fachmedien Wiesbaden, 2017. http://dx.doi.org/10.1007/978-3-658-17607-5_5.

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Stammkötter, Franz-Bernhard. "Augustins Bruch mit der Philosophie: De civitate dei." In Umbrüche, 43. Amsterdam: B.R. Grüner Publishing Company, 2001. http://dx.doi.org/10.1075/zg.144.06sta.

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"De Civitate Dei." In Augustine: De Civitate Dei The City of God Book V, edited by P. G. Walsh, 15–110. Liverpool University Press, 2009. http://dx.doi.org/10.3828/liverpool/9780856687983.003.0002.

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Abstract:
(Translations of these headings are provided at the head of each chapter in the Notes) I Causam Romani imperii omniumque regnorum nec fortuitam esse nec in stellarum positione consistere. II De geminorum simili dissimilique ualetudine. III De argumento quod ex rota figuli Nigidius mathematicus adsumpsit in quaestione geminorum....
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"De Civitate Dei." In Augustine: De Civitate Dei The City of God Books XI and XII, edited by P. G. Walsh, 9–99. Liverpool University Press, 2015. http://dx.doi.org/10.3828/liverpool/9780856688720.003.0002.

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"Auswahlbibliographie zu De civitate dei." In Augustinus, De civitate dei, 289–96. De Gruyter (A), 1997. http://dx.doi.org/10.1524/9783050050409-015.

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"Hinweise zur Benutzung." In Augustinus, De civitate dei, VII—VIII. De Gruyter (A), 1997. http://dx.doi.org/10.1524/9783050050409-001.

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"1. Einleitung." In Augustinus, De civitate dei, 1–24. De Gruyter (A), 1997. http://dx.doi.org/10.1524/9783050050409-002.

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"2. Augustins Transformation der traditionellen römischen Staats- und Geschichtsauffassung (Buch I-V)." In Augustinus, De civitate dei, 25–40. De Gruyter (A), 1997. http://dx.doi.org/10.1524/9783050050409-003.

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"3. Justice as the Foundation of the Political Community: Augustine and his Pagan Models (Book IV 4)." In Augustinus, De civitate dei, 41–62. De Gruyter (A), 1997. http://dx.doi.org/10.1524/9783050050409-004.

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Conference papers on the topic "De civitate Dei"

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Müller, Daniel Nehme, Laurent Le Avner Quevedo, Andressa Cruz Nepomuceno, Luciano Soares, Juarez Dubois Da Costa, Maribel Suzane Selli, and Margarete Axt. "Editor de Cidades Civitas Città." In Worshops do II Congresso Brasileiro de Informática na Educação. Sociedade Brasileira de Computação, 2013. http://dx.doi.org/10.5753/cbie.wcbie.2013.192.

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Liziero, Leonam, and Matheus de Oliveira. "É possível identificar um constitucionalismo antigo? A politeia e o status civitatis como princípios organizadores da ordem política." In I Congresso Internacional de Direito Constitucional e Filosofia Política. Initia Via, 2015. http://dx.doi.org/10.17931/dcfp_v3_art08.

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Campos, Carlos Eduardo da Costa. "A Civita Romana de Saguntum: Um Estudo de Caso sobre o Processo de Urbanização e Implantação das Instituições de Roma na Hispania, entre os séculos II a.C. e I d.C." In V Congresso Internacional de História. Programa de Pós-Graduação em História e Departamento de História - Universidade Estadual de Maringá - UEM, 2011. http://dx.doi.org/10.4025/5cih.pphuem.2203.

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