古丁

The Discalced Augustinians have their own constitutions, differing from those of the other Augustinians.

奥古斯丁的Discalced有自己的宪法，有别於其他奥古斯丁。

Bis auf Augustinus-Hieronymus (Breslau, 1879-81); NORDEN, Die antika Kunstprosa (Leipzig, 1898), II; there is an immense number of studies of the language of particular Fathers [eg HOPPE on Tertullian (1897); WATSON (1896) and BAYARD (1902) on Cyprian; GOELTZER on Jerome (1884); REGNER on Augustine (1886), etc.], and indices latinitatis to the volumes of the Vienna Corpus PP.

之二auf奥古斯丁- hieronymus （布雷斯劳， 1879年至1881年）；北欧，模具antika kunstprosa （莱比锡， 1898年），二是有巨大的多项研究的语言，特别是父亲[如洛尔霍普对戴尔都良（ 1897 ）；沃森（ 1896年）和贝亚德（ 1902年）就塞浦路斯； goeltzer对杰罗姆（ 1884 ）； regner对奥古斯丁（ 1886 ）等] ，以及指数latinitatis以厚厚的维也纳语料库页。

First, it discusses the presentation of the issue of Evil, mainly describes Augustine's personal experience and the evolution of the concept of Evil; Second, it elaborates Augustine's view of Evil: he opposed the claim of Good and Evil in Manichean dualism, and claimed that God is the only eternal existence, while others are all come from the Nothingness, all things have different location due to the existence of different grade in the order of Good, on the comparison to the perfection of God or above their things, which revealed the flaws that is Evil which is "the lack of Good".

本文首先论述恶的问题的呈现，主要对奥古斯丁关于恶的个人生存体验以及恶的观念发展进程加以阐述；其次，分析奥古斯丁对恶的看法：他反对摩尼教所主张的善恶二元论，认为上帝是唯一的永恒实存，而其他一切存有都是上帝从虚无中创造出来的，一切存有就其实存而言都是善的，而上帝是全善的，万物由于分有了不同的善而处在不同的存在等级秩序当中，与至善的上帝或高于其上的事物相比所显露出的瑕疵即是恶，是"善的缺乏"。

Part I described the Pelagian and semi - Pelagian heresies which Augustine sought to refute; Part II expounded Augustine's interpretation of man's original state of innocence and his subsequent fall; and Part III set forth his doctrine of salvation through God's redeeming grace in Jesus Christ.

第一部分介绍了Pelagian和半-P elagian邪说而奥古斯丁试图反驳；第二部分阐述了奥古斯丁的解释人类的原始状态的无罪推定和随后下降；和第三部分阐述他的理论，通过拯救上帝的救赎恩典在基督耶稣。

In the early 1620s, coming to believe that Augustine's theology of efficacious predestinating grace was being threatened by the humanitarian tendencies of the Jesuit theologians of the Counter - Reformation, he embarked on an intensive study of Augustine's works, particularly his anti - Pelagian writings.

在早期的1620s ，未来相信奥古斯丁的神学有效predestinating的宽限期，被威胁，人道主义的倾向，耶稣会神学家的柜台-改革，他开始了一个密集的研究奥古斯丁的工程，特别是他的反- pe lagian著作。

In order to present this doctrine under the patronage of St. Augustine, Jansenius based his argument chiefly on two Augustinian conceptions: on the distinction between the auxilium sine quo non granted to Adam, and the auxilium quo, active in his descendants; and on the theory of the "victorious delectation" of grace.

在以目前的这一学说的赞助下圣奥古斯丁， jansenius基于他的论点，主要是对两个奥古斯丁的观念：对之间的区别auxilium正弦的现状，非给予亚当和auxilium现状，积极在他的子孙；以及对理论的&战胜国delectation &的宽限期。

Augustine, Jansenius based his argument chiefly on two Augustinian conceptions: on the distinction between the auxilium sine quo non granted to Adam, and the auxilium quo, active in his descendants; and on the theory of the "victorious delectation" of grace.

为了提出这一学说的赞助下圣奥古斯丁， Jansenius根据他的论点主要集中在两个奥古斯丁概念：区分必要的auxilium现状不给亚当和auxilium现状，活跃在他的后代；和理论的&胜利的欢乐&的宽限期。

In 1331 Pope John XXII had appointed the Augustinian Hermits guardians of the tomb of St. Augustine in the Church of S. Pietro in Ciel d'Oro at Pavia.

在1331年教皇约翰二十二已任命奥古斯丁隐士监护人的陵墓在圣奥古斯丁教堂的美国彼得德天空阵线在帕维亚。

Only since the fifteenth century have certain Augustinian Hermits reformed a number of Augustinian nunneries, become their spiritual directors, and induced them to adopt the Constitution of their order.

只有自15世纪具有一定的奥古斯丁隐士改革的若干奥古斯丁nunneries ，成为他们的精神董事，并诱导它们通过宪法的秩序。

In the early 1620s, coming to believe that Augustine's theology of efficacious predestinating grace was being threatened by the humanitarian tendencies of the Jesuit theologians of the Counter - Reformation, he embarked on an intensive study of Augustine's works, particularly his anti - Pelagian writings.

早在1620s ，今后认为，奥古斯丁的神学有效predestinating宽限期是受到威胁的人道主义倾向，耶稣会的神学反-改革，他开始了一个深入研究奥古斯丁的作品，尤其是他的反- Pe lagian著作。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。