古丁

With this personalistic view of salvation, Orthodoxy diverged from the juridical emphasis which the West inherited through Augustine of Hippo, whom Orthodoxy could not comfortably accept as a Doctor of the Church.

这personalistic鉴于救国，正统偏离了法律重视西继承通过奥古斯丁的河马，其中正统不能从容地接受作为医生的教会。

Jerome's "Prologus Galeatus" and his prefaces to individual books; the capitula, or summaries of contents; and, in the first quaternion, certain materials which have been much discussed and have proved of the greatest service in tracing the history of the codex, among them dedicatory verses, a list of the books contained in the codex, a picture of the Tabernacle (formerly thought to be Solomon's Temple), a division of the Biblical books according to Jerome, another according to Hilary and Epiphanius, and a third according to Augustine.

除了文圣经的书籍，它包含了圣杰罗姆的& prologus galeatus &，而他的序跋，以个别书籍； capitula ，或摘要的内容，以及在第一次四元，某些材料，其中已有不少讨论，并已证明的最大的服务，追查历史上的法典，其中有奉献小诗，赠书书单载于法典，图片的帐幕的一个事业部，圣经书籍据杰罗姆，另据希拉里和epiphanius ，和第三条根据奥古斯丁。

In the procuration house at S. Paulo (Rua Apeninos 6) and in the college at Brotas there are 4 Augustinians each; in the diocesan seminary at S. José de Manaos, 6; and in the other settlements, 27 priests--in all, 42 members of the order, including one lay brother.

在拉客的房子圣保罗（街Apeninos 6 ）和在学院布罗塔斯有4奥古斯丁每个；在教区神学院在美国圣何塞德Manaos ， 6 ；和其他定居点， 27祭司-在所有， 42名成员的命令，其中包括奠定弟弟。

Here Augustine's influence has meant that the Western churches, Catholic and Protestant alike, are partners in a theological tradition which values legal categories of thought and metaphors as the most fruitful way of talking about the relationship between God and the world, and which therefore regards justification as the central soteriological issue, even if Catholic and Protestant interpret Paul's teaching differently.

在这里，奥古斯丁的影响，这意味著西方教会，天主教和新教一样，是合作夥伴在神学传统价值观法律类别的思想和隐喻作为最有成效的方式谈论上帝之间的关系和整个世界，并因此认为理由作为中央soteriological问题，即使天主教和新教解释保罗的教学有所不同。

This book chronicles the life of Augustine Souchy.

这本书记录了奥古斯丁·萨奇的一生。

A Life for Freedom: An Autobiography of Augustine Souchy

为自由奋斗终生：奥古斯丁·萨奇自传

In Africa, where the decision was received with unfeigned joy, the whole controversy was now regarded as closed, and Augustine, on 23 September, 417, announced from the pulpit (Serm., cxxxi, 10 in PL, XXXVIII, 734),"Jam de hac causa duo concilia missa sunt ad Sedem apostolicam, inde etiam rescripta venerunt; causa finita est".

在非洲，那里的决定，得到了unfeigned的喜悦，整个争议的是，现在被视为封闭，和奥古斯丁， 9月23日， 417宣布，从讲坛

James says this:"ex operibus justificatur homo, et non ex fide tantum"(James 2:2); and here, by works, he does not understand the pagan good works to which St.

在painest语言使徒圣雅各福群会说：&当然operibus justificatur骨头等非当然真正的唯一&（詹姆斯2：2 ）；这里，由工程，但他并不了解异教的优秀作品，其中以圣保罗是指在书信向罗马人，或工程，做履行犹太法律，但该工程的救赎成为可能的运作有神灵的恩典，这是公认的圣奥古斯丁

Augustine records that the Tertullianist group dwindled to almost nothing in his own time, and finally was reconciled to the church and handed over their basilica.

奥古斯丁记录显示该tertullianist组减少到几乎没有在他自己的时间，并最终被重新修好送到教堂，并交给他们的大教堂。

The habit of regarding Adoption and Testation as modes of continuing the Family cannot but have had something to do with the singular laxity of Roman notions as to the inheritance of sovereignty It is impossible not to see that the succession of the early Roman Emperors to each other was considered reasonably regular, and that, in spite of all that had occurred, no absurdity attached to the pretension of such Princes as Theodosius or Justinian to style themselves Caesar and Augustus.

把&收养&和&立遗嘱&作为延续&家族&的方式的习惯，是必然地和罗马人对于主权继承的看法特别含糊有关联。我们不能不看到，早期罗马各个皇帝的依次继承在当时是被认为合理地正常的，并且尽管当时发生了这一切事情，但象狄奥多西或查斯丁尼安这类诸侯的自封为凯撒和奥古斯多，也并没有被认为是妄诞无稽的。

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。