中文下载

The “City of God” is the masterpiece of the greatest genius among the Latin Fathers, and the best known and most read of his works, except the “Confessions.”
《上帝之城》是拉丁教父中最伟大的天才的杰作，也是他作品中除《忏悔录》外最著名、阅读最广的。

It embodies the results of thirteen years of intellectual labor and study (from A.D. 413–426).
它体现了十三年智力劳作和研究的成果（从公元413年至426年）。

It is a vindication of Christianity against the attacks of the heathen in view of the sacking of the city of Rome by the barbarians, at a time when the old Græco-Roman civilization was approaching its downfall, and a new Christian civilization was beginning to rise on its ruins.
这是针对异教徒攻击的基督教护教，鉴于蛮族洗劫罗马城，正值古希腊-罗马文明临近衰亡，而一个新的基督教文明正开始在其废墟上兴起之时。

It is the first attempt at a philosophy of history, under the aspect of two rival cities or communities,—the eternal city of God and the perishing city of the world.
这是对历史哲学的首次尝试，是从两个敌对的城或社群的角度——即永恒的上帝之城和将亡的世俗之城——来进行的。

This was the only philosophy of history known throughout Europe during the middle ages;
这是中世纪整个欧洲所知的唯一的历史哲学；

it was adopted and reproduced in its essential features by Bossuet, Ozanam, Frederick Schlegel, and other Catholic writers, and has recently been officially endorsed, as it were, by the scholarly Pope Leo XIII. in his encyclical letter on the Christian Constitution of States (Immortale Dei, Nov. 1, 1885);
它的基本特征被波舒哀、奥扎南、弗雷德里克·施莱格尔和其他天主教作家所采用和重现，并且最近仿佛得到了博学的教皇利奥十三世在他关于国家基督教宪制的通谕（Immortale Dei，1885年11月1日）中的正式背书；

for the Pope says that Augustin in his De Civitate Dei, “set forth so clearly the efficacy of Christian wisdom and the way in which it is bound up with the well-being of States, that he seems not only to have pleaded the cause of the Christians of his own time, but to have triumphantly refuted the false charges [against Christianity] for ever.”
因为教皇说，奥古斯丁在他的《上帝之城》（De Civitate Dei）中，“如此清楚地阐明了基督教智慧的功效及其与国家福祉的紧密联系，以至于他似乎不仅为他那个时代的基督徒申辩，而且永远有力地驳斥了（针对基督教的）错误指控。”

“The City of God” is also highly appreciated by Protestant writers as Waterland, Milman, Neander, Bindemann, Pressensé, Flint (The Philosophy of History, 1874, pp. 17 sqq.), and Fairbairn, (The City of God, London, 2nd ed., 1886, pp. 348 sqq.).
《上帝之城》也受到新教作家的高度赞赏，如沃特兰、米尔曼、尼安德、宾德曼、普雷桑塞、弗林特（《历史哲学》，1874年，第17页起），以及费尔贝恩（《上帝之城》，伦敦，第二版，1886年，第348页起）。

Even the skeptical Gibbon, who had no sympathy whatever with the religion and theology of Augustin, concedes to this work at least “the merit of a magnificent design, vigorously, and not unskillfully executed.” (Decline and Fall, Ch. xxviii. note, in Harper’s ed., vol. III., 271.)
即使是持怀疑态度的吉本，尽管他对奥古斯丁的宗教和神学毫无同情，也承认这部作品至少具有“宏伟构思的优点，且执行得充满活力且不乏技巧。”（《罗马帝国衰亡史》，第28章注，哈珀版，第三卷，271页。）

Table of Contents
目录

EDITOR’S PREFACE
编辑序言

TRANSLATOR’S PREFACE
译者序言

BOOK I: Augustin censures the pagans, who attributed the calamities of the world, and especially the sack of Rome by the Goths, to the Christian religion and its prohibition of the worship of the gods
第一卷：奥古斯丁指责那些异教徒，他们将世界的灾难，特别是哥特人洗劫罗马，归咎于基督教及其对敬拜众神的禁令

BOOK II: A review of the calamities suffered by the Romans before the time of Christ, showing that their gods had plunged them into corruption and vice
第二卷：回顾罗马人在基督时代之前所遭受的灾难，表明他们的神已将他们陷于败坏和罪恶之中

BOOK III: The external calamities of Rome
第三卷：罗马外在的灾难

BOOK IV: That empire was given to Rome not by the gods, but by the One True God
第四卷：帝国赐给罗马并非藉着众神，而是藉着独一真神

BOOK V: Of fate, freewill, and God’s prescience, and of the source of the virtues of the ancient Romans
第五卷：论命运、自由意志和神的预知，以及古罗马人美德的源头

BOOK VI: Of Varro’s threefold division of theology, and of the inability of the gods to contribute anything to the happiness of the future life
第六卷：论瓦罗的神学三分法，以及众神无法为来世的幸福提供任何帮助

BOOK VII: Of the “select gods” of the civil theology, and that eternal life is not obtained by worshipping them
第七卷：论公民神学中的“特选众神”，以及通过敬拜他们无法获得永生

BOOK VIII: Some account of the Socratic and Platonic philosophy, and a refutation of the doctrine of Apuleius that the demons should be worshipped as mediators between gods and men
第八卷：关于苏格拉底和柏拉图哲学的记述，并驳斥阿普列乌斯的教义，即鬼魔应作为神与人之间的中保受敬拜

BOOK IX: Of those who allege a distinction among demons, some being good and others evil
第九卷：论那些声称鬼魔之间有区别，有些是善的，有些是恶的人

BOOK X: Porphyry’s doctrine of redemption
第十卷：波菲利的救赎教义

BOOK XI: Augustin passes to the second part of the work, in which the origin, progress, and destinies of the earthly and heavenly cities are discussed.—Speculations regarding the creation of the world
第十一卷：奥古斯丁转入这部著作的第二部分，其中讨论了地上之城和天上之城的起源、进程和结局。——关于世界创造的思辨

BOOK XII: Of the creation of angels and men, and of the origin of evil
第十二卷：论天使和人的被造，以及恶的起源

BOOK XIII: That death is penal, and had its origin in Adam’s sin
第十三卷：论死亡是刑罚，且源于亚当的罪

BOOK XIV: Of the punishment and results of man’s first sin, and of the propagation of man without lust
第十四卷：论人原罪的惩罚和结果，以及人无私欲的繁衍

BOOK XV: The progress of the earthly and heavenly cities traced by the sacred history
第十五卷：藉着神圣历史追溯地上之城和天上之城的进程

BOOK XVI: The history of the city of God from Noah to the time of the kings of Israel
第十六卷：从挪亚到以色列诸王时期上帝之城的历史

BOOK XVII: The history of the city of God from the times of the prophets to Christ
第十七卷：从先知时代到基督时期上帝之城的历史

BOOK XVIII: A parallel history of the earthly and heavenly cities from the time of Abraham to the end of the world
第十八卷：从亚伯拉罕时代到世界末了地上之城和天上之城的平行历史

BOOK XIX: A review of the philosophical opinions regarding the Supreme Good, and a comparison of these opinions with the Christian belief regarding happiness
第十九卷：回顾关于至善的哲学观点，并将这些观点与关于幸福的基督教信仰进行比较

BOOK XX: Of the last judgment, and the declarations regarding it in the Old and New Testaments
第二十卷：论最后的审判，以及旧约和新约中关于它的宣告

BOOK XXI: Of the eternal punishment of the wicked in hell, and of the various objections urged against it
第二十一卷：论恶人在地狱中受永刑，以及针对此点的各种反对意见

BOOK XXII: Of the eternal happiness of the saints, the resurrection of the body, and the miracles of the early Church
第二十二卷：论圣徒的永恒福乐、身体的复活，以及早期教会的神迹