Augustine: The City of God against the Pagans (Cambridge Texts in the History of Political Thought)

If you want to know the thought of Augustine, this is a must-read. The issues he writes about in this book are still invaluable today. You should probably read it with a guide, because it jumps around a fair bit. It is well printed, though the binding is a little flimsy.

Fast delivery service and books are just as described in description.

I have read the traditional English translation and found this modern translation to be far superior. City of God is a lengthy, difficult book, and this good translation makes it more accessible.

The Table of Contents isn't very detailed, so here's a more detailed one that you can print out and insert, based on the section titles:Book I (3)1 Of the Adversaries of the Name of Christ, Whom the Barbarians for Christ's Sake Spared When They Stormed the City2 That It is Quite Contrary to the Usage of War, that the Victors Should Spare the Vanquished for the Sake of Their Gods3 That the Romans Did Not Show Their Usual Sagacity When They Trusted that They Would Be Benefited by the Gods Who Had Been Unable to Defend Troy4 Of the Asylum of Juno in Troy, Which Saved No One from the Greeks; And of the Churches of the Apostles, Which Protected from the Barbarians All Who Fled to Them5 Caesar's Statement Regarding the Universal Custom of an Enemy When Sacking a City6 That Not Even the Romans, When They Took Cities, Spared the Conquered in Their Temples7 That the Cruelties Which Occurred in the Sack of Rome Were in Accordance with the Custom of War, Whereas the Acts of Clemency Resulted from the Influence of Christ's Name8 Of the Advantages and Disadvantages Which Often Indiscriminately Accrue to Good and Wicked Men9 Of the Reasons for Administering Correction to Bad and Good Together10 That the Saints Lose Nothing in Losing Temporal Goods11 Of the End of This Life, Whether It is Material that It Be Long Delayed12 Of the Burial of the Dead: that the Denial of It to Christians Does Them No Injury13 Reasons for Burying the Bodies of the Saints14 Of the Captivity of the Saints, and that Divine Consolation Never Failed Them Therein15 Of Regulus, in Whom We Have an Example of the Voluntary Endurance of Captivity for the Sake of Religion; Which Yet Did Not Profit Him, Though He Was a Worshipper of the Gods16 Of the Violation of the Consecrated and Other Christian Virgins, to Which They Were Subjected in Captivity and to Which Their Own Will Gave No Consent; And Whether This Contaminated Their Souls17 Of Suicide Committed Through Fear of Punishment or Dishonor18 Of the Violence Which May Be Done to the Body by Another's Lust, While the Mind Remains Inviolate19 Of Lucretia, Who Put an End to Her Life Because of the Outrage Done Her20 That Christians Have No Authority for Committing Suicide in Any Circumstances Whatever21 Of the Cases in Which We May Put Men to Death Without Incurring the Guilt of Murder22 That Suicide Can Never Be Prompted by Magnanimity23 What We are to Think of the Example of Cato, Who Slew Himself Because Unable to Endure Caesar's Victory24 That in that Virtue in Which Regulus Excels Cato, Christians are Pre-Eminently Distinguished25 That We Should Not Endeavor By Sin to Obviate Sin26 That in Certain Peculiar Cases the Examples of the Saints are Not to Be Followed27 Whether Voluntary Death Should Be Sought in Order to Avoid Sin28 By What Judgment of God the Enemy Was Permitted to Indulge His Lust on the Bodies of Continent Christians29 What the Servants of Christ Should Say in Reply to the Unbelievers Who Cast in Their Teeth that Christ Did Not Rescue Them from the Fury of Their Enemies30 That Those Who Complain of Christianity Really Desire to Live Without Restraint in Shameful Luxury31 By What Steps the Passion for Governing Increased Among the Romans32 Of the Establishment of Scenic Entertainments33 That the Overthrow of Rome Has Not Corrected the Vices of the Romans34 Of God's Clemency in Moderating the Ruin of the City35 Of the Sons of the Church Who are Hidden Among the Wicked, and of False Christians Within the Church36 What Subjects are to Be Handled in the Following DiscourseBook II (51)1 Of the Limits Which Must Be Put to the Necessity of Replying to an Adversary2 Recapitulation of the Contents of the First Book3 That We Need Only to Read History in Order to See What Calamities the Romans Suffered Before the Religion of Christ Began to Compete with the Worship of the Gods4 That the Worshippers of the Gods Never Received from Them Any Healthy Moral Precepts, and that in Celebrating Their Worship All Sorts of Impurities Were Practiced5 Of the Obscenities Practiced in Honor of the Mother of the Gods6 That the Gods of the Pagans Never Inculcated Holiness of Life7 That the Suggestions of Philosophers are Precluded from Having Any Moral Effect, Because They Have Not the Authority Which Belongs to Divine Instruction, and Because Man's Natural Bias to Evil Induces Him Rather to Follow the Examples of the Gods Than to Obey the Precepts of Men8 That the Theatrical Exhibitions Publishing the Shameful Actions of the Gods, Propitiated Rather Than Offended Them9 That the Poetical License Which the Greeks, in Obedience to Their Gods, Allowed, Was Restrained by the Ancient Romans10 That the Devils, in Suffering Either False or True Crimes to Be Laid to Their Charge, Meant to Do Men a Mischief11 That the Greeks Admitted Players to Offices of State, on the Ground that Men Who Pleased the Gods Should Not Be Contemptuously Treated by Their Fellows12 That the Romans, by Refusing to the Poets the Same License in Respect of Men Which They Allowed Them in the Case of the Gods, Showed a More Delicate Sensitiveness Regarding Themselves than Regarding the Gods13 That the Romans Should Have Understood that Gods Who Desired to Be Worshipped in Licentious Entertainments Were Unworthy of Divine Honor14 That Plato, Who Excluded Poets from a Well-Ordered City, Was Better Than These Gods Who Desire to Be Honoured by Theatrical Plays15 That It Was Vanity, Not Reason, Which Created Some of the Roman Gods16 That If the Gods Had Really Possessed Any Regard for Righteousness, the Romans Should Have Received Good Laws from Them, Instead of Having to Borrow Them from Other Nations17 Of the Rape of the Sabine Women, and Other Iniquities Perpetrated in Rome's Palmiest Days18 What the History of Sallust Reveals Regarding the Life of the Romans, Either When Straitened by Anxiety or Relaxed in Security19 Of the Corruption Which Had Grown Upon the Roman Republic Before Christ Abolished the Worship of the Gods20 Of the Kind of Happiness and Life Truly Delighted in by Those Who Inveigh Against the Christian Religion21 Cicero's Opinion of the Roman Republic22 That the Roman Gods Never Took Any Steps to Prevent the Republic from Being Ruined by Immorality23 That the Vicissitudes of This Life are Dependent Not on the Favor or Hostility of Demons, But on the Will of the True God24 Of the Deeds of Sylla, in Which the Demons Boasted that He Had Their Help25 How Powerfully the Evil Spirits Incite Men to Wicked Actions, by Giving Them the Quasi-Divine Authority of Their Example26 That the Demons Gave in Secret Certain Obscure Instructions in Morals, While in Public Their Own Solemnities Inculcated All Wickedness27 That the Obscenities of Those Plays Which the Romans Consecrated in Order to Propitiate Their Gods, Contributed Largely to the Overthrow of Public Order28 That the Christian Religion is Health-Giving29 An Exhortation to the Romans to Renounce PaganismBook III (94)1 Of the Ills Which Alone the Wicked Fear, and Which the World Continually Suffered, Even When the Gods Were Worshipped2 Whether the Gods, Whom the Greeks and Romans Worshipped in Common, Were Justified in Permitting the Destruction of Ilium3 That the Gods Could Not Be Offended by the Adultery of Paris, This Crime Being So Common Among Themselves4 Of Varro's Opinion, that It is Useful for Men to Feign Themselves the Offspring of the Gods5 That It is Not Credible that the Gods Should Have Punished the Adultery of Paris, Seeing They Showed No Indignation at the Adultery of the Mother of Romulus6 That the Gods Exacted No Penalty for the Fratricidal Act of Romulus7 Of the Destruction of Ilium by Fimbria, a Lieutenant of Marius8 Whether Rome Ought to Have Been Entrusted to the Trojan Gods9 Whether It is Credible that the Peace During the Reign of Numa Was Brought About by the Gods10 Whether It Was Desirable that The Roman Empire Should Be Increased by Such a Furious Succession of Wars, When It Might Have Been Quiet and Safe by Following in the Peaceful Ways of Numa11 Of the Statue of Apollo at Cumae, Whose Tears are Supposed to Have Portended Disaster to the Greeks, Whom the God Was Unable to Succor12 That the Romans Added a Vast Number of Gods to Those Introduced by Numa, and that Their Numbers Helped Them Not at All13 By What Right or Agreement The Romans Obtained Their First Wives14 Of the Wickedness of the War Waged by the Romans Against the Albans, and of the Victories Won by the Lust of Power15 What Manner of Life and Death the Roman Kings Had16 Of the First Roman Consuls, the One of Whom Drove the Other from the Country, and Shortly After Perished at Rome by the Hand of a Wounded Enemy, and So Ended a Career of Unnatural Murders17 Of the Disasters Which Vexed the Roman Republic After the Inauguration of the Consulship, and of the Non-Intervention of the Gods of Rome18 The Disasters Suffered by the Romans in the Punic Wars, Which Were Not Mitigated by the Protection of the Gods19 Of the Calamity of the Second Punic War, Which Consumed the Strength of Both Parties20 Of the Destruction of the Saguntines, Who Received No Help from the Roman Gods, Though Perishing on Account of Their Fidelity to Rome21 Of the Ingratitude of Rome to Scipio, Its Deliverer, and of Its Manners During the Period Which Sallust Describes as the Best22 Of the Edict of Mithridates, Commanding that All Roman Citizens Found in Asia Should Be Slain23 Of the Internal Disasters Which Vexed the Roman Republic, and Followed a Portentous Madness Which Seized All the Domestic Animals24 Of the Civil Dissension Occasioned by the Sedition of the Gracchi25 Of the Temple of Concord, Which Was Erected by a Decree of the Senate on the Scene of These Seditions and Massacres26 Of the Various Kinds of Wars Which Followed the Building of the Temple of Concord27 Of the Civil War Between Marius and Sylla28 Of the Victory of Sylla, the Avenger of the Cruelties of Marius29 A Comparison of the Disasters Which Rome Experienced During the Gothic and Gallic Invasions, with Those Occasioned by the Authors of the Civil Wars30 Of the Connection of the Wars Which with Great Severity and Frequency Followed One Another Before the Advent of Christ31 That It is Effrontery to Impute the Present Troubles to Christ and the Prohibition of Polytheistic Worship Since Even When the Gods Were Worshipped Such Calamities Befell the PeopleBook IV. (143)1 Of the Things Which Have Been Discussed in the First Book2 Of Those Things Which are Contained in Books Second and Third3 Whether the Great Extent of the Empire, Which Has Been Acquired Only by Wars, is to Be Reckoned Among the Good Things Either of the Wise or the Happy4 How Like Kingdoms Without Justice are to Robberies5 Of the Runaway Gladiators Whose Power Became Like that of Royal Dignity6 Concerning the Covetousness of Ninus, Who Was the First Who Made War on His Neighbors, that He Might Rule More Widely7 Whether Earthly Kingdoms in Their Rise and Fall Have Been Either Aided or Deserted by the Help of the Gods8 Which of the Gods Can the Romans Suppose Presided Over the Increase and Preservation of Their Empire, When They Have Believed that Even the Care of Single Things Could Scarcely Be Committed to Single Gods9 Whether the Great Extent and Long Duration of the Roman Empire Should Be Ascribed to Jove, Whom His Worshippers Believe to Be the Chief God10 What Opinions Those Have Followed Who Have Set Divers Gods Over Divers Parts of the World11 Concerning the Many Gods Whom the Pagan Doctors Defend as Being One and the Same Jove12 Concerning the Opinion of Those Who Have Thought that God is the Soul of the World, and the World is the Body of God13 Concerning Those Who Assert that Only Rational Animals are Parts of the One God14 The Enlargement of Kingdoms is Unsuitably Ascribed to Jove; For If, as They Will Have It, Victoria is a Goddess, She Alone Would Suffice for This Business15 Whether It is Suitable for Good Men to Wish to Rule More Widely16 What Was the Reason Why the Romans, in Detailing Separate Gods for All Things and All Movements of the Mind, Chose to Have the Temple of Quiet Outside the Gates17 Whether, If the Highest Power Belongs to Jove, Victoria Also Ought to Be Worshipped18 With What Reason They Who Think Felicity and Fortune Goddesses Have Distinguished Them19 Concerning Fortuna Muliebris20 Concerning Virtue and Faith, Which the Pagans Have Honored with Temples and Sacred Rites, Passing by Other Good Qualities, Which Ought Likewise to Have Been Worshipped, If Deity Was Rightly Attributed to These21 That Although Not Understanding Them to Be the Gifts of God, They Ought at Least to Have Been Content with Virtue and Felicity22 Concerning the Knowledge of the Worship Due to the Gods, Which Varro Glories in Having Himself Conferred on the Romans23 Concerning Felicity, Whom the Romans, Who Venerate Many Gods, for a Long Time Did Not Worship with Divine Honor, Though She Alone Would Have Sufficed Instead of All24 The Reasons by Which the Pagans Attempt to Defend Their Worshipping Among the Gods the Divine Gifts Themselves25 Concerning the One God Only to Be Worshipped, Who, Although His Name is Unknown, is Yet Deemed to Be the Giver of Felicity26 Of the Scenic Plays, the Celebration of Which the Gods Have Exacted from Their Worshippers27 Concerning the Three Kinds of Gods About Which the Pontiff Scaevola Has Discoursed28 Whether the Worship of the Gods Has Been of Service to the Romans in Obtaining and Extending the Empire29 Of the Falsity of the Augury by Which the Strength and Stability of the Roman Empire Was Considered to Be Indicated30 What Kind of Things Even Their Worshippers Have Owned They Have Thought About the Gods of the Nations31 Concerning the Opinions of Varro, Who, While Reprobating the Popular Belief, Thought that Their Worship Should Be Confined to One God, Though He Was Unable to Discover the True God32 In What Interest the Princes of the Nations Wished False Religions to Continue Among the People Subject to Them33 That the Times of All Kings and Kingdoms are Ordained by the Judgment and Power of the True God34 Concerning the Kingdom of the Jews, Which Was Founded by the One and True God, and Preserved by Him as Long as They Remained in the True ReligionBook V. (187)1 That the Cause of the Roman Empire, and of All Kingdoms, is Neither Fortuitous Nor Consists in the Position of the Stars2 On the Difference in the Health of Twins3 Concerning the Arguments Which Nigidius the Mathematician Drew from the Potter's Wheel, in the Question About the Birth of Twins4 Concerning the Twins Esau and Jacob, Who Were Very Unlike Each Other Both in Their Character and Actions5 In What Manner the Mathematicians are Convicted of Professing a Vain Science6 Concerning Twins of Different Sexes7 Concerning the Choosing of a Day for Marriage, or for Planting, or Sowing8 Concerning Those Who Call by the Name of Fate, Not the Position of the Stars, But the Connection of Causes Which Depends on the Will of God9 Concerning the Foreknowledge of God and the Free Will of Man, in Opposition to the Definition of Cicero10 Whether Our Wills are Ruled by Necessity11 Concerning the Universal Providence of God in the Laws of Which All Things are Comprehended12 By What Virtues the Ancient Romans Merited that the True God, Although They Did Not Worship Him, Should Enlarge Their Empire13 Concerning the Love of Praise, Which, Though It is a Vice, is Reckoned a Virtue, Because by It Greater Vice is Restrained14 Concerning the Eradication of the Love of Human Praise, Because All the Glory of the Righteous is in God15 Concerning the Temporal Reward Which God Granted to the Virtues of the Romans16 Concerning the Reward of the Holy Citizens of the Celestial City, to Whom the Example of the Virtues of the Romans are Useful17 To What Profit the Romans Carried on Wars, and How Much They Contributed to the Well-Being of Those Whom They Conquered18 How Far Christians Ought to Be from Boasting, If They Have Done Anything for the Love of the Eternal Country, When the Romans Did Such Great Things for Human Glory and a Terrestrial City19 Concerning the Difference Between True Glory and the Desire of Domination20 That It is as Shameful for the Virtues to Serve Human Glory as Bodily Pleasure21 That the Roman Dominion Was Granted by Him from Whom is All Power, and by Whose Providence All Things are Ruled22 The Durations and Issues of War Depend on the Will of God23 Concerning the War in Which Radagaisus, King of the Goths, a Worshipper of Demons, Was Conquered in One Day, with All His Mighty Forces24 What Was the Happiness of the Christian Emperors, and How Far It Was True Happiness25 Concerning the Prosperity Which God Granted to the Christian Emperor Constantine26 On the Faith and Piety of Theodosius AugustusBook VI (237)1 Of Those Who Maintain that They Worship the Gods Not for the Sake of Temporal But Eternal Advantages2 What We are to Believe that Varro Thought Concerning the Gods of the Nations, Whose Various Kinds and Sacred Rites He Has Shown to Be Such that He Would Have Acted More Reverently Towards Them Had He Been Altogether Silent Concerning Them3 Varro's Distribution of His Book Which He Composed Concerning the Antiquities of Human and Divine Things4 That from the Disputation of Varro, It Follows that the Worshippers of the Gods Regard Human Things as More Ancient Than Divine Things5 Concerning the Three Kinds of Theology According to Varro, Namely, One Fabulous, the Other Natural, the Third Civil6 Concerning the Mythic, that Is, the Fabulous, Theology, and the Civil, Against Varro7 Concerning the Likeness and Agreement of the Fabulous and Civil Theologies8 Concerning the Interpretations, Consisting of Natural Explanations, Which the Pagan Teachers Attempt to Show for Their Gods9 Concerning the Special Offices of the Gods10 Concerning the Liberty of Seneca, Who More Vehemently Censured the Civil Theology Than Varro Did the Fabulous11 What Seneca Thought Concerning the Jews12 That When Once the Vanity of the Gods of the Nations Has Been Exposed, It Cannot Be Doubted that They are Unable to Bestow Eternal Life on Any One, When They Cannot Afford Help Even with Respect to the Things Of this Temporal LifeBook VII (267)1 Whether, Since It is Evident that Deity is Not to Be Found in the Civil Theology, We are to Believe that It is to Be Found in the Select Gods2 Who are the Select Gods, and Whether They are Held to Be Exempt from the Offices of the Commoner Gods3 How There is No Reason Which Can Be Shown for the Selection of Certain Gods, When the Administration of More Exalted Offices is Assigned to Many Inferior Gods4 The Inferior Gods, Whose Names are Not Associated with Infamy, Have Been Better Dealt with Than the Select Gods, Whose Infamies are Celebrated5 Concerning the More Secret Doctrine of the Pagans, and Concerning the Physical Interpretations6 Concerning the Opinion of Varro, that God is the Soul of the World, Which Nevertheless, in Its Various Parts, Has Many Souls Whose Nature is Divine7 Whether It is Reasonable to Separate Janus and Terminus as Two Distinct Deities8 For What Reason the Worshippers of Janus Have Made His Image with Two Faces, When They Would Sometimes Have It Be Seen with Four9 Concerning the Power of Jupiter, and a Comparison of Jupiter with Janus10 Whether the Distinction Between Janus and Jupiter is a Proper One11 Concerning the Surnames of Jupiter, Which are Referred Not to Many Gods, But to One and the Same God12 That Jupiter is Also Called Pecunia13 That When It is Expounded What Saturn Is, What Genius Is, It Comes to This, that Both of Them are Shown to Be Jupiter14 Concerning the Offices of Mercury and Mars15 Concerning Certain Stars Which the Pagans Have Called by the Names of Their Gods16 Concerning Apollo and Diana, and the Other Select Gods Whom They Would Have to Be Parts of the World17 That Even Varro Himself Pronounced His Own Opinions Regarding the Gods Ambiguous18 A More Credible Cause of the Rise of Pagan Error19 Concerning the Interpretations Which Compose the Reason of the Worship of Saturn20 Concerning the Rites of Eleusinian Ceres21 Concerning the Shamefulness of the Rites Which are Celebrated in Honor of Liber22 Concerning Neptune, and Salacia and Venilia23 Concerning the Earth, Which Varro Affirms to Be a Goddess, Because that Soul of the World Which He Thinks to Be God Pervades Also This Lowest Part of His Body, and Imparts to It a Divine Force24 Concerning the Surnames of Tellus and Their Significations, Which, Although They Indicate Many Properties, Ought Not to Have Established the Opinion that There is a Corresponding Number of Gods25 The Interpretation of the Mutilation of Atys Which the Doctrine of the Greek Sages Set Forth26 Concerning the Abomination of the Sacred Rites of the Great Mother27 Concerning the Figments of the Physical Theologists, Who Neither Worship the True Divinity, Nor Perform the Worship Wherewith the True Divinity Should Be Served28 That the Doctrine of Varro Concerning Theology is in No Part Consistent with Itself29 That All Things Which the Physical Theologists Have Referred to the World and Its Parts, They Ought to Have Referred to the One True God30 How Piety Distinguishes the Creator from the Creatures, So That, Instead of One God, There are Not Worshipped as Many Gods as There are Works of the One Author31 What Benefits God Gives to the Followers of the Truth to Enjoy Over and Above His General Bounty32 That at No Time in the Past Was the Mystery of Christ's Redemption Awanting, But Was at All Times Declared, Though in Various Forms33 That Only Through the Christian Religion Could the Deceit of Malign Spirits, Who Rejoice in the Errors of Men, Have Been Manifested34 Concerning the Books of Numa Pompilius, Which the Senate Ordered to Be Burned, in Order that the Causes of Sacred Rights Therein Assigned Should Not Become Known35 Concerning the Hydromancy Through Which Numa Was Befooled by Certain Images of Demons Seen in the WaterBook VIII (312)1 That the Question of Natural Theology is to Be Discussed with Those Philosophers Who Sought a More Excellent Wisdom2 Concerning the Two Schools of Philosophers, that Is, the Italic and Ionic, and Their Founders3 Of the Socratic Philosophy4 Concerning Plato, the Chief Among the Disciples of Socrates, and His Threefold Division of Philosophy5 That It is Especially with the Platonists that We Must Carry on Our Disputations on Matters of Theology, Their Opinions Being Preferable to Those of All Other Philosophers6 Concerning the Meaning of the Platonists in that Part of Philosophy Called Physical7 How Much the Platonists are to Be Held as Excelling Other Philosophers in Logic, i.e. Rational Philosophy8 That the Platonists Hold the First Rank in Moral Philosophy Also9 Concerning that Philosophy Which Has Come Nearest to the Christian Faith10 That the Excellency of the Christian Religion is Above All the Science of Philosophers11 How Plato Has Been Able to Approach So Nearly to Christian Knowledge12 That Even the Platonists, Though They Say These Things Concerning the One True God, Nevertheless Thought that Sacred Rites Were to Be Performed in Honor of Many Gods13 Concerning the Opinion of Plato, According to Which He Defined the Gods as Beings Entirely Good and the Friends of Virtue14 Of the Opinion of Those Who Have Said that Rational Souls are of Three Kinds, to Wit, Those of the Celestial Gods, Those of the Aerial Demons, and Those of Terrestrial Men15 That the Demons are Not Better Than Men Because of Their Aerial Bodies, or on Account of Their Superior Place of Abode16 What Apuleius the Platonist Thought Concerning the Manners and Actions of Demons17 Whether It is Proper that Men Should Worship Those Spirits from Whose Vices It is Necessary that They Be Freed18 What Kind of Religion that is Which Teaches that Men Ought to Employ the Advocacy of Demons in Order to Be Recommended to the Favor of the Good Gods19 Of the Impiety of the Magic Art, Which is Dependent on the Assistance of Malign Spirits20 Whether We are to Believe that the Good Gods are More Willing to Have Intercourse with Demons Than with Men21 Whether the Gods Use the Demons as Messengers and Interpreters, and Whether They are Deceived by Them Willingly, or Without Their Own Knowledge22 That We Must, Notwithstanding the Opinion of Apuleius, Reject the Worship of Demons23 What Hermes Trismegistus Thought Concerning Idolatry, and from What Source He Knew that the Superstitions of Egypt Were to Be Abolished24 How Hermes Openly Confessed the Error of His Forefathers, the Coming Destruction of Which He Nevertheless Bewailed25 Concerning Those Things Which May Be Common to the Holy Angels and to Men26 That All the Religion of the Pagans Has Reference to Dead Men27 Concerning the Nature of the Honor Which the Christians Pay to Their MartyrsBook IX (359)1 The Point at Which the Discussion Has Arrived, and What Remains to Be Handled2 Whether Among the Demons, Inferior to the Gods, There are Any Good Spirits Under Whose Guardianship the Human Soul Might Reach True Blessedness3 What Apuleius Attributes to the Demons, to Whom, Though He Does Not Deny Them Reason, He Does Not Ascribe Virtue4 The Opinion of the Peripatetics and Stoics About Mental Emotions5 That the Passions Which Assail the Souls of Christians Do Not Seduce Them to Vice, But Exercise Their Virtue6 Of the Passions Which, According to Apuleius, Agitate the Demons Who Are Supposed by Him to Mediate Between Gods and Men7 That the Platonists Maintain that the Poets Wrong the Gods by Representing Them as Distracted by Party Feeling, to Which the Demons and Not the Gods, are Subject8 How Apuleius Defines the Gods Who Dwell in Heaven, the Demons Who Occupy the Air, and Men Who Inhabit Earth9 Whether the Intercession of the Demons Can Secure for Men the Friendship of the Celestial Gods10 That, According to Plotinus, Men, Whose Body is Mortal, are Less Wretched Than Demons, Whose Body is Eternal11 Of the Opinion of the Platonists, that the Souls of Men Become Demons When Disembodied12 Of the Three Opposite Qualities by Which the Platonists Distinguish Between the Nature of Men and that of Demons13 How the Demons Can Mediate Between Gods and Men If They Have Nothing in Common with Both, Being Neither Blessed Like the Gods, Nor Miserable Like Men14 Whether Men, Though Mortal, Can Enjoy True Blessedness15 Of the Man Christ Jesus, the Mediator Between God and Men16 Whether It is Reasonable in the Platonists to Determine that the Celestial Gods Decline Contact with Earthly Things and Intercourse with Men, Who Therefore Require the Intercession of the Demons17 That to Obtain the Blessed Life, Which Consists in Partaking of the Supreme Good, Man Needs Such Mediation as is Furnished Not by a Demon, But by Christ Alone18 That the Deceitful Demons, While Promising to Conduct Men to God by Their Intercession, Mean to Turn Them from the Path of Truth19 That Even Among Their Own Worshippers the Name "Demon" Has Never a Good Signification20 Of the Kind of Knowledge Which Puffs Up the Demons21 To What Extent the Lord Was Pleased to Make Himself Known to the Demons22 The Difference Between the Knowledge of the Holy Angels and that of the Demons23 That the Name of Gods is Falsely Given to the Gods of the Gentiles, Though Scripture Applies It Both to the Holy Angels and Just MenBook X (390)1 That the Platonists Themselves Have Determined that God Alone Can Confer Happiness Either on Angels or Men, But that It Yet Remains a Question Whether Those Spirits Whom They Direct Us to Worship, that We May Obtain Happiness, Wish Sacrifice to Be Offered to Themselves, or to the One God Only2 The Opinion of Plotinus the Platonist Regarding Enlightenment from Above3 That the Platonists, Though Knowing Something of the Creator of the Universe, Have Misunderstood the True Worship of God, by Giving Divine Honor to Angels, Good or Bad4 That Sacrifice is Due to the True God Only5 Of the Sacrifices Which God Does Not Require, But Wished to Be Observed for the Exhibition of Those Things Which He Does Require6 Of the True and Perfect Sacrifice7 Of the Love of the Holy Angels, Which Prompts Them to Desire that We Worship the One True God, and Not Themselves8 Of the Miracles Which God Has Condescended to Adhibit Through the Ministry of Angels, to His Promises for the Confirmation of the Faith of the Godly9 Of the Illicit Arts Connected with Demonolatry, and of Which the Platonist Porphyry Adopts Some, and Discards Others10 Concerning Theurgy, Which Promises a Delusive Purification of the Soul by the Invocation of Demons11 Of Porphyry's Epistle to Anebo, in Which He Asks for Information About the Differences Among Demons12 Of the Miracles Wrought by the True God Through the Ministry of the Holy Angels13 Of the Invisible God, Who Has Often Made Himself Visible, Not as He Really Is, But as the Beholders Could Bear the Sight14 That the One God is to Be Worshipped Not Only for the Sake of Eternal Blessings, But Also in Connection with Temporal Prosperity, Because All Things are Regulated by His Providence15 Of the Ministry of the Holy Angels, by Which They Fulfill the Providence of God16 Whether Those Angels Who Demand that We Pay Them Divine Honor, or Those Who Teach Us to Render Holy Service, Not to Themselves, But to God, are to Be Trusted About the Way to Life Eternal17 Concerning the Ark of the Covenant, and the Miraculous Signs Whereby God Authenticated the Law and the Promise18 Against Those Who Deny that the Books of the Church are to Be Believed About the Miracles Whereby the People of God Were Educated19 On the Reasonableness of Offering, as the True Religion Teaches, a Visible Sacrifice to the One True and Invisible God20 Of the Supreme and True Sacrifice Which Was Effected by the Mediator Between God and Men21 Of the Power Delegated to Demons for the Trial and Glorification of the Saints, Who Conquer Not by Propitiating the Spirits of the Air, But by Abiding in God22 Whence the Saints Derive Power Against Demons and True Purification of Heart23 Of the Principles Which, According to the Platonists, Regulate the Purification of the Soul24 Of the One Only True Principle Which Alone Purifies and Renews Human Nature25 That All the Saints, Both Under the Law and Before It, Were Justified by Faith in the Mystery of Christ's Incarnation26 Of Porphyry's Weakness in Wavering Between the Confession of the True God and the Worship of Demons27 Of the Impiety of Porphyry, Which is Worse Than Even the Mistake of Apuleius28 How It is that Porphyry Has Been So Blind as Not to Recognize the True Wisdom--Christ29 Of the Incarnation of Our Lord Jesus Christ, Which the Platonists in Their Impiety Blush to Acknowledge30 Porphyry's Emendations and Modifications of Platonism31 Against the Arguments on Which the Platonists Ground Their Assertion that the Human Soul is Co-Eternal with God32 Of the Universal Way of the Soul's Deliverance, Which Porphyry Did Not Find Because He Did Not Rightly Seek It, and Which the Grace of Christ Has Alone Thrown OpenBook XI (449)1 Of This Part of the Work, Wherein We Begin to Explain the Origin and End of the Two Cities2 Of the Knowledge of God, to Which No Man Can Attain Save Through the Mediator Between God and Men, the Man Christ Jesus3 Of the Authority of the Canonical Scriptures Composed by the Divine Spirit4 That the World is Neither Without Beginning, Nor Yet Created by a New Decree of God, by Which He Afterwards Willed What He Had Not Before Willed5 That We Ought Not to Seek to Comprehend the Infinite Ages of Time Before the World, Nor the Infinite Realms of Space6 That the World and Time Had Both One Beginning, and the One Did Not Anticipate the Other7 Of the Nature of the First Days, Which are Said to Have Had Morning and Evening, Before There Was a Sun8 What We are to Understand of God's Resting on the Seventh Day, After the Six Days' Work9 What the Scriptures Teach Us to Believe Concerning the Creation of the Angels10 Of the Simple and Unchangeable Trinity, Father, Son, and Holy Ghost, One God, in

Exactly what Amazon describes it as.

excellent!

I'll be honest - the book itself is God awful. Augustine intentionally disorients the reader to reorient them later. But having said that, this edition is the best I've read.

Arrived as expected

It is a good translation version with modern English, easy to understand for the old writings.A good book to understand Augustine great work.