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About restraint

Translated by: Diac Ilarion Argatu
10 LEI
 
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0724 550 463

 

Not to say that the restraint, of which Scripture says, “And this is the [sign] of wisdom, to know from whom this gift comes” (Solomon's Wisdom 8, 21), possesses even those who, by restraining themselves , either serve heresies, or overcome these petty passions in order to fulfill other [passions], the greatness of which are overcome. For true restraint, which comes from above, does not seek to remove some evils by other evils, but to heal all evils by good ones. To be more succinct, [here] is her work: in short, the duty of restraint is to watch over the correction and healing of all the delights of lust that oppose the delight of wisdom. Therefore, those who reduce [the role of restraint] only to the restraint of the pleasures of the body, no doubt consider it far too limited.

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Not to say that the restraint, of which Scripture says, “And this is the [sign] of wisdom, to know from whom this gift comes” (Solomon's Wisdom 8, 21), possesses even those who, by restraining themselves , either serve heresies, or overcome these petty passions in order to fulfill other [passions], the greatness of which are overcome. For true restraint, which comes from above, does not seek to remove some evils by other evils, but to heal all evils by good ones. To be more succinct, [here] is her work: in short, the duty of restraint is to watch over the correction and healing of all the delights of lust that oppose the delight of wisdom. Therefore, those who reduce [the role of restraint] only to the restraint of the pleasures of the body, no doubt consider it far too limited.

                                                                                                                               

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Publishing date: 
2017
Pages: 
110
ISBN: 
978-606-666-561-2
Cover type: 
broșată
Format: 
11 x 17 cm
Color: 
monocrom

Tratatul Fericitului Augustin, De Continentia („Despre înfrânare”), în timp ce expune ortodoxia învățăturii sale despre virtutea înfrânării, dezvăluie totodată, la o analiză amănunțită, și intențiile episcopului african de a polemiza cu ereticii vremii. Expus inițial ca o cuvântare publică, tratatul are un puternic caracter antimaniheist combătând și pelagianismul. În cele paisprezece capitole sunt abordate teme precum păcatul strămoșesc, căsătoria, adulterul, natura omului, credința și faptele etc.

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