Solano. Textos eucarísticos primitivos. Vols. I & II. 1952.

Textos eucarísticos primitivos

Edición bilingüe de los contenidos en la Sagrada Escritura y los Santos Padres

Author Solano, Jesús
Publication date 1952
Topics Lord’s Supper, Lord’s Supper, Lord’s Supper
Publisher Madrid: B.A.C.
Collection majorityworldcollection; Princeton; americana
Digitizing sponsor Princeton Theological Seminary Library
Contributor Princeton Theological Seminary Library
Language Polyglot
Volume volumes 1 and 2
Includes indexes

v. 1. Hasta fines del siglo IV — v. 2. Hasta el fin de la época patrística (s. VII-VIII)

Solano. Textos eucharisticos primitivos edicion bilingue de los contenidos en la Sagrada Escritura y los Sa… by Patrologia Latina, Graeca et Orientalis on Scribd

Solano. Textos eucharisticos primitivos edicion bilingue de los contenidos en la Sagrada Escritura y los Sa… by Patrologia Latina, Graeca et Orientalis on Scribd

Sparrow-Simpson. The letters of St. Augustine. 1919

The letters of St. Augustine

Author  Sparrow-Simpson, W. J. (William John), 1859-1952
Publication date 1919
Topics Augustine, Saint, Bishop of Hippo
Publisher London : Society for promoting Christian knowledge ; New York : Macmillan
Collection pimslibrary; toronto
Digitizing sponsor MSN
Contributor PIMS – University of Toronto
Language English
Includes bibliographical references and index

The purpose of the present work is not to translate but to give such an account of Augustine’s life and thought as may be derived from his letters. A lengthy correspondence in any controversy is sure to contain a great deal of repetition. The same illustrations, the same expositions, the same ideas are certain to be included over and over again. Such repetitions are for the most part avoided in the present work, which condenses the contents of the letters and presents their principal features.
But since Augustine often refers his correspondents for further information to what he has written en a particular subject in one of his larger treatises, it seemed necessary for completeness’ sake to reproduce in such cases the main ideas of the teaching to which the Bishop refers. On no single subject is the whole of Augustine’s teaching necessarily to be found in his letters. But if the letters are thus supplemented by what he has taught elsewhere a fairly full presentation of the great writer’s mind may be obtained.
The letters range over a period of forty-three years. The earliest was written in A.D. 386, the year before his conversion ; the latest in A.D. 429, the year before his death. There are 270 letters in the Benedictine edition. But of these, fifty are addressed to Augustine ; so that we have only 220 from the Bishop’s own pen. And these 220 include one or two official letters of Councils whose authorship is undoubted.
After all, 220 letters in forty-three years does not seem an unwieldy correspondence. If we omit the letters written before his consecration this leaves 213 during his episcopate.
But then in Augustine’s case a letter was often an elaborate treatise. So great was his wealth of thought that frequently his spring became a river and his river became a sea. These letters occupy a folio volume consisting, in Gaume’s edition, of 1370 columns.
Moreover, Augustine informs us that he estimated his writings to extend to 232 treatises, not including letters or sermons (Letter 224, 2).
Augustine’s letters were arranged by the Benedictine editors as far as possible in the order in which they were written. But there is a large section of which the dates are unknown. It has been thought best in the present summary of the contents to arrange the letters in groups according to subjects, preserving the chronological order, as far as possible, within each group. This arrangement has the advantage that Augustine’s teaching and development of mind on various doctrines can be easily followed. It also enables the reader to see the proportion of his correspondence on the principal subjects which absorbed his attention.

Sparrow-Simpson, William [Eds.]. The letters of St. Augustine. 1919. by Patrologia Latina, Graeca et Orientalis on Scribd

Le Nain de Tillemont. Mémoires pour servir a l’histoire écclésiastique des six premiers siècles. (Published:) 1693-1712.

Mémoires pour servir a l’histoire écclésiastique des six premiers siècles,

justifiez par les citations des auteurs originaux,

avec une chronologie où l’on fait un abrégé de l’histoire ecclésiastique et profane

et des notes pour éclaircir les difficultez des faits et de la chronologie

Published: 1693-1712.
Volumes: 16
Publisher Paris : C. Robustel
Language French
Call number BX 167 .L43 1701
Digitizing sponsor University of Ottawa
Book contributor University of Ottawa
Collection universityofottawa; toronto

The success of this great work (Histoire des Empereurs) was immediate from the appearance of the first volume and led to a demand for the publication of the Histoire ecclésiastique. Boucherat, Chancelier of France, employed his influence. A new censor was appointed and permission was granted. Before publication, however, strong pressure was exerted on Tillemont to reorganize his work and arrange his material in the form of Annals. In refusing to make the change, he offered his Histoire to another or others who would be willing to rework it in the manner desired, but no one accepted the offer. Volume I was published in 1693. Its title reads : Mémoires pour servir à l’histoire ecclésiastique des six premiers siècles, justifiez par les citations des auteurs originaux, avec une chronologie où l’on fait un abrégé de l’histoire ecclésiastique et profane et des notes pour éclaircir les difficultez des faits et de la chronologie. Volumes II (1694), III (1695), and IV (1696) were prepared for the press by Tillemont himself.
Volumes V-XVI (1698-1712) were given their final preparation by Tronchay. Volume XIII, which contains the life of St. Augustine, appeared after VII, because the Latin vita published by the Maurists in their great edition of St. Augustine was a translation into Latin of the French original written by Tillemont, and it was thought desirable to make the French original available to the public as soon as possible.

Martin R. P. McGuire, ‘Louis-Sebastien le Nain de Tillemont’. The Catholic Historical Review, Vol. 52, No. 2 (Jul., 1966), pp. 194-195.


16 Volumes available through Scribd.

16 Volumes available through the Bibliotheca Pretiosa.

Robinson. Texts and studies: contributions to Biblical and Patristic literature. Volume 1. 1891.

Previously announced here, the 4 issues of the first volume has been published by Internet Archive, and may be now accessed through the Bibliotheca Pretiosa and Scribd too.

3 items has been digitized at full color, and one of them [THE PASSION OF S. PERPETUA] is available only as microfilm, in b/w images.

The handwritten note in the front-cover of the issue 4 was done not to correct an ‘errata’, but as a misplaced warning to help the readers. The back-cover show that a single page is attached to the 4th. issue, as a main front-page of the whole volume 1; that’s the reason the 4 issues appear listed there:

Vol. I.

No. 1. THE APOLOGY OF ARISTIDES : by J. Rendel Harris, M. A. : with an Appendix by the editor.
No. 2. THE PASSION OF S. PERPETUA, with an Appendix on the Scillitan Martyrdom : by the editor.
No. 4. THE FRAGMENTS OF HERACLEON : by A. E. Brooke, M. A.

Harris, Robinson. The Apology of Aristides on behalf of the Christians : from a Syriac ms. preserved on Mou… by Patrologia Latina, Graeca et Orientalis

Robinson. The Passion of S. Perpetua [microform]. 1891. by Patrologia Latina, Graeca et Orientalis

Chase. The Lord's prayer in the early church. 1891. by Patrologia Latina, Graeca et Orientalis

Robinson. Texts and studies : contributions to Biblical and Patristic literature. 1891. Volume 1. by Patrologia Latina, Graeca et Orientalis

Quote. Robert M. Grant. ‘Early Christians and Animals’, Ch. 4, “Alexandrians and the Phisiologus”, 3: Clement. 1999.

The primary work of Clement of Alexandria, in eight books, was his Stromateis or Miscellanies. Like Aelian, he used a good source (an epitome of Aristotle’s History of Animals by Aristophanes of Byzantium), but added a good deal of erudite nonsense. As an Alexandrian, Clement is naturally concerned with Egyptian matters. He refers to “the gods of Egypt such as cats and weasels,” as well as “cat or crocodile or native snake.” On a literary level he analyzes Egyptian writing as epistolographic (= demotic) or hieratic or hieroglyphic. There are two kinds of hieroglyphs, literal and symbolical, while the symbolical in turn is divided into three: (1) literal by imitation (the sun is a circle, the moon looks like a moon), (2) figurative, and (3) allegorical using enigmas. He illustrates the third type by stars depicted as snakes because of their oblique orbits, the sun as a beetle because it fashions a ball of ox-dung and rolls it before its face. Later he discusses the symbolical meanings of animals in the hieroglyphs. Some Egyptians show the sun on a ship, others on a crocodile; they mean that the sun generates time, or else that the crocodile symbolizes time. On the sacred Pylon at Diospolis there was a boy, the symbol of generation, and an old man, decay. A hawk was the symbol of God, a fish of hatred, while the crocodile can mean shamelessness. Taken together, the symbols mean this: “You who are born and die, God hates shamelessness.” (This last account is close to Plutarch, except that he locates the carving in the temple of Athena at Sais and identifies the shameless animal as the hippopotamus.) In addition, the lion symbolizes strength and vigor; the ox, agriculture and nourishment; the horse, courage and boldness; the sphinx, strength with understanding, for it has the body of a lion, the face of a man. A man symbolizes intelligence, memory, power, and art. In the processions of the gods they carry gold images: two dogs, one hawk, and one ibis. The dogs symbolize two hemispheres; the hawk the sun, the ibis the moon; or else the dogs are the tropics, the hawk the equinoctial line, and the ibis the ecliptic. The errors in this exegesis are comparable only to those in the Hieroglyphics of Horapollo, who wrote several centuries after Clement, but relied on similar sources. Both authors took the symbols seriously but did not know what they meant.

When Clement attacked anthropomorphists who held that God literally enjoys smelling the smoke of sacrifices (Gen. 8:21), he turned to natural history for analogies. Do insects breathe or not? Clement marshalled a scientific account of breathing, to combat the idea that God breathes. Aristotle (On Respiration) had argued that insects do not breathe because when centipedes are cut up the parts stay alive, and flies and bees can swim in liquid for a long time. On the other hand, in his History of Animals he noted that all insects die if covered with oil, a point suggesting that they do breathe. Clement deals with the question by defining terms. Plants are nourished from the density of the air, while hibernating bears are nourished from the exhalation arising from their own bodies. Demons ventilate internally (diapneitai). Fish inhale (empneitai) through the dilation of their gills. Insects circumspire (peripneitai) through pressure of membranes on the waist. Finally, there are creatures that inhale (anapnei) by rhythmic beats corresponding to the counter-dilation (anti-diastole) of the lungs against the chest. A little later, Clement notes that land animals and birds inhale as human beings do, though fish breathe the air infused into the water at the creation. Theophilus too had remarked on this infusion.

Clement dealt with diet from points of view both moral and philosophical. He quoted Paul as saying, “It is good not to eat meat or drink wine” (shortened from Romans 14:21), in agreement with the Pythagoreans – for whose opinions he quotes the Stoic Musonius Rufus: “meat, though appropriate for wild animals, darkens the soul.” He adds, however, that he who eats meat sparingly does not sin. In his view the best diet consists of bulbs, olives, herbs, milk, cheese, fruits, and “all kinds of cooked food without sauces.” (The list comes from Plato through Plutarch.) But Clement is willing to include meat, preferably roasted, not boiled. He cites the frugal disciples, who offered the risen Lord “a piece of broiled fish, which he ate before them” (Luke 24:42–43).

In a later work Clement reflects deeper concerns. Christians can abstain from meat on reasonable grounds, not the Pythagorean dream about the transmigration of souls. One might abstain because animal meat has “already been assimilated to the souls of irrational creatures.” In addition, wine and meat harm the mind, as (the Pythagorean) Androcydes said. Similarly one of the late second-century Sayings of Sextus, authoritative for both Clement and Origen, claims that though abstinence is more rational, eating animate beings is really a matter of indifference.

Egyptian priests in their purifications abstain from meat and fish, for “such food makes the flesh flabby.” Elsewhere Clement lists a few fishes “venerated” at various places: one kind at Syene, another at Elephantine, yet another at Oxyrhynchus. This kind of information reflects the interests of the age, not those of Christians generally save for the literary-minded author himself.

He also tells how some Phoenician Syrians “venerate” fishes, while Porphyry mentions Syrians in general, as well as initiates into the mysteries at Eleusis. The Christian apologist Athenagoras says Syrians “venerate” fish because of the mythical Derceto (who had a fish’s tail). “Venerate” again means “not eat.”

Clement identifies the serpent with the devil but usually, after Philo, relates his work to pleasure. He adds that the serpent is now the cause of idol-worship, and acts like barbarians who bind their captives to corpses. The simile comes from the Exhortation of Aristotle, but Clement obviously makes it his own.

Since Clement knew something of zoology he could question animal lore, either tacitly or explicitly. In his Miscellanies he paraphrases much of the letter of “the apostle Clement,” but not the section about the phoenix, a bird he mentions elsewhere only as an Egyptian astrological symbol. Presumably he did not accept the story. When he commented on Barnabas, whom he regarded as an apostle, he relied on Aristotle for questioning the story about the hyena, though without naming either the apostle or the philosopher. He agreed with Barnabas that Moses spoke allegorically but rejected his ideas about what he meant. “I do not agree with this exegesis of what was said symbolically.” Closer to Aristotle than to Barnabas, Clement says the hare really has a bifurcated uterus. And as for the weasel, the Hellenistic Jewish Epistle of Aristeas said that the weasel conceives through the ear and gives birth through the mouth; Plutarch states that “many suppose and say that the weasel conceives through the ear and gives birth through the mouth.” Harnack and others thought Zeno of Verona was expressing a like thought when he said that “Christ enters Mary through the ear.” They did not notice that Zeno was simply giving allegorical exegesis of the angel’s speaking a word to her, just as when he said that the devil crept into Eve through her ear. This was not Barnabas’ notion. The author of the Clementine Recognitions rather sensibly supposed that these unusual habits prove that the Creator specifically chose the usual modes of conception and birth as norms. The Physiologus, as usual, went back to gossip, claiming that the hyena is androgynous, alternating sexes, while the weasel conceives through the mouth and gives birth through the ears. The latter statement simply reverses Aristeas’ notion.

Robert M. Grant. ‘Early Christians and Animals’, Ch. 4, “Alexandrians and the Phisiologus”, 3: Clement, pp. 46.48. Routledge, 1999.

Clementina, hoc est, B. Clementis Romani … Opera, quae quidem in hunc vsq[ue] diem à varijs auctoribus collecta, conuersa, emendatáq[ue] latinè exstant, omnia. 1570.

Clementina, hoc est, B. Clementis Romani … Opera, quae quidem in hunc vsq[ue] diem à varijs auctoribus collecta, conuersa, emendatáq[ue] latinè exstant, omnia : cum noua praefatione de veris falsisq[ue] B. Clementis scriptis, postremaq[ue] eorundem fideli emendatione, ac diligenti argumentorum difficiliumq[ue] locorum explanatione D. Lamberti Gruteri Venradii…

Autoría : Iglesia Católica. Papa (90-100 : Clemente I) Gruterus, Lambertus
Colaborador: Clemente I, Papa, Santo
Birckmann, Johann
Fecha de publicación: 1570
Cobertura Geográfica: Alemania-Colonia
Editorial : Coloniae Agrippinae : apud Ioannem Birckmannum
Descrípción física : [46], 565, [1] p. ; Fol.
Nota : Marca tip. en port. y al fin
Inic. grab.
Apostillas marginales
Enc. Perg.
Sign.: *-**6, ***-****4, A-Z6, Aa-Zz6, Aaa6, Bbb4
Citado en: CCPB000005641-3
Palabras clave: Padres de la Iglesia
Derechos : Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License
Aparece en las colecciones: Siglo XVI

Clementina, hoc est, B. Clementis Romani … Opera, quae quidem in hunc vsq[ue] diem à varijs auctoribus co… by Patrologia Latina, Graeca et Orientalis

Gumerlock. Mark 13:32 and Christ’s Supposed Ignorance: Four Patristic Solutions. 2007.

Trinity Journal 28 (2007):205-213
Mark 13:32 and Christ’s Supposed Ignorance:
Four Patristic Solutions


Referring to the time of His Second Coming, Jesus is recorded as saying, “But of
that day or hour, no one knows, not even the angels in heaven, nor the Son, but the Father
alone” (Mark 13:32, NASB. The word alone is italicized because it was supplied by the
translator). The church fathers spilled much ink explaining this statement of the Lord,
most often because of its import regarding Christology.2 Since the passage allegedly
presents Christ as ignorant, the Arians of the early church, who denied that the Son was
consubstantial with the Father, used it as a proof-text for their belief in a less-than-divine
Son of God.3 On the other hand, those who held to Nicene orthodoxy and believed that
Jesus was fully God and possessed all the attributes of divinity, including omniscience,
responded to the Arians with Colossians 3:2, “In Him are all the treasures of wisdom and
knowledge.” The adherents of Nicene orthodoxy, besides asserting Christ’s omniscience,
also had to make sense out of Mark 13:32, which seemed to teach that Jesus was ignorant
of at least one detail concerning the future, i.e. the time of His return. To solve the
theological dilemma of the omniscient Son of God not knowing the time of His own
Second Coming, the church fathers proposed a variety of explanations. This article
presents and evaluates four of their solutions—the philological solution of Basil of
Caesarea, two “figures of speech” solutions offered by Augustine of Hippo and Gregory
of Tours respectively, and the anthropological solution of Athanasius of Alexandria.

Article kindly provided by Francis X. Gumerlock, through his website.

Q. Septimii Florentis Tertulliani… Operum, tomus primus & secundus [Audoënum Parvum, Ed.]. 1566.


prefbyteri, autoris antiquiffimi
ac doctiffimi operum,


Ad complures veteres è Gallieanis Germanicifque
bibliothecis conquifitos codices recognitus, in qui-
bus præcipuus fuit vnus longè incorruptiffi-
mus in vltimam vfque petitus Bri-
tanniam: non omiffis accuratis

Catalogum autem aperiet verfa pagina.

Accebit & Index copiofior.


Apud Audoënum Paruum, fub interfignio Lilij
Aurei, via ad D. Iacobum.

Identifiant pérenne de la notice :

Titre : Q. Septimii Florentis Tertulliani… Operum, tomus primus [-secundus]
Alphabet du titre : latin
Auteur(s) : Tertullien (0155?-0222?). Auteur
Gelenius, Sigismundus (1497-1554). Éditeur scientifique
Rhenanus, Beatus (1485-1547). Notes
Thurzo, Stanislaus von (1471-1540). Dédicataire
Petit, Oudin (15..-1572). Éditeur commercial
Wechel, André (15..-1581). Imprimeur / Imprimeur-libraire
Pamèle, Jacques de (1536-1587). Ancien possesseur
Date(s) : 1566
Langue(s) : latin
Pays : France
Editeur(s) : Parisiis, apud Audoënum Parvum, sub intersignio lilii aurei, via ad D. Jacobum. 1566
Description : 2 t. ([110-2bl.]-760 p. ; [61-3bl.]-751-[1bl.] p.) : ill. gr.s.b. ; in-8
Contient : Vita Q. Septimi Florentis Tertulliani, per Beatum Rhenanum
Notes : Avis au lecteur par Sigismundus Gelenius, table des matières, préface dédiée à Stanislaus von Thurzo par Beatus Rhenanus, datée de Bâle le 1er juillet 1521, index (t.1) ; table des matières, index (t.2). – Marque aux titres [Renouard (Marques) 908], bandeaux, lettrines. – Sign. ã8 ẽ8 ĩ8 õ8 ũ8 2ã8 2ẽ8 a-3a8 3b4 ; [-]8 β8 γ8 [-]8 A-3A8. – BN Cat. gén.. – STC French books, 1470-1600. – Adams. – P. Petitmengin, “Jacques de Pamèle, passeur de manuscrits perdus de Tertullien” dans “Passeurs de textes” dir. Y. Sordet, 2009, (n. 15-16 : exemplaire de la BSG). – Reproduction du tome 1 (Fac-similé numérique de l’exemplaire conservé à la BSG sous la cote : 8 CC 1097 INV 1046 RES). – Reproduction du tome 2 (Fac-similé numérique de l’exemplaire conservé à la BSG sous la cote : 8 CC 1098 INV 1047 RES)
Autre(s) titre(s) : Operum, tomus primus [-secundus]
Ville d’édition : Paris

Origine de la notice : BSG/AIC-SAFIG

  1. Tomus I.
  2. Tomus II.

Scripta veterum latina de una persona et duabus naturis Domini et Servatoris nostri Iesu Christi, adversus Nestorium, Eutychen & Acephalos olim aedita [Hrsg.: Josias Simmler]. 1571.

Scripta veterum latina de una persona et duabus naturis Domini et Servatoris nostri Iesu Christi, adversus Nestorium, Eutychen & Acephalos olim aedita

 Hrsg.: Josias Simmler
Imprint Tiguri : excudebat Christophorus Froschouerus, anno 1571
Description [12] Bl. (letztes leer), 211, [1] Bl. (leer) 32 cm (2°)
Bibliographical reference VD 16 S 6518, Vischer C 838
Language Latin
Owner of original copy Zentralbibliothek Zürich, 5.77,3
Persistent Identifier (DOI) 10.3931/e-rara-5029

  • D. IVSTINIANI IMP. edictum de fide aduerfus Hærefes, ex manufcripto Codice emendatum.
  • ANITII MANLII SEVERINI BOETHI de duabus naturis & una perfona Chrifti aduerfus Eutychen & Neftorium.
  • IOANNIS CASSIANI EREMITAE de incarnatione Chrifti côtra Neftorium Hæreticum, ad Leonem Romanæ urbis Epifcopû lib. VII.
  • D. LEONIS PP. Epiftolæ duæ, ad Flauianum una, altera ad Leonê Augusftum.
  • GELASII PP. de duabus naturis in Chrifto aduerfus Eurychen & Neftorium liber.
  • B. VIGILII MARTYRIS ET EPISCOPI TRIDENTINI lib. V. contra Eutychen, & alios hæreticos, non recte de naturarum propietate, & perfonæ Chrifti unitate fentienes, longe quam antea emendatiores & auctiores beneficio ueteris manufcripti exemplaris, quod nobis V. CL. P. Pythoeus, fuppeditauit.
  • D. FVLGENTII AFRI EPISCOPI RVSPENSIS libri tres ad Thrafimundum Vandalorum Regem.
  • RVSTICI DIACONI contra Acephalos dialogus.

Scripta veterum latina de una persona et duabus naturis Domini et Servatoris nostri Iesu Christi, adversus …

Griechische Christliche Schriftsteller: Some updates in our Scribd collection.

Published the October 28, 2010, the collection regarding the Griechische Christliche Schriftsteller was assembled with few items, mainly taken from Google Books service, and some other from Internet Archive.
This week, some other volumes, belonging to the PIMS digitazions has been added too, increasing the number of volumes directly available to read and consult.

The items added are [not sorted in any way]:


  1. GCS 24 Eusebius Werke VII/1. Hieronymi chronicon (1. Aufl. 1913: Rudolf Helm)
  2. GCS 23 Eusebius Werke VI. Demonstratio euangelica (1. Aufl. 1913: Ivar A. Heikel)
  3. GCS 20 Eusebius Werke V. Die Chronik, aus dem Armenischen übersetzt (1. Aufl. 1911: Josef Karst)
  4. GCS 14 Eusebius Werke IV. Contra Marcellum, De ecclesiastica theologia (1. Aufl. 1906: Erich Klostermann)
  5. GCS 11/1 Eusebius Werke III/1. Onomasticon (1. Aufl. 1904: Erich Klostermann)
  6. GCS 9/1 Eusebius Werke II/1. Historia ecclesiastica (1. Aufl. 1903: Eduard Schwartz/Theodor Mommsen)
  7. GCS 19 Theodoretus Cyri, Historia ecclesiastica (1. Aufl. 1911: Léon Parmentier)
  8. GCS 27 Methodius, Olympius, Werke (1. Aufl. 1917: Georg Nathanael Bonwetsch)
  9. GCS 4 Anonymus (Adamantius). De recta in Deum fide (1. Aufl. 1901: W.H. van de Sande Bakhuyzen)
  10. GCS 16 Hegemonius, Acta Archelai (1. Aufl. 1906: Charles Henry Beeson)
  11. GCS 18 Die Esra- Apokalypse I (IV. Esra) (1. Aufl. 1910: Bruno Violet)
  12. GCS 31 Epiphanius II. Panarion haer. 34-64 (1. Aufl. 1922: Karl Holl)
  13. GCS 25 Epiphanius I. Ancoratus und Panarion haer. 1-33 (1. Aufl. 1915: Karl Holl)


The Community will be working updating the list available here.

Poujoulat. Lettres de Saint Augustin. 1858.

Originally divided in 4 séries, Poujoulat translated to French the Letters of St. Augustin.

The contents of the 4 Volumes available in Internet Archive, are the next:

  1. Première série. Lettres écrites par Saint Augustin avant sa promotion a l’Épiscopat. Lettres 1-XXX.
  2. Deuxième série. Lettres écrites par Saint Augustin depuis sa promotion a l’Épiscopat, en 396, jusq’à la Conférence de Carthage, en 410. Lettres XXXI-CXXIII.
  3. Troisième série. Lettres écrites depuis l’anée de la Conférence de Carthage, en 411, jusqu’à sa mort, en 450. Lettres CXXIV-CCXXXI.
  4. Quatrième série. Lettres sans date. Lettres CCXXXI-CCLXX. Lettres sans date.

Available here:

Saint Augustin. Œuvres Complètes [Poujoulat, Raulx, Eds.]. 1864.

Finally, the edition of Poujoulat-Raulx of Saint Augustin, Œuvres Complètes, is totally available in Internet Archive.

This edition count 17 items, the last added were the nos. 6 and 14, taken of the University of Ottawa collection.

You can access this work in our Scribd account, or directly through Internet Archive [University of Ottawa Digitazion] and the PIMS digitized collection.