Books: 'Augustan gods'

1

Hill, Rosemary. God's Architect. London: Penguin Group UK, 2008.

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2

Christine, Görgen, ed. Gott und die Frage nach dem Bösen: Philosophische Spurensuche: Augustin, Scheler, Jaspers, Jonas, Tillich, Frankl. Berlin: Lit, 2011.

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Kreuzer, Johann. Pulchritudo: Vom Erkennen Gottes bei Augustin ; Bemerkungen zu den Büchern IX, X und XI der Confessiones. München: W. Fink Verlag, 1995.

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Kaufmann-Heinimann, Annemarie. Götter und Lararien aus Augusta Raurica: Herstellung, Fundzusammenhänge und sakrale Funktion figürlicher Bronzen in einer römischen Stadt. Augst: Römermuseum, 1998.

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5

Vishlev, O. V. Nakanune 22 ii͡u︡ni͡a︡ 1941 goda: Dokumentalʹnye ocherki. Moskva: Nauka, 2001.

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6

Hill, Rosemary. God's architect: Pugin and the building of romantic Britain. New Haven: Yale University Press, 2009.

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7

Hill, Rosemary. God's architect: Pugin and the building of romantic Britain. New Haven: Yale University Press, 2009.

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8

Augustine's City of God: A critical guide. New York: Cambridge University Press, 2012.

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9

Augustine's City of God: A reader's guide. Oxford: Clarendon Press, 1999.

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10

Augustine. De libero arbitrio =: Der freie Wille. Paderborn: Ferdinand Schöningh, 2006.

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11

Augustine. Prochoros Kydones' Übersetzungen von S. Augustinus, De libero arbitrio I 1-90, und Ps.-Augustinus, De decem plagis Aegyptiorum (lateinisch-griechish). Wien: Österreichischen Akademie der Wissenschaften, 1990.

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12

Augustine. On free choice of the will. Indianapolis: Hackett Pub. Co., 1993.

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13

Augustine. Il " De libero arbitrio" di S. Agostino: Studio introduttivo, testo, traduzione e commento. Milano: Vita e pensiero, 1987.

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14

Augustine and Roman virtue. London: Continuum, 2008.

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15

Jerusalem and Babylon: A study into Augustine's City of God and the sources of his doctrine of the two cities. Leiden: E.J. Brill, 1991.

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16

Augustine. De civitate Dei . Oxford: Oxbow Books, 2005.

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17

Augustine. La Cité de Dieu. Paris: Editions du Seuil, 1994.

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18

Augustine. The city of God. New York: Modern Library, 1994.

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19

Augustine. Sancti Aurelii Augustini episcopi De civitate Dei libri XXII. 5th ed. Stutgardiae: In Aedibus B.G. Teubneri, 1993.

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20

Augustine. The city of God. New York: Modern Library, 1993.

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21

Augustine. The city of God against the pagans. Cambridge: Cambridge University Press, 1998.

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22

Augustine. The city of God. Peabody, Mass: Hendrickson Publishers, 2009.

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23

Augustine. De civitate Dei. Cambridge: Aris & Phillips/Oxbow, 2007.

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24

Augustine. The city of God. New York: Modern Library, 2000.

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25

Pontifical Institute of Mediaeval Studies, ed. Faith order understanding: Natural theology in the Augustinian tradition. Toronto: Pontifical Institute of Mediaeval Studies, 2011.

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26

Hejduk, Julia. The God of Rome. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190607739.001.0001.

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Inspiring reverence and blasphemy, combining paternal benignity with sexual violence, transcendent universality with tribal chauvinism, Jupiter represents both the best and the worst of ancient religion. Though often assimilated to Zeus, Jupiter differs from his Greek counterpart as much as Rome differs from Greece; “the god of Rome” conveys both Jupiter’s sovereignty over Rome and his symbolic encapsulation of what Rome represents. Understanding this dizzyingly complex figure is crucial not only to the study of Roman religion, but to the whole of literary, intellectual, and religious history. This book examines Jupiter in Latin poetry’s most formative and fruitful period, the reign of the emperor Augustus. As Roman society was transformed from a republic or oligarchy to a de facto monarchy, Jupiter came to play a unique role as the celestial counterpart of the first earthly princeps. While studies of Augustan poetry may glance at Jupiter as an Augustus figure, or Augustus as a Jupiter figure, they rarely explore the poets’ richly nuanced treatment of the god as a character in his own right. This book fills that gap, demonstrating how Jupiter attracts thoughts about politics, power, sex, fatherhood, religion, poetry, and almost everything else of importance to poets and other humans. It explores the god’s manifestations in the five major Augustan poets (Virgil, Horace, Tibullus, Propertius, and Ovid), providing a fascinating window on a transformative period of history, as well as a comprehensive view of the poets’ individual personalities and shifting concerns.

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27

Gold, Barbara K. Carthage. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780195385458.003.0005.

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This chapter discusses the rise, development, and Romanization of ancient Carthage in the early Christian period after the formation of the province of Africa Proconsularis in the Augustan period; the physical topography of the city of Carthage, including the Byrsa, the Antonine Baths, and the amphitheater; and it describes the tophet or outdoor sacrificial area and whether human sacrifice was practiced among the Carthaginians. It also covers the life, influence, and African roots of Septimius Severus, the Roman emperor during Perpetua’s life and death. Also discussed are the social, religious, and intellectual conditions for pagans in Roman Carthage, who their local gods were (Tanit, Saturn, Juno Caelestis, Baal Hammon), and the connections between civic and religious life.

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28

Walsh, P. G. Augustine: De Civitate Dei The City of God Books VIII and IX. Liverpool University Press, 2013. http://dx.doi.org/10.3828/liverpool/9780856688546.001.0001.

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This edition of St. Augustine's The City of God (De Civitate Dei) is the only one in English to provide a text and translation as well as a detailed commentary of this most influential document in the history of western Christianity. In these books, written in the aftermath of the sack of Rome in AD 410 by the Goths, Augustine replies to the pagans, who attributed the fall of Rome to the Christian religion and its prohibition of the worship of the pagan gods. Before his conversion to Christianity in 386, Augustine had devoted himself to the study of Platonism. In books VIII and IX of De Civitate Dei, Augustine renews his acquaintance with this philosophy, which had played such a fundamental role in his conversion. The main topic of these books is demonology, with Augustine using the De Deo Socratis of Apuleius, which places demons as the intermediaries between gods and men, as the foundation of his exploration into this theme. Augustine is keen to point out the similarities between Platonism and Christianity and therefore puts forward the theory that the ideal mediator between God and man is Christ — he who shares temporary mortality with humans and permanent blessedness with God and can therefore lead men from wretchedness to eternal bliss. The volume presents Latin text with facing-page English translation, introduction and commentary.

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29

Walsh, P. G. Augustine: De Civitate Dei The City of God Book X. Liverpool University Press, 2014. http://dx.doi.org/10.3828/liverpool/9780856688492.001.0001.

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This edition of St. Augustine's The City of God (De Civitate Dei) is the only one in English to provide a text and translation as well as a detailed commentary of this most influential document in the history of western Christianity. In these books, written in the aftermath of the sack of Rome in AD 410 by the Goths, Augustine replies to the pagans, who attributed the fall of Rome to the Christian religion and its prohibition of the worship of the pagan gods. Following on from Book IX, this book discusses the issue of demons and their role in Platonism as being partly identical with the lesser gods. Having previously argued that in order to achieve the blessed life, we must worship one true God alone, Augustine now continues his discussion using the celebrated Neoplatonist Porphyry as his main source. Whilst applauding aspects of Porphyry's views, Augustine's main concern is to deliver his message that the sole path to blessedness after death is acknowledgement of the Incarnation and Christ as Mediator. Increasingly concerned with promoting the Christian message, Augustine cites the Bible frequently in Book X. The edition presents Latin text with facing-page translation, introduction and commentary.

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30

Cefalu, Paul. God is Love. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808718.003.0005.

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The fourth chapter describes the extent to which Augustine as well as a broad group of early modern homilists and poets were influenced by the ontological conception of love described in John’s First Epistle: “God is love, and hee that dwelleth in love, dwelleth in God, and God in him” (1 John 4: 16). For John, responsive love expressed toward God is achieved fundamentally through an embrace of Christ’s Word, particularly because God’s love for Christ is expressed eternally for the Son prior to the Incarnation. This chapter addresses the unique ways in which three early modern English poets—George Herbert, Henry Vaughan, and Thomas Traherne—appropriate the Johannine understanding of agape and an ontological conception of God’s love.

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31

Walsh, P. G. Augustine: De Civitate Dei The City of God Book V. Liverpool University Press, 2009. http://dx.doi.org/10.3828/liverpool/9780856687983.001.0001.

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This edition of St. Augustine's The City of God (De Civitate Dei) is the only one in English to provide a text and translation as well as a detailed commentary of this most influential document in the history of western Christianity. In Book V, Augustine searches out and presents an answer to the question which lies behind the earlier books. In spite of the moral bankruptcy of the Roman state, and in spite of the disasters and injustices which have marked her history since the foundation, Rome has extended her imperial sway throughout Europe and the Near East. If the pagan gods have not guided her to this terrestrial eminence, how has this success been achieved? Augustine divides his response into four main sections: addressing the pagan notion of fate; arguing that God aided the Romans to imperial glory because a minority of them were virtuous even though they did not worship him; stating explicitly that the Roman Empire was set in place by God and is governed by his providence; and devoting the final section to the advent of Christian Emperors. The edition presents Latin text with facing-page English translation, introduction and commentary.

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32

Walter, Anke. Time in Ancient Stories of Origin. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198843832.001.0001.

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Greek and Roman stories of origin, or aetia, provide a fascinating window onto ancient conceptions of time. Aetia, which pervade ancient literature at all its stages, are inherently about time: they connect the past with the present by telling us which aspects of the past survive “even now” or “ever since then”. Yet while the standard aetiological formulae remain surprisingly stable over time, the understanding of time that lies behind stories of origin undergoes profound changes. By studying a broad range of texts and by closely examining select stories of origin from archaic Greece, Hellenistic Greece, Augustan Rome, and early Christian literature, this book traces the changing forms of stories of origin and the underlying changing attitudes to time: to the interaction of the time of gods and men, to historical time, to change and continuity, as well as to a time beyond the present one. The book provides a model of how to analyse the temporal construction of aetia, by combining close attention to detail with a view towards the larger temporal agenda of each work. In the process, the book provides new insights both into some of the best-known aetiological works of antiquity (e.g. by Hesiod, Callimachus, Vergil, Ovid) and lesser-known ones (e.g. Ephorus, Prudentius, Orosius). Aetia, it is shown, do not merely convey factual information about the continuity of the past, but they implicate the present in ever new complex messages about time.

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33

Walsh, P. G. Augustine: De Civitate Dei The City of God Books XI and XII. Liverpool University Press, 2015. http://dx.doi.org/10.3828/liverpool/9780856688720.001.0001.

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In books I–V of De Civitate Dei, St. Augustine rejects the claim that worship of the pagan gods had brought success in this life, and in books VI–X, the prospect of a happy afterlife. In books XI–XII, Augustine turns from attack to defence, for at this point he initiates his apology for the Christian faith. Books XI and XII document the initial phase of the rise of the two cities, the city of God and the city of this world, beginning with the Creation of the world and the human race. In Book XI, Augustine rejects the theories of Aristotle, Plato and the Epicureans on the creation of the universe and addresses the creation of angels, Satan, the role of the holy Trinity and the importance of numerology in the Genesis account. In Book XII, Augustine is chiefly concerned with refuting standard objections to the Christian tradition, returning to discussion of the Creation, including his calculation, based on the scriptures, that the world was created less than 6,000 years ago. This book is the only edition in English to provide not only a text but also a detailed commentary on one of the most influential documents in the history of western Christianity. It presents Latin text, with facing-page English translation, introduction, notes and commentary.

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34

Augustine. De Civitate Dei Books III and IV. Edited by P. G. Walsh. Liverpool University Press, 2007. http://dx.doi.org/10.3828/liverpool/9780856687594.001.0001.

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This edition of St. Augustine's The City of God (De Civitate Dei) is the only one in English to provide a text and translation as well as a detailed commentary of this most influential document in the history of western Christianity. In these books, Augustine offers a Christian perspective on the growth of Rome, which its pagan apologists attribute to the providential protection of its gods. Book III spotlights both the injustices inflicted and the privations endured by the Romans, thus rebutting such claims. Book IV offers a withering account of the Roman deities, basing its analysis on the researches of Terentius Varro. This section of The City of God is a vital document for students of Roman history, and especially of Roman religion, for it provides the most detailed evidence of Varro's learned works. The volume presents Latin text with facing-page English translation, introduction and commentary.

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35

Augustine, Saint. On Order. Translated by Michael P. Foley. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300238532.001.0001.

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The first four works written by St. Augustine of Hippo after his conversion to Christianity are dialogues that have influenced prominent thinkers from Boethius to Bernard Lonergan. Usually called the “Cassiciacum dialogues,” these four works are of a high literary and intellectual quality, combining Ciceronian and neo-Platonic philosophy, Roman comedy and Vergilian poetry, and early Christian theology. They are also, arguably, Augustine's most charming works, exhibiting his whimsical levity and ironic wryness. This book is the third work in this tetralogy, and it is Augustine's only work explicitly devoted to theodicy, the reconciliation of Almighty God's goodness with evil's existence. In this dialogue, Augustine argues that a certain kind of self-knowledge is the key to unlocking the answers to theodicy's vexing questions, and he devotes the latter half of the dialogue to an excursus on the liberal arts as disciplines that will help strengthen the mind to know itself and God.

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36

Divine Humility: God's Morally Perfect Being. Baylor University Press, 2019.

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37

Wilcoxen, Matthew A. Divine Humility: God's Morally Perfect Being. Baylor University Press, 2019.

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38

Wilcoxen, Matthew A. Divine Humility: God's Morally Perfect Being. Baylor University Press, 2019.

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39

Wilcoxen, Matthew A. Divine Humility: God's Morally Perfect Being. Baylor University Press, 2019.

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40

Teubner, Jonathan D. Learning to Pray. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198767176.003.0003.

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This chapter opens by reflecting on the prayer with which Augustine opens his incomplete Soliloquia. In this work, Augustine introduces the reflexivity of prayer: prayer is a desire to know God and himself, to know God through himself and to know himself through God. In De magistro this reflexivity is expanded to account for a spoken yet essentially silent form of prayer. In these two works that bookend his experiment with the genre of philosophical dialogue, prayer emerges as an activity that is bound up with Augustine’s lifelong pursuit of wisdom, which, in turn, is closely related to the practice of prayer in non-Christian schools of philosophy of this period (388–91 CE).

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41

Alʹternativy 1939 goda: Dokumenty i materialy. Moskva: Izd-vo Agentstva pechati Novosti, 1989.

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42

Gale, Monica R. ‘te sociam, Ratio…’. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198789017.003.0004.

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This chapter investigates Grattius’ close engagement with his Roman didactic predecessors, especially Lucretius and Virgil’s Georgics, to explore the poet’s use of hunting as both metaphor for intellectual enquiry and emblem of cultural development and civilization. Grattius, it is argued, takes on Lucretius’ confidence and authority and reconfigures it to suit the celebratory tone and rhetoric of religious revival prevalent in the age of Augustus: in contrast to both Lucretius and Virgil, the poet offers an optimistic vision of both cultural progress and the contemporary world, in which expertise and toil, underpinned by the benevolence of the gods, yield fine rewards.

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43

Image, Isabella. The Human Condition in Hilary of Poitiers. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198806646.001.0001.

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The mid-fourth-century bishop Hilary of Poitiers is better known for his Trinitarian works and theology, but this book assesses his view of the human condition using his commentaries in particular. The commentary on Psalm 118 is shown to be more closely related to Origen’s than previously thought; this in turn explains how his articulations of sin, body, and soul, the Fall, and the will all parallel or echo Origen’s views in this work, but not necessarily in his Matthew commentary. Hilary has a doctrine of original sin (‘sins of our origin’, peccata originis), which differs from the individual personal sins and for which we are individually accountable. He also articulates a fallen will which is in thrall to disobedience and needs God’s help, something God always gives as long as we show the initiative. Hilary’s idea of the fallen will may have developed in tangent with Origen’s thought, which uses Stoic ideas on the process of human action in order to articulate the constraints on purely rational responses. Hilary in turn influences Augustine, who writes against the Pelagian bishop Julian of Eclanum, citing Hilary as an example of an earlier writer with original sin. Since Hilary is known to have used Origen’s work, and Augustine is known to have used Hilary’s, Hilary appears to be one of the stepping-stones between these two great giants of the early church as the doctrines of original sin and the fallen will developed.

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44

Lacoste, Jean-Yves, and Oliver O’Donovan. Existence and Love of God. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827146.003.0005.

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The lack of interest in love and God in Heidegger’s Being and Time is curiously suspended in a footnote that quotes Augustine and Pascal on love and the knowledge of the divine in the course of the presentation of the important concept of “affection.” Heidegger confines interest in God to the care of a positive historical theology, and so marginalizes both faith and God at the edge of existence, which is philosophy’s proper concern. But this strategy ignores the way in which anticipatory understanding of being can converge with interest in God in human existence. Love of divine things can be interpreted in terms of Heidegger’s “care,” while his “affection” can accommodate self-discovery not only in-theworld but before-God.

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45

Stewart-Kroeker, Sarah. Christ-Centered Peregrinatio: The Mediated Journey. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198804994.003.0003.

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This chapter discusses how Christ bridges the human–divine, temporal–eternal, earthly–heavenly realms by healing and purifying the believer for union with God. This union with God consists of knowing and loving God—imperfectly in this life, but perfectly in the life to come. This union happens through the conformation of the believer to Christ in love, which forms the believer for rightly ordered relationships with God, self, and neighbor. Augustine pictures the process of conformation as the journey to the homeland, a pilgrimage the believer makes to God in Christ. Christ is the way to the homeland and he is the way because he is the homeland. Christ’s mediating and healing work is inextricably tied to his dual roles as the way and the end.

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46

Elshtain, Jean Bethke. 7. St Augustine. Oxford University Press, 2017. http://dx.doi.org/10.1093/hepl/9780198708926.003.0007.

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This chapter examines Augustine of Hippo's political thought. After providing a brief biography of St Augustine, it considers the fate of his texts within the world of academic political theory and the general suspicion of ‘religious’ thinkers within that world. It then analyses Augustine's understanding of the human person as a bundle of complex desires and emotions as well as the implications of his claim that human sociality is a given and goes all the way down. It also explores Augustine's arguments regarding the interplay of caritas and cupiditas in the moral orientations of persons and of cultures. Finally, it describes Augustine's reflections on the themes of war and peace, locating him as the father of the tradition of ‘just war’ theory.

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47

Stewart, Jon. Hinduism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198829492.003.0006.

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Hegel treats Hinduism under the title “The Religion of Imagination” or, with another translation, “The Religion of Fantasy.” Hegel’s study of Hinduism came during the period when there was a rapidly growing interest in India, indeed, an Indomania, in the German-speaking world, which included figures such as Friedrich von Schlegel, August Wilhelm von Schlegel, Novalis, Jean Paul, Goethe, Bettina von Arnim, Heinrich Heine, Christian Gottlob Heyne, and E.T.A. Hoffmann. An account is given of the rise of Indology in Great Britain, France, and the German States with a special eye towards the sources of Hegel’s information. The main analysis explores Hegel’s critical treatment of the Hindu gods, Brahmā, Vishnu, and Shiva, and the religious practices associated with them. Despite the fact that the Hindus have with these three gods a kind of trinity, Hegel argues that this is fundamentally different from the true speculative Trinity of Christian dogma.

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Stewart-Kroeker, Sarah. The Body of Christ: Church as the Site of Formation. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198804994.003.0006.

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For Augustine, formation for life with Christ happens in the context of the church. The sacraments and the fellowship of believers are integral to how people are formed in holy love for God and neighbor. For Augustine, the social and sacramental foundation of the church is Christ, iterated by the frequent imagery of the church as the body of Christ. The moral and aesthetic formation that happens in the ecclesial community includes the social structures of admiration, imitation, and leadership amongst the members themselves under the guardianship of Christ and the shared celebration of baptism and Eucharist. This chapter examines how these practices, in particular in their sacrificial aspect, support the traveler along the road to the homeland.

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49

O'Daly, Gerard. Augustine's City of God. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198841241.001.0001.

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The City of God, written in the aftermath of the Gothic sack of Rome in AD 410, is the most influential of Augustine’s works. It has played a decisive role in the formation of the culture of the Christian West. Gerard O’Daly’s book remains the most comprehensive modern guide to it in any language. The City of God has a wide scope, including cosmology, psychology, political thought, anti-pagan polemic, Christian apologetic, theory of history, biblical interpretation, and apocalyptic themes. This book, therefore, is about a single literary masterpiece, yet at the same time it surveys Augustine’s developing views through the whole range of his thought. It provides a running commentary on each part of the work. Further chapters elucidate the early fifth-century political, social, historical, and literary background, the works’s sources, and its place in Augustine’s writings. This new and extensively revised edition takes into account the abundant work, in Augustine studies and in research on late antiquity generally, in the twenty years since its first publication, while retaining the book’s focus on Augustine as writer and thinker in the Latin tradition, active at a time of rapid Christianization in a radically changing Roman Empire. It includes chapter-by-chapter suggestions for further reading, an extensive summary of the work’s contents, and a brief bibliographical guide to research on its reception. All Greek and Latin texts are translated. The book is aimed at readers of Augustine, and at the same time at a wider readership among students of late antiquity, theologians, philosophers, medievalists, Renaissance scholars, and historians of art and iconography.

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Keys, Mary M. Religion, Empire, and Law among Nations in The City of God. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805878.003.0004.

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This chapter analyses the early Salamanca theologian-jurists’ turn to Augustine of Hippo’s analysis of religion, empire, and laws amongst nations in his magnum opus The City of God (De civitate dei). The first section surveys the import of and access to Augustine’s City of God in the late Middle Ages and Renaissance. The second section interprets and assesses Augustine’s place in the early Salamanca School, according special attention to the writings of Francisco de Vitoria, Melchior Cano, and Domingo de Soto. The third section continues Soto’s fruitful project of relectio, rereading The City of God afresh with a focus on Augustine’s commentaries on right (ius) and law (lex) among nations under Rome’s imperial sway. The chapter’s conclusion argues that rereading The City of God in this way deepens our awareness of Augustine’s alliance with the Salamanca School, even as it highlights a certain tension between Augustine’s legal thought and Vitoria’s.

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Books on the topic 'Augustan gods'

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