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Journal articles on the topic 'Augustine , 354-430'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2025

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1

Петров, Ф. В. "CASSIODORUS AND AUGUSTINE ON THE SOUL: GENERAL AND PARTICULAR." Интеллектуальные традиции в прошлом и настоящем, no. 6(6) (October 20, 2022): 253–76. http://dx.doi.org/10.21267/aquilo.2022.6.6.006.

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В статье обсуждаются представления Кассиодора (487–575) об индивидуальной душе и зависимость его психологических представлений от Августина (354–430) и других ранних авторов. The paper discusses the ideas of Cassiodorus (487-575) on the individual soul and the dependence of his psychological ideas on Augustine (354-430) and other early authors.

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Pkhydenko, S. S. "Rational Foundations of Augustine Theology." Ukrainian Religious Studies, no. 19 (October 2, 2001): 3–14. http://dx.doi.org/10.32420/2001.19.1158.

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Aurelius Augustine (354-430 years) - one of the four doctors of the Catholic Church - known as the brightest representative of Western patristics, one of the most recognized creators of the doctrine of the role and significance of the church.

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Kayikci, Halil. "Saint Augustine’s Invention of the Inner-Man: A Short Journey to The History of the Internality of the West." European Journal of Language and Literature 3, no. 1 (2015): 140. http://dx.doi.org/10.26417/ejls.v3i1.p140-158.

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Phrases such as inner-man, inner-self, inner-vision and inner-hearing occupy an important place in the philosophy of Saint Augustine (AD 354-430). Inner-man phrases are dominant to the Augustin ’ s explanations relating to knowledge. Besides function as a means to explain thoughts of Augustine relating to knowledge, these phrases also function as a means to connect his explanations relating to knowledge to other areas of Augustine ’ s philosophy. Before Augustine tazhere was internality also. For example in Jewishness it was thought as conscience which speaks to the individual from his inside.

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Епифанова, Tatyana Epifanova, Буреев, and Aleksandr Bureev. "DIVINE LAW IN SAINT AUGUSTINE´S DE CIVITATE DEI (354-430)." Central Russian Journal of Social Sciences 10, no. 6 (2015): 231–36. http://dx.doi.org/10.12737/16835.

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The article deals with the content and structure of the concept of divine law, its action in space and time, relationship with justice in one of the major works of the undivided Christian church of Father Augustine (354 — 430). The concept of divine law of Aurelius Augustine defines it as the will of the Christian God, the eternal unchanging truth which extends to the inhabitants of God and the earthly city, their community and regulatory relations, based on the criterion of justice. In the earthly city divine law takes the form of positive law, hierarchical structure, as well as time and hist

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Gonçalves, José Mário. "The Heretic As Homo Sacer." Caminhos 15, no. 1 (2017): 110. http://dx.doi.org/10.18224/cam.v15i1.5969.

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O HEREGE COMO HOMO SACER  Resumo: o artigo analisa a condição do herege, conforme é definida pelos escritores cristãos antigos, em especial Agostinho de Hipona (354-430), à luz da figura do homo sacer, insacrificável e matável, a “vida que não merece ser vivida” como apresentada na obra de Giorgo Agamben.  Palavras-chave: Herege. Homo Sacer. Agostinho De Hipona. Giorgio Agamben.  Abstract: the paper discusses the condition of heretic, as defined by the ancient Christian writers, mainly Augustine of Hippo (354-430), in the light of the figure of homo sacer, w

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Conybeare, Catherine. "Feeling for Augustine." Classical Antiquity 43, no. 1 (2024): 1–18. http://dx.doi.org/10.1525/ca.2024.43.1.1.

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This essay promotes affective engagement with the texts we read, arguing that we should attend both to recognizing emotion within the texts and to allowing ourselves to feel emotion as we read. The essay thus aligns itself with contemporary theories of non-hermeneutic or surface reading. The argument is illustrated specifically by the relationship of Augustine of Hippo (354–430 CE) to the emotion of anger. The transcripts of the Council of Carthage, held in 411, show an eruption of anger on Augustine’s part. The essay then traces his thinking on anger through various texts, notably the City of

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Paciorek, Piotr. "La controversia entre Agustín y Juliano de Eclana: sobre la Ley y la gracia." Augustinus 64, no. 3 (2019): 405–25. http://dx.doi.org/10.5840/augustinus201964254/25521.

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In 418, the Italian bishop of Eclanum (Aeclanum: Mirabella-Eclano), Julian (380-454), engaged Augustine of Hippo (354-430) in an extensive debate about three key issues of the Catholic faith, all of which are essentially grounded in sound philosophy and can be proven by reason. These are: the state of nature after sin, the authority of law (legis auctoritate), and the free will of rational beings (libertas arbitrii), the last of which remains vigorously debated today in response to the early concept of determinism. These three issues, in particular, preoccupied Augustine’s thoughts and writing

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van Oort, Johannes. "Manichaean Women in Augustine’s Life and Works." Vigiliae Christianae 69, no. 3 (2015): 312–26. http://dx.doi.org/10.1163/15700720-12341214.

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The study of women in Manichaeism is still in its infancy. The present article aims to contribute to this promising field of research by concentrating on the writings of the former Manichaean Augustine (354-430). A considerable number of data emerge from his works, which elucidate the presence and role of Manichaean women in Roman North Africa. It turns out that, at quite different stages of his life, Augustine came into contact with female Manichaeans and described their significance very differently.

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Petrov, Filipp. "The Personality of Augustine in the Context of Source Studies (Main Research Directions of the 19th — 21st Centuries)." ISTORIYA 14, no. 4 (126) (2023): 0. http://dx.doi.org/10.18254/s207987840026366-1.

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The paper notes that the study of the personality of Augustine (354—430) and his writings is inextricably linked with his ideas on the soul, which occupy an important place in European religious and philosophical thought. Indeed, referring to any of the teachings of Augustine — whether it is the doctrine of the universe, time, memory, the relationship between free will and divine predestination, and others, — one should take into account his ideas on soul. The so-called psychologism of Augustine, noted by researchers of his vast creative heritage, is also associated with them. Those texts of A

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Petrov, Philipp. "Augustine's Literary Legacy as Research Focus in Contemporary Scholarship." Hypothekai 8 (May 2024): 135–67. http://dx.doi.org/10.32880/2587-7127-2024-8-8-135-167.

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The views on the soul in the philosophical-theological thought of Au-relius Augustine (354–430 AD) hold a special place. When considering practically any of his teachings—whether it be his doctrine on the cosmos, time, memory, the relationship between free will and divine predestination, or his philosophy of history and pedagogy—we are inevitably compelled to take them into account or directly engage with them. His works are also associated with the so-called "psychologism" of Augustine, a concept high-lighted by numerous scholars delving into his truly vast creative heritage. The purpose of t

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King, Peter, and Nathan Ballantyne. "Augustine on Testimony." Canadian Journal of Philosophy 39, no. 2 (2009): 195–214. http://dx.doi.org/10.1353/cjp.0.0045.

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Philosophical work on testimony has flourished in recent years. Testimony roughly involves a source affirming or stating something in an attempt to transfer information to one or more persons. It is often said that the topic of testimony has been neglected throughout most of the history of philosophy, aside from contributions by David Hume (1711-1776) and Thomas Reid (1710-1796). True as this may be, Hume and Reid aren't the only ones who deserve a tip of the hat for recognizing the importance of testimony: Augustine of Hippo (354-430) affirms the place of testimony in human cognition, at leas

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Olsen, Peter. "Augustine and Luther on toleration and coercion." International Journal for Religious Freedom 17, no. 1 (2024): 79–91. http://dx.doi.org/10.59484/drwa8357.

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Augustine of Hippo (354–430) and Martin Luther (1483–1546) both argued in favor of toleration and freedom of religion in their younger years, but both changed their policy toward dissenters as they grew older. They also adjusted their reading of the Parable of the Weeds (Matt 13) to varying situations. The older Augustine and Luther both called on the secular authorities to suppress their theologi- cal opponents, using the sword that God has given them (Rom 13) to protect both tables of the law: religion and morals. This article describes and explains their similar development in this regard.

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Lin, Davi C. Ribeiro, and Anthony Dupont. "Graça e heteronímia na antropologia relational de Agostinho de Hipona." Civitas Augustiniana 9 (2021): 35–59. http://dx.doi.org/10.21747/civitas/9a2.

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This article will discuss Augustine of Hippo’s (354-430) relational horizon with a focus on grace and heteronomy in Confessions and in the Pelagian controversy. Grace and heteronomy are inserted biographically in Confessions, through an autobiographical narrative as a testimony of grace. Subsequently, grace and heteronomy would be endorsed in the polemic against the Pelagians, in which Augustine reaffirms his doctrine of original sin and the solidarity of the race in Adam, and the human need for the grace of Christ. Augustine’s anthropological perspective questions a self-centered understandin

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Ribeiro Lin, Davi C. "Augustine of Hippo and the rediscovery of the therapeutic potential of narrative theology for mental health." Cuestiones Teológicas 49, no. 112 (2022): 1–18. http://dx.doi.org/10.18566/cueteo.v49n112.a08.

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Since the task of therapy was a concern of classical antiquity, Hellenistic philosophy produced complex understandings on illness, treatment, and health that would inspire Augustine of Hippo (354-430) to adapt these ideals within a theological framework. Confessions (397-401) proposes an experience before divine grace that generates therapeutic effects, a proposal that fosters health and hope for his audience (Conf .10.3.4). Nevertheless, during the 20th century, Augustine’s Confessions was taken as a case study for psychoanalytic and psychotherapeutic theories. The weaknesses and ambiguities

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Elukin, Jonathan. "Judaism: From Heresy to Pharisee in Early Medieval Christian Literature." Traditio 57 (2002): 49–66. http://dx.doi.org/10.1017/s0362152900002695.

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During the Middle Ages, Christians largely accommodated themselves to the small number of Jews who lived amongst them. Augustine (354–430) explained that God had punished the Jews after their rejection of Jesus by destroying the Temple and sending them into exile. Their survival was divinely guaranteed, however, because the presence of the Jews, Augustine believed, testified to the authenticity of Scripture and the fulfillment of the prophecies upon which Christianity built its faith. The Jews themselves, of course, argued that God had never truly rejected his chosen people. By claiming the Je

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Souza, Klédson Tiago Alves de, and Maria Simone Nogueira. "Ética e mística em Nicolau de Cusa (1401-1464): uma assimilação do conceito de interioridade agostiniano." Civitas Augustiniana 8, no. 1 (2019): 101–20. http://dx.doi.org/10.21747/civitas/8a6.

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The present article seeks to present an ethical and mystical reflection according tothe philosophy of Nicholas of Cusa (1401-1464). Moreover, it is also intended to reflect on the influence of the ideas of Augustine of Hippo (354-430) on the thought of the German philosopher. Thus, the development of this work will be focused in the interiority as an ethics and mystical process of improvement of oneself, in orderto reach happiness.

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Swoboda, Antoni. "Wskazania wychowawcze w ujęciu Lucjusza Anneusza Seneki (4 a. Chr. - 65) i w pismach apologetycznych św. Augustyna (354-430)." Verbum Vitae 21 (January 14, 2012): 205–39. http://dx.doi.org/10.31743/vv.1536.

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The article consists of four parts. The first part presents the educational process evaluated by Seneca and Augustine. Then their opinion about the educational environment is examined. The third part explains the educational aims such as religious, moral and intellectual upbringing developed in the writings of Seneca and Augustine. At the end the educational methods of both authors are depicted.

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Bouwman, Kitty. "The Influence of Mother Wisdom on Augustine." Open Theology 7, no. 1 (2021): 238–47. http://dx.doi.org/10.1515/opth-2020-0155.

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Abstract The Book of Ben Sira was popular in the early Christian church and influenced the Church Father Augustine (354–430). He adopts the person of Wisdom as a divine mother and adapts her within the context of the early Christian church. He links to Mother Wisdom a wisdom theology, in which Jesus is her envoy. Augustine describes Mother Wisdom as an eternal nourishing divine mother. She has a permanent revelatory status by continuously giving life-giving power, which she mediates through Jesus of Nazareth. He presents her grace which she has prepared for the competentes (the candidates for

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Silva, José Filipe. "Intentionality in Medieval Augustinianism." Phänomenologische Forschungen 2018-2: Modes of Intentionality. Phenomenological and Medieval Perspectives 2018, no. 2 (2018): 25–44. http://dx.doi.org/10.28937/1000108200.

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Since Brentano, intentionality has become a key feature of debates within philosophy of mind and epistemology, expressing the directedness and the aboutness of mental acts. In recent decades, a wide range of studies has shown the historical background of this concept beyond the historical sources Brentano himself acknowledged. Augustine (354–430) has been prominently mentioned in some of these studies, the focus of which has mostly been on the aboutness aspect, that is to say on how this mental event is about a particular thing. I think there is yet another side to Augustine’s account of inten

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Gramigna, Remo. "Augustine on lying: A theoretical framework for the study of types of falsehood." Sign Systems Studies 41, no. 4 (2013): 446–87. http://dx.doi.org/10.12697/sss.2013.41.4.05.

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This paper presents a theoretical investigation of the issue of lying from a semiotic perspective and its specific aim is the analysis of the theory of the lie as conceived by Aurelius Augustinus, bishop of Hippo (354–430 A.D.), also known as Augustine or St. Augustine. The latter devoted two short treatises to the issue of lying: De mendacio (On lying) and Contra mendacium (Against lying), written in ca. 395 DC and 420 DC, respectively. The paper will focus on duplicity and intention to deceive as fundamental and necessary features of the lie. Augustine’s chief contribution to the study of hu

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GRENIER, Marc. "SINNERS AS BEASTS: SOME EARLY PATRISTIC VIEWS OF ANIMALS IN ECCLESIASTES." International Journal of Theology, Philosophy and Science 8, no. 14 (2024): 13–26. http://dx.doi.org/10.26520/ijtps.2024.8.14.13-26.

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This essay constitutes an initial attempt to decipher early patristic views on animals by critically examining the responses of five eminent early Christian thinkers to the manbeast references contained in Ecclesiastes 3: 18-21: Thaumaturgus (213 – 270 AD), Didymus the Blind (313 – 398 AD), Chrysostom (347 – 407 AD), Jerome (347 – 420 AD), and Augustine (354 – 430 AD). Salient patterns of interpretation are identified and discussed in comparative terms contrasting ancient Hebraic and conventional biblical views with early patristic views as needed. Overall, the general finding here is that mos

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Mooney, Christopher R. "Finding Forgiveness: Augustine and Greco-Roman Thought on Interpersonal Forgiveness." Journal of Early Christian Studies 31, no. 3 (2023): 301–30. http://dx.doi.org/10.1353/earl.2023.a904929.

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Abstract: Despite the great esteem for forgiveness in the modern world, recent historical studies have cast doubt on the existence of the practice or even the concept of interpersonal forgiveness in the Greco-Roman world. Classical scholars have noted the prevalence of vengeance in the popular and literary imagination, the scarcity of apology, the subordination of clemency to political power, and the philosophical opposition to forgiveness. The Latin bishop Augustine of Hippo (354–430) surprisingly agreed with this assessment. Augustine, his contemporary Roman critics, and even his congregatio

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Stoker, Wessel. "Happiness and Transcendence: Heavenly or Earthly—Augustine and Bonhoeffer." Religions 14, no. 9 (2023): 1198. http://dx.doi.org/10.3390/rel14091198.

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This article explores two views of happiness in Christianity. According to one view, happiness is heavenly, something that is attained only in eternal life. In the other view, happiness can be experienced on earth. Augustine (354–430) advocated the first view, in which life on earth is viewed as full of misery. The conception of happiness as earthly is articulated by Dietrich Bonhoeffer (1906–1945) in his Letters and Papers from Prison. This article clarifies both views by pointing to the use of different types of content regarding transcendence. The focus is on the comparison between the two

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MOUAS, Nora. "SAINT AUGUSTINE: HIS LIFE AND INTELLECTUAL SOURCES." RIMAK International Journal of Humanities and Social Sciences 03, no. 08 (2021): 251–58. http://dx.doi.org/10.47832/2717-8293.8-3.19.

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In this article, we aim to introduce the most prominent thinkers who emerged from the medieval period - the Christian fathers - and he is St. Augustine (354-430 AD), the most important philosophers and thinkers representing moral thought and one of the most prominent who occupied the moral problem. St. Augustine is a central figure in Christianity and the history of thought. Western alike, his name has dominated Western thought, and has not lost its luster to this day. St. Augustine immortalized his name in world history thanks to his political, religious and intellectual ideas. He is a religi

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Grabau, Joseph L. "Methodological approaches for comparative theological research on St. Augustine of Hippo and The Gospel of John." Cuestiones Teológicas 49, no. 112 (2022): 1–17. http://dx.doi.org/10.18566/cueteo.v49n112.a12.

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This review article concerns Augustine of Hippo’s (354-430 A.D.) specific and sustained reception of John’s gospel. Here, the author summarizes and evaluates a series of research methods for contextualizing core elements of the bishop of Hippo’s theological points of departure and exegetical practice. Section one identifies the twin theoretical considerations of this retrospective account, including the nature of 4th-century African Christianity and late antique emergence of Pauline commentaries in Latin. Section two then identifies the central advances in methodology of the research, further

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Goddard, Peter A. "Augustine and the Amerindian in Seventeenth-Century New France." Church History 67, no. 4 (1998): 662–81. http://dx.doi.org/10.2307/3169847.

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It may appear absurd to link a thinker of Christian antiquity with the peoples of early modern North America. The Bishop of Hippo (354–430) was not particularly interested in evangelization beyond the Mediterranean world. While he encouraged the proselytization of the tribes of North Africa, Augustine rejected the possibility of “New Worlds” as “on no grounds credible” for lack of scriptural warrant. His achievement, some thousand years before Columbus, was to provide the authoritative account of religious conversion as well as the intellectual foundations for Christian spirituality. This lega

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Contaldo, Silvia. "Agostinho: a inquietação como fonte." Civitas Augustiniana 8, no. 1 (2019): 10–22. http://dx.doi.org/10.21747/civitas/8a1.

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The purpose of this text is to approach Saint Augustine (354-430) and Etty Hillesum (1914-1943), with regard to the mystical experience. At first glance,it may seem that there is an abysmal distance between one author and another. Right. Augustine lived between the 4th and 5th centuries and witnessed the decline of the Roman Empire. In turn, young Etty Hillesum lived in the 20th century -a brief life -but enough to witness the horrors of Auschwitz. The link between these two authors, therefore, is supratemporaland occurs through the search for the mystical path, which both sought. Etty, a read

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Magalhães, Arruda Linhares Vytal Hirvey. "Designações de tempo em: Santo agostinho, Kant e Husserl." Mutatis Mutandis: Revista Internacional de Filosofía 11 (May 5, 2024): 1–13. https://doi.org/10.5281/zenodo.11127764.

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The aim of this work is to present the contributing influences for the development of the study of time in Husserlian phenomenology, discussing the relationship between the improvement of science as an episteme and the fundamental method to elaborate studies on temporal perception. The production of studies by Edmund Husserl (1859-1938) on temporality was directly influenced by thinkers of the early Christian era – Saint Augustine (354-430) and the idealist philosopher Immanuel Kant (1724-1804), from which he inherited the origin of transcendental phenomena. The Cartesian idea of Cogito

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Spangenberg, IJJ. "Can a major religion change? Reading Genesis 1–3 in the twenty-first century1." Verbum et Ecclesia 28, no. 1 (2007): 259–79. http://dx.doi.org/10.4102/ve.v28i1.107.

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Ever since the fourth century Christian theologians read Genesis 1–3 as a historical account about creation and fall. Augustine (354–430), one of the Latin fathers of the Church, introduced the idea of “original sin” on account of his reading of these chapters. According to him God created a perfect world which collapsed because of the sin of Adam and Eve. This idea became a fixed doctrine in the Roman Catholic and Protestant Churches. The doctrine holds that every human being, by the very fact of birth, inherits a “tainted” nature in need of regeneration. Since the paradigm shift in Biblical

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Stróżyński, Mateusz. "Blaise Pascal and the Platonic Heart." Journal of Jesuit Studies 11, no. 3 (2024): 447–64. http://dx.doi.org/10.1163/22141332-11030006.

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Abstract The article analyzes the concept of the heart in Blaise Pascal’s (1623–62) Pensées in the context of the Platonic tradition. Augustine (354–430) is described as the main author who mediated to Pascal Plotinus’s view of nous as the intuitive and integrative faculty, superior to discursive and conceptual reason, which can be, ultimately, identified with Pascal’s coeur. The heart in Pascal’s philosophy is seen as the response to his diagnosis of modernity as the fallen, fragmented, and polarized mode of consciousness. From that perspective, Pascal’s opposition against that fragmented and

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Degórski, Bazyli. "Pochodzenie i upadek człowieka w "Traktatach wielkanocnych" św. Gaudentego z Brescii." Vox Patrum 60 (December 16, 2013): 111–22. http://dx.doi.org/10.31743/vp.3981.

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The article surveys the teaching of Gaudentius on anthropology and especially on the Creation of human being and his primordial fall. The doctrine of St. Gaudentius recalls that of the Fathers, since he was depending on them and at the same time he had an influence on their works, so he can be inserted in a theological sequence: Origen (ca. 185-254), Basil of Caesarea (329-379), Gregory of Nyssa (335-395), Ambrose (339-397), Evagrius Ponticus (345-399), Philastrius (died ca. 397), Gaudentius (died 410), Augustine of Hippo (354-430), John Cassian (360-435), Quodvultdeus (died 454). The anthrop

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Calabresi Voss Duarte, Juliana, and Terezinha Oliveira. "O itinerário de Agostinho de Hipona em busca da verdade e seu projeto de formação cristã." Educação e Filosofia 37, no. 81 (2024): 1437–63. http://dx.doi.org/10.14393/revedfil.v37n81a2023-67643.

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Resumo: Este estudo objetiva identificar a natureza de verdade por Agostinho de Hipona (354-430), segundo as reflexões contidas no VII Livro da obra Confissões (397) que trata da Busca da Verdade. Para isso, é necessário reconhecer quais percursos o bispo de Hipona percorreu em sua vida terrena, bem como sua vivência filosófica. Nesse itinerário em busca da verdade se envolveu com o maniqueísmo, que em certa medida apresentava uma verdade racional e material, perspectiva que se aproximava do pensamento de Agostinho na sua fase de juventude. Conforme foi amadurecendo intelectualmente e buscando

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안인섭. "A Study on the Perspective of the Reformed Theology for the Formation of Reunification Theology: Centering on Augustine(354-430)." Korea Reformed Theology 53, no. ll (2017): 198–222. http://dx.doi.org/10.34271/krts.2017.53..198.

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Kelson, Aaron Robert. "“A World in a Grain of Sand”: The Book of Nature and Restoration Theology." Religions 12, no. 11 (2021): 937. http://dx.doi.org/10.3390/rel12110937.

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Augustine (354–430) is considered to be the first Christian scholar to refer to the Creation’s witness of God as the Book of Nature. For centuries, in conjunction with scripture, the Book of Nature was considered in Christianity to be a second witness of God. These two witnesses were also stressed in Judaism, beginning with the Torah’s account of the Creation. The Book of Nature was prominent in Islam as the faith emerged in the 7th century. However, by the 16th century reliance on the Book of Nature began to wane for all these traditions as allegorical interpretation of the natural world gave

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Alves, Aléssio Alonso. "Diliges proximum tuum sicut te ipsum: Nature and Love as Foundations of Human Society in the Preaching of Giordano de Pisa (14th Century)." Revista de História, no. 179 (September 16, 2020): 1–29. http://dx.doi.org/10.11606/issn.2316-9141.rh.2020.163855.

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The purpose of this article is to analyse how nature and love were presented and employed as foundations of human society by the Dominican friar Giordano de Pisa (c. 1260- 1311) in his preaching in the early fourteenth-century Florence, Italy. It will be analysed the reportationes of three of his sermons preached on the same liturgical date (Eighteenth Sunday after Trinity Sunday), between 1303 and 1305, which adopts as thema the verse Diliges proximum tuum sicut te ipsum (Love your neighbour as yourself); a model-sermon of the same liturgical date (c. 1267-1286) by the also Dominican Iacopo d

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Grążawski, Kazimierz. "The attitude of the Church to the notion of crusades in the times of Christianization of the Old Prussians." Masuro-⁠Warmian Bulletin 293, no. 3 (2016): 417–29. http://dx.doi.org/10.51974/kmw-135031.

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A theological-philosophical patron of crusades was St. Augustine of Hippo (354-430), one of the Fathers of Church, who in his The City of God (De Civitate Dei) assumed that the human mankind could be divided into two categories – the one constituting the civitas Dei, acting in the name of God, and civitas terrena, including disbelievers and Muslims. According to St. Augustine, the coming of Christ would put an end to the history of humanity – at that time believers would be rewarded with eternal happiness whereas disbelievers would be damned. Only when fighting in the name of God, in the defen

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Vidanec, Dafne. "Duša u Augustinovim Ispovijestima s posebnim osvrtom na problem utvrđivanja (ne)podudarnosti s obzirom na Freudovu koncepciju psihoanalize." Obnovljeni život 71, no. 3 (2016): 305–18. http://dx.doi.org/10.31337/oz.71.3.2.

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Ovaj rad metodološki je zamišljen kao interdisciplinarno (filozofsko i teološko) promišljanje o duši. Epistemološki većinom se oslanja na spoznajno–teorijske izvore dvojice vrsnih poznavatelja koncepta duše: filozofa, teologa i kršćanskog naučitelja i biskupa sv. Augustina Aurelija (354. — 430.) i austrijskog psihologa, »oca psihoanalize« i pionira sfere nesvjesnog Sigmunda Freuda (1856. — 1939.). U radu želimo propitati konvergencije i divergencije s obzirom na njihov koncept duše. U radu će se odgovoriti na sljedeće: 1) na koji način Augustin razumijeva pojam duše, odakle polazi i na čemu te

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Pradier, Adrián. "Free Beauty and Functional Perspective in Medieval Aesthetics." Religions 13, no. 2 (2022): 125. http://dx.doi.org/10.3390/rel13020125.

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The concept of functional beauty is characterized by including an aesthetic appreciation of objects that evaluates their efficiency in terms of satisfaction of attributions. As opposed to the concept of free beauty, which includes an appreciation of perceptual qualities for their own sake, the knowledge of functions is a necessary condition for the aesthetic experience itself. The aim of this paper is to reintegrate the medieval tension between these two conceptions, which has been surprisingly neglected in contemporary aesthetic reflection. We start from the hypothesis that the modern opposit

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Lucian, Dîncă. "On Grace, Freedom and Free Will in the writings of St. Augustine (354-430)." Journal for Freedom of Conscience, March 27, 2022. https://doi.org/10.5281/zenodo.6387770.

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Smither, Edward. "Pastoral lessons from Augustine’s theological correspondence with women." HTS Teologiese Studies / Theological Studies 72, no. 4 (2016). http://dx.doi.org/10.4102/hts.v72i4.3288.

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Augustine of Hippo (354–430) was a fourth- and fifth-century monk-bishop who left a great imprint on the spiritual leaders of his day by overseeing the monastery at Hippo Regius and also authoring a significant corpus of letters that were pastoral in nature. What is often overlooked in the study of his pastoral ministry and, thus, the focus of this article, is Augustine’s theological correspondence with 15 different women. Through surveying the themes and issues in these letters, I have endeavoured to show that, though a monk, Augustine did care for women in his pastoral ministry and his lette

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Van Oort, Johannes. "Black and slave? ‘Mestizo’ Augustine on Ham." HTS Teologiese Studies / Theological Studies 79, no. 1 (2023). http://dx.doi.org/10.4102/hts.v79i1.8689.

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After discussing the so-called Ham myth in South Africa, my focus is on the African church father Augustine (354–430). All texts from his immense oeuvre in which he mentions biblical Ham are reviewed in chronological order. In Against Faustus, the story of Noah and his sons is mainly explained as being Christological: Ham figures as a type of the unbelieving Jews who consented to the murder of Christ, but he is also a type of the Jews because he is ‘the slave of his brothers’ carrying the books by which the Christians may be instructed. Later Augustine corrects his confusion of Ham with the sl

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Van Oort, J. "Augustinus en de Joden: een inleidend overzicht." Verbum et Ecclesia 30, no. 1 (2009). http://dx.doi.org/10.4102/ve.v30i1.78.

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The article explores how Augustine of Hippo (354-430) deals with the Jews and Judaism. First it investigates the occurrence and meaning of the word �Iudaeus� in Augustine�s works. It turns out that Augustine, unlike many a predecessor, does not make a sharp distinction between �Hebrew�, �Israelite�, and �Jew�. Mainly on the basis of The City of God the role of the Jews in history is discussed. According to Augustine, all true believers (even those living before the time of Jesus) are �Christ believers� and are considered to belong to Christ�s body, the Church. The diaspora of the Jews is evalu

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Smith, Jenny. "“As If Augustine Had Said”: Textual Interpretation and Augustinian Ambiguity in a Medieval Debate on Predestination." Past Imperfect 19 (August 5, 2016). http://dx.doi.org/10.21971/p7h300.

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In ninth century Francia, a rebellious monk named Gottschalk of Orbais (808-868) ardently defended his theory of divine predestination, much to the vexation of the Frankish Church, whose leaders eventually denounced him as heretical and imprisoned him for the remainder of his life. In an effort to disprove Gottschalk, his perhaps most prominent opponent, Hincmar, Archbishop of Reims (806-882), frequently cited elements of ecclesiastical tradition in an attempt to show that western Catholic orthodoxy opposed the theory of predestination that Gottschalk espoused. While most scholars have analyze

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Smither, Edward L. "Augustine on redemption in Genesis 1�3." Verbum et Ecclesia 35, no. 1 (2014). http://dx.doi.org/10.4102/ve.v35i1.1315.

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Many theologians, including those concerned with theology of mission, frame the dramaof God�s story and mission (missio Dei) through the three major acts of creation, fall andredemption. Others add that the new creation ought to be regarded as a fourth act. Althoughthis framework describes the entire biblical narrative, creation, fall and the hope of redemptionare, of course, quite present in the first three chapters of Genesis. In this article, I endeavouredto engage with the commentaries of the African church father Augustine of Hippo (354�430 CE) to grasp his thoughts on redemption in Genes

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Degórski, Bazyli. "Pochodzenie i upadek człowieka w "Traktatach wielkanocnych" św. Gaudentego z Brescii." November 4, 2020. https://doi.org/10.31743/vp.3981.

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The article surveys the teaching of Gaudentius on anthropology and especially on the Creation of human being and his primordial fall. The doctrine of St. Gaudentius recalls that of the Fathers, since he was depending on them and at the same time he had an influence on their works, so he can be inserted in a theological sequence: Origen (ca. 185-254), Basil of Caesarea (329-379), Gregory of Nyssa (335-395), Ambrose (339-397), Evagrius Ponticus (345-399), Philastrius (died ca. 397), Gaudentius (died 410), Augustine of Hippo (354-430), John Cassian (360-435), Quodvultdeus (died 454). The anthrop

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Spangenberg, Izak J. J. "On the origin of death: Paul and Augustine meet Charles Darwin." HTS Teologiese Studies / Theological Studies 69, no. 1 (2013). http://dx.doi.org/10.4102/hts.v69i1.1992.

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Ever since the 4th century, Christian theologians have linked Romans 5:12–21 with Genesis 2–3. Augustine (354–430), one of the Latin fathers of the Church, propagated the idea of ‘original sin’ according to his reading of these chapters. This idea eventually became a fixed doctrine in Western Christianity and a large number of Christians still believe and proclaim that humans would have lived for ever but for the misconduct of Adam and Eve. They also proclaim that Jesus, through his obedience, death and resurrection, re-established God’s original creation plan. Death was conquered and eternal

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Wood, Hannelie. "Feminists and their perspectives on the church fathers' beliefs regarding women: An inquiry." Verbum et Ecclesia 38, no. 1 (2017). http://dx.doi.org/10.4102/ve.v38i1.1692.

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The church fathers and their views on women were influenced substantially and significantly by philosophical voices, such as that of Aristotle and Plato, amongst others. A brief account on Aristotle�s and Plato�s ideas about women, from feminist perspectives, will be touched upon. The article furthermore explores feminist voices, regarding the church fathers� thinking about women, and how these views contributed to women�s subordination and domination. The research will focus on the many varied views on women held by Latin church fathers, such as Tertullian (c. 155�255), Cyprian (c. 200�258 AD

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"Calcidius on Demons: Fragments of the Commentarius on Plato’s Timaeus (A Translation and Notes)." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 17, no. 2 (2023): 1109–21. http://dx.doi.org/10.25205/1995-4328-2023-17-2-1109-1121.

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The publication presents a commented Russian translation of chapters 120 and 127–136 from Calcidius’ Commentarius on Plato’s Timaeus dealing with demonology, a most important part of philosophical knowledge in the eyes of Neoplatonic thinkers. We know virtually nothing about Calcidius, neither the dates of his lifespan, nor the place where he lived and worked. Even his name has become debatable recently: Chalcidius or Calcidius. Meanwhile, his principal (and only) work, a Latin translation of Plato’s Timaeus accompanied by a detailed commentary, has become the most important link in the transm

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Lucian, Dîncă. "NATURA UMANĂ: CHIP ȘI IMAGINE A LUI DUMNEZEU, ÎN CONFESIUNILE SFÂNTULUI AUGUSTIN DE HIPONA (354-430)." Journal for Freedom of Conscience 1/2021 (May 18, 2022). https://doi.org/10.5281/zenodo.6559353.

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Boveto, Lais, and Terezinha Oliveira. "potencialidade na filosofia da educação antiga e medieval." EDUCAÇÃO E FILOSOFIA 35, no. 74 (2021). http://dx.doi.org/10.14393/revedfil.v35n74a2021-60609.

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A potencialidade na filosofia da educação antiga e medieval 1 Resumo: O texto aborda a potencialidade, na filosofia da educação antiga e medieval, como a capacidade de aperfeiçoamento da razão. A noção de paideia conduz essa reflexão, uma vez que perpassa o pensamento educacional desde a antiguidade clássica até a baixa Idade Média. Essa continuidade explicita a tradição da formação integral do homem que considerava os aspectos morais e políticos como uma totalidade indissociável. O encaminhamento teórico segue a concepção de História Social de Braudel (1902-1985), já que o foco é a comp

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