Relevant bibliographies by topics / Augustine, saint, bishop of hippo, 354-430

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Augustine, saint, bishop of hippo, 354-430'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Augustine, saint, bishop of hippo, 354-430"

1

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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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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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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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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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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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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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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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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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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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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Dissertations / Theses on the topic "Augustine, saint, bishop of hippo, 354-430"

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McGinnis, Jon D. (Jon David). "Luther the Augustinian: Augustine, Pelagianism and Luther's Philosophy of Man." Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc500782/.

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Augustine has had a large influence on the development of western theology, and nowhere is this more obvious that in Martin Luther's understanding of God, humankind and grace. Yet at the same time there are also significant differences in the two churchmen's thought. Sometimes these differences are subtle, such as their views of the state; other times they are not so subtle, such as their positions on free will or their praise of philosophy and its usefulness in sounding the depth of Christianity. In order to best explain these varying views, one must look at Augustine's and Luther's diverging
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Books on the topic "Augustine, saint, bishop of hippo, 354-430"

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Richard, Price. Augustine. Fount, 1996.

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Kirwan, Christopher. Augustine. Routledge, 1991.

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Kirwan, Christopher. Augustine. Routledge, 1999.

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Richard, Price. Augustine. Triumph, 1997.

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Wills, Garry. Saint Augustine. Weidenfeld & Nicolson, 1999.

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Augustine. Letters of Saint Augustine. Triumph Books, 1992.

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Matthews, Gareth B. Augustine. John Wiley & Sons, Ltd., 2007.

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Wills, Garry. Saint Augustine. Viking, 1999.

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Wetzel, James. Parting knowledge: Essays after Augustine. Cascade Books, 2013.

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Wills, Garry. Saint Augustine. Penguin Publishing Group, 2000.

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Book chapters on the topic "Augustine, saint, bishop of hippo, 354-430"

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Loomba, Ania, and Jonathan Burton. "St. Augustine, Bishop of Hippo (354–430 CE)." In Race in Early Modern England. Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230607330_9.

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Kirwan, Christopher. "Augustine (354–430)." In The Philosophers Introducing Great Western Thinkers. Oxford University PressOxford, 1999. http://dx.doi.org/10.1093/oso/9780198238614.003.0005.

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Abstract Saint, Bishop of Hippo Regius (now Annaba, Algeria), Doctor of the Western Church. His enormous influence on the doctrines of Western Christianity owes much to his skill and perseverance as a philosopher. In the history of philosophy itself he is a secondary figure, partly because he didn’t have the taste or leisure to acquire more than a scrappy knowledge of the 800-year tradition preceding him.
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Miola, Robert S. "Augustine of Hippo." In Early Modern Catholicism. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780199259854.003.0017.

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Abstract Saint Augustine of Hippo (354–430) adapted classical thought to Christian doctrine and in various writings, including De civitate Dei, established the foundations for medieval and modern Christian theology. Born in north Africa, Augustine started out as a teacher, orator, and worldly man. He took a concubine for some years and had a son, Adeodatus. He fell in with the Manicheans, who believed that good and evil, light and darkness, were equal powers in conXict with each other. In 386, two years after taking the prestigious chair in rhetoric at Milan, Augustine experienced the conversion to Christ for which his mother Monica had long and fervently prayed. After giving up his post and his plans for marriage, Augustine became a priest and then bishop of Hippo (in Algeria today) until his death.
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"Two Cities: Two Roads to Knowledge." In The Many Faces of Philosophy, edited by Amélie Oksenberg Rorty. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195134025.003.0003.

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Abstract Augustine (354–430) was born in Thagaste (now in Algeria), the son of a pagan father and a devoutly Christian mother. Distinguishing himself as an exceptionally brilliant, questioning intellectual, he first went to Carthage and then to Rome and Milan to study rhetoric. He describes his spiritual struggles and his dramatic conversion to Christianity in his autobiographical work, The Confessions (397–400). Augustine was initially attracted to the Manichean view that the world is a battleground between the forces of good and evil, and that man is a battleground between the claims of the soul and the body. As he tells it, he was liberated from that heresy by reading Plotinus and by the influence of the Neoplatonic circles in Milan. His philosophical and theological work hence-forward concentrated on reconciling—indeed fusing—Christian beliefs with Platonism. Returning to North Africa in 391, he was appointed Bishop of Hippo in 395.
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