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Journal articles on the topic 'Augustine'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Adair-Toteff, Christopher. "Troeltsch and Augustine." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 26, no. 2 (2019): 67–85. http://dx.doi.org/10.1515/znth-2019-0016.

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Abstract 1915 ist Ernst Troeltsch nach Berlin gezogen, wo er Professor für Philosophie wurde. Sein Wechsel aus der Heidelberger Theologischen Fakultät in die Philosophische Fakultät der Berliner Universität und sein zunehmendes Interesse am Historismus hat ihn nicht daran gehindert, theologische Studien fortzuführen. Ein Ergebnis dieser Studien war eine noch in Heidelberg geschriebene detaillierte Untersuchung über Augustins Theologie und im besonderen über De Civitate Dei. Troeltsch hat diese Studie unternommen, um zum einen eine Lücke in seinen Soziallehren der christlichen Kirchen und Grupp

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2

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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3

Sato, Makiko, and Enrique A. Eguiarte B. "Falsedad en las primeras obras de Agustín." Augustinus 63, no. 3 (2018): 463–71. http://dx.doi.org/10.5840/augustinus201863250/25121.

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In the second book of Soliloquia, Augustine queries: what is ‘true’ and what is ‘false’. Through the examination, Augustine (Ratio) expresses the idea that ‘true’ is that which exists. Therefore, whatever exists is true; nothing will be false. But then, what is ‘false’? This paper will first clarify that the examination of ‘false’ in Soliloquia relates to Augustine’s awareness of the problem of sin. Already in Soliloquia, Augustine finds that the soul can have in itself the cause of sin so as to be unable to have the truth. Secondly, the author examines how the epistemology of falsehood is dev

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4

Eksen, Kerem. "„ETIKA“, „MORALĖ“ IR AUGUSTINO LIBERUM ARBITRIUM." Problemos 76 (January 1, 2009): 74–85. http://dx.doi.org/10.15388/problemos.2009.0.1941.

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Straipsnyje analizuojama A. MacIntyre’o ir B. Williamso pasiūlyta terminologinė „etikos“ ir „moralės“ skirtis. Ši skirtis kol kas netapo etikos diskurso standartu, tačiau ji neabejotinai paskatino vaisingus filosofų debatus svarstant šiuolaikinius moralės filosofijos klausimus, interpretuojant etikos istoriją. Julia Annas, viena ryškesnių šių debatų dalyvių, pateikė išsamią skirties kritiką. Straipsnyje kritiškai analizuojama Annas argumentacija, ji vertinama aptariant vieną idėjų istorijos momentą – Augustino Liberum Arbitrium – ir siekiama naujai pažvelgti į minėtą skirtį ir jos reikšmę etin

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5

Long, Elly. "Cosmopolitan Localism: Augustine on Place and Contingency." History of Political Thought 44, no. 3 (2023): 484–502. http://dx.doi.org/10.53765/20512988.44.3.484.

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Augustine is not included among the many ancient thinkers that Martha Nussbaum draws upon for her cosmopolitan project. This is surprising both because Augustine is often read as a cosmopolitan and because Nussbaum engages with and critiques him on other related matters, particularly the purported 'otherworldliness' of this thought. This article remedies this lack, putting Augustine into conversation with Nussbaum's cosmopolitanism. By investigating Augustine's view of contingency generally and the contingency of place specifically, I show that Augustine's thought supports both universal ethic

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6

Ford, Coleman M. "‘He Who Consoles Us Should Console You’: The Spirituality of the Word in Select Letters of Augustine of Hippo." Evangelical Quarterly 89, no. 3 (2018): 240–57. http://dx.doi.org/10.1163/27725472-08903004.

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This essay explores Augustine’s spirituality of Scripture in select epistolary exchanges. It argues that Augustine’s use of Scripture in the following epistolary exchanges was meant for building up faith, hope, and love in order to help his recipients faithfully pursue the Christian life in the present day, and prepare for eternity to come. Both in the Scripture’s transformative power and its ability to shape and define one’s life, Augustine presents a multi-faceted view of spirituality centered on Scripture. This essay begins by calling attention to Augustine’s theology of Scripture. This sum

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7

Edmonds, Martin. "Augustine's Laws: Norman Augustine." Defense & Security Analysis 21, no. 1 (2005): 111–14. http://dx.doi.org/10.1080/1475179052000341542.

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8

Katreničová, Anabela. "Letter or Sermon? The Analysis of Augustine’s "De Bono Viduitatis"." Vox Patrum 85 (March 15, 2023): 121–34. http://dx.doi.org/10.31743/vp.13894.

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St. Augustine’s work De bono viduitatis written in 414 is not a treatise but a letter addressed to widow issued from a noble Roman family named Juliana. She with her daughter and mother-in-law attempts to live the consecrated way of life. Under the strong influence of the ascetism and moralism of Pelagius, she begs Augustine to acquire the essential instructions for their devotion. Augustine in his answer proposes the original teaching on the widowhood based on the Holy Scripture, especially on the letters of apostle Paul, and encourages the women in their consecration to observe the goods of

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9

Van Reisen, Hans, and Nico Beumer. "¡Abre los ojos de tu corazón! La predicación de Agustín sobre la curación del ciego de nacimiento." Augustinus 58, no. 228 (2013): 179–88. http://dx.doi.org/10.5840/augustinus201358228/2297.

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The article deals with the texts where Augustine explains the healing of the man born blind (John 9:1-41), using as a leitmotiv Augustine s text of lo. eu. tr. 44, and having Augustine’s sermons 135,136,136A, 136B, 136C as a background, especially stressing the spiritual aspects presented by Augustine.

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10

Drobner, Hubertus R., and José Anoz. "Esbozos de la cristología de san Agustín." Augustinus 54, no. 212 (2009): 105–41. http://dx.doi.org/10.5840/augustinus200954212/2136.

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The article shows how Saint Augustine arrived at the formula una persona in a strict christological sense, by means of the grammatical exegesis. This is attempted in three steps: The grammatical exegesis in Augustine’s education and usage; Grammatical exegesis and Christology in St. Augustine; Christological concepts prior and contemporary to St. Augustine.

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11

Grossi, Vittorino, and Enrique Eguiarte. "El recurso a Ambrosio, en el ‘Opus imperfectum contra lulianum’ de Agustín de Hipona." Augustinus 54, no. 214 (2009): 373–408. http://dx.doi.org/10.5840/augustinus200954214/21520.

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The article deals with the controversy among Augustine and Julian of Eclanum, underlining the different interpretation of the quotations of Ambrose as it is reflected in Augustine’s work Contra lulianum opus imperfectum. Stresses also the accusations of Manicheism from lulianus to Augustine, and the different comprehension of Tradition, that Augustine and Julian had.

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12

Evans, Joshua M. "Augustine and the Problem of Bodily Desire." Augustinian Studies 52, no. 2 (2021): 161–83. http://dx.doi.org/10.5840/augstudies202181267.

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In what sense did Augustine attribute desires to the human body itself? Scholars disagree substantially about how to answer this question, yet it has rarely been treated as anything approaching a scholarly quaestio disputata. Some hold that bodily desire is in principle impossible according to Augustine’s anthropology. Others hold that bodily desire is of marginal significance in Augustine’s system. Still others hold that bodily desire is a central problem in human life according to Augustine. This essay is an intervention intended to prompt further exchange about the interpretation of Augusti

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13

LAFERRIÈRE, ANIK. "The Augustinian Heart: Late Medieval Images of Augustine as a Monastic Identity." Journal of Ecclesiastical History 66, no. 3 (2015): 488–508. http://dx.doi.org/10.1017/s0022046914002115.

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This study focuses on fourteenth- and fifteenth-century images, commissioned by the Ordo Eremitarum Sancti Augustini, of Augustine in rapture at the Trinity, revealing a wounded heart. This imagery begins an iconographical trend within the order that portrays Augustine as the Doctor of Love and departs from the image initiated by Possidius of Augustine as the rational thinker and bishop. A comparison with contemporaneous images of Francis receiving the stigmata reveals a new understanding of the relationship of the body to fourteenth- and fifteenth-century mendicant piety, and the importance o

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14

Humphries, Thomas. "El amor de Dios, la Teología Trinitaria de Agustín en la controversia pelagiana." Augustinus 63, no. 3 (2018): 401–16. http://dx.doi.org/10.5840/augustinus201863250/25118.

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This paper poses the question “Why did Augustine not use his Trinitarian theology to better effect in the Pelagian controversy?” I demonstrate first that Augustine’s mature Trinitarian theology would be directly relevant to the Pelagian discussions after the year 415. Second, I show a slight progression in Augustine’s treatment of relevant issues from 418 through the end of his life in his anti-Pelagian corpus. I argue that Augustine does not use his Trinitarian theology to his full advantage in the anti-Pelagian corpus. I suggest that Augustine avoided these connections at least in parí becau

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15

Clapp, Doug. "The Challenge of Augustine’s Epistula 151." Augustinian Studies 51, no. 1 (2020): 79–98. http://dx.doi.org/10.5840/augstudies202011655.

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Epistula 151 shows Augustine trying to exert pressure on a high-ranking imperial official from his position outside of the senatorial elite. The aristocrat Caecilianus had written a letter, now lost, chastising Augustine for his lack of correspondence. Augustine’s reply begins and ends according to typical epistolary conventions. The heart of the letter, however, narrates Augustine’s harrowing experience of the arrest and execution of the brothers Marcellinus and Apringius by the imperial commander Marinus. The profound spiritual contrast between villain and victims has the potential to damage

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16

Drobner, Hubertos R. "La Passio de san Vicente de Zaragoza según las prédicas de Agustín en el día de la fiesta (sermones 4; 274-277A; 359B)." Augustinus 59, no. 232 (2014): 17–45. http://dx.doi.org/10.5840/augustinus201459232/2332.

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The article deals with St. Augustine’s sermons about the Passio Vincentii, underlining that none of the versions that we know nowadays, were the model followed by St. Augustine. Regarding the vocabulary, the coincidences between the sermons and the Passio make clear that St. Augustine either was using a common vocabulary to refer to martyrdom, or that he has based himself in the Passio’s narratives, that were read before the sermon. It also states that Augustine’s silence of some the Passio’s details and his theological interest in the event as such, do not allow any conclusion about the text

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Moiseeva, Evgenïa. "What Did Augustine Learn about the Old Testament as a Manichaean Hearer?" Augustinianum 64, no. 1 (2024): 103–35. https://doi.org/10.5840/agstm20246416.

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St. Augustine initially discovered the Bible through Manichaean eyes, but later engaged in intense anti-Manichaean polemics largely centered on the Old Testament. To shed light on what Augustine learned about the Manichaean approach to the OT during his Manichaean youth, this study gathers and analyzes relevant excerpts from De Genesi aduersus Manichaeos, De moribus ecclesiae catholicae et de moribus Manichaeorum, and Augustine’s testimonies about his Manichaean years in Confessions and De agone christiano. It is shown that Augustine the Manichaean gained extensive knowledge of the Manichaean

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18

Irizar, Pablo. "Reconsidering the Vita Augustini by Possidius of Calama: Towards a Meth-od for the Study of Free Speech in the Thought of Augustine." Cuestiones Teológicas 49, no. 112 (2022): 1–14. http://dx.doi.org/10.18566/cueteo.v49n112.a03.

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By applying tools of the history of emotions to study the Vita Augustini by Possidius of Calama—a friend, episcopal colleague, and the first biographer of Augustine of Hippo—the present article analyzes parrhesia or fearless speech as an exercise in the regulation of fear, of which authentic martyrdom is the ideal expression in early Christian North Africa. The study accentuates the centrality of parrhesia in Augustine’s life and reflection and challenges current scholarly assumptions about the parameters of parrhesia as a social construct and about the nature of its Christianizing transformat

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19

Zepeda, Joseph. "‘To whom my own glad debts are incalculable’: St. Augustine and human loves in The Four Loves and Till We Have Faces." Journal of Inklings Studies 2, no. 2 (2012): 3–26. http://dx.doi.org/10.3366/ink.2012.2.2.2.

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This essay examines C.S. Lewis’ criticism of St. Augustine in The Four Loves and his development of Augustinian themes in Till We Have Faces. Lewis reads Augustine, in his discussion of his friend’s death in Confessions Book IV, as endorsing the moral that one should love only that which will not bring us heartbreak. This, according to Lewis, is the wrong way to privilege the love of God over human loves, one that owes more to Augustine’s philosophical context than to Christianity. I argue that Lewis’ reading of Augustine is mistaken, that Augustine is saying something very different and much

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20

Hankey, Wayne J. "Self-Knowledge and God as Other in Augustine." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 4 (December 31, 1999): 83–123. http://dx.doi.org/10.1075/bpjam.4.06han.

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Abstract Recent philosophical and theological writing on Augustine in France, England and North America is sharply divided between readings which serve either a historicist, anti-metaphysical, postmodern retrieval or an ahistorical, metaphysical, modern reassertion. The postmodern retrieval begins from a Heideggerian «end of metaphysics» and goes at least some distance with Jacques Derrida's development of its consequences. This essay starts from engagements with Augustine by Derrida and Jean-Luc Marion, moving then to Rowan Williams on the De trinitate, read to prevent comparison with Descart

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Gao, Yuan. "Journey to the East: A Philosophical Inquiry into the Early Reception of St. Augustine in China." International Journal of Asian Studies 16, no. 2 (2019): 117–29. http://dx.doi.org/10.1017/s1479591419000135.

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AbstractIn modern scholarship, much ink has been spilled over the significance of St. Augustine in the history of Western philosophy and theology. However, little effort has been made to clarify the legacy of Augustine in East Asia, especially his contribution to China during the early Jesuit missionary work through the Maritime Silk Road. The present article attempts to fill this lacuna and provide a philosophical analysis of the encounter of Chinese indigenous religions with St Augustine, by inquiring into why and how Augustine was taken as a model for the Chinese in their acceptance of the

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Malgeri, Graziano Maria. "La esperanza en los salmos graduales, según el comentario de san Agustín (II)." Mayéutica 47, no. 103 (2021): 5–144. http://dx.doi.org/10.5840/mayeutica2021471031.

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The article offers a study of the Ascensional Psalms 126 to 133. First of all, the article presents the Latin Text used by Augustine, making a reconstruction of the Psalm’s Text, based on what Augustine comments in his explanation of the Psalms. After that, the Psalms are studied in a Biblical Context, to present afterwards the interpretation that Augustine makes of the Psalms, highlighting the Topic of Hope according to Augustine’s interpretation.

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Malgeri, Graziano Maria. "La esperanza en los salmos graduales, según el comentario de san Agustín (I)." Mayéutica 46, no. 102 (2020): 293–418. http://dx.doi.org/10.5840/mayeutica20204610232.

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The article offers a study of the Ascensional Psalms 119 to 125. First of all, the article presents the Latin Text used by Augustine, making a reconstruction of the Psalm’s Text, based on what Augustine comments in his explanation of the Psalms. After that, the Psalms are studied in a Biblical Context, to present afterwards the interpretation that Augustine makes of the Psalms, highlighting the Topic of Hope according to Augustine’s interpretation.

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van Oort, Johannes. "Augustine and the Jews." Church History and Religious Culture 103, no. 2 (2023): 135–57. http://dx.doi.org/10.1163/18712428-bja10060.

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Abstract The essay discusses the main topics of ‘Augustine and the Jews.’ It opens with the question where, according to Augustine, the name ‘Jew’ comes from. It then proceeds to his use of the designations ‘Hebrew’ and ‘Israelite’ parallel (and partly in contrast) to ‘Jew.’ Mainly according to The City of God a brief biblical history of the Jews is outlined. Augustine’s theological valuation of the Jews turns out to be partly positive, but mainly negative. The same applies to the (rather often discussed, but frequently misunderstood) ‘sign of Cain.’ The analysis of Aduersus Iudaeos shows Augu

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Engelland, Chad. "Amo, Ergo Cogito: Phenomenology’s Non-Cartesian Augustinianism." American Catholic Philosophical Quarterly 95, no. 3 (2021): 481–503. http://dx.doi.org/10.5840/acpq202162229.

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Phenomenologists turn to Augustine to remedy the neglect of life, love, and language in the Cartesian cogito: (1) concerning life, Edmund Husserl appropriates Augustine’s analysis of distentio animi, Edith Stein of vivo, and Hannah Arendt of initium; (2) concerning love, Max Scheler appropriates Augustine’s analysis of ordo amoris, Martin Heidegger of curare, and Dietrich von Hildebrand of affectiones; (3) concerning language, Ludwig Wittgenstein appropriates Augustine’s analysis of ostendere, Hans-Georg Gadamer of verbum cordis, and Jean-Luc Marion of confessio. Phenomenology’s non-Cartesian

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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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HIGGINS, DAVID H. "Which Augustine? The Naming of the Abbey and Church of St Augustine, Bristol." Journal of Ecclesiastical History 63, no. 1 (2011): 18–30. http://dx.doi.org/10.1017/s002204691000120x.

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The abbey of St Augustine was named for Augustine ‘Apostle of the English’, as was its associated parish church, but was governed from its foundation by canons of the rule of St Augustine of Hippo. The two Augustines in the equation were a source of confusion. A reconstruction of the abbey's lost liturgical calendar suggests that the chapter sought to exploit this uncertainty in the matter of the foundation history of their abbey, with the aim of displacing, in the popular mind, the humble ‘English’ saint of the dedication in favour of the ‘Latin’ founder of the canons' rule.

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He, Teng, and Paul K. Hosle. "Augustine and Confucian Virtues: Mencius and Augustine on the Proper Motivations for Moral Conduct." Religions 14, no. 9 (2023): 1158. http://dx.doi.org/10.3390/rel14091158.

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In this essay, we analyze Mencius’s ethics through the lenses of Augustine’s critique of pagan virtue and its tendency to self-love. In the first part of this essay, we outline the basic conceptual framework of Augustine’s theory of virtue and the brunt of his criticism of the pagan virtue tradition. In the latter part, we explore how Mencius manages to avoid the Augustinian charge against the pagans that they render virtue subservient to honor, and how he largely agrees with Augustine on what place public performance of virtuous deeds should have. At the same time, Mencius’s emphasis on lovin

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Eddy, Paul Rhodes. "Can a leopard change its spots?: Augustine and the crypto-Manichaeism question." Scottish Journal of Theology 62, no. 3 (2009): 316–46. http://dx.doi.org/10.1017/s0036930609004761.

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AbstractThroughout his life, Augustine faced the charge that, despite his apparent conversion to the orthodox Christian faith of the Catholic Church, his thought nonetheless retained vestiges of his roughly ten-year sojourn with the Manichees. No one was more relentless in this accusation than Augustine's Pelagian nemesis of his twilight years, Julian of Eclanum. Throughout most of church history, Augustine's reputation was little troubled by these allegations of crypto-Manichaeism. However, over the last century or so, the charge has once again taken on life. This article begins with a brief

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Couenhoven, Jesse. "‘Not every wrong is done with pride’." Scottish Journal of Theology 61, no. 1 (2008): 32–50. http://dx.doi.org/10.1017/s0036930607003821.

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AbstractThis paper provides a reading of the late Augustine which supports the hypothesis that, while the early Augustine believed that pride is the basic sin, he changes his views during the Pelagian controversies, and advocates instead (contra Pelagius) the thesis that sin, post-fall, does not take on any one form. Augustine makes some key, though rarely discussed, statements about the nature of sin that, particularly when his views are put into perspective within his larger doctrine of sin, indicate that Augustine does not think all sin can be reduced to pride. Indeed, Augustine's controver

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Yamada, Nozomu. "Rhetorical, Political, and Ecclesiastical Perspectives of Augustine’s and Julian of Eclanum’s Theological Response in the Pelagian Controversy." Scrinium 14, no. 1 (2018): 161–93. http://dx.doi.org/10.1163/18177565-00141p11.

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Abstract In Opus imperfectum, Augustine’s last controversy against Julian of Eclanum, we can recognize these two theologians’ rhetorical devices in which they tried to condemn each other as heretics. Particularly in the interpretations of both polemists on the issue of human sexual desire, Augustine and Julian fiercely confronted each other, making extensive use of a variety of rhetorical measures. In this article, referring to important recent research while at the same time focusing on crucial primary texts, I first would like to clarify these rhetorical arguments, particularly, the supremac

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Scott, Joanna Vecchiarelli. "Augustine and Politics as Longing in the World. By John von Heyking. Columbia: University of Missouri Press, 2001. 278p. $37.50." American Political Science Review 96, no. 4 (2002): 816–18. http://dx.doi.org/10.1017/s0003055402410465.

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John von Heyking's inquiry into Augustine's politics of “longing” is a provocative contribution to the growing genre of “Augustine redux” literature written to resonate with our fin de siècle sensibilities. These valuable pearl-diving expeditions bridge scholarship and literate conversation, careful textual exegesis and political advocacy. Not surprisingly, they also illustrate the challenges of writing for multiple audiences with mixed messages. This work enters an already crowded field of recent crossover texts with Peter Brown's Augustine of Hippo (2000), Gary Wills's Saint Augustine (1999)

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Lamberigts, Mathijs, and Enrique Eguiarte. "Uso agustiniano de la tradición, en la controversia con Juliano de Eclana." Augustinus 54, no. 214 (2009): 409–52. http://dx.doi.org/10.5840/augustinus200954214/21521.

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The article deals with the way in which Augustine presented his auctoritates in the debate with Julian of Eclanum, and how they functioned in his polemics. It leaves aside the content of the texts quoted, and the theological issues at stake in the debate between Julian and Augustine, for presenting, first Julian's complaints and critiques. Then a survey of the way in which Augustine presents the individual doctors. Finally it examines how these Fathers function in Augustine's defense.

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Eguiarte, Enrique A. "El fondo amploniano y los nuevos sermones de san Agustín." Augustinus 58, no. 228 (2013): 21–61. http://dx.doi.org/10.5840/augustinus201358228/2292.

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The article has two parts. In the first part, a synoptic vision of St. Augustine as a preacher is presented. It deals also with the spreading of St. Augustine's works and with his first printed works, up to the actual critical editions. The second part is a discussion of Augustine’s documents recently discovered, starting with the Divjak letters, the Dolbeau sermons, focusing on the Erfurt sermons, presenting a long introduction to these sermons, as well as an analysis of the main topics of each Erfurt sermon.

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Nawar, Tamer. "The Roots of Occasionalism? Causation, Metaphysical Dependence, and Soul-Body Relations in Augustine." Vivarium 60, no. 1 (2021): 1–27. http://dx.doi.org/10.1163/15685349-05904001.

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Abstract It has long been thought that Augustine holds that corporeal objects cannot act upon incorporeal souls. However, precisely how and why Augustine imposes limitations upon the causal powers of corporeal objects remains obscure. In this paper, the author clarifies Augustine’s views about the causal and dependence relations between body and soul. He argues that, contrary to what is often thought, Augustine allows that corporeal objects do act upon souls and merely rules out that corporeal objects exercise a particular kind of causal power (that of efficient or sustaining causes). He clari

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Caruso, Giuseppe. "Agustín y la Biblia griega en las 'Enarrationes in Psalmos'." Augustinus 66, no. 1 (2021): 7–20. http://dx.doi.org/10.5840/augustinus202166260/2612.

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The article presents a summary of the ideas of different scholars concerning the real knowledge that Saint Augustine had of the Greek Language, to point out that the competence of Saint Augustine was increasing over the years. It also addresses the relationship between Saint Augustine and Saint Jerome regarding the translations of the Bible, and the value that Saint Augustine attributed to the LXX text. Subsequently, some examples taken from the 'enarrationes in Psalmos' help to stress the work of the augustinian emendatio of the Latin text, taking as point of departure the Greek text, as well

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Troup, Calvin L. "Rhetorical Interpretation in Augustine's 'Confessions'." Journal of Communication and Religion 24, no. 1 (2001): 43–67. https://doi.org/10.5840/jcr20012415.

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In the last three books of his Confessions. Augustine focuses on problems of interpretation germane to ordinary texts as well as Scripture. Two groups of Augustine's contemporaries raise interpretive problems concerning meaning and intention. While considering these interpretive problems, Augustine articulates an interpretive theory that posits a spectrum of true interpretations, neither infinite nor easily exhaustible, using embodied speech as the paradigm for human language that integrates eternity and temporality in community. This essay develops Augustine s interpretive theory in the Confe

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Sandlin, Mac S. "Love and Do What You Want: Augustine’s Pneumatological Love Ethics." Religions 12, no. 8 (2021): 585. http://dx.doi.org/10.3390/rel12080585.

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Augustine famously summarizes all of ethics in the maxim, “Love and do what you want” in his Homilies on the First Epistle of John, but also describes sin as misdirected love and humanity as characterized by sin. This raises the question as to how Augustine can offer such a maxim given humanity’s tendency to love so poorly. Aimed at ethicists and theologians with only a general knowledge of Augustine, this paper examines Augustine’s approach to ethics and its relationship to his theology of the Holy Spirit. By exploring the ordo amoris, the uti/frui distinction, and the doctrine of the Spirit

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Boersma, Gerald P. "Augustine's immanent critique of Stoicism." Scottish Journal of Theology 70, no. 2 (2017): 184–97. http://dx.doi.org/10.1017/s0036930617000060.

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AbstractThe broad contours of Augustine's critique of Stoic virtue theory in De civitate dei 19.4 finds a fascinating analogue in Theodor Adorno's theory of immanent critique: Augustine ‘enters’ into Stoic virtue theory and criticises it from its own postulates, illustrating the striking implausibility of Stoic orthodoxy when lived out in concreto and the absurd, but logical, conclusions to which one is necessarily carried by Stoic ethics. Through this deconstruction, Augustine clears a space to propose his own virtue ethic. Augustine maintains that a Stoic virtue ethic fails to deliver on its

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Rine, C. Rebecca. "Learning to Read with Augustine of Hippo." Journal of Education and Christian Belief 11, no. 2 (2007): 39–52. http://dx.doi.org/10.1177/205699710701100204.

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THE CONFESSIONS OF Augustine of Hippo can be read as a lesson in reading, one in which Augustine teaches by example as well as precept. Throughout this work, the relationship between faith and reading is clearly on Augustine's mind, as is his desire to teach others what he has learned. As we consider our own approaches to the confluence of faith, reading, and teaching, we have much to learn from Augustine's narrative self-portrait of himself as reader. After reviewing aspects of this self-portrait, its implications for Augustine's approach to reading and for our own reading and teaching practi

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Pacioni, Virgilio, and Enrique A. Eguiarte. "La doble noción de Dios: ‘nomen æternitatis y ‘nomen misericordiæ'." Augustinus 61, no. 242 (2016): 381–94. http://dx.doi.org/10.5840/augustinus201661242/2439.

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The article deals with the evolution of the idea of God in St. Augustine, analyzing the text of ord. 1,1,2, stressing the answer that Augustine gives to the ideas of the Stoics, Epicureans and Neoplatonist, and comparing the text with Enneads III,2,1. It also discusses St. Augustine’s arguments about the existence of God developed in lib. arb. Finally it focuses on St. Augustine’s commentaries on Ex 3:13-15, underlining the two names of God, the nomen æternitatis and the nomen misericordiæ.

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Nahm, Michael. "A Guardian Angel Gone Astray: How NOT to Do Survival Research." Journal of Scientific Exploration 36, no. 4 (2023): 783–93. http://dx.doi.org/10.31275/20222779.

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In a recent commentary on an essay competition regarding the best evidence for the survival of human consciousness, Keith Augustine prominently criticized the award-winning essay I submitted to this competition. As demonstrated in the present article, Augustine’s critique is specious as evidenced by specifically two aspects of it: 1) On multiple occasions, Augustine misrepresented contents of my essay by attributing statements to me I never made and by presenting quotes out of context and contorting their original meaning. Due to Augustine’s misrepresentations of my essay’s content, it is unav

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Eguiarte, Enrique A. "La función exegética de los nombres del Antiguo Testamento en el comentario de san Agustín a los salmos." Augustinus 60, no. 236 (2015): 137–75. http://dx.doi.org/10.5840/augustinus201560236/23910.

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The paper presents the exegetical role that the Old Testament names of places and persons have in Augustine’s exegesis of the Psalms within his commentary Enarrationes in Psalmos. It presents the vocabulary used by Saint Augustine within the Enarrationes in Psalmos to talk about the different meanings that Scripture has (literal, spiritual, allegorical). It suggests that for Saint Augustine everything within the Scriptures has a meaning, and so also all the names of persons and places that are in the texts of the Psalms - or within their titles - have a meaning for the believer. It also makes

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Miles, Margaret R. "St. Augustine’s Tears." Augustinian Studies 51, no. 2 (2020): 155–76. http://dx.doi.org/10.5840/augstudies202081359.

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In St. Augustine’s society, men’s tears were not considered a sign of weakness, but an expression of strong feeling. Tears might be occasional, prompted by incidents such as those Augustine described in the first books of his Confessiones. Or they might accompany a deep crisis, such as his experience of conversion. Possidius, Augustine’s contemporary biographer, reported that on his deathbed Augustine wept copiously and continuously. This essay endeavors to understand those tears, finding, primarily but not exclusively in Augustine’s later writings, descriptions of his practice of meditation s

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Yam, Colten Cheuk-Yin. "La intención de Agustín al pasar de ‘mens, notitia, amor’ a ‘memoria, intellegentia, voluntas’." Augustinus 69, no. 2 (2024): 461–74. https://doi.org/10.5840/augustinus202469274/27519.

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The two triads mens, notitia, amor (trin. 9) and memoria, intellegentia, voluntas (trin. 10) are crucial for understanding Augustine’s Trinitarian triads in De Trinitate. However, Augustine’s intention in proceeding from mens, notitia, amor to memoria, intellegentia, voluntas remains unclear. There is a common tendency to regard the latter triad as superior to the former one because the latter one is an inward progression to the mind in analogizing the Trinity. This perspective of inward progression, however, cannot give a full account of the complicated relationship between these two triads.

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Scibetta, Concetta, and José Anoz. "Agustín, Cicerón y la semiosis de las Confessiones (conf. 12,37)." Augustinus 58, no. 228 (2013): 163–78. http://dx.doi.org/10.5840/augustinus201358228/2296.

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The article is a detailed discussion of Augustine’s conf. 12, 37, explaining how the bishop of Hippo was apparently talking about the book of Genesis, whereas in fact Augustine was making a reflection on his work and how it could be fruitful for his readers, since Augustine develops at length a text from Cicero (Top. 33).

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LAMB, MICHAEL. "Between Presumption and Despair: Augustine's Hope for the Commonwealth." American Political Science Review 112, no. 4 (2018): 1036–49. http://dx.doi.org/10.1017/s0003055418000345.

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Many political theorists dismiss Augustine as a pessimist about politics, assuming his “otherworldly” account of love precludes hope for this-worldly politics. This article challenges this pessimism by applying recent research on Augustine's “order of love” to reconstruct his implicit order of hope. Analyzing neglected sermons, letters, and treatises, I argue that Augustine encourages hope for temporal goods as long as that hope is rightly ordered and avoids the corresponding vices of presumption and despair. I then identify “civic peace” as a common object of hope that diverse citizens can sh

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Yuan, Gao. "St. Augustine and China: A Reflection on Augustinian Studies in Mainland China." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 2 (2019): 256–71. http://dx.doi.org/10.1515/nzsth-2019-0014.

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Summary Augustine of Hippo was one of the most influential church father in Western Christianity. However, little attention has been paid Augustine’s significance for China in the early history of Sino-Western theological and cultural dialogue. This article aims to fill this gap by providing a historical and documentary study of the reception of Augustine in China, with particular focus on the issue of how the story of Augustine was introduced into China and how Augustinian studies was developed as an independent discipline at the present stage of Chinese theological studies. Examining the new

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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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Tkacz, Michael W., and Enrique A. Eguiarte B. "Ocasionalismo y analogía del constructor, aplicada por Agustín a la creación." Augustinus 60, no. 236 (2015): 313–20. http://dx.doi.org/10.5840/augustinus201560236/23922.

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Augustine is acknowledged by Malebranche as the source of his occasionalism and he appropriates the architect analogy of Augustine’s De Genesi ad litteram (4.22). Augustine’s analogy, however, is not a move toward occasionalism, but a response to Platos claim in the Timaeus (41 A) that the cosmos can be destroyed and is only preserved by divine providence. The heterological nature of the architect image for creation shows that, far from arguing for occasionalism, Augustine is concerned to avoid the cosmogonically fallacious confusion of divine agency and natural cause.

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