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Journal articles on the topic 'Blessed Augustine of Hippo'

Author: Grafiati

Published: 5 June 2025

Last updated: 1 August 2025

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1

M. Milenovic, Hadzi Zivorad, Hadzi Milos V. Vidakovic, and Biljana S. Jeremic. "DIDACTIC AND THEOLOGICAL WORKS OF ST. AUGUSTINE OF HIPPO." SCIENCE International Journal 3, no. 2 (2024): 159–62. http://dx.doi.org/10.35120/sciencej0302159m.

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This paper explores the theological and didactic works of St. Augustine of Hippo. He is considered one of the greatest founders of Christianity, combating the Donatist and Pelagian heresies, preaching the Christian faith to his flock, and addressing topics concerning the relationship between man and God, the relationship between God and the world, the existence of evil in the world, and the dichotomy in the understanding of God and the world by the Manicheans. In addition to his theological work, St. Augustine of Hippo is also remembered for his sermons, which bear the characteristics of didac

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2

Biryukov, Arseniy. "Comparison of Approaches to the Comprehension of History in Eastern and Western Christian Traditions on the Example of the Works of Saint John Chrysostom and Blessed Aurelius Augustine." Proceedings of the Saratov Orthodox Theological Seminary, no. 4 (27) (December 30, 2024): 29–45. https://doi.org/10.56621/27825884_2024_27_29.

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It is generally believed that interest in history in the Christian milieu appears in the West and is associated with the activities of the Latin bishop and theologian Blessed Augustine of Hippo, in particular with the publication of his conceptual work "On the City of God" (5th century). However, in Greek-Eastern patristics, despite the absence of a coherent historical concept, history was not neglected either. One of the Eastern Fathers of the Church, in whose writings one can find an aspiration to comprehend the historical process, is Saint John Chrysostom, who was a contemporary of Blessed

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3

Pr., Liviu PETCU. "Eloquentia et Ars Rhetorica Christiana. The paradigm of the oratory activity of Blessed Augustine today." Supliment al revistei științifice "Authentication and Conservation of Cultural Heritage. Research and Technique" (Iași, România) Vol. IV (September 30, 2022): 183–91. https://doi.org/10.5281/zenodo.7129268.

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In my article, I would like to point out the fact that Blessed Augustine rejects, in particular, the form that secular literature has adopted under the influence of the second sophistry, with its rattling words and the cult of the form which is too ornamented and artificial. He raised against the excessive search of the literary form, against the abuse of style ornaments, which he considers a vanity which should be eliminated from the Church. Against this argument of the word as a purpose in itself, Augustine states that the Christian orator has a single purpose: the one of assuring the salvat

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4

Khondzinskii, Pavel. "Church and state at the crossroads of epochs: the Declaration of metropolitan Sergius (Stragorodsky) in the context of the relationship between the Earthly City and the Heavenly City." St. Tikhons' University Review 112 (June 30, 2023): 80–93. http://dx.doi.org/10.15382/sturii2023112.80-93.

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Abstract. Apparently, until now, researchers have not paid attention to the fact that the “Declaration” of Met. Sergius Stragorodsky (1927) contains an almost direct quotation from Blessed Augustine's “De civitate Dei”, which speaks of the common joys and sorrows that in this life unite the citizens of the heavenly city and the citizens of the earthly city. As a consequence, the question arises as to what extent this borrowing could be, as well as whether this parallel legitimizes the ecclesiological (church-state) concept of Metropolitan Sergius. Evidently, Blessed Augustine was not among his

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5

Kaczmarek, Tomasz. "Racjonalny charakter wiary według św. Augustyna." Vox Patrum 61 (January 5, 2014): 427–40. http://dx.doi.org/10.31743/vp.3635.

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According to St. Augustine Faith and Reason are intertwined, overlapping each other, but without excluding each other. In this way the faith is permeated by the intellect and it is founded on the authority of the reason, that is essential for in-depth „knowledge”. On the other hand, „knowledge” – reason is irreplaceable to „believe”. In such a context two very characteristic of our author’s statements can be seen: Crede ut intelligas, and intellige ut credas! The call of the blessed of Hippo: Intellectum valde ama! can also be included in it. It is a meaningful fact that there is not known a

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6

Sergeev, Alexey Vladimirovich. "“Questions on the Gospels” by Blessed Augustine of Hippo: Dating, Details of Interpretation and Translation of the First 17 Questions." Христианское чтение, no. 6 (2020): 93–110. http://dx.doi.org/10.47132/1814-5574_2020_6_93.

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7

Елиманов, Вадим Евгеньевич, та Адриан Пашин. "Первородное повреждение в православном богословии: к вопросу о наследуемости греха". Theological Herald, № 2(53) (15 червня 2024): 32–57. https://doi.org/10.31802/gb.2024.53.2.002.

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В завершающей части статьи предлагается описание учения о первородном грехе и его последствиях в восточном и западном богословии в контексте толкования Рим. 5, 12. В частности, рассматриваются три варианта перевода выражения «ἐφ᾿ ᾧ πάντες ἥμαρτον» в святоотеческом восточном богословии: «по причине которой [смерти] все согрешили», «потому что все согрешили», «в нём [в Адаме] все согрешили». Уточняются различия в понимании первородного повреждения в восточном богословии, пелагианской доктрине и в учении блж. Августина Иппонийского. В статье утверждается, что, согласно православному богословию, к

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8

Martin, Thomas F. "Augustine of Hippo." Augustinian Studies 38, no. 1 (2007): 308–9. http://dx.doi.org/10.5840/augstudies200738120.

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9

Martin, Thomas F. "Augustine of Hippo." Augustinian Studies 38, no. 2 (2007): 453–54. http://dx.doi.org/10.5840/augstudies200738234.

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10

Blackburn, Lee. "Augustine of Hippo." Augustinian Studies 40, no. 2 (2009): 320–22. http://dx.doi.org/10.5840/augstudies200940234.

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11

Blackburn, Lee. "Augustine of Hippo." Augustinian Studies 41, no. 2 (2010): 464–66. http://dx.doi.org/10.5840/augstudies201041229.

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12

COLLINS, Raymond F. "Augustine of Hippo." Louvain Studies 12, no. 2 (1987): 131–51. http://dx.doi.org/10.2143/ls.12.2.2013979.

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13

Quinn, John M. "St. Augustine of Hippo." Augustinian Studies 18 (1987): 201–6. http://dx.doi.org/10.5840/augstudies19871811.

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14

Fitzgerald, Allan. "Bibliographic Essay: Augustine of Hippo." Theological Librarianship 8, no. 2 (2015): 46–55. http://dx.doi.org/10.31046/tl.v8i2.383.

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15

Hoenig, Christina. "Augustine of Hippo on Nonhuman Animals." Journal of Animal Ethics 13, no. 2 (2023): 122–34. http://dx.doi.org/10.5406/21601267.13.2.03.

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Abstract This article presents a cross-contextual examination of St. Augustine's views concerning nonhuman animals. It aligns seemingly disparate conclusions of previous studies by considering both material and metaphorical nonhuman animals across Augustine's writings and by integrating the role he assigns to them into his broader metaphysical framework. While Augustine is found to assign instrumental value to all aspects of material creation, nonhuman animals are shown to carry a particularly complex significance due to their proximity to humans in his hierarchical account of creation.

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16

Ritawati, Bernadeta, Nasri Tupulu, Konstansia Hermiati, and Pradipta Annurwanda. "MAPLE APPLICATION TRAINING PROGRAM FOR MATHEMATICS EDUCATION AT UNIVERSITAS KATOLIK SANTO AGUSTINUS HIPPO." International Journal of Engagement and Empowerment (IJE2) 3, no. 2 (2023): 215–21. http://dx.doi.org/10.53067/ije2.v3i2.116.

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The community service activity entitled “Maple Application Training for Mathematics Education Study Program” at St. Augustine Hippo Catholic University aims to improve students' abilities in mathematics education study programs using existing applications as sources of learning mathematics. The problems found at the Catholic University of St. Augustine Hippo in the mathematics education study program where students still do not know the application, students still use the manual way of counting, students are still not accustomed to using existing learning applications, and rarely use applicati

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17

O’Loughlin, Thomas. "Foot Washing in the Church of Hippo." Augustinianum 63, no. 1 (2023): 239–51. http://dx.doi.org/10.5840/agstm20236319.

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One of the matters on which the layman Januarius questioned Augustine was on differences regarding the celebration of the foot washing in various churches. Augustine, unwilling to accept the assumptions of his questioner’s ecclesiology, defends the practice – in all its variety – as a useful means of communication of the gospel. The exchange allows us to see aspects of Augustine’s view of both liturgy and catechesis using a very precise screen. This, in turn, reminds modern scholarship of just how little we know about the north African liturgy.

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18

Popov, Valentin Ya, and Natalia M. Voronina (Zherebtsova). "Ethics of teacher-student relationships in Aristotle and blessed Augustine philosophy." Человек Общество Наука 4, no. 3 (2023): 168–78. http://dx.doi.org/10.53015/2686-8172_2023_4_3_168.

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The article explores the problem of moral grounds in the ethics of teacher-student relationships in the philosophy of Aristotle and Blessed Augustine. This problem is considered through the prism of internal readiness for mutual Dialogue, as a kind of accurate, science-like teaching. The basis of the relationship in the process of learning according to Aristotle is the disclosure before the student of the dialectics of “knowledge-ignorance”, Aristotle perceived learning as an educational service rather than a process of living co-creation. From the point of view of Blessed Augustine, the learn

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19

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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20

Gavigan, John J. "Augustine of Hippo and His Monastic Rule." Augustinian Studies 19 (1988): 199–201. http://dx.doi.org/10.5840/augstudies19881912.

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21

Gerli, E. Michael. "The Rhetoric of St. Augustine of Hippo." Augustinian Studies 41, no. 2 (2010): 472–74. http://dx.doi.org/10.5840/augstudies201041232.

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22

Lössl, Josef. "Intellect and Grace in Augustine of Hippo." Journal for Late Antique Religion and Culture 7 (December 15, 2013): 15. http://dx.doi.org/10.18573/j.2013.10315.

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23

Teske, Roland. "Ultimate Reality according to Augustine of Hippo." Ultimate Reality and Meaning 18, no. 1 (1995): 20–33. http://dx.doi.org/10.3138/uram.18.1.20.

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24

Ployd, Adam. "Augustine of Hippo: His Life and Impact." Augustinian Studies 52, no. 2 (2021): 215–17. http://dx.doi.org/10.5840/arendtstudies202154.

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25

Ployd, Adam. "Augustine of Hippo: His Life and Impact." Augustinian Studies 52, no. 2 (2021): 215–17. http://dx.doi.org/10.5840/augstudies202152279.

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26

Drake, H. A., and George Lawless. "Augustine of Hippo and His Monastic Rule." American Historical Review 95, no. 2 (1990): 476. http://dx.doi.org/10.2307/2163795.

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27

Dyachenko, Olga N. "RHETORIC OF FAITH OF AUGUSTINE OF HIPPO." Vestnik Tomskogo gosudarstvennogo universiteta, no. 398 (September 1, 2015): 35–39. http://dx.doi.org/10.17223/15617793/398/5.

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28

Markus, R. A. "St Augustine of Hippo: Life and Controversies." English Historical Review 117, no. 473 (2002): 938. http://dx.doi.org/10.1093/ehr/117.473.938.

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29

Etheridge, Barry. "Augustine of Hippo Addresses the Lambeth Conference." Theology 92, no. 748 (1989): 287–94. http://dx.doi.org/10.1177/0040571x8909200406.

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30

Jacobs, Guido. "Augustine of Hippo: Advocate of Scriptural Metaphor." Cuestiones Teológicas 49, no. 112 (2022): 1–21. http://dx.doi.org/10.18566/cueteo.v49n112.a04.

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This article investigates Augustine’s evolving views on metaphor in his commentaries on the creation narrative. He contends that certain metaphysical truths, including God and his creation, are ineffable and can only be understood metaphorically. Therefore, he thinks that metaphors are crucial in the interpretation of the Scriptures, and he spends a great deal of effort explaining this to his readers. In his early work De Genesi contra Manichaeos, he adheres to the classical view, in which metaphors have a fixed meaning that can easily be rendered using a literal expression. This is a useful m

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31

Truax, Jean A. "Augustine of Hippo: defender of women's equality?" Journal of Medieval History 16, no. 4 (1990): 279–99. http://dx.doi.org/10.1016/0304-4181(90)90029-z.

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32

Lawless, George. "Augustine of Hippo: An Annotated Reading List." Listening 26, no. 3 (1991): 173–88. http://dx.doi.org/10.5840/listening199126319.

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33

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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34

Lienhard, Joseph T., and Enrique A. Eguiarte. "Agustín de Hipona, Basilio de Cesárea y Gregorio Nacianceno." Augustinus 53, no. 208 (2008): 127–40. http://dx.doi.org/10.5840/augustinus200853208/2097.

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The article examines the relationship between Basil of Caesarea and Gregory Nazianzen and St. Augustine of Hippo, making a brief treatment of how this relationship can be and has been studied, in order to develop and explain the texts where Augustine uses and says that he is using works of Basil of Cesarea or Gregory Nazianzen.

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35

Khrameshin, Sergey. "Civil society, “civil theology” and Augustine’s political morality: a comparative analysis with ancient teachings." Gosudarstvo i pravo, no. 4 (2023): 111. http://dx.doi.org/10.31857/s102694520019728-1.

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The study is devoted to a comparative analysis of the concepts of “civil society”, “civil theology” in relation to the political morality of Blessed Augustine Aurelius with ancient teachings. The article attempts a hermeneutic analysis of the concept of civil society often used in the theory of state-legal doctrines. The differences are established between the pagan Roman understanding of justice and the proposed by Blessed Augustine, based on Holy Scripture as the basis of state-legal relations in ancient society: according to Augustine, the real reason why classical philosophy makes it impos

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36

Nassa, Grace Son. "Mencintai Alam: Perspektif Agustinus Dari Hippo." Manna Rafflesia 8, no. 2 (2022): 642–62. http://dx.doi.org/10.38091/man_raf.v8i2.246.

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This research is motivated by an ecological crisis that cannot be separated from the spiritual crisis of mankind. This research is constructive and offers a way of loving nature based on the perspective of Augustine from Hippo. The method used is content analysis, which requires the author to analyze primary and secondary writings related to the topic and then draw important points, process and present them in the form of descriptions. This research shows that Augustine's perspective on loving nature is significant for the current ecological crisis because Augustine does not agree with the uti

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37

Birkel, Michael. "Restless Hearts: George Fox and Augustine of Hippo." Quaker Studies 22, no. 2 (2017): 197–208. http://dx.doi.org/10.3828/quaker.2017.22.2.4.

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38

Harmless, William. "Augustine of Hippo: Instructing Beginners in Faith (review)." Catholic Historical Review 93, no. 3 (2007): 611–12. http://dx.doi.org/10.1353/cat.2007.0262.

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39

Lane, M. "Augustine of Hippo: A Life. By HENRY CHADWICK." Journal of Theological Studies 61, no. 1 (2010): 365–66. http://dx.doi.org/10.1093/jts/flp190.

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40

Michael Cameron. "Augustine of Hippo: A Life (review)." Journal of Early Christian Studies 18, no. 3 (2010): 472–73. http://dx.doi.org/10.1353/earl.2010.0008.

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41

Somos, Mark. "Saint Augustine of Hippo, step-father of liberalism." History of European Ideas 36, no. 2 (2010): 237–50. http://dx.doi.org/10.1016/j.histeuroideas.2009.12.003.

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42

Berger, Martin. "Memoria, Contuitus, et Expectatio : Revisiting Augustine of Hippo." Philosophy of Music Education Review 32, no. 1 (2024): 34–45. http://dx.doi.org/10.2979/pme.00005.

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Abstract: Since the Middle Ages, Augustine and the wealth of his writings have had an enormous impact on Western philosophical thinking. His approach to time and memory, which he sets out in his eleventh book of the Confessions , is one of the most important sources for research about the philosophy of time. Augustine describes time as a permanent movement in which the future passes unceasingly through an unrelated present into the past. Only the very present moment exists, but this present moment is infinitely short. If the past is no more, the future is not yet, and the present is indivisibl

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43

Eguiarte, Enrique A. "Agustín y el ‘poculum obliuionem præstans’." Augustinus 56, no. 220 (2011): 69–74. http://dx.doi.org/10.5840/augustinus201156220/2218.

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The article examines the expression ‘poculum tuum obliuionem’ in the writings of Saint Augustine, presenting the interpretation that the Bishop of Hippo makes of Psalm 23 (22) in his Enarrationes in Psalmos.

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44

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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45

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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46

CRAWFORD, MATTHEW R. "The Influence of Eusebius’ Chronicle on the Apologetic Treatises of Cyril of Alexandria and Augustine of Hippo." Journal of Ecclesiastical History 71, no. 4 (2020): 693–711. http://dx.doi.org/10.1017/s0022046920000664.

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In the early fifth century, both Cyril of Alexandria and Augustine of Hippo used Eusebius of Caesarea's Chronicle in the writing of their respective apologetic treatises – Against Julian for Cyril and The city of God for Augustine. The present study compares the use that these two authors made of their predecessor and argues for two continuities between these acts of reception: the use of synchronisms between biblical and non-biblical history and the tracing of Mosaic monotheism through time. In both these respects, Cyril and Augustine were carrying forward themes of Christian apologetic that

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47

Eguiarte, Enrique A. "El sintagma ‘membrana et atramentum’ en los escritos de san Agustín." Augustinus 54, no. 212 (2009): 173–83. http://dx.doi.org/10.5840/augustinus200954212/2138.

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The article deals with the expression membrana et atramentum within the Works of St. Augustine, to present, through a panoramic reading of the Works of the Bishop of Hippo, the semantic, semiotic and theological results.

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48

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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49

Elm, Susanna. "Vendido al pecado por medio del origo. Agustín de Hipona y el comercio de esclavos en la Roma tardía." Augustinus 64, no. 1 (2019): 111–34. http://dx.doi.org/10.5840/augustinus201964252/2537.

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Toward the end of his life, Augustine of Hippo wrote two letters (10* and 24*) to legal experts in which he reacted to recent attempts by slave-traders to sell 120 Roman North Africans «overseas» as slaves. Prompted by the fact that members of his clergy had offered them refuge in the episcopal compound at Hippo, Augustine sought to clarify the actual personal legal status of these men, women, and children. Were they slaves, coloni, or illegally captured free Roman citizens? What were their actual temporal, legal, personal conditions? Such concerns surrounding the condicio hominum temporalis,

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50

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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