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Journal articles on the topic 'De Doctrina Christiana'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 March 2023

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1

Van Fleteren, Frederick. "Comments on a Recent Edition of De doctrina christiana La Doctrine Chrétienne/De Doctrina Christiana." Augustinian Studies 34, no. 1 (2003): 126–37. http://dx.doi.org/10.5840/augstudies20033417.

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2

Boeft, J. Den, Augustine, and R. P. H. Green. "De doctrina christiana." Vigiliae Christianae 51, no. 2 (May 1997): 211. http://dx.doi.org/10.2307/1584027.

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3

Harrison, Carol. "De Doctrina Christiana." New Blackfriars 87, no. 1008 (March 2006): 121–31. http://dx.doi.org/10.1111/j.0028-4289.2006.00133.x.

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4

Donato, Christopher John. "“Against the Law: Milton's (Anti?) nomianism in De Doctrina Christiana”." Harvard Theological Review 104, no. 1 (December 23, 2010): 69–92. http://dx.doi.org/10.1017/s001781601100006x.

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This essay seeks to put to rest the notion that John Milton was an antinomian, by offering a concise summation of the relevant chapters of De doctrina Christiana that discuss his views on the covenants, the law and the gospel, and Christian liberty.1 Defining antinomian is a difficult task, as its manifestations throughout history have not been monolithic.2 During the seventeenth century in England, two kinds, broadly speaking, existed: 1) doctrinal antinomianism; and 2) licentious antinomianism.

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5

ALEKNA, Darius. "PIRMOSIOS ŠV. AUGUSTINO DE DOCTRINA CHRISTIANA INTERPRETACIJOS: POSIDIJUS, EUGIPIJUS, KASIODORAS." Religija ir kultūra 3 (January 1, 2006): 37–45. http://dx.doi.org/10.15388/relig.2006.0.2807.

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Senovės autorius skaitė senovės skaitytojai. Pirmosios mums išlikusios žinios apie šv. Augustino įtakingo traktato De doctrina christiana skaitytojus ir interpretacijas siekia VI a. vidurį, kai šiam veikalui jau per 150 metų. Straipsnyje aptariami Eugipijaus ir Kasiodoro interpretacijos ypatumai: abu jie šį Augustino veikalą skaitė ieškodami atsakymų į savo meto ir savo aplinkos klausimus.Pagrindiniai žodžiai: Augustinas, Eugipijus, Kasiodoras, De doctrina christiana, interpretacijos.lES PREMIèrs interpretations du de doctrina christiana de s. augustin: possidius, eugippius, cassiodoreDarius Alekna Résumé Les auteurs anciens étaient lus par les lecteurs anciens. Les premières informations sur les lecteurs du célèbre traité d’Augustin De doctrina christiana et sur leurs interprétations de cet ouvrage proviennent du milieu du VIe siècle. L’article porte sur les interprétations qu’on peut discerner chez Eugippius et Cassiodore : les deux auteurs ont lu le traité d’Augustin pour y chercher les réponses aux questions, soulevées par leur époque, postérieure d’un siècle et demi par rapport à celle de l’ouvrage d’Augustin, et par leur entourage monastique. Mot-klef: Augustin, Eugippius, Cassiodore, De doctrina Christiana, interprétations.

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6

Hannam, Walter A. "Nodo unitatis et caritatis: The Structure and Argument of Augustine's De doctrina christiana." Florilegium 15, no. 1 (January 1998): 145–65. http://dx.doi.org/10.3138/flor.15.007.

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Much work has been done in the last half-century to shed some light upon the historical background of (and the intellectual motivation for) St Augustine's composition of his great hermeneutical treatise the De doctrina Christiana. In particular, the reason for the work's interruption and its subsequent completion some thirty years later has been the subject of some debate. Perhaps the most useful examination of this problem, as well as the most convincing conclusion, is found in the essay by Charles Kannengiesser. “The Interrupted De doctrina christiana," a paper delivered at the international colloquium entitled "De doctrina christiana: A Classic of Western Culture" held at the University of Notre Dame in 1991. Professor Kannengiesser argues that the interruption of the De doctrina christiana was a direct result of a confusion in Augustine's own hermeneutic, precipitated by his investigation of the hermeneutic of the Donatist Tychonius (whose Liber regularis Augustine examines in the conclusion to book III of De doctrina Christiana, under the title of Liber regularum). While this insightful and important article postulates answers to many questions about the Bishop of Hippo's intellectual motivation, both for the interruption of his work and for its resumption, it implicitly raises a further question of no little significance—namely, given the interruption of the work and Augustine's personal intellectual development in the intervening years between its interruption and completion, does the De doctrina christiana present a unified argument or a coherent philosophical understanding of the work of doctrina? For the purposes of this paper historical references will be secondary, as I will examine the De doctrina christiana solely in terms of its structure and argument, as well as its place in the Augustin ian philosophy of which it is a part.

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7

Pollastri, Alessandra. "Nota sul De doctrina christiana." Augustinianum 35, no. 2 (1995): 527–36. http://dx.doi.org/10.5840/agstm199535233.

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8

Teske, Roland J. "Book review: De Doctrina Christiana." Journal of Early Christian Studies 5, no. 3 (1997): 460–62. http://dx.doi.org/10.1353/earl.1997.0059.

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9

Morales, José. "La doctrina teológica y los doctos en la Colección Hibernense." Ius Canonicum 12, no. 24 (April 13, 2018): 281–86. http://dx.doi.org/10.15581/016.12.21382.

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Canones Hibernienses, saeculi VIII, rarae sunt collections canonicae quae librum integrum decem novem capitulorum christianis in Ecclesia res magisterii agentibus dedicant. Figura «Doctoris», fungens in societate Christiana munus veteris «Didascali», contemplatur collectionis auctoribus sub notione augustiniana, i. e., defensor studii et culturaereligiosae profanaeque tanquam elementa neccesaria ad fidem discendam atque augendam. Ceterum, collectio testatur statum ac momentum historiae in quibus Ecclesia chrlstianis cultis per eorum rectores disciplinae poscit usum vlgilantiae et prudentis iudicii in eorum laborioso studio de fidei deposito atque in docendo populo christiano. Irlanda insula non solum est sanctorum, verum etiam paradisus doctis qui caeteris christianis docere possunt magna ex parte ad prudentem arbitrium propium, pro re et iussu ecclesiasticae-religiosae sociologiae.

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10

Erickson, Keith V. "The significance of “doctrina” in Augustine's“De Doctrina Christiana”." Rhetoric Society Quarterly 15, no. 3-4 (June 1985): 105–7. http://dx.doi.org/10.1080/02773948509390725.

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11

Pérez Velázquez, Rodolfo Víctor. "Aplicaciones catequéticas del De doctrina christiana." Augustinus 42, no. 166 (1997): 353–90. http://dx.doi.org/10.5840/augustinus199742166/16718.

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12

Moon, Young-Sik. "Evaluation on Augustine's 『De Doctrina Christiana』." Journal of the New Korean Philosophical Association 96 (April 30, 2019): 189–208. http://dx.doi.org/10.20433/jnkpa.2019.04.96.189.

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13

Cullington, J. Donald, and John K. Hale. "Two Essays on Milton’sDe Doctrina Christiana." Reformation 19, no. 1 (May 2014): 55–57. http://dx.doi.org/10.1179/1357417514z.00000000019.

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14

Campbell, Gordon. "The Authorship of De Doctrina Christiana." Milton Quarterly 26, no. 4 (December 1992): 129–30. http://dx.doi.org/10.1111/j.1094-348x.1992.tb00803.x.

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15

Campbell, Gordon, Thomas N. Corns, John K. Hale, David I. Holmes, and Fiona J. Tweedie. "The Provenance of De Doctrina Christiana." Milton Quarterly 31, no. 3 (October 1997): 67–117. http://dx.doi.org/10.1111/j.1094-348x.1997.tb00495.x.

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16

Hunter, William B. "De Doctrina Christiana: Nunc Quo Vadis?" Milton Quarterly 34, no. 3 (October 2000): 97–101. http://dx.doi.org/10.1111/j.1094-348x.2000.tb00624.x.

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17

Hale, John K. "On Translating the De doctrina christiana." Milton Quarterly 37, no. 1 (March 2003): 1–10. http://dx.doi.org/10.1111/1094-348x.00044.

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18

Pérez Velázquez, Rodolfo Víctor. "El De doctrina christiana, ¿una obra catequetica?" Augustinus 40, no. 156 (1995): 327–87. http://dx.doi.org/10.5840/augustinus199540156/15936.

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19

Young, Frances, and Enrique A. Eguiarte. "Sabiduría en 'De doctrina christiana’ de Agustín." Augustinus 52, no. 204 (2007): 239–44. http://dx.doi.org/10.5840/augustinus200752204/20733.

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20

Hale, J. K., and J. D. Cullington. "Two Queries about Milton's De Doctrina Christiana." Notes and Queries 60, no. 1 (January 9, 2013): 113. http://dx.doi.org/10.1093/notesj/gjs261.

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21

Hale, John K. "Peculiar and Personal: Milton's De Doctrina Christiana." Milton Studies 59, no. 1 (2018): 3–30. http://dx.doi.org/10.1353/mlt.2018.0001.

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22

Achinstein, Sharon. "De Doctrina Christiana: Milton's Last Divorce Tract?" Milton Quarterly 51, no. 3 (October 2017): 153–62. http://dx.doi.org/10.1111/milt.12224.

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23

Slutter, Ineke, Madeleine Moreau, and Saint Augustin. "Oeuvres de Saint Augustin 11/2: La doctrine chretienne. De doctrina christiana." Vigiliae Christianae 52, no. 3 (August 1998): 334. http://dx.doi.org/10.2307/1584513.

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24

Zuloaga, Eneko, Dorota Krajewska, and Ekaitz Santazilia. "Lapurtera klasikoaren oinarriez: E. Materraren "Doctrina christianaren" iturriak." Revista de lenguas y literaturas catalana, gallega y vasca 25 (November 17, 2020): 243. http://dx.doi.org/10.5944/rllcgv.vol.25.2020.28907.

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Lan honetan Esteve Materraren Doctrina christiana lanaren lehenengo bi edizioen (1617, 1623) iturriak ditugu aztergai. Kontrarreformasasoian Lapurdiko irakurleentzat argitaratutako lehenengo dotrina izan zen Materrarena, eta oraintsu arte galdutzat jotzen zen lehenengo edizioaren ale bat aurkitzeak ikuspegi berria ekarri du egileaz eta obraz. Bada, XVI. Eta XVII. mendeetan Europan argitaratutako hainbat katixima aztertu eta Materrarenarekin erkatu ondoren, argudioak bildu ditugu proposatzeko azken horren iturri direla Roberto Bellarmino italiarraren lanak. Hemen aurkezten den obren arteko konparazio sistematikoak bidea ematen du baieztatzeko Materrak Bellarminoren lanak baliatu eta egokitu zituela, eta argia dakar, beraz, lapurtera klasikoaren obra aitzindariaren sortze-prozesuaz. In this paper we analyze the sources of the irst two editions of Esteve Materra’s Doctrina christiana. Materra’s doctrine was the irst catechism published in Labourd during the Counter-Reformation, and the recent discovery of a copy of the irst edition has brought new information on the author and his work. After having analyzed and compared several catechisms published in Europe in the 16th and 17th centuries, we have arguments to propose that the main source were the works of the Italian Roberto Bellarmino. The comparisons presented here show that Materra used and adapted Bellarmino’s books, which shed light on the creation process of the precursor of Labourdin literature.

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25

Thériault, Patrick. "Per homines hominibus : charité et herméneutique dans le prologue du De doctrina christiana." Articles spéciaux 62, no. 2 (March 15, 2007): 369–80. http://dx.doi.org/10.7202/014287ar.

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Résumé Le bien-fondé de l’herméneutique d’Augustin dans son De doctrina christiana est d’ordre communautaire, plus qu’épistémologique. Occasion d’enseigner et d’apprendre, de se parler et de s’entendre, l’activité herméneutique se révèle toute désignée à la pratique de la charité ; les médiations humaines qu’elle met en jeu, et qu’elle structure à l’intérieur d’un certain cadre éthique, sont propres à affermir les liens communautaires. Le De doctrina christiana veut promouvoir la double économie du sens et de l’amour. Il s’y essaie d’une manière originale, qui trouve à se refléter et à se synthétiser dans son prologue, comme je me propose de le démontrer.

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26

Hale, John K. "The View from De Doctrina Christiana." Milton Studies 64, no. 1 (March 1, 2022): 1–19. http://dx.doi.org/10.5325/miltonstudies.64.1.0001.

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ABSTRACT Working for years on Milton’s De Doctrina Christiana makes his other writings look different, in at least three respects: address to readers, argumentation, and imagination. Comparisons are made with his other prose, with poems of all periods, and especially with Paradise Lost.

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27

Lewalski, Barbara K. "MILTON AND “DE DOCTRINA CHRISTIANA”: EVIDENCES OF AUTHORSHIP." Milton Studies 36 (January 1, 1998): 203–28. http://dx.doi.org/10.2307/26395783.

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28

Lieb, Michael. "“DE DOCTRINA CHRISTIANA” AND THE QUESTION OF AUTHORSHIP." Milton Studies 41 (January 1, 2002): 172–230. http://dx.doi.org/10.2307/26395814.

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29

Resines Llorente, Luis. "La Doctrina Christiana de Melchor de Vargas, O.S.A." Estudio Agustiniano 27, no. 1 (January 1, 1992): 33–51. http://dx.doi.org/10.53111/estagus.v27i1.530.

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30

Hale, John K. "The Problems and Opportunities of EditingDe Doctrina Christiana." Milton Quarterly 44, no. 1 (March 2010): 38–46. http://dx.doi.org/10.1111/j.1094-348x.2010.00243.x.

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31

Kerr, Jason A. "De Doctrina Christiana and Milton’s Theology of Liberation." Studies in Philology 111, no. 2 (2014): 346–74. http://dx.doi.org/10.1353/sip.2014.0014.

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32

ANDREWS, JAMES. "Why Theological Hermeneutics Needs Rhetoric: Augustine'sDe doctrina Christiana." International Journal of Systematic Theology 12, no. 2 (April 2010): 184–200. http://dx.doi.org/10.1111/j.1468-2400.2009.00475.x.

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33

Kerr, Jason A. "Milton and the Anonymous Authority ofDe Doctrina Christiana." Milton Quarterly 49, no. 1 (March 2015): 23–43. http://dx.doi.org/10.1111/milt.12110.

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34

Strahan, Joshua Marshall. "An Ecclesially Located Exegesis Informed by Augustine's "De Doctrina Christiana"." Journal of Theological Interpretation 6, no. 2 (2012): 219–39. http://dx.doi.org/10.2307/26421413.

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Abstract This article opens with an example of what a Christian interpretive paradigm might look like. For help with this, it turns to Augustine's De Doctrina Christiana (DDC), which will be shown to have a hermeneutic with a priori theological convictions. Augustine's ecclesially located exegetical framework results in a hermeneutic that (1) calls for humble, submissive, and virtuous readers; (2) highly values authorial communicative intent; (3) is nonetheless open to polysemy; and (4) delimits interpretations by appealing to the rule of faith, the double love commandment, and clearer canonical texts. Insights from DDC are then brought into conversation with the hermeneutical paradigms of Räisänen and Stendahl. In brief, Augustine's hermeneutic clashes with Räisänen's, because Augustine reads Scripture from the standpoint of Christian faith, whereas Räisänen attempts to read from a so-called neutral standpoint. Regarding Stendahl's exclusive privileging of authorial intent, an ecclesially located theology would seem to challenge Stendahl because of (1) how NT writers often seem to read OT texts beyond the intent of the OT author, and (2) the inability of sola scriptura to determine crucial theological doctrines. The last section of this article notes how Augustine's approach to delimiting polysemic interpretations holds together many of the strengths offered by contemporary theological interpreters, including Max Turner, Richard Hays, Joel Green, Stephen Fowl, A. K. M. Adam, Richard Briggs, and others. The hope is that, by bringing DDC into the conversation, this article can contribute to the elusive task of making room for, while simultaneously bounding, polysemy in biblical interpretation.

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35

Strahan, Joshua Marshall. "An Ecclesially Located Exegesis Informed by Augustine's "De Doctrina Christiana"." Journal of Theological Interpretation 6, no. 2 (2012): 219–39. http://dx.doi.org/10.2307/jtheointe.6.2.0219.

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Abstract This article opens with an example of what a Christian interpretive paradigm might look like. For help with this, it turns to Augustine's De Doctrina Christiana (DDC), which will be shown to have a hermeneutic with a priori theological convictions. Augustine's ecclesially located exegetical framework results in a hermeneutic that (1) calls for humble, submissive, and virtuous readers; (2) highly values authorial communicative intent; (3) is nonetheless open to polysemy; and (4) delimits interpretations by appealing to the rule of faith, the double love commandment, and clearer canonical texts. Insights from DDC are then brought into conversation with the hermeneutical paradigms of Räisänen and Stendahl. In brief, Augustine's hermeneutic clashes with Räisänen's, because Augustine reads Scripture from the standpoint of Christian faith, whereas Räisänen attempts to read from a so-called neutral standpoint. Regarding Stendahl's exclusive privileging of authorial intent, an ecclesially located theology would seem to challenge Stendahl because of (1) how NT writers often seem to read OT texts beyond the intent of the OT author, and (2) the inability of sola scriptura to determine crucial theological doctrines. The last section of this article notes how Augustine's approach to delimiting polysemic interpretations holds together many of the strengths offered by contemporary theological interpreters, including Max Turner, Richard Hays, Joel Green, Stephen Fowl, A. K. M. Adam, Richard Briggs, and others. The hope is that, by bringing DDC into the conversation, this article can contribute to the elusive task of making room for, while simultaneously bounding, polysemy in biblical interpretation.

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36

Wójtowicz, Henryk. "Zadania rodziny chrześcijańskiej w nauczaniu św. Jana Chryzostoma." Vox Patrum 8 (August 16, 1985): 201–14. http://dx.doi.org/10.31743/vp.10430.

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37

Haimovich, Gregory. "Linguistic Consequences of Evangelization in Colonial Peru: Analyzing the Quechua Corpus of the Doctrina Christiana y Catecismo." Journal of Language Contact 10, no. 2 (May 19, 2017): 193–218. http://dx.doi.org/10.1163/19552629-01002003.

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The article deals with the analysis of phenomena of language contact between Spanish and Quechua, found in the Doctrina Christiana y Catecismo para instruccion de los Indios (1584). These phenomena include primarily loanwords, loan blends, shifts of meaning and morphosyntactic calques, encountered throughout the Quechua version of the Doctrina Christiana y Catecismo, a profound ecclesiastical work, which influenced greatly the process of evangelization of the Andes. In addition, the article concerns other issues, like the early adaptation of Quechua to writing and phonological conundrum associated with this process, origins of the verb iñiy and the use of Quechua evidential markers in dcc . The analysis is intended to understand better the influence of evangelization on Quechua language, both in terms of diachronic linguistics and corpus planning.

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38

Van Fleteren, Frederick. "Augustine’s Principles of Biblical Exegesis, De doctrina christiana Aside." Augustinian Studies 27, no. 2 (1996): 107–28. http://dx.doi.org/10.5840/augstudies19962728.

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39

Bouton-Touboulic, Anne-Isabelle. "Body Language in Augustine’s Confessiones and De doctrina christiana." Augustinian Studies 49, no. 1 (2018): 1–23. http://dx.doi.org/10.5840/augstudies20175329.

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40

Simonetti, Manlio. "Note sul testo del De doctrina christiana di Agostino." Augustinianum 35, no. 2 (1995): 549–65. http://dx.doi.org/10.5840/agstm199535235.

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41

Hale, John K., and J. Donald Cullington. "“Universis Christi Ecclesiis”: Milton's Epistle for “De doctrina Christiana”." Milton Studies 53, no. 1 (January 1, 2012): 3–15. http://dx.doi.org/10.2307/26395953.

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42

John K. Hale. "Peculiar and Personal: Milton's De Doctrina Christiana." Milton Studies 59 (2018): 3. http://dx.doi.org/10.5325/miltonstudies.59.2018.0003.

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43

Hale, John K., and J. Donald Cullington. "Universis Christi Ecclesiis : Milton's Epistle for De doctrina Christiana." Milton Studies 53, no. 1 (2012): 3–15. http://dx.doi.org/10.1353/mlt.2012.0008.

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44

Hungshik Oh. "Erasmus and St. Augustine: Enchiridion Militis Christiani(1503) and De Doctrina Christiana (396/426)." Journal of Classical Studies ll, no. 42 (September 2015): 181–212. http://dx.doi.org/10.20975/jcskor.2015..42.181.

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45

Clawson, James M., and Hugh F. Wilson. "De Doctrina Christiana and Milton’s Canonical Works: Revisiting the Authorship Question." Renaissance and Reformation 44, no. 3 (January 24, 2022): 151–98. http://dx.doi.org/10.33137/rr.v44i3.37993.

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Since the discovery of De Doctrina Christiana almost 150 years after John Milton’s death, the Latin manuscript has commonly been attributed to the English writer—but not without controversy. For many scholars, the most recent phase of the debate seemed to end with the 2007 publication of Milton and the Manuscript of De Doctrina Christiana, which used stylometry to argue confidently for Milton’s authorship. This article is presented in dissent. Prompted by disjunctures in style and substance between the treatise and Milton’s canonical works, we revisit the authorship question. Using the complete text from the manuscript, a broader selection of candidates, and newer stylometric methods, we show some limitations of the earlier approach. Finally, drawing upon a neglected tradition of scholarship, we suggest that Jeremias Felbinger is a more plausible candidate for authorship, and we evaluate his candidacy through multiple stylometric tests.

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46

Soto González, Teresa. "«La lengua de la gente común y no los priores de la gramática arábiga». La Doctrina Christiana en lengua arábiga (1566) de Martín Pérez de Ayala." 'Ilu. Revista de Ciencias de las Religiones 24 (March 25, 2021): 125–41. http://dx.doi.org/10.5209/ilur.75206.

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A lo largo del siglo XVI es abundante la producción de catecismos en España, sin embargo, muy pocos se dirigen directamente a la nueva población convertida del Islam y aún menos se redactan en árabe. Dada la relevancia del llamado «problema morisco», esta escasez resulta llamativa. El arzobispo de Valencia, Martín Pérez de Ayala (1504-1566), que participa en el Concilio de Trento, encarga durante su mandato la Doctrina Christiana en Lengua Arauiga y Castellana (1566), un catecismo breve en árabe valenciano, que contiene oraciones e instrucciones sobre la pronunciación de la lengua árabe y la enseñanza de las bases de la doctrina cristiana a los nuevos convertidos. Se plantea aquí un estudio de este material catequético en relación con su contexto de producción. Se presta especial atención a los usos de la lengua árabe en el material doctrinal cristiano peninsular, así como a cuestiones de ideología lingüística y comunidad religiosa.

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47

Eden, Kathy. "The Rhetorical Tradition and Augustinian Hermeneutics in De doctrina Christiana." Rhetorica 8, no. 1 (1990): 45–63. http://dx.doi.org/10.1525/rh.1990.8.1.45.

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48

Donnelly, Phillip J. "THE “TELOI” OF GENRES: “PARADISE LOST” AND “DE DOCTRINA CHRISTIANA”." Milton Studies 39 (January 1, 2000): 74–100. http://dx.doi.org/10.2307/26395758.

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49

Sellin, Paul R. "JOHN MILTON'S “PARADISE LOST” AND “DE DOCTRINA CHRISTIANA” ON PREDESTINATION." Milton Studies 34 (January 1, 1996): 45–60. http://dx.doi.org/10.2307/26395627.

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Sellin, Paul R. "The Reference to John Milton's Tetrachordon in De Doctrina Christiana." Studies in English Literature, 1500-1900 37, no. 1 (1997): 137. http://dx.doi.org/10.2307/450777.

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