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Artykuły w czasopismach na temat „Bishop of Hippo Influence”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 29 stycznia 2023

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1

Grabau, Joseph L. "Cristología y exégesis en el Tratado XV In Iohannis Euangelium de Agustín de Hipona." Augustinus 64, no. 1 (2019): 145–52. http://dx.doi.org/10.5840/augustinus201964252/2539.

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Augustine of Hippo was active in the period leading up to conciliar definitions of Christology, yet he displays remarkably distinct preferences in his treatment of Christ. Rather than repurposing his work to discover antecedent traces of the Chalcedonian definition –or the pervading influence of Nicene faith–one must remain open to Augustine’s own Christological method. For, in fact, as much as he held to a firm belief in the objective work of Christ and its proper role in the divine plan for human salvation, Augustine maintains a certain approach to biblical exegesis that reinvents our notion

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2

Mayr-Harting, Henry. "Two Abbots in Politics: Wala of Corbie and Bernard of Clairvaux." Transactions of the Royal Historical Society 40 (December 1990): 217–37. http://dx.doi.org/10.2307/3679169.

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ABBOTS in politics were surely a medieval commonplace, one might be tempted to say: what have these two egregious examples, Wala of Corbie (826–34, ob. 836) and Bernard of Clairvaux (1115–53), to say to us which countless others could not also say? If my two were not unique, however, they were comparative rarities, in that they became involved in politics (if that is the right word), not because of their feudal obligations, nor because they sought to propagate monastic reform on the basis of the observance of their own monastery, nor again because they associated the glory of their own house w

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3

Thuesen, Peter J. "The “African Enslavement of Anglo-Saxon Minds”: The Beechers as Critics of Augustine." Church History 72, no. 3 (September 2003): 569–92. http://dx.doi.org/10.1017/s0009640700100368.

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Harriet Beecher Stowe, who achieved international fame for her 1852 antislavery novel,Uncle Tom's Cabin, is best known to historians of American religious thought as a critic of New England Calvinism and its leading light, Jonathan Edwards. But in airing her frustrations with the Puritan tradition, Stowe also singled out a much earlier source of the problem: Augustine, the fifth-century bishop of Hippo. At his worst, Augustine typified for Stowe not only theological rigidity but also the obdurate refusal of the male system-builders to take women's perspectives seriously. Consequently, in the N

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4

Rukhmakov, M. I. "Evgeny Trubetskoy as a Researcher of the Religious and Philosophical Heritage of St. Augustine." Solov’evskie issledovaniya, no. 4 (December 28, 2022): 79–91. http://dx.doi.org/10.17588/2076-9210.2022.4.079-091.

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The article examines E.N. Trubetskoy’s reception of the religious and philosophical heritage of Aurelius Augustine, in the framework of his study of the formation of Western Christianity medieval religious and social ideal in the writings of the teachers Latin Church of the fifth century and Catholic authors of the eleventh century. The author determines the prin¬cipal problems that Trubetskoy wanted to highlight in his 1892 master's thesis on Saint Augustine. The philosopher intended to analyze the main life milestones of becoming Augustine as a great Christian apologist, to show the key mist

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5

Żurek, Antoni. "Katecheza przedchrzcielna i mistagogiczna w Hipponie w czasach św. Augustyna." Ruch Biblijny i Liturgiczny 62, no. 1 (March 31, 2009): 25. http://dx.doi.org/10.21906/rbl.191.

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St. Augustine, first as a presbyter then as a bishop of Hippo, prepared catechumens for baptism. In accordance with the practice of the Church of the time, this preparation took place during Lent. The proper preparation started more or less two weeks before the Easter Vigil. The most important elements of that preparation were so-called “traditio” and “redditio” of the Symbol and of the Lord’s Prayer. Catechumens had to learn these prayers by heart.The mystagogical catechesis started on Easter Sunday. In Hippo, if one can believe preserved texts, a Bishop gave only one sermon on the mystery of

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6

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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7

Żurek, Antoni. "Katecheza przedchrzcielna i mistagogiczna w Hipponie w czasach św. Augustyna." Ruch Biblijny i Liturgiczny 62, no. 1 (March 31, 2009): 25. http://dx.doi.org/10.21906/rbl.268.

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St. Augustine, first as a presbyter then as a bishop of Hippo, prepared catechumens for baptism. In accordance with the practice of the Church of the time, this preparation took place during Lent. The proper preparation started more or less two weeks before the Easter Vigil. The most important elements of that preparation were so-called “traditio” and “redditio” of the Symbol and of the Lord’s Prayer. Catechumens had to learn these prayers by heart. The mystagogical catechesis started on Easter Sunday. In Hippo, if one can believe preserved texts, a Bishop gave only one sermon on the mystery o

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8

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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9

Joyce, Stephen. "Contested origins of monasticism: Divergent models of authority." Journal of the Australian Early Medieval Association 11 (2015): 1–16. http://dx.doi.org/10.35253/jaema.2015.1.1.

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As Christianity moved from the periphery to the centre of the Roman empire, monasticism evolved, not without tension, from the desert of the fathers to the urban environment of bishops. Doctrinal differences and functional frictions as a source of tension between clerical and monastic interpretations of the ascetic life, as represented by the conflict between Augustine of Hippo and the arch-heresiarch Pelagius, one symptomatic of friction between the personal charisma of 'holy men' and the institutional charisma of bishops, have since influenced the discourse. This paper will examine the conte

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10

VanHook, A. M. "Lipids Influence Hippo Signaling." Science Signaling 4, no. 169 (April 19, 2011): ec110-ec110. http://dx.doi.org/10.1126/scisignal.4169ec110.

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11

Óbis, Hajnalka. "Két késő antik publikációs lista." Belvedere Meridionale 34, no. 2 (2022): 80–93. http://dx.doi.org/10.14232/belv.2022.2.6.

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Aurelius Augustine, bishop of Hippo wrote several works during his life, the registration and the reading of which meant a real challenge for his contemporaries. When he was old between 427 and 430 AD, he spent a great part of his time on re-reading his works created so far, recording them into a list and correcting them. In this big project his friars helped him in the monastery of Hippo and a body of secretaries supported him as well as, consisting of notaries and church scribes, which was operated as „an information environment„ and it provided a background for performing this task, and als

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12

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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13

Kamczyk, Wojciech. "Męczeństwo i kult braci machabejskich w nauczaniu św. Augustyna." Vox Patrum 69 (December 16, 2018): 241–56. http://dx.doi.org/10.31743/vp.3262.

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The article presents the place of martyrdom of both the seven Maccabean brothers and their mother, and the adoration of them according to the Bishop Augustine of Hippo. The worship developed in the 4th century and it also reached Africa. However, it demanded justification, due to the Old Testament character of the revered people. The Bishop provided an opportunity to present the essence of Christian martyrdom and loyalty to Christ and His people, to emphasize the value of the testimony and its authenticity. He also encouraged to polemics with Judaism and some of the pagan practices which we

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14

Fernández, Gonzalo. "El papel del obispo Donato de Cartago en la controversia arriana del siglo IV." Estudios humanísticos. Geografía, historia y arte, no. 18 (February 8, 2021): 23. http://dx.doi.org/10.18002/ehgha.v0i18.6712.

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<span>This article deals with Bishop Donatus of Carthage's attitude in front of Arianism. The sources are an inscription published by J. Zeiller and literary. The literary sources belong to Hilary of Potiers, Jerome, Augustine of Hippo, Athanasius of Alexandria and the synodal epistle of a roman council in year 378 A. C. edited by J. D. Mansi.</span>

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15

Eguiarte, Enrique A. "San Agustín y las migraciones." Augustinus 65, no. 3 (2020): 371–94. http://dx.doi.org/10.5840/augustinus202065258/2593.

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The article presents, in the first part, some socio-political phenomena from Saint Augustine’s time, which caused migrations, to discuss which was the reaction of the Bishop of Hippo to these events. The topic of migrations and refugees are dealt taking as point of departure the Favencio’s dossier (epp. 113-116), as well as the case of Fascio, as it is described in Saint Augustine’s ep. 268. As an example of economic migrants, the case of the family of Antonino of Fusala is analyzed, as described in ep. 20*. Starting from the migratory movements of Saint Augustine’s time, as well as the declin

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16

Baker, Kimberly F. "Homilies on the First Epistle of John â By Augustine, Bishop of Hippo." Religious Studies Review 35, no. 4 (December 2009): 277–78. http://dx.doi.org/10.1111/j.1748-0922.2009.01387_34.x.

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Burns, James Patout. "Presbyters Serving as Pastors in Roman Africa." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 25, no. 1 (July 1, 2021): 74–92. http://dx.doi.org/10.1515/zac-2021-0014.

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Abstract Presbyters served as individual pastors for rural congregations or at a regional church in the city of Carthage or another city, such as Sufetula, that had multiple churches and congregations. Twenty such presbyters can be identified by name or location. A presbyter or group of presbyters also might serve as a substitute for a bishop who was travelling, disabled, or between the death of one bishop and consecration of a successor. One such presbyter (Heraclius of Hippo) can be identified as long-term administrator for Augustine. Augustine’s correspondence and the legislation of the Afr

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18

Grossi, Vittorino. "Oración y predestinación: ¿Inutilidad de la oración?" Augustinus 62, no. 3 (2017): 511–53. http://dx.doi.org/10.5840/augustinus201762246/24729.

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In the article, the difficulty of reading Agustín’s works, both in his life and after his death, is briefly presented, making brief a historical summary of the reception of Augustine’s Idea if Predestintion. Then the possibility of a new way of reading of the Works of Augustine concerning the topic of predestination is proposed, following the modern methodological acquisitions on the textual analysis. The relationship elaborated by the Bishop of Hippo between predestination and prayer, particularly as it appears in perseu. and praed. sanct. is discussed.

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19

Bastit-Kalinowska, Agnès. "Aquileienses clerici quasi chorus beatorum habentur (Hieronim, Kronika, rok 374). Przykład życia religijnego duchownych pod koniec IV wieku." Vox Patrum 70 (December 12, 2018): 205–15. http://dx.doi.org/10.31743/vp.3205.

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The end of the fourth century sees the emergence, in the West, of several experiences of monastic life in the city for the bishop and a part of his presbyterium (Eusèbe of Vercelli, Martin of Tours, Paulin of Nola, Augustin of Hippo). A similar attempt, around the priest Chromace of Aquileia (before his episcopate, and maybe even later), is documented by some testimonies of Jerome from Stridon and Rufin from Aquileia for the years 370s. These testimonies are the object of the present study.

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20

TRIVIÑO CUÉLLAR, Jonathan. "Investigación agustiniana sobre el tiempo en De Genesi ad litteram y De civitate Dei / Augustine on Time in De Genesi ad Litteram and De Civitate Dei." Revista Española de Filosofía Medieval 22 (January 1, 2015): 119. http://dx.doi.org/10.21071/refime.v22i.6215.

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The issue of time appears in the analysis that the Bishop of Hippo makes of the account of creation in Genesis, and offers better understanding the nature of created things and with them, created time. The way Augustine understands reality allows us to understand his interpretation of Genesis, which enriches the treatise’s view of time in Book XI of Confessiones, since in De Genesi ad litteram and De civitate Dei Augustine addresses time, not as experiences the soul, but as a creature made with other creatures, and linked to change and movement.

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21

Grossi, Vittorino. "La oración de Jesús en Getsemaní." Augustinus 62, no. 3 (2017): 555–74. http://dx.doi.org/10.5840/augustinus201762246/24731.

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The article deals with the prayer of Jesus in Gethsemane, as presented by St. Augustine in the Enarrationes in Psalmos and in the Sermones de sanctis. An exegetical introduction of the New Testament texts of the prayer of Jesus in Gethsemane is offered, as well as the pre-Augustinian patristic tradition, highlighting the various points that Augustine’s previous Fathers of the Church underlined in the Prayer of Jesus in Gethsemane. It later discusses Augustine’s Texts where He addresses this topic, highlighting particularly the ecclesiological interpretation of the Bishop of Hippo.

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22

Wygralak, Paweł. "Obraz duszpasterza w komentarzach św. Augustyna do J 10, 1-17 i 21, 15-17." Vox Patrum 60 (December 16, 2013): 487–96. http://dx.doi.org/10.31743/vp.4003.

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The article presents the teaching of St. Augustine on priesthood – priests, their attitudes and commitment on pastoral work. Bishop of Hippo’s commentaries on the excerpts from the Gospel of John (J 10, 1-17; J 21, 15-17) are basis for the elaboration. Bishop of Hippo indicates that every priest receives his calling from Christ, the Good Shepherd. Thus, he ought to follow Christ and have absolute trust in Him, believing that without God’s grace he can do nothing in his pastoral work. What appears to be especially interesting is St. Augustine’s proposition that even the ministry of an unworthy

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23

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

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

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Grossi, Vittorino. "La dimensión agustiniana del obispo." Augustinus 65, no. 1 (2020): 281–96. http://dx.doi.org/10.5840/augustinus202065256/25722.

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The article presents those elements that were required of a bishop in Late Antiquity, both the cultural elements, as well as the spiritual ones, that he must have as the father of the Christian community. The article reviews some sermons of Augustine of Hippo, particularly those preached on the anniversary of his episcopal consecration (ss. 23; 46; 47; 49; 101; 270; 339; 340A; 355; 356). Such sermons have a particular interest, since they express Augustine’s point of view when interpreting his episcopal ministry in the context of the late Antiquity society, particularly in the Latin area.

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Chabi, Kolawole. "Espiritualidad eucarística en los Sermones de Pascua de san Agustín." Augustinus 66, no. 1 (2021): 189–211. http://dx.doi.org/10.5840/augustinus202166260/2616.

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This article studies Augustine’s Eucharistic Spirituality as it emerges from primarily from his preaching, in his catechesis during the Easter Season. It investigates how the bishop of Hippo explains the transformation that makes bread and wine into the Body and Blood of Christ to the neophytes. It further considers the spiritual disposition necessary for the reception of the sacrament and its effects in the life of those who worthily share in the Sacred Banquet. Finally, the article explores the link Augustine establishes between the Eucharist and the Church to demonstrate the importance of U

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Kamczyk, Wojciech. "Miejsce i rola wspólnoty monastycznej w Kościele według św. Augustyna." Vox Patrum 70 (December 12, 2018): 151–69. http://dx.doi.org/10.31743/vp.3202.

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The monastic movement among Christians appeared rather spontaneously and initially it did not have any community dimension. When it began to take organized forms it encountered a wide variety of responses from other Christians, from some admiration to critique. The article attempts to answer the question of the meaning and the role of monastic communities towards the Church according to St. Augustine. It presents, how the Bishop of Hippo perceived the purpose of separating the communicty from society, and to what extent he was aware of the value of the involvement of monks in the life of the

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Keniston, Ann, and Joanne Feit Diehl. "Efforts of Influence: Moore and Bishop." Contemporary Literature 36, no. 2 (1995): 384. http://dx.doi.org/10.2307/1208907.

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Jagannathan, Radhika, Gregory V. Schimizzi, Kun Zhang, Andrew J. Loza, Norikazu Yabuta, Hitoshi Nojima, and Gregory D. Longmore. "AJUBA LIM Proteins Limit Hippo Activity in Proliferating Cells by Sequestering the Hippo Core Kinase Complex in the Cytosol." Molecular and Cellular Biology 36, no. 20 (July 25, 2016): 2526–42. http://dx.doi.org/10.1128/mcb.00136-16.

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The Hippo pathway controls organ growth and is implicated in cancer development. Whether and how Hippo pathway activity is limited to sustain or initiate cell growth when needed is not understood. The members of the AJUBA family of LIM proteins are negative regulators of the Hippo pathway. In mammalian epithelial cells, we found that AJUBA LIM proteins limit Hippo regulation of YAP, in proliferating cells only, by sequestering a cytosolic Hippo kinase complex in which LATS kinase is inhibited. At the plasma membranes of growth-arrested cells, AJUBA LIM proteins do not inhibit or associate with

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Azad, Taha, Reza Rezaei, Abera Surendran, Ragunath Singaravelu, Stephen Boulton, Jaahnavi Dave, John C. Bell, and Carolina S. Ilkow. "Hippo Signaling Pathway as a Central Mediator of Receptors Tyrosine Kinases (RTKs) in Tumorigenesis." Cancers 12, no. 8 (July 24, 2020): 2042. http://dx.doi.org/10.3390/cancers12082042.

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The Hippo pathway plays a critical role in tissue and organ growth under normal physiological conditions, and its dysregulation in malignant growth has made it an attractive target for therapeutic intervention in the fight against cancer. To date, its complex signaling mechanisms have made it difficult to identify strong therapeutic candidates. Hippo signaling is largely carried out by two main activated signaling pathways involving receptor tyrosine kinases (RTKs)—the RTK/RAS/PI3K and the RTK-RAS-MAPK pathways. However, several RTKs have also been shown to regulate this pathway to engage down

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30

Malgeri, Graziano. "La passio Perpetuae et Felicitatis en los Sermones de Agustín." Augustinus 64, no. 3 (2019): 307–57. http://dx.doi.org/10.5840/augustinus201964254/25518.

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The article presents in the first part, a approach to the passio of Perpetua and Felicitas, making a synthesis of the main essays on it. In the second part, the article focuses on Augustine’s Sermones de Sanctis, particularly the sermons in which the Bishop of Hippo comments on the passio of Perpetua and Felicitas, namely ss. 280, 281, and 283 auct. (Erfurt 1). The article presents the discussion of the common elements which are in them. Subsequently, it is focused on the characteristics which are peculiar to each of these sermons. The passio of Perpetua and Felicitas is also analized within A

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Cipriani, Nello, and José Anoz. "La revelación de la Trinidad inmanente en los Tractatus in lohannem de san Agustín." Augustinus 57, no. 226 (2012): 371–81. http://dx.doi.org/10.5840/augustinus201257226/22724.

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Against the hypothesis that Saint Augustin had attributed to pagan philosophers knowledge of the divine Trinity, thus admitting the possibility of knowing the Trinity without the Incarnation, this study shows firstly how the Bishop of Hippo had distinguished the idea of God the Father, both in the philosophers and in the Old Testament, from the idea of God, the Father of Jesus Christ. Secondly it shows how the author of the tractatus expouds on the passages in which the Evangelist speaks of the revelation of the Father on the part of Christ, in such a way as to highlight the specific nature of

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32

Visser, Arnoud. "Reading Augustine through Erasmus' Eyes: Humanist Scholarship and Paratextual Guidance in the Wake of the Reformation." Erasmus of Rotterdam Society Yearbook 28, no. 1 (2008): 67–90. http://dx.doi.org/10.1163/027628508x362308.

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AbstractThis article investigates Erasmus' edition of the collected works of Augustine of Hippo (Basel 1528–1529) as an example of the interaction between the scholarly culture of Renaissance humanism and the Reformation. It examines how Erasmus' reservations about Augustine's thought informed his presentation of the church father as a brilliant bishop but a mediocre writer. It shows how Erasmus' humanist perspective and theological agenda guided—and at times misguided—his editorial practice, such as in the assessment of authenticity. The result was an edition in which Augustine's works were f

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Frend, W. H. C. "Donatus ‘paene totam Africam decepit’. How?" Journal of Ecclesiastical History 48, no. 4 (October 1997): 611–27. http://dx.doi.org/10.1017/s0022046900013439.

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Jerome was writing De viris illustribus in c. 393, and his verdict on Donatus of Carthage conceded that he had indeed ‘deceived nearly the whole of Africa’, an aim echoed by Augustine in his satirical anti-Donatist poem composed the same year. In fact, the year 393 had not been a good one for the Donatists. The high-handed acts of the new bishop of Carthage, Primian (391–412+), had provoked a schism among moderate and traditional members of the Church in proconsular Africa and Zeugitana (modern Tunisia). About one hundred bishops from these provinces had rallied to the cause of Maximian, a dea

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Katreničová, Anabela. "Morálne zásady manželov v Augustínovom spise De bono coniugali." Kultúrne dejiny 13, no. 1 (2022): 84–108. http://dx.doi.org/10.54937/kd.2022.13.1.84-108.

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The treatise of Saint Augustine, bishop of Hippo, intituled De bono coniugali presents the unique dogmatist and at the same time moralistic view on the topic of marriage, which did not have, at the time, the analogy in the patristic literature. In this paper we focus on the Saint Augustine’s apology of the marriage. In centre of our interest will be the moral principles of the married couples issued from the main characteristic rudiments of the marriage defined by our bishop of Hippo that are used in the catholic Church almost without any changes also in nowadays. The marriage as the union of

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Pojer, Jonathan M., Abdul Jabbar Saiful Hilmi, Shu Kondo, and Kieran F. Harvey. "Crumbs and the apical spectrin cytoskeleton regulate R8 cell fate in the Drosophila eye." PLOS Genetics 17, no. 6 (June 7, 2021): e1009146. http://dx.doi.org/10.1371/journal.pgen.1009146.

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The Hippo pathway is an important regulator of organ growth and cell fate. In the R8 photoreceptor cells of the Drosophila melanogaster eye, the Hippo pathway controls the fate choice between one of two subtypes that express either the blue light-sensitive Rhodopsin 5 (Hippo inactive R8 subtype) or the green light-sensitive Rhodopsin 6 (Hippo active R8 subtype). The degree to which the mechanism of Hippo signal transduction and the proteins that mediate it are conserved in organ growth and R8 cell fate choice is currently unclear. Here, we identify Crumbs and the apical spectrin cytoskeleton a

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Chabi, Kolawole. "La Trinidad, el alma del cristiano y la Iglesia en el ‘Sermo’ 71 de san Agustín." Augustinus 63, no. 1 (2018): 39–64. http://dx.doi.org/10.5840/augustinus201863248/2492.

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The article discusses, from a study of Sermon 71 and other important texts of St. Augustine, that the human soul is the image and temple of the Trinity. On the other hand, the article focuses on the place that the Bishop of Hippo attributes to the Trinity in the life of the Christian as an individual, and within the Ecclesial reality. The article also discusses that the unity of Persons within the Trinity, according to St. Augustine is a model for constructing the unity among the Beleivers as members of the Church. The article shows the relationship that according to St. Augustine, exists bet

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Camilleri, Sylvain. "La métaphorisation du lexique augustinien comme herméneutique phénoménologique." Studia Phaenomenologica 9, no. 9999 (2009): 157–78. http://dx.doi.org/10.5840/studphaen20099special45.

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Augustine is one of the favorite ancient thinkers of philosophical modernity. This statement proves itself to be true especially in the phenomenological field where two main thinkers seem to have developed a specific interest in Augustine: Heidegger and Jean-Louis Chrétien. The question will be asked what characterizes each phenomenological reception of the Bishop of Hippo. Our thesis will be that those receptions both are in the same time interpretations which are built on a very specific process of metaphorization. This process — in its various forms — will be the object of a dissection in o

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Rosik, Mariusz. "Zapowiedź Nowego Przymierza (Jr 31,31-34) w Enarrationes in Psalmos św. Augustyna." Verbum Vitae 4 (December 14, 2003): 245–65. http://dx.doi.org/10.31743/vv.1989.

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In commenting on the Psalter, St. Augustine refers to Jeremiah's promise of a "new covenant". He gives it its proper interpretation. It is an interpretation done on a literal understanding, however, it also gives a broad sense of the spiritual prophesy of Jeremiah. This was made possible thanks to allegorical (and metaphorical) method used by the Bishop of Hippo, as well as frequent reference to other biblical passages. especialły those written on the pages of the New Testament. For Augustine, the "New Covenant" is a covenant already accomplished in Christ. Access to Him gives faith. Taking ad

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Eguiarte Bendímez, Enrique A. "Ecology in Books XI, XII and XIII of Augustine’s Confessiones." Mayéutica 47, no. 103 (2021): 161–204. http://dx.doi.org/10.5840/mayeutica2021471033.

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The last Books of Augustine’s Confessions (XI-XIII) have been studied from different points of view, particularly from a philosophical or exegetical perspective, but not, taken as a whole and with detail, from an ecological point of view. For that reason, the article deals with the ideas about Creation in the three last Books of Confessions, as a point of departure to talk about ecology. Then the article presents the ideas about Ecology that Saint Augustine develops within the three last Books of his Confessions, underlining the spiritual and ecological consequences of the insights of the Bish

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Swoboda, Antoni. "Ojcostwo Boże i ojcostwo ludzkie w ujęciu św. Augustyna." Vox Patrum 63 (July 15, 2015): 157–83. http://dx.doi.org/10.31743/vp.3557.

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The presented article consists of two main parts. The first one describes the characteristic elements of God’s fatherhood as it is seen by St. Augustine. Author of the study shows in this section Augustine’s teaching on God as a creator and parent. Author points as well to the manifestations of God’s actions towards man, to show finally the views of St. Augustine on the place of God in human life. The second part takes into the light the thoughts of Bishop of Hippo on human fatherhood and especially reveals his views on the relationship of the human fatherhood to God’s fatherhood and indicates

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Żurek, Antoni. "Obrzęd bierzmowania w nauczaniu św. Augustyna." Vox Patrum 69 (December 16, 2018): 771–82. http://dx.doi.org/10.31743/vp.3286.

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St. Augustine did not write any text dedicated to the ceremony of confirmation. Nevertheless, in the Bishop of Hippo’s texts, it is possible to find some loose statements or allusions to that ceremony. There appeared mainly the terminology which was used to present the activities related to that sacrament dispensing. This article attempts to collect these statements, and basing on that, to reconstruct the ceremony itself and also its interpretation made by St. Augustine. The collected materials allow to make cautious conclusions. There is no doubt that confirmation was applied in the Hippo C

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Cairns, Leah, Angela Patterson, Kyler A. Weingartner, T. J. Koehler, Daniel R. DeAngelis, Katherine W. Tripp, Brian Bothner, and Jennifer M. Kavran. "Biophysical characterization of SARAH domain–mediated multimerization of Hippo pathway complexes in Drosophila." Journal of Biological Chemistry 295, no. 18 (March 25, 2020): 6202–13. http://dx.doi.org/10.1074/jbc.ra120.012679.

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Hippo pathway signaling limits cell growth and proliferation and maintains the stem-cell niche. These cellular events result from the coordinated activity of a core kinase cassette that is regulated, in part, by interactions involving Hippo, Salvador, and dRassF. These interactions are mediated by a conserved coiled-coil domain, termed SARAH, in each of these proteins. SARAH domain–mediated homodimerization of Hippo kinase leads to autophosphorylation and activation. Paradoxically, SARAH domain–mediated heterodimerization between Hippo and Salvador enhances Hippo kinase activity in cells, wher

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Chabi, Kolawole. "Augustine’s Eucharistic Spirituality in his Easter Sermons." Augustinianum 59, no. 2 (2019): 475–504. http://dx.doi.org/10.5840/agstm201959229.

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This article studies Augustine’s Eucharistic Spirituality as it emerges primarily from his preaching, in his catechesis during the Easter Season. It investigates how the bishop of Hippo explains to the neophytes the transformation that makes bread and wine into the Body and Blood of Christ in order to ignite their awareness about what it is that they receive at the Altar. It further considers what Augustine indicates as the spiritual disposition necessary for the reception of the sacrament and its effects in the life of those who worthily share in it. Finally, the article explores the link Aug

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Grossi, Vittorino. "La espiritualidad agustiniana de la vida conyugal." Augustinus 65, no. 1 (2020): 113–39. http://dx.doi.org/10.5840/augustinus202065256/25716.

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The article addresses the spirituality of marriage according to Saint Augustine and has three parts. In the first part, the context of the Roman family institution, in which the Christian vision of the family was born and matured, is presented. Secondly, the presentation of the Christian family in the time of Saint Augustine is made, highlighting the three heterodox currents of that time in relation to marriage, as well as the position of the Bishop of Hippo regarding the body. Subsequently, a presentation of the most significant texts of De Bono coniugali is made. Thirdly, some pastoral obser

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

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

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Grossi, Vittorino. "La Providencia de Dios en las calamidades humanas." Augustinus 62, no. 3 (2017): 419–47. http://dx.doi.org/10.5840/augustinus201762246/24726.

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This article examines the attitude of the Christian pietas presented by Augustine in the sermons on the sacking of Rome by the Goths of Alaric on August 24, 410. Four Augustine’s sermons compare the reaction of the pagans with that of Christians (exc. urb.; s. 296; s. 105; s. 81). The article analyzes in detail the four sermons, its historiographical context and the proposal of a new History made by Augustine. On the other hand, the article presents the indications of the Bishop of Hippo on the Providence of God in human disgraces, having as a guideline the Augustinian symbol of the six days o

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Grossi, Vittorino. "El De viduis, de Ambrosio, y el De bono viduitatis, de Agustín." Augustinus 65, no. 1 (2020): 235–56. http://dx.doi.org/10.5840/augustinus202065256/25720.

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The article addresses the figure of Widows in the ancient Church, making a brief summary of the literature that exists on them in the Pre-Nicene era, particularly the Apostolic Traditio, the Didascalia Apostolorum, the Ecclesiastical Constitution of the Apostles (also known as Canons of the Apostles, Egyptian Apostolic Constitution), showing that in the Pre-Nicene Church (1st-2nd centuries), widows were inserted into an ecclesial coetus. Subsequently, the article focuses on Ambrose’s De uiduis, highlighting how the Bishop of Milan inserted the widow into the Church’s life of his time, particul

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D’Andrea, Bruno N. "'In tuam invocationem rumpebam nodos linguae meae' (conf. 1, 14): Un poco más que aprender a hablar." Augustinus 65, no. 3 (2020): 305–21. http://dx.doi.org/10.5840/augustinus202065258/2591.

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The first book of Augustine’s Confessions has attracted the attention of many Scholars for a long time, especially the interest of those who study the Philosophy of Language. The article presents some considerations about the acquisition of language as explained by Augustine in the first Book of the Confessions, trying to verify if the only purpose of the Bishop of Hippo when narrating this event, typical of pueritia, was to communicate to the reader when and how he learned to speak. The article tries to point out that Augustine probably wanted to describe the moment when he was able for the f

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Eguiarte, Enrique A., and Mauricio Saavedra. "La ecología en el De Genesi contra manicheos y el De Genesi ad litteram opus inperfectum de san Agustín." Mayéutica 46, no. 102 (2020): 261–92. http://dx.doi.org/10.5840/mayeutica20204610231.

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The article deals with Augustine’s idea about Creation and Ecology in the first two commentaries that the Bishop of Hippo wrote, namely, De Genesi contra manicheos and De Genesi ad litteram opus inperfectum. The article stresses that in those Works, St. Augustine underlines that the triune God is the creator of all things. The article also stresses God’s omnipotence, the Creation ex/de nihilo, and also the ecological ideas that Augustine presents in those commentaries, such as the Philocalia as a path to discover the Beauty of God in his works; the Order of the Creation in which all creatures

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Costello, B. "A Whole Climate of Opinion: Auden's Influence on Bishop." Literary Imagination 5, no. 1 (January 1, 2003): 19–41. http://dx.doi.org/10.1093/litimag/5.1.19.

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