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Books by Joost van Neer

AVGVSTINVS, 2021

Resumen: El De catechizandis rudibus de Agustín tiene dos secciones: una teórica y una práctica. ... more Resumen: El De catechizandis rudibus de Agustín tiene dos secciones: una teórica y una práctica. En la sección práctica las orientaciones dadas en la sección teórica son ejemplificadas por medio de dos modelos de discurso, uno más largo y otro más breve. Comúnmente se ha pensado que el discurso más breve es una versión abreviada o un resumen del discurso más largo. El artículo pretende mostrar que esto no es así. Aunque el estudio de la estructura de los discursos muestra que ambos fueron construidos del mismo modo, siguiendo las orientaciones dadas, el tenor de los discursos es marcadamente diferente. Quien escucha el discurso más breve, no recibe la misma información que aquel que escucha el discurso más largo.

Palabras clave: De catechizandis rudibus (cat. rud.), esructura, argumento, sermón, modelo de discurso, discurso catequético.

Abstract: Augustine’s De catechizandis rudibus consists of two sections: a theoretical section and a practical section. In the practical section the guidelines given in the theoretical section are illustrated by means of two model speeches, a longer one and a shorter one. It is commonly thought that the shorter speech is an abbreviated version or a summary of the longer speech. In this article I aim to show that this is not the case. Although a study of the structure of the speeches shows that both are set up the same way in accordance with the guidelines given, the tenor of the speeches is markedly different. Listening to the shorter speech does not impart the same information as listening to the longer speech.

Keywords: De catechizandis rudibus (cat. rud.), structure, argument, sermo, model speech, catechetical speech.

AVGVSTINVS, 2020

Resumen: En el libro VI de las Confesiones, el Agustín más joven, tal y como lo des-cribe su prop... more Resumen: En el libro VI de las Confesiones, el Agustín más joven, tal y como lo des-cribe su propio yo de más edad, está en camino a la conversión, a pesar de que élmismo aún no es consciente de ello. Su experiencia como maniqueo no le habíadado lo que esperaba conseguir, y temía que los católicos resultaran igualmente decepcionantes. Frente a esta situación, decidió consultar a sus amigos. Después del recuerdo de la inﬂuencia de Ambrosio (conf. VI,1,1-6,10), a la que se mostró susceptible, y antes de tratar con los problemas a los que dio lugar la elección quehabía hecho (conf. VI,11,18-16,26): la alternativa de si seguir trabajando o no,de casarse o no, Agustín describe su encuentro con Alipio y Nebridio en conf.VI, 7,11-10,17. En esta sección, cuidadosamente escrita no solo con relación ala forma (estructura), sino también, y principalmente, al contenido (argumento), resume el estancamiento en el que se encontraba, que lo describe con la ayuda dedos imágenes: la de la enfermedad, y la del peligro en el mar. El argumento quedesarrolla es el de una crisis: cuando una persona está enferma, sucede a vecesque la condición del paciente debe deteriorarse antes de la mejoría; del mismomodo que, si alguien está en peligro en el mar, en ocasiones ha de enfrentar unpeligro aún mayor antes de poder escapar de ellos. Esto es lo que Agustín describe en conf. VI,7,11-10,17, y esto asegura que el libro de conf. VI sea no un libroen el que se detenga, sino uno en el que se crea un retraso terapéutico que le dé lafuerza y el valor para aceptar la humildad en lugar del orgullo, y para perseveraren su camino hacia la conversión, descrito en conf. VIII. Este artículo analiza einterpreta la estrategia que Agustín emplea para lograrlo.

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Zijn hele leven is Augustinus (354-430) bezeg geweest met zijn geliefde psalmen. Hij had zich ten... more Zijn hele leven is Augustinus (354-430) bezeg geweest met zijn geliefde psalmen. Hij had zich ten doel gesteld om elke psalm, vers voor vers, van commentaar te voorzien. Waar hij ook was, zodra de kans zich voordeed, ging hij ervoor zitten om een psalm of een gedeelte ervan te becommentariëren. Zo ontstond geleidelijk zijn levenswerk: de enarrationes in psalmos, de uitweidingen over de psalmen.

De psalmen zijn liederen vol geloof, gezangen waarin vreugde en verdriet zo intens tot uitsrukking worden gebracht dat ze ook nu nog herkenbaar zijn en ons kunnen raken in het hart. In deze bundel met vertalingen van de enarrationes in psalmos 110-117 becommentariëert en bespreekt Augustinus een groep halleluja-psalmen. Deze psalmen ontlenen hun naam aan het Hebreeuwse woord halleluja, dat 'prijs de Heer' betekent. Voor Augustinus brengen deze psalmen één van zijn belangrijke spirituele boodschappen over: wees niet hoogmoedig, maar nederig. Richt je aandacht niet op jezelf, maar op het hogere, op God. Prijs de Heer.

In de uitweidingen over de groep psalmen in deze bundel richt Augustinus zich in de week na Pasen tot de neofieten, de nieuwelingen in het geloof, die tijdens de Paaswake waren gedoopt. Hij onderricht hen dus nog verder in het geloof. Al denkend en formulerend zoekt Augustinus in deze uitweidingen naar diepere inzichten. De uitweidingen zijn voorbeelden van spiritueel denken en beleven. Daarin toont Augustinus zich voor hen en ook voor ons een spiritueel leidsman.

Non Laborat Qui Amat, 2020

15 studies on St Augustine written by experts in various fields published in honour of the 70th b... more 15 studies on St Augustine written by experts in various fields published in honour of the 70th birthday of Rev. Prof. Salvino Caruana OSA. The preview contains the Contents, the contributors' biographies and what turned out to be the late H.E. Prosper Cardinal Grech's last writing.

Augustine of Hippo (354-430) is the main subject of this collection of essays. Centuries after hi... more Augustine of Hippo (354-430) is the main subject of this collection of essays. Centuries after his lifetime, this church father still attracts much attention. Not only because he is one of the greatest thinkers of Western history, but also because his writings on the Christian faith continue to inspire. This Dutch-language volume contains articles discussing aspects of Augustine's work by scholars from the Netherlands and abroad. It also addresses the influence Augustine has had on history, from theology and philosophy to art and the religious life.
In doing so, this collection closely reflects the most important themes in the work of Martijn Schrama, O.S.A. (1944). Schrama has been a major contributor to scholarly research on medieval theology and the history of the Augustinian Order, while much of his work exudes a great love for Augustine. Like Augustine, Schrama is a lover of spiritual beauty (Rule, 8). He has inspired many to cherish the same desire.
In order to honour his life and work, thirteen of Schrama's friends have offered him this 'Festschrift' on the occasion of his seventieth birthday. Editors are Joost van Neer and Brian Heffernan.

Papers by Joost van Neer

The dispositio or arrangement which Augustine himself uses as a frame of refenence in De doctrina... more The dispositio or arrangement which Augustine himself uses as a frame of refenence in De doctrina christiana is not Always immediately obvious in his sermons. Several authors of older publications have detected little or no structure in the sermons. More recent publications show that others suspect that there is some kind of structure. Nonetheless uncertainty about the organisation of the sermons is still widespread. This article presents an examination of the structure of sermons 186 and 187. It argues that the internal division of these sermons can be determined on the basis of linguistic signals. Moreover, the use of scriptural quotations or references also points to the existence of separate sections. The results of this study show that Augustine also implemented the division into four parts which he presented in De doctrina christiana in his sermons.

Augustinus, 2021

Augustine’s 'De catechizandis rudibus' consists of two sections: a theoretical section an... more Augustine’s 'De catechizandis rudibus' consists of two sections: a theoretical section and a practical section. In the practical section the guidelines given in the theoretical section are illustrated by means of two model speeches, a longer one and a shorter one. It is commonly thought that the shorter speech is an abbreviated version or a summary of the longer speech. In this article I aim to show that this is not the case. Although a study of the structure of the speeches shows that both are set up the same way in accordance with the guidelines given, the tenor of the speeches is markedly different. Listening to the shorter speech does not impart the same information as listening to the longer speech.

I have demonstrated in a series of articles that it is possible to uncover the arrangement of Aug... more I have demonstrated in a series of articles that it is possible to uncover the arrangement of Augustine's Nativity Sermons in a different manner than by looking at the traditional rhetorical rules. On the basis of a twofold method (an analysis of the use of language and of the use of Scripture) which is comparatively easy to apply and verify, is has been possible tot determine divisions of sermons into four, five or three parts. Using this method it has been possible to determine that ss. 189 and 194 consist of five parts. This means that - despite marked differences in composition - they have the same coherent structure and a clear argument.

Augustinianum

Augustine’s Sermon 4 on Esau and Jacob is long (860 lines) and consists of a complex division in ... more Augustine’s Sermon 4 on Esau and Jacob is long (860 lines) and consists of a complex division in 37 chapters. This division makes it difficult to identify quickly and easily the rhetorical arrangement which must have been an important factor in making this sermon a success in the context of Augustine’s struggle against Donatism. This same division has been handed down through the centuries. Once the existing, complex division into 37 chapters is relinquished, it is possible, on the basis of linguistic and Scriptural indications, to establish the existence of a new, simple division into 3 parts. A frame exists in these three parts that runs from creation (Gen. 1) to judgement (Mt. 25), in which Augustine discusses the stories of (the blessings of) Esau and Jacob (Gen. 25 and 27) in the context of the absence or presence of love (for which he employs 1 Cor. 13). Seen from this perspective, Esau represents the bad people who consciously permit themselves to be separated from the Church...

Sacris Erudiri, 2014

Augustine divided his Nativity sermons into parts according to a number of structuring principles... more Augustine divided his Nativity sermons into parts according to a number of structuring principles. Apart from the standard division into four parts, which he proposed in De doctrina christiana 4 (ss. 186 and 187), he also used a division into three parts (ss. 184 and 185; s. 192) and - as this article demonstrates - a division into five parts (ss. 195 and 196). This latter division is centred around a didactic moment (part 3), for which Augustine makes preparation in part 2 and upon which he looks back in part 4. Parts 2 and 4 are closely linked, the distinction being that the message of part 2 is not yet infl uenced by the didactic moment, while the message of part 4 is. In part 4, it transpires that the impasse presented in part 2 has been resolved. The corpus, consisting of parts 2, 3 and 4, is preceded by an introduction (part 1) and followed by a conclusion (part 5). The diff erent parts can be distinguished from each other on the basis of linguistic characteristics (especially sentence type, use of ...

espanolAgustin trabajo como educador la mayor parte de su vida, inicialmente _en el mundo_ como p... more espanolAgustin trabajo como educador la mayor parte de su vida, inicialmente _en el mundo_ como profesor, y finalmente_ en la iglesia_ como predicador. Aunque no escribio ningun tratado sistematico sobre educacion, es posible deducir sus puntos de vista sobre el tema de lo que dice en una serie de obras importantes (De "doctrina christiana", y "De catechizandis"). El piensa que la educacion consiste en la actividad de un maestro exterior, un ser humano, quien con entusiasmo nos orienta en la direccion de la actividad de un maestro interior, Dios. En gran medida, Agustin basa la teoria en la observacion cuidadosa y en el razonamiento creativo. Un ejemplo de esto lo encontramos en las "Confesiones", donde Agustin, como obispo de Hipona, hace una retrospectiva hacia sus anos mozos, y por tanto a su experiencia de aprender y ensenar. El presente articulo no solo investiga y clarifica como desarrollo Agustin sus perspectivas sobre la educacion y explica cual...

AVGVSTINVS, 2021

Palabras clave: De catechizandis rudibus (cat. rud.), esructura, argumento, sermón, modelo de discurso, discurso catequético.

Keywords: De catechizandis rudibus (cat. rud.), structure, argument, sermo, model speech, catechetical speech.

AVGVSTINVS, 2020

Non Laborat Qui Amat, 2020

Augustinus, 2021

Augustinianum

Sacris Erudiri, 2014

In Conf. VI, the younger Augustine – as described by his older self – is well on his way to conve... more In Conf. VI, the younger Augustine – as described by his older self – is well on his way to conversion, even though he is not yet aware of this himself. His spell as a Manichaean had not given him what he had hoped to find, and he feared that the Catholics would prove equally disappointing. Confronted with this situation, he decided to consult his friends. After an evocation of the influence of Ambrose (Conf. VI,1,1–6,10), to which he proved susceptible, and before dealing with the problems to which the resulting choice gave rise (Conf. VI,11,18–16,26): to continue to work or not, to marry or not, Augustine describes his encounters with Alypius and Nebridius in Conf. VI,7,11–10,17. In this section, which is very carefully composed with regard not only to form (structure), but also, and primarily, to content (argument), he summons up the impasse in which he finds himself, and describes it with the aid of two images: that of illness, and that of danger at sea. The argument that he develops is that of a crisis: when a person is ill, it sometimes happens that the patient’s condition must first deteriorate before it improves, just as someone in danger at sea must sometimes face even greater peril before he is able to escape. This is what Augustine describes in Conf. VI,7,11–10,17, and this ensures that Conf. VI is not a book in which he comes to a standstill, but one in which a therapeutic delay is created that gives him the strength and courage to accept humility instead of pride, and to persevere on his journey towards conversion, described in Conf. VIII. This article analyses and interprets the strategy that Augustine employs to achieve this.

Augustine’s sermons 53 and 53A deal with the beatitudes from the Sermon on the Mount (Mt 5). Thes... more Augustine’s sermons 53 and 53A deal with the beatitudes from the Sermon on the Mount (Mt 5). These texts are two different sermons with different emphases, preached on two separate instances for different occasions. In both sermons, Augustine briefly addresses all the beatitudes, and then singles out one in particular for further discussion. The beatitude selected is then extensively analysed in both sermons in a part that has its own structure. Because the existing, mainly content-oriented division into chapters in Lambot’s edition (CCSL Est Ag 53 (2018) 119-147 * Augustinian Institute, Jacobskerkhof 2, NL – 3511 BL Utrecht 41) –in 16 and 14 chapters respectively– makes it difficult to identify the rhetorical arrangement of the sermons, the texts have now been examined on the basis of a new method, which does not initially focus on content but on form. This method is based on a two-pronged analysis of linguistic and Scriptural signals. Application of this method has demonstrated th...

Abstract: At first sight, it is not easy to identify the structure and argument of Nativity sermo... more Abstract: At first sight, it is not easy to identify the structure and argument of Nativity sermon 191. Augustine does not make explicit the steps he takes in this sermon and, furthermore, the existing arrangement into sections (derived from the Maurists' edition) does not correspond to these steps. It is, however, possible to identify the structure and argument on the basis of a relatively quick and easy twofold method, which examines the text for use of language (changes of sentence type, unusual particle use, and uncommon word and/or constituent order) and for use of Scripture (changes in Scriptural texts and/or quotations of clusters of Scriptural references). If the markers pointing to transitions uncovered by analysing the use of language are identical to the markers pointing to transitions uncovered by analysing the use of Scripture, these are markers pointing to transitions between parts of the text. In sermon 191, this method results in a division into three internally coherent parts, in which a central didactic moment is preceded by a preparation and followed by a confirmation. The central didactic moment expresses suggestions that must be adopted if a person is to be able to change his (or her) inner disposition from pride to humility. The information contained in the preparation fo the didactic moment sets the hearer on the path towards this moment, while the information contained in the confirmation of the didactic moment inspires the hearer to put its teachings into practice. This division into three parts clarifies the structure of the sermon. This structure cannot be discerned on the basis of the traditional rhetorical rules, which Augustine incidentally also repeats elsewhere (although not without qualifying them). The tripartite division also clarifies the argument. Understanding and recognising this trains a spotlight on the force of Augustine's strategy as a preacher.

In conf. VI, the younger Augustine – as described by his older self – is well on his way to conve... more In conf. VI, the younger Augustine – as described by his older self – is well on his way to conversion, even though he is not yet aware of this himself. His spell as a Manichaean had not given him what he had hoped to find, and he feared that the Catholics would prove equally disappointing. Confronted with this situation, he decided to consult his friends. After an evocation of the influence of Ambrose (conf. VI,1,1–6,10), to which he proved susceptible, and before dealing with the problems to which the resulting choice gave rise (conf. VI, 11,18–16,26): to continue to work or not, to marry or not, Augustine describes his encounters with Alypius and Nebridius in conf. VI, 7,11–10,17. In this section, which is very carefully composed with regard not only to form (structure), but also, and primarily, to content (argument), he summons up the impasse in which he finds himself, and describes it with the aid of two images: that of illness, and that of danger at sea. The argument that he d...

First ever Dutch translation of Augustine's bible anthology Speculum (edition mostly based on NBV... more First ever Dutch translation of Augustine's bible anthology Speculum (edition mostly based on NBV translation, but with changes wherever required by Augustine's Latin)