Saint Augustine Research Papers - Academia.edu (original) (raw)

The paper has two main aims: first, to offer a general overview about Augustine’s concept of corporeal matter, based on a comprehensive
examination of all the occurrences of the Latin lemmas "materia" and "materies" in his works; second, to discuss more in detail the vexed question of Plotinus' influence on Augustine’s conception of matter, in order to highlight that the major meeting points between Augustine and Plotinus rest on a purely literal level, and to rather point out the significant conceptual differences between these two thinkers.

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- Patristics, Augustine, Plotinus, Augustine of Hippo
- by Jean-Michel Roessli
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- Synoptic Gospels, Augustine, Thomas Aquinas, Bede

The Ordo Virtutum, Hildegard von Bingen’s twelfth-century music-drama, is one of the first known examples of a large-scale composition by a named composer in the Western canon. Not only does the Ordo’s expansive duration set it apart from its precursors, but also its complex imagery and non-biblical narrative have raised various questions concerning its context and genre. As a poetic meditation on the fall of a soul, the Ordo deploys an array of personified virtues and musical forces over the course of its eighty-seven chants. In this ambitious analysis of the entire work, Michael C. Gardiner for the first time examines how classical Neoplatonic hierarchies are established in the music-drama and considers how they are mediated and subverted through a series of concentric absorptions (absorptions related to medieval Platonism and its various theological developments) which lie at the core of the work’s musical design and text. This is achieved primarily through Gardiner’s musical network model, which implicates mode into a networked system of nodes, and draws upon parallels with the medieval interpretation of Platonic ontology and Hildegard’s correlative realization through sound, song, and voice.

An overview of Augustine of Hippo's views about freedom. I argue that Augustine the bishop was one of the first theological compatibilists, who believed that responsibility is compatible with at least certain kinds of necessity and that... more

- by Jesse Couenhoven
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- Philosophy, Ethics, Philosophy Of Religion, Theology

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 through the absence of love (a reference to the Donatist schism), while Jacob stands for the good people, who highlight the unity of the Church by availing themselves of love: by not acting on their own authority and expelling sinners, but by leaving judgement to God and by accepting them lovingly. The new division clearly reveals this message.

- by Joost van Neer
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- Rhetoric, Composition and Rhetoric, Preaching, Augustine

La búsqueda del pobre en una sociedad repleta de pobres puede leer una gran obra de arte in melius. Y esto es oficio de las mentes brillantes. Brillante fue la interpretación que Agustín, santo obispo de Hipona, dio a este pasaje evangélico en uno de sus sermones al pueblo. Pero, antes de analizar qué dijo, conviene contextualizar el discurso. Séneca había dicho cierta vez: «Si quieres encontrar descanso, conviene que seas pobre, o seme-jante al pobre» (Si vis vacare animo, aut pauper sis oportet, aut pauperi similis: Epist. 17, 5), pues el pobre ha sido considerado como ideal de virtud por su frugalidad y paciencia. Y al pensar en los primeros predi-cadores, vienen a la mente los vehe-mentes discursos de Juan Crisósto-mo en los que impugnaba a los ricos de este mundo y les echaba en cara sus derroches e injusticias. Fácil-mente el lector actual olvida que el Crisóstomo predicó en la gran evangélico es claro: «Hijo,-le dice Abraham al rico-recuerda que recibiste tus bienes durante tu vida y Lázaro, al contrario, sus males; ahora, pues, él es aquí consolado y tú atormentado» (Lc 16, 25). Nunca una escena tan breve ha tenido un resultado tan inmediato y eficaz en los lectores. Sin embargo, como en las grandes obras artísticas de la humanidad, el significado espiri-tual va más allá de la materialidad del arte mismo y, aunque Lucas nos pinta una escena insuperable en vigor y dramatismo, siempre se D e entre los pasajes más usados por los predica-dores con el fin de tratar sobre el pobre y la pobreza, sin duda la parábola del Evangelio de san Lucas sobre el indigente Láza-ro y el rico epulón ocupa el primer puesto. El dramatismo vivo de la escena habla por sí mismo y el rela-to de Jesús deja impreso en el alma del lector un cuadro pintado con el arte de la sobriedad y con la fuerza de la expresividad. Mientras el rico disfrutaba del buen comer y beber, un pobre yacía a su puerta cubierto de úlceras purulentas, a las que los perros, compañía fiel de su soledad, les rendían el consuelo del bálsamo áspero de sus lenguas exánimes y hambrientas. Al final del último acto, muere Lázaro y es llevado por los ángeles al seno de Abraham. Muere también el rico y es sepultado. El desenlace es trágico y el mensaje Por Bruno do Espírito Santo, LC Detalle de la primera parte de la parábola de Lázaro del maestro del Codex aureus Epternacensis (ca. 1035-1040) Mientras el rico disfru-taba del buen comer y beber, un pobre yacía a su puerta cubierto de úlceras purulentas

- by Lori Walters
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- Christine de Pizan, Saint Augustine, Cité de Dieu, Cité des Dames

Oi Christianoi - Sezione antica, n. 27 ----- Avendo spaziato in molti campi e trovandosi all'incrocio di tante strade sulle quali ha lasciato la sua originale impronta, Agostino d'Ippona (354-430) occupa un posto centrale e, per certi aspetti, unico nella storia del pensiero, della teologia e della spiritualità occidentale. Se le sue opere maggiori sono ben conosciute, tuttavia gran parte dei suoi scritti rimane nell'ombra, anche quando si tratta di scritti importanti per l'esegesi, la dottrina e la morale. Proponendo una sintesi dei contenuti di ciascuno di essi, questo Dizionario offre un quadro completo di tutta la vastissima produzione di Agostino, permettendo ad un vasto pubblico di lettori di avere a disposizione uno strumento utile di consultazione e di orientamento.

- by Peter Brown
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- Christianity, History of Christianity, Early Christianity, Eastern Christianity

The language and hermeneutics are
two major areas of the Philosophy, and
they are present in St. Augustine’s
philosophical discussion. This research
aimed to point out there relations of
these themes in the author's thought,
based on some primordial works to
achieve this goal. Thus, the basic
concepts that constitute language
(signs, meaning, word) and
hermeneutics (figurative signs, literal
meaning, obscurities) were identified
in their notes. The first is a structure
that enables communication, through
the convention of words, making the
mediation between thought and word,
whether spoken or written, happen.
The second, in turn, by recognizing
that the problem of obscurity has
linguistic nature, it makes the sacred
texts correctly interpreted. Language is
as though preformed in reason; and St.
Augustine's theory of interpretation is
constructed through language. Thus,
both constitute an objective way that
mediates to access the truth (God).

- by Victor Hugo Oliveira Marques and +1
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- Hermeneutics, Filosofia Del Lenguaje, Saint Augustine

Thanks to the anaphor of quid mihi proderat Book IV of Confessions ends with, Augustine takes stock of his knowledge in liberal arts. However, far from expressing a rejection of the disciplinae, this anaphor paradoxically opens the way to a possible redemption of them, as illustrated by the evolution of Augustinian discourse on the subject from 386 until the writing of the Confessions..

Pope Francis' post-synodal exhortation AMORIS LAETITIA is the latest teaching of the Catholic Church on marriage and family life. Fruit of a widespread consultation involving the people of God in the synodal process, AMORIS LAETITIA calls for renewed pastoral care of today's baptized families, by listening to, and accompanying them, and by discerning with them the different ways God's gift of intimacy in marriage can be lived.

Anglo Saxon interest in the Roman liturgy picks up sharply from the late seventh century when in 674 the soldier turned abbot Benedict Biscop built a monastery of stone ‘after the Roman fashion’ at Wearmouth. The house was dedicated to Saint Peter and in 681 Benedict established a second house at nearby Jarrow dedicated to Saint Paul. These twin houses were among the most exposed stations of the Catholic faith in the north. Benedict repeatedly overcame the great distance that separated his monastic foundation from the papal city undertaking six pilgrimages to assemble a library at Wearmouth-Jarrow with few parallels in the West. Benedict also wanted to learn and teach the ‘yearly cursus of chanting together with its ordo of rite, chanting and reading aloud.’ To accomplish this he returned from his fifth pilgrimage with John, an archicantator of Saint Peter’s basilica and abbot of Saint Martin’s, one of four monasteries serving the basilica in the services of the Hours but also at Mass. This is the earliest securely documented case in the early Middle Ages of one centre lending a singer to another. The practice was essential for the transmission of chant which could not be written down and was stored in the memory of one and passed on to the ears of the many to be imprinted on their memories by consistent repetition. Though the founding of the Schola Cantorum of Rome is still uncertain, and it is not clear whether John was trained there, its mission was certainly to operate as a kind of living library of singers who, like John, could be borrowed to faithfully pass on the chant as it was sung in Rome. This paper examines the role of the Schola Cantorum in bridging the interruption of the transmission of chant in the Anglo Saxon church.

- by Carol J Williams
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- Bede, Celtic church, Saint Augustine, Pope Gregory the Great

In spite of all that can be said about his idiosyncrasies and his genius, Augustine was a man of his land and of his time. To understand his life, his work, his concerns or his theological and philosophical formulations is useful to keep in mind the broader context of North African history in the Roman Empire, especially in its last centuries. That is the purpose of this chapter.

Imagine a world of fatalism. A world of predestination and determinism. A world of no escape from the sin within. A world without grace, forgiveness, determined to ruin one’s life through self-destruction and therefore, destroying other’s lives along the way. A world where there are only the elect and then everyone else. Where the light of grace is only an illusion and unknown to those who are not the elect, the chosen of God. A transcendent unapproachable God in an immanent messy world (Bourg 16). God, only as punisher, people only reaping what they sow, cursed from family lines’ past sins and their own. It is a dark world. A world where the person is totally depraved and has no hope of escaping her own sin, no matter how hard she may try. This world is portrayed in Jean Racine’s Phaedra. Phaedra is neither guilty nor innocent as Racine’s introduction to his play proclaims. She is fated to fail in her marriage, lust after another who does not return her affection, and therefore, spiral into madness and suicide. Yet, her knowing and abhorrence of her sin seems to contradict the claim of total depravity.

- by Courtenay Dudek
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- Graham Greene, Suicide, Jansenism, Blaise Pascal

This MRP explores the concept of the will in the philosophy of Arthur Schopenhauer, and explains how his theory of the will influenced his ethical thought concerning nonhuman animals. Part one considers four theories of the will prior to Schopenhauer: Plato, Aristotle, Augustine, and Thomas Aquinas. This review enables the reader to understand the dramatic shift in the interpretation of the will and the role it plays in Schopenhauer’s metaphysics and ethics. Part two focuses on Schopenhauer’s interpretation of the will, which led to a dramatically enlightened animal ethic when compared to his predecessors. The final section of the MRP explores the question of why Schopenhauer’s thought has lacked receptivity, and posits further questions to be pursued regarding this topic.

- by Joshua Duffy
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- Metaphysics, Ethics, Kant, Plato

While we all seem to talk about politics, few of us actually know how today’s issues fit into the framework of political history. Indeed, as contemporary French philosopher Philippe Nemo points out, much of our Western secondary education... more

- by Gazelle Academic
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- Plato, Aristotle, Early Christianity, Stoicism

Augustine’s Sermons (excluding the Enarrationes on Psalms and the Tractatus on John and 1 John) contain nearly 60 occurrences of lemmata belonging to the lexical family of ‘philosophia'. Only De Civitate Dei and Contra Academicos, among all the other writings of Augustine, contain a greater number of occurrences of this terminology. The purpose of my paper is to present the results of a systematic analysis, so far never done, of the occurrences of the metaphilosophical lexicon in Augustine's Sermons. These results may help better understand the relevance, function and meaning of the reference to philosophy and philosophers in Augustine’s preaching.

- by Giovanni Catapano
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- Metaphilosophy, Augustine, Augustine of Hippo, Medieval Sermons

Directement liée au thème paulinien de l’Eglise corps du Christ, la figure du Christus totus n’est pas une « invention » augustinienne. Dans le troisième livre de son ouvrage sur la Doctrine chrétienne, Augustin indique combien il est, sur ce sujet, tributaire du donatiste Tyconius, qui a énoncé un certain nombre de règles pour l’interprétation des Ecritures. « La première de ces règles a justement pour objet : le Seigneur et son corps. Nous savons grâce à elle que, quelquefois, ‘Tête’ et ‘Corps’, c’est-à-dire le Christ et l’Eglise, nous désignent une seule personne » (De Doctrina Christiana, 3, 31).

- by André Brombart
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- Early Christianity, Ecclesiology, Jesus Christ, Saint Augustine

Portuguese translation (by Fabrício Klain Cristofoletti) of the article: All’origine dell’imperscrutabilità del principio: Plotino e Agostino, «Endoxa. Prospettive sul Presente», anno 5, n° 23 (gennaio 2020) (https://endoxaidotnet.files.wordpress.com/2020/01/endoxa-gennaio-2020-1.pdf), ISSN 2531-7202, pp. 45-51.

- by Giovanni Catapano and +1
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- Philosophy, Augustine, Late Antiquity, Plotinus

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... more

- by Joost van Neer
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- Rhetoric, Preaching, Augustine, Augustine of Hippo

Les oeuvres littéraires qui se construisent en amont et en aval d’un axe vertical sont légion, si bien que les topos de la verticalité en deviennent une image de la littérature. Cette verticalité est aussi celle de la transcendance, que la littérature, même lorsqu’elle reste dans l’immanence, longe et croise pour déployer dans son langage l’expérience humaine. Le mythe le plus puissant qui gravite autour de cet axe est celui de la Chute et de la Rédemption, issu de la Bible et façonné par des siècles de traditions exégétiques. La littérature est traversée par ce mythe, auquel elle mêle clandestinement l’ancrage spatial du langage. Cet enchevêtrement est la matière que ce livre explore à travers l’étude des oeuvres les plus diverses, depuis les Pères de l’Église jusqu’au XXIe siècle : Augustin, Jérôme, Alphonse X, Adgar, Pétrarque, María de Zayas, Rétif de la Bretonne, Victor Hugo, Charles Dickens, Thomas de Quincey, Alfred de Musset, Edgar A. Poe, Franz Rosensweig, Albert Cohen, Lion Feuchtwanger, José Gallegos Lara, Miguel Delibes, Tolkien, C. S. Lewis, Alejandro Jodorowski, Don DeLillo.
Dans un monde en crise et en quête de sens, où paraissent constamment des ouvrages littéraires ou artistiques à empreintes bibliques, poser correctement la question des rapports entre la littérature et les écrits sacrés est essentiel. Cela contribue à la connaissance du fait littéraire et à la prise de conscience de ses enjeux dans cette quête spirituelle de plus en plus viscérale. Choisir le mythe de la Chute et de la Rédemption vise à comprendre en quoi ces écrits ont contribué à défi nir le statut de la littérature et à inciter le lecteur à s’interroger sur ce concept au sein d’une civilisation façonnée par une longue histoire religieuse au coeur des débats contemporains.

- by Daniel Attala
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- Petrarch, Intertextuality, Religion and Litterature, Bible

It is frequently said that Augustine is the source of a great streak of pessimism in the Christian tradition regarding sex and marriage. His notion of original sin, and especially his teaching that this sin has affected and infected all sexual relations, has (we have been told) profoundly influenced Western Christianity for the worse. It has even been saidmost recently by Elaine Pagels-that Augustine's theory of Adam's fall and the subsequent loss of human freedom served to underwrite the coercive power of an imperial church, now co-extensive with the Roman state. 1

- by David G . Hunter
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- Augustine, Augustine of Hippo, Saint Augustine, St. Augustine

Lemma 'Philosophia' in the Augustinus-Lexikon.
I. Terminology – II. Sources of Augustine's metaphilosophy – 1. Philosophical and doxographical writings – 2. Biblical grounds – III. Philosophy in Augustine's life – 1. Philosophy and Augustine's conversion – 2. Was Augustine a philosopher? – IV. Augustine's ideas on philosophy – 1. True and false philosophy – 2. Philosophy and religion – 3. Philosophy as a discipline – a) Subject – b) Parts – c) Method – 4. Philosophy and liberal arts – 5. Philosophy and happiness – 6. History of ancient philosophy

- by Giovanni Catapano
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- Philosophy, Medieval Philosophy, Metaphilosophy, Patristics
- by Giovanni Catapano
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- Augustine, Augustine of Hippo, Saint Augustine, St. Augustine

Trong tiếng Latin, từ 'doctor' gắn liền với động từ 'docere', nghĩa là dạy dỗ. Khi tiếp xúc với văn hóa Tây phương, cha ông chúng ta đã dùng từ 'tiến sĩ' để dịch danh từ 'docteur', tuy rằng hai từ ngữ không hoàn toàn tương đương với nhau, xét vì một đàng, từ 'docteur' có thể dịch là 'tiến sĩ' hay 'bác sĩ', đàng khác, bằng docteur gắn với khung cảnh đại học. Thành thực mà nói, ngày nay bằng docteur được cấp như văn bằng cao cấp của đại học, nhưng vào thời Trung cổ, tức là lúc các đại học mới ra đời, thì bằng này chỉ được trao cho ai được bổ làm giáo sư. Chính trong khung cảnh này mà chúng ta nảy sinh danh hiệu "Tiến sĩ Hội Thánh". Danh hiệu Tiến sĩ Hội Thánh trong Hội Thánh Công Giáo Rôma dành cho các vị thánh mà các văn phẩm được toàn thể Hội Thánh công nhận là có ảnh hưởng và lợi ích lớn, cũng như "sự

- by Trần Hân
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- Catholic Church, Saint Augustine
- by tarmo toom
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- Theology, Patristics, Historical Theology, Early Church
- by Giovanni Catapano
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- Augustine, Augustine of Hippo, Saint Augustine, St. Augustine
- by Giovanni Catapano
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- Ethics, Patristics, Augustine, Augustine of Hippo
- by Enrico Moro
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- Theology, Patristics, Augustine, Augustine of Hippo

The history of the Catholic Church is notable for its litany of penitent saints who have taken their fasts- locusts, honey, Ezekiel bread- as seriously as they have taken their feasts. When I informed my family of my decision to convert to Catholicism after five years on the edge, their response was that of reluctant resignation as they wondered why I would sign up for a faith so strict in its manners and morals.

- by Samantha Schroeder
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- Philosophy, Hagiography, Catholic Studies, Alcohol Studies

A re-reading of Augustine’s theory of war and peace can be fruitfully advanced if we better understand his comprehensive concept of peace as the harmonic interaction of individuals with each other, mediated by their relationship with God. After introducing Saint Augustine as a peace, rather than just war, theorist, we expand on Augustine’s conception of universal peace as laid out in De Civitate Dei Contra Paganos (City of God Against the Pagans, usually simple referred to as Civitas Dei) in its sociohistorical context. Last, we compare Augustine’s theory of universal peace with Kant’s concept of perpetual peace in his famous and highly influential treatise Zum ewigen Frieden. The comparison between Augustine and Kant will allow us to see how the vision of a universal peace has been conceived—by Augustine in theological terms and by Kant in ways it has been re-conceptualized in secular terms as well as Kant’s vision of a perpetual peace between individuals, between states, and finally perpetual and enduring peace in the world.

- by M. Hoelzl and +1
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- Peace and Conflict Studies, Just War, Augustine, Just War Theory

This is a course on a masterpiece in world literature, on a late 4 th-century text of Augustine. We will read closely the whole Confessions in which the author tells his story in the form of sequential conversions to the quest of wisdom (Cicero), Manichaeism, skepticism, neoplatonic philosophy, and catholic Christianity. The Confessions is the history of the schooling of the author's heart in the love of God, which is presented simultaneously as a narrative, introspection, theological reflection, philosophical scrutiny, and prayer. Course Goals: Students are expected to know the course of Augustine's life, his intellectual development, and the main themes that he considered in his Confessions.

- by tarmo toom
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- Religion, History, Philosophy, Classics

En este estudio se presenta la fundamentación de la ética agustiniana en la Ciudad de Dios de san Agustín. Primeramente se explica qué es la ética para el santo de Hipona. Posteriormente se la relaciona con el Misterio de Dios; se la insiere en el misterio de la Iglesia, para terminar destacando su papel en la ciudad, en el mundo. La ciudad es el espacio privilegiado para que el ciudadano se realice moralmente como persona y colabore con la edificación de la ciudad de Dios, la Jerusalén celestial.

"Scritto da un Agostino trentaduenne all’indomani della conversione, il «Contra Academicos» è un dialogo filosofico in tre libri, basato sulle conversazioni realmente avvenute a Cassiciaco nell’autunno del 386.
Il problema discusso nel I libro è il rapporto tra felicità e verità: per il giovane Licenzio all’uomo basta cercare la verità per essere felice; per il suo compagno Trigezio, al contrario, occorre trovarla.
Nel II e nel III libro Agostino in persona discute con l’amico Alipio, il quale sostiene il punto di vista degli Accademici “nuovi”, cioè lo scetticismo di Arcesilao, Carneade e Filone di Larissa, appoggiato dallo stesso Cicerone. Secondo questi filosofi, l’uomo non può ottenere conoscenze certe nel campo della filosofia, perciò il sapiente deve trattenere il suo assenso e limitarsi a seguire, nella vita, il “probabile” o “verosimile”. Con una serie di argomentazioni, Agostino cerca di mostrare che, invece, la verità è conoscibile con certezza e che, senza la conoscenza del vero, il criterio della “probabilità”o “verosimiglianza” non riesce a tutelare l’agire umano dall’errore; suggerisce infine l’ipotesi che lo scetticismo accademico sia stato solo una mossa tattica per contrastare il materialismo stoico.
Ne risulta un’appassionata esortazione a filosofare, un vero e proprio “protreptico” che Agostino indirizza al benefattore Romaniano e, tramite lui, a tutti i suoi lettori.
Quest’edizione è curata da Giovanni Catapano (che per i “Testi a fronte” ha già tradotto, del medesimo autore, il «De immortalitate animae» e il «De quantitate animae»: Agostino, «Sull’anima», Milano 2003) e intende fornire tutti gli strumenti per una lettura approfondita dell’opera: un’ampia e articolata introduzione, una traduzione chiara e affidabile, una gran quantità di note al testo, un elenco minuzioso di parole chiave e una bibliografia aggiornata. Il testo latino a fronte corregge e modifica in vari punti quello dell’edizione critica più recente, a cura di W.M. Green (contenuta nel vol. XXIX del «Corpus Christianorum, series Latina», Turnhout 1970). «"

- by Giovanni Catapano
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- Philosophical Scepticism, Augustine, Augustine of Hippo, Academic skepticism

Traduction d'un article de Pier Franco Beatrice initialement publié en anglais dans A. D. Fitzgerald (ed.) Augustine through the Ages. An Encyclopedia, Grand Rapids, 1999, p. 429-431, dans Encyclopédie Saint Augustin. La Méditerranée et l’Europe IVe – XXIe siècle, édition française sous la direction de Marie-Anne Vannier, Paris, 2005, p. 695-697.

- by Jean-Michel Roessli
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- Augustine, Augustine of Hippo, Hermetism, Saint Augustine

Facing the crisis of the contemporary European man, Zambrano meditates on his birth, or better, on his rebirth through a path of self-consciousness. The point from which Zambranian philosophy departs is the anthro-pological perspective, and in this sense the analysis considers some essential aspects, all of them useful in understanding the idea of person: the comparison with the concept of individual; the ordo amoris, and transcendence. These three elements allow us to identify the contact points between Zambrano and some of the authors who influenced her philosophical reflections, such as M. Scheler and Saint Augustine. Finally, this paper offers a synthetic comparative analysis with the thoughts of S. Weil and E. Mounier.

- by Sara Del Bello
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- Max Scheler, Simone Weil, Emmanuel Mounier, María Zambrano