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101. Augustinianum: Volume > 45 > Issue: 1
Jarosław Jakielaszek Tertullian, De anima 4.1 and the sequence of tenses
102. Augustinianum: Volume > 45 > Issue: 1
Geoffrey D. Dunn Cyprian’s Rival Bishops and Their Communities
103. Augustinianum: Volume > 45 > Issue: 2
Walter Dunphy A lost year: Pelagianism in Carthage, 411 A.D.
104. Augustinianum: Volume > 45 > Issue: 2
Geoffrey D. Dunn Widows and Other Women in the pastoral Ministry of Cyprian of Carthage
105. Augustinianum: Volume > 45 > Issue: 2
Alistair Stewart-Sykes The Anaphora of Catecheses mystagogicae 5 and the Birkath ha-mazon: a study in development
106. Augustinianum: Volume > 46 > Issue: 1
Neil Adkin Tertullian’s De spectaculis and Jerome
107. Augustinianum: Volume > 46 > Issue: 1
Wendy Mayer The sequence and provenance of John Chrysostom’s Homilies In illud: si esurierit Inimicus (CPG 4375), De mutatione nominum (CPG 4372) and In principium actorum(CPG 4371)
108. Augustinianum: Volume > 46 > Issue: 2
Michael M. Gorman The oldest annotations on Augustine's De civitate Dei
109. Augustinianum: Volume > 47 > Issue: 1
Alberto Ferreiro Martin of Braga, De trina mersione and the See of Rome
110. Augustinianum: Volume > 47 > Issue: 1
Ilaria Ramelli Origen’s Interpretation of Hebrews 10:13: The Eventual Elimination of Evil and the Apocatastasis
111. Augustinianum: Volume > 48 > Issue: 1
Ilaria L.E. Ramelli Origen’s Exegesis of Jeremiah: Resurrection Announced Throughout the Bible and its Twofold Conception
112. Augustinianum: Volume > 49 > Issue: 2
Siver Dagemark Natural Science: its limitation and relation to the liberal arts in Augustine
113. Augustinianum: Volume > 49 > Issue: 2
A. Pelttari Donatist self-identity and 'The Church of the Truth'
114. Augustinianum: Volume > 50 > Issue: 1
Matthew Alan Gaumer The Development of the Concept of Grace in Late Antique North Africa
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This article identifies the context of Augustine's theology of grace. His disappointing experiences as a priest and young bishop impacted his theological notions of gratia, especially as they would mature during the Pelagian crisis. Using Cyprian as an authority, Augustine argued against the Donatist idea of grace solely through membership in the 'pure' church and sacramental grace only via ministers free from ecclesial-sin (traditio). Instead, Augustine argued that all grace is solely through God and that all humanity and the earthly Church was a mixed body of the fallen and blessed and in need of divine grace.
115. Augustinianum: Volume > 50 > Issue: 1
Susan Wessel The Morality of Disgust in Jerome and John Chrysostom
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Jerome and John Chrysostom explored the disgust and revulsion that people often feel when confronted with the suffering of another human being. Theyattempted morally to reform their listeners by showing them that they were just as vulnerable as those whom they disparaged, and by breaking down false barriers between the self and other. Jerome presented graphic details of one woman’s ministry to the sick and poor, while Chrysostom criticized the aloofspectator who encouraged the sick and poor to perform. Disgust was thereby re-conceived as an inappropriate response to human suffering.
116. Augustinianum: Volume > 50 > Issue: 2
Bengt Alexanderson Books 1-16 of the De Civitate Dei: the Question of an Archetype, the Oldest Manuscripts L, C and V compared with later ones
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The paper discusses how the oldest manuscripts (L, C, V) of De civitate Dei are related to the more recent ones. The problems that emerge concern theexistence of an archetype; the relationship between L and C; the question whether the earlier manuscripts may be right (they sometimes are). In quite a few passages the readings preferred by editors are questionable, and others are proposed. It is shown that interpolation and revision of the text play an important role, and that the context must take priority in attempting to establish the text. We should not put excessive trust in the older manuscripts, yet, at the same time, we should be aware of the uncertainty of our choices.
117. Augustinianum: Volume > 50 > Issue: 2
John Moorhead What names did the Anti-nicenes use for Catholics and Arians?
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The parties involved in the Trinitarian disputes that led to and followed the Council of Nicaea are generally referred to as Catholics and Arians. But suchterminology reproduces that of the party that was ultimately victorious, and this paper utilizes the evidence of Latin texts from the fourth to the sixth centuries to enquire into the language used by the other side. It will draw attention to the use of such terms as Homousians and Romans for those better known as Catholics, and the application of such general concepts as lex and religio.
118. Augustinianum: Volume > 50 > Issue: 2
Anastasios G. Maràs The Issue of Rhetoric for Christian Apologists in the Second Century
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Viewing rhetoric as a product of pagan culture, the Apologists take a negative stance toward it. For Justin the art of persuasion may be useful in all areas ofpublic life but it is useless when it comes to the metaphysical truth of Christianity. The strength to teach or interpret Christianity, Justin posits, comes from God, not rhetoric. For his part, Tatian dismisses forensic rhetoric on the grounds that it often subverts Christian ethics by defending injustice, sycophancy and money-making, in effect promoting that which is not virtuous. As for Theophilus, he places greater value on the substance and meaning of Christian purposes and less on the orator’s virtuosity and linguistic means of expression.
119. Augustinianum: Volume > 51 > Issue: 1
Geoffrey D. Dunn The Development of Rome as Metropolitan of Suburbicarian Italy. Innocent I’s Letter to the Bruttians
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Innocent I (402-417) addressed Epistula 38 to two Bruttian bishops, Maximus and Severus, in response to a complaint from Maximilianus, an agens in rebus,that these southern Italian bishops had failed to take action against presbyters who fathered children contrary to the requirements of celibacy after ordination and claimed to be ignorant of any policy on this matter. Innocent reminded the two bishops that they needed to attend to their duties. This letter is among the earliest evidence for how the Roman bishop operated in practice as metropolitan of Suburbicarian (and possibly Annonarian) Italy and so this article examines the growth of Rome’s metropolitan authority and concludes from an examination of both context and content of the letter that Innocent did not refer to any formal authority,which grew over time but seems to have been limited to presiding over synods, approving the election and ordination of new bishops, and hearing appeals from deposed bishops outside his province, but was exercising a practical authority as the leading bishop of the area, which he expressed in surprised tones, to direct them to do their duty.
120. Augustinianum: Volume > 51 > Issue: 1
Angelo Di Berardino Christian Liturgical Time and Torture (Cod. Theod. 9,35,4 and 5)
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On the 3rd of March 380, Theodosius, moved by the qualitas (pro reverentia religionis) of the pre-paschal period, a special time of preparation for Easter,mandates the suspension during Christian Lent of all penal trials which normally resulted in torture (Cod. Theod. 9,35,4 = Cod. Iust. 3,12,5). Lent is a specifically Christian time which developed to a large degree in the course of the fourth century, but which varied in duration and organization in the various churches. The law adapts the judicial calendar for the administration of justice to the rhythms of Christian liturgy. Theodosius in 389 (Cod. Theod. 9,35,5; 9,35,7) decrees that during Lent supplicia corporis could not take place, due to the sacredness of those days intended as a salutary penance which culminates in Easter reconciliation. Since the duration of Lent varied within the various churches, civil authorities of the provinces were to be informed by local Christians of the beginning and end of Lent.