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101. Augustinianum: Volume > 44 > Issue: 1
Bengt Alexanderson Enarrationes in Psalmos 134-140
102. Augustinianum: Volume > 44 > Issue: 2
Martine Dulaey Jérôme, maître d’exégèse au monastère de Lérins: le témoignage des Formulae d’Eucher de Lyon
103. Augustinianum: Volume > 44 > Issue: 2
Georges Folliet «Iudaei tamquam capsarii nostri sunt»: Augustin, Enarratio in Ps. 40, 14
104. Augustinianum: Volume > 44 > Issue: 2
Cees Mertens Le rêve dans les Passions des Martyrs: Analyse narrative
105. Augustinianum: Volume > 44 > Issue: 2
Bengt Alexanderson Augustinus, Expositiones in Psalmos 1-32
106. Augustinianum: Volume > 45 > Issue: 1
Anne-Isabelle Bouton-Touboulic Autorité et Tradition: La traduction latine de la Bible selon Saint Jerôme et Saint Augustin
107. Augustinianum: Volume > 45 > Issue: 1
Daniel de Decker Eusèbe de Nicomédie: Pour une réévaluation historique-critique des avatars du premier Concile de Nicée
108. Augustinianum: Volume > 46 > Issue: 1
Martine Dulaey La bibliotheque du Monastère de Lérins dans les premieres décennies du V siècle
109. Augustinianum: Volume > 47 > Issue: 1
Janine Desmulliez, Juan Antonio Jiménez Sánchez A propos des auriges chrétiens
110. Augustinianum: Volume > 47 > Issue: 1
Bengt Alexanderson Augustinus, Enarrationes in Psalmos 1-32 (expos.)
111. Augustinianum: Volume > 47 > Issue: 1
Émilien Lamirande Des femmes aux origines de l’Église nord-africaine: Le contexte martyrologique (180-225)
112. Augustinianum: Volume > 47 > Issue: 2
Bengt Alexanderson Augustinus, Enarrationes in Psalmos 51-60
113. Augustinianum: Volume > 47 > Issue: 2
Bengt Alexanderson Augustinus, Enarrationes in Psalmos 141-150
114. Augustinianum: Volume > 56 > Issue: 2
Dimitrios Zaganas Anastase le Sinaïte, entre citation et invention: L’Hexaéméron et ses sources « antiques »
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This article aims to assess Anastasius of Sinai’s usage of ancient Chris-tian sources in the Hexaemeron. Close and thorough examination of his quotations from Justin Martyr, Ireneaus of Lyon, Methodius of Olympus and Eustathius of Antioch reveals that, apart from Methodius, the citations have no analogy to any of their works. On the contrary, the cited opinions appear either to have come from different authors, or to have been faked, in toto or in part, by Anastasius. The reason for such a forgery lies in Anastasius’s attempt to rehabilitate the allegorical interpretation of Gen. 1-3, without being accused of Origenism. Anastasius’s witness to the ancient exegetical tradition is proven to be deliberately misleading, and therefore should not be taken at face value.
115. Augustinianum: Volume > 57 > Issue: 2
F. Dolbeau Deux Sermons d’Augustin pour les fêtes de Jean-Baptiste et de Pierre et Paul (s. 293 et 299)
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Published here is a critical edition of Augustine’s Sermons 293 and 299, the first edition since the Maurists. Sermon 293 was preached in Carthage on the 24th of June 413, feast of John the Baptist, at a time when infant baptism was a controversial question. Sermon 299 was delivered on the 29th of June, in honour of Peter and Paul : its manuscript transmission and thematic likeness with Sermon 293 suggest that it was preached, according to Pierre-Marie Hombert’s hypothesis, in the same year in the same city, not five years later. Both texts, numbered among the longest of the De sanctis sermons, contradict Pelagian theses about the origin of death and the notion of human impeccability.
116. Augustinianum: Volume > 58 > Issue: 1
Maria Chiara Giorda Diakonia et économes au service de l’économie monastique en Égypte (IVᴱ -VIIIᴱ siècles)
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Despite the ideal of dispossession, absolute poverty and the total absence of links with possession and human beings which shaped the myth of the monastic desert, the monastic economy and its management were very similar to the secular economic system, in that both were organised by networks based on families.This article tackles how and where material assets were produced and administered in Egyptian monasteries between the fourth and eighth centuries (the diakonia), and who was responsible for this function (the oikonomos). The history of monasticism is materially related to the institutionalisation of the society’s cultural and material systems of production. Consequently the economy was also transformed by monastic practices: history is linked to the definition and the successful affirmation of the figure of the oikonomos, the steward in charge of everyday life in monasteries.
117. Augustinianum: Volume > 59 > Issue: 1
Agapit Gbegnon Signification du verbe κατέρχομαι dans la doctrine sur Marc le Mage (Adv. Haer. 1, 13, 3, linn. 56-58)
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The verbal form κατέλθῇ, which appears in the passage of Adv. Haer. 1, 13, 3, linn. 56-58, in which Irenaeus presents the Marcosian doctrine, is usually translated as to descend, following the old Latin version (cf. descendat). However, in another place in the work of Irenaeus himself, this verb receives other translations. This note shows how it may be much better to translate the verb κατέρχομαι in AH 1, 13, 3, linn. 56-58 by devenire, redere.
118. Augustinianum: Volume > 36 > Issue: 1
Martine Roques L’authenticité de l’Apologia David altera: historique et progrès d’une controverse (I)
119. Augustinianum: Volume > 36 > Issue: 2
François Heim Virtus chez Lactance: du uir bonus au martyr
120. Augustinianum: Volume > 36 > Issue: 2
Martine Roques L’authenticité de l’apologia David altera: historique et progrès d’une controverse (II)