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101. 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)
102. Augustinianum: Volume > 46 > Issue: 2
Michael M. Gorman The oldest annotations on Augustine's De civitate Dei
103. Augustinianum: Volume > 47 > Issue: 1
Alberto Ferreiro Martin of Braga, De trina mersione and the See of Rome
104. Augustinianum: Volume > 47 > Issue: 1
Ilaria Ramelli Origen’s Interpretation of Hebrews 10:13: The Eventual Elimination of Evil and the Apocatastasis
105. Augustinianum: Volume > 48 > Issue: 1
Ilaria L.E. Ramelli Origen’s Exegesis of Jeremiah: Resurrection Announced Throughout the Bible and its Twofold Conception
106. Augustinianum: Volume > 49 > Issue: 2
Siver Dagemark Natural Science: its limitation and relation to the liberal arts in Augustine
107. Augustinianum: Volume > 49 > Issue: 2
A. Pelttari Donatist self-identity and 'The Church of the Truth'
108. Augustinianum: Volume > 5 > Issue: 1
John M. Quinn The Concept of Time in St. Augustine
109. Augustinianum: Volume > 5 > Issue: 1
Damasus Trapp Notes on some Manuscripts of the Augustinian Michael de Massa († 1337)
110. Augustinianum: Volume > 5 > Issue: 1
Damasus Trapp Harvest of Mediaeval Theology
111. Augustinianum: Volume > 5 > Issue: 2
Damasus Trapp ‘Moderns’ and ‘Modernists’ in MS Fribourg Cordeliers 26
112. Augustinianum: Volume > 5 > Issue: 2
John W. O’Malley A note on Gregory of Rimini: Church, scripture, tradition
113. Augustinianum: Volume > 5 > Issue: 3
Kieran Nolan The Immortality of the Soul and the Resurrection of the Body according to Giles of Rome
114. Augustinianum: Volume > 50 > Issue: 1
Matthew Alan Gaumer The Development of the Concept of Grace in Late Antique North Africa (Ist context within the Donatist & Pelagian debates)
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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 > 52 > Issue: 1
Sever J. Voicu Is phôtistêrion a constantinopolitan Neologism?
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The earliest instance of φωτιστήριον « baptistery » in Antioch appears in the year 517, in a Syriac gloss to one of Severus’s homilies, perhaps in connectionwith his pastoral policies. Even if φωτιστήριον was formed according to same pattern as βαπτιστήριον, both nouns seem independent. John Chrysostom and an Antiochian Pseudo-Chrysostom do not mention at all the baptistery, but only the font (κολυμβήϑρα). The evidence indicates that during the 5th century φωτιστήριον was almost exclusively used in Constantinople and might have been created there. Some texts indicate that the word might have been the preferred name for the baptistery of a « cathedral » church, at least in Constantinople.
117. Augustinianum: Volume > 52 > Issue: 1
Geoffrey D. Dunn The Call to Perfection, financial Asceticism, and Jerome
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The encounter between Jesus and the rich young man in Mt. 19,16-30 (with parallels in Mc. 10,17-31 and Lc. 18,18-30) provides the setting for the teachingon the attaining of perfection, which is presented as a three-step process: the selling of one’s possessions, the distribution of the proceeds to the poor, andthe following of Christ (Mt. 19,21; Mc. 10,21; Lc. 18,22; and the unique Lukan saying in 12,33). It was a passage to which Jerome appealed frequently in hiswritings and which Finn, in his recent monograph, believes demonstrates Jerome’s extreme views. In this paper I shall examine Jerome’s references to this biblical passage in his letters and treatises to evaluate whether the first two steps in the process (self-dispossession and almsgiving) were consideredequally virtuous by Jerome.
118. Augustinianum: Volume > 52 > Issue: 2
Christos Terezis Aspects of the theory of Dionysius the Areopagite concerning the Divine Processions as generating principles of the cosmos
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In this study we attempt to present the argumentation through which Dionysius the Areopagite constructs his theory concerning the processions – powers – capacities of the supreme Principle, the One or the Good, in order to distinguish it from the multitude of produced beings. His main aim, in our opinion, is to avoid pantheism. With reference both to what the Areopagite has borrowed from the Neoplatonic philosophy, and to the distance he moves away from it, we approach views which have been formulated by other scholars, mainly by O. Semmelroth, E. Corsini and S. Gersh. Our purpose is to show that the processions consist in the projection of the One for the creation of the natural world and that, at the same time, they are not ontologically inferior to its hypostasis.
119. Augustinianum: Volume > 53 > Issue: 1
René Roux Antimarcionitica in the Syriac Liber Graduum: A Few Remarks
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The anonymous author of the Syriac Liber Graduum never mentions his theological opponents. The article analyses a few examples taken from his biblical exegesis and from his most typical theological concepts and shows that these peculiar features are better explained as a hidden polemic against Marcionism, thus casting new light on the nature of the Liber Graduum and providing new data for the study of Syriac Marcionism.
120. Augustinianum: Volume > 53 > Issue: 1
David W. Kim A new Branch Sprung: Judas Scholarship in Gnostic Studies
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The popularity of the Nag Hammadi texts has not been exhausted in the field of Gnostic studies over the last thirty years. The Gospels or Acts of female characters or marginalised male characters were the main sources scholars used to draw the picture of ancient dual mythology. The ongoing fascination with Coptic manuscripts gave birth to a new branch of scholarship in contemporary history when the Codex Tchacos was unveiled. Judas scholarship began in themiddle of the last decade (2004-2006), even though it is claimed that the Codex Tchacos was unearthed in the 1970s. What kind of process did the ancient manuscript go through since its discovery? Where do readers stand with the new gospel? What is the future direction of Judas studies? This article not only chronologically discloses the ideas of individual scholars based on a field survey, but also argues that Judas studies can be developed beyond the general conclusion of second-century Sethian Gnosticism.