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Brian A. Butcher
Orthodox Readings of Augustine. Orthodox Christianity and Contemporary Thought
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202.
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Travis E. Ables
Seeing by the Light: Illumination in Augustine’s and Barth’s Readings of John
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Nathan Porter
God Has Chosen: the Doctrine of Election through Christian History
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204.
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Alexander H. Pierce
Ambrose, Augustine, and the Pursuit of Greatness
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205.
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Micah Harris
Cambridge Companion to Augustine’s Confessions
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206.
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Adam Ployd
Crimen Obicere: Forensic Rhetoric and Augustine’s Anti-Donatist Correspondence
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Catherine Hudak Klancer
Divine Humility: God’s Morally Perfect Being
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Coleman M. Ford
Augustine’s Early Thought on the Redemptive Function of Divine Judgement
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Ian Clausen
Letter from the Editor
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Joseph L. Grabau
The Late (Wild) Augustine
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211.
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Miles Hollingworth
Dostoesvsky’s Incarnational Realism: Finding Christ Among the Karamazovs
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Alden Bass
Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation
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213.
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Erik Kenyon
On Order
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214.
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Justin Hawkins
Wisdom’s Friendly Heart: Augustinian Hope for Skeptics and Conspiracy Theorists
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Joseph Madonna
Free Will and the Rebel Angels in Medieval Philosophy
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Hunter Brown
Love Does Not Seek Its Own: Augustine, Economic Division, and the Formation of a Common Life
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Jesse Couenhoven
Augustine on the Will: A Theological Account
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218.
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Phillip Cary
From Plato to Christ: How Platonic Thought Shaped the Christian Faith
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Carl L. Beckwith
Augustine’s Use of Ps.-Athanasius on John 5:19 and the Chronology of De Consensu Euangelistarum
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Augustine uses an unusual scriptural variant for the ending of John 5:19 twelve times. Ten occur in several Trinitarian writings produced around 418–420 CE. There is sufficient evidence to argue that Augustine’s use of Jerome’s translation of Didymus the Blind’s De spiritu sancto accounts for the presence of the variant in these writings. Augustine’s two earlier uses are more difficult to explain. The variant appears once in a sermon delivered at the end of 411 CE and once in De consensu euangelistarum, Book One, which is generally dated to 403–404 CE. The following article argues that Augustine’s use of ps.-Athanasius’s De trinitate, Book XI likely accounts for these two early uses.
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Philip Lindia
The Fear of God as Pedagogy: Augustine’s Theological Framework for Eschatological Cataplexis as a Catechetical Tool
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This article demonstrates the intersection of Augustine’s pedagogy and theology through a case study of his threats of divine judgment (eschatological cataplexis) in catechesis. Augustine’s use of this rhetorical device resists recent scholarship that has sought to ameliorate Augustine’s vision of hell. Augustine’s cataplexis in the catechumenate elucidates the practical side of his mature theological reflections on hellfire and eternal damnation: why catechists should utilize fear as an act of love, how fear cannot cause salvation in and of itself, and how in the faithful, general fear is refined to shed servile fear, that avoids the bad, in favor of chaste fear, that seeks the good. Augustine’s view of love and teaching prove to be intimately intertwined with his vision of fear and an eternal hell.
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