52 found

Year:

  1. Emmanuel Albano (2013). Il Mistero Della Chiesa, Principio Di Unità Della Riflessione Di Clemente Di Alessandria. Augustinianum 53 (2):337-373.
    The article intends to analyse the notion of Church in Clement of Alexandria’s thought. The analysis begins with the biblical images used by the author, i.e., those of the body, mother and spouse, before dwelling on its essential dimensions. The notion of ecclesial tradition emerges as a central theme in this reflection in its formal aspects as well as in its contents. They find their definition and codification in the ecclesiastical canon which makes reference to a correct orthopraxis and, therefore, (...)
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  2. Francesco Aleo (2013). Legge Naturale E Legge Divina In Un Logos Dello Pseudo–Macario Egizio (Log. I, Coll. III). Augustinianum 53 (2):427-439.
    An erotapòkrisis of the Corpus macarianum presents an exegesis and interpretation of Rm 2,14b as found in an ascetical brotherhood with origins in the fourth century. The lemma forms the beginning of the erotapòkrisis and invites a single response. The Author orients this lemma toward a moral, ascetical and “spiritual” interpretation of the natural law and the divine law written in the conscience, one which is obscure and not entirely comprehendable by moderns. The exegetical and hermeneutical procedure at work in (...)
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  3. Giuseppe Bartolozzi (2013). L'ὁμοούσιος niceno: alcune considerazioni. Augustinianum 53 (2):375-392.
    This article will attempt to show that from the beginning of the letter of Eusebius of Nicodemia to Paulinus of Tyre, the meaning of ὁμοούσιος should be sought in the opposition on the part of the Council of Nicea to the divisive doctrine of hypostases by Arius and his followers. The assertion of the similarity or identity of nature or ousia between the Father and the Son that ὁμοούσιος suggests is traceable to the teaching of Alexander of Alexandria, but also (...)
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  4. Salvatore Borzì (2013). Il Filaletes Di Ierocle E L'Apocriticus Di Macario Magnes. Augustinianum 53 (2):393-425.
    It is futile to say that scholars have worn themselves out in an attempt to give a name to the pagan philosopher with whom Macarius Magnes argues in the Apocriticus. The first to take up the question, Crusius, a follower of Wagenmann, Hauschildt, Harnack and Goulet, identified him as Porphyry. This identification was refuted by Möller, Salmon, Zahn and Frassinetti, who thought of Julian the Apostate; and by Duchesne and Crafer, followed, in part by Pezzella, who proposed Hierocles. Following the (...)
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  5. Jordina Sales Carbonell (2013). Fabricando Pergamino Durante La Antigüedad Tardía. Augustinianum 53 (2):469-499.
    This article draws attention to the silent relationship ─ both in written and archeological sources ─ between monasteries and the production of parchment in Late Antiquity, particularly in Visigothic Spain, where there is little archaeological data concerning early monastic communities. Once contextualized, the little, indirect evidence for the production of parchment may provide a valuable argument for the identification of Christian monastic buildings in certain archaeological sites that have been classified according to other typologies , at a time of major (...)
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  6. Giuseppe Caruso (2013). L. Bossina, Teodoreto restituito. Ricerche sulla catena dei Tre Padri e sulla sua tra-dizione. Augustinianum 53 (2):570-573.
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  7. Giuseppe Caruso (2013). A. Massie, Peuple prophétique et nation témoin. Le peuple juif dans le Contra Faustum manichaeum de saint Augustin. Augustinianum 53 (2):593-596.
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  8. Giuseppe Caruso (2013). A. Nicolotti, Esorcismo cristiano e possessione diabolica tra II e III secolo. Augustinianum 53 (2):605-616.
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  9. Enrico dal Covolo (2013). Basilio di Cesarea, La cura del povero e l’onere della ricchezza. Testi dalle Regole e dalle Omelie, a cura di L.F. Pizzolato. [REVIEW] Augustinianum 53 (2):597-602.
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  10. Enrico dal Covolo (2013). Basilio di Cesarea, La cura del povero e l'onere della ricchezza. Testi dalle Regole e dalle Omelie, a cura di L.F. Pizzolato. [REVIEW] Augustinianum 53 (2):597-602.
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  11. Carlo Dell’Osso (2013). Il simbolismo degli elementi della natura nell'immaginario cristiano, a cura di M. A. Barbàra. Augustinianum 53 (2):567-570.
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  12. Carlo Dell’Osso (2013). B. Gleede, The Development of the Term Ἐνυπόστατοϛ From Origen to John of Damascus. Augustinianum 53 (2):588-593.
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  13. Carlo Dell’Osso (2013). D.S. Katos, Palladius of Helenopolis. The Origenist Advocate. Augustinianum 53 (2):602-605.
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  14. Carlo Dell’Osso (2013). SOPHIA-PAIDEIA, Sapienza e educazione (Sir 1,27). Miscellanea di studi offerti in onore del prof. Don Mario Cimosa, a cura di G. Bonney – R. Vincent. [REVIEW] Augustinianum 53 (2):616-618.
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  15. Domenico Marafioti (2013). Come Leggere Il De Civitate Dei. Augustinianum 53 (2):441-467.
    This paper discusses the merits and faults of a Note by Vittorino Grossi, published in this journal , concerning a new Italian translation of Augustine’s bestseller, City of God, with an introduction by Domenico Marafioti . The Author discusses the divergence of interpretations of Augustine’s works.
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  16. Matteo Monfrinotti (2013). Quis dives salvetur? Ricezione Ed Esegesi Di Mc. 10,17-31. Augustinianum 53 (2):305-335.
    Clement of Alexandria’s Quis dives salvetur is the first text of Christian literature expressly devoted to the problem of the relationship between wealth and poverty. Clement’s discourse clarifies how he considers the Scriptures as the basis of all pedagogy, inasmuch as they are normative in themselves and esteemed for the absolute value in them that transcends any contingency related to temporal, cultural, historical or sociological situations. This article offers a study of the reception of the Old Testament and New Testament (...)
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  17. Juan Antonio Cabrera Montero (2013). Giuliano di Toledo, Prognosticum futuri saeculi = Il preannuncio del mondo che verrà, introduzione, traduzione dal latino, commento teologico di Tommaso Stancati, OP. Augustinianum 53 (2):549-551.
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  18. Tito Orlandi (2013). The Turin Coptic Papyri. Augustinianum 53 (2):501-530.
    The collection of Coptic literary papyri of the Egyptian Museum of Turin is one of the most important in the world, if not for the number of codices, certainly for their contribution to the knowledge of Coptic literature and codicology. This paper makes an exhaustive list of the codices and of the works that they contain, with reference to their publication, especially that of Francesco Rossi , who could read more than is visible today. The tables provided are useful because (...)
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  19. Spyros P. Panagopoulos (2013). Reconsidering Eusebius: Collected Papers on Literary, Historical, and Theological Issues, Edited by S. Inowlocki and C. Zamagni. Augustinianum 53 (2):561-564.
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  20. Spyros P. Panagopoulos (2013). P. Van Nuffelen, Orosius and the Rhetoric of History. Augustinianum 53 (2):581-583.
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  21. Marie Pauliat (2013). Bernard de Clairvaux, Sermons variés, texte latin des S. Bernardi Opera par J. Leclercq, H. Rochais et Ch. H. Talbot, introduction et notes par F. Callerot. [REVIEW] Augustinianum 53 (2):564-567.
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  22. Oscar Jiménez Portes (2013). Nonno di Panopoli. Parafrasi del Vangelo di San Giovanni. Canto sesto. Intro-duzione, testo, traduzione e commento a cura di Roberta Franchi. [REVIEW] Augustinianum 53 (2):586-587.
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  23. John Rist (2013). L. Karfíková, Grace and the Will According to Augustine, Translated by M. Janebová. Augustinianum 53 (2):547-548.
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  24. John Rist (2013). G. Caruso, Ramusculus Origenis: L'eredità dell'antropologia origeniana nei pelagiani e in Girolamo. Augustinianum 53 (2):553-558.
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  25. Rocco Ronzani (2013). Nota sulla paternità della lettera di Gelasio di Roma a Lorenzo di Lychnidus (CPL 1610). Augustinianum 53 (2):531-545.
    Through an analysis of the transmission and the historical context of the text, as well as of the doctrinal content of CPL 1610, this paper substantiates the likelihood of the Gelasian authorship of the letter, which was called into question by Coustant Thiel and Schwartz and supported by Nautin.
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  26. Rocco Ronzani (2013). Ph. Blaudeau, Le Siège de Rome et l'Orient (448-536). Augustinianum 53 (2):551-553.
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  27. Rocco Ronzani (2013). Te.Tra. 5. La trasmissione dei testi latini del Medioevo. Medieval Latin Text and their Transmission. Gregorius I Papa, a cura di L. Castaldi, con un saggio conclusivo sulla Regula pastoralis di P. Chiesa. [REVIEW] Augustinianum 53 (2):583-586.
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  28. Mauricio Saavedra (2013). C.R. Moss, The Ancient Christian Martyrdom. Diverse Practices, Theologies, and Traditions. Augustinianum 53 (2):576-580.
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  29. Andrés Sáez (2013). Clément d'Alexandrie, Quel riche sera sauvé?, text grec par O. Stählin et L. Früchtel (GCS 172), introduction, notes et index par C. Nardi et P. Descourtieux, traduction par P. Descourtieux. [REVIEW] Augustinianum 53 (2):558-560.
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  30. Chiara O. Tommasi (2013). S. Lilla, Il silenzio nella filosofia greca (Presocratici - Platone - Giudeo-ellenismo - Ermetismo - Medioplatonismo - Oracoli Caldaici - Neoplatonismo - Gnosticismo - Padri Greci). Galleria di ritratti e raccolta di testimonianze. Augustinianum 53 (2):573-575.
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  31. Philippe Blaudeau (2013). Carlo dell'Osso, Cristo e Logos. Il calcedonismo del VI secolo in Oriente. Augustinianum 53 (1):276-283.
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  32. Giuseppe Caruso (2013). Sant'Agostino, Sermoni di Erfurt. Introduzione, traduzione e note di Giovanni Catapano. Augustinianum 53 (1):272-272.
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  33. Giuseppe Caruso (2013). Giuseppe Di Corrado, Pietro pastore della Chiesa. Il primato petrino negli scritti di Agostino d'Ippona. Augustinianum 53 (1):274-276.
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  34. Nello Cipriani (2013). Agostino, Commento alla lettera ai Galati. Introduzione, traduzione e note di Francesca Cocchini. Augustinianum 53 (1):273-274.
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  35. Hubertus R. Drobner (2013). Carlo dell'Osso, Cristo e Logos. Il calcedonismo del VI secolo in Oriente. Augustinianum 53 (1):283-287.
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  36. Manuel José Rodríguez Gervás (2013). El ayuno y el alimento en Agustín de Hipona. Consideraciones históricas. Augustinianum 53 (1):117-138.
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  37. Manuel Rodríguez Gervás (2013). El ayuno y el alimento en Agustín de Hipona. Consideraciones históricas. Augustinianum 53 (1):117-137.
    Augustine of Hippo wanted to establish differences in everyday life between the Catholic Church and other religious movements. With this goal in mind, the Bishop of Hippo reflected upon the eating habits of a good Christian. Through analysis of different works of the Augustinian corpus it can be observed how he approached food from a dual point of view: a hierarchical difference between “earthly food and heavenly food” and rules that should govern the habits of faithful Christians, among them fasting.
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  38. David W. Kim (2013). A New Branch Sprung. Augustinianum 53 (1):5-32.
    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 (...)
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  39. V. Limone (2013). Il Dio Uno. Dalla henologia alla teologia trinitaria: Plotino ed Origene. Augustinianum 53 (1):33-56.
    The aim of this article is to show that the trinitarian theology of Origen of Alexandria shares the same theoretical structure as the henology of Plotinus. In particular, there is a strong correspondence between the trinitarian hypostases in Origen and the moments of the One in Plotinus: the Father is the One; the Son-Logos is the Intelligence; finally, the Holy Spirit is the Soul. Both Origen and Plotinus seem to assume the ontological difference between God, who, on the one hand, (...)
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  40. Vito Limone (2013). Il Dio Uno. Dalla henologia alla teologia trinitaria. Augustinianum 53 (1):33-56.
    The aim of this article is to show that the trinitarian theology of Origen of Alexandria shares the same theoretical structure as the henology of Plotinus. In particular, there is a strong correspondence between the trinitarian hypostases in Origen and the moments of the One in Plotinus: the Father is the One; the Son-Logos is the Intelligence; finally, the Holy Spirit is the Soul. Both Origen and Plotinus seem to assume the ontological difference between God, who, on the one hand, (...)
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  41. Giovanni Marcotullio (2013). Invidia mortalitatis. Circa le fonti e le implicazioni di un discusso passo del De Trinitate di Novaziano. Augustinianum 53 (1):57-76.
    In Novatian’s De Trinitate there is a passage which, while it makes a reference to an “invidia mortalitatis”, has been to some extent the torment of editors and of translators. On the one hand, the genitive tends mostly to be read as objective, on the other, the text is manipulated at times (even in recent editions) on the basis of a lectio facilior derived from conjecture. The article summarizes the history of criticism relative to the above-mentioned passage, highlighting some of (...)
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  42. Raul Villegas Marin (2013). Fieles sub lege, fieles sub gratia. Augustinianum 53 (1):139-193.
    According to John Cassian, God bestows his supernatural grace only upon men who transcend Christian legalism and take up Christ’s consilium perfectionis. God’s grace is merited by men who strive to perfection. In so doing, they place themselves sub gratia Christi. For Cassian, the true Christian community is composed solely of ascetics who have set themselves apart from ordinary Christians in order to attain the highest good to which human nature must aspire – theperennial contemplation of God. As Cassian has (...)
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  43. Giulio Maspero (2013). Relazione e Silenzio. Augustinianum 53 (1):105-116.
    This in-depth study of the apophatic dimension crafted by Gregory of Nissa is the translation on the epistemological level of a new ontology, developed in debates with Arianism, and intended to expand classical metaphysics on the meaning of relationship. In Neoplatonic philosophy silence protects the absolute nature of the First Principle leaving expressive mediation to degrees of intermediate ontologies. Through trinitarian revelation God is manifested as a communion of love within which the external Logos is identified with the divine essence (...)
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  44. Juan Antonio Cabrera Montero (2013). Profeti e profezia: figure profetiche nel cristianesimo del II secolo, a cura di Anna Carfora ed Enrico Cattaneo. Augustinianum 53 (1):287-287.
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  45. Enrico Moro (2013). Agostino, La Trinità. Testo latino a fronte. Saggio introduttivo e note al testo latino di Giovanni Catapano. Traduzione, note e apparati di Beatrice Cillerai. [REVIEW] Augustinianum 53 (1):267-271.
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  46. Tito Orlandi (2013). Nel centenario della nascita di Alan Turing. Augustinianum 53 (1):261-265.
    It seems opportune to commemorate in ‘Augustinianum’ the centenary of the birth of Alan Turing, insofar as he is an outstanding figure whose theoritical insight gave birth to the computer revolution of the twentieth centur y. His theories are equally important for the methodology supporting studies in the humanities.
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  47. Roberta Rizzo (2013). Papa Gregorio Magno e la Simoniaca haeresis. Augustinianum 53 (1):195-229.
    Pope Gregory the Great’s homilies and letters document his fight against simony, widely spread among all patriarchates, where sacraments, first of all Holy Orders, were sold, and where one could become a bishop solely through the donations and support of influential people. The Pope asked both laity and bishops to help in eradicating this terrible plague which he considered a real heresy, inasmuch as it debased the dignity of the priesthood and the action of Holy Spirit and undermined the unity (...)
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  48. Rocco Ronzani (2013). La tradizione manoscritta dei Dialogi di Gregorio Magno. Nota su una recente ricognizione. Augustinianum 53 (1):231-260.
    This contribution presents some results of recent research carried out on the Spanish manuscript tradition of the Dialogues of Gregory the Great (590-604). After a panoramic review of the present state of philological research and the expectations that such investigations have raised in the last three decades, this article analyses the situation of the Iberian manuscript tradition in general terms and afterwards illustrates the results of the research carried out on the so-called fragment of the Barcelona Dialogues (CLA 1626), a (...)
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  49. Rocco Ronzani (2013). F. Martello, All'ombra di Gregorio Magno, il notaio Paterio e il Liber testimoniorum. Augustinianum 53 (1):288-303.
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  50. René Roux (2013). Antimarcionitica in the Syriac Liber Graduum. Augustinianum 53 (1):91-104.
    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.
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  51. Manlio Simonetti (2013). Note Novazianee. Augustinianum 53 (1):77-90.
    Notwithstanding the fact that Novatian’s De trinitate follows Tertullian’s Adversus Praxean as a pre-eminent source, the former parted company with the latter on some crucial doctrinal points. This article examines Novatian’s approach to the doctrine of the Holy Spirit in his De trinitate, analyzing at the same time its Stoicbackground. The paper illustrates how a meticulous research of Novatian’s De trinitate prompts scholars to discover hidden motives in ancient Christian literature.
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  52. Raul Villegas Marin (2013). Fieles sub lege, fieles sub gratia: Eclesiologia yteologia de la Gracia en Juan casiano. Augustinianum 53 (1):139-193.
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