50 found
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  1.  26
    Angelo di Berardino (1994). Cultura e lingue classiche. Augustinianum 34 (2):502-502.
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  2.  20
    A. Di Berardino (1975). La letteratura latina cristiana. Augustinianum 15 (1/2):231-232.
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  3.  16
    Angelo di Berardino (1996). Tractatus, sermones atque homiliae. Augustinianum 36 (2):568-569.
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  4.  12
    A. Di Berardino (1975). Massimiliano. Augustinianum 15 (1/2):232-232.
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  5.  11
    A. di Berardino (1984). I Reperti Epigrafici. Augustinianum 24 (3):603-603.
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  6.  11
    A. di Berardino (1966). Mariologie et Oecumenisme. Augustinianum 6 (2):198-198.
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  7.  17
    Angelo Di Berardino (1977). Cyprian. Augustinianum 17 (3):575-576.
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  8.  10
    Angelo di Berardino (1978). Parliamo di san Lino. Augustinianum 18 (2):417-417.
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  9.  9
    A. di Berardino (1982). Le christianisme antique et son contexte religieux. Augustinianum 22 (3):598-598.
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  10.  9
    A. di Berardino (1970). La filosofia dell'amore nelle opere di Dante. Augustinianum 10 (2):413-413.
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  11.  16
    A. di Berardino (1971). Philosophie et Science. Augustinianum 11 (1):226-226.
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  12.  16
    Angelo Di Berardino (1997). Gemeinde im Umbruch. Augustinianum 37 (1):247-248.
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  13.  16
    A. di Berardino (1971). Philosophy. Augustinianum 11 (1):226-227.
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  14.  2
    Angelo Di Berardino (2015). Women and Spread of Christianity. Augustinianum 55 (2):305-336.
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  15.  15
    A. di Berardino (1984). Natura e grazia, I. Augustinianum 24 (3):603-604.
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  16.  14
    Angelo Di Berardino (1994). Inscriptiones Christianae Urbis Romae Septimo Saeculo Antiquiores. Augustinianum 34 (1):239-240.
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  17.  12
    Angel M. Faerna & Aurelia Di Berardino (2008). Can Wittgenstein Be Considered a Naturalist? Proceedings of the Xxii World Congress of Philosophy 53:55-62.
    We begin by taking “naturalism” in the sense in which P. F. Strawson (“Scepticism, Naturalism and Transcendental Arguments”, 1985) presented Wittgenstein’s anti-sceptical arguments as “naturalistic”. According to Strawson, this naturalism connects the philosophy of Wittgenstein with that of Hume. Then, we proceed to compare Hume’s and Wittgenstein’s positions and establish a tenet common to them, which we qualify as “meta‐philosophical”: philosophy rests on a bedrock that resists our demands of justification, a contingent “so we are, so we act” that is (...)
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  18.  10
    Angelo di Berardino (2002). La cristianizzazione del tempo nei secoli IV-V. Augustinianum 42 (1):97-125.
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  19.  7
    A. di Berardino (1966). Etica Concreta. Augustinianum 6 (1):177-178.
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  20.  21
    Angelo di Berardino (1999). Christianity on the Road. Augustinianum 39 (2):231-244.
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  21.  11
    Angelo Di Berardino (1994). «Humanitas» classica e «Sapientia» cristiana. Augustinianum 34 (1):238-239.
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  22.  8
    Angelo di Berardino (1978). Il ministero e i ministeri secondo il Nuovo Testamento. Augustinianum 18 (2):400-401.
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  23.  10
    Angelo di Berardino (1994). Las vestales romanas. Augustinianum 34 (2):501-501.
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  24.  6
    Angelo di Berardino (1984). L'originalità cristiana. Augustinianum 24 (3):591-591.
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  25.  10
    Angelo di Berardino (1978). Carme apologetico. Augustinianum 18 (2):403-403.
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  26.  5
    A. di Berardino (1972). Pagine autobiografiche. Augustinianum 12 (3):578-578.
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  27.  9
    Angelo Di Berardino (1977). Sur la Genèse. Augustinianum 17 (3):576-577.
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  28.  9
    Angelo di Berardino (1978). Princeps a Diis Electus. Augustinianum 18 (2):412-413.
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  29.  5
    A. di Berardino (1965). Teologia de los Misterias. Augustinianum 5 (2):422-423.
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  30.  15
    Angelo di Berardino (1984). Tecnica esegetica nei « Commentari super cantica ecclesiastica » di Verecondo di Junca. Augustinianum 24 (3):606-606.
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  31.  8
    A. di Berardino (1975). La fin du monde antique. Augustinianum 15 (3):490-491.
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  32.  8
    A. di Berardino (1965). Études sur Hugues de Saint-Victor. Augustinianum 5 (1):156-157.
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  33.  8
    Angelo di Berardino (1992). Augustine, from rhetor to theologian. Augustinianum 32 (2):460-461.
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  34.  16
    A. di Berardino (1977). Struttura, ideologia ed imitazione virgiliana nel «De mortibus boum» di Endelechio. Augustinianum 17 (2):442-442.
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  35.  7
    A. di Berardino (1965). Mariologie et Oecumenisme, II. Augustinianum 5 (2):427-428.
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  36.  7
    Angelo Di Berardino (2000). Prayer and Spirituality in the Early Church. Augustinianum 40 (2):580-581.
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  37.  4
    A. Di Berardino (1972). Nuova storia della Chiesa, Vol. I. Augustinianum 12 (2):359-359.
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  38.  4
    A. Di Berardino (1971). Hilario de Poitiers, exegeta del Salterio. Augustinianum 11 (3):584-584.
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  39.  6
    A. Di Berardino (1974). Il messaggio cristiano d'Oriente. Augustinianum 14 (2):376-376.
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  40.  13
    A. Di Berardino (1973). Lattanzio nella storia del linguaggio e del pensiero teologico pre-niceno. Augustinianum 13 (1):163-163.
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  41.  12
    A. Di Berardino (1976). Storia del Cristianesimo dalle origini a Giustiniano. Augustinianum 16 (1):217-218.
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  42.  5
    A. di Berardino (1979). Il Vangelo segreto. Augustinianum 19 (2):373-374.
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  43.  5
    Angelo Di Berardino (1976). Saint Cyprien Evêque de Carthage «Pape» d'Afrique (248-58). Augustinianum 16 (1):221-223.
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  44.  10
    Angelo Di Berardino (2011). Christian Liturgical Time and Torture (Cod. Theod. 9,35,4 and 5). Augustinianum 51 (1):191-220.
    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 (...)
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  45.  9
    A. di Berardino (1972). La Letteratura cristiana antica greca e latina. Augustinianum 12 (1):192-192.
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  46.  3
    Angelo Di Berardino (2003). Una Domus et Ecclesia Dei in saeculo. Augustinianum 43 (2):520-523.
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  47.  4
    A. di Berardino (1972). Maestri cristiani del III secolo nell'insegnamento classico. Augustinianum 12 (3):549-556.
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  48.  2
    Angelo Di Berardino (2012). Missione, conversione e diffusione del cristianesimo prima di Costantino. Augustinianum 52 (1):9-64.
    The first generation of Christians slowly became aware that Jesus‟ message was addressed to “all nations”. It produced a movement of itinerant missionaries, which slowly decreased in number. Subsequently, the Christian mission became the responsibility of local communities. Since few pagans could read books written by Christian authors, the community gave witness through their conduct, through testimony given during trials in the forum and through martyrdom in the stadiums. Increasingly, conversions came about through bonds of friendship, kinship and personal daily (...)
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  49.  3
    Angelo di Berardino (2003). The Life of Polycarp. Augustinianum 43 (1):231-232.
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  50. A. Di Berardino (1964). Mariologie Er Oecumenisme. Augustinianum 4 (1):198-198.
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