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  1. Justin Abbott (1920). Mālobā, the Marāthā Saint. Journal of the American Oriental Society 40:300-306.
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  2. Justin E. Abbott (1922). The Maratha Poet-Saint Dāsopant DigambarThe Maratha Poet-Saint Dasopant Digambar. Journal of the American Oriental Society 42:251.
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  3. Mario Acosta (2003). Juan Diego: The Saint That Never Was. Free Inquiry 23.
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  4. Neil Adkin (2006). Tertullian's De Spectaculis and Jerome. Augustinianum 46 (1):89-94.
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  5. Neil Adkin (2000). Biblia Pagana. Augustinianum 40 (1):77-87.
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  6. Neil Adkin (1993). Tertullian's De Idololatria and Jerome. Augustinianum 33 (1/2):11-30.
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  7. Pierre Paul Vita Sancti Augustini Imaginibus Adornata, Jeanne Courcelle & Boston Public Library (1964). Vita Sancti Augustini Imaginibus Adornata Manuscrit de Boston, Public Library, No 1483, S. Xv, Inédit. Etudes Augustiniennes.
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  8. Francesca Alesse (ed.) (2008). Philo of Alexandria and Post-Aristotelian Philosophy. Brill.
    An inquiry drawing on the presence of Hellenistic philosophy in Philo provides a better knowledge of the diffusion of Hellenistic philosophy since the late ...
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  9. Paul J. Alexander (1970). La Vie de Saint Cyrille le Philéote Moine Byzantin. Étienne Sargologos. Speculum 45 (1):167-169.
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  10. Luigi Alici (2006). Initium Omnis Operis Verbum. On the Semantics of Opus/Operari in Augustine. Quaestio 6 (1):15-35.
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  11. Pauline Allen (1996). The Homilist and the Congregation. Augustinianum 36 (2):397-421.
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  12. Prudence Allen (1991). A History of Women Philosophers, Volume II. Review of Metaphysics 44 (3):660-662.
  13. Emmanuel Alloa (2010). Bildwissenschaft in Byzanz. Ein iconic turn avant la lettre? Studia Philosophica 69:11-36.
    As Hegel once said, in Byzantium, between homoousis and homoiousis, the difference of one letter could decide over the life and death of thousands. As the present essay would like to argue, Byzantine thinking was not only attentive to conceptual, but also to iconic differences. The iconoclastic controversy arose from two different interpretations of the nature of images: whereas iconoclastic philosophy is based on the assumption of a fundamental ‘iconic identity’, iconophile philosophy defends the idea of ‘iconic difference’. While the (...)
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  14. E. Amann (1924). Le Donatisme - Saint Jérôme - Rufin. Revue des Sciences Religieuses 4 (2):296-323.
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  15. F. Amerio (1954). San Agostino E la Musica. Humanitas 9:1050-1058.
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  16. Charles A. Anderson (2011). Philo of Alexandria's Views of the Physical World. Mohr Siebeck.
    The problem of Philo's ambivalence about the physical world -- The context for Philo's ambivalence toward the physical world -- Philo's negative terminology for the physical world : [ousia, hylē, genesis, genētos] -- Philo's positive terminology for the physical world : [kosmos] -- Philo's positive terminology for the physical world : [physis] part 1 -- Philo's positive terminology for the physical world : [physis] part 2 -- Higher and lower approaches to God -- The ambiguity of the physical world : (...)
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  17. Gérald Antoni (1997). La Prière Chez Saint Augustin. D'une Philosophie du Langage À la Théologie du Verbe. Tijdschrift Voor Filosofie 60 (4):785-786.
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  18. George Arabatzis (2009). Michael of Ephesus on the Empirical Man, the Scientist and the Educated Man (in Ethica Nicomachea X and in De Partibus Animalium I). In Charles Barber & David Jenkins (eds.), Medieval Greek Commentaries on the Nicomachean Ethics. Brill. pp. 101--163.
  19. Joannes Arboreus & Héritiers de Simon Vincent (1535). Luculentissimi Ioannis Arborei ... In Librum [Peri Hermeneias] Aristotelis Commentarij. Apud Haeredes Simonis Vincentij.
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  20. A. H. Armstrong (ed.) (1967). The Cambridge History of Later Greek and Early Medieval Philosophy. London: Cambridge University Press.
    Surveys philosophy from the neo-Platonists to St. Anselm, showing how Greek philosophy took the form in which it was known to its cultural inheritors and how ...
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  21. Charles W. Arnade (1959). The Siege of St. Augustine in 1702. University of Florida Press.
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  22. E. J. Ashworth (1999). Ralph McInerny, Aquinas and Analogy. Washington, D.C.: Catholic University of America Press, 1996. Pp. X, 169. [REVIEW] Speculum 74 (1):215-217.
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  23. E. J. Ashworth (1986). Review. [REVIEW] Vivarium 24 (2):158-162.
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  24. H. Ashworth (1969). Les Prefaces de La Liturgie, T. II. Augustinianum 9 (3):573-574.
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  25. Franciscus Augustine, Urs Maronis, Johannes Graf & Amerbach (1515). Diui Aurelij Augustini Hipponensis Episcopi de Summa Trinitate Que Deus: Ad Aureliu[M] Carthagine[N]Sem Episcopu[M]: Libri Quindecim: Opus Prorsius Diuinu[M]: Et Cui Laus Ois Inferior Vbi Peruersa Hereticoru[M] Dogmata Disputatio[N]Ibus Doctissimis Co[N]Futans, Profunda Mysteria Inattingibilis Diuinitatis Mira Ingenij Claritate Aperuit Cui Theologic[Ae] Veritates Illuminate Doctoris Fra[N]Cisci Maronis Aptissime Co[N]Nectu[N]Tur ... Directoriu[M] in Singulos Totius Operis Libros Indice Certo Congestum. Aere & Impensis ... Iohannis Koburger Ciuis Nürembergensis ... Cura Industrij Viri Adae Petri de la[N]Gendorff ..
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  26. John A. Augustine & Mourant (1964). Introduction to the Philosophy of Saint Augustine Selected Readings and Commentaries [by] John A. Mourant. Pennsylvania State University Press.
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  27. Maximus Augustine, Manoles Planudes, Isavella Papathomopoulos, Gianpaolo Tsavare & Rigotti (1995). Augoustinou Peri Triados Vivlia Pentekaideka.
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  28. Aurelius Augustinus & John A. Mourant (1964). Introduction to the Philosophy of Saint Augustine Selected Readings and Commentaries. Pennsylvania State University Press.
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  29. Joachim Aul (1999). Philosophiae Ianua Bibliographica.
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  30. Irena Backus (ed.) (1996). The Reception of the Church Fathers in the West : From the Carolingians to the Maurists. Brill.
    This 1000-page English-language reference work has been produced with the collaboration of 23 scholars from Europe and North America and is intended as a guide to some of the most important developments in the history of the reception of the Church Fathers in the West, from the Carolingians to the Maurists. Particular emphasis is placed on the history of patristic scholarship which, unlike classical scholarship, has tended to be neglected by historians. However, the reception of patristic doctrines and ideas is (...)
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  31. Richard Arthur Baer (1970). Philo's Use of the Categories Male and Female. Leiden: Brill.
    The themes of becoming male, becoming one, and becoming a virgin, although by no means dominant motifs in Philo's writings, were seen to be thoroughly consistent with his wider usage of the categories male and female. The earlier ...
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  32. Balaguer Rafael Díaz (2011). La economía sostenible en la Doctrina Social de la Iglesia. Verdad y Vida 69 (258):251-260.
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  33. John W. Baldwin (1971). Medieval Canon Law and the Crusader. James A. Brundage. Speculum 46 (1):131-133.
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  34. Marshall W. Baldwin (1964). The Medieval Church. Roland H. Bainton. Speculum 39 (1):112-112.
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  35. François Bandet (2015). L'existence Chrétienne À la Lumière de la Dévotion Mariale. Lumen Veritatis 8:75-95.
    Cet article invite à découvrir la présence de Marie, Mère de Dieu, dans la Bible et dans la tradition de l'Église. Contrairement à ce que peuvent penser certains catholiques, et surtout certains protestants, L'Église Catholique n'a pas créé une nouveauté afin de rehausser la personne de Marie; elle n'adore pas non plus Marie à la place de Dieu. L'Église cherche simplement à répondre et à perpétuer - par l'étude et la dévotion - les paroles de Marie transmises par saint Luc (...)
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  36. Joel Irving Barstad (1998). Body, Soul, and Image: Gregory of Nyssa's Influence on Eriugena. Dissertation, University of Notre Dame
    This dissertation clarifies the nature and extent of Gregory of Nyssa's influence on Eriugena. Research began with the identification of those portions of De opificio hominis, the only work by Gregory known to Eriugena, which play the most direct role in Eriugena's Periphyseon; and of those loci in Eriugena's thought where he makes use of Gregory's authority. It then moved to a thematic analysis in which the philosophical and theological doctrines of the two authors were compared. To this conceptual analysis (...)
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  37. David L. Bartlett (2000). Preaching to Galatians. Interpretation 54 (3):279-292.
    In Galatians, Paul points to a God who reaches out to all of humankind in Jesus Christ. It is not what we work but what God works in us that shapes faithful Christian living.
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  38. James D. Bastable (1965). Cosmic Theology. Philosophical Studies 14:212-212.
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  39. David Bates (1999). Leah Shopkow, History and Community: Norman Historical Writing in the Eleventh and Twelfth Centuries. Washington, DC: Catholic University of America Press, 1997. Pp. Xvi, 327; Black-and-White Facsimile Frontispiece, 1 Map, and 1 Genealogical Table. $39.95. [REVIEW] Speculum 74 (3):837-838.
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  40. Dan Batovici (2011). Contrasting Ecclesial Functions in the Second Century. Augustinianum 51 (2):303-314.
    The collection of texts we read today under the name of Apostolic Fathers has proved to be a very productive source for surveys of the second century Christianity. Due to its heterogeneity, it is hardly a surprise that the question of diakonia, in this corpus, forms a composite image. The aim of this paper is to reassess on comparative basis the material on diakonoi, episkopoi and presbyteroi in the Shepherd of Hermas and Ignatius of Antioch‟s Letters.
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  41. Matt Beard, Inexpressibility in Augustine’s Just War Theory: Lessons for Modern Warfare.
    St. Augustine's Just War Theory is relatively unique in the history of just war in that he relies heavily on Divine involvement in his doctrine of just war. God is the ultimate source of the justice of all wars, and his command is the source of justice for some wars. Furthermore, the authority of political leaders is also derived from God. This is problematic for Augustine's theory because it renders the causa justa of wars inexpressible to the subjects of the (...)
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  42. George Beech (1999). Premier Et Second Livres des Cartulaires de l'Abbaye Saint-Serge Et Saint-Bach d'Angers. [REVIEW] Speculum 74 (3):717-718.
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  43. Christopher A. Beeley (2009). The Holy Spirit in Gregory Nazianzen : The Pneumatology of Oration 31. In L. G. Patterson, Andrew Brian McGowan, Brian Daley & Timothy J. Gaden (eds.), God in Early Christian Thought: Essays in Memory of Lloyd G. Patterson. Brill.
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  44. Werner Beierwaltes (2009). Eriúgena: Rasgos Fundamentales de Su Pensamiento. Eds. Universidad de Navarra.
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  45. Werner Beierwaltes (1989). Cusanus and Eriugena. Dionysius 13:114-152.
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  46. Werner Beierwaltes (1977). Negati Affirmatio: A Foundation for Medieval Aesthetics From the Writings of John Scotus Eriugena. Dionysius 1:127-159.
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  47. J. Beinlich (1972). The Thomism of Etienne Gilson. Augustinianum 12 (3):577-577.
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  48. J. P. Beinlich (1975). Das Erhaltene Werk. Augustinianum 15 (1/2):229-230.
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  49. J. P. Beinlich (1971). Mariage Et Familie Chez Clelment d'Alexandrie. Augustinianum 11 (3):584-585.
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  50. David N. Bell (2006). Boyd Taylor Coolman, Knowing God by Experience: The Spiritual Senses in the Theology of William of Auxerre. Washington, D.C.: Catholic University of America Press, 2004. Pp. Xiii, 255. $54.95. [REVIEW] Speculum 81 (2):496-497.
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