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Dissertations / Theses on the topic 'Augustine; Doctrine'

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Published: 4 June 2021
Last updated: 16 February 2022

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1

Conley, William Kevin. "The doctrine of Holy Scripture in Augustine's interpretation of Genesis 1-3." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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2

Lawson, James. "The second purification : apologetic strategy and Christian self-definition in De Civitate Dei Book 10." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.320796.

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3

Jones, June Hwang. "In her function, the question of woman as femina or homo in Augustine's doctrine of the image of God and his interaction with women." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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4

McNeely, Andrew J. "A House Divided: St. Augustine's Dualistic Ecclesiology Revisited in Light of the Doctrine of the totus Christus." University of Dayton / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1596276140358224.

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5

Beach, James Mark. "Is there injustice with God? the doctrine of predestination in Augustine, Calvin and Berkouwer, with an analysis of key questions /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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6

Sammons, Peter [Verfasser]. "Reprobation: from Augustine to the Synod of Dort : The Historical Development of the Reformed Doctrine of Reprobation / Peter Sammons." Göttingen : Vandenhoeck & Ruprecht, 2020. http://www.v-r.de/.

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7

Ellingwood, Jane. "Creation and God as One, Creator, and Trinity in early theology through Augustine and its theological fruitfulness in the 21st century." Thesis, University of Exeter, 2015. http://hdl.handle.net/10871/19814.

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My primary argument in this thesis is that creation theologies significantly influenced early developments in the doctrine of the Trinity, especially in Augustine of Hippo’s theology. Thus this is a work of historical theology, but I conclude with proposals for how Augustine’s theologies of creation and the Trinity can be read fruitfully with modern theology. I critically analyse developments in trinitarian theologies in light of ideas that were held about creation. These include the doctrine of creation ‘out of nothing’ and ideas about other creative acts (e.g., forming or fashioning things). Irenaeus and other early theologians posited roles for God (the Father), the Word / Son, the Spirit, or Wisdom in creative acts without working out formal views on economic trinitarian acts. During the fourth century trinitarian controversies, creation ‘out of nothing’ and ideas about ‘modes of origin’ influenced thinking on consubstantiality and relations within the Trinity. Basil of Caesarea and others also presented ideas about trinitarian acts of creation and the Trinity in hexaemeral works. I will argue that in Augustine’s views of trinitarian acts of creation, he attributes roles to God (the Father), the Word / Son, and the Spirit. In his mature theology, he attributes the giving of formless existence, differentiated existence, and perfected existence to the three Persons respectively, while depicting shared roles. He also attributes to the Spirit the giving of the capability of ‘dynamic abiding’ to creatures, which gives them agency in continuing their existence. Augustine’s theologies of creation and the Trinity were significantly influenced by his exegesis of Gen. 1, John 1. 1-3, Wisdom, and other scriptures, and his ideas resonate with the hexaemeral works of Basil and Philo of Alexandria. I argue that scholars should examine these sources and Augustine’s own hexaemeral commentaries to gain a deeper understanding of his trinitarian theology.
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8

Bellerive, Martin. "La doctrine de la liberté dans le De libero arbitrio d'Augustin est-elle pélagienne? /." Thèse, Trois-Rivières : Université du Québec à Trois-Rivières, 1998. http://www.uqtr.ca/biblio/notice/tablemat/03-2200498TM.html.

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9

Ruch, Hunter Thomas. "Practical implications for modern homiletics from Book IV of Augustine's De doctrina Christiana regarding three levels of style." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1105.

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10

White, Edmund C. "The concept of discipline : poetry, rhetoric, and the Church in the works of John Milton." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:53045aa1-8ed3-4b24-b561-65fc03afaf13.

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Discipline was an enduring concept in the works of John Milton (1608-1674), yet its meaning shifted over the course of his career: initially he held that it denoted ecclesiastical order, but gradually he turned to representing it as self-willed pious action. My thesis examines this transformation by analysing Milton’s complex engagement in two distinct periods: the 1640s and the 1660s-70s. In Of Reformation (1641), Milton echoed popular contemporary demands for a reformation of church discipline, but also asserted through radical literary experimentation that poetry could discipline the nation too (Chapter 1). Reflecting his dislike for intolerant Presbyterians in Parliament and the Westminster Assembly, the two versions of The Doctrine and Discipline of Divorce (1643 and 1644) reconsider discipline as a moral imperative for all men, rooted in domestic liberty (Chapter 2). Although written long after this period, the long poetry that Milton composed after the Restoration reveals his continued interrogation of the concept. The invocations of the term ‘discipline’ by Milton’s angels in Paradise Lost (1667) sought to encourage dissenting readers to faithfulness and co-operation (Chapter 3). Paradise Regained and Samson Agonistes (1671) advance the concept in the language of ‘piety,’ emphasising that ‘pious hearts’ are the precondition for godly action in opposition to contemporary Anglican ‘holy living’ (Chapter 4). In analysing Milton’s shifting concept of discipline, my thesis contributes to scholarship by showing his sensitivity to contemporary mainstream religious ideas, outlining the Christian—as opposed to republican or Stoic—notions of praxis that informed his ethics, and emphasising the disciplinary aspect of his doctrinal thought. Overall, it holds that in discipline, as word and concept, Milton expressed his faith in the capacity of writing to change its reader, morally and spiritually.
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11

Moreira, Isabel A. M. C. "Like scales from their eyes : visionary experience in Western Europe from Augustine to the eighth century." Thesis, University of St Andrews, 1992. http://hdl.handle.net/10023/14091.

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Vision narratives provide important evidence for the social and religious concerns of the society which records them, and are important sources for the mentalité of the period in which they are produced. This thesis provides an historical study of dream and vision narratives from the fourth to eighth centuries, with the hagiographic literature of Gaul and Merovingian Francia as its primary focus. During the period under review, there were important changes in the church's attitude towards the visionary experience. Whereas the fear of heterodoxy led early church Fathers to limit the spiritual authority of visions, by the sixth century in Gaul, dream and vision accounts were an important means by which churchmen could promote monastic and clerical ideals and their spiritual authority. Vision accounts were an important tool in the pastoral concerns of the clergy, enabling them to resolve or perpetuate disputes, smooth the process of Christianization, and provide imaged evidence of Christian doctrine. Dreams and visions confirmed the praesentia of saints at their tombs and at the site of their relics, and confirmed the role of the episcopate as their guardians and representatives. These issues are examined with special reference to the writings of Gregory of Tours in the sixth century. The effectiveness with which visions framed the deeds of the saints and conveyed impressions of spirituality is also examined over a broad sampling of Gallic and Merovingian hagiographic texts. The final chapter offers two case studies: the visionary experiences of St. Radegund of Poitiers, and St. Aldegund of Maubeuge.
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12

Jiménez, Abad Andrés. "El concepto de hombre en la doctrina de la educación de Augusto Comte /." Madrid : Fundación universitaria española, 2001. http://catalogue.bnf.fr/ark:/12148/cb38801150x.

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13

Cristofoletti, Fabricio Klain. "A noção de eloqüência no De doctrina christiana de Agostinho de Hipona." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-04082010-142008/.

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Trata-se de uma dissertação sobre o pensamento filosófico de Agostinho de Hipona em relação à beleza do discurso e à utilidade da retórica e da eloqüência, temas que aparecem no livro IV do De doctrina christiana (Da instrução cristã) e, por isso, dentro da reflexão sobre o ideal de uma educação tipicamente cristã. Na Antigüidade, embora a eloqüência estivesse intrinsecamente ligada à arte retórica, esta questão, para Agostinho, deve ser tratada em conexão com algumas orientações da filosofia moral e da teologia cristãs, situadas para além da técnica. Em comparação com o antigo ideal oratório romano, sobretudo o ciceroniano, a maior importância conferida por Agostinho à Bíblia cristã, isto é, à sabedoria e à moral dos autores bíblicos, traz novos significados para o termo \'eloqüência\'. Além disso, o aprendizado oratório, que se alicerçava na doutrina e no hábito, é dessa vez resumido e transmitido por Agostinho segundo um método radical de imitação, cujos modelos passam a ser os escritores bíblicos e eclesiásticos, aqueles inspirados por Deus e gratificados com a união da eloqüência à sabedoria.
This dissertation is about the philosophical thinking of Augustine of Hippo in relation to the beauty of speech and the usefulness of rhetoric and eloquence, themes that appear in Book IV of De doctrina christiana (On Christian Teaching) and therefore within the reflection on the ideal of education typically Christian. In Antiquity, although the eloquence was intrinsically linked to the rhetorical art, this issue, for Augustine, it must be treated in connection with some directions of Christian moral philosophy and theology, located beyond the technique. In comparison to the antique ideal of Roman oratory, especially the Ciceronian, the greater importance given by Augustine to the Christian Bible, that is, to the wisdom and morality of the biblical authors, bring new meaning to the term \'eloquence\'. Moreover, the learning of oratory, which was based on the doctrine and habit, this time is summed up by Augustine and transmitted according to a radical method of imitation, whose models have to be the biblical and ecclesiastical writers, those inspired by God and rewarded with union between eloquence and wisdom.
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14

Vannier, Marie-Anne. "Creatio, conversio, formatio chez Saint Augustin." Paris 4, 1990. http://www.theses.fr/1989PA040133.

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L'interprétation augustinienne de la création s'articule autour du schème creatio, conversio, formatio. Son originalité tient non seulement à l'expérience d'Augustin, mais aussi à la vigueur de sa pensée qui a su dégager, par ce schème, les grandes orientations d'une ontologie théologale : d'où les deux parties de notre recherche. La première reprend la genèse de ce schème dans la vie d'Augustin : la découverte de la réalité de la création dans un cadre qui lui est pourtant étranger : le néoplatonisme, la mise en œuvre de l'idée de création au cours de la polémique anti-manichéenne, la compréhension, grâce à l'hexaemeron, du lien indissociable entre creatio et formatio. Ce schème situé dans son contexte, nous avons étudié, dans une seconde partie, chacune de ses composantes, telles qu'elles ressortent des cinq commentaires sur la genèse : le libre don de l'être par le créateur (impliquant la création de nihilo), la constitution de l'homme par la conversion, qui suppose l'exercice de la liberté (dont l'attitude de la conscience par rapport au temps représente l'analogon), l'accomplissement de l'être humain par la formatio, réalité dont Augustin ne donne pas de définition précise, mais qu'il suggère par les métaphores de l'illumination et du repos en dieu. Ainsi esquisse-t-il une ontologie théologale, sans en employer le terme
Augustine's understanding of creation is crystalized by the scheme creatio, conversio, formatio. Its novelty does not only come from Augustine’s experience, but also from the strength of his thought which, through this scheme, knew how to open the main lines of his "ontologie theologale": thus the two parts of this work. The first follows the genesis of this scheme in Augustine’s life: the discovery of the reality of creation in a framework where the idea does not exist: neoplatonism, the use of this idea during anti-manichaean controversy, the understanding, through hexaemeron, of the undissociable bond between creatio and formatio. After having put the scheme in its context, we have studied, in a second part, each of its component, as they appear in the five genesis' commentaries : the free gift of being by the creator (including creation de nihilo), the constitution of human being by the conversion, which supposes the use of freedom (which is also represented by the attitude of consciousness towards time), the realization of human being by formatio, a reality which Augustine does not exactly define, but that he suggests by the metaphors of illumination and of rest in god. Thus he outlines his "ontologie theologale", but without…
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15

Ge, Yonghua. "The many and the one : the metaphysics of participation in connection to creatio ex nihilo in Augustine and Aquinas." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708985.

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16

Descotes, Pierre. "Le De gratia noui Testamenti, synthèse de la doctrine augustinienne de la grâce." Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040147.

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Le De gratia noui Testamenti (= epistula 140), lettre-traité composée par l’évêque d’Hippone au début de l’année 412, présente la pensée d’Augustin sur les rapports entre grâce divine et liberté humaine d’une manière remarquablement synthétique – en raison de ses circonstances de rédaction tout d’abord, qui le placent à la croisée de polémiques très diverses, et de son originalité littéraire, qui le rattache simultanément à plusieurs genres. Cette thèse comporte trois parties. Nous proposons tout d’abord une introduction au traité, afin d’en présenter les principaux aspects – dont les problèmes historiques qu’il pose, les questions littéraires qu’il soulève et les aperçus qu’il offre sur la pensée d’Augustin. Nous en avons ensuite, à partir d’une étude de sa tradition manuscrite, établi l’édition (qui corrige celle du CSEL, datant du début du XXe siècle) et la traduction. Enfin, notre commentaire s’attache à éclairer les passages problématiques de la lettre, pour en dégager les principaux intérêts historiques, littéraires et théologiques
The De gratia noui Testamenti (= epistula 140), which is both a treatise and a letter composed by the Bishop of Hippo Regius at the beginning of year 412, presents Augustine’s thoughts on the connections between divine grace and human freedom in a remarkably synthetic way, first because of the circumstances in which it was written, which place it at the junction of very different debates, and secondly because of its originality on a literary point of view, which links it to several genres. This thesis comprises three parts. First, we propose an introduction to the treatise, which presents its main aspects – among which, the historical problems it poses, the literary questions it raises and the insight it offers into Augustine’s way of thinking. Then we have established the edition (which corrects that of the CSEL, which dates from the beginning of the 20th century) and the translation from a study of its manuscript tradition. Finally, our commentary strives to enlighten the debatable passages of the epistle in order to highlight its main historical, literary and philosophical interests
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17

Moon, Joshua. "Restitutio ad integrum : an 'Augustinian' reading of Jeremiah 31:31-34 in dialogue with the Christian tradition." Thesis, St Andrews, 2008. http://hdl.handle.net/10023/419.

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18

Austin, Kathleen J. "Aristotle, Aquinas, and the history of quickening." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79819.

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This thesis examines a primary question raised by both Aristotle and Thomas Aquinas: What constitutes the beginning of a human being? Aristotle and Aquinas raise this question for very different reasons. Modern critical commentators revisit it for their own reasons, namely for the purposes of ethical debates surrounding conception and abortion. They frequently attribute the notions of delayed ensoulment and quickening to Aristotle. Through examination of the primary texts, I demonstrate that this attribution is erroneous. Aristotle contends that ensoulment is substantially complete at conception, though subject to gradual actualization throughout the lifespan of a human being; while Thomas suggests that conception is a process, requiring several substantial changes before a human soul is infused. I argue that Aquinas adapts Aristotle in accordance with his Christian theological commitments, and modern commentators follow him to develop their own notions of delayed ensoulment and quickening.
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19

Humphrey, Christopher Wainwright. ""'There the Father is, and there is everything'" : elements of Plotinian pantheism in Augustine's thought." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65979.

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20

Schinagl, Rosa Kassandra Coco. ""Dieser Satz traf mich mitten ins Hers, also darf ich ihn doch haben" : Liebe als philosophisch-theologisches Konzept in Hannah Arendts Denken. Eine Betrachtung ihrer Dissertation Der Liebesbegriff bei Augustin. Versuch einer philosphischen Interpretation im Lichte ihres Gesamtwerkes." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71742.

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21

Pinard, André. "La notion de grâce irrésistible dans la Response aux calomnies d'Albert Pighius de Jean Calvin." Thesis, Université Laval, 2006. http://www.theses.ulaval.ca/2006/24111/24111.pdf.

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22

Côté, Robert. "La doctrine du péché originel chez Augustin : aperçu du contexte d’émergence." Thèse, 2016. http://hdl.handle.net/1866/18781.

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Le premier verset de la Genèse raconte qu’au commencement, Dieu créa le ciel et la terre. Le monde, sa forme et sa matière, de même que le temps, soutient Augustin, surgissent alors dans l’être, à partir de rien, en un seul instant, celui de la Création. Censés couronner l’œuvre créatrice, l’homme et la femme, pourtant, ne tardent pas à rompre le lien de confiance qui les unit à leur Créateur, en faisant mauvais usage d’une chose bonne : leur liberté. À cause de sa première transgression, nous dit Augustin, l’humanité portera désormais la marque du péché, que seule la figure rédemptrice du Christ, le Second Adam, pourra effacer, grâce au pardon donné à tous ceux qui choisissent d’emprunter sa voie. Or, en raison de son désir irrépressible de connaître et de faire l’expérience du monde par le biais de son propre être donné, soumis au changement, l’homme semble perpétuellement tenté par la transgression des limites essentielles de sa relativité à Dieu. Pourtant, Dieu, l’unique créateur de l’être des choses créées, crée toute chose bonne, du moins dans une certaine mesure : le mal dont semblent caractérisés l’être même et les actions des hommes, correspond, en vérité, aux multiples degrés de bien qui résultent d’une privation plus ou moins grande du Bien suprême qu’est Dieu. Berbère de culture romaine, témoin et acteur des derniers jours de l’Antiquité, penseur bouillonnant et théologien essentiel, Augustin laissera une œuvre importante et féconde. Nous tenterons ici de comprendre le contexte d’émergence de sa doctrine du péché originel.
The first verse of Genesis says that in the beginning, God created the heavens and the earth. The world, its form and matter, and time, argues Augustin, arose in Being out of nothing, in one single instant, that of the Creation. Conceived as the coronation of Creation, man, however, quickly breaks the trust relationship with his Creator, and does this by making evil use of a good thing: his free will. Because of its first transgression, says Augustine, humanity will, from now on, bear the mark of sin, which only the redemptive figure of Christ, the Second Adam, can erase, for all of those willing to follow his path. Yet, because of his irrepressible desire to acquire knowledge and experience of the world through his own given being, subject to change, man appears to be perpetually tempted by the transgression of his essential relativity to God. God, however, being the sole creator of the very being of created things, creates all things good, but to a certain degree: evil, which seems to characterize the being and actions of men, in reality, corresponds to varying degrees of goodness, which themselves result from more or less privation of the Supreme Good, namely, God. Berber of roman culture, witness and actor of the last days of Antiquity, passionate thinker and essential theologian, Augustine has produced some of humanity’s most important writings. In this work, we will attempt to understand the context which led to the emergence of his doctrine of original sin.
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23

Castel, Toni Leigh. "The Plotinian first hypostasis and the Trinity : points of convergence and of divergence in Augustine's De doctrina Christiana liber primus." Thesis, 2014. http://hdl.handle.net/10210/10267.

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24

Slaymaker, Peter James Victor. "Augustine and the Trinity vision in the Vita Sancti Augustini Imaginibus Adornata." Thesis, 2013. http://hdl.handle.net/1805/3886.

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25

Mendy, Gabriel. "Augustine's analogy between the Spirit in the Church and the soul in the body and it's implications for communion ecclesiology." 2009. http://digital.library.duq.edu/u?/etd,116694.

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26

Obermannová, Lýdie. "Augustinův spis "De doctrina christiana" a Komenského "Zpráva a naučení o kazatelství": jejich srovnání a význam pro homiletickou hermeneutiku." Master's thesis, 2010. http://www.nusl.cz/ntk/nusl-278632.

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The intention of this master thesis is dealing with homiletical hermeneutics by Augustin and Comenius. The thesis introduces their main works and the subject. First it explains concept of homiletical hermeneutics, then the theoretical background of both authors and method of their biblical interpretation. As far as possible the thesis compares works. Augustin ́s influence on Comenius is intermediated by humanistical scholars, that is why the thesis finds out just a trace not the direct reference to the influence. Augustin ́s main interpretation criterion is love, therefore all interpretations and readings have to refer to it. Comenius ́ method is based on close reading of the text and on respect to hearer. Powered by TCPDF (www.tcpdf.org)
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27

Callahan, Patricia A. "The reader of Milton's "higher Argument" in Paradise lost." 2009. http://digital.library.duq.edu/u?/etd,101586.

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28

Falardeau, Sébastien. "Le nom de Dieu dans la pastorale d'Augustin : Exode 3, 13-15 dans l'oeuvre pastorale de Saint Augustin." Thèse, 2006. http://hdl.handle.net/1866/17749.

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