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Academic literature on the topic 'Bishop of Hippo Influence'

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Published: 4 June 2021
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Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Journal articles on the topic "Bishop of Hippo Influence":

1

Grabau, Joseph L. "Cristología y exégesis en el Tratado XV In Iohannis Euangelium de Agustín de Hipona." Augustinus 64, no. 1 (2019): 145–52. http://dx.doi.org/10.5840/augustinus201964252/2539.

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Augustine of Hippo was active in the period leading up to conciliar definitions of Christology, yet he displays remarkably distinct preferences in his treatment of Christ. Rather than repurposing his work to discover antecedent traces of the Chalcedonian definition –or the pervading influence of Nicene faith–one must remain open to Augustine’s own Christological method. For, in fact, as much as he held to a firm belief in the objective work of Christ and its proper role in the divine plan for human salvation, Augustine maintains a certain approach to biblical exegesis that reinvents our notions of Christology to include, primarily, exegetical praxis. A valuable example of this practice appears in the early ‘anti-Donatist’ homilies on John, in particular in the 9th and 15th where Augustine reads Christ into the whole of Scripture, beginning with Gen. 2:24-5. In so doing, the bishop of Hippo builds upon essentially Pauline interpretative strategies, even in his reading of the Fourth Gospel. The present contribution aims to identify those Pauline elements, chiefly among them the role of Eph. 5:31-2 and Rom. 5:14, the latter of which presents Adam as ‘forma futuri’ – that is, a prophet of Christ. In his reading of John 2 on the Wedding at Cana (homily 9) and John 4 (homily 15), Augustine develops a hermeneutic of recognising Christological prophecy in the ‘old testament’, and in so doing he develops the Pauline sentiment of Rom. 5:14 in new directions, applying it liberally to the successive Hebrew patriarchs. This new turn in studies of Romans, chapter 5, under the Christological programme of Augustine during his early anti-Donatist engagement, offers new light on possible early Christian interpretations of the Bible – especially welcome after so many reflections on Rom. 5:12 and its influence for the later Pelagian controversy.
2

Mayr-Harting, Henry. "Two Abbots in Politics: Wala of Corbie and Bernard of Clairvaux." Transactions of the Royal Historical Society 40 (December 1990): 217–37. http://dx.doi.org/10.2307/3679169.

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ABBOTS in politics were surely a medieval commonplace, one might be tempted to say: what have these two egregious examples, Wala of Corbie (826–34, ob. 836) and Bernard of Clairvaux (1115–53), to say to us which countless others could not also say? If my two were not unique, however, they were comparative rarities, in that they became involved in politics (if that is the right word), not because of their feudal obligations, nor because they sought to propagate monastic reform on the basis of the observance of their own monastery, nor again because they associated the glory of their own house with a particular cause or royal line, but avowedly for the sake of moral principle, incurring enmities in the process, and, cloistered monks as they were, acting to some extent against the interests and wishes of their own flocks. The monk-bishop was a common enough figure, and the greatest men of this type, pre-eminently Augustine of Hippo and Pope Gregory the Great, have given us profound thoughts about how contemplation could and should be kept alive amidst the cares of the active and pastoral life. But neither Wala nor Bernard became a bishop, and paradoxically the latter's widespread and non-institutionalised influence might have been diminished had he done so. As one of Bernard's biographers felicitously but ingenuously put it in recounting that the saint had actually refused many bishoprics, ‘from under the bushel of his humility he gave a greater light to the church than others raised to the chandeliers’.
3

Thuesen, Peter J. "The “African Enslavement of Anglo-Saxon Minds”: The Beechers as Critics of Augustine." Church History 72, no. 3 (September 2003): 569–92. http://dx.doi.org/10.1017/s0009640700100368.

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Harriet Beecher Stowe, who achieved international fame for her 1852 antislavery novel,Uncle Tom's Cabin, is best known to historians of American religious thought as a critic of New England Calvinism and its leading light, Jonathan Edwards. But in airing her frustrations with the Puritan tradition, Stowe also singled out a much earlier source of the problem: Augustine, the fifth-century bishop of Hippo. At his worst, Augustine typified for Stowe not only theological rigidity but also the obdurate refusal of the male system-builders to take women's perspectives seriously. Consequently, in the New England of the early republic, when “the theology of Augustine began to be freely discussed by every individual in society, it was the women who found it hardest to tolerate or assimilate it.” In leveling such criticism, Stowe echoed her elder sister Catharine Beecher, a prominent educator and social reformer, whose well-known writings on the role of women in the home have often overshadowed her two companion volumes of theology, in which she devotes more attention to Augustine than to any other figure. Yet for all her extended critiques of Augustinian themes, Beecher buried her most provocative rhetorical flourish, as one might conceal a dagger, in the last endnote on the last page of the second volume. Seizing upon the African context of Augustine's career as a metaphor for his deleterious influence on Christian theology, she concluded that reasonable people have a duty to resist the “African enslavement of Anglo-Saxon minds” no less than to combat the “Anglo-Saxon enslavement of African bodies.”
4

Rukhmakov, M. I. "Evgeny Trubetskoy as a Researcher of the Religious and Philosophical Heritage of St. Augustine." Solov’evskie issledovaniya, no. 4 (December 28, 2022): 79–91. http://dx.doi.org/10.17588/2076-9210.2022.4.079-091.

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The article examines E.N. Trubetskoy’s reception of the religious and philosophical heritage of Aurelius Augustine, in the framework of his study of the formation of Western Christianity medieval religious and social ideal in the writings of the teachers Latin Church of the fifth century and Catholic authors of the eleventh century. The author determines the prin¬cipal problems that Trubetskoy wanted to highlight in his 1892 master's thesis on Saint Augustine. The philosopher intended to analyze the main life milestones of becoming Augustine as a great Christian apologist, to show the key mistakes of a dogmatic nature committed by foreign researchers of Augustine. Another original task of Trubetskoy was to show the continuity of special ideas of Augustine from the achieve¬ments of the Roman jurisprudence. Finally, with its explicit task, he was going to demon¬strate the significance of Au¬gustine's personality as the “father of medieval theocracy”. It is possible to conclude that the interest of the Russian philosopher in the legacy of the Bishop of Hippo was formed mainly under the influence of the figure of V.S. Solovyov and his project of “free theoc¬racy”. The paper also emphasizes contemporary assessments of the place of Trubetskoy's mono¬graph among domestic historical studies about the father of the Western Church. For the first time his correspondence of the 80-90s with Sergei N. Trubetskoy is revealed in the context of Evgeny Trubetskoy's work on the “Worldview of St. Augustine”. It refers to the new edition of the “Philosophical correspondence of the Trubetskoy brothers” prepared by K.B. Ermishina. This correspondence allows us not only to note important details about the goals and progress of Trubetskoy's re¬search, but also to find out his elder brother’s attitude towards him.
5

Żurek, Antoni. "Katecheza przedchrzcielna i mistagogiczna w Hipponie w czasach św. Augustyna." Ruch Biblijny i Liturgiczny 62, no. 1 (March 31, 2009): 25. http://dx.doi.org/10.21906/rbl.191.

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St. Augustine, first as a presbyter then as a bishop of Hippo, prepared catechumens for baptism. In accordance with the practice of the Church of the time, this preparation took place during Lent. The proper preparation started more or less two weeks before the Easter Vigil. The most important elements of that preparation were so-called “traditio” and “redditio” of the Symbol and of the Lord’s Prayer. Catechumens had to learn these prayers by heart.The mystagogical catechesis started on Easter Sunday. In Hippo, if one can believe preserved texts, a Bishop gave only one sermon on the mystery of the baptism and one on the Eucharist. The other sermons during Easter Week were devoted to an interpretation of the Gospels saying about the resurrection of Jesus Christ.
6

Eguiarte, Enrique A. "Agustín y el ‘poculum obliuionem præstans’." Augustinus 56, no. 220 (2011): 69–74. http://dx.doi.org/10.5840/augustinus201156220/2218.

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The article examines the expression ‘poculum tuum obliuionem’ in the writings of Saint Augustine, presenting the interpretation that the Bishop of Hippo makes of Psalm 23 (22) in his Enarrationes in Psalmos.
7

Żurek, Antoni. "Katecheza przedchrzcielna i mistagogiczna w Hipponie w czasach św. Augustyna." Ruch Biblijny i Liturgiczny 62, no. 1 (March 31, 2009): 25. http://dx.doi.org/10.21906/rbl.268.

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St. Augustine, first as a presbyter then as a bishop of Hippo, prepared catechumens for baptism. In accordance with the practice of the Church of the time, this preparation took place during Lent. The proper preparation started more or less two weeks before the Easter Vigil. The most important elements of that preparation were so-called “traditio” and “redditio” of the Symbol and of the Lord’s Prayer. Catechumens had to learn these prayers by heart. The mystagogical catechesis started on Easter Sunday. In Hippo, if one can believe preserved texts, a Bishop gave only one sermon on the mystery of the baptism and one on the Eucharist. The other sermons during Easter Week were devoted to an interpretation of the Gospels saying about the resurrection of Jesus Christ.
8

Eguiarte, Enrique A. "El sintagma ‘membrana et atramentum’ en los escritos de san Agustín." Augustinus 54, no. 212 (2009): 173–83. http://dx.doi.org/10.5840/augustinus200954212/2138.

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The article deals with the expression membrana et atramentum within the Works of St. Augustine, to present, through a panoramic reading of the Works of the Bishop of Hippo, the semantic, semiotic and theological results.
9

Joyce, Stephen. "Contested origins of monasticism: Divergent models of authority." Journal of the Australian Early Medieval Association 11 (2015): 1–16. http://dx.doi.org/10.35253/jaema.2015.1.1.

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As Christianity moved from the periphery to the centre of the Roman empire, monasticism evolved, not without tension, from the desert of the fathers to the urban environment of bishops. Doctrinal differences and functional frictions as a source of tension between clerical and monastic interpretations of the ascetic life, as represented by the conflict between Augustine of Hippo and the arch-heresiarch Pelagius, one symptomatic of friction between the personal charisma of 'holy men' and the institutional charisma of bishops, have since influenced the discourse. This paper will examine the contested biblical origins of monasticism in order to emphasise competing institutional models of authority as a potential source of political tension between monastic and clerical interpretations of a Christian society.
10

VanHook, A. M. "Lipids Influence Hippo Signaling." Science Signaling 4, no. 169 (April 19, 2011): ec110-ec110. http://dx.doi.org/10.1126/scisignal.4169ec110.

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You might also be interested in the extended bibliographies on the topic 'Bishop of Hippo Influence' for particular source types:
Journal articles Dissertations / Theses Books

Dissertations / Theses on the topic "Bishop of Hippo Influence":

1

White, Christopher H. "Hannah Arendt and her Augustinian inheritance : love, temporality, and judgement." Title page, abstract and contents only, 2001. http://web4.library.adelaide.edu.au/theses/09PH/09phw583.pdf.

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2

Hastings, Jason Michael, and University of Lethbridge Faculty of Arts and Science. "Christian rebellion theories as delivered by St. Paul from Mars Hill by Augustine, Calvin and Adams." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Arts and Science, 2003, 2003. http://hdl.handle.net/10133/181.

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This thesis explicates teh rebellion theories of three reowned Christian political thinkers and evaluates the extent that each can communicate an intelligible rebellion theory to a non-Christian audience. Augustine of Hippo, at a dawn of the medieval ages, John Calvin of Geneva during the Reformation and John Adams of the USA in the midst of the Enlightenment are the three thinkers selected for consideration. These thinkers have produced ideas that have transcended time and geographical location. Rebellion is an issue of the utmost political importance as it reveals the limits, and the first principles of politics. The issues surrounding the involovement of religion in politics have created a place for confusion in minds of many people today. The issues surrounding religion and politics need further elucidation. The way these thinkers were able to translate the divine command from Romans 13:1, which decrees an absolute prohibition against rebellion, into an intelligible rebellion theory to non-Christians, is an important consideration in this thesis.
ix, 158 leaves ; 28 cm.
3

Han, Sung-jin. "Augustine and Calvin : the use of Augustine in Calvin's writings." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/49752.

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Thesis (DTh)--Stellenbosch University, 2003
ENGLISH ABSTRACT: The aim of this research is neither to compare the theologies of Augustine and Calvin, nor to establish a theory that reveals Augustine's influence on Calvin's theology. This research, rather, endeavours to set up a bridge between two types of study on Calvin, namely studies on Calvin's use of Augustine and of Augustine's influence on Calvin's writings. In other words, our main purpose is to suggest a basic tool (or information) for further studies. Three related questions are asked: I. What comprises Augustine's uniqueness in Calvin's writings? 2. Who is Calvin's Augustine? 3. What is the relevance of this study to current research on Calvin? In Chapter 2, a brief history of earlier research regarding discussion on Calvin and Augustine from the beginning of the zo" century is presented. Then critical conversations follow. These conversations concerning our theme involve three important scholars, namely L Smits, R J Mooi and J M J Lange van Ravenswaay. Finally, a need for a converging method which has the possibility of overcoming some methodological problems that arise in studies on Calvin and Augustine is expressed. In the third chapter, the use that Calvin makes of Augustine in his own works from the first period of his writing career to the last, fifth, period is thoroughly studied (1532- 1565). Chapter 4 deals with data analyses. In between the analysis of static data and the analysis of dynamic data, Smits's study of Augustinian citations in Calvin's writings is dealt with critically to provide a basic understanding of Augustinian citations. Finally, the answers to the three related questions that are suggested in the introduction are pursued: What comprises Augustine's uniqueness in Calvin's writings? Who is Calvin's Augustine? And what is the relevance of this study to current research on Calvin. The answers will function as a bridge between the two related studies of Calvin's use of Augustine and Augustine's influence on Calvin.
AFRIKAANSE OPSOMMING: Die doel van hierdie navorsing is nie om die teologie van Augustinus en die van Calvyn te vergelyk nie en ook nie om 'n teorie daar te stel wat die invloed wat Augustinus op Calvyn se teologie uitgeoefen het, sal ontbloot nie. Die navorsing poog eerder om 'n brug op te rig tussen twee soorte studies oor Calvyn, naamlik studies oor Calvyn se gebruik van Augustinus en oor Augustinus se invloed op die skryfwerk van Calvyn. Ons hoof doel is met ander woorde om 'n basiese werktuig (of inligting) vir verdere studie voor te stel. Drie fundamentele vrae word gevra: I. Waarin Ie die uniekheid van Augustinus in Calvin se geskrifte? 2. Wie is Calvyn se Augustinus? 3. Op hoe 'n manier is hierdie studie relevant ten opsigte van huidige navorsing oor Calvyn? In Hoofstuk 2 word 'n kort geskiedenis van vroeer navorsmg aangaande bespreking oor Calvyn en Augustinus, vanaf die begin van die 20ste eeu, aangebied. Dan volg kritiese gesprekke. Hierdie gesprekke ten opsigte van ons tema betrek drie belangrike geleerdes, naamlik L Smits, R J Mooi en J M J Lange van Ravenswaay. Aan die einde word 'n behoefte uitgespreek vir 'n samevloeiende metode wat moontlik sommige metodologiese probleme wat in die bestudering van Calvyn en Augustinus na yore kom, sal oorbrug. In die derde hoofstuk word Calvyn se gebruikmaking van Augustinus in sy eie werk vanaf die eerste tydperk van sy skryfloopbaan tot die laaste, vyfde, deeglik bestudeer (1532-1565). Hoofstuk 4 behandel data-analise. Tussen die analise van statiese data en die analise van dinamiese data word Smits se studie van Augustiniaanse aanhalings in Calvyn se geskrifte krities behandel om 'n basiese begrip van Augustiniaanse aanhalings te verskaf. Uiteindelik word die antwoorde op die drie verwante vrae wat in die inleiding voorgestel word, nagespeur: I. Waarin Ie die uniekheid van Augustinus in Calvin se geskrifte? 2. Wie is Calvyn se Augustinus? 3. Op hoe 'n manier is hierdie studie relevant ten opsigte van huidige navorsing oor Calvyn? Die antwoorde sal as 'n brug tussen die twee verwante studies oor Calvyn se gebruikmaking van Augustinus en Augustinus se invloed op Calvyn dien.
4

Smither, Edward. "Principles of mentoring spiritual leaders in the pastoral ministry of Augustine of Hippo." Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683370.

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5

Thomas, Adam Michael. "The Eternal Law in Augustine's Early Investigation of Justice." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:107191.

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Thesis advisor: Robert C. Bartlett
In my dissertation I seek to contribute to the revival of interest in Augustine’s political thought by attempting to uncover his doctrine of eternal law. While absent from his mature writings, including the City of God, this doctrine is central to the investigation of justice in Augustine’s early writings. After considering Augustine’s summary of this early investigation in the Confessions, the most surprising feature of which is Augustine’s insistence on the importance of specifically political questions to his mature understanding of justice, I take up the two treatments of eternal law. In the dialogue On Free Choice, the eternal law is contrasted with the temporal law and is understood in terms of the fundamental command to “order,” which means in the first place wisdom, but also “right and honorable” action. In the anti-Manichean polemic Contra Faustum, the eternal law is presented as the will of God that commands the preservation of the natural order, which means that actions are truly just insofar as they conduce to “mortal health.” I argue that these two discussions of eternal law indicate the limitations of any kind of “higher law” doctrine. On Free Choice demonstrates the difficulty of breaking free of the guidance of temporal law and its harmonization of the demands of eternal and temporal law depends on an understanding of moral virtue whose independence is rather assumed than proven. Contra Faustum shows that the natural ends of self-preservation, procreation, and civic peace are only the beginning points of moral reasoning, since the pursuit of those ends is governed by further moral criteria that cannot easily be understood in terms of nature. In the end, then, I argue that the doctrine of eternal law, while illuminating a great deal about the problems of politics and morality as Augustine encountered them, points to the crucial importance of the question of human virtue and of acquiring the prudence that provides for this virtue in light of the necessary limitations of political life. It is probably for this reason that Augustine does not return to the doctrine in his later writings and does not rely on it in his reconciliation of the two cities in the City of God
Thesis (PhD) — Boston College, 2016
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
6

Beddoe, Paul Victor. "Augustine's use of medical imagery in his polemical theology." Thesis, University of St Andrews, 1998. http://hdl.handle.net/10023/7103.

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In his three major polemical campaigns, that is, against the Manichees, Donatists and Pelagians, Augustine used imagery derived from medicine and was, in tum influenced by the language he used. While much of the language of sickness and disease remained conventional, some usages came to bear significant theological weight, notably infirmitas and contagio. The former became a designation for the culpable weakness affecting each member of the human race since the Fall. The latter became a technical term for the transmission of original sin associated with concupiscentia. Sickness imagery assumes the analogy of the soul and body, advancing his project to integrate the two parts of the human person. It also enabled him to discuss humanity's fallen nature without slipping into Manichaean determinism or Pelagian autonomy. Finally, sickness imagery enabled Augustine to suspend the tension between the inherited guilt and free-will in readily accessible metaphor. Images of health and healing also helped Augustine sustain tensions in his thought. But even more significantly, the image of Christ the Physician proved critical throughout his polemical career. Against the Manichees it is the Divine Physician who lays out the stages of sacred history according to a great therapeutic strategy for the human race. Against the Donatists it is the wisdom of the Physician who prescribes painful means of cure which is urged against Donatist complaints of persecution. Finally, against the Pelagians, Christus Medicus becomes a technical soteriological term. This family of metaphors, drawn from the Scriptures, classical literature, pagan religion and common experience appear time and time again. While they may have become commonplace in the writings of other Christian authors, in Augustine's polemical theology they came to shape and inform key aspects of his thought.
7

Du, Plessis A. F. J. (Anna Francina Johanna). "n Literêr-inhoudelike analise van Boek 7 van Augustinus se Confessiones : Augustinus se begrip van die bestaanswyse van God en die kwaad." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52360.

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Thesis (MA)--Stellenbosch University, 2001.
ENGLISH ABSTRACT: Augusine's search for the nature of God's exisistence as well as the origin of evil, reaches a climax in Book 7 of his Confessions. This study assumes the position that Augustine strives to find answers to the above mentioned two questions in the first six books of the Confessions. The answers to both these questions were vitally important to Augustine, since it would then convince him to convert to the Christian faith. Augustine repeatedly thought he grasped the true answer to the existence of God and the origin and the nature of evil but he was disillusioned time and again. His quest for an answer started with his reading of Cicero's Hortentius (Conf. 3.4.7), a book that urged Augustine to search for Truth. Augustine then joined the Manicheans, a sect claiming that their doctrine was based on reason and contained the Truth (Conf. 3.6.10). Augustine believed that the Manicheans could resolve his quest for answers to the existence and nature of both God and evil. The Manichean intellectual and scientific exposition of the cosmos allowed Augustine to imagine God and evil as opposing substances. Eventually, promted by his own intellect, Augustine discovered weaknesses in their theories (Conf. 5.3.3-5.6.10). Augustine's final break with the Manicheans, after nine years as an adherent, came when he heard the sermons of Ambrose of Milan. Not only was Augustine impressed by Ambrose's eloquence but his sermons also embodied an interpretation of Platonism in Christian terms. Augustine's reading of the Neoplatonic books in a Latin translation urged him to turn into himself (Conf. 7.10.16) and search for God there. Once Augustine could pronounce upon the intelligible existence of God, his inquiry into the origin of evil resolved itself (7.12.18).
AFRIKAANSE OPSOMMING: Augustinus se soeke na die bestaanswyse van God en die aard en onstaan van die kwaad bereik 'n klimaks in Boek 7 van die Confessiones. In hierdie studie word daar van die standpunt uitgegaan dat Augustinus onder andere in die eerste ses boeke van die Confessiones poog om antwoorde te kry op bogenoemde twee vraagstukke. Antwoorde op beide hierdie vrae was van kardinale belang, aangesien dit Augustinus sou oortuig om hom tot die Christelike geloof te bekeer. Augustinus het herhaaldelik gepoog om die ware antwoorde op die vraag na bestaanwyse van God sowel as die oorsprong en die aard van die kwaad te vind. Hy was egter telke male ontnugter. Augustinus se soeke het begin toe hy in aanraking gekom het met Cicero se Hortensius (Conf. 3.4.7), 'n boek wat Augustinus aangemoedig het om die Waarheid na te jaag. Gevolglik het Augustinus by die Manicheërs aangesluit, aangesien dié sekte geglo het dat hulle leerstellinge gebaseer is op die rede en sodoende die volle waarheid bevat (Cant. 3.6.10). Augustinus het geglo dat die Manicheërs sy soektog na antwoorde op die vraag van God en die kwaad se bestaanswyse kon oplos. Die Manicheërs se intellektuele en wetenskaplike uiteensetting van die kosmos het Augustinus toegelaat om God en die kwaad as teenstrydige entiteite te beskou. Ongeveer nege jaar na sy aansluiting by die Manicheërs, aangemoedig deur sy eie intellek, het Augustinus die swak punte in die Manichese leerstellinge ontdek (Cant. 5.3.3-5.6.10). Die finale breek met die Manicheërs het gekom toe Augustinus die preke van Ambrosius in Milaan gehoor het. Nie alleen was Augustinus ingenome met Ambrosius se welsprekendheid nie, maar sy preke het ook die interpretasie van Platonisme in Christelike terme beliggaam. Die Neoplatoniese leerstellinge het Augustinus aangemoedig om na homself, in homself te draai (Conf. 7.10.16) en vir God daar te gaan soek. Sodra Augustinus kon verklaar dat God in die vorm van 'n kenbare wese bestaan, het sy soeke na die oorsprong en die aard van die kwaad dit self opgelos (Cant. 7.12.18).
8

Magee, Neal E. Hamner M. Gail. "Remembering to forget theological tropologies of confession and disavowal (Saint Augustine, Bishop of Hippo, Slavoj Zizek, Jacques Derrida) /." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2004. http://wwwlib.umi.com/cr/syr/main.

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9

Cvetković, Carmen Angela. "Seeking the Face of God : a study on Augustine's reception in the mystical thought of Bernard of Clairvaux and William of St. Thierry." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1213.

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The present thesis examines the way in which two twelfth century authors, the Cistercian monks, Bernard of Clairvaux (1091-1153) and William of St. Thierry (c. 1080-1148), used Augustine (354-430) in the articulation of their mystical thought. The approach to this subject takes into account the fact that in the works of all these medieval authors the “mystical” element is inescapably entangled with their theological discourse and that an accurate understanding of their views on the soul’s direct encounter with God cannot be achieved without a discussion of their theology. This thesis posits that the cohesion of Bernard’s and William’s mystical thought lies in their appropriation of the guiding principle of Augustine’s mystical theology: “You made us for yourself and our heart is restless until it rests in you” (conf. 1.1.1), reflected in the subtle interplay of three main themes, namely (1) the creation of humanity in the image and likeness of God, which provides the grounds for the understanding of the soul’s search for direct contact with God; (2) love as a longing innate in every human being, which explores the means to attain immediacy with God; and (3) the soul’s direct encounter with God, which discusses the nature of the soul’s immediate experience of the divine presence that can only be achieved in lasting fullness at the end of time. This examination of Bernard’s and William’s use of Augustine is structured on the basis of these three core themes which form the scaffolding of their mystical thought. Investigating the specific methods of their reception of Augustine will highlight the originality and uniqueness of each of the two Cistercian authors, who while drawing on the same patristic source use it nevertheless in various ways, by focussing on different aspects of Augustine’s immense oeuvre and by arriving at distinct mystical programmes.
10

Collins, Joshua. "The concept of love in Saint Augustine's Confessions /." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99363.

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In the present study, through a close reading of the Confessions , the author explores the concept of love in Saint Augustine as it pertains to the two possibilities of man, being towards the creation and being towards the Creator. He distinguishes two kinds of love corresponding to each one of these possibilities, love of the world (cupiditas) and love of God (caritas), and proceeds to analyze these loves. The main argument of the thesis is that these loves disclose the world to man in two opposed manners. The author argues that cupiditas seeks to find satisfaction in the creation and discloses it as an end in itself, whereas caritas loves the world for the sake of God and discloses it as a means to attaining God.
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Books on the topic "Bishop of Hippo Influence":

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Michael, Marshall. The restless heart: The life and influence of St. Augustine. Grand Rapids, Mich: W.B. Eerdmans, 1987.

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Thompson, Christopher J. Christian doctrine, Christian identity: Augustine and the narratives of character. Lanham, Md: University Press of America, 1999.

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Wetzel, James. Parting knowledge: Essays after Augustine. Eugene, Oregon: Cascade Books, 2013.

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Troup, Calvin L. Augustine for the philosophers: The rhetor of Hippo, the confessions, and the continentals. Waco, Texas: Baylor University Press, 2014.

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GILL, MEREDITH JANE. AUGUSTINE AND THE ITALIAN RENAISSANCE: ART AND PHILOSOPHY FROM PETRARCH TO MICHAELANGELO. CAMBRIDGE: CAMBRIDGE UNIV PRESS, 2005.

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Menn, Stephen Philip. Descartes and Augustine. Cambridge: Cambridge University Press, 1998.

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MacCormack, Sabine. The shadows of poetry: Vergil in the mind of Augustine. Berkeley: University of California Press, 1998.

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Quillen, Carol E. Rereading the Renaissance: Petrarch, Augustine, and the language of humanism. Ann Arbor: University of Michigan Press, 1998.

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Seele, Peter F., and Peter Seele. Philosophie der Epochenschwelle: Augustin zwischen Antike und Mittelalter. Berlin: Walter de Gruyter, 2008.

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Mattox, John Mark. Saint Augustine and the theory of just war. London: Continuum, 2006.

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Book chapters on the topic "Bishop of Hippo Influence":

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Loomba, Ania, and Jonathan Burton. "St. Augustine, Bishop of Hippo (354–430 CE)." In Race in Early Modern England, 59–60. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230607330_9.

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Eno, S.S., Robert Bryan. "III. St. Augustine, Bishop of Hippo." In Saint Augustine Lecture, 49–85. Villanova University, 1985. http://dx.doi.org/10.5840/stauglect19856.

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Lawless, George. "Augustine as Monk—Bishop." In Augustine of Hippo and his Monastic Rule, 155–62. Oxford University Press, 1990. http://dx.doi.org/10.1093/acprof:oso/9780198267416.003.0009.

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Burt, Stephanie. "Bishop’s Influence." In Elizabeth Bishop in Context, 405–15. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781108856492.037.

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Humphries, Thomas L. "St. Augustine of Hippo." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0004.

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This chapter examines the sacramental theology of Augustine of Hippo, the great Western Church Father who emphasized the mystery of God and the fruit of love, and identified sacraments as “visible sign that connect us to the mystery of our saving God.” Baptism was to occur only once in a believer’s life and marked not only the entrance of the believer into the Church but also the believer’s identity with the death and resurrection of Jesus Christ. Augustine encouraged infant baptism and considered marriage and ordination to be sacraments as well. In addition, for Augustine, “the Eucharist is the summit of sacramental theology because it is so obviously and closely connected to the Incarnate Christ himself and because it is a visible sign that connects us to the mystery of salvation in Christ which is fulfilled in love.” Augustine’s work on the sacraments was in many ways seminal and has continued to influence Christian sacramental theology ever since.
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"CONCLUSION: Object Relations, Influence, and the Woman Poet." In Elizabeth Bishop and Marianne Moore, 106–10. Princeton University Press, 1993. http://dx.doi.org/10.1515/9781400820863.106.

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Hallam, Tony. "The influence of humans." In Catastrophes and Lesser Calamities. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780198524977.003.0014.

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We saw in Chapters 5 and 7 that the Quaternary was a time of low extinction rates despite a succession of strong environmental changes induced ultimately by climate. This began to change from a few tens of thousands of years ago with the arrival on our planet of Homo sapiens sapiens, which can be translated from the Latin as the rather smug ‘ultrawise Man’. It is widely accepted today that the Earth is undergoing a loss of species on a scale that would certainly rank in geological terms as a catastrophe, and has indeed, been dubbed ‘the sixth mass extinction’. Although the disturbance to the biosphere being created in modern times is more or less entirely attributable to human activity, we must use the best information available from historical, archaeological, and geological records to attempt to determine just when it began. Towards the end of the last ice age, known in Europe as the Würm and in North America as the Wisconsin, the continents were much richer in large mammals than today: for example, there were mammoths, mastodonts, and giant ground sloths in the Americas; woolly mammoths, elephants, rhinos, giant deer, bison, and hippos in northern Eurasia; and giant marsupials in Australia. Outside Africa most genera of large mammals, defined as exceeding 44 kilograms adult weight, disappeared within the past 100,000 years, an increasing number becoming extinct towards the end of that period. This indicates that there was a significant extinction event near the end of the Pleistocene. This event was not simultaneous across the world, however: it took place later in the Americas than Australia, and Africa and Asia have suffered fewer extinctions than other continents. There are three reasons for citing humans as the main reason for the late Pleistocene extinctions. First, the extinctions follow the appearance of humans in various parts of the world. Very few of the megafaunal extinctions that took place in the late Pleistocene can definitely be shown to pre-date the arrival of humans. There has, on the other hand, been a sequence of extinctions following human dispersal, culminating most recently on oceanic islands. Second, it was generally only large mammals that became extinct.
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"CHAPTER ONE. “Efforts of Affection”: Toward a Theory of Female Poetic Influence." In Elizabeth Bishop and Marianne Moore, 10–48. Princeton University Press, 1993. http://dx.doi.org/10.1515/9781400820863.10.

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Ellis, Jonathan. "Elizabeth Bishop in Ireland: From Seamus Heaney to Colm Tóibín." In Reading Elizabeth Bishop, 307–20. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474421331.003.0022.

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This chapter looks at the influence of Bishop’s poetry on Irish literature, specifically the work of Seamus Heaney and Colm Tóibín. In the process of doing so, it considers how different authors read Bishop and the extent to which Bishop might be said to read us at the same time. The chapter draws on Gillian White’s book, Lyric Shame, to explore these ideas, in particular her notion of entanglement.
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Ellis, Jonathan. "Introduction: Incompatible Bishops?" In Reading Elizabeth Bishop, 1–16. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474421331.003.0001.

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This chapter offers an overview of Bishop Studies in the last 40 years. It analyses the posthumous publication of Bishop’s poems, prose, letters and unpublished material and identifies different phrases of criticism via influential readings of Bishop’s work. In the second half of the chapter, new trends in Bishop Studies are identified, alongside a consideration of Bishop’s presence in films, paintings and other media and her influence on contemporary writing.

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