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1
Augustinian just war theory and the wars in Afghanistan and Iraq: Confessions, contentions, and the lust for power. New York: Peter Lang, 2011.
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2
de Paulo, Craig J. N., Patrick Messina y Daniel P. Tompkins, eds. Augustinian Just War Theory and the Wars in Afghanistan and Iraq. Peter Lang US, 2011. http://dx.doi.org/10.3726/978-1-4539-0782-5.
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Wood, Benjamin J. Augustinian Alternative: Religious Skepticism and the Search for a Liberal Politics. 1517 Media, 2017.
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Augustinian Alternative: Religious Skepticism and the Search for a Liberal Politics. Augsburg Fortress, Publishers, 2017.
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5
Byers, Sarah Catherine. Augustinian Puzzles about Body, Soul, Flesh, and Death. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190490447.003.0005.
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Augustine’s employment of some (ultimately) Aristotelian concepts and distinctions, such as from the work On the Soul, helped him to develop his own account of the human being as a single-substance body-soul compound, and a correlative theory of death. The recovery of his view involves some work, because he does not always explain how he thinks the core theses to which he is committed play out in detail. Nevertheless it is possible when we use his Literal Meaning of Genesis to illuminate the City of God, Book 13. The former text contains the most extended presentation of Augustine’s natural philosophy. It employs concepts from classical metaphysics—such as matter, body, form, and potentiality—which, along with some of the Aristotelian categories, are recognizable again in the City of God, a work that he commenced as he was completing the Genesis commentary.
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Messina, Patrick, Daniel P. Tompkins y Craig J. N. de Paulo. Augustinian Just War Theory and the Wars in Afghanistan and Iraq: Confessions, Contentions, and the Lust for Power. Lang AG International Academic Publishers, Peter, 2012.
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7
Ruse, Michael. Two Visions of War. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190867577.003.0003.
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Jesus apparently proscribed violence, which meant that—as was understood by early Christians—war is prohibited. As Christianity became the state religion, by focusing on our innate unhappy nature—“original sin”—Augustine devised “just war theory,” legitimizing the Christian use of war and specifying the conditions under which it could be fought. Augustinian philosophy influenced Anglican theology, although, by the nineteenth century, thinking about war was fashioned more to the needs of empire building. Darwin discussed war in detail in the Descent, in respects accepting Augustinian thinking about our original violent nature, but putting this in the context of natural selection making for a progressive climb to humankind. Unlike the Christian who thinks that war will be with us always, Darwin envisioned a war-free future.
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Teubner, Jonathan D. The Augustinianism 2 of the Rule of St Benedict. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198767176.003.0011.
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Chapter 8 examines the Benedictine conversatio as a life of prayer that arises out of a constellation of Augustinian themes. Despite its many literary borrowings from monastic traditions of the East, Benedict’s use of regula and conversatio is situated within an Augustinian understanding of Christian existence that is constellated around a life of prayer grounded in hopeful patience. In Benedict’s Rule, one can detect an expansion of the form Augustine imagined redemption to take in this life. For monks, as for lay and clerical Christians, redemption is eschatologically achieved but held in hope until the age to come. Through a reading of four key chapters of the Rule (3, 7, 71–2), Benedict’s Augustinianism 2 comes into view as a theory of individual growth.
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Cesalli, Laurent y Irène Rosier-Catach. “Signum est in praedicamento relationis”. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827030.003.0003.
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Roger Bacon is a remarkable figure for his theory of the sign. According to the new reading hypothesis presented in this article, the whole theory is grounded on the relational nature of the sign. Every sign is involved in two relations: one to the interpreter, the other to the significate, the first being “more essential” than the second. The hypothesis allows for a better understanding of Bacon’s central claim that speakers constantly re-impose words in colloquial practice, as well as of its main technical developments (equivocation and supposition understood as instances of re-imposition, the possibility for a word to lose its signification, its impossibility to signify univocally beings and non-beings). In his whole semantics, Bacon’s focus is not so much on entities (e.g. sounds, traces) as on relations holding between entities. From a comparative point of view, the paper offers considerations on the theological (and mainly Augustinian) background of Bacon’s ideas.
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Ruse, Michael. Realists and Pacifists. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190867577.003.0007.
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Christians, in the years after the Great War until the end of the Second War, continued divided. There were those who regretted war but felt it sometimes necessary. Prominent here was the American Lutheran theologian, Reinhold Niebuhr. His “Christian realism” started with original sin but did not follow a strict just-war-theory line. He argued that privately we ought to follow Jesus and eschew violence, but as members of society we sometimes need to fight. Karl Barth, who broke from his mentor Adolf von Harnack over the morality of the First War, stood against the Nazis and, although also not a just war theorist, argued the necessity of conflict against Hitler. Countering all of these were the pacifists, notably in America the preacher Harry Emerson Fosdick, and in England the Anglican priest Dick Sheppard. When war was again declared in 1939, the Christian leaders on both sides again took up the call to arms in the name of Jesus. A notable exception was the still-undergraduate, recent Catholic convert, future Wittgensteinian philosopher Elizabeth Anscombe, who was no pacifist but who argued that entering the conflict against Hitler did not fill the requirements demanded of an Augustinian just war.
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Stokke, Andreas. Bullshitting and Lying. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198825968.003.0007.
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This chapter extends the analysis of bullshitting from the last chapter to provide an account of the difference between bullshitting and lying. It distinguishes between different kinds of lying. The difference between ordinary lying and Augustinian real lying is explained. The chapters shows that while there is a sense in which ordinary liars are indifferent toward whether their assertions are true or false answers to questions under discussion, such speakers are nevertheless clearly distinguishable from bullshitters. The chapter uses these observations to argue that while lying and bullshitting are not incompatible, most lying is not bullshitting. Both the ordinary liar and the Augustinian real liar are concerned with truth-values, albeit in different ways, while the bullshitter is indifferent toward truth and falsity.
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Marandiuc, Natalia. The Goodness of Home. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190674502.001.0001.
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The question of what home means and how it relates to subjectivity has fresh urgency in light of pervasive contemporary migration, which ruptures the human self, and painful relational poverty, which characterizes much of modern life. Yet the Augustinian heritage that situates true home and right attachment outside this world has clouded theological conceptualizations of earthly belonging. This book engages this neglected topic and argues for the goodness of home, which it construes relationally rather than spatially. In dialogue with research in the neuroscience of attachment theory and contemporary constructions of the self, the book advances a theological argument for the function of love attachments as sources of subjectivity and enablers of human freedom. The book shows that paradoxically the depth of human belonging—thus, dependence—is directly proportional to the strength of human agency—hence, independence. Building on Søren Kierkegaard’s imagery alongside other sources, the book depicts human love as interwoven with the infinite streams of divine love, forming a sacramental site for God’s presence, and playing a constitutive role in the making of the self. The book portrays the self both as gifted from God in inchoate form and as engaged in continuous, albeit nonlinear becoming via experiences of human love. The Holy Spirit indwells the attachment space between human beings as a middle term preventing its implosion or dissolution and conferring a stability that befits the concept of home. The interstitial space between loving human persons subsists both anthropologically and pneumatologically and generates the self’s home.
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Ruse, Michael. Moving Forward. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190867577.003.0012.
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The Augustinian vision of humankind, on which so much Christian thinking about war is based, is false. Thanks to Darwinian evolutionary biology we know there was no original couple, Adam and Eve; there was no eating of the apple; there is no original sin. We are not innately depraved in this way. Morbid fatalism is inappropriate. The killer-ape vision of humankind, on which so much Darwinian thinking about war is based, is equally false. Thanks to updated Darwinian evolutionary biology, we know that we did not evolve in the violent ways often presumed, and that in major respects we are designed to avoid war. Culture, particularly agriculture, changed much of that and war became common. Changing this is not to go against our nature. Naïve optimism is no more in place. There is hope of more constructive engagement between Christians and Darwinians. On the Christian side, there are alternative theologies to Augustinian Atonement theology, notable Incarnational theology, not dependent on a literal Adam and Eve. On the Darwinian side, there are fresh empirical findings and interpretations, with truer understandings of human history and nature. Perhaps now, together, we can move forward the debate on the nature and causes and possible ending of human warfare.
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Teubner, Jonathan D. A Historiographical Interlude. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198767176.003.0007.
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The ‘Historiographical Interlude’ presents a brief overview of the cultural, social, and political changes that occur between Augustine’s death in 430 CE and Boethius’ earliest theological writings (c.501 CE). When Augustine, Boethius, and Benedict are treated together in one unified analysis, several historiographical challenges emerge. This Interlude addresses several of these challenges and argues that trends within late nineteenth- and early twentieth-century scholarship established some unfounded interpretive biases. In particular, this section will discuss the contributions of Adolf von Harnack and Henri Irénée Marrou, focusing on how they contributed, in diverse ways, to the neglect of sixth-century Italy as a significant geographical site in the development of the Augustinian tradition.
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Page, Janet K., ed. Beglückte Verbundtnüß des Adels mit der Tugend. A-R Editions, 2021. http://dx.doi.org/10.31022/b219.
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The anonymous Beglückte Verbundtnüß des Adels mit der Tugend (The happy union of nobility with virtue) is a Sittenspiel (moral or morality play) with music. The score, preserved in the Österreichische Nationalbibliothek, was probably presented to members of the imperial family when they attended performances of the entertainment at the Augustinian convent of St. Laurenz in Vienna in August 1688. Beglückte Verbundtnüß was performed by the convent-school girls; its attractive music is suited to the skills of the young performers and the limited resources of the convent. The work illuminates the musical life and educational practices of one of Vienna's most prominent educational institutions for girls in the early modern era and links this city with the widespread use of music and drama in female education in the late seventeenth century.
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Watson, Nicholas. Despair. Editado por James Simpson y Brian Cummings. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199212484.013.0019.
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The terrain of the Christian psyche and the theological structure within which Christians directed their lives towards salvation were both reconfigured during the Reformation. William Langland’sPiers Plowmanoffers an account of despair as a phenomenon associated with the deathbed. In the late medieval period, despair was also seen as a spiritual problem affecting religious specialists engaged in contemplative living, rather than ordinary people on their deathbeds. This article explores despair as it was understood in the late medieval period and as a key concern of Protestant theology and narrative after Reformation. It considers two sets of works written in England: a series of narrative treatments of despair related to the death of the apostate Francesco Spiera in 1548 and a set of “remedy” texts that include the Augustinian Friar William Flete’sDe remediis contra temptacionesfrom the 1350s. It also examines the doctrine of “double election” proposed by John Calvin during the 1540s based on a tradition of thinking about divine omnipotence.
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Palmer, Thomas. The Jansenist Critique. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816652.003.0002.
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This chapter provides an introduction to the reforming critique of a group of Catholic thinkers associated materially with the convents of Port-Royal in France, and intellectually with the views of the Dutch theologian Cornelius Jansen. The most notorious aspect of this Jansenist critique was the attack on moral laxity, and its supposed sponsors, the Society of Jesus, which Blaise Pascal articulated in the satirical Lettres Provinciales of 1656–7. Pascal and his associates identified the root cause of laxism in a moral doctrine now known as probabilism. After sketching the historical background, the chapter outlines the development of probabilism, and analyses the substance of the anti-probabilist arguments of the Jansenists. Criticizing the probabilists’ reliance on natural reason, these arguments are often connected with the Jansenists’ Augustinian views about fallen nature and their predestinarian theology to complete a picture of an anti-rational, pessimistic theological outlook. A reassessment is offered here.
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Lynch, Michael J. John Davenant's Hypothetical Universalism. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197555149.001.0001.
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AAaJohn Davenant’s hypothetical universalism has consistently been misinterpreted and misrepresented as a via media between Arminianism and Reformed theology. This study examines Bishop Davenant’s hypothetical universalism in the context of early modern Reformed orthodoxy. In light of the various misunderstandings of early modern hypothetical universalism, including English hypothetical universalism, as well as the paucity of studies touching on the theology of Davenant in particular, this book gives a detailed exposition of Davenant’s doctrine of universal redemption in dialogue with his understanding of closely related doctrines such as God’s will, predestination, providence, and covenant theology and (2) defends the thesis that Davenant’s version of hypothetical universalism represents a significant strand of the Augustinian tradition, including the early modern Reformed tradition. In service of these two aims, this book examines the patristic and medieval periods as they provide the background for the Lutheran, Remonstrant, and Reformed reactions to the so-called Lombardian formula (“Christ died sufficiently for all; effectually for the elect”). Moreover, it traces how Davenant and his fellow British delegates at the Synod of Dordt shaped the Canons of Dordt in such a way as to allow for their English hypothetical universalism. A careful exposition of the various theses found in Davenant’s De Morte Christi makes up the central core of this book. Finally, this study explores Davenant’s covenant theology and doctrine of the divine will.
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Palmer, Thomas. Jansenism and England. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816652.001.0001.
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This book examines the impact in mid- to later seventeenth-century England of the major contemporary religious controversy in France, which revolved around the formal condemnation of a heresy popularly called Jansenism. The associated debates involved fundamental questions about the doctrine of grace and moral theology, about the life of the Church and the conduct of individual Christians. The book offers an analysis of the main themes of the controversy and an account of instances of English interest, arguing that English Protestant theologians who were in the process of working out their own views on basic theological questions recognized the relevance of the continental debates. The arguments evolved by the French writers also constitute a point of comparison for the developing views of English theologians. Where the Jansenists reasserted an Augustinian emphasis on the gratuity of salvation against Catholic theologians who overvalued the powers of human nature, the English writers examined here, arguing against Protestant theologians who denied nature any moral potency, emphasized man’s contribution to his own salvation. Both arguments have been seen to contain a corrosive individualism, the former through its preoccupation with the luminous experience of grace, the latter through its tendency to elide grace and moral virtue. These assessments are challenged here. Nevertheless, these theologians did encourage greater individualism. Focusing on the affective experience of conversion, they developed forms of moral rigorism which represented, in both cases, an attempt to provide a reliable basis for Christian faith and practice in the fragmented intellectual context of post-Reformation Europe.
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Wiebe, Gregory D. Fallen Angels in the Theology of St Augustine. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192846037.001.0001.
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This book ventures to describe Augustine of Hippo’s understanding of demons, including the theology, angelology, and anthropology that contextualize it. Demons are, for Augustine as for the Psalmist (95:5 LXX) and the Apostle (1 Cor. 10:20), the ‘gods of the nations’. This means that Augustine’s demons are best understood neither when they are ‘spiritualized’ as personifications of psychological struggles nor in terms of materialist contagions that undergird a superstitious moralism. Rather, because the gods of the nations are the paradigm of demonic power and influence over humanity, Augustine sees the Christian’s moral struggle against them within broader questions of social bonds, cultural form, popular opinion, philosophical investigation, liturgical movement, and so forth. In a word, Augustine’s demons have a religious significance, particularly in its Augustinian sense of bonds and duties between persons, and between persons and that which is divine. Demons are a highly integrated component of his broader theology, rooted in his conception of angels as the ministers of all creation under God, and informed by the doctrine of evil as privation and his understanding of the fall; they take shape in his thoughts on human embodiment, desire, visions, and the limits of human knowledge; and they manifest most profoundly in his ecclesiology, through his theology of sacraments and religious incorporation, and its engagement with traditional paganism and its most intelligent supporters, the Platonists. As false mediators, demons are mediated by false religion, the body of the devil, which Augustine opposes with an appeal to the true mediator, Christ, and the true religion of his body, the church.
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Stewart-Kroeker, Sarah. Pilgrimage as Moral and Aesthetic Formation in Augustine’s Thought. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198804994.001.0001.
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Augustine’s dominant image for the human life is peregrinatio, which signifies at once a journey to the homeland—a pilgrimage—and the condition of exile from the homeland. For Augustine, all human beings are, in the earthly life, exiles from their true homeland: heaven. Only some become pilgrims seeking a way back to the heavenly homeland, a return mediated by the incarnate Christ. Becoming a pilgrim begins with attraction to beauty. The return journey therefore involves formation, both moral and aesthetic, in loving rightly. This image has occasioned a lot of angst in ethical thought in the last century or so. Augustine’s vision of Christian life as a pilgrimage, his critics allege, casts a pall of groaning and longing over this life in favor of happiness in the next. Augustine’s eschatological orientation robs the world of beauty and ethics of urgency. In this book, Stewart-Kroeker sets out to elaborate Augustine’s understanding of moral and aesthetic formation via the pilgrimage image, which she argues reflects a Christological continuity between the earthly journey and the eschatological home that unites love of God and neighbor. From the human desire for beauty to the embodied practice of Christian sacraments, Stewart-Kroeker reveals the integrity of Augustine’s vision of moral and aesthetic formation, which is essentially the ordering of love. Along the way, Stewart-Kroeker develops an Augustinian account of the relationship between beauty and morality.
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Graham, Breeds, ed. Augustina Laria, Basque refugee in Manchester: An archives pack for teachers of History KS3, CSU5 - Theera of the Second World War, based on original archive materials from the National Museum of Labour History. Manchester: National Museum of Labour History, 1992.
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