Literatura académica sobre el tema "Confessiones (Augustine, Saint, Bishop of Hippo)"
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Artículos de revistas sobre el tema "Confessiones (Augustine, Saint, Bishop of Hippo)"
Eguiarte Bendímez, Enrique A. "Ecology in Books XI, XII and XIII of Augustine’s Confessiones". Mayéutica 47, n.º 103 (2021): 161–204. http://dx.doi.org/10.5840/mayeutica2021471033.
Texto completoJulien, Jacques. "Metamorphoses of Friendship: Jacques Derrida and Saint Augustine". Religions 15, n.º 1 (10 de enero de 2024): 89. http://dx.doi.org/10.3390/rel15010089.
Texto completoRibeiro de Lima, Victor R. "Liberdade e mal em Santo Agostinho". Mayéutica 48, n.º 106 (2022): 231–44. http://dx.doi.org/10.5840/mayeutica20224810612.
Texto completoScibetta, Concetta y José Anoz. "Agustín, Cicerón y la semiosis de las Confessiones (conf. 12,37)". Augustinus 58, n.º 228 (2013): 163–78. http://dx.doi.org/10.5840/augustinus201358228/2296.
Texto completoTRIVIÑO CUÉLLAR, Jonathan. "Investigación agustiniana sobre el tiempo en De Genesi ad litteram y De civitate Dei / Augustine on Time in De Genesi ad Litteram and De Civitate Dei". Revista Española de Filosofía Medieval 22 (1 de enero de 2015): 119. http://dx.doi.org/10.21071/refime.v22i.6215.
Texto completoEguiarte, Enrique A. "Agustín y el ‘poculum obliuionem præstans’". Augustinus 56, n.º 220 (2011): 69–74. http://dx.doi.org/10.5840/augustinus201156220/2218.
Texto completoGrossi, Vittorino. "La espiritualidad agustiniana de la vida conyugal". Augustinus 65, n.º 1 (2020): 113–39. http://dx.doi.org/10.5840/augustinus202065256/25716.
Texto completoEguiarte, Enrique A. "San Agustín y las migraciones". Augustinus 65, n.º 3 (2020): 371–94. http://dx.doi.org/10.5840/augustinus202065258/2593.
Texto completoRaikas, Kauko. "Las dimensiones del 'Iudex' en el pensamiento y en la actividad episcopal de Agustín". Augustinus 65, n.º 3 (2020): 447–514. http://dx.doi.org/10.5840/augustinus202065258/2596.
Texto completovan Neer, Joost. "Agustín y la educación. Perspectivas teóricas sobre la práctica educativa". Augustinus 62, n.º 1 (2017): 143–78. http://dx.doi.org/10.5840/augustinus201762244/2458.
Texto completoTesis sobre el tema "Confessiones (Augustine, Saint, Bishop of Hippo)"
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.
Texto completoDu, 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.
Texto completoENGLISH 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).
Roos, Andre. "St Augustine's Confessiones : the role of the imago Dei in his conversion to Catholic Christianity". Thesis, Stellenbosch : University of Stellenbosch, 2011. http://hdl.handle.net/10019.1/6505.
Texto completoENGLISH ABSTRACT: Although St Augustine of Hippo (354–430 C.E.) was raised as a Christian, he refuted Catholicism as a youth in his search for divine wisdom and truth. Like the biblical prodigal son, he first had to realise the error of his aversion (turning away from the Catholic Church) before he could experience conversion (returning to the Catholic faith). Augustine narrates certain central events of his life in the Confessiones as a series of conversions, leading him from his native Roman North Africa to his conversion to Catholic Christianity in the Imperial City of Milan. Philosophy, especially Neo-Platonic thought, played a crucial role in his conversion process, as did the influence of St Ambrose, Bishop of Milan, and other Neo-Platonic intellectuals in Milan. Neo- Platonism also influenced Augustine's conception of the imago Dei (image of God). Although Augustine’s teaching of the concept of the imago Dei is found in all his works (but mainly in De Trinitate), a survey of the literature has shown that the way in which this concept is used to inform, structure and advance his conversion narrative in the Confessions, has not yet been investigated in a structured manner. In order to address this gap in scholarly knowledge, the thesis attempts to answer the following research question: How did the concept of the imago Dei inform and structure Augustine's conversion narrative, as recounted in his Confessiones, taking into account the theological and philosophical influences of Ambrose and the Neo-Platonists of Milan on his spiritual development? The investigation was conducted by an in-depth study and analysis of the Confessiones and relevant secondary literature within the historical, philosophical and religious framework of the work. An empirical approach, by means of textual analysis and hermeneutics, was used to answer the research question. The analysis of the Confessions is limited to its autobiographical part (Books 1 to 9). In order to carry out the analysis, a theoretical and conceptual framework was posited in Chapters 1 to 4, discussing the key concepts of conversion and of the imago Dei, as well as explaining the influence of Neo-Platonism and Ambrose on Augustine. In Chapter 5, this conceptual framework of the nature of the imago Dei is complemented by a literary framework for the Confessions to form a metaframework. The textual analysis was done within the meta-framework with reference to certain endowments (attributes) imprinted in the image, namely personality, spirituality, rationality, morality, authority, and creativity. The main conclusion is that Augustine's personal relationship with God had been harmed by the negative impact of sin on these endowments of the divine image in him. His gradual realisation that God is Spirit, his growth in faith, and his eventual acceptance of the authority of Scripture and of the Catholic Church, brought about the healing of the broken image of God in Augustine and also the restoration of God’s likeness in him. This enabled Augustine to be reconciled to God through Christ, who is the perfect Image of God, and helped to convert him to the Catholic Church, which is the Body of Christ.
AFRIKAANSE OPSOMMING: Alhoewel die Heilige Augustinus, Biskop van Hippo (354–430 n.C.), as Christen grootgemaak is, het hy as jong man die Katolisisme verwerp in sy soektog na goddelike wysheid en waarheid. Soos die verlore seun van die Bybel, moes hy eers die fout van sy afkerigheid (wegdraai van die Katolieke Kerk) insien voordat hy tot bekering (terugkeer tot die Katolieke geloof) kon kom. Augustine vertel sekere kerngebeure van sy lewe in die Confessiones (Belydenisse) as ‘n reeks van bekeringe, wat hom gelei het van sy geboorteplek in Romeins-Noord-Afrika tot sy bekering tot die Katolieke Christendom in die Keiserstad Milaan. Filosofie, veral Neo-Platoniese denke, het ‘n deurslaggewende rol gespeel in sy bekeringsproses, soos ook die invloed van die Heilige Ambrosius, Biskop van Milaan, en ander Neo- Platoniese intellektuele in Milaan. Neo-Platonisme het ook Augustine se begrip van die imago Dei (Godsbeeld) beïnvloed. Alhoewel Augustinus se leer oor die begrip imago Dei in al sy werke aangetref word (maar veral in De Trinitate), het ‘n literatuurstudie uitgewys dat die manier waarop hierdie begrip gebruik word om sy bekeringsverhaal in die Confessions toe te lig, vorm te gee en te bevorder, nog nie op gestruktureerde wyse ondersoek is nie. Om hierdie leemte in vakkundige kennis te vul, poog hierdie tesis om die volgende navorsingsvraag te beantwoord: Hoe het die begrip imago Dei Augustinus se bekeringsverhaal toegelig en vorm gegee, soos vertel in sy Confessiones, met inagneming van die teologiese en filosofiese invloede van Ambrosius en die Neo-Platoniste van Milaan op sy geestelike ontwikkeling? Die ondersoek is uitgevoer deur middel van ‘n grondige studie en ontleding van die Confessiones en toepaslike sekondêre literatuur binne die historiese, filosofiese en godsdienste raamwerk van die werk. ’n Empiriese benadering, by wyse van teksontleding en hermeneutika, is gebruik om die navorsingsvraag te beantwoord. Die ontleding van die Confessiones is beperk tot die outobiografiese deel (Boeke 1 tot 9). Om die ontleding uit te voer, is ’n teoretiese en konseptuele raamwerk vooropgestel in Hoofstukke 1 tot 4, waar die sleutelbegrippe bekering en imago Dei bespreek is, asook die invloed van Neo-Platonisme en Ambrosius op Augustinus. In Hoofstuk 5 word hierdie konseptuele raamwerk vir die aard van die imago Dei aangevul deur ’n literêre raamwerk vir die Confessions om sodoende ‘n metaraamwerk te vorm. Die teksontleding is gedoen binne die metaraamwerk met verwysing na sekere geestesgawes (eienskappe) wat in die beeld neerslag vind, naamlik persoonlikheid, spiritualiteit, rasionaliteit, moraliteit, outoriteit, en kreatiwiteit. Die hoofgevoltrekking is dat Augustinus se persoonlike verhouding met God geskaad is deur die negatiewe impak van sonde op hierdie geestesgawes van die Godsbeeld in hom. Sy geleidelike besef dat God Gees is, sy groei in sy geloof, asook sy uiteindelike aanvaarding van die gesag van die Bybel en van die Katolieke Kerk, het meegebring dat Augustinus se gebroke Godsbeeld en -gelykenis herstel is. Daardeur is Augustinus met God versoen deur Christus, wat die volmaakte Godsbeeld is, en sodoende is hy bekeer tot die Katolieke Kerk, wat die Liggaam van Christus is.
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.
Texto completoJordaan, Donovan. "Augustine’s use of Romans in the conversion narratives of the Confessions". Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/2551.
Texto completoENGLISH ABSTRACT: The purpose of this study is to investigate the use of the quotations of Paul’s Epistle to the Romans in the conversion narratives in Augustine’s Confessions. The Confessions is an account of Augustine’s conversion to Catholic Christianity. Within the Confessions there are many conversion narratives which form part of a greater narrative that culminates in Augustine’s final conversion in Book 8 of the Confessions. Within these conversion narratives, Augustine often quotes from Romans. In the first chapter, I discuss the use of Rom. 10:14‐15 in the opening paragraph of the Confessions, particularly Augustine’s sensitivity to the diatribe style. The opening paragraph is also significant within the context of the conversion narratives, as it features Augustine in his converted state and effectively represents the goal towards which the conversion narratives will strive. My second chapter deals with the “aversion” narrative in Conf. 5.3.5 and the use of Rom. 1:21‐25. Much attention is given to Augustine’s allusion to apologetic works, particularly the Wisdom of Solomon, which Rom. 1:21‐25 emulates. Chapter three is concerned with the significance of Rom. 1:21‐25 in the intellectual conversion of Augustine. While Augustine reuses a quotation in Conf. 7.9.13‐15, I focus on the unique use of this quotation and its specific significance to the intellectual conversion. The fourth chapter deals with the scriptural conversion and Augustine’s use of Rom. 7:22‐25. In the final chapter, I discuss the use of the references to Romans in Book 8 which Augustine has already quoted earlier in the Confessions. I then show how these quotations affect the interpretation of the spiritual conversion at the end of Book 8.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om die gebruik van die verwysings na Paulus se Brief aan die Romeine in die bekeringsverhale in Augustinus se Confessiones te ondersoek. Die Confessiones is ’n berig van Augustinus se bekering tot die Katolieke Christendom. In die Confessiones is daar baie bekeringsverhale wat deel vorm van ’n groter verhaal wat sy voltooiing in die slotbekeringsverhaal in Boek 8 van die Confessiones vind. In hierdie bekeringsverhale haal Augustinus dikwels Romeine aan. In die eerste hoofstuk bespreek ek die gebruik van Rom. 10:14‐15 in die inleidende paragraaf van die Confessiones, met klem op Augustinus se aanwending van die diatribe styl. Die inleidende paragraaf is ook van belang met betrekking tot die bekeringsverhale, omdat dit Augustinus in ’n bekeerde toestand uitbeeld en effektief die doel verteenwoordig wat die bekeringsverhale nastreef. My tweede hoofstuk handel oor die “afkeer”‐toneel in Conf. 5.3.5 en die gebruik van Rom. 1:21‐25. Aandag word gegee aan Augustinus se toespeling op apologetiese werke, veral die Wysheid van Salomo, wat deur Rom. 1:21‐25 nageboots word. Hoofstuk drie handel oor die belang van Rom. 1:21‐25 in die intellektuele bekeringsverhaal van Augustinus. In Conf. 7.9.13‐15 gebruik Augustinus weer ’n keer dieselfde aanhaling, en hier is die fokus op die unieke gebruik van hierdie aanhaling en sy spesifieke konteks binne die intellektuele bekeringsverhaal. Die vierde hoofstuk handel oor Augustinus se bekering tot die Skrif en sy gebruik van Rom. 7:22‐25. In die laaste hoofstuk bespreek ek die gebruik van verwysings na Romeine wat Augustinus alreeds vroeër aangehaal het in Boek 8 van die Confessiones. Ten slotte toon ek aan hoe hierdie aanhalings die interpretasie van die geestelike bekeringsverhaal aan die einde van Boek 8 beïnvloed.
Smit, Christine. "Bakens op die weg : die bekeringsverhale van Augustinus en C.S. Lewis". Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50286.
Texto completoENGLISH ABSTRACT: Two literary conversion narratives with much historical detail, are compared in this thesis: the Confessiones written by the renowned fourth century church-father, St. Augustine, and Surprised by Joy written by the twentieth century writer and scholar, C.S. Lewis. In order to understand St. Augustine's conversion to the Christian faith, Christian religion as a social phenomenon in the Ancient World is discussed. As background for the discussion and comparison of the two conversion narratives, a brief biography is given of St. Augustine and of Lewis, as well as a description of each one's course of conversion. The research is structured In terms of beacons that St. Augustine identified during the course of his conversion: people who played a significant role, events that influenced his life, and inner conflict that spurred him on his way. By means of an analysis regarding theme and content, it is shown that there are clear similarities between the beacons identified by Augustine and Lewis in their conversion narratives.
AFRIKAANSE OPSOMMING: In hierdie tesis word twee literêre bekeringsverhale waarin die historiese werklikheid deur die skrywers weergegee word, met mekaar vergelyk: die Confessiones van die vierde eeuse kerkvader Augustinus, en Surprised by Joy van die twintigste eeuse skrywer en geleerde C.S. Lewis. Om Augustinus se bekeringsverhaal histories te kan plaas teen die agtergrond waarin hy geleef en tot bekering gekom het, word 'n uiteensetting gegee van die Christelike godsdiens as 'n sosiale fenomeen in die Antieke Wêreld. 'n Kort lewensbeskrywing van Augustinus en Lewis en 'n oorsig van die weg wat elkeen se bekering gevolg het, dien as agtergrond vir die bespreking en vergelyking van die twee bekeringsverhale. Die navorsing word gestruktureer aan die hand van bakens wat Augustinus op sy bekeringsweg uitgelig het: persone wat 'n beduidende rol gespeel het, gebeure wat hom beïnvloed het, innerlike konflik wat hom voortgedryf het. Die tesis toon deur 'n analise op grond van inhoud en tematiek aan dat daar duidelike ooreenkomste is tussen die bakens op Augustinus se bekeringsweg en dié op Lewis se bekeringsweg.
Kotze, Annemare. "The protreptic-paraenetic purpose of Augustine's Confessions and its Manichean audience". Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53665.
Texto completoENGLISH ABSTRACT: In this dissertation I attempt to open up new perspectives on the literary qualities and the unity of Augustine's Confessions by reading the work in the light of the context within which it first functioned. Part 1, Prolegomena, consists of a survey of secondary literature (in chapter 1) that focuses on research on the literary characteristics of the work, followed by a theoretical exploration of the two aspects that constitute the focus of this study, the genre and the audience of the Confessions. Chapter 2.1 examines how the literary practices and generic conventions of late Antiquity should inform our reading of the work. This is achieved through a discussion of the implications of genre analysis in general (2.1.1), followed by an examination of the conventions of the ancient protreptic genre (2.1.2), a look at the parallels between the Confessions and three of its literary antecedents and between the Confessions and Augustine's Contra Academicos (2.1.3), and an evaluation of the perspectives offered on the unity of the work by this procedure (2.1.4). Chapter 2.2 starts with a discussion of the concept of intended audience (2.2.1) and proceeds to provide the background needed to follow the arguments on the specific segment of Augustine's audience that I consider here, the Manicheans (2.2.2). Part 2 of the dissertation consists of the analyses of selected passages but attempts at the same time to give an accurate account of how genre and intended audience are embodied in the text as a whole. In chapter 3 I show that Augustine's meditation on Ps 4 in the central section of the Confessions (9.4.8-11) is a protreptic that targets a Manichean audience (3.1) through Augustine's identification with this audience (3.2) and the prevalent use of Manichean terminology and categories (3.3). In chapter 4 I analyse in a more systematic way the expression of protreptic purpose through various devices throughout the Confessions: foreshadowing in the opening paragraph (4.1), the use of a shifting persona (4.2), allusion to Matt 7:7 (4.3), and the theme of the protreptic power of reading and listening (4.5). I evaluate how pervasive the expression of protreptic intent is (4.4) and end with an examination of the protreptic-paraenetic purpose of the first section of the allegorical exposition of the creation story in book 13 (4.6). Chapter 5 examines the degree to which the Manicheans are targeted by the text as a whole as an important segment of its intended audience. I examine the use of the theme of friendship to evoke Augustine's erstwhile Manichean friendships and the history of failed communication with this group (5.1), the role Augustine intends curiositas to play in coaxing the Manicheans into reading yet another attempt to convert them (5.2), and once again how pervasive the concerns with a Manichean audience is (5.3). I conclude this chapter, like the previous one, with an analysis of the last section of the allegory in book 13, where I discern towards the end an intensification of indications that Augustine is preoccupied with his Manichean audience (5.4).
AFRIKAANSE OPSOMMING: Hierdie proefskrif probeer om nuwe perspektief te bied op die literêre eienskappe en die eenheid van Augustinus se Confessiones deur die werk te lees in die lig van die konteks waarbinne dit aanvanklik gefunksioneer het. Deel 1, Prolegomena, is In oorsig oor die sekondêre literatuur (in hoofstuk 1) wat fokus op studies van die literêre tegnieke in die werk, gevolg deur In teoretiese verkenning van die twee aspekte wat die fokuspunt van die studie vorm, naamlik die genre en die gehoor van die Confessiones. Hoofstuk 2 ondersoek hoe literêre praktyke en genre-verwante konvensies van die laat Antieke die lees van die werk behoort te beïnvloed. Dit word gedoen aan die hand van In bespreking van die implikasies van genre-analise in die algemeen (2.1.1), gevolg deur In oorsig oor die konvensies van die antieke protreptiese genre (2.1.2), In bespreking van die paraIIele tussen die Confessiones en drie literêre voorlopers daarvan asook tussen die Confessiones en Augustinus se Contra Academicos (2.1.3) en In evaluering van die perspektiewe wat hierdie werkwyse bied op die eenheid van die werk (2.1.4). Hoofstuk 2.2 behels In bespreking van die konsep teikengehoor (2.2.1), gevolg deur In opsomming van die agtergrondinligting wat nodig is om die argumente oor die spesifieke segment van Augustinus se gehoor wat hier oorweeg word (die Manicheërs), te volg (2.2.2). Deel 2 van die proefskrif bestaan uit die analises van geselekteerde passasies maar probeer terselfdertyd om In getroue weergawe te bied van hoe genre en gehoor in die teks as geheel beliggaam word. Hoofstuk 3 toon dat Augustinus se oordenking van Ps 4 in die sentrale gedeelte van die Confessiones (9.4.8-11) In protreptiese werk gerig op In Manichese gehoor is (3.1). Augustinus vereenslewig hom met sy teikengehoor (3.2) en gebruik deurgaans Manichese terminologie en kategorieë (3.3). Hoofstuk 4 ondersoek hoe die protreptiese doelwit in die Confessiones uitgedruk word deur die gebruik van verskeie tegnieke: voorafskaduing in die aanvangsparagraaf (4.1), die gebruik van In verskuiwende persona (4.2), verwysing na Matt 7:7 (4.3) en die tema van die protreptiese uitwerking van lees en luister (4.5). Ek evalueer hoe verteenwoordigend ten opsigte van die geheel die uitdrukking van die protreptiese doelwit is (4.4) en sluit met In analise van die protrepties-paranetiese funksie van die eerste deel van die allegoriese interpretasie van die skeppingsverhaal in boek 13 (4.6). Hoofstuk 5 ondersoek die mate waarin die teks as geheel die Manicheërs as die teikengehoor van die werk aandui. Dit toon hoe Augustinus die tema van vriendskap gebruik om sy vroeëre Manichese vriendskappe op te roep en verwys na die geskiedenis van onsuksesvolle kommunikasie met hierdie groep (5.1); dit toon hoe curiositas 'n rol speel om die Manicheërs oor te haalom nog 'n poging om hulle te bekeer te lees (5.2) asook hoe verteenwoordigend ten opsigte van die geheel die bemoeienis met 'n Manichese gehoor is (5.3). Die hoofstuk sluit af, soos die vorige een, met 'n analise (nou van die tweede deel) van die allegorie in boek 13, met klem op die sterker wordende aanduidings dat Augustinus hier 'n Manichese gehoor in die oog het (5.4).
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.
Texto completoThomas, Adam Michael. "The Eternal Law in Augustine's Early Investigation of Justice". Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:107191.
Texto completoIn 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
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.
Texto completoLibros sobre el tema "Confessiones (Augustine, Saint, Bishop of Hippo)"
Günther, Dorothea. Schöpfung und Geist: Studien zum Zeitverständnis Augustins im XI. Buch der Confessiones. Amsterdam: Rodopi, 1993.
Buscar texto completoTroup, Calvin L. Temporality, eternity, and wisdom: The rhetoric of Augustine's Confessions. Columbia: University of South Carolina Press, 1999.
Buscar texto completoAugustine. Confessiones =: Bekenntnisse : lateinisch-deutsch. Düsseldorf: Artemis & Winkler, 2004.
Buscar texto completoD, Jordan Mark y MacKendrick Karmen 1962-, eds. Seducing Augustine: Bodies, desires, confessions. New York: Fordham University Press, 2010.
Buscar texto completoAugustine. The confessions of Saint Augustine. San Diego, CA: ICON Classics, 2005.
Buscar texto completoWills, Garry. Saint Augustine's Sin (Augustine, Confessiones. Bk. 3.). Viking Adult, 2003.
Buscar texto completoLent with Saint Augustine. Collegeville, Minnesota: Liturgical Press, 2014.
Buscar texto completoLes confessions de Saint Augustin. Paris: Cerf, 2007.
Buscar texto completoMiles, Margaret R. Desire and Delight: A New Reading of Augustine's Confessions. Wipf & Stock Publishers, 2006.
Buscar texto completoAugustine, Saint. Confessions of Saint Augustine. Barbour Publishing, Incorporated, 2014.
Buscar texto completoCapítulos de libros sobre el tema "Confessiones (Augustine, Saint, Bishop of Hippo)"
Eno, S.S., Robert Bryan. "III. St. Augustine, Bishop of Hippo". En Saint Augustine Lecture, 49–85. Villanova University, 1985. http://dx.doi.org/10.5840/stauglect19856.
Texto completoMiola, Robert S. "Augustine of Hippo". En Early Modern Catholicism, 106–13. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780199259854.003.0017.
Texto completoKirwan, Christopher. "Augustine (354–430)". En The Philosophers Introducing Great Western Thinkers, 33–38. Oxford University PressOxford, 1999. http://dx.doi.org/10.1093/oso/9780198238614.003.0005.
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