Artykuły w czasopismach na temat „Confessiones (Augustine, Saint, Bishop of Hippo)”
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Eguiarte Bendímez, Enrique A. "Ecology in Books XI, XII and XIII of Augustine’s Confessiones". Mayéutica 47, nr 103 (2021): 161–204. http://dx.doi.org/10.5840/mayeutica2021471033.
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The last Books of Augustine’s Confessions (XI-XIII) have been studied from different points of view, particularly from a philosophical or exegetical perspective, but not, taken as a whole and with detail, from an ecological point of view. For that reason, the article deals with the ideas about Creation in the three last Books of Confessions, as a point of departure to talk about ecology. Then the article presents the ideas about Ecology that Saint Augustine develops within the three last Books of his Confessions, underlining the spiritual and ecological consequences of the insights of the Bishop of Hippo. The article also discusses the relationship of the Document Laudato Si’ with the ideas that St. Augustine develops in the last book of his Confessions (Books XI-XIII).
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Julien, Jacques. "Metamorphoses of Friendship: Jacques Derrida and Saint Augustine". Religions 15, nr 1 (10.01.2024): 89. http://dx.doi.org/10.3390/rel15010089.
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In his Circumfession, Jacques Derrida journeys at length with Saint Augustine. The angle adopted is somewhat autobiographical, its philosophy staying as close as possible to the body, to the intimate, to the family. In Politics of Friendship, the Bishop of Hippo is one interlocutor among others. Once again, the autobiographical vein is kept alive, this time by book IV of Augustine’s Confessions. The episode of private life, the dear friend’s death, opens now onto political dimensions. Saint Augustine plays a pivotal role in what Derrida calls the infinitization of friendship. Over time, links were put in place, and the contemporary society cannot ignore or get rid of them. Our work here goes back to the traces left in the writings of Saint Augustine by the most classic canons of friendship incorporated into Christian theology. In our conclusion, we will see that Derrida puts this tradition in tension with fraternity, family, and community—all elements that the philosopher considers the most problematic in our current situation, and even more so for a democracy to come.
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Ribeiro de Lima, Victor R. "Liberdade e mal em Santo Agostinho". Mayéutica 48, nr 106 (2022): 231–44. http://dx.doi.org/10.5840/mayeutica20224810612.
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This paper expresses the principles of free will in the thought of the philosopher and bishop of Hippo, St. Augustine, in order to establish the understanding that there is about freedom and evil, since every human creature seeks to be free and good. In order to interpret the concepts of free will and the origin of evil, we will take into consideration these works of Saint Augustine: De libero arbitrio, Confessiones, and De ciuitate Dei; what is presented in the three books about whether sin comes from free will and whether the proof of God’s existence reveals him as the source of all good. In addition to the use of some commentators. In reviewing the texts one can affirm that God is not the author of evil, but the misuse of free will which in itself is a good, and praise God for the universal order, of which free will is a positive component, even if subject to sin. For Augustine, true happiness is found in accepting the Grace of God. The ability to choose, that is, free will, is not free until then. Freedom consists in having the will to return to the good. Free will conditions us to follow God’s will or not. However, only the one who chooses to carry out God’s will with God’s help will be free.
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Scibetta, Concetta, i José Anoz. "Agustín, Cicerón y la semiosis de las Confessiones (conf. 12,37)". Augustinus 58, nr 228 (2013): 163–78. http://dx.doi.org/10.5840/augustinus201358228/2296.
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The article is a detailed discussion of Augustine’s conf. 12, 37, explaining how the bishop of Hippo was apparently talking about the book of Genesis, whereas in fact Augustine was making a reflection on his work and how it could be fruitful for his readers, since Augustine develops at length a text from Cicero (Top. 33).
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TRIVIÑO 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 (1.01.2015): 119. http://dx.doi.org/10.21071/refime.v22i.6215.
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The issue of time appears in the analysis that the Bishop of Hippo makes of the account of creation in Genesis, and offers better understanding the nature of created things and with them, created time. The way Augustine understands reality allows us to understand his interpretation of Genesis, which enriches the treatise’s view of time in Book XI of Confessiones, since in De Genesi ad litteram and De civitate Dei Augustine addresses time, not as experiences the soul, but as a creature made with other creatures, and linked to change and movement.
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Eguiarte, Enrique A. "Agustín y el ‘poculum obliuionem præstans’". Augustinus 56, nr 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.
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Grossi, Vittorino. "La espiritualidad agustiniana de la vida conyugal". Augustinus 65, nr 1 (2020): 113–39. http://dx.doi.org/10.5840/augustinus202065256/25716.
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The article addresses the spirituality of marriage according to Saint Augustine and has three parts. In the first part, the context of the Roman family institution, in which the Christian vision of the family was born and matured, is presented. Secondly, the presentation of the Christian family in the time of Saint Augustine is made, highlighting the three heterodox currents of that time in relation to marriage, as well as the position of the Bishop of Hippo regarding the body. Subsequently, a presentation of the most significant texts of De Bono coniugali is made. Thirdly, some pastoral observations are presented, starting from the penitential practice of Saint Augustine in relation to the wounded families, to later make a comparison with the contents expressed by Pope Francis in the Apostolic Exhortation Amoris laetitia on the same topic.
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Eguiarte, Enrique A. "San Agustín y las migraciones". Augustinus 65, nr 3 (2020): 371–94. http://dx.doi.org/10.5840/augustinus202065258/2593.
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The article presents, in the first part, some socio-political phenomena from Saint Augustine’s time, which caused migrations, to discuss which was the reaction of the Bishop of Hippo to these events. The topic of migrations and refugees are dealt taking as point of departure the Favencio’s dossier (epp. 113-116), as well as the case of Fascio, as it is described in Saint Augustine’s ep. 268. As an example of economic migrants, the case of the family of Antonino of Fusala is analyzed, as described in ep. 20*. Starting from the migratory movements of Saint Augustine’s time, as well as the decline of the great institutions and the internal corruption of the Roman Empire itself, the article presents Saint Augustine’s spiritual idea of peregrinus and peregrinatio, highlighting the characteristics of this essential augustinian spiritual anthropological condition, making a diachronic research in the Works of the Bishop of Hippo to identify the presence and meaning of the word peregrinus. Finally, the article presents some practical conclusions to face the reality of migration in our days, taking inspiration from the ideas and the life of Saint Augustine.
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Raikas, Kauko. "Las dimensiones del 'Iudex' en el pensamiento y en la actividad episcopal de Agustín". Augustinus 65, nr 3 (2020): 447–514. http://dx.doi.org/10.5840/augustinus202065258/2596.
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The article addresses two specific areas on the topic of the iudex in Augustine, namely: his thought and his episcopal activity. First, the article deals with the roots of the concept of iudex in the Greek and Latin legal tradition. Later the idea of iudex is approached within the New Testament, particularly in the Pauline writings. Next, the theological and eschatological dimension of iudex in Saint Augustine is presented, highlighting the common use that the Bishop of Hippo makes of the term iudex, underlining words such as Iudicium, or legal situations such as the iudex qui litem suam fecit, or the decision of the iudex, considered from a theological and legal point of view. In this theological dimension, the aspect of God as universal and cosmological iudex is not excluded. Subsequently, the Donatist dispute is analyzed from a legal perspective, highlighting the ecclesiastical law of the state, discussing the epp. 133, 151 and 134, stressing in the latter the legal value of the word necessitas. The importance of the episcopal intercessio is also underlined, analyzing epp. 152 and 153, as well as the terms of reus, supplicium and supplicatio, within the framework of the Pelagian polemic. The article also considers the issue of compelle intrare, in epp. 93, 173, as well as in the s. 112. The correspondence of Saint Augustine with Boniface and Dulcitius (ep. 185, De correctione donatistarum), ep. 204 is analyzed in this same context, as well as some texts from c. Gaud. The dimension of the iudex in the Pelagian controversy is also addressed, discussing particularly texts from Gest. Pel. and c. Iul. imp., highlighting in this last work the legal vocabulary, particularly the words that refer to the iudex. The epìscopalis Audientia is also addressed, presenting the imperial laws that framed it, both those of Constantine, as well as those of Honorius and Arcadius, to later stress the actions that Saint Augustine performed as a judge. As an example of the performance of Saint Augustine as judge, ep. 7 * is discussed, highlighting the actions of the Bishop of Hippo as a judge in matters related to property, as well as Saint Augustine’s knowledge of the legal terms and procedures, presenting the example of ep. 8*, and his technical use of terms such as actio in rem, uindicatio, causa, among others. Finally, ep. 24* is discussed, where the knowledge that Saint Augustine had of the ius uetus and of the ius nouum is revealed.
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van Neer, Joost. "Agustín y la educación. Perspectivas teóricas sobre la práctica educativa". Augustinus 62, nr 1 (2017): 143–78. http://dx.doi.org/10.5840/augustinus201762244/2458.
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Augustine worked as an educator for most of his life, initially –in the world– as a teacher, ultimately –in the Church– as a preacher. Although he wrote no systematic work on education, it is possible to deduce his views on the subject from what he says about it in a number of important works (De magistro, De doctrina christiana, and De catechizandis rudibus). He thinks education consists of the activity of an external teacher, a human, who enthusiastically points us in the direction of the activity of an interior teacher, God. To a large extent, Augustine bases this theory on careful observation and creative reasoning. One instance of this is provided in Confessiones, where Augustine, as bishop of Hippo, looks back on the years of his youth, and thus on his experience of learning and teaching. The current article not only investigates and clarifies how Augustine developed his views on education, and explains what these views were, but also shows how he applied them to his own work. Contrary to what has long been assumed, Augustine went about this in a methodical way, both in his written and in his spoken work. This is demonstrated on the basis of a book, intended to be read (De consensu euangelistarum 1), and of a sermon (Sermo 273), intended to be heard. His methodical approach, which is evident from a clear structure and a lucid argument, reveals the practical application of Augustine’s vision. As theory served as a model for practice, thus practice confirmed the theory.
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Katreničová, Anabela. "Morálne zásady manželov v Augustínovom spise De bono coniugali". Kultúrne dejiny 13, nr 1 (2022): 84–108. http://dx.doi.org/10.54937/kd.2022.13.1.84-108.
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The treatise of Saint Augustine, bishop of Hippo, intituled De bono coniugali presents the unique dogmatist and at the same time moralistic view on the topic of marriage, which did not have, at the time, the analogy in the patristic literature. In this paper we focus on the Saint Augustine’s apology of the marriage. In centre of our interest will be the moral principles of the married couples issued from the main characteristic rudiments of the marriage defined by our bishop of Hippo that are used in the catholic Church almost without any changes also in nowadays. The marriage as the union of man and woman was from the beginning viewed as the base of the human society of any religion. Also the pagan Rome esteemed a lot the family and the spouses procreating and raising the children for the fatherland. The Christianity brings to the marriage the new aspect by giving to it the character of the sanctity and inviolability. The marriages were united with the goal of the procreation of the legitimate offspring but its absence, according Saint Augustine, did not make the obstacle of the sanctity and the purpose of the marriage. The Church in the confrontation with the pagan customs and traditions, or the sinful concupiscence of the man, well maintained the observation of the sacrament of the marriage, which provides with the new content. That is why the marriage became the sacred union based on the norm of the inviolability, the equality of both spouses, the procreation of the offspring and mutual fidelity. By theses rules the Church helped the women to gain the more dignify position in the society than it given by the roman legislative.
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Grossi, Vittorino. "El De viduis, de Ambrosio, y el De bono viduitatis, de Agustín". Augustinus 65, nr 1 (2020): 235–56. http://dx.doi.org/10.5840/augustinus202065256/25720.
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The article addresses the figure of Widows in the ancient Church, making a brief summary of the literature that exists on them in the Pre-Nicene era, particularly the Apostolic Traditio, the Didascalia Apostolorum, the Ecclesiastical Constitution of the Apostles (also known as Canons of the Apostles, Egyptian Apostolic Constitution), showing that in the Pre-Nicene Church (1st-2nd centuries), widows were inserted into an ecclesial coetus. Subsequently, the article focuses on Ambrose’s De uiduis, highlighting how the Bishop of Milan inserted the widow into the Church’s life of his time, particularly underlining the works of charity they carried out, stressing their possible work in the reconciliation of women. Later, the treatise of Saint Augustine De bono uiduitatis is addressed, highlighting the role of charity that they exercised within the Church of Hippo, as well as their interaction and integration with the Consecrated Virgins and the Married.
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Rukhmakov, M. I. "Evgeny Trubetskoy as a Researcher of the Religious and Philosophical Heritage of St. Augustine". Solov’evskie issledovaniya, nr 4 (28.12.2022): 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.
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Mayr-Harting, Henry. "Two Abbots in Politics: Wala of Corbie and Bernard of Clairvaux". Transactions of the Royal Historical Society 40 (grudzień 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’.
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Kelley, Joseph T. "The City of God (De Civitate Dei): Books 1–10. By Saint Augustine, Bishop of Hippo. Introduced and translated by William S. Babcock. Hyde Park, NY: New City Press, 2012. lvi + 348 pages. $29.95 (paper). Books 11–22, 2013. 615 pages. $39.95 (paper)." Horizons 41, nr 2 (10.11.2014): 369–71. http://dx.doi.org/10.1017/hor.2014.48.
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Czyżewski, Bogdan Stanisław. "The Concept of Time in "Enarrationes in Psalmos" by Saint Augustine". Verbum Vitae 38, nr 1 (21.12.2020). http://dx.doi.org/10.31743/vv.4036.
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What is time? What is its nature, designation and aim? Saint Augustine attempted to resolve these and other questions in his greatest exegetical-homiletical work, Enarrationes in Psalmos. The Bishop of Hippo, commenting on particular verses of the Davidic Psalms, comes to the conviction that time is a variable and fragile value, just like the world and man, which are subject to its laws. The time created by God had a beginning, it abides, and it will have an end. However, this does not mean that the passing of time should be viewed only in a negative sense, for at a concrete moment in time the Son of God became incarnate in order to save man. Time also exists so that man has an opportunity to be converted and to enter eternity. For the Bishop of Hippo, there is no concept of time in eternity, which is changeless and lasts forever. In his conception of time, we can see not only its pure physical aspect, but above all, its theological dimensions. In particular, it contains a message for man that refers not only to the present, but predominantly to the future, to an eternity that inspires great optimism for all people.
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Pereira, Antônio Celso Alves. "PODER E ESTADO EM SANTO AGOSTINHO / POWER AND STATE IN SAINT AUGUSTINE". Revista da Faculdade de Direito da UERJ - RFD, nr 42 (27.10.2023). http://dx.doi.org/10.12957/rfd.2023.79814.
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Resumo: O presente texto pretende analisar, de forma concisa, a teologia política de Santo Agostinho, isto é, a visão do bispo de Hipona sobre as origens e finalidades do poder político e do Estado no contexto do Império Romano cristão, exposta em sua obra A Cidade de Deus (De Civitate Dei). Nessa mesma direção, discute a distorção do pensamento agostiniano por teólogos políticos medievais defensores da supremacia política do poder espiritual sobre o poder temporal, tese que Henri Xavier Arquillière, em estudo clássico sobre o tema, denominou agostinismo político. Palavras-chaves: Santo Agostinho; Estado; poder hierocrático; Conflito Igreja versus Império; agostinismo político. Abstract: The present text intends to analyze, in a concise way, the political theology of Saint Augustine, that is, the view of the Bishop of Hippo about the origins and purposes of political power and the State in the context of the Christian Roman Empire, exposed in his work The City of God (De Civitate Dei). In the same direction, it discusses the distortion of augustinian thought by medieval political theologians who defended the political supremacy of spiritual power over temporal power, a thesis that Henri Xavier Arquillière, in a classic study on the subject, called “political augustinianism”. Keywords: Saint Augustine; State; hierocratic power; Church versus Empire conflict; political augustinianism.
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Kołacz, Piotr. "St Augustine’s Teaching on the Image of God in Man in the Mystery of Creation". Studia Theologica Varsaviensia, 31.12.2020, 83–96. http://dx.doi.org/10.21697/stv.7755.
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ree comments on the Book of Genesis and the treatise On the Trinity enabledus to become acquainted with the Augustinian teaching on the image of Godin man in the mystery of Creation. anks to such a narrowing of the source material,we could more carefully and with greater prudence analyze the thoughtsof the Bishop of Hippo. We hope that in this way we managed to avoid the riskof superficiality and we took into account all the statements of Saint Augustineregarding the problem posed. Unfortunately, L. Krupa did not prevent himself from committing this mistakeN8. He did not take up the subject of human natureas an image of God, and completely passed over in silence the polemics of theBishop of Hippo with Gnostics, who regarded the human family as the imageof the Holy Trinity. Based on the analysis carried out, we could see that accordingto Saint Augustine’s image of God in man is to be sought in his soul, andin the strict sense, in this “part” of him, which is focused on the contemplationof eternal ideas. e essence of the image of God is expressed in the ability of thesoul to participate in God’s life. All this reflects, as Saint Augustine states, thetrue honour and dignity which man owes to his Creator. A characteristic featureof God’s image, even a basic one – in view of the Augustinian approach – is itstrinitarian character.Saint Augustine tried to seek the traces of the Holy Trinity everywhere.is significant task was the passion of his life. Finally, he has found the imageof the Holy Trinity in man. He tried to provide his readers with an insight intothis reality through the trinitarian analogies, the source of which he discoveredin the structure of the human soul. Considering the entirety of St. Augustine’steaching on the image of God in man in the mystery of Creation, the analogousimages of the Holy Trinity in the soul seem to be the most interesting for us.On the other hand, like Saint Augustine, however, we are aware of their greatlimitations. For what is created, even in its most beautiful representation, in comparisonwith the Creator will always be in a vulnerable and poor condition.