Siga este link para ver outros tipos de publicações sobre o tema: Bishop of Hippo Influence.
Artigos de revistas sobre o tema "Bishop of Hippo Influence"
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Veja os 50 melhores artigos de revistas para estudos sobre o assunto "Bishop of Hippo Influence".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Veja os artigos de revistas das mais diversas áreas científicas e compile uma bibliografia correta.
1
Grabau, Joseph L. "Cristología y exégesis en el Tratado XV In Iohannis Euangelium de Agustín de Hipona". Augustinus 64, n.º 1 (2019): 145–52. http://dx.doi.org/10.5840/augustinus201964252/2539.
Texto completo da fonteResumo:
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 (dezembro de 1990): 217–37. http://dx.doi.org/10.2307/3679169.
Texto completo da fonteResumo:
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, n.º 3 (setembro de 2003): 569–92. http://dx.doi.org/10.1017/s0009640700100368.
Texto completo da fonteResumo:
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, n.º 4 (28 de dezembro de 2022): 79–91. http://dx.doi.org/10.17588/2076-9210.2022.4.079-091.
Texto completo da fonteResumo:
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, n.º 1 (31 de março de 2009): 25. http://dx.doi.org/10.21906/rbl.191.
Texto completo da fonteResumo:
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, n.º 220 (2011): 69–74. http://dx.doi.org/10.5840/augustinus201156220/2218.
Texto completo da fonteResumo:
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, n.º 1 (31 de março de 2009): 25. http://dx.doi.org/10.21906/rbl.268.
Texto completo da fonteResumo:
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, n.º 212 (2009): 173–83. http://dx.doi.org/10.5840/augustinus200954212/2138.
Texto completo da fonteResumo:
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.
Texto completo da fonteResumo:
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, n.º 169 (19 de abril de 2011): ec110-ec110. http://dx.doi.org/10.1126/scisignal.4169ec110.
Texto completo da fonte
11
Óbis, Hajnalka. "Két késő antik publikációs lista". Belvedere Meridionale 34, n.º 2 (2022): 80–93. http://dx.doi.org/10.14232/belv.2022.2.6.
Texto completo da fonteResumo:
Aurelius Augustine, bishop of Hippo wrote several works during his life, the registration and the reading of which meant a real challenge for his contemporaries. When he was old between 427 and 430 AD, he spent a great part of his time on re-reading his works created so far, recording them into a list and correcting them. In this big project his friars helped him in the monastery of Hippo and a body of secretaries supported him as well as, consisting of notaries and church scribes, which was operated as „an information environment„ and it provided a background for performing this task, and also for the copying and distribution of Augustine’s works. While this project was progressing, he was writing and more precisely dictating a work entitled Retractationes (Reconsiderations in English) that he created a new genre with in the same way as his work, Confessions. In this work the bishop of Hippo brought together his earlier works which were written and published since his conversion with the exception of Sermons and Letters. In the case of each work he began the chapter with its title and named the person whom he dedicated his work to, then he briefly described the conditions under which his work was written and its objective. This listis not only interesting for the researchers of his life-work because it revealed which works of the bishop of Hippo were not been left for us, but here Augustine criticized himself severely to preserve and present the coherence of his views and writings. This register was not prepared only for self-examination, but also for later church use, since using it, the works created by Augustine could be well distinguished from those ones which were distributed under his name and referring to his prestige. The other source of the list of his works was his biographer, Possidius’ Indiculum (i.e. an indiculus means list or catalogue of works) that he placed at the end of Augustine of Hippo’s biography. This catalogue categorized the works according to the aspect whose heresies they were written against, involving works against pagans, Pelagians and Donatists, etc. This categorization had a great impact on the way how the succeeding generations approach and interprete Augustine’s activity.
12
Scibetta, Concetta, e 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 completo da fonteResumo:
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).
13
Kamczyk, Wojciech. "Męczeństwo i kult braci machabejskich w nauczaniu św. Augustyna". Vox Patrum 69 (16 de dezembro de 2018): 241–56. http://dx.doi.org/10.31743/vp.3262.
Texto completo da fonteResumo:
The article presents the place of martyrdom of both the seven Maccabean brothers and their mother, and the adoration of them according to the Bishop Augustine of Hippo. The worship developed in the 4th century and it also reached Africa. However, it demanded justification, due to the Old Testament character of the revered people. The Bishop provided an opportunity to present the essence of Christian martyrdom and loyalty to Christ and His people, to emphasize the value of the testimony and its authenticity. He also encouraged to polemics with Judaism and some of the pagan practices which were sometimes taken also by the Christians.
14
Fernández, Gonzalo. "El papel del obispo Donato de Cartago en la controversia arriana del siglo IV". Estudios humanísticos. Geografía, historia y arte, n.º 18 (8 de fevereiro de 2021): 23. http://dx.doi.org/10.18002/ehgha.v0i18.6712.
Texto completo da fonteResumo:
<span>This article deals with Bishop Donatus of Carthage's attitude in front of Arianism. The sources are an inscription published by J. Zeiller and literary. The literary sources belong to Hilary of Potiers, Jerome, Augustine of Hippo, Athanasius of Alexandria and the synodal epistle of a roman council in year 378 A. C. edited by J. D. Mansi.</span>
15
Eguiarte, Enrique A. "San Agustín y las migraciones". Augustinus 65, n.º 3 (2020): 371–94. http://dx.doi.org/10.5840/augustinus202065258/2593.
Texto completo da fonteResumo:
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.
16
Baker, Kimberly F. "Homilies on the First Epistle of John â By Augustine, Bishop of Hippo". Religious Studies Review 35, n.º 4 (dezembro de 2009): 277–78. http://dx.doi.org/10.1111/j.1748-0922.2009.01387_34.x.
Texto completo da fonte
17
Burns, James Patout. "Presbyters Serving as Pastors in Roman Africa". Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 25, n.º 1 (1 de julho de 2021): 74–92. http://dx.doi.org/10.1515/zac-2021-0014.
Texto completo da fonteResumo:
Abstract Presbyters served as individual pastors for rural congregations or at a regional church in the city of Carthage or another city, such as Sufetula, that had multiple churches and congregations. Twenty such presbyters can be identified by name or location. A presbyter or group of presbyters also might serve as a substitute for a bishop who was travelling, disabled, or between the death of one bishop and consecration of a successor. One such presbyter (Heraclius of Hippo) can be identified as long-term administrator for Augustine. Augustine’s correspondence and the legislation of the African bishops—usually on disciplinary issues—provides most of the information about presbyters serving as pastors. The legislation of the African church restricted the authority of these presbyters to baptize and to perform other actions that changed the status of a member of the congregation: admit penitents to communion apart from emergencies, to consecrate virgins. Although the legislation referred to the presbyter as praepositus, the person placed in charge, presbyteral pastors acted under the supervision of the bishop.
18
Grossi, Vittorino. "Oración y predestinación: ¿Inutilidad de la oración?" Augustinus 62, n.º 3 (2017): 511–53. http://dx.doi.org/10.5840/augustinus201762246/24729.
Texto completo da fonteResumo:
In the article, the difficulty of reading Agustín’s works, both in his life and after his death, is briefly presented, making brief a historical summary of the reception of Augustine’s Idea if Predestintion. Then the possibility of a new way of reading of the Works of Augustine concerning the topic of predestination is proposed, following the modern methodological acquisitions on the textual analysis. The relationship elaborated by the Bishop of Hippo between predestination and prayer, particularly as it appears in perseu. and praed. sanct. is discussed.
19
Bastit-Kalinowska, Agnès. "Aquileienses clerici quasi chorus beatorum habentur (Hieronim, Kronika, rok 374). Przykład życia religijnego duchownych pod koniec IV wieku". Vox Patrum 70 (12 de dezembro de 2018): 205–15. http://dx.doi.org/10.31743/vp.3205.
Texto completo da fonteResumo:
The end of the fourth century sees the emergence, in the West, of several experiences of monastic life in the city for the bishop and a part of his presbyterium (Eusèbe of Vercelli, Martin of Tours, Paulin of Nola, Augustin of Hippo). A similar attempt, around the priest Chromace of Aquileia (before his episcopate, and maybe even later), is documented by some testimonies of Jerome from Stridon and Rufin from Aquileia for the years 370s. These testimonies are the object of the present study.
20
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 de janeiro de 2015): 119. http://dx.doi.org/10.21071/refime.v22i.6215.
Texto completo da fonteResumo:
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.
21
Grossi, Vittorino. "La oración de Jesús en Getsemaní". Augustinus 62, n.º 3 (2017): 555–74. http://dx.doi.org/10.5840/augustinus201762246/24731.
Texto completo da fonteResumo:
The article deals with the prayer of Jesus in Gethsemane, as presented by St. Augustine in the Enarrationes in Psalmos and in the Sermones de sanctis. An exegetical introduction of the New Testament texts of the prayer of Jesus in Gethsemane is offered, as well as the pre-Augustinian patristic tradition, highlighting the various points that Augustine’s previous Fathers of the Church underlined in the Prayer of Jesus in Gethsemane. It later discusses Augustine’s Texts where He addresses this topic, highlighting particularly the ecclesiological interpretation of the Bishop of Hippo.
22
Wygralak, Paweł. "Obraz duszpasterza w komentarzach św. Augustyna do J 10, 1-17 i 21, 15-17". Vox Patrum 60 (16 de dezembro de 2013): 487–96. http://dx.doi.org/10.31743/vp.4003.
Texto completo da fonteResumo:
The article presents the teaching of St. Augustine on priesthood – priests, their attitudes and commitment on pastoral work. Bishop of Hippo’s commentaries on the excerpts from the Gospel of John (J 10, 1-17; J 21, 15-17) are basis for the elaboration. Bishop of Hippo indicates that every priest receives his calling from Christ, the Good Shepherd. Thus, he ought to follow Christ and have absolute trust in Him, believing that without God’s grace he can do nothing in his pastoral work. What appears to be especially interesting is St. Augustine’s proposition that even the ministry of an unworthy priest – the evangelical mercenary – can be of a great benefit to the faithful, provided that they will not follow in his footsteps, but merely fulfill the proclaimed Word of God. In the commentaries one can see St. Augustine as a sophisticated exegete, but above all as a zealous priest of the lay faithful and a formation advisor.
23
Paciorek, Piotr. "La controversia entre Agustín y Juliano de Eclana: sobre la Ley y la gracia". Augustinus 64, n.º 3 (2019): 405–25. http://dx.doi.org/10.5840/augustinus201964254/25521.
Texto completo da fonteResumo:
In 418, the Italian bishop of Eclanum (Aeclanum: Mirabella-Eclano), Julian (380-454), engaged Augustine of Hippo (354-430) in an extensive debate about three key issues of the Catholic faith, all of which are essentially grounded in sound philosophy and can be proven by reason. These are: the state of nature after sin, the authority of law (legis auctoritate), and the free will of rational beings (libertas arbitrii), the last of which remains vigorously debated today in response to the early concept of determinism. These three issues, in particular, preoccupied Augustine’s thoughts and writings up until his death.
24
Grossi, Vittorino. "La dimensión agustiniana del obispo". Augustinus 65, n.º 1 (2020): 281–96. http://dx.doi.org/10.5840/augustinus202065256/25722.
Texto completo da fonteResumo:
The article presents those elements that were required of a bishop in Late Antiquity, both the cultural elements, as well as the spiritual ones, that he must have as the father of the Christian community. The article reviews some sermons of Augustine of Hippo, particularly those preached on the anniversary of his episcopal consecration (ss. 23; 46; 47; 49; 101; 270; 339; 340A; 355; 356). Such sermons have a particular interest, since they express Augustine’s point of view when interpreting his episcopal ministry in the context of the late Antiquity society, particularly in the Latin area.
25
Chabi, Kolawole. "Espiritualidad eucarística en los Sermones de Pascua de san Agustín". Augustinus 66, n.º 1 (2021): 189–211. http://dx.doi.org/10.5840/augustinus202166260/2616.
Texto completo da fonteResumo:
This article studies Augustine’s Eucharistic Spirituality as it emerges from primarily from his preaching, in his catechesis during the Easter Season. It investigates how the bishop of Hippo explains the transformation that makes bread and wine into the Body and Blood of Christ to the neophytes. It further considers the spiritual disposition necessary for the reception of the sacrament and its effects in the life of those who worthily share in the Sacred Banquet. Finally, the article explores the link Augustine establishes between the Eucharist and the Church to demonstrate the importance of Unity among those who approach the altar of the Lord.
26
Kamczyk, Wojciech. "Miejsce i rola wspólnoty monastycznej w Kościele według św. Augustyna". Vox Patrum 70 (12 de dezembro de 2018): 151–69. http://dx.doi.org/10.31743/vp.3202.
Texto completo da fonteResumo:
The monastic movement among Christians appeared rather spontaneously and initially it did not have any community dimension. When it began to take organized forms it encountered a wide variety of responses from other Christians, from some admiration to critique. The article attempts to answer the question of the meaning and the role of monastic communities towards the Church according to St. Augustine. It presents, how the Bishop of Hippo perceived the purpose of separating the communicty from society, and to what extent he was aware of the value of the involvement of monks in the life of the whole Church.
27
Keniston, Ann, e Joanne Feit Diehl. "Efforts of Influence: Moore and Bishop". Contemporary Literature 36, n.º 2 (1995): 384. http://dx.doi.org/10.2307/1208907.
Texto completo da fonte
28
Jagannathan, Radhika, Gregory V. Schimizzi, Kun Zhang, Andrew J. Loza, Norikazu Yabuta, Hitoshi Nojima e Gregory D. Longmore. "AJUBA LIM Proteins Limit Hippo Activity in Proliferating Cells by Sequestering the Hippo Core Kinase Complex in the Cytosol". Molecular and Cellular Biology 36, n.º 20 (25 de julho de 2016): 2526–42. http://dx.doi.org/10.1128/mcb.00136-16.
Texto completo da fonteResumo:
The Hippo pathway controls organ growth and is implicated in cancer development. Whether and how Hippo pathway activity is limited to sustain or initiate cell growth when needed is not understood. The members of the AJUBA family of LIM proteins are negative regulators of the Hippo pathway. In mammalian epithelial cells, we found that AJUBA LIM proteins limit Hippo regulation of YAP, in proliferating cells only, by sequestering a cytosolic Hippo kinase complex in which LATS kinase is inhibited. At the plasma membranes of growth-arrested cells, AJUBA LIM proteins do not inhibit or associate with the Hippo kinase complex. The ability of AJUBA LIM proteins to inhibit YAP regulation by Hippo and to associate with the kinase complex directly correlate with their capacity to limit Hippo signaling duringDrosophilawing development. AJUBA LIM proteins did not influence YAP activity in response to cell-extrinsic or cell-intrinsic mechanical signals. Thus, AJUBA LIM proteins limit Hippo pathway activity in contexts where cell proliferation is needed.
29
Azad, Taha, Reza Rezaei, Abera Surendran, Ragunath Singaravelu, Stephen Boulton, Jaahnavi Dave, John C. Bell e Carolina S. Ilkow. "Hippo Signaling Pathway as a Central Mediator of Receptors Tyrosine Kinases (RTKs) in Tumorigenesis". Cancers 12, n.º 8 (24 de julho de 2020): 2042. http://dx.doi.org/10.3390/cancers12082042.
Texto completo da fonteResumo:
The Hippo pathway plays a critical role in tissue and organ growth under normal physiological conditions, and its dysregulation in malignant growth has made it an attractive target for therapeutic intervention in the fight against cancer. To date, its complex signaling mechanisms have made it difficult to identify strong therapeutic candidates. Hippo signaling is largely carried out by two main activated signaling pathways involving receptor tyrosine kinases (RTKs)—the RTK/RAS/PI3K and the RTK-RAS-MAPK pathways. However, several RTKs have also been shown to regulate this pathway to engage downstream Hippo effectors and ultimately influence cell proliferation. In this text, we attempt to review the diverse RTK signaling pathways that influence Hippo signaling in the context of oncogenesis.
30
Malgeri, Graziano. "La passio Perpetuae et Felicitatis en los Sermones de Agustín". Augustinus 64, n.º 3 (2019): 307–57. http://dx.doi.org/10.5840/augustinus201964254/25518.
Texto completo da fonteResumo:
The article presents in the first part, a approach to the passio of Perpetua and Felicitas, making a synthesis of the main essays on it. In the second part, the article focuses on Augustine’s Sermones de Sanctis, particularly the sermons in which the Bishop of Hippo comments on the passio of Perpetua and Felicitas, namely ss. 280, 281, and 283 auct. (Erfurt 1). The article presents the discussion of the common elements which are in them. Subsequently, it is focused on the characteristics which are peculiar to each of these sermons. The passio of Perpetua and Felicitas is also analized within Augustine’s en. Ps. 47.
31
Cipriani, Nello, e José Anoz. "La revelación de la Trinidad inmanente en los Tractatus in lohannem de san Agustín". Augustinus 57, n.º 226 (2012): 371–81. http://dx.doi.org/10.5840/augustinus201257226/22724.
Texto completo da fonteResumo:
Against the hypothesis that Saint Augustin had attributed to pagan philosophers knowledge of the divine Trinity, thus admitting the possibility of knowing the Trinity without the Incarnation, this study shows firstly how the Bishop of Hippo had distinguished the idea of God the Father, both in the philosophers and in the Old Testament, from the idea of God, the Father of Jesus Christ. Secondly it shows how the author of the tractatus expouds on the passages in which the Evangelist speaks of the revelation of the Father on the part of Christ, in such a way as to highlight the specific nature of the Christian knowledge of God.
32
Visser, Arnoud. "Reading Augustine through Erasmus' Eyes: Humanist Scholarship and Paratextual Guidance in the Wake of the Reformation". Erasmus of Rotterdam Society Yearbook 28, n.º 1 (2008): 67–90. http://dx.doi.org/10.1163/027628508x362308.
Texto completo da fonteResumo:
AbstractThis article investigates Erasmus' edition of the collected works of Augustine of Hippo (Basel 1528–1529) as an example of the interaction between the scholarly culture of Renaissance humanism and the Reformation. It examines how Erasmus' reservations about Augustine's thought informed his presentation of the church father as a brilliant bishop but a mediocre writer. It shows how Erasmus' humanist perspective and theological agenda guided—and at times misguided—his editorial practice, such as in the assessment of authenticity. The result was an edition in which Augustine's works were framed by a highly ideological textual apparatus, which proved especially controversial in post-Tridentine Catholic circles.
33
Frend, W. H. C. "Donatus ‘paene totam Africam decepit’. How?" Journal of Ecclesiastical History 48, n.º 4 (outubro de 1997): 611–27. http://dx.doi.org/10.1017/s0022046900013439.
Texto completo da fonteResumo:
Jerome was writing De viris illustribus in c. 393, and his verdict on Donatus of Carthage conceded that he had indeed ‘deceived nearly the whole of Africa’, an aim echoed by Augustine in his satirical anti-Donatist poem composed the same year. In fact, the year 393 had not been a good one for the Donatists. The high-handed acts of the new bishop of Carthage, Primian (391–412+), had provoked a schism among moderate and traditional members of the Church in proconsular Africa and Zeugitana (modern Tunisia). About one hundred bishops from these provinces had rallied to the cause of Maximian, a deacon in the Church at Carthage who was also a descendant of Donatus himself. In the meantime, the Catholic Church, condemned to minority status since the reign of Julian (361–3), had begun to reassert itself through Aurelius, its new bishop of Carthage (392–430). In 393 it held an important council at Hippo where Augustine, even though only a presbyter, had been the preacher.
34
Katreničová, Anabela. "Morálne zásady manželov v Augustínovom spise De bono coniugali". Kultúrne dejiny 13, n.º 1 (2022): 84–108. http://dx.doi.org/10.54937/kd.2022.13.1.84-108.
Texto completo da fonteResumo:
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.
35
Pojer, Jonathan M., Abdul Jabbar Saiful Hilmi, Shu Kondo e Kieran F. Harvey. "Crumbs and the apical spectrin cytoskeleton regulate R8 cell fate in the Drosophila eye". PLOS Genetics 17, n.º 6 (7 de junho de 2021): e1009146. http://dx.doi.org/10.1371/journal.pgen.1009146.
Texto completo da fonteResumo:
The Hippo pathway is an important regulator of organ growth and cell fate. In the R8 photoreceptor cells of the Drosophila melanogaster eye, the Hippo pathway controls the fate choice between one of two subtypes that express either the blue light-sensitive Rhodopsin 5 (Hippo inactive R8 subtype) or the green light-sensitive Rhodopsin 6 (Hippo active R8 subtype). The degree to which the mechanism of Hippo signal transduction and the proteins that mediate it are conserved in organ growth and R8 cell fate choice is currently unclear. Here, we identify Crumbs and the apical spectrin cytoskeleton as regulators of R8 cell fate. By contrast, other proteins that influence Hippo-dependent organ growth, such as the basolateral spectrin cytoskeleton and Ajuba, are dispensable for the R8 cell fate choice. Surprisingly, Crumbs promotes the Rhodopsin 5 cell fate, which is driven by Yorkie, rather than the Rhodopsin 6 cell fate, which is driven by Warts and the Hippo pathway, which contrasts with its impact on Hippo activity in organ growth. Furthermore, neither the apical spectrin cytoskeleton nor Crumbs appear to regulate the Hippo pathway through mechanisms that have been observed in growing organs. Together, these results show that only a subset of Hippo pathway proteins regulate the R8 binary cell fate decision and that aspects of Hippo signalling differ between growing organs and post-mitotic R8 cells.
36
Chabi, Kolawole. "La Trinidad, el alma del cristiano y la Iglesia en el ‘Sermo’ 71 de san Agustín". Augustinus 63, n.º 1 (2018): 39–64. http://dx.doi.org/10.5840/augustinus201863248/2492.
Texto completo da fonteResumo:
The article discusses, from a study of Sermon 71 and other important texts of St. Augustine, that the human soul is the image and temple of the Trinity. On the other hand, the article focuses on the place that the Bishop of Hippo attributes to the Trinity in the life of the Christian as an individual, and within the Ecclesial reality. The article also discusses that the unity of Persons within the Trinity, according to St. Augustine is a model for constructing the unity among the Beleivers as members of the Church. The article shows the relationship that according to St. Augustine, exists between the Christian and each of the Persons of the Trinity.
37
Camilleri, Sylvain. "La métaphorisation du lexique augustinien comme herméneutique phénoménologique". Studia Phaenomenologica 9, n.º 9999 (2009): 157–78. http://dx.doi.org/10.5840/studphaen20099special45.
Texto completo da fonteResumo:
Augustine is one of the favorite ancient thinkers of philosophical modernity. This statement proves itself to be true especially in the phenomenological field where two main thinkers seem to have developed a specific interest in Augustine: Heidegger and Jean-Louis Chrétien. The question will be asked what characterizes each phenomenological reception of the Bishop of Hippo. Our thesis will be that those receptions both are in the same time interpretations which are built on a very specific process of metaphorization. This process — in its various forms — will be the object of a dissection in order to understand what the Augustinian message undergoes and why it does it in such or such way.
38
Rosik, Mariusz. "Zapowiedź Nowego Przymierza (Jr 31,31-34) w Enarrationes in Psalmos św. Augustyna". Verbum Vitae 4 (14 de dezembro de 2003): 245–65. http://dx.doi.org/10.31743/vv.1989.
Texto completo da fonteResumo:
In commenting on the Psalter, St. Augustine refers to Jeremiah's promise of a "new covenant". He gives it its proper interpretation. It is an interpretation done on a literal understanding, however, it also gives a broad sense of the spiritual prophesy of Jeremiah. This was made possible thanks to allegorical (and metaphorical) method used by the Bishop of Hippo, as well as frequent reference to other biblical passages. especialły those written on the pages of the New Testament. For Augustine, the "New Covenant" is a covenant already accomplished in Christ. Access to Him gives faith. Taking advantage of the promises present in Him is possible only to the pure of heart. lt's greatest accomplishment is conduct filled with love. This Covenant has an eternal and universal character.
39
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 completo da fonteResumo:
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).
40
Swoboda, Antoni. "Ojcostwo Boże i ojcostwo ludzkie w ujęciu św. Augustyna". Vox Patrum 63 (15 de julho de 2015): 157–83. http://dx.doi.org/10.31743/vp.3557.
Texto completo da fonteResumo:
The presented article consists of two main parts. The first one describes the characteristic elements of God’s fatherhood as it is seen by St. Augustine. Author of the study shows in this section Augustine’s teaching on God as a creator and parent. Author points as well to the manifestations of God’s actions towards man, to show finally the views of St. Augustine on the place of God in human life. The second part takes into the light the thoughts of Bishop of Hippo on human fatherhood and especially reveals his views on the relationship of the human fatherhood to God’s fatherhood and indicates a good of the procreation. In the last part of this section, the author presents an assessment of earthly fatherhood made by St. Augustine.
41
Żurek, Antoni. "Obrzęd bierzmowania w nauczaniu św. Augustyna". Vox Patrum 69 (16 de dezembro de 2018): 771–82. http://dx.doi.org/10.31743/vp.3286.
Texto completo da fonteResumo:
St. Augustine did not write any text dedicated to the ceremony of confirmation. Nevertheless, in the Bishop of Hippo’s texts, it is possible to find some loose statements or allusions to that ceremony. There appeared mainly the terminology which was used to present the activities related to that sacrament dispensing. This article attempts to collect these statements, and basing on that, to reconstruct the ceremony itself and also its interpretation made by St. Augustine. The collected materials allow to make cautious conclusions. There is no doubt that confirmation was applied in the Hippo Church. However, it appears that St. Augustine’s cautiousness in confirmation-related statements was result of the disciplina arcani practice. Referring to that sacrament, he emphasised the presentation of the theological contents instead of the ceremony itself.
42
Cairns, Leah, Angela Patterson, Kyler A. Weingartner, T. J. Koehler, Daniel R. DeAngelis, Katherine W. Tripp, Brian Bothner e Jennifer M. Kavran. "Biophysical characterization of SARAH domain–mediated multimerization of Hippo pathway complexes in Drosophila". Journal of Biological Chemistry 295, n.º 18 (25 de março de 2020): 6202–13. http://dx.doi.org/10.1074/jbc.ra120.012679.
Texto completo da fonteResumo:
Hippo pathway signaling limits cell growth and proliferation and maintains the stem-cell niche. These cellular events result from the coordinated activity of a core kinase cassette that is regulated, in part, by interactions involving Hippo, Salvador, and dRassF. These interactions are mediated by a conserved coiled-coil domain, termed SARAH, in each of these proteins. SARAH domain–mediated homodimerization of Hippo kinase leads to autophosphorylation and activation. Paradoxically, SARAH domain–mediated heterodimerization between Hippo and Salvador enhances Hippo kinase activity in cells, whereas complex formation with dRassF inhibits it. To better understand the mechanism by which each complex distinctly modulates Hippo kinase and pathway activity, here we biophysically characterized the entire suite of SARAH domain–mediated complexes. We purified the three SARAH domains from Drosophila melanogaster and performed an unbiased pulldown assay to identify all possible interactions, revealing that isolated SARAH domains are sufficient to recapitulate the cellular assemblies and that Hippo is a universal binding partner. Additionally, we found that the Salvador SARAH domain homodimerizes and demonstrate that this interaction is conserved in Salvador's mammalian homolog. Using native MS, we show that each of these complexes is dimeric in solution. We also measured the stability of each SARAH domain complex, finding that despite similarities at both the sequence and structural levels, SARAH domain complexes differ in stability. The identity, stoichiometry, and stability of these interactions characterized here comprehensively reveal the nature of SARAH domain–mediated complex formation and provide mechanistic insights into how SARAH domain–mediated interactions influence Hippo pathway activity.
43
Chabi, Kolawole. "Augustine’s Eucharistic Spirituality in his Easter Sermons". Augustinianum 59, n.º 2 (2019): 475–504. http://dx.doi.org/10.5840/agstm201959229.
Texto completo da fonteResumo:
This article studies Augustine’s Eucharistic Spirituality as it emerges primarily from his preaching, in his catechesis during the Easter Season. It investigates how the bishop of Hippo explains to the neophytes the transformation that makes bread and wine into the Body and Blood of Christ in order to ignite their awareness about what it is that they receive at the Altar. It further considers what Augustine indicates as the spiritual disposition necessary for the reception of the sacrament and its effects in the life of those who worthily share in it. Finally, the article explores the link Augustine establishes between the Eucharist and the Church to demonstrate the importance of Unity among those who approach the Altar of the Lord and the need to continuously become what we receive even today as we perpetuate the memorial of the Lord in our Eucharistic celebrations.
44
Grossi, 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 completo da fonteResumo:
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.
45
Grabau, Joseph L. "Methodological approaches for comparative theological research on St. Augustine of Hippo and The Gospel of John". Cuestiones Teológicas 49, n.º 112 (2022): 1–17. http://dx.doi.org/10.18566/cueteo.v49n112.a12.
Texto completo da fonteResumo:
This review article concerns Augustine of Hippo’s (354-430 A.D.) specific and sustained reception of John’s gospel. Here, the author summarizes and evaluates a series of research methods for contextualizing core elements of the bishop of Hippo’s theological points of departure and exegetical practice. Section one identifies the twin theoretical considerations of this retrospective account, including the nature of 4th-century African Christianity and late antique emergence of Pauline commentaries in Latin. Section two then identifies the central advances in methodology of the research, further identifying and reconsidering both textual and theological elements that contribute to Augustine’s Johannine commentary. Section three explores primary results for both theological lines of approach of already completed research: in particular, the author determines aspects of an Augustinian view of Christ and the Church, the ecclesial reality of passing controversy and biblical interpretation, as well as openings for further research on human emotion and eschatology. The result exercises renewed attention toward Augustine’s reading on John and the Johannine corpus, with implications for works of his corpus to include not only the Tractatus in euangelium Iohannis (“Tractates on the Gospel of John”) but also various popular sermons, other biblical commentaries, polemical and doctrinal works.
46
Grossi, Vittorino. "La Providencia de Dios en las calamidades humanas". Augustinus 62, n.º 3 (2017): 419–47. http://dx.doi.org/10.5840/augustinus201762246/24726.
Texto completo da fonteResumo:
This article examines the attitude of the Christian pietas presented by Augustine in the sermons on the sacking of Rome by the Goths of Alaric on August 24, 410. Four Augustine’s sermons compare the reaction of the pagans with that of Christians (exc. urb.; s. 296; s. 105; s. 81). The article analyzes in detail the four sermons, its historiographical context and the proposal of a new History made by Augustine. On the other hand, the article presents the indications of the Bishop of Hippo on the Providence of God in human disgraces, having as a guideline the Augustinian symbol of the six days of the Creation, as well as the action of the Providence of God, particularly related to disasters, taking as a starting point, Augustine’s Work prou. diu., and also studying in a synthetic way, other texts of the Augustine’s works where this topic is discussed.
47
Grossi, Vittorino. "El De viduis, de Ambrosio, y el De bono viduitatis, de Agustín". Augustinus 65, n.º 1 (2020): 235–56. http://dx.doi.org/10.5840/augustinus202065256/25720.
Texto completo da fonteResumo:
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.
48
D’Andrea, Bruno N. "'In tuam invocationem rumpebam nodos linguae meae' (conf. 1, 14): Un poco más que aprender a hablar". Augustinus 65, n.º 3 (2020): 305–21. http://dx.doi.org/10.5840/augustinus202065258/2591.
Texto completo da fonteResumo:
The first book of Augustine’s Confessions has attracted the attention of many Scholars for a long time, especially the interest of those who study the Philosophy of Language. The article presents some considerations about the acquisition of language as explained by Augustine in the first Book of the Confessions, trying to verify if the only purpose of the Bishop of Hippo when narrating this event, typical of pueritia, was to communicate to the reader when and how he learned to speak. The article tries to point out that Augustine probably wanted to describe the moment when he was able for the first time to address God. In this sense, Augustine’s intention would be to point that the process of learning to speak is a necessary step to be able to call on God, to praise him and to pray, all topics which are important within Augustine’s Confessions.
49
Eguiarte, Enrique A., e Mauricio Saavedra. "La ecología en el De Genesi contra manicheos y el De Genesi ad litteram opus inperfectum de san Agustín". Mayéutica 46, n.º 102 (2020): 261–92. http://dx.doi.org/10.5840/mayeutica20204610231.
Texto completo da fonteResumo:
The article deals with Augustine’s idea about Creation and Ecology in the first two commentaries that the Bishop of Hippo wrote, namely, De Genesi contra manicheos and De Genesi ad litteram opus inperfectum. The article stresses that in those Works, St. Augustine underlines that the triune God is the creator of all things. The article also stresses God’s omnipotence, the Creation ex/de nihilo, and also the ecological ideas that Augustine presents in those commentaries, such as the Philocalia as a path to discover the Beauty of God in his works; the Order of the Creation in which all creatures are necessary and are interconnected between them; the Creation as a House in which God as the paterfamilias takes care of all things; the human being as the one who has to take charge of Creation in the Name of God, and how all Creation is directed towards God.
50
Costello, B. "A Whole Climate of Opinion: Auden's Influence on Bishop". Literary Imagination 5, n.º 1 (1 de janeiro de 2003): 19–41. http://dx.doi.org/10.1093/litimag/5.1.19.
Texto completo da fonte