Готові списки джерел за темами / Commonitorium

Добірка наукової літератури з теми "Commonitorium"

Автор: Grafiati
Опубліковано: 7 липня 2024

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Зміст

  1. Статті в журналах
  2. Дисертації
  3. Книги
  4. Частини книг

Статті в журналах з теми "Commonitorium":

1

Tyburowski, Krzysztof. "La concordanza degli "Excerpta" di Vincenzo di Lérins con le opere di Agostino D’ippona." Vox Patrum 55 (July 15, 2010): 655–65. http://dx.doi.org/10.31743/vp.4494.

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Słynne Commonitorium Wincentego z Lerynu w 16. rozdziale obiecuje rozpracowanie niektórych kwestii w osobnym dziele. Przez wieki uważano, że obietnica ta albo nie została spełniona albo dzieło zaginęło. Commonitorium miało niebywały wpływ na rozumienie teologii katolickiej, a jednocześnie było oskarżane o antyaugustynizm oraz semipelgianizm. Oskarżenia te są widoczne u niektórych uczonych XVII wieku. W 1940 roku odnaleziono jednak dzieło zatytułowane Excerpta sanctae memoriae Vincentii Lirinensis insulae presbyteri, które ponad wszelką wątpliwość są autorstwa Wincentego. Wincenty broni tam nauki trynitarnej oraz dogmatu o wcieleniu powołując się na św. Augustyna, którego wprost cytuje. Artykuł dokonuje porównania i zestawienia 63 odpowiednich cytacji z Excerpta z odpowiednimi fragmentami dzieł św. Augustyna. W tym kontekście słynnemu Commonitorium ani jego autorowi nie można sugerować antyaugustynizmu czy semipelagianizmu.
2

REZNYK, Yana. "POETICS OF ORIENTIUS’ “COMMONITORIUM”." Folia Philologica, no. 1 (2021): 62–69. http://dx.doi.org/10.17721/folia.philologica/2021/1/7.

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Poetry is a kind of discourse distinct from ordinary, everyday speech; it is an institution, a kind of speech that a society has marked as special, with special rules applying to its production and reception. Didactic poetry is a kind of poetry that it aims to instruct (Toohey, 2013: 2). In didactic poetry the reader is invited to consider not just the message and the brilliant language of its exposition, but what lies behind the message, the human values and the vision which the poem embodies. The article analyzes the work of Orientius “Commonitorium” and his role as an innovative writer of Latin didactic poetry as well as his position in the landscape of late antique literature of the 5th century AD. The aim of the article is to show to what extent the defining characteristics of the genre can be found in Orientius’ poem “Commonitorium” and to trace the permutations of these features throughout the text. A full range of issues, which scholarship on Orientius has hitherto neglected, will be studied: the “poetics” of the work, that is the poetic selfawareness expressed in the poem, as well as techniques of composition, rhetorical argumentation, strategies of persuasion and narration, intertextual allusions, relationship with contemporary works and other aspects. Scientific novelty. Whereas Latin poetry flourished under the reign of Augustus (27 BC – 14 AD) and the first century AD, only few poetic works survived which were produced in the later second and third century AD. After a long period of silence, Latin poetry had its comeback in late antiquity when in the 4th century AD various writers started composing poetic genres again. Instead of Rome, other locations became important breeding grounds for the production of literature, especially Gaul, where writers such as Ausonius, Paulinus of Nola, Sulpicius Severus, Sidonius Apollinaris and others were active. Whereas the genres composed by late antique writers were more or less the same as in Classical literature, most of their works differ in content and meaning (Gasparov, 1982: 2; Johnson, 2000: 335–337). Late antique writers were deeply familiar with their Classical literary predecessors, but due to the influence of Christian religion, the character of Latin literature produced in late antiquity also differs significantly from the works which were written by pagan writers in the preceding centuries. This article discusses the work of a poet who has been rarely studied so far. Orientius, whom the majority of scholars now identify with the homonymous bishop of Augusta Ausciorum (modern Auch, France) in Southern Gaul, is an important representative of didactic poetry and his work constitutes an important example in the history of the genre. His didactic poem with the title “Commonitorium”, in elegiacs was probably written around 430 AD. In conclusion, the “Commonitorium” presents itself as a serious poem concerned with issues of paramount importance to humanity. The question of what exactly the “Commonitorium” endeavours to teach is indeed of major importance for understanding the work. It claims to be truly universal work, encompassing everything that exists. Within two books, Orientius reveals to his readers/students the way to reach salvation, both gives us specific, concrete information and tells us how we should live our lives, how we should relate to our fellow human beings and to God.
3

Sánchez, Sylvain Jean Gabriel, and José Anoz. "El priscilianismo, según Orosio." Augustinus 57, no. 224 (2012): 177–92. http://dx.doi.org/10.5840/augustinus201257224/22511.

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The article deals with a fragment of a letter of Priscillian quoted in Paul Orosius’ Commonitorium de errore priscillianistarum et origenistarum, trying to replace the fragment in an orosian context. It also deals with the relationship that the fragment of the letter has with the priscillian sources, such as the so called 'Wurzburg’s Treatises’ and the ideas of E.-Ch. Babut and E. Spät.
4

TABACCO, Raffaella. "Violenza e mitezza: Alessandro Magno e i Bramani nel Commonitorium Palladii [Violence and Meekness: Alexander the Great and the Brahmans in the Commonitorium." Classica et Christiana 16, no. 2 (2021): 553–72. http://dx.doi.org/10.47743/cetc-2021-16.2.553.

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5

Ferreiro, Alberto. "Simon Magus and Priscillian in the "Commonitorium" of Vincent of Lerins." Vigiliae Christianae 49, no. 2 (May 1995): 180. http://dx.doi.org/10.2307/1584394.

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6

Ferreiro, Alberto. "Simon Magus and Priscillian in the Commonitorium of Vincent of Lérins." Vigiliae Christianae 49, no. 2 (1995): 180–88. http://dx.doi.org/10.1163/157007295x00176.

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7

Coulton, Barbara. "‘Casting Anchor in the Harbour of Religion’: The Peregrination of Humfrey Leech (1571–1629)." Recusant History 28, no. 1 (May 2006): 55–74. http://dx.doi.org/10.1017/s0034193200011055.

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Анотація:
The title of this paper is taken from a work written in 434 A.D.: the Commonitorium of Vincent of Lerins. Leech considered this a ‘golden book’; we will see later the significance of Vincent for Leech, while Leech's life will perhaps illuminate his own age. Calling himself ‘Peregrinus’, Vincent wrote: ‘whereas I was at one time involved in the manifold and deplorable tempests of secular warfare, I have now at length, under Christ's auspices, cast anchor in the harbour of religion’. His aim was to pass on the teaching of the Fathers and to give guidance ‘for distinguishing the truth of the catholic faith from the falsehood of heretical pravity.’
8

Silva, Filipe Noé da, and Pedro Paulo Abreu Funari. "Tradução da Epístola 10* (Divjak) de Santo Agostinho." Phaos: Revista de Estudos Clássicos 22 (December 5, 2022): e022010. http://dx.doi.org/10.20396/phaos.v22i00.16647.

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Apresentamos uma tradução à Epístola 10* (Divjak), de Santo Agostinho. Encontrada no ano de 1975 por Johannes Divjak, a missiva foi escrita sob a forma de commonitorium na década de 420 da Era Comum, e estava endereçada a seu amigo Alípio. Além de pormenores referentes à sua atuação episcopal no Norte da África, sobretudo no que se refere à aplicação das leis romanas neste território, a epístola em questão revela a preocupação de Agostinho quanto à escravização e posterior comercialização de pessoas nascidas livres em território africano. O texto latino reproduzido nesta tradução deriva da edição, estabelecida pelo próprio Divjak, no ano de 1981.
9

Marín, Raúl Villegas. "Aversi texerunt eum La crítica a Agustin y a los Agustinianos sudgálicos en el Commonitorium de Vicente de Lérins." Augustinianum 46, no. 2 (2006): 481–528. http://dx.doi.org/10.5840/agstm200646226.

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10

Vanspauwen, Aäron. "The Anti-Manichaean Commonitorium and the Capitula of the Manichaean Convert Prospera: A Study of Textual Transmission and a New Critical Edition." Revue d'Histoire des Textes 18 (January 2023): 225–70. http://dx.doi.org/10.1484/j.rht.5.133018.

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Дисертації з теми "Commonitorium":

1

Martin, Lucie. "Le poème d'Orientius : introduction, texte critique, traduction et commentaire." Electronic Thesis or Diss., Strasbourg, 2023. http://www.theses.fr/2023STRAK003.

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La Gaule de la première moitié du Ve siècle, en proie aux invasions barbares, a été le lieu d’une floraison poétique bien particulière. À cette époque, plusieurs poèmes, marqués par les troubles de l’actualité, emploient les anciennes formes de la poésie légère pour traiter de la conversion ascétique de diverses manières. Parmi ces « examens de conscience », nous reprenons l’appellation de J. Fontaine, l’on trouve le poème d’Orientius, connu sous le titre générique de commonitorium. Ce poème de 1036 vers, rédigé en distiques élégiaques, est un protreptique à la vie de conuersus, qui invite spécifiquement à la fuite des vices. Son enjeu est tout à la fois l’exhortation à la conversion ascétique et la christianisation de l’héritage élégiaque. Cette étude propose une nouvelle édition du poème, accompagnée d’une traduction française et d’un commentaire, et précédée d’une introduction qui évalue à nouveaux frais notamment les questions d’attribution, de structure et de finalité du poème
While struggling with barbarian invasions, first half of 5th century Gaul saw the blossom of a specific poetic trend. Then, some writers used the antique forms of light poetry to handle the subject of ascetic conversion in different ways, as they created a literary production shaped by the difficulties of their time. Among these « examinations of conscience », as J. Fontaine called them, there is the poem of Orientius, known nowadays under the generic title of commonitorium. Written in elegiac couplet, this 1036-line poem stands as a protreptic to a conuersus’s life, which calls specifically to run away from vices. It aims at both exhorting the reader to ascetic conversion, and christianizing elegiac inheritance. This study contains a new critical edition of the poem, with a French translation, a commentary and an introduction, reevaluating various issues, namely that of attribution, structure and goals of the poem
2

PAPARELLA, EMANUELE. "Dal Commonitorium al De vitiis: per un'esegesi del testo di Orienzio." Doctoral thesis, 2019. http://hdl.handle.net/11573/1316176.

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Il contributo raccoglie alcune proposte interpretative dell'opera orienziana, invitando a considerare in autonomia la sezione centrale dedicata alla riflessione sui vizi e i peccati, guardando alla quale si comprende il senso pieno dell'intera trattazione; si analizzano, inoltre, le fonti bibliche e patristiche, oltre che le idee teologiche di base, che costituiscono l'ambiente di gestazione del pensiero orienziano.
3

Santos, João Marques Ferreira dos. "A paternidade dos padres da igreja segundo o Commonitorium de Vicente de Lérins." Master's thesis, 2014. http://hdl.handle.net/10400.14/14723.

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Книги з теми "Commonitorium":

1

Augustine. Sancti Aurelii Augustini Contra adversarium legis et prophetarum ; Commonitorium Orosii et Sancti Aurelii Augustini Contra Priscillianistas et Origenistas. Turnholti: Brepols, 1985.

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2

Vincent. Commonitorio: Estratti. Milano: Paoline, 2008.

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3

Avgvstini, Sancti Avrelii. Santi Avrelii Avgvstini: Contra adversrivm legis et prophetarvm :commonitorivm orosii et sancti avrelii avgvstini contra priscillianistas et origenistas. Tvrnholti: Typographi Brepols Editores Pontificii, 1985.

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4

Nicetas, Bernard M. Peebles, Sulpicius Severus, Rudolph E. Morris, and Gerald G. Walsh S.J. Writings; Writings; Commonitories; Grace and Free Will. Catholic University of America Press, 2010.

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5

Nicetas. Writings; Writings; Commonitories; Grace and Free Will: Vol. 7. Catholic University of America Press, 2008.

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Частини книг з теми "Commonitorium":

1

"Simon Magus and Priscillian in the Commonitorium of Vincent of Lérins." In Simon Magus in Patristic, Medieval and Early Modern Traditions, 123–32. BRILL, 2005. http://dx.doi.org/10.1163/9789047415466_010.

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