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Pelagius Britannicus
THE REAL 5TH-CENTURY PELAGIUS BRITANNICUS VS OUR ALLEGED 19TH-CENTURY “ULTIMATE PELAGIAN,” HENRICUS Bishop Augustine never met this monk and spiritual counselor Pelagius in person, even when he passed through Hippo in late 410. While in Rome, Pelagius had been the sponsor of a “moral rearmament” or “spiritual athleticism” movement. He seems to have been able to appeal particularly to affluent church ladies, whom he urged to set an example through works of virtue and ascetic living. The bishop saw the attitudes of Pelagius’s followers as dangerously similar to the error of Donatism, in that they fancied that they could by their own virtue set themselves apart from the common herd as ones upon whom God was particularly smiling. While Pelagius had gone off to the Holy Land and had there become an unwilling center of controversy as he visited sacred sites, others back in Africa were wading into this fracas with the hierarchical church authority Augustine. Whatever the merits of the case, of course the bishop’s side was going to prevail and the monk’s side was eventually going to be suppressed. How is this of relevance? Its relevance is due to the fact that, recently, in a book issued by the press of Thoreau’s alma mater Harvard University, Henry is being now characterized as the “ultimate Pelagian”! Go figure. “NARRATIVE HISTORY” AMOUNTS TO FABULATION, THE REAL STUFF BEING MERE CHRONOLOGY “Stack of the Artist of Kouroo” Project Pelagianism HDT WHAT? INDEX PELAGIANISM PELAGIUS 355 CE Pelagius was born, presumably somewhere in the British Isles such as in Ireland (because of his name Brito or Britannicus — although the Pelagian Islands of Lampedusa, Linosa, and Lampione are in the Mediterranean between Tunisia and Malta). -
Life with Augustine
Life with Augustine ...a course in his spirit and guidance for daily living By Edmond A. Maher ii Life with Augustine © 2002 Augustinian Press Australia Sydney, Australia. Acknowledgements: The author wishes to acknowledge and thank the following people: ► the Augustinian Province of Our Mother of Good Counsel, Australia, for support- ing this project, with special mention of Pat Fahey osa, Kevin Burman osa, Pat Codd osa and Peter Jones osa ► Laurence Mooney osa for assistance in editing ► Michael Morahan osa for formatting this 2nd Edition ► John Coles, Peter Gagan, Dr. Frank McGrath fms (Brisbane CEO), Benet Fonck ofm, Peter Keogh sfo for sharing their vast experience in adult education ► John Rotelle osa, for granting us permission to use his English translation of Tarcisius van Bavel’s work Augustine (full bibliography within) and for his scholarly advice Megan Atkins for her formatting suggestions in the 1st Edition, that have carried over into this the 2nd ► those generous people who have completed the 1st Edition and suggested valuable improvements, especially Kath Neehouse and friends at Villanova College, Brisbane Foreword 1 Dear Participant Saint Augustine of Hippo is a figure in our history who has appealed to the curiosity and imagination of many generations. He is well known for being both sinner and saint, for being a bishop yet also a fellow pilgrim on the journey to God. One of the most popular and attractive persons across many centuries, his influence on the church has continued to our current day. He is also renowned for his influ- ence in philosophy and psychology and even (in an indirect way) art, music and architecture. -
THE CATHOLIC UNIVERSITY of AMERICA Doctrina Christiana
THE CATHOLIC UNIVERSITY OF AMERICA Doctrina Christiana: Christian Learning in Augustine's De doctrina christiana A DISSERTATION Submitted to the Faculty of the Department of Medieval and Byzantine Studies School of Arts and Sciences Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By Timothy A. Kearns Washington, D.C. 2014 Doctrina Christiana: Christian Learning in Augustine's De doctrina christiana Timothy A. Kearns, Ph.D. Director: Timothy B. Noone, Ph.D. In the twentieth century, Augustinian scholars were unable to agree on what precisely the De doctrina christiana is about as a work. This dissertation is an attempt to answer that question. I have here employed primarily close reading of the text itself but I have also made extensive efforts to detail the intellectual and social context of Augustine’s work, something that has not been done before for this book. Additionally, I have put to use the theory of textuality as developed by Jorge Gracia. My main conclusions are three: 1. Augustine intends to show how all learned disciplines are subordinated to the study of scripture and how that study of scripture is itself ordered to love. 2. But in what way is that study of scripture ordered to love? It is ordered to love because by means of such study exegetes can make progress toward wisdom for themselves and help their audiences do the same. 3. Exegetes grow in wisdom through such study because the scriptures require them to question themselves and their own values and habits and the values and habits of their culture both by means of what the scriptures directly teach and by how readers should (according to Augustine) go about reading them; a person’s questioning of him or herself is moral inquiry, and moral inquiry rightly carried out builds up love of God and neighbor in the inquirer by reforming those habits and values out of line with the teachings of Christ. -
OPUS IMPERFECTUM AUGUSTINE and HIS READERS, 426-435 A.D. by MARK VESSEY on the Fifth Day Before the Kalends of September [In
OPUS IMPERFECTUM AUGUSTINE AND HIS READERS, 426-435 A.D. BY MARK VESSEY On the fifth day before the Kalends of September [in the thirteenth consulship of the emperor 'Theodosius II and the third of Valcntinian III], departed this life the bishop Aurelius Augustinus, most excellent in all things, who at the very end of his days, amid the assaults of besieging Vandals, was replying to I the books of Julian and persevcring glorioi.islyin the defence of Christian grace.' The heroic vision of Augustine's last days was destined to a long life. Projected soon after his death in the C,hronicleof Prosper of Aquitaine, reproduccd in the legendary biographies of the Middle Ages, it has shaped the ultimate or penultimate chapter of more than one modern narrative of the saint's career.' And no wonder. There is something very compelling about the picture of the aged bishop recumbent against the double onslaught of the heretical monster Julian and an advancing Vandal army, the ex- tremity of his plight and writerly perseverance enciphering once more the unfathomable mystery of grace and the disproportion of human and divine enterprises. In the chronicles of the earthly city, the record of an opus mag- num .sed imperfectum;in the numberless annals of eternity, thc perfection of God's work in and through his servant Augustine.... As it turned out, few observers at the time were able to abide by this providential explicit and Prosper, despite his zeal for combining chronicle ' Prosper, Epitomachronicon, a. 430 (ed. Mommsen, MGH, AA 9, 473). Joseph McCabe, .SaintAugustine and His Age(London 1902) 427: "Whilst the Vandals thundered at the walls Augustine was absorbed in his great refutation of the Pelagian bishop of Lclanum, Julian." Other popular biographers prefer the penitential vision of Possidius, hita Augustini31,1-2. -
The Forgotten Three Decades and Book IV of Augustine's on Christian
Colloquy Vol. 8, Fall 2012, pp. 86-101 The Forgotten Three Decades and Book IV of Augustine’s On Christian Doctrine Rensi Ke Augustine’s On Christian Doctrine (De Doctrina Christiana) is a treatise on how to teach and interpret the Scriptures (Williams 449). While previous research tended to consider the three decades that elapsed after the completion of the first three booKs of On Christian Doctrine as merely a literary fact, this paper aims to study the writing process of Augustine’s text with a specific focus on the thirty-year lapse between the first part (BooKs I-III) and the last part (BooK IV) of the work. Employing textual analysis and constant comparison method in the Grounded Theory, this paper concludes that as is demonstrated in Book I and restated in BooK IV, the writing of the BooK IV was planned in advance. Between 397 and 427, Augustine was involved in intensive writing tasKs and ecclesiastical responsibilities. Augustine’s writing was closely related with his debates with Manichees, Donatists, and Pelagius. These debates not only provided Augustine with an opportunity to enhance his own understanding of the Scriptures, which he focused on in Books I-III, but also offered a springboard for the development of his insights about Christian rhetoric in Book IV. The state of rhetoric at the end of the Classical Period was highlighted by Aurelius Augustinus, or Augustine (c. 354-430 AD), a saint of the Roman Catholic Church who “transformed rhetoric into an apparatus for biblical hermeneutics” (Williams 416). Among works of his maturity is On Christian Doctrine (De Doctrina Christiana), a treatise on how to teach and interpret the Scriptures (Williams 449). -
St. Ambrose and the Architecture of the Churches of Northern Italy : Ecclesiastical Architecture As a Function of Liturgy
University of Louisville ThinkIR: The University of Louisville's Institutional Repository Electronic Theses and Dissertations 12-2008 St. Ambrose and the architecture of the churches of northern Italy : ecclesiastical architecture as a function of liturgy. Sylvia Crenshaw Schneider 1948- University of Louisville Follow this and additional works at: https://ir.library.louisville.edu/etd Recommended Citation Schneider, Sylvia Crenshaw 1948-, "St. Ambrose and the architecture of the churches of northern Italy : ecclesiastical architecture as a function of liturgy." (2008). Electronic Theses and Dissertations. Paper 1275. https://doi.org/10.18297/etd/1275 This Master's Thesis is brought to you for free and open access by ThinkIR: The University of Louisville's Institutional Repository. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of ThinkIR: The University of Louisville's Institutional Repository. This title appears here courtesy of the author, who has retained all other copyrights. For more information, please contact [email protected]. ST. AMBROSE AND THE ARCHITECTURE OF THE CHURCHES OF NORTHERN ITALY: ECCLESIASTICAL ARCHITECTURE AS A FUNCTION OF LITURGY By Sylvia Crenshaw Schneider B.A., University of Missouri, 1970 A Thesis Submitted to the Faculty of the Graduate School of the University of Louisville in Partial Fulfillment of the Requirements for the Degree of Master of Arts Department of Art History University of Louisville Louisville, Kentucky December 2008 Copyright 2008 by Sylvia A. Schneider All rights reserved ST. AMBROSE AND THE ARCHITECTURE OF THE CHURCHES OF NORTHERN ITALY: ECCLESIASTICAL ARCHITECTURE AS A FUNCTION OF LITURGY By Sylvia Crenshaw Schneider B. A., University of Missouri, 1970 A Thesis Approved on November 22, 2008 By the following Thesis Committee: ____________________________________________ Dr. -
Possidius' Vita Augustini As a Fifth-Century
Scholars Crossing LBTS Faculty Publications and Presentations 11-15-2007 Aemulator Et Imitator: Possidius’ Vita Augustini as a Fifth-Century Discipleship Tool Edward L. Smither Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Recommended Citation Smither, Edward L., "Aemulator Et Imitator: Possidius’ Vita Augustini as a Fifth-Century Discipleship Tool" (2007). LBTS Faculty Publications and Presentations. 16. https://digitalcommons.liberty.edu/lts_fac_pubs/16 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Aemulator Et Imitator: Possidius’ Vita Augustini as a Fifth-Century Discipleship Tool Edward L. Smither, PhD, Liberty Theological Seminary I. Introduction In the final chapter of his Vita Augustini, Possidius declares, “I want to emulate and imitate him in the present world and enjoy the promises of almighty God with him in the world to come.”1 While stating this resolution at the end of his work, Possidius actually articulates his intent for writing the Vita in the first place— to invite others, particularly spiritual leaders, to reflect upon Augustine’s example and to imitate it. In this paper, I will argue that the Vita, a work largely ignored by Augustinian scholars, served as a sequel of sorts to Augustine’s Confessiones in that it continued to inspire and exhort servants of God and church leaders toward making spiritual progress (proficere) while also providing practical help for how to minister in the fifth-century uncertainty of Roman Africa. -
Augustine's Use of Rhetoric in His Preaching Ministry
Eleutheria Volume 4 Issue 1 Article 3 May 2015 Redeeming Rhetoric: Augustine's Use of Rhetoric in His Preaching Ministry John A. Sypert Liberty Baptist Theological Seminary, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/eleu Part of the Religious Thought, Theology and Philosophy of Religion Commons, and the Rhetoric Commons Recommended Citation Sypert, John A.. 2015. "Redeeming Rhetoric: Augustine's Use of Rhetoric in His Preaching Ministry." Eleutheria 4, (1). https://digitalcommons.liberty.edu/eleu/vol4/iss1/3 This Article is brought to you for free and open access by the School of Divinity at Scholars Crossing. It has been accepted for inclusion in Eleutheria by an authorized editor of Scholars Crossing. For more information, please contact [email protected]. Redeeming Rhetoric: Augustine's Use of Rhetoric in His Preaching Ministry Abstract The art and practice of rhetoric occupied a fundamental place in the ancient Roman world. It is thus not surprising that Augustine (354-430 AD) was deeply committed to the art of speaking well. He spent his youth mastering the theory of rhetoric, putting into practice what he had learned during a preaching career of almost forty years. This essay examines elements of rhetoric in Augustine’s preaching, arguing that he purposely appropriated common rhetorical elements in his preaching for the purpose of making Scripture both plain and compelling to his audience. Augustine’s training in rhetoric is summarized, followed by an overview of the context, Scriptural basis, and style of his preaching. His thoughts on the use of rhetoric in preaching are discussed, primarily by summarizing his arguments from Book Four of his treatise On Christian Doctrine. -
Augustine on Monasticism Fr
Augustine on Monasticism Fr. Hugh Feiss Introduction St. Benedict's sources were varied. Through Cassian and the Rule of the Master Benedict learned much from Eastern monasticism about monastic discipline and training, much about humility, obedience and asceticism. However, he also learned much from the wider Patristic tradition and from St. Augustine. From the latter he learned the importance not just of community, but of patient, self-forgetful love among the members of a community. This legacy is summed up in the next to the last chapter of the Rule of Benedict, which is devoted to "the good zeal that monks ought to have": The monks should practice this zeal with the warmest love: "Let them strive to be the first to honor one another" (Rom 12.10). They should bear each other's weaknesses of both body and character with the utmost patience. They must compete with one another in obedience. No one should pursue what he judges advantageous to himself, but rather what benefits others. They must show selfless love to the brothers. Let them fear God out of love. They should love their abbot with sincere and humble charity. Let them prefer absolutely nothing to Christ1, and may he lead us all together to everlasting life. Augustine's Monastic Life Augustine was always interested in community and in friendship, though we must be careful not to confuse the two. As a young professor living in Milan, he and his intellectual friends tried to start a community based on the search for truth (which the philosophers thought involves avoiding pursuit of wealth, honor and sexual pleasure). -
The Works of Saint Augustine a Translation for the 21St Century
The Works of Saint Augustine A translation for the 21st century Catalog 2021 Fostering a culture 800-462-5980 of unity and dialogue www.newcitypress.com Just thirty years ago English, alone among modern languages, lacked any organized effort to translate the entirety of the works of Saint Au- gustine. Existing translations of even limited passages could be archaic or faulty, or the scholarship outdated. A figure so vital to the Church and the broader civilization was sadly neglected by a language so important in the modern world. To remedy this great neglect, the Augustine Heritage Institute (AHI) was founded in 1990 under the direction of the late Fr. John E. Rotelle, OSA, a legend in patristic circles. For thirty years the AHI has labored in conjunc- tion with New City Press on The Works of Saint Augustine: A Translation for the 21st Century. As the publisher of New City Press I am excited to announce that this great project has now completed forty-four volumes of what within this decade will be the complete forty-nine volumes of all Saint Augustine’s works. Claude Blanc Publisher Table of Contents A letter from the publisher 2 New release 3 44-volume set 4 Alphabetical listing 5 Series listed by volume number 14 Latin titles 16 A letter from the Publisher Digital distribution and free index 20 2 [email protected] - www.newcitypress.com Homilies on the Gospel of John (41-124) Hardocover $69.00 978-1-56548-108-4 599 pp. Paperback $49.99 978-1-56548-061-2 599 pp. -
Pelagianism in the Christian Sources from 431 to The
Pelagianism in the Christian Sources from 431 to the Carolingian Period (I) 16:00 - 18:30 Thursday, 22nd August, 2019 Room 6 Presentation type Workshop [No author data] Discussant: Victoria Escribano Paño It is generally assumed that the anti-Pelagian pronouncements by Popes Innocent I (416) and Zosimus (418), the council of Carthage of 1 May 418, and Emperor Honorius (418) set down, once and for all, the boundaries between the “Imperial-Catholic orthodoxy” and the “Pelagian heterodoxy”. Yet, there is enough evidence that long after 418, and even after 431 (Council of Ephesus), these boundaries remained a matter of discussion. Although fully integrated into the Christian heresiological discourse, “Pelagianism” remained a shifting concept employed to denigrate and to exclude from Christianity a wide range of practices and beliefs, some (but not all) of them related to the doctrinal issues discussed between 411-431. This workshop aims at analyzing the presence of Pelagian themes and the uses of the heresiological category of “Pelagianism” in the Western and Eastern Christian sources from between c. 431 and the Carolingian period. 289 Honorius, Flavius Constantius and anti-Pelagian legislation (418) M. Victoria Escribano University of Zaragoza, Zaragoza, Spain Abstract On April 30 418, Honorius issued a law by which Pelagius and Caelestius were expelled from Rome as capites of an execrating dogma (ut pulsis ex urbe primitus capitibus dogmatis exsecrandi Caelestio et Pelagio). The followers of the impia commentatio, if they persisted in their deviation, had to be brought before a judge and, if found guilty, punished with deportatio. This law, the first among anti-Pelagian laws, was addressed to the Italian Praetorian prefect Palladius and has been transmitted in the Collectio Quesnelliana (Coll. -
1 Augustine in the Byzantine World to 1453 Introduction the Fundamental
Augustine in the Byzantine World to 1453 Introduction The fundamental studies on the tradition of Aug. in the Byzantine Church remain those by Rackl (1924) and Altaner (1952), the first still useful for the manuscript sources, the second for its detailed analysis of the dogmatic florilegia (now indexed in ACO). Rackl’s enthusiasm for Byzantine interest in Aug. as ‘a friend of the East’ contrasts with Altaner’s conclusion that there was a fundamental lack of knowledge of Aug. in the Greek Church. The reasons for the scarcity of references to Aug. in the early Byzantine sources have been explored by Nichols (1987) from the perspective of church politics, while Lössl (2001) suggests that the very success of Aug. as a western theologian placed him on the Greeks’ blacklist until an unexpected revival in the thirteenth century. As Altaner predicted, little addition can be made to the number of Greek translations listed by him. Nevertheless the weight of evidence is appreciable in establishing Aug. as a patristic authority in the view of the Greek Church. Where evidence does not firmly support a possible wider knowledge of Aug.’s works, blanket scepticism need not be the definitive position. A deeper investigation of Byzantine biblical exegesis, and the history of Latin manuscripts at Constantinople, are avenues that may be fruitfully explored in seeking Aug.’s elusive imprint in the East. Aug.’s reputation, established through the sixth- to eighth-century councils, secured the return to his works by the Greek scholars Maximos Planudes (c.1280–1305), and the brothers Demetrios (c.1324–1397/8) and Prochoros Kydones (c.1333–1369/70?).