Thesis (MPhil)--Stellenbosch University, 2012.

Thesis (DTh)--Stellenbosch University, 2003 / ENGLISH ABSTRACT: The aim of this research is neither to compare the theologies of Augustine and Calvin, nor to establish a theory that reveals Augustine's influence on Calvin's theology. This research, rather, endeavours to set up a bridge between two types of study on Calvin, namely studies on Calvin's use of Augustine and of Augustine's influence on Calvin's writings. In other words, our main purpose is to suggest a basic tool (or information) for further studies. Three related questions are asked: I. What comprises Augustine's uniqueness in Calvin's writings? 2. Who is Calvin's Augustine? 3. What is the relevance of this study to current research on Calvin? In Chapter 2, a brief history of earlier research regarding discussion on Calvin and Augustine from the beginning of the zo" century is presented. Then critical conversations follow. These conversations concerning our theme involve three important scholars, namely L Smits, R J Mooi and J M J Lange van Ravenswaay. Finally, a need for a converging method which has the possibility of overcoming some methodological problems that arise in studies on Calvin and Augustine is expressed. In the third chapter, the use that Calvin makes of Augustine in his own works from the first period of his writing career to the last, fifth, period is thoroughly studied (1532- 1565). Chapter 4 deals with data analyses. In between the analysis of static data and the analysis of dynamic data, Smits's study of Augustinian citations in Calvin's writings is dealt with critically to provide a basic understanding of Augustinian citations. Finally, the answers to the three related questions that are suggested in the introduction are pursued: What comprises Augustine's uniqueness in Calvin's writings? Who is Calvin's Augustine? And what is the relevance of this study to current research on Calvin. The answers will function as a bridge between the two related studies of Calvin's use of Augustine and Augustine's influence on Calvin. / AFRIKAANSE OPSOMMING: Die doel van hierdie navorsing is nie om die teologie van Augustinus en die van Calvyn te vergelyk nie en ook nie om 'n teorie daar te stel wat die invloed wat Augustinus op Calvyn se teologie uitgeoefen het, sal ontbloot nie. Die navorsing poog eerder om 'n brug op te rig tussen twee soorte studies oor Calvyn, naamlik studies oor Calvyn se gebruik van Augustinus en oor Augustinus se invloed op die skryfwerk van Calvyn. Ons hoof doel is met ander woorde om 'n basiese werktuig (of inligting) vir verdere studie voor te stel. Drie fundamentele vrae word gevra: I. Waarin Ie die uniekheid van Augustinus in Calvin se geskrifte? 2. Wie is Calvyn se Augustinus? 3. Op hoe 'n manier is hierdie studie relevant ten opsigte van huidige navorsing oor Calvyn? In Hoofstuk 2 word 'n kort geskiedenis van vroeer navorsmg aangaande bespreking oor Calvyn en Augustinus, vanaf die begin van die 20ste eeu, aangebied. Dan volg kritiese gesprekke. Hierdie gesprekke ten opsigte van ons tema betrek drie belangrike geleerdes, naamlik L Smits, R J Mooi en J M J Lange van Ravenswaay. Aan die einde word 'n behoefte uitgespreek vir 'n samevloeiende metode wat moontlik sommige metodologiese probleme wat in die bestudering van Calvyn en Augustinus na yore kom, sal oorbrug. In die derde hoofstuk word Calvyn se gebruikmaking van Augustinus in sy eie werk vanaf die eerste tydperk van sy skryfloopbaan tot die laaste, vyfde, deeglik bestudeer (1532-1565). Hoofstuk 4 behandel data-analise. Tussen die analise van statiese data en die analise van dinamiese data word Smits se studie van Augustiniaanse aanhalings in Calvyn se geskrifte krities behandel om 'n basiese begrip van Augustiniaanse aanhalings te verskaf. Uiteindelik word die antwoorde op die drie verwante vrae wat in die inleiding voorgestel word, nagespeur: I. Waarin Ie die uniekheid van Augustinus in Calvin se geskrifte? 2. Wie is Calvyn se Augustinus? 3. Op hoe 'n manier is hierdie studie relevant ten opsigte van huidige navorsing oor Calvyn? Die antwoorde sal as 'n brug tussen die twee verwante studies oor Calvyn se gebruikmaking van Augustinus en Augustinus se invloed op Calvyn dien.

Thesis (DLitt)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: In this dissertation I attempt to open up new perspectives on the literary qualities and the unity of Augustine's Confessions by reading the work in the light of the context within which it first functioned. Part 1, Prolegomena, consists of a survey of secondary literature (in chapter 1) that focuses on research on the literary characteristics of the work, followed by a theoretical exploration of the two aspects that constitute the focus of this study, the genre and the audience of the Confessions. Chapter 2.1 examines how the literary practices and generic conventions of late Antiquity should inform our reading of the work. This is achieved through a discussion of the implications of genre analysis in general (2.1.1), followed by an examination of the conventions of the ancient protreptic genre (2.1.2), a look at the parallels between the Confessions and three of its literary antecedents and between the Confessions and Augustine's Contra Academicos (2.1.3), and an evaluation of the perspectives offered on the unity of the work by this procedure (2.1.4). Chapter 2.2 starts with a discussion of the concept of intended audience (2.2.1) and proceeds to provide the background needed to follow the arguments on the specific segment of Augustine's audience that I consider here, the Manicheans (2.2.2). Part 2 of the dissertation consists of the analyses of selected passages but attempts at the same time to give an accurate account of how genre and intended audience are embodied in the text as a whole. In chapter 3 I show that Augustine's meditation on Ps 4 in the central section of the Confessions (9.4.8-11) is a protreptic that targets a Manichean audience (3.1) through Augustine's identification with this audience (3.2) and the prevalent use of Manichean terminology and categories (3.3). In chapter 4 I analyse in a more systematic way the expression of protreptic purpose through various devices throughout the Confessions: foreshadowing in the opening paragraph (4.1), the use of a shifting persona (4.2), allusion to Matt 7:7 (4.3), and the theme of the protreptic power of reading and listening (4.5). I evaluate how pervasive the expression of protreptic intent is (4.4) and end with an examination of the protreptic-paraenetic purpose of the first section of the allegorical exposition of the creation story in book 13 (4.6). Chapter 5 examines the degree to which the Manicheans are targeted by the text as a whole as an important segment of its intended audience. I examine the use of the theme of friendship to evoke Augustine's erstwhile Manichean friendships and the history of failed communication with this group (5.1), the role Augustine intends curiositas to play in coaxing the Manicheans into reading yet another attempt to convert them (5.2), and once again how pervasive the concerns with a Manichean audience is (5.3). I conclude this chapter, like the previous one, with an analysis of the last section of the allegory in book 13, where I discern towards the end an intensification of indications that Augustine is preoccupied with his Manichean audience (5.4). / AFRIKAANSE OPSOMMING: Hierdie proefskrif probeer om nuwe perspektief te bied op die literêre eienskappe en die eenheid van Augustinus se Confessiones deur die werk te lees in die lig van die konteks waarbinne dit aanvanklik gefunksioneer het. Deel 1, Prolegomena, is In oorsig oor die sekondêre literatuur (in hoofstuk 1) wat fokus op studies van die literêre tegnieke in die werk, gevolg deur In teoretiese verkenning van die twee aspekte wat die fokuspunt van die studie vorm, naamlik die genre en die gehoor van die Confessiones. Hoofstuk 2 ondersoek hoe literêre praktyke en genre-verwante konvensies van die laat Antieke die lees van die werk behoort te beïnvloed. Dit word gedoen aan die hand van In bespreking van die implikasies van genre-analise in die algemeen (2.1.1), gevolg deur In oorsig oor die konvensies van die antieke protreptiese genre (2.1.2), In bespreking van die paraIIele tussen die Confessiones en drie literêre voorlopers daarvan asook tussen die Confessiones en Augustinus se Contra Academicos (2.1.3) en In evaluering van die perspektiewe wat hierdie werkwyse bied op die eenheid van die werk (2.1.4). Hoofstuk 2.2 behels In bespreking van die konsep teikengehoor (2.2.1), gevolg deur In opsomming van die agtergrondinligting wat nodig is om die argumente oor die spesifieke segment van Augustinus se gehoor wat hier oorweeg word (die Manicheërs), te volg (2.2.2). Deel 2 van die proefskrif bestaan uit die analises van geselekteerde passasies maar probeer terselfdertyd om In getroue weergawe te bied van hoe genre en gehoor in die teks as geheel beliggaam word. Hoofstuk 3 toon dat Augustinus se oordenking van Ps 4 in die sentrale gedeelte van die Confessiones (9.4.8-11) In protreptiese werk gerig op In Manichese gehoor is (3.1). Augustinus vereenslewig hom met sy teikengehoor (3.2) en gebruik deurgaans Manichese terminologie en kategorieë (3.3). Hoofstuk 4 ondersoek hoe die protreptiese doelwit in die Confessiones uitgedruk word deur die gebruik van verskeie tegnieke: voorafskaduing in die aanvangsparagraaf (4.1), die gebruik van In verskuiwende persona (4.2), verwysing na Matt 7:7 (4.3) en die tema van die protreptiese uitwerking van lees en luister (4.5). Ek evalueer hoe verteenwoordigend ten opsigte van die geheel die uitdrukking van die protreptiese doelwit is (4.4) en sluit met In analise van die protrepties-paranetiese funksie van die eerste deel van die allegoriese interpretasie van die skeppingsverhaal in boek 13 (4.6). Hoofstuk 5 ondersoek die mate waarin die teks as geheel die Manicheërs as die teikengehoor van die werk aandui. Dit toon hoe Augustinus die tema van vriendskap gebruik om sy vroeëre Manichese vriendskappe op te roep en verwys na die geskiedenis van onsuksesvolle kommunikasie met hierdie groep (5.1); dit toon hoe curiositas 'n rol speel om die Manicheërs oor te haalom nog 'n poging om hulle te bekeer te lees (5.2) asook hoe verteenwoordigend ten opsigte van die geheel die bemoeienis met 'n Manichese gehoor is (5.3). Die hoofstuk sluit af, soos die vorige een, met 'n analise (nou van die tweede deel) van die allegorie in boek 13, met klem op die sterker wordende aanduidings dat Augustinus hier 'n Manichese gehoor in die oog het (5.4).

Thesis analyses the reception of Augustine of Hippo's (354-430) ontological discourse on the soul in late antiquity and the early middle ages, more specifically in the sixth and the ninth centuries. Since Augustine never wrote a 'De anima', nor always presented his readers with definite answers to questions, there was room for later authors to interpret and improvise. This thesis focuses on 4 texts: Cassiodorus Senator's 'De anima', Eugippius of Lucculanum's massive florilegium the 'Excerpta ex operibus Sancti Augustini', both from the sixth century, Gottschalk of Orbais' letter 'Quaestiones de anima', and John Scottus Eriugena's apologetic 'De divina praedestinatione liber', both from the ninth century. This thesis establishes that, apart from Cassiodorus, the author's main interest in Augustine's ideas on the ontology of the soul rests on the way it impinges on their contemporary predestination debates. Cassiodorus consciously wanted to produce a Christian De anima in a classical vein. Especially the question of the origin of the soul takes the interest of Eugippius and Gottschalk. This is an important question for predestination debates, since it is supposed to explain technically how original sin came to be universal. Augustine never found a satisfactory answer to this thorny question. Eriugena's genius lies in building an original ontology of the soul on Augustine's own foundations which sidesteps this problem of the origin of the soul entirely.

Le premier verset de la Genèse raconte qu’au commencement, Dieu créa le ciel et la terre. Le monde, sa forme et sa matière, de même que le temps, soutient Augustin, surgissent alors dans l’être, à partir de rien, en un seul instant, celui de la Création. Censés couronner l’œuvre créatrice, l’homme et la femme, pourtant, ne tardent pas à rompre le lien de confiance qui les unit à leur Créateur, en faisant mauvais usage d’une chose bonne : leur liberté. À cause de sa première transgression, nous dit Augustin, l’humanité portera désormais la marque du péché, que seule la figure rédemptrice du Christ, le Second Adam, pourra effacer, grâce au pardon donné à tous ceux qui choisissent d’emprunter sa voie. Or, en raison de son désir irrépressible de connaître et de faire l’expérience du monde par le biais de son propre être donné, soumis au changement, l’homme semble perpétuellement tenté par la transgression des limites essentielles de sa relativité à Dieu. Pourtant, Dieu, l’unique créateur de l’être des choses créées, crée toute chose bonne, du moins dans une certaine mesure : le mal dont semblent caractérisés l’être même et les actions des hommes, correspond, en vérité, aux multiples degrés de bien qui résultent d’une privation plus ou moins grande du Bien suprême qu’est Dieu. Berbère de culture romaine, témoin et acteur des derniers jours de l’Antiquité, penseur bouillonnant et théologien essentiel, Augustin laissera une œuvre importante et féconde. Nous tenterons ici de comprendre le contexte d’émergence de sa doctrine du péché originel. / The first verse of Genesis says that in the beginning, God created the heavens and the earth. The world, its form and matter, and time, argues Augustin, arose in Being out of nothing, in one single instant, that of the Creation. Conceived as the coronation of Creation, man, however, quickly breaks the trust relationship with his Creator, and does this by making evil use of a good thing: his free will. Because of its first transgression, says Augustine, humanity will, from now on, bear the mark of sin, which only the redemptive figure of Christ, the Second Adam, can erase, for all of those willing to follow his path. Yet, because of his irrepressible desire to acquire knowledge and experience of the world through his own given being, subject to change, man appears to be perpetually tempted by the transgression of his essential relativity to God. God, however, being the sole creator of the very being of created things, creates all things good, but to a certain degree: evil, which seems to characterize the being and actions of men, in reality, corresponds to varying degrees of goodness, which themselves result from more or less privation of the Supreme Good, namely, God. Berber of roman culture, witness and actor of the last days of Antiquity, passionate thinker and essential theologian, Augustine has produced some of humanity’s most important writings. In this work, we will attempt to understand the context which led to the emergence of his doctrine of original sin.

Le Contra Iulianum, écrit entre 421 et 422, appartient à la seconde phase de la controverse pélagienne, qui opposa Augustin à Julien, évêque d’Eclane. Cette thèse comporte trois parties. Tout d’abord, dans une introduction à l’ensemble du Contra Iulianum, sont étudiés les différents aspects de l’œuvre, dont ses enjeux théologiques (le péché originel et le mariage), son genre littéraire, les modes d’argumentation, l’hérésiologie augustinienne, la postérité du traité et sa tradition manuscrite. Puis est proposée une édition critique du livre III, qui vient corriger la dernière édition en date (établie par les Mauristes au XVIIème siècle), ainsi qu’une traduction française annotée (la première depuis le XIXème siècle). Enfin, dans une dernière partie, le commentaire du livre III vise à expliciter les passages les plus difficiles et à montrer les divers intérêts, philologiques, historiques, littéraires ou philosophiques, du texte. / The Contra Iulianum, written between 421 and 422, belongs to the second phase of the pelagian controversy, which opposed Augustine and Julian, bishop of Aeclanum. This thesis is divided into three parts. First of all, in a general introduction to the whole Contra Iulianum, we study the main interests of this text : its theological stakes (the original sin and the marriage), his literary genre, the ways of argumentation, the augustinian heresiology, the posterity of the text and its manuscript tradition. Then, we give a new critical edition of the book III, which emends the Maurists’one (XVIIth), with a french translation with notes. In the last part, the commentary of the book III, we explain the most difficult passages and study the text’s different interests (philological, historical, literary or philosophical).

Notre mémoire a pour but de mettre en lumière la conception de la philosophie développée dans les écrits de jeunesse d’Augustin (plus précisément, les écrits d’Augustin qui remontent à son séjour à Cassiciacum, entre 386 et 387). Il limitera son analyse aux œuvres d’Augustin que nous retrouvons dans les deux volumes du tome IV de la Bibliothèque augustinienne : le De beata uita et le De ordine. Ce travail reprendra la question posée par Jean-Luc Marion dans son œuvre Au lieu de soi : L’approche de Saint Augustin en examinant si Augustin fait ou non partie de la tradition métaphysique. Cette question sera en effet au centre de notre mémoire en orientant le développement des chapitres de notre étude sur la conception de la philosophie chez le jeune Augustin. L’objectif de notre mémoire sera donc de mieux saisir la conception augustinienne de la philosophie que nous retrouvons dans le De beata uita et le De ordine afin de vérifier si cette conception est cohérente avec la thèse marionienne selon laquelle Augustin ne fait pas partie de la tradition métaphysique. / Our Master's thesis wishes to shed light on the conception of philosophy developed in the early writings of Augustine (more precisely, the ones that Augustine has written during his time spent at Cassiciacum, between 386 and 387). It will limit its investigation to the works of Augustine that we can find in the two volumes of the fourth volume of the Bibliothèque augustinienne: the De beata uita and the De ordine. This work will pursue the question asked by Jean-Luc Marion in his study Au lieu de soi : L’approche de Saint Augustin and will try to find out if Augustine is or is not part of the metaphysical tradition. This question will indeed be at the core of our Master's thesis by orienting the development of the chapters of our study of the conception of philosophy of the young Augustine. The purpose of our Master's thesis is thus to better understand the Augustinian conception of philosophy that we find in the De beata uita and the De ordine in order to see if this conception is coherent with the Marionian thesis which states that Augustine is not a part of the metaphysical tradition.

This thesis deals with the question of evil as privatio boni according to the teachings of Augustine of Hippo and the conception of evil in the work of Carl Gustav Jung who denied this Augustine's teachings. In the thesis I analyze attitudes that adopt both thinkers to categories of good and evil in relation to impacts of their conceptions on understanding of God, self-understanding of man, of his life, death and salvation, further of the relation of God and man and the human moral responsibility before God and society. Augustine maintains that evil is an absence of good, but Jung thinks that the reality is put together from the balance of good and evil. Their attitudes I scarify with the aid of the secondary literature and the explanation of that biblical places that both thinkers refer to.

Il s’agit d’une thèse en cotutelle élaborée dans la cadre d’une coopération francotunisienne, entre l’Université de Tunis et de Lyon 2, sous la conjointe direction de Dr. Samir Aounallah et de Dr. Paul Mattei. Le travail, commencé en mois d’avril 2010, se rapporte sur l’action de l’Église d’Afrique dans la cité de l’édit de tolérance constantinien jusqu’à l’invasion vandale. Le manque d’un travail approfondi et spécifié en ce qui concerne ce thème compte parmi les raisons qui nous ont poussé à entamer cette recherche. Au niveau thématique, nous avons essayé de déterminer en quoi la définition du terme abstrait auctoritas et du son nom d’agent auctor qui (celui qui donne la garantie et le concours à ses dépendants) peut exprimer l’action de l’évêque préoccupé de l’intérêt de ses fidèles. En ce qui concerne les différentes manifestions de l’autorité judiciaire civile de l’Église,nous avons essayé d’examiner attentivement les différences de sens entre audientia episcopalis et iudicium ecclesiasticum. L’audientia episcopalis se charge des litiges civils entre laïcs ; le iudicium ecclesiasticum s’occupe des litiges privés et des crimes publics mais relevant du for clérical, impliquant des clercs. De plus, la composition de l’audientia episcopalis, telle que nous l’avons précisé, est originale : elle se réduisait à un seul juge, l’évêque. Dans le domaine social, l’autorité de l’Église se manifeste essentiellement dans l’assistance aux pauvres. Pour mieux comprendre l’action de l’Église, nous avons d’abord essayé de définir la pauvreté en Afrique, en prenant en considération le paramètre économique. Sur le plan linguistique, nous avons pu remarquer l’emploi capital et générique de l’adjectif pauper et de ses divers dérivés dans la signification de la pauvreté à l’époque tardive en Afrique. En outre, l’enquête sur les termes signifiant la pauvreté économique dans les textes de saint Augustin nous a permis de dresser la liste suivante : debilis ; egens ; esuriens ; indigens ; inferior ; infirmus ; inops ; mediocris ; mendicus ; miser ; pauper ; plebs ; tenuis. Pareillement, l’emploi massif de pauper durant toute la période qui nous intéresse tendrait à prouver l’empreinte chrétienne sur le droit romain. En effet, nous dénombrons 20 occurrences du mot pauper dans le Code théodosien, dont 10 en rapport avec l’Église. Cependant, il est permis de dire que les textes tardifs se sont inspirés de ceux du Haut-Empire où le mot pauper apparaît, à 17 reprises. L’examen de l’œuvre de saint Augustin a permis de faire le portrait du pauvre en tenant compte d’un certain nombre de conditions différentes : condition matérielle (le pauvre est celuiqui a faim, qui est sans logis, qui vit dans la nudité et dont les vêtements sont très rudimentaires) et incapacité physique. Il faudrait aussi se fonder sur le paramètre juridique quand on est appelé à parler des esclaves, des colons et des étrangers. Dans la même optique, de nombreux traits ont contribué, à leur tour, au portrait exact du pauvre. La pauvreté peut concerner les détenus des prisons publiques, les captifs, les prostituées, les veuves, les orphelins, les mineurs et les victimes de l’usure. De plus, nous avons établi une échelle de la pauvreté : 1. l’entière pauvreté. 2. la pauvreté due aux contraintes de l’oppression et des crises accidentelles dans les zones urbaines aussi bien que dans les zones rurales. 3. la pauvreté relative : celle qui concerne les personnes qui disposent de ressources à peine suffisantes ou modestes (mediocres) pour vivre. Les textes africains montrent que, en Afrique, les pauvres opprimés étaient issus de milieux aussi bien urbains que ruraux, alors que les sources italiennes montrent que, en Italie, les pauvres opprimés viennent surtout des zones rurales.De surcroît, toujours en Afrique, des faits cités en rapport avec la prise en charge des pauvres, on déduit que les nécessiteux qui recourent àl’assistance de l’Église se concentrent dans les villes.... / This thesis was elaborated in the framework of a Franco-Tunisian cooperation between the University of Tunis and Lyon 2, under the joint direction of Dr. Samir AOUNALLAH and Dr. Paul MATTEI. The work which begun in April 2010 refers to the action of the Church in Africa in the city from the tolerance edict of Constantine until the Vandal invasion. The lack of a detailed and specified work regarding this subject is among the reasons that led us to begin this research. Thematically speaking, we have tried to determine how the definition of the term auctoritas and his agent name auctor (who gives the guarantee and support to its dependent) may express the bishop's action preoccupied by the interests of his faithfuls. As regards to the different manifestations of the civil judicial authority of the Church, we have tried to examine the differences in meaning between audientia episcopalis and iudicium ecclesiasticum. The audientia episcopalis takes care of the civil disputes between laity ; the iudicium ecclesiasticum was occupied by the private disputes and public crimes but evolving from the clerics. Moreover, the composition of the audientia episcopalis, as we mentioned, is original : it was reduced to a single judge : the bishop. In the social sphere, the Church's authority occurs mainly in helping poor. To better understand the action of the Church, we first tried to define poverty in Africa, taking into consideration the economic setting. Linguistically, we have noticed the capital employment and generic adjective pauper and its various derivatives in the meaning of poverty in the late period in Africa. Furthermore, the investigation of the terms mean economic poverty in St. Augustine texts enabled us to draw up the following list : debilis ; egens ; esuriens ; indigent ; inferior ; infirmus ; inops ; mediocris ; mendicus ; miser ; pauper ; plebs ; tenuis. Similarly, the massive use of pauper throughout the relevant period would tend to prove the Christian imprint on Roman law. Indeed, we count 20 occurrences of the word pauper in the Theodosian Code, 10 of which related to the Church. However, it is allowed to say that the later legal texts were inspired by those of the High Empire where the word pauper appears 17 times. The review of the work of St. Augustine has enabled us to portray the poor taking into account a number of different conditions : physical condition (the poor is one who is hungry, who is homeless, living in the nudity and whose clothes are very rudimentary) and physical disability. We should also be based on the legal parameter when we speak of slaves, colonos and foreigners. In the same meaninig, many features have contributed to explain the exact portrait of the poor. Poverty can concern prisoners, prostitutes, widows, orphans, minors and victims of usury. In addition, we have established a scale of poverty : 1. the entire poverty. 2. poverty due to constraints of oppression and accidental crises in urban areas as well as in rural areas. 3. relative poverty : it concerns people who have modest resources (mediocres) to live. African texts show, that in Africa, the poor were oppressed in both urban and rural areas,while Italian sources show the oppressed poor come mostly from rural areas in Italy. Moreover, always in Africa, we deduce that the needy who use the Church's assistance are concentrated in cities, while documents are mute, apparently, on the Church's assistance in rural areas. Therefore, we found a lack of charitable institutions of the Church in the rural areas where its action is concentrated mainly on the fight against injustice. We have also showed that the Church in Africa has established an assistance system based on a triple base : biblical, imperial and canon law. Then, we have found the constitution of the necessary bases from assistance to action, i.e. to enrich the church’s assets, establishment of the charitable institutions, admonition to help those in need....

Made available in DSpace on 2016-04-27T17:27:08Z (GMT). No. of bitstreams: 1 Adriano Martins Soler.pdf: 951415 bytes, checksum: 38157557b0356bd234445a4288a2bc1d (MD5) Previous issue date: 2014-09-04 / Secretaria da Educação do Estado de São Paulo / The theory of knowledge in Aquinas is an interest target of many researchers of the period. Its importance is singular, among other things, due to the disruption that it causes between the established doctrine about knowledge itself, the Augustinian doctrine of divine illumination and some orders, that until that moment, remained faithful to (Augustinian s). This dissertation aims, from the articles five and six from question 84 inserted in the first part of the Summa of theology of Thomas Aquinas, return to this issue that is far from being exhaustedly explored given its richness and complexity. Therefore, we present, at first, the historical context in which the Summa of Theology was written, as well as what it is in its shape and utility. Subsequently, we turn our attention to its first part. In it, Thomas refers to God and to what proceeds from him, better said, the work of the creation and its action in the world, to then, be able to focus on the group of questions regarding human knowledge, ie, questions 84 - 89 Next, we turn our attention to the question 84 and its articles, exposing its structure and systematize, to finally be able to concentrate on the axioms of articles five and six. In them, we realized Thomas skillfully taking advantage of auctoritates technique to harmonize Augustinian and Aristotle thinking regarding the theory studied in this paper / A teoria do conhecimento em Tomás de Aquino é alvo de interesse de vários pesquisadores do período. Sua importância é singular, dentre outras coisas, devido à ruptura que causa entre a doutrina estabelecida acerca do conhecimento, qual seja, a doutrina agostiniana da iluminação divina e algumas ordens, até então, fiéis a ela. Esta dissertação de mestrado tem como objetivo, a partir dos artigos cinco e seis da questão 84 inseridos na primeira parte da Suma de Teologia de Tomás de Aquino, retomar esse tema que está longe de ser esgotado dado sua riqueza e complexidade. Para tanto, apresentamos, em um primeiro momento, o contexto histórico em que a Suma de Teologia fora escrita, bem como, o que ela é em seu formato e utilidade. Posteriormente, voltamos nossa atenção para sua primeira parte. Nela, Tomás refere-se a Deus e a o que dele procede, ou seja, à obra da criação e à sua ação no mundo, para, então, concentrarmo-nos no bloco de questões que tratam do conhecimento humano, isto é, das questões 84 - 89. Em seguida, voltamos nossa atenção para a questão 84 e seus artigos, expondo sua estrutura e sistematização, para, finalmente, atermo-nos aos axiomas dos artigos cinco e seis. Neles, pudemos perceber Tomás valendo-se habilmente da técnica das auctoritates para harmonizar o pensamento de Agostinho com o de Aristóteles no tocante á teoria em estudo nesse trabalho