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"'There the Father is, and there is everything'" : elements of Plotinian pantheism in Augustine's thoughtHumphrey, Christopher Wainwright. January 1986 (has links)
No description available.
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Aristotle, Aquinas, and the history of quickeningAustin, Kathleen J. January 2003 (has links)
No description available.
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"Rise to thought" : Augustinian ethics in Donne, Shakespeare, and MiltonHarris, Mitchell Munroe, 1977- 21 September 2012 (has links)
This dissertation considers the development of an ethics stemming from the Augustinian revival of early modern England, and the subsequent effect of this ethics on the literary culture of the period. The Preface claims that religious and textual communities operate according to a “cultural mobility” that eludes conventional neo-historicist approaches to literary culture, and Paul Ricoeur’s aphorism, “the symbol gives rise to thought,” serves as a model for thinking through this mobility. Augustinian ethics is a cultural phenomenon in the period, because people are thinking about Augustine, giving new life to his works through their own expressions of thought. After exploring the ways in which the Augustinian revival was brought about during the early modern period in the Introduction, one such expression of thought, John Donne’s relationship with early modern print culture, is examined in Chapter One. Following the theoretical outline of Augustine’s Christianization of Ciceronian rhetoric in his De Doctrina Christiana, it is suggested that though Donne’s aversion to the print publication of his poetry may have begun as a result of his “gentlemanly disdain” of the press, it ultimately found its sustenance in the form of an Augustinian ethic. Chapter Two examines the possibility of a metaphorical acquisition of Augustinian hermeneutics in the metadrama of A Midsummer Night’s Dream. This hermeneutics ultimately calls into question the epistemological framework of Theseus’s skeptical aesthetics, suggesting that a more inclusive aesthetics based on charity can elevate the stage to its proper dignity. The last chapter turns from the communal implications of Augustinian ethics to its subjective implications by examining Augustine’s inner light theology and the role it plays in John Milton’s late poetry. Instead of falling in line with criticism that sees the simultaneous publication of Paradise Regained and Samson Agonistes as a dialectical meditation on the virtues of pacifism and the evils of religious violence, this reading suggests that the late poetry asserts the ethical rights of those who attend to the inner light, whether they be peaceful or violent. / text
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Augustine and the Trinity vision in the Vita Sancti Augustini Imaginibus AdornataSlaymaker, Peter James Victor January 2013 (has links)
Indiana University-Purdue University Indianapolis (IUPUI)
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"Dieser Satz traf mich mitten ins Hers, also darf ich ihn doch haben" : Liebe als philosophisch-theologisches Konzept in Hannah Arendts Denken. Eine Betrachtung ihrer Dissertation Der Liebesbegriff bei Augustin. Versuch einer philosphischen Interpretation im Lichte ihres GesamtwerkesSchinagl, Rosa Kassandra Coco 12 1900 (has links)
Thesis (MPhil)--Stellenbosch University, 2012.
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Augustine and Calvin : the use of Augustine in Calvin's writingsHan, Sung-jin 12 1900 (has links)
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.
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The protreptic-paraenetic purpose of Augustine's Confessions and its Manichean audienceKotze, Annemare 03 1900 (has links)
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).
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'Si Adam et Eva peccaverunt, quid nos miseri fecimus?' : the reception of Augustine's ontological discourse on the soul in late antiquity and the early Middle AgesHaverkamp, Simon L. H. January 2013 (has links)
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.
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Augustine’s use of Romans in the conversion narratives of the ConfessionsJordaan, Donovan 12 1900 (has links)
Thesis (MA (Ancient Studies)--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: The purpose of this study is to investigate the use of the quotations of Paul’s
Epistle to the Romans in the conversion narratives in Augustine’s Confessions. The
Confessions is an account of Augustine’s conversion to Catholic Christianity.
Within the Confessions there are many conversion narratives which form part of a
greater narrative that culminates in Augustine’s final conversion in Book 8 of the
Confessions. Within these conversion narratives, Augustine often quotes from
Romans.
In the first chapter, I discuss the use of Rom. 10:14‐15 in the opening paragraph of
the Confessions, particularly Augustine’s sensitivity to the diatribe style. The
opening paragraph is also significant within the context of the conversion
narratives, as it features Augustine in his converted state and effectively
represents the goal towards which the conversion narratives will strive. My
second chapter deals with the “aversion” narrative in Conf. 5.3.5 and the use of
Rom. 1:21‐25. Much attention is given to Augustine’s allusion to apologetic
works, particularly the Wisdom of Solomon, which Rom. 1:21‐25 emulates. Chapter
three is concerned with the significance of Rom. 1:21‐25 in the intellectual
conversion of Augustine. While Augustine reuses a quotation in Conf. 7.9.13‐15, I
focus on the unique use of this quotation and its specific significance to the
intellectual conversion. The fourth chapter deals with the scriptural conversion
and Augustine’s use of Rom. 7:22‐25. In the final chapter, I discuss the use of the
references to Romans in Book 8 which Augustine has already quoted earlier in the
Confessions. I then show how these quotations affect the interpretation of the
spiritual conversion at the end of Book 8. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om die gebruik van die verwysings na Paulus se
Brief aan die Romeine in die bekeringsverhale in Augustinus se Confessiones te
ondersoek. Die Confessiones is ’n berig van Augustinus se bekering tot die
Katolieke Christendom. In die Confessiones is daar baie bekeringsverhale wat deel
vorm van ’n groter verhaal wat sy voltooiing in die slotbekeringsverhaal in Boek
8 van die Confessiones vind. In hierdie bekeringsverhale haal Augustinus dikwels
Romeine aan.
In die eerste hoofstuk bespreek ek die gebruik van Rom. 10:14‐15 in die
inleidende paragraaf van die Confessiones, met klem op Augustinus se
aanwending van die diatribe styl. Die inleidende paragraaf is ook van belang
met betrekking tot die bekeringsverhale, omdat dit Augustinus in ’n bekeerde
toestand uitbeeld en effektief die doel verteenwoordig wat die bekeringsverhale
nastreef. My tweede hoofstuk handel oor die “afkeer”‐toneel in Conf. 5.3.5 en die
gebruik van Rom. 1:21‐25. Aandag word gegee aan Augustinus se toespeling op
apologetiese werke, veral die Wysheid van Salomo, wat deur Rom. 1:21‐25
nageboots word. Hoofstuk drie handel oor die belang van Rom. 1:21‐25 in die
intellektuele bekeringsverhaal van Augustinus. In Conf. 7.9.13‐15 gebruik
Augustinus weer ’n keer dieselfde aanhaling, en hier is die fokus op die unieke
gebruik van hierdie aanhaling en sy spesifieke konteks binne die intellektuele
bekeringsverhaal. Die vierde hoofstuk handel oor Augustinus se bekering tot die
Skrif en sy gebruik van Rom. 7:22‐25. In die laaste hoofstuk bespreek ek die
gebruik van verwysings na Romeine wat Augustinus alreeds vroeër aangehaal
het in Boek 8 van die Confessiones. Ten slotte toon ek aan hoe hierdie aanhalings
die interpretasie van die geestelike bekeringsverhaal aan die einde van Boek 8
beïnvloed.
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Restitutio ad integrum : an 'Augustinian' reading of Jeremiah 31:31-34 in dialogue with the Christian traditionMoon, Joshua January 2008 (has links)
The struggle to read Jer 31:31-34 as Christian Scripture has a long and divided history. Yet remarkably little has been done to grapple with the depth of this struggle in the Christian tradition from the post-Nicene period to the modern era. This thesis attempts to show the value of the tradition as an interlocutor for contemporary exegetical concerns in Christian readings and use of Jer 31:31-34. The study begins with Augustineâs interpretation of the text as an absolute contrast between unbelief and faith, rather than the standard reading (found in Jerome) of a contrast between two successive religio-historical eras - one that governed Israel (the âold covenantâ) and a new era and its covenant inaugurated in the coming of Christ. Augustineâs absolute contrast loosened the strict temporal concern, so that the faithful of any era were members of the ânew covenantâ. The study traces this reading of an absolute contrast in a few key moments of Christian interpretation: Thomas Aquinas and high medieval theology, then the 16th and 17th century Reformed tradition. The thesis aims at a constructive reading of Jer 31:31-34, and so the struggle identified in these moments in the Christian tradition is brought into dialogue with modern critical discussions from Bernhard Duhm to the present. Finally I turn to an exegetical argument for an âAugustinianâ reading of the contrast of the covenants. The study finds that Jer 31:31-34, read in its role in Jeremiah, contrasts Israelâs infidelity with a future idyllic faithfulness to Yhwh: in the new covenant all will be as it always ought to have been. The contrast is thus between two mutually exclusive standings before Yhwh. Thus the study aims to contribute to modern exegetical, theological and ecclesial discussions of âoldâ and ânewâ covenants by examining one of the central texts of the discussion in dialogue with parts of the history of interpretatio
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