In our contribution we will discuss a specific aspect of Augustine’s doctrine of grace in a specific genre of his oeuvre: the thematisation of infant baptism and its consequence -the damnation of unbaptised children to hell— in his preaching ministry, particularly in sermones 174-176 and sermones 293-294. First, we will introduce Augustine’s position by sketching the historical, controversial and theological framework. Subsequently, we will present the said two groups of sermones ad populum. This research will enable us to evaluate the specific treatment -rhetorically, theologically and even pastorally- of this issue in his sermons.

The article deals with Augustine’s ep. 140, and the possible identity of the addressee of ep. 140 and the one of util. cred. It also deals with the main characteristics of the New Testament’s grace as Augustine presents it in ep. 140. Later it makes a comparison between the narrative structure of util. cred. and ep. 140, trying to find an argument to support the hypothesis of the identity of both Honoratus. It presents also the antimanichean arguments which are presented in ep. 140, since Honoratus was a former Manichean.

The article deals with the way in which Augustine makes a Christian use of the teachings of the Rhetorics, focusing in three aspects: the demoralization of Rhetorics, the way of reusing the modus inveniendi, and its application to the modus proferendi.

The article presents the argumentative architecture of Confessions last three books, and the influence they had in the reception of the whole work, from a metaliterary point of view. It deals also about the way in which Augustine, following the steps of the literary tradition, invites his reader to collaborate with his work, not only in an hermeneutical way, but also in a creative one.

Since his very early writings, memoria is for Augustine an active power of the soul, instead of being a mere retention of what has been learnt in the past. Rather Augustine is concerned with showing that memory is an ‘organizing’ and ‘co-ordinating’ centre of psychic processes. Emphasis is put on the capability of contracting and expanding which pertains to memory, both when dealing with the actio by which the soul moves the body (De immortalitate animas), and with sense perception as a cognitive activity (De musica). Since these early writings, memory is presented as a power involved in several processes, namely, in forming images of perceived objects (phantasíai), in storing such images, and also in recolling objects perceived in the past (recordatio) and in creating images of things never perceived, referring to generic recollections (phantasmata). More and more clearly Augustine outlines the multifunctional character of memory so far as to define it in De Trinitate as cogitandi modus.

The article has two parts. In the first part, a synoptic vision of St. Augustine as a preacher is presented. It deals also with the spreading of St. Augustine's works and with his first printed works, up to the actual critical editions. The second part is a discussion of Augustine’s documents recently discovered, starting with the Divjak letters, the Dolbeau sermons, focusing on the Erfurt sermons, presenting a long introduction to these sermons, as well as an analysis of the main topics of each Erfurt sermon.

St. Augustine makes possible the use of rhetorics in Christian preaching, both in theory and practise. The same resources, but another way. It can be tested by the use and function of signa in his own preaching. The In loannis euangelium tractatus provide a solid basis for studying the signa as used by St. Augustine.

The article makes a comparison between the dream narrative of Jerome in his letter 22 and Augustine’s in conf. 3, 19 and conf. 8, 29, to stress that probably both dreams happened the same year, and that both dreams helped Jerome and Augustine in their way to convert from the love to pagan literature, to the full acceptance of the Holy Scriptures as Word of God.

One of the essential works to understand Max Scheler's thought is titled, with an augustinian expression, Ordo amoris. Is it a mere coincidence? Or may it exist a major relationship between both thinkers? The article demonstrates that a complete analysis of this question could lead us to conclude that there is a deep influence of Saint Augustine in Scheler. This is revealed in an explicit way on certain quotations of the saint of Hippo made by Scheler, and implicitly in main concepts of Sheler's thinking, as the Gesinnung, meaning ‘attitude of intention’.

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).

The article deals with the texts where Augustine explains the healing of the man born blind (John 9:1-41), using as a leitmotiv Augustine s text of lo. eu. tr. 44, and having Augustine’s sermons 135,136,136A, 136B, 136C as a background, especially stressing the spiritual aspects presented by Augustine.