The article deals with Augustine’s De Musica, first of all highlighting the structure of the Work, and then focusing on Book VI, stressing its main themes. A presentation is made of the main texts in Augustine’s works in which music is discussed. Subsequently, the presence of the hymn Deus creator Omnia in the work of St. Augustine is explored.

This article compares the De ordine and the De libero arbitrio in order to show how in the works after the so-called “Dialogues of Cassiciacum” a greater philosophical and dialectical complexity is evident. In particular, the complexity of the method used is analysed, the development of the topic of moral evil is highlighted, as well as the issue of the necessity of evil.

This paper investigates Augustine’s Letter 111 to expose the Bishop of Hippo’s stand on the problem of violent sexual abuse perpetrated on Catholic nuns and its consequence on their integrity. Having presented the general historical and sociopolitical context in which the letter was written, it surveys the question of violence in Augustine’s epistolary in general. The analysis of the final section of the Letter 111 shows that according to Augustine, despite the defloration of their virginity, raped holy women do not lose their chastity so long as in their mind, they did not consent to lust.

The article presents the main aspects of the art of accompaniment inspired by the augustinian exegesis of Lk 24:13-35, not without resorting, when necessary, to other relevant texts of the Bishop of Hippo. For this purpose, after a brief introduction which shows the actuality of the theme in the ecclesial sphere, it is briefly presented how Augustine interprets the life of the human being based on the metaphor of the journey and the pilgrimage, and how he conceives them to be a time and a path of harmonious growth. This serves as a framework to offer Augustinian orientations for the art of accompaniment based on his interpretation of Lk 24:13-35. It is shown that Augustine has been little explored as a relevant figure for the Christian tradition of accompaniment.

The article presents the enarrationes in which St. Augustine comments on the parable of the Pharisee and the Tax Collector who went up to the Temple to pray (Lk 18: 9-14). The chronology and setting of each of the enarrationes where the parable is commented are highlighted. Subsequently, following a chronological order, the main ideas that are emphasised by the Bishop of Hippo in his commentary on the above-mentioned parable are highlighted, distinguishing between the enarrationes preached before the Pelagian controversy, and those preached within it. Finally, the article makes a reading of the whole, in order to see more clearly the ideas and nuances that Augustine highlights in this parable within the enarrationes in Psalmos, paying particular attention to the anti-Pelagian ideas and the Biblica Texts that Augustine underlines in his commentary on the parable of the Pharisee and the Tax Collector.

One of the most debated questions surrounding Augustine of Hippo’s Confessions is the search for the structural unity of its thirteen books. In this article, based on an analysis of the of Augustine’s ecstasies in Milan and Ostia, and of the influence of Plotinian Neoplatonism and Pauline theology on Augustinian thought, we intend to offer a new interpretative hypothesis, according to which the ternary division of the Confessions (Books I-IX, Book X, Books XI-XIII) reflects the Christian conception of the anagogic stages of the human soul towards divinity.

The article deals with the theme of love in St. Augustine, highlighting how the Bishop of Hippo himself evolved in his own life from carnal and worldly loves to the love of God, as it appears fundamentally in his Confessions. In order to understand the dynamics of love, the article offers a brief summary of the Augustinian anthropological scheme. Some texts from the In epistulam Iohannis ad Parthos tractatus and the In Iohannis euangelium tractatus are also highlighted in order to corroborate the conclusions of the article.

The paper provides a thorough and extensive analysis of the interpretations of Gen. 1:1-2b formulated and discussed in the Confessiones (Book XII) and in the De Genesi ad litteram (Book I). The investigation aims at bringing out both the logic underlying Augustine’s argumentation and its conformity with the hermeneutic pluralism programmatically theorized in these two works.

The article presents the catechumenal theology of St. Ambrose and St. Augustine, highlighting in the former, four elements proper to the baptismal itinerary of Milan, such as the agonistic character of the baptismal preparation, the biblical catechesis related to the biblical characters of the Old Testament, the virtues and the rite of the Effetá. Thirdly, the importance of the Traditio Symboli in Milan with its theology is highlighted, and finally the secret that St. Ambrose kept on the rites of Christian initiation, in order to arise curiosity in those who were going to receive them. Subsequently, the theology of two rites belonging to the Easter Vigil, namely, the washing of the feet and the post-baptismal anointing with myrum, is discussed. The second part of the article, presents the Augustinian theology of the catechumenate, stressing three elements of the catechumenal process, namely, the fasting and other ascetic practices, the traditio symboli and the traditio orationis. On the post-baptismal rites the article emphasises the Eucharistic catechesis preached on Easter Sunday with its special characteristics and the final procession that was done on the last day of the Easter Week to a memoria martyrum.

Donatist preachers used Scripture to accredit their own church and discredit the rival one. But Catholics and Donatists shared the same scriptural background, and so the same verses were sometimes referred to opposing points of view. The congregation, disoriented, took advantage of spatial proximity of the two communities and made their way back and forth between one and the other church to ask questions and get answers. This gave rise to a kind of living intertextuality and to a virtually endless hermeneutics.