The article deals with the literary aspects of the six remainig books of Julian of Eclanum’s Ad Florum, to underline how Saint Augustine, became more critic of the classical cultural patterns because of his progressive reflection on Christian Faith, while Julian was still tied to the old cultural patterns.

The article deals with one of the sources of the Pelagian Morals, namely the School of Rhetorics and the Rhetorical Treatises, as a source where Pelagius could learn the old Paideia, and then adapt it to the Christian Faith.

The article deals with a strange idea in Augustine’s theology which is present in some works written between 394 and 395, namely the idea of the possibility of human free will to start the way that leads to salvation through faith and prayer. These ideas are presented as a consecuence of his meditation about predestination. It also points that the probable sources of these ideas are Ambrosiaster’s commentary to the letter to the Romans, and Hilary’s commentary on the Psalms. It also suggests that the Ambrosiaster’s quote in c. ep. Pel. 4, 7 is wrongly attributed by Augustine to Hilary, because of the coincidence of the ideas about the grace and predestination.

The article presents a short summary of the teachings of the Fathers of the Church about the role of the Church within the secular society, stressing the figure of St. Augustine and his ideas about the law, especially within lib. arb. and ciu. It gives hints about how Christians should live in the nowadays secular society.

The article answers some questions about the doctrine of St. Augustine about original sin, since his first approaches until the Ad Simplicianum libri duo from 396. One of the questions is when and why St. Augustine, besides the concept of original sin, began to think that all the descendants of Adam are guilty of this sin, and also about the punishments of the forefathers. It also presents how Saint Augustine began to explain or express the descendants’ share in the guilt of the original sin.

The article presents the main stages of Saint Augustine’s doctrine of the procession of the Holy Spirit, since his first steps when he accepted the doctrines of Marius Victorinus, who identified generation with procession. Secondly it presents the external reasons that moved St. Augustine to make a deeper research on this topic.

The article deals with the topic of violence according to the point of view of St. Augustine. It stresses the violence of the State and the Christian forgiveness, the just war, the punishments that are necessary for the social peace, the death penalty, the intercessio, physical punishment, the violence against oneself. It also deals with the violence in the religious controversies, especially with the pagans and the Donatists.

Against the hypothesis that Saint Augustin had attributed to pagan philosophers knowledge of the divine Trinity, thus admitting the possibility of knowing the Trinity without the Incarnation, this study shows firstly how the Bishop of Hippo had distinguished the idea of God the Father, both in the philosophers and in the Old Testament, from the idea of God, the Father of Jesus Christ. Secondly it shows how the author of the tractatus expouds on the passages in which the Evangelist speaks of the revelation of the Father on the part of Christ, in such a way as to highlight the specific nature of the Christian knowledge of God.

The article is a critical commentary of A. Milano s essay on the concept of truth and revelation in St. Augustine, which was published within the book Quale verità (Dehoniana 1999), highlighting that the author has not considered the latest scholars’ commentaries on the topic, especially those related to St. Augustine’s ideas concerning the trinitarian revelation and the relationship between Christ and Truth.

The article is a brief and essential commentary of the theological discussion in the first centuries of the Christendom. It underlines from this history the most important moments and the main characters, as well as the new theological contributions. The point of departure is the Council of Nicea (325), and it also presents the moments and doctrine before and after this Council.

The article deals with St. Augustine’s influence on J. Ratzinger (Benedict XVI). It focuses on some parts of the Pope's life, especially on his works, to analyze St. Augustine’s influence on theology’s nature and method, the ecclesiology, the trinitarian teachings and the anthropology.

The article is a chronicle of the colloquium about St. Augustine’s Sermones ad Populum on the New Testament, held in the Academia Belgica of Rome on September 15-17, 2011. It makes an overview of all the papers presented at the colloquium, and underlines their contribution to the Augustinian Studies.

Augustine gives such importance to the memory, that it has a role even in the soul of the saints in Heaven. The article deals with the polemics that Augustine had with the Platonic philosophers (sapientes gentium), after analyzing some texts in which this topic is presented (trin. 14,5; ciu. 10,30; 22,30; y. 240,4; 241, 4-5), since the Platonic philosophers believed in a short vita beata, since the soul has forgotten her past life and must return to the world and take flesh in a body. It deals also with the sources of this ideas, whether they come from Porphyry (regr. an.) or most probably from Plotinus (Enn. 4, 3 [27]; 4, 4 [28]).

In his sermones ad populum, Augustine seems to provide us with very little concrete information about the social realities of wealth and poverty. This article aims at examining that information in order to comment on how important the social issue of poverty was to Augustine.

In the first part of this article, with the help of several elements of Pelagius’ commentary on the Romans, the author checks whether and in which degree Pelagius is a moralist and/or an theologian. The second part of the article, focuses on the theology of Pelagius’ commentary on the Romans, trying to answer the question: can we establish orthodoxy or not? The article is restricted to the early Pelagius: the Pelagius, before the controversy that made him notorious in western theology.

The article deals with the presentation that Augustine makes in his works of the events that were presented in the amphitheater, underlining the people that went to those events and Augustine’s idea of them. It also presents the figure of the gladiators, what do they represent for Augustine, and how he uses this figure for a cathequetical purpose within his sermons.