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51. Augustinianum: Volume > 57 > Issue: 1
Joost van Neer Esau and Jacob (Sermon 4): Augustine’s Solution to an “Insoluble” Problem
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Augustine’s Sermon 4 on Esau and Jacob is long (860 lines) and consists of a complex division in 37 chapters. This division makes it difficult to identify quickly and easily the rhetorical arrangement which must have been an important factor in making this sermon a success in the context of Augustine’s struggle against Donatism. This same division has been handed down through the centuries. Once the existing, complex division into 37 chapters is relinquished, it is possible, on the basis of linguistic and Scriptural indications, to establish the existence of a new, simple division into 3 parts. A frame exists in these three parts that runs from creation (Gen. 1) to judgement (Mt. 25), in which Augustine discusses the stories of (the blessings of) Esau and Jacob (Gen. 25 and 27) in the context of the absence or presence of love (for which he employs 1 Cor. 13). Seen from this perspective, Esau represents the bad people who consciously permit themselves to be separated from the Church through the absence of love (a reference to the Donatist schism), while Jacob stands for the good people, who highlight the unity of the Church by availing themselves of love: by not acting on their own authority and expelling sinners, but by leaving judgement to God and by accepting them lovingly. The new division clearly reveals this message.
52. Augustinianum: Volume > 57 > Issue: 1
Juan Antonio Cabrera Montero La doctrina Pneumatológica de las Sententiae de Isidoro de Sevilla
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Isidore of Seville did not leave behind any specifically trinitarian, Christological or pneumatological treatises. We find his theological doctrine evident in sections throughout his works although, as a result of the effort of a good compiler and synthesizer, it is not difficult to trace the passages in which the bishop of Seville deals with each one of these subjects. With regard to the doctrine on the Holy Spirit, the chapter dedicated to the third person of the Trinity in the first book of the Sententiae offers a fairly complete summary of the matter. The following pages are intended to present the content of that chapter and to place it within the context of the rest of Isidore’s theological output. Therefore, in addition to paying close attention to the text of the Sententiae, we will seek its dependence or influence, as the case may be, on other treatises of Isidore, mainly in these three: Etymologiae, De fide catholica and Liber differentiarum [II]. Augustine, Gregory the Great and the theological contribution of the Spanish councils are presented as Isidore’s main sources.
53. Augustinianum: Volume > 57 > Issue: 1
Sergio Gerardo Americano Ignazio d’Antiochia nel ‘Pandette della Sacra Scrittura’ di Antioco di San Saba (CPG 7842-7844): Tradizione manoscritta
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Written in 620 ca., the Pandectes of the Holy Scripture (CPG 7842-7844) of Antiochus, monk of the Great Laura of Saint-Sabas (Jerusalem), represents a remarkable example of the kefavlaia literary genre in the early Byzantine period. It includes, among its many patristic sources, a series of 26 passages borrowed from the Epistles of Ignatius of Antioch (CPG 1025), used in their recensio media. The quotations are distributed in 13 of the 130 total chapters of the work. The present study aims not only to evaluate the textual contribution of the Pandectes to the study of the Epistles of Ignatius, but also attempts a critical outline of its wide manuscript tradition and text.
54. Augustinianum: Volume > 57 > Issue: 1
Carlo dell’Osso Le origini del monoenergismo/monotelismo
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This article re-examines the attention scholars have given to the origins of monoergenism and monotheletism and proposes a rebuttal to the positions of J. Tannous who, in an article in Dumbarton Oaks Papers in 2014, holds that these doctrines represented in Syro/Palestine certain “regional doctrinal hegemonies, at least among Chalcedonian communities, and were not artificial concoctions”. For the author, on the other hand, the episcopal sees in these regions had to have been for the most part in the hands of monophysites, without in any way excluding the possibility that there were also Chalcedonian bishops and communities as well, as in the case of Abraham of Rusafa. Thus, for the Author, monoenergism and monotheletism, from an epistemological and theological point of view, were the last glimmer of Apollinarism which was continually re-emerging from the ashes and given a new life by Severian monophysitism.
55. Augustinianum: Volume > 57 > Issue: 1
Vittorino Grossi La politica e l’ortodossia di Ossio di Cordova (313-357)
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This study aims to delineate some aspects relating to Hosius of Corduba, especially in regard to the nexus between ecclesiastical politics and faithfulness to Nicene orthodoxy found on the margins of the often discussed concessions by the Spanish bishop to the pressures of Emperor Constantius II, when the former signed the homoiousian formula of the Council of Sirmium in 357. Through an analysis of the ancient historiographical witnesses, one notes a clear divergence between the Eastern and Western sources. While Hosius’s orthodoxy and sanctity are a given in the tradition of the Greek Church, Latin historiography considered him a crazy old man and traitor of the Nicene faith. These contrasting judgments come from the differing evaluations attributed to the Spanish bishop’s concessions when he was confronted by Constantius II: for those of the East, it is simply a question of ecclesiastical politics; for the West, faithfulness to Nicene orthodoxy involved taking a much greater risk. This note wishes to foster a reading of the Orthodoxy of Hosius that is more juridical than doctrinal.
56. Augustinianum: Volume > 57 > Issue: 1
Fabio Ruggiero Spirabat paululum iam. Una nuova congettura per un noto locus desperatus agostiniano
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This short article is intended to contribute to the solution of a known locus desperatus of the Augustinian Confessions. The Author proposes that 8, 2, 3 should be read spirabat paululum iam instead of spirabat † popilios iam †. The conjecture is reminiscent of Catil. 61, 4 paululum etian spirans concerning Catilina’s death (Augustine remembers this famous Sallustian locus when he writes civ. 3, 27 vix paululum respirante civitate). Catilina’s death is a metaphor for the fall of Roman paganism, and for Marius Victorinus’s and Augustine's personal lives as well as their conversions. Ruggiero adds further evidence to Manlio Simonetti’s arguments as shown in the «Nota al Testo» (vol. I, 1992, pp. CLXIIICLXVIII) preceding his edition of Confessiones for the Italian collection “Lorenzo Valla”: common mistakes such as popilios iam were already in the edition’s manuscript.
57. Augustinianum: Volume > 57 > Issue: 1
Tito Orlandi Zwischen Philologie und Lexikographie des Ägyptisch-Koptischen
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58. Augustinianum: Volume > 57 > Issue: 1
Gianluca Mandatori Social Justice and the Legitimacy of Slavery. The Role of Philosophical Asceticism from Ancient Judaism to Late Antiquity
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59. Augustinianum: Volume > 57 > Issue: 1
Patrick Descourtieux Introduzione alla teologia dei Padri. Temi di teologia patristica per principianti
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60. Augustinianum: Volume > 57 > Issue: 1
Guy-Real Thivierge Pseudo-Denys l’Aréopagite
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