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Displaying: 81-100 of 1094 documents


book reviews and books received
81. Augustinian Studies: Volume > 49 > Issue: 1
Daniel Nodes Brian P. Dunkle, S.J., Enchantment and Creed in the Hymns of Ambrose of Milan
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82. Augustinian Studies: Volume > 49 > Issue: 1
Lauren Frances Guerra Justo L. González, The Mestizo Augustine: A Theologian Between Two Cultures
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83. Augustinian Studies: Volume > 49 > Issue: 1
Adam Ployd Stephen R. Holmes, The Quest for the Trinity: The Doctrine of God in Scripture, History, and Modernity
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84. Augustinian Studies: Volume > 49 > Issue: 1
Alice Christ Lee M. Jefferson and Robin M. Jensen, eds., The Art of Empire: Christian Art in its Imperial Context
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85. Augustinian Studies: Volume > 49 > Issue: 1
Julie B. Miller Bo Karen Lee, Sacrifice and Delight in the Mystical Theologies of Anna Maria van Schurman and Madame Jeanne Guyon
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86. Augustinian Studies: Volume > 49 > Issue: 1
Joshua R. McManaway Matthew Levering, The Theology of Augustine: An Introductory Guide to His Most Important Works
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87. Augustinian Studies: Volume > 49 > Issue: 1
Ty Monroe David Vincent Meconi, S.J., ed., Sacred Scripture and Secular Struggles
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88. Augustinian Studies: Volume > 49 > Issue: 1
Bogdan G. Bucur Aristotle Papanikolaou, The Mystical as Political: Democracy and Non-Radical Orthodoxy
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89. Augustinian Studies: Volume > 49 > Issue: 1
Erik Kenyon Joseph Pucci, Augustine’s Virgilian Retreat: Reading the Auctores at Cassiciacum
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90. Augustinian Studies: Volume > 49 > Issue: 1
Ian Clausen Richard Sorabji, Moral Conscience through the Ages: Fifth Century BCE to the Present
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91. Augustinian Studies: Volume > 49 > Issue: 1
Thomas McNulty Calvin L. Troup, ed., Augustine for the Philosophers: The Rhetor of Hippo, the Confessions, and the Continentals
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92. Augustinian Studies: Volume > 49 > Issue: 1
Books Received
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93. Augustinian Studies: Volume > 48 > Issue: 1/2
Jonathan P. Yates A Letter from the Editor
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saint augustine lecture 2016
94. Augustinian Studies: Volume > 48 > Issue: 1/2
Allan D. Fitzgerald, O.S.A. St. Augustine Lecture—2016: Engaging the Gospel of John
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This paper asks what led Augustine to begin his commentary on the Gospel of John, linking that decision to his ongoing efforts to heal the Donatist schism by appealing to the centrality of Jesus Christ, both in his own theological vision and in the message to those who were listening to his sermons on the Gospel of John and on the psalms of ascent. This question is particularly important in the aftermath of the Edict of Unity (405) insofar as he was preaching both to faithful Catholics and to their neighbors who had accepted the legal requirements of leaving the schism behind.
i. the augustinian person
95. Augustinian Studies: Volume > 48 > Issue: 1/2
Jesse Couenhoven Augustine’s Moral Psychology
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This essay addresses common misunderstandings about the part of Augustine’s theological anthropology one might call his “moral psychology.” It particularly seeks to distance Augustine’s mature account of human agency from influential faculty psychologies. I argue that it is misleading to talk about Augustine’s view of the “will,” given what we typically mean by that term, and that “choice” is not central to Augustine’s account of human freedom. These claims hold not least because of the way Augustine thought about what he called the uoluntas, in which affect and rationality are combined. The disunity of the Augustinian self is found, as a result, not in battles between “higher” and “lower” faculties but in the tensions that exist within whole persons. Such insights influence Augustine’s interest in the complexity of intentional and unintentional desires—sexual and otherwise—and the essential role played by relationships in making us who we are.
96. Augustinian Studies: Volume > 48 > Issue: 1/2
J. Patout Burns, Jr. Human Agency in Augustine’s Doctrine of Predestination and Perseverance
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Augustine’s two-stage explanation of the creation of the universe (based on the dual narratives in Genesis) provided a basis for understanding the divine operations that activated the potentialities of angels and humans by which they attained stable beatitude. God caused their activities of knowing and loving rather than endowing them with natural capacities for the divine. In this context, Augustine’s analysis of the success of the angels as well as the failure of the demons and the first humans clarified the limits of the agency of spiritual creatures and specified the occurrence of sin as its defective exercise. Against this background, he distinguished the divine operations that moved and sustained Christians in faith and charity from the divine governance that insured the fidelity of the elect at the end of their lives and thus brought them to salvation. At the same time, he distinguished the final beatitude that made the angels and saints incapable of failure from the gifts of both charity and perseverance. Preserving the elect did not require a strengthening or expansion of the internal gifts attributed to the indwelling of the Holy Spirit. Thus, the agency of the elect living under the gift of perseverance was distinguished from that of Christians who failed to reach salvation only by its success.
97. Augustinian Studies: Volume > 48 > Issue: 1/2
Matthew Drever Reimagining Human Personhood within the Body of Christ
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This paper addresses the question of human and divine agency in Augustine’s later writings through the Trinitarian lens that shapes his understanding of salvation and the human person (i.e., the divine image). It focuses on the way Augustine draws on Christological and pneumatological claims to structure the relation between human and divine agency within his totus christus model. Here I examine how the relation between human and divine agency can be grounded on and understood through the predestination of Christ. This leads into a consideration of how we participate in Christ’s body through the power of the Spirit. In this I think we can discern a nascent eschatological social ontology: the body of Christ is not only an ecclesiological but also an anthropological metaphor signaling a new form of corporate embodiment, not complete until the resurrection, from which to understand the reforming of human agency through divine grace.
ii. augustine’s thought in cultural context
98. Augustinian Studies: Volume > 48 > Issue: 1/2
Margaret R. Miles To Die For: Bodies, Pleasures, and the Young Augustine
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The perennial human need to ground the self in something greater than itself takes many forms. This article explores several values that are often considered worth dying for, from one’s country or religion, to—among the many that are often advocated in contemporary Western societies—one’s sexuality. Given the recent level of interest in Augustine’s early sexuality, I argue that, for Augustine, sex, when compulsively pursued, was a failed value. His experience revealed to him that the ultimate object with which the self can be identified is God: “You [God] have made us for yourself, and our hearts are restless until they rest in you” (Confessiones 1.1.1). Augustine’s Confessiones narrate the long process by which his lust problem was transmogrified into the love project: “My weight is my love; by it I am carried wherever I am carried” (Confessiones 13.9.10).
99. Augustinian Studies: Volume > 48 > Issue: 1/2
Catherine Conybeare Vt tecum tamquam mecum audeam conloqui: The Politics of Return
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This paper reads the surviving letters written by Augustine during the period between his return to North Africa in 388 and his elevation to the bishopric of Hippo in 395. In doing so, it explores Augustine’s complicated relationship with his native land and his new Christian role there, and with the career and associates that he has left behind; and it reveals some of the pressures inherent in the notion of “coming home.”
100. Augustinian Studies: Volume > 48 > Issue: 1/2
Michael Lamb Augustine and Republican Liberty: Contextualizing Coercion
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One of the most controversial aspects of Augustine’s political thought is his use of imperial power to coerce religious dissenters. While scholars have sought to situate Augustine’s justifications of coercion within his historical, social, and political contexts, even the most helpful approaches do not alleviate concerns that Augustine’s defense of coercion violates individual liberty. This paper argues that one reason for this is that many defenders and detractors tend to view Augustine’s defense through a largely liberal lens, assuming a modern conception of liberty and legitimacy that is alien to his late antique context. In contrast, this paper highlights how Augustine appropriates republican principles from his Roman predecessors to justify coercion and place limits on its use. In particular, it focuses on Augustine’s commitments to: (1) liberty as non-domination; (2) legitimate authority and the rule of law as constraints on arbitrary power; and (3) contestability, publicity, and immanent critique as means of preventing domination and holding power accountable. By showing how the content and form of Augustine’s reasoning align with republican principles, this paper suggests that his defense of coercion appears less inimical to liberty in his Roman context than his modern interpreters typically assume. The paper concludes by considering how this republican approach might help to preserve liberty and prevent domination in our own time.