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101. Augustinianum: Volume > 47 > Issue: 2
Francisco García Bazán La exégesis gnóstica de las «túnicas de carne» en la paráfrasis de Sem (NHC VII 1, 5-6) y la embriología de la Escuela metódica de Medicina
102. Augustinianum: Volume > 50 > Issue: 1
Antonio Bueno Ávila « Plenitud » y « Participación ». Nociones estructurantes de la doctrina teológica de Orígenes de Alejandría
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This article shows the close relationship that exists between two fundamental concepts in the theological doctrine of Origen of Alexandria: “fullness” and“participation”. These two concepts have been the subject of many earlier studies. However, they treated the topic in a more restricted sense, exploring very specific aspects of Origenian theology. The originality of this study lies in demonstrating how both concepts recur frequently in his theological thinking, give it a framework and hold his thought together. They consequently systematize and make possible a perfect synthesis of all his thinking.
103. Augustinianum: Volume > 52 > Issue: 1
Roberto López Montero Las Referencias a Homero en las obras de Tertuliano
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This article collects quotes on Homer made by Tertullian throughout his works. The textual analysis aims to explain the reasons for these references and thus to disclose their theological value. Moreover, this study will offer an insight into Tertullian’s understanding of and access to Homer. The article therefore offers a new perspective that confirms Tertullian’s highly noteworthy theological, philosophical and literary background.
104. Augustinianum: Volume > 62 > Issue: 2
Jeronimo Leal La prosa métrica en Tertuliano (con un estudio estilístico del De testimonio animae)
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This paper is about the integration between metrical clausulae and rhetorical structure. First, there is a comparison of Waszink’s results using the Zielinski method with Laurand’s system, and my findings on the same group of clausulae. Secondly, we analyze the concluding words of every book of Tertullian, to identify the more frequent clausulae, and the initial words, in which we can find often a cretic. Thirdly, we analyze the metrical prose of Tertullian’s De testimonio animae, to establish a rhetorical scheme for the very first time.
105. Augustinianum: Volume > 63 > Issue: 1
Patricio de Navascués Aquam, tenebras, abyssum, chaos: acerca de los “ofitas” de Iren., haer. 1, 30, 1
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The article discusses the meaning of chaos in the series of four elements introduced by Irenaeus in haer. 1, 30, 1 to characterize the system of the so-called “Ophites”. Contrary to the explanation that renders this Gnostic system dualistic, it is argued here that, in reality, the “Ophites” of Irenaeus anticipates what we find in other Gnostic families (Naassenes, On the Origin of the World, The Hypostasis of the Archonts) and continues the Orphic tradition that appeared in the Theogony of Jerome and Hellanicus, in which the eternal chaos had been domesticated with the Jewish monotheism of Genesis, and, according to which, this chaos would come to be something like a “hollow”, not eternal, which precedes the material world, shelters it and then favors the appearance of the corporeal. Its status as a Principle should always be understood in a derivative sense, with no obstacle to monism: the Primordial Light (Lumen primum), the only absolute principle, provokes the appearance of the region of the shadow (chaos), but it does so indirectly through the intermediate veil (Spiritus Sanctus). Nothing justifies speaking, therefore, of the “Ophite” system as an ontologically dualistic system.
106. Augustinianum: Volume > 63 > Issue: 2
Guillermo J. Cano Gómez ¿Dios Creador o Dios Juez? Diferencias entre las tres versiones de la carta de Arrio a Alejandro
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The letter from Arius to Alexander of Alexandria, also known as «Arius’ profession of faith», has been transmitted in its original language, Greek, by Athanasius (De Synodis) and Epiphanius (Panarion). Also, Hilary of Poitiers quotes a Latin translation of the letter twice (De Trinitate IV and VI). The comparative study of the two Greek versions and the Latin translation reveals small textual variants, which points to the independence of the three testimonies. The textual variant (κτιστὴν, instead of κριτὴν) is the most interesting; it comes from a Greek version that has not been preserved. However, our work has been able to reconstruct this lost textual variant using an ancient and forgotten conjecture of Erich Klostermann.