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Displaying: 141-160 of 692 documents

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141. Augustinianum: Volume > 43 > Issue: 1
Raúl Villegas Marín En polémica con Julían de Eclanum: Por una nueva lectura del Syllabus de Gratia de Próspero de Aquitania
142. Augustinianum: Volume > 43 > Issue: 1
Macario Manuel López García El De spiritu et littera en el Concilio de Trento
143. Augustinianum: Volume > 43 > Issue: 2
Jesús Ma. Aguiñaga Fernández El Martirio de Conciencia en Orígenes Yatanasio Según la Exhortación al Martirio y la Vida de Antonio
144. Augustinianum: Volume > 44 > Issue: 1
Mario Mendoza Elena Zocca, Dai «santi» al «santo» un percorso storico-linguistico intorno all’idea di santità (Africa romana secco II-V)
145. Augustinianum: Volume > 45 > Issue: 1
Francesc Navarro Coma Algunos aspectos cronológicos en torno a la Ep. 22 de Agustin a Aurelio de Cartago
146. Augustinianum: Volume > 47 > Issue: 2
Miguel A. Keller Ofilada, Macario, Augustinus, homo religiosus: Explorations on Man’s Religious and Philosophical Search
147. Augustinianum: Volume > 47 > Issue: 2
Jesús Ma. Aguiñaga Fernández Parvis, Sara, Marcellus of Ancyra and the Lost Years of the Arian Controversy 325-345
148. Augustinianum: Volume > 47 > Issue: 2
Francisco García Bazán La exégesis gnóstica de las «túnicas de carne» en la paráfrasis de Sem (NHC VIII 1, 5-6) y la embriología de la Escuela metódica de Medicina
149. 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.
150. Augustinianum: Volume > 51 > Issue: 2
Gonzalo Antonio Rebolledo Parada I Padri della Chiesa al concilio Vaticano II: la teologia patristica nella Lumen Gentium
151. Augustinianum: Volume > 52 > Issue: 1
R. 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.
152. Augustinianum: Volume > 52 > Issue: 2
Jerónimo Leal M. Mira Iborra, Apostolado y filiación divina. La relación interpersonal en Máximo el Confesor
153. Augustinianum: Volume > 52 > Issue: 2
Gonzalo Antonio Rebolledo Parada Horace E. Six-Means, Augustine and Catholic Christianization : The Catholicization of Roman Africa, 391-408
154. Augustinianum: Volume > 53 > Issue: 1
Manuel Rodríguez Gervás El ayuno y el alimento en Agustín de Hipona. Consideraciones históricas
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Augustine of Hippo wanted to establish differences in everyday life between the Catholic Church and other religious movements. With this goal in mind, the Bishop of Hippo reflected upon the eating habits of a good Christian. Through analysis of different works of the Augustinian corpus it can be observed how he approached food from a dual point of view: a hierarchical difference between “earthly food and heavenly food” and rules that should govern the habits of faithful Christians, among them fasting.
155. Augustinianum: Volume > 53 > Issue: 1
Raul Villegas Marin Fieles sub lege, fieles sub gratia: eclesiología y teología de la gracia en Juan Casiano
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According to John Cassian, God bestows his supernatural grace only upon men who transcend Christian legalism and take up Christ’s consilium perfectionis. God’s grace is merited by men who strive to perfection. In so doing, they place themselves sub gratia Christi. For Cassian, the true Christian community is composed solely of ascetics who have set themselves apart from ordinary Christians in order to attain the highest good to which human nature must aspire – theperennial contemplation of God. As Cassian has it, it is the main concern of the ascetic bishop to convey to ordinary Christians the call to perfection.
156. Augustinianum: Volume > 53 > Issue: 2
Jordina Sales Carbonell Fabricando Pergamino Durante La Antigüedad Tardía.: Unas Notas Arqueológicas Para Los Monasterios De Hispania
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This article draws attention to the silent relationship ─ both in written and archeological sources ─ between monasteries and the production of parchment in Late Antiquity, particularly in Visigothic Spain, where there is little archaeological data concerning early monastic communities. Once contextualized, the little, indirect evidence for the production of parchment may provide a valuable argument for the identification of Christian monastic buildings in certain archaeological sites that have been classified according to other typologies (villages, encampment, etc.), at a time of major changes, during which the parchment codex has replaced the papyrus roll.
157. Augustinianum: Volume > 53 > Issue: 2
Juan Antonio Cabrera Montero Giuliano di Toledo, Prognosticum futuri saeculi = Il preannuncio del mondo che verrà, introduzione, traduzione dal latino, commento teologico di Tommaso Stancati, OP
158. Augustinianum: Volume > 54 > Issue: 2
Juan Antonio Cabrera Montero Gregory Vall, Learning Christ: Ignatius of Antioch & the Mystery of Redemption
159. Augustinianum: Volume > 54 > Issue: 2
Juan Antonio Jiménez Sánchez Las metáforas agonísticas en la Historia monachorum Syriae de Teodoreto de Ciro
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The Historia monachorum Syriae, written by Theodoret of Cyrrhus in 444 AD, contains a large quantity of sports metaphors in which the ascetic was presented as the “athlete of God”. The origin of this metaphor goes back to the epistles of Paul of Tarsus. Afterwards, there were many Christian writers who included it in their writings, although Theodoret undoubtedly exploited it in a much more intense way than other authors. His abundant use of this metaphor was due to the great popularity enjoyed by athletic contests in the eastern Mediterranean well into the fifth century. Moreover, the partially profane education of Theodoret allowed him to give a specific terminology to his sports metaphors hardly documentable in other writers of Christian antiquity.
160. Augustinianum: Volume > 54 > Issue: 2
Jerónimo Leal Juan de Damasco, Sobre las imágenes sagradas, edición bilingüe y notas de José B. Torres Guerra