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Displaying: 81-100 of 254 documents

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81. Augustinianum: Volume > 44 > Issue: 2
Georges Folliet «Iudaei tamquam capsarii nostri sunt»: Augustin, Enarratio in Ps. 40, 14
82. Augustinianum: Volume > 44 > Issue: 2
Cees Mertens Le rêve dans les Passions des Martyrs: Analyse narrative
83. Augustinianum: Volume > 44 > Issue: 2
Bengt Alexanderson Augustinus, Expositiones in Psalmos 1-32
84. Augustinianum: Volume > 45 > Issue: 1
Anne-Isabelle Bouton-Touboulic Autorite et Tradition: La traduction latine de la Bible selon Saint Jerôme et Saint Augustin
85. Augustinianum: Volume > 45 > Issue: 1
Daniel de Decker Eusèbe de Nicomédie: Pour une réévaluation historique-critique des avatars du premier Concile de Nicée
86. Augustinianum: Volume > 47 > Issue: 1
Janine Desmulliez, Juan Antonio Jimenez Sanchez A propos des adriges chrétiens
87. Augustinianum: Volume > 47 > Issue: 1
Bengt Alexanderson Augustinus, Enarrationes in Psalmos 1-32 (expos.)
88. Augustinianum: Volume > 47 > Issue: 1
Émilien Lamirande Des femmes aux origines de l’Église nord-africaine: Le contexte martyrologique (180-225)
89. Augustinianum: Volume > 5 > Issue: 1
J.-J. Gavigan Ignace de Loyola: Correspondance avec les femmes de son temps
90. Augustinianum: Volume > 5 > Issue: 1
D. Stiernon La figure juridique du patriarche: Essai historico-juridique
91. Augustinianum: Volume > 51 > Issue: 2
Camille Gerzaguet Fugiamus ergo forum. Ascetismo y poder en Ambrosio de Milán
92. Augustinianum: Volume > 51 > Issue: 2
Jérémy Delmulle L'Alethia di Claudio Mario Vittorio. La parafrasi biblica come forma di espressione teologica
93. Augustinianum: Volume > 51 > Issue: 2
Juan Antonio Jiménez Sánchez Pseudo-Próspero de Aquitania, Sobre la providencia de Dios
94. Augustinianum: Volume > 52 > Issue: 2
Antonio Gaytan Antonio Orbe, Introduction à la théologie des IIͤ et IIIͤ siècles. Traduction de l’espagnol par Joseph M. López de Castro revue et complétée par Agnès Bastit et Jean-Michel Roessli avec la collaboration de Bernard Jacob et Pierre Molinié, Liminaire de Mgr Luis F. Ladaria, Avant-propos deJean-Michel Roessli
95. Augustinianum: Volume > 52 > Issue: 2
Bengt Alexanderson Sancti Augustini Opera, Enarrationes in Psalmos 1-50. Pars 1B: Enarrationes in psalmos 18-32 (Sermones), ed. Clemens Weidmann
96. Augustinianum: Volume > 52 > Issue: 2
Patrick Descourtieux Jean-Pierre Batut, Pantocrator. « Dieu le Père tout-puissant » dans la théologie prénicéenne
97. Augustinianum: Volume > 53 > Issue: 1
Philippe Blaudeau Carlo dell’Osso, Cristo e Logos. Il calcedonismo del VI secolo in Oriente
98. Augustinianum: Volume > 53 > Issue: 2
Marie Pauliat Bernard de Clairvaux, Sermons variés, texte latin des S. Bernardi Opera par J. Leclercq, H. Rochais et Ch. H. Talbot, introduction et notes par F. Callerot
99. Augustinianum: Volume > 57 > Issue: 2
F. Dolbeau Deux Sermons d’Augustin pour les fêtes de Jean-Baptiste et de Pierre et Paul (s. 293 et 299)
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Published here is a critical edition of Augustine’s Sermons 293 and 299, the first edition since the Maurists. Sermon 293 was preached in Carthage on the 24th of June 413, feast of John the Baptist, at a time when infant baptism was a controversial question. Sermon 299 was delivered on the 29th of June, in honour of Peter and Paul : its manuscript transmission and thematic likeness with Sermon 293 suggest that it was preached, according to Pierre-Marie Hombert’s hypothesis, in the same year in the same city, not five years later. Both texts, numbered among the longest of the De sanctis sermons, contradict Pelagian theses about the origin of death and the notion of human impeccability.
100. Augustinianum: Volume > 58 > Issue: 2
Pierluigi Leone Gatti Le Faussaire et la Ville: la correspondance entre Sénèque et l’apôtre Paul mise à l’épreuve de l’archéologie
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In this article the author provides new external evidence demonstrating that the correspondence between the philosopher Seneca and the apostle Paul is a forgery. The author compares archaeological data offered by inscriptions, graffiti and regionarii with information conveyed by the apocryphal letters. The setting of the epistles, as well as information about the duration and damages of the Neronian fire, contrast with the archaeological data, indicating that the text should be considered a forgery. The contribution shows that the forger worked rather in a literary mode. Conversely, the only archaeological date (CIL XIV 566) that scholars have brought to support authenticity is probably not a Christian inscription and does not prove anything regarding a meeting between Seneca and Paul or Seneca’s conversion. The origin of the correspondence should instead be traced to the cult of the apostles Paul and Peter during the 3rd and 4th centuries.