The article presents Pelagianism as a sintetic creation taken mostly from the Works of Saint Augustine and from the individual theologians against which these works were directed. The Pelagians were never a group united by a common system of thinking.

The article deals with the great challenge that North African Christianity faced in identifying a social group which held and exercised the sanctifying power of Christ in the church. It discusses briefly Tertullian's community, Cyprian’s ideas, Donatist’s approach, and the theological Services of Optatus, and Augustine, who was able to establish a link between fidelity, moral living, and sanctifying power.

The articles deals with the text of Rm 1, 4a as it is explained by Augustine in his Inchoata expositio ad Romanos, stressing Augustines sources, namely Ambrosiaster, Marius Victorinus and Jerome.

The article deals with the letters written between 416 and 418 for the condemnation of Pelagianism, proposing to join them according to epistolographic criteria, underlining the Official Letter’s characteristics, the Rhetoric strategies, and how all these resources determine the shape and the development of the letter exchange.

The article deals with Augustine’s comments on Mary in his eighteen homilies for Christmas, stressing the frequency with which ideas occur, the contexts in which they occur, and the purposes they serve. It highlights the extent to which Augustine was interested in Mary herself or in what she meant for Christology, as an evidence for the emergence of a cult of Mary in Christian North Africa.

The article examines the expression ‘poculum tuum obliuionem’ in the writings of Saint Augustine, presenting the interpretation that the Bishop of Hippo makes of Psalm 23 (22) in his Enarrationes in Psalmos.

The article examines Augustine’s argument in order to highlight his contribution on the concept Sophia/Sapientia. It presents the use of 1 Cor 1, 24 before Augustine, examining the argument and conclusions of trin 5-7, and gives the identity of Augustine’s pro-Nicene discussion partners.

The article places the North African sermons on Perpetua and Felicitas in their contemporary context in a two-fold manner. On the one hand, it concentrares on the discourse of martyrdom in general, and on the other, it mentions the regional theological controversies which might have left their traces on Augustine’s interpretations.

The article shows Augustine’s dependence on the traditional tropus-system throughout and the continuity between his exegetical practise and his hermeneutical theory, focusing on Augustine’s interpretation of the story of Creation.

The articles deals with Augustine’s so-called Cassiciacum dialogues drawing from them a broad outline of the basic characteristics of Augustine’s understanding of the knowing subject and of the subsequent “turn” he makes to it, answering four basic questions: what is the turn to the subject for Augustine, what are its characteristics and corollaries, what does it involve, and what does it yield.

The article deals with Augustine’s De opere monachorum proposing some reasons to understand why Augustine did not mention a scriptorium in that work, despite he was writing to a monastic community. The key to the answer is taken from op. mon. 37.

The article deals with the hermeneutical role that Acts 9:4 has in Augustine’s Enarrationes in Psalmos, pointing that given its place and function in that work, it is a useful hermeneutic tool for understanding the whole of Augustine’s exposition of the psalms.

The article shows that in numerous contexts Augustine systematically reflects on the theology of transformative listening and gives a salient example of it in practice. It focuses on the last three Books of the Confessions, especially on Book 11, where Augustine gives an unique, and paradigmatic, account of the art and practice of hearing.

The article situates the Filioque in its historical and theological context, and gathers and analyzes the principal passages from Augustine’s writings in which he proposes the doctrine known as the Filioque, and tries to uncover its inner coherence.

The article deals with the Christology in the Homilies of the Psalms 1-32 in 392, underlining that these Homilies are replete with catholic teachings about Christ, Head and body. It asserts that these Homilies challenge Donatist’s ecclesiology, presenting a new one, and in doing this, Augustine’s Christology expanded dramatically.

The article deals with Augustine’s travels with close friends and the discussions they had on the road. From this point of view, Augustine’s Letters 38 and 35 are especially analyzed.

The article examines selected passages from Augustine and Jerome highlighting their divergence from or adherence to Quintilian’s norms and, It gives a positive message for those who teach today.

This article deals with the process by which the human being became a pattern for patristic methodology. It presents some essential articulations of the philosophical anthropology that is implicit in the entirety of patristic theology. It asserts that the anthropology as the hermeneutic of patristic theology, must be understood as an attempt to present the theological import of patristic teaching and its interpretation specifically from the anthropological perspective of the Fathers of the Church.