61.
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Augustinianum:
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3 >
Issue: 2
Damasus Trapp
Angelus de Dobelin, Doctor Parisiensis, and His lectura
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62.
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Augustinianum:
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Issue: 2
Martin Nolan
The Positive Doctrine of Pope Pius XII on the Principle of totality
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63.
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Augustinianum:
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Issue: 1
Damasus Trapp
New Approaches to Gregory of Rimini
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64.
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Augustinianum:
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Issue: 2
Celestine J. Sullivan, Jr.
David Hume on the Understanding
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65.
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Augustinianum:
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2 >
Issue: 3
Celestine J. Sullivan, Jr.
David Hume on the Understanding:
Third and final part
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66.
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Augustinianum:
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3 >
Issue: 1
Donald X. Burt
St. Augustine’s Evaluation of Civil Society
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67.
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Augustinianum:
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3 >
Issue: 1
Damasus Trapp
The Quaestiones of Dionysius de Burgo O. S. A.
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68.
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Augustinianum:
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3 >
Issue: 1
Martin Nolan
The Positive Doctrine of Pope Pius XII on the Principle of Totality
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69.
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Augustinianum:
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Issue: 1
Damasus Trapp
Simonis de Cremona O. E. S. A. lectura super 4 LL. Sententiarum MS Cremona 118 ff. 1r-136v
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70.
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Augustinianum:
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Issue: 2
Damasus Trapp
Notes on John Klenkok O.S.A. († 1374)
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71.
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Augustinianum:
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4 >
Issue: 3
Martin Nolan
The Positive Doctrine of Pope Pius XII on the Principle of totality, III
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72.
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Augustinianum:
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5 >
Issue: 1
John M. Quinn
The Concept of Time in St. Augustine
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73.
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Augustinianum:
Volume >
5 >
Issue: 1
Damasus Trapp
Notes on some Manuscripts of the Augustinian Michael de Massa († 1337)
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74.
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Augustinianum:
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5 >
Issue: 1
Damasus Trapp
Harvest of Mediaeval Theology
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75.
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Augustinianum:
Volume >
5 >
Issue: 2
Damasus Trapp
‘Moderns’ and ‘Modernists’ in MS Fribourg Cordeliers 26
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76.
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Augustinianum:
Volume >
5 >
Issue: 2
John W. O’Malley
A note on Gregory of Rimini:
Church, scripture, tradition
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77.
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Augustinianum:
Volume >
5 >
Issue: 3
Kieran Nolan
The Immortality of the Soul and the Resurrection of the Body according to Giles of Rome
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78.
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Augustinianum:
Volume >
55 >
Issue: 2
Carmen Angela Cvetković
Memory, Language, and the Making of Truth:
Towards an Hermeneutic of Augustine’s Conversion Narrative
abstract |
view |
rights & permissions
For over a century modern scholars have passionately debated whether Augustine’s conversion narrative from Confessions 8 is an accurate description of what ‘has really happened’ in 386 in a garden in Milan without reaching so far a consensus. However, long before modern scholars disputed the historicity of his conversion account Augustine was already confronted with the mistrust of his contemporaries who doubted the authenticity of his conversion and compelled to deal with their accusations. This article intends to show how in the Confessions Augustine defends the truth of his narrative while admitting to his incredulous readers his inability to offer an exact picture of his past life, by looking at his views on memory, language and cognition, as presented mainly in the last non-narrative books of this work.
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79.
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Augustinianum:
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Issue: 2
Hubertus R. Drobner
Newly identified Augustinian and Pseudo-Augustinian Texts in Manuscripts of Bodleian Library, Oxford
abstract |
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rights & permissions
The article presents 111 newly-identified texts in manuscripts of the Bodleian Library, Oxford, which had hitherto all been attributed to Augustine of Hippo. Only thirty of them, however, proved to be authentic, fifty originate from works of other patristic and medieval authors, while thirty-one remain anonymous. Especially remarkable is the identification of two fragments from the new letters of St Augustine discovered by Johannes Divjak in Paris and Marseille, which predate the two manuscripts of his edition. These results complement the catalogues on the manuscript transmission of Augustine’s works compiled by the Vienna Academy and continue the Author’s earlier publications on manuscripts in Germany, Great Britain, Poland, Spain, and Sweden.
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80.
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Augustinianum:
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Issue: 2
Angelo Di Berardino
Women and Spread of Christianity in the first centuries
abstract |
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rights & permissions
Two topics already studied to a sufficient extent are the spread of Christianity in the first centuries and the ministry of women in the early Church. This article focuses, however, on the contribution of women in making known the faith and Christian life in the context of everyday life. Some apostles were married and traveled together with their wives, who in turn spoke of their life with those with whom they came in contact. In this sense we may speak possibly of a ‘family’ apostolate. In the second and third centuries this mission took place especially inside their families among their husbands and children. Then, as now, grandmothers and mothers were the vehicles of transmission of the Christian faith, in as much as they taught to the children their first prayers and the foundational elements of the faith.
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