301.
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Hubertus R. Drobner
The Chronology of St. Augustine’s Sermones ad populum II: Sermons 5 to 8
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302.
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Peter Iver Kaufman
Augustine, Macedonius, and the Courts
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303.
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J. Kevin Coyle
2002 St. Augustine Lecture:
Saint Augustine’s Manichaean Legacy
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304.
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Robert Dodaro
The Secret Justice of God and the Gift of Humility
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305.
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Kevin Corrigan
Love of God, Love of Self, and Love of Neighbor:
Augustine’s Critical Dialogue with Platonism
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306.
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George Lawless
“infirmior sexus... fortior affectus” Augustine’s Jo. ev. tr. 121, 1–3:
Mary Magdalene
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307.
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N. J. Baker-Brian
Reading the Manichaean Biblical Discordance in Augustine’s Contra Adimantum
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308.
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Brian Harding
Skepticism, Illumination and Christianity In Augustine’s Contra Academicos
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309.
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Tarmo Toom
Augustine on the “Communicative Gaps” in Book Two of De doctrina Christiana
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310.
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Carole C. Burnett
Dysfunction at Diospolis:
A Comparative Study of Augustine’s De Gestis Pelagii and Jerome’s Dialogus Adversus Pelagianos
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311.
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Perry J. Cahall
The Trinitarian Structure of St. Augustine’s Good of Marriage
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312.
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George Lawless
Thematic Similarities Common to Scripture and the Latin Classics in the Rule of Saint Augustine
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313.
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Phillip Cary
Reading and Seeing:
A Reply to Van Fleteren
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314.
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Hubertus R. Drobner
The Chronology of Augustine’s Sermones ad populum III:
On Christmas Day
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This article continues the discussion of dating Augustine’s sermons, using Augustine’s Christmas sermons (184–196 and 369–370) as the basis. It also includes an excursus, summarizing the status of present discussions and identifying the value and goal of this effort from a methodological perspective.
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315.
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Hubertus R. Drobner
Christmas in Hippo:
Mystical Celebration and Catechesis
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This article provides an overview of Augustine’s Christmas sermons. Christmas is more important for Augustine than his words to Januarius might suggest (Letter 55, 2). In fact, the parallels between his preaching at Christmas and at Easter are striking in this regard. The catechesis in the Christmas sermons is based on the Nicean creed (or that of Constantinopole) rather than on the Lenten and Easter baptismal creeds. Together, the feasts of Christmas and Easter celebrate—both theologically and liturgically—the one mystery of salvation.
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316.
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Joseph Carola
Augustine’s Vision of Lay Participation in Ecclesial Reconciliation
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Augustine of Hippo understands the lay faithful in virtue of their regal-sacerdotal anointing at Baptism to exercise, always in unison with the ordained ministry, an indispensable twofold role in the sinner’s reconciliation. In Peter, not only the clergy but indeed all the saintly members of the community receive the spiritual commission to bind and loose. According to their particular vocation, the lay faithful bind the sinner through fraternal correction and loose him through their intercessory prayer. As members of the Totus Christus, they participate in Christ’s unique remissive mediation. A mixed society where saints live among sinners provides the necessary context for this ecclesial reconciliation.
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317.
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Barry David
Anselm’s Argument:
The Augustinian Inheritance—Continuity and Development
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318.
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Frederick Van Fleteren
A Tribute to John J. O’Meara, 1915–2003
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319.
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William Harmless
The Voice and the Word:
Augustine’s Catechumenate in Light of the Dolbeau Sermons
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On June 24th, 407, Augustine was in Carthage and was asked by his friend Aurelius to preach that day, the feast of the birth of John the Baptist. Drawing on the Gospel reading, he contrasted John as “Voice” with Christ as “Word” and meditated at length on the nature of speech, preaching, and conversion (Sermo 293A =Dolbeau 3). I draw on the sermons discovered by François Dolbeau to explore what they say about Augustine’s catechumenate and about him as a teacher of catechumens. This supplements my book, Augustine and the Catechumenate, published before the Dolbeau sermons became fully available.
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320.
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Catherine Oppel
“Why, my soul, are you sad?”:
Augustine’s Opinion on Sadness in the City of God and an Interpretation of his Tears in the Confessions
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