Clausen. Aurelius Augustinus Hipponensis sacrae scripturae interpres. 1827.

Aurelius Augustinus Hipponensis

sacrae scripturae interpres


Author: Clausen, Henrik Nicolai, 1793-1877
Subject: Augustine, Saint, Bishop of Hippo; Bible
Publisher: Hauniae J.H. Schultz
Language: Latin
Call number: AAA-9050
Digitizing sponsor: University of Toronto
Book contributor: Robarts – University of Toronto
Collection: robarts; toronto
Notes: inner margin very narrow

Poujoulat. Histoire de saint Augustin. 1866.

Histoire de saint Augustin


Author: Poujoulat, M. (Jean-Joseph-François)

Volumes: 2

Publisher: Tours : Alfred Mame et fils

Language: French

Call number: ALF-2970

Digitizing sponsor: University of Ottawa

Book contributor: Kelly – University of Toronto

Collection: kellylibrary; toronto

L’Histoire de saint Augustin, malgré la riche abondance du sujet, était, au point de vue littéraire, d’une assez difficile exécution. Les questions de théologie les plus capitales y sont remuées, et ces sortes de questions ne revêtent pas d’elles-mêmes des formes attrayantes. Ce livre, sans compter l’étendue des recherches et des méditations qu’il exigeait, demandait, sous le seul rapport de la forme, plus de travail que tout autre livre. Je l’avais compris. Toutefois, en relisant mon ouvrage à sept ans de date, j’y ai trouvé des traces de négligence ou de précipitation. Une ardente et exclusive application, à force de nous identifier avec notre travail, ne nous permet plus d’en saisir les défectuosités, et nous fait voir même ce qui n’y est pas. Mais quand nous le retrouvons après un certain intervalle de temps, nous le jugeons comme nous jugerions l’oeuvre d’un autre. En remettant la main tout à mon aise sur l’Histoire de saint Augustin, j’en ai donc châtié la forme aussi soigneusement qu’il m’a été possible. Nous gardons en nous quelque chose de meilleur que nos oeuvres : ce sont les retours sur soi-même et les efforts persistants qui tirent du fond de l’intelligence ces suprêmes rayons par lesquels on diminue le nombre de ses imperfections et de ses fautes.

O’Connor. The concept of the human soul according to Saint Augustine. 1921.

The Concept of the Human Soul

according to

Saint Augustine


Submitted to the Faculty of Philosophy of the Catholic University
of America in Partial Fulfillment of the Requirements for
the Degree of Doctor of Philosophy.



Archdiocese of Milwaukee

The soul of man was for Saint Augustine an object of life-long study and investigation., He was not particularly concerned about the soul as such, the plant soul, or the irrational soul of the brute, except insofar as a study of these might serve to throw some light on the nature and activities of the human soul. His interest in the soul of man was not actuated by mere curiosity to know for the sake of knowing, but he sought to know the human soul as a means whereby he might arrive at a clearer and better understanding of the Supreme Being.
The concept of the human soul as it appears in the writings of Saint Augustine is not set forth in a systematic manner, but the elements that enter into its make-up are found widely scattered through his various philosophical, apologetical, polemical, exegetical, and dogmatical works. He wrote a few special treatises on the human soul, but he never attempted to construct an organized philosophy of the soul.
The present thesis proposes to collect and coordinate the philosophical fragments of Saint Augustine’s doctrine of the human soul and to interpret these in the light of his mental progress. There is a tendency on the part of some commentators to over-emphasize the Platonic character of Augustine’s doctrine of the human soul. It is true that those works which were published during the first few years of his career manifest the strong influence of his recent study of Neo-Platonism. The treatises, however, which belong to that period when he was Bishop of Hippo and one of the most renowned scholars of his day stamp him unquestionably as a Christian philosopher. It is indispensable to the correct understanding of Augustine’s concept of the human soul that due regard be paid to the development which characterizes his doctrine.

O’Connor. The concept of the human soul according to Saint Augustine (1921).

Trench. St. Augustine as an interpreter of Holy Scripture. 1851.









IT is not my intention to offer in this present essay any estimate of the worth of St. Augustine’s theology, regarded as a whole, but so far as possible to confine myself to the subject indicated by its title, and to consider him in a single light, that is, as an interpreter of Holy Scripture. An essay undertaking this, if it were not closely watched in its growth, might easily, and almost unawares, pass into that, and thus become quite another thing from that which it was intended to be : yet it does not appear to me that an attempt to trace his leading characteristics as an expositor, to estimate his accomplishments, moral and mental, for being a successful one, to set forth the rules and principles of exposition which he either expressly laid down or habitually acted on, and to give a few specimens of his actual manner of interpretation, (which is all I propose to myself here,) need involve the logical necessity of going on to consider his whole scheme of theology. Between so great and arduous a work as that, and the comparatively humbler, and certainly more limited task which I have undertaken here, a line of distinction may very justly be drawn, and if due watchfulness is exercised, may without any great difficulty be observed.

Trench. St. Augustine as an interpreter of Holy Scripture (1851).

Glover. Life and letters in the fourth century. 1901.

Life and letters in the fourth century; (1901)


WHEN studying the history of the early Roman Empire the reader has at call a thousand impressions of the writers of the day, whom he has read from boyhood, and who have helped to form the mind and the temper with which he reads. But the same does not hold of the period of the Gothic invasions and the fall of Paganism. The literature is extensive, but it is not known, it is hardly read. No one who has given it a sympathetic study can call it wanting in pathos or power, but the traditions of scholarship point in another direction. An age that can boast an Augustine and a Synesius in prose, a Claudian and a Prudentius in poetry, is nevertheless in general ignored, except by scholars engaged in some special research, who use them as sources.
My endeavour has been, by reading (if I may use the expression) across the period, to gain a truer knowledge because a wider. Then, bearing in mind its general air and character, I have tried to give the period to my reader, not in a series of generalizations but in a group of portraits. I have tried to present the men in their own way, carefully and sympathetically ; to shew their several attempts, successful or unsuccessful, to realize and solve the problems common to them all ; and to illustrate these attempts from their environment, literary, religious and political. As far as possible, I have tried to let them tell their own tale, to display themselves in their weakness and their strength.
I have deliberately avoided the writers, whose work may be strictly called technical or special, for those whose concern was more with what is fitly called literature, but I have at the same time not forgotten the former. For instance, to have treated the theological writings of Athanasius or Augustine at all adequately would have gone far beyond my present limits. And indeed it was less necessary to attempt this, as it has been done fully and ably by others. Rather my concern has been with the world in which the philosopher and the theologian found themselves, and I trust that some who study them may find help in my effort to picture this world. For such students I am only supplying background. Still I hope this background may have for those who are interested in the refraction of light as well as in light itself, a value and an interest as a presentment of an important and even pathetic moment in the history of our race.
As my course has been across the period, I have had again and again to explore a fresh stream upward and toward its source. Every writer has his own antecedents, and some consideration of these has been in every case necessary. No stream however lacks tributaries, and some have many. I suppose that of all of these I should have had some personal knowledge, but as this would have meant a constantly widening and never-ending series of independent researches, I have done the human thing in accepting the work of other men in outlying regions, while surveying as far as I could myself the lands adjacent to my particular subject in each instance. In such cases I have generally given my authority. It may very well occur that specialists will find blunders in detail in my work. I have found them myself in places where I felt secure. But I trust that no blunders will be found of such dimensions as to un-focus any of my portraits or at least
to affect at all materially my general picture.
I have made constant use of the works of Gibbon, of M. Boissier, of Dr Hodgkin and Professor Bury. Other books which I have consulted are mentioned in the various notes. Professor Dill’s interesting book, Roman Society in the last Century of the Western Empire, I did not see till some seven of my chapters were written. As in one or two places his work and mine have overlapped, I felt I had less freedom to use his book, but in general it. will be found that our periods and provinces have been quite distinct. My table of dates is based chiefly on Goyau, Chronologie de I’Empire Romain. Dr Sandys has been kind enough to read some of my proofs.
Most of my work on this volume has been done in Canada. Those who know the difficulties with which young Universities have to contend in “all the British dominions beyond the seas,” difficulties incident to young countries and as a rule bravely faced and overcome, will not be surprised that the Library at my disposal was small. But any one who knows Queen’s University will understand what compensations I have had for a limited number of books in the friendship, the criticism and the encouragement of the colleagues to whom I have dedicated my work.

September, 1901.


Table of Dates xii
Chapter I. Introduction 1
II. Ammianus Marcellinus 20
III. Julian 47
IV. Quintus of Smyrna 77
V. Ausonius 102
VI. Women Pilgrims 125
VII. Symmachus 148
VIII. Macrobius 171
IX. St Augustine’s Confessions 194
X. Claudian 216
XI. Prudentius 249
XII. Sulpicius Severus 278
XIII. Palladas 303
XIV. Synesius 320
XV. Greek and Early Christian Novels 357

Author: Glover, T. R. (Terrot Reaveley), 1869-1943
Subject: Symmachus, Quintus Aurelius, d. 405; Silva, of Aquitaine; Julian, Emperor of Rome, 331-363; Augustine, Saint, Bishop of Hippo; Synesius, of Cyrene, Bishop of Ptolemais; Quintus, Smyrnaeus, 4th cent; Ausonius, Decius Magnus; Macrobius, Theodosius; Claudianus, Claudius; Prudentius, b. 348; Severus, Sulpicius; Ammianus Marcellinus; Latin literature — History and criticism; Pilgrims and pilgrimages; Greek fiction — History and criticism; Christian literature, Early; Palladas; Rome — Social life and customs
Publisher: Cambridge : University press
Possible copyright status: NOT_IN_COPYRIGHT
Language: English
Call number: SRLF:LAGE-210451
Digitizing sponsor: MSN
Book contributor: University of California Libraries
Collection: americana; cdl

Eine Augustin fälschlich beigelegte Homilia de sacrilegiis [Ed. Caspari]. 1886.

Eine Augustin fälschlich beigelegte Homilia de sacrilegiis



Author: Augustine, Saint, Bishop of Hippo
Subject: Sermons, Latin
Publisher: Christiana : In Commission bei Jacob Dybuad, A. W. Brögger’s Buchdruckerei
Language: German
Book contributor: University of Chicago
Collection: microfilm

Im Cod. membr. 281 der Bübliothek des Benedictinerstifts Einsiedeln, einem seinem grössten Theile nach mit merovingischer Sochrift geschriebenen nnd dem achten Jahrhundert angehörigen Cod. miscell. in 8″, der neben sehr vielem Anderen eine Anzahl Augustin beigelegter, aller Wahrscheinlichkeit nach aber von Cæesarius von Arelate herrührender Sermonen enthält, stossen wir auf S. 101 (ungefähr die Mitte der Seite) — 108 (drei Zeilen der Seite) auf einen “Humelia sei Agustini de sacrilegia” überschriebenen und also ebenfalls dem Bischof von Hippo beigelegten, höchst merkwürdigen und für die Kirchen- und Culturgeschichte, speciell die Geschichte des Aberglaubens innerhalb der Kirche und die germanische Mythologie, sehr wichtigen, sowie auch sprachgeschichtlich interessanten Sermon. Nachdem ich diesen bis dahin sonderbarer Weise unedirten und ganz unbekannten Sermon in der “Zeitschrift für Deutsches Alterthum” Jahrg. 1881 S. 313 — 16 vorläufig mitgetlieilt und hierauf in “Theol. Tidsskrift for den ev.-luth. Kirke i Norge, Ny Række”, B. IX S. 485—545, mit in norwegischer Sprache abgefassten kritischen, sprachlichen und sachlichen Anmerkungen und einer norwegischen Abhandlung über Inhalt, Eintheilung, Gang und Form, Sprache, Quellen, Abfassungszeit und Abfassungsort desselben herausgegeben habe, veröffenliche ich ihn im Nachfolgenden von Neuem in berichtigtem Text und mit denselben nur Deutsch geschriebenen und vielfach vermehrten und verbesserten Beigaben. Ich theile dabei den Text der besseren Uebersicht und des leichteren Citirens wegen in Capitel und Paragraphen (was ich schon in der Ausgabe in “Theol. Tidsskr.” gethan), sondere die kritischen und sachlichen Anmerkungen von einander, indem ich jene unter dem Texte gebe, diese dagegen auf denselben folgen lasse (als eine Art Realcommentar), und verflechte die sprachlichen in den von der Sprache des Sermons handelnden Abschnitt der Abhandlung, mit welcher ich die ganze Arbeit schliesse.

Augustinus. De doctrina christiana libri quatuor, et Enchiridion ad Laurentium [Ed. Bruder]. 1838.

De doctrina christiana libri quatuor

et Enchiridion ad Laurentium


Author: Augustine, Saint, Bishop of Hippo; Bruder, Carl Hermann, 1812-1892; Augustine, Saint, Bishop of Hippo
Subject: Bible; Preaching
Publisher: Lipsiae, C. Tauchnitii
Possible copyright status: NOT_IN_COPYRIGHT
Language: Latin
Call number: B13000111
Digitizing sponsor: Wellesley College Library
Book contributor: Wellesley College Library
Collection: americana; blc
Notes: Tight margins.

Aurelius Augustinus quo maioris fuit auctoritatis in antiqua ecclesia Latina et per totum aevum medium, eo saepius opera eius descripta et innumeris exemplis per omnes terras occidentales divulgata sunt. Ita factum est, quod non mirum, ut pater clarissimus librariorum et incuria et inscitia quam maxime corrumperetur, ut alia pro arbitrio mutarentur, alia omitterentur, alia adderentur, ac vix quisquam scriptorum antiquorum exstaret, in quo tanta scripturae diversitas inveniretur. Sed quamquam saeculo XVI. loh. Amorbachii Basileensis et Des. Erasmi studiis, et saec. XVII. Benedictinorum monachorum e congregatione Sti Mauri multorum librorum manu scriptorum collatione textus ab additamentis et vitiis plurimis purgatus est, tamen restant loci haud pauci, qui nova et accuratiori perscrutatione critica indigeant. Hoc suscipere opus est sane grande et arduum, et adhuc desideratur, qui subsidiis criticis et mentis sagacitate satis instructus doctoris gravissimi libris hanc operam impendat: etsi recentissimis temporibus ad studia ecclesiae patrum a viris doctis usque commendata multi redierunt. Instituti Tauchnitiani non est, editiones scriptorum antiquorum ct sacroruiii et profanorum criticas emittere, sedeorum textum ad iidem optimorum librorum emendatum editionibus et parvi voluminis et modici pretii exhibere, ita ut ad veterum opera quam plurimi possint accedere. Eamdem rationem in edendis his Augustini libris secuti sumus.

Boyer. Christianisme et Néo-Platonisme dans la formation de Saint Augustin. 1920.

Christianisme et Néo-Platonisme




Charles Boyer.

Paris, Gabriel Beauchesne. 1920.

L’ardeur avec laquelle on s’est porté depuis près d’un siècle à l’étude de l’histoire des dogmes ne pouvait manquer de susciter un renouveau des études aug-ustiniennes. Le rôle de saint Augustin dans la formation de la théologie catholique est hors de pair. Il a recueilli l’héritage des grands docteurs qui l’avaient précédé, il a dégagé des pratiques traditionnelles les croyances qu’elles impliquaient, il a scruté lui-même pendant quarante-cinq années les sources scripturaires. De tant de richesses amassées, il a composé une synthèse puissante, où se trouvent intimement fondus les apports de la religion nouvelle et les acquisitions de la philosophie antique. Il est le docteur de la grâce et le docteur de la Trinité, dominant à la fois, avec une autorité incontestée, les discussions sur ce qu’il y a de plus délicat dans les enseignements pratiques du christianisme et sur ce qu’il y a de plus élevé dans sa spéculation. Il a été l’un des maîtres principaux du moyen âge. La réforme et le jansénisme se sont réclamés de lui. Aujourd’hui, son nom et ses textes remplissent les manuels et les traités des théologiens ; et dans les problèmes de l’apologétique, peu touchés au moyen âge, ses méthodes et ses solutions apparaissent étonnamment opportunes. Expliquer saint Augustin, son évolution et ses doctrines, ce serait avancer profondément dans la connaissance des sciences théologiques et de leur développement.

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christianismeetn00boye – Boyer. Christianisme et Néo-Platonisme dans la formation de Saint Augustin. 1920.


Recién he comenzado con este proyecto.

A la fecha se incluyen algunos artículos obtenidos de diferentes fuentes, y disponibles vía Scribd.

Cada entrada de los posts incluye una breve introducción al artículo mencionado, y la referencia bibliográfica para brindar mayor ayuda a los interesados en el tema.

Cualquier comentario será bienvenido.

Francisco Arriaga.