Studia/Monographiae – Page 6

Poujoulat. Histoire de saint Augustin. 1866.

Francisco Arriaga / November 27, 2010November 28, 2010 / Studia/Monographiae

Histoire de saint Augustin

(1866)

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.

Marbach. Die Psychologie des Firmianus Lactantius; ein Beitrag zur Geschichte der Psychologie. 1889.

Francisco Arriaga / November 22, 2010 / Latina, Patrologia, Studia/Monographiae, Theses and Dissertations

Die Psychologie des Firmianus Lactantius

ein Beitrag zur Geschichte der Psychologie (1889)

Author: Marbach, Friedrich
Subject: Lactantius, ca. 240-ca. 320
Publisher: Halle a.S. Heynemann’sche Buchdruckerei (F. Beyer)
Language: German
Call number: AFS-5526
Digitizing sponsor: University of Toronto
Book contributor: Robarts – University of Toronto
Collection: robarts; toronto

Es gibt in der Weltgeschichte kaum eine Epoche, die der Wissenschaft noch so viel ungelöste Rätsel darbietet, als die ersten Jahrhunderte unserer christlichen Zeitrechnung. Wie war es möglich, dass die ganze so hoch entwickelte Cultur in einigen Jahrhunderten überwunden werden konnte, und an ihre Stelle das Christentum mit seinen allen antiken Anschauungen widersprechenden Gedanken trat und die Menschheit für sich gewann. Die Menschheit, die über die Mythen und Mysterien der heidnischen Religion spottete, vereinigte sich, um einen bei dem verachtesten Volke als Hochverräter Gekreuzigten anzubeten. Das Gebot der Nächstenliebe ward zu allererst in seinem ganzen Umfange anerkannt, auf die Armen und Verlassenen, ja auf Feinde und Verbrecher ausgedehnt, zu einer Zeit, in der der Unterschied zwischen Herren und Sklaven, unermesslich Reichen und elendem Proletariat am stärksten hervortrat. Das Streben nach einer höhern, bessern Welt und damit in Zusammenhang die Verachtung alles Irdischen ergriff die Herzen der Menschen, obwohl dieselben in jener Zeit ganz besonders im Stande waren, sich alles, was die Erde bietet, zu verschaffen und zu gemessen, und in der That allein dem Genüsse des irdischen Dasein’s zugewandt waren.
Es ist die schwierige Aufgabe der wissenschaftlichen Forschung nachzuweisen, wie jene Umwandlung sich vollzogen hat, wo in der antiken Welt die Berührungspunkte zu suchen sind, an die die neuen Ueberzeugungen anknüpfen konnten, um in allmählich fortschreitendem Prozess die alten Anschauungen vollkommen umzugestalten. Gewiss war es gerade der Zweifel an jeder religiösen und sittlichen Wahrheit und die hierdurch entstandene Sehnsucht des vereinsamten Gemüts, die die Menschen zur Gemeinschaft im Glauben an Christum führte; gewiss war es vor allem das ungeheure Elend der niederen Massen, das sie das hier auf Erden vermisste Glück in einem bessern Jenseits suchen liess; gewiss war gerade die Uebersättigung und Erschöpfung durch alle Genüsse der Welt ein Hauptgrund dafür, dass Viele dem schroffen Gegensatz hierzu, der Askese und Weltflucht Reiz abgewannen, wie kam es aber, dass das Evangelium, das zunächst nur die Gemütsbedürfnisse so vieler befriedigte, auch die Ergebnisse der alten Wissenschaft in seinen Bereich zog und dieselben, ohne sie zu zerstören, auf Grund der neuen Ueberzeugung umgestaltete?

diepsychologiede00marb

Studi e Materiali di Storia delle Religioni. 1925-1976.

Francisco Arriaga / November 10, 2010 / Collections/Series, Instrumenta, Studia/Monographiae

“Studi e materiali di storia delle religioni perseguono nel loro campo speciale i fini della scienza e della cultura. Alla scienza storica contribuiscono facendo oggetto di storia la religione nel suo svolgimento. Alla cultura schiudono più larghi orizzonti, promuovendo una maggiore partecipazione del pensiero italiano alla conoscenza di forme e momenti di civiltà meno prossime e meno noti”. (Raffaele Pettazzoni)

Il Dipartimento, fin dalla sua istituzione, pubblica la Rivista Studi e materiali di storia delle religioni (SMSR) che, fondata nel 1925 da Raffaele Pettazzoni, dopo aver momentaneamente sospeso la sua attività nel 1969 ed essere stata ripresa nel 1972 come “Religioni e Civiltà” e nel 1977 come “Studi storico-religiosi”, ha riassunto lo storico e prestigioso titolo di SMSR nel 1983.

SMSR, che rientra tra le riviste di proprietà dell’Università degli Studi di Roma “La Sapienza”, ospita saggi e articoli di affermati studiosi italiani e stranieri, pubblicati in varie lingue, ma al tempo stesso è aperta al contributo dei giovani che, per il loro impegno scientifico e la serietà della loro preparazione storico-religiosa, si sono distinti in particolare nell’ambito delle attività istituzionali del Dipartimento.

La rivista è giunta al volume n. 75 (2009).

Note: All rights reserved. The use of any of these documents implies the acceptance of the conditions established by the Dipartimento di Studi Storico Religiosi, Sapienza Università di Roma. If their editorial policies changes or have adjustments, we can/must retire or disable the access to this collection in any time, without any previous notice.

Thierry. St. Jean Chrysostome et l’impératrice Eudoxie : la société chrétienne en Orient. 1874.

Francisco Arriaga / October 13, 2010 / Church History, Graeca, Patrologia, Studia/Monographiae

RÉCITS DE L’HISTOIRE ROMAINE
AU Ve SIèCLE

ST JEAN CHRYSOSTOME

ET

L’IMPÉRATRICE EUDOXIE

LA SOCIÉTÉ CHRÉTIENNE EN ORIENT

PAR AMÉDÉE THIERRY
Membre de l’Institut.

Deuxième édition.

PARIS
LIBRAIRIE ACADÉMIQUE
DIDIER ET Ce, LIBRAIRES-ÉDITEURS
QUAI DES AUGUSTINS, 35
1874

La vie publique de Jean Chrysostome, archevêque de Constantinople et le prince des orateurs de l’Église d’Orient, se compose de deux grands événements liés de la façon la plus étroite à l’histoire du Ve siècle : d’abord cette querelle avec l’eunuque Eutrope, à propos de l’immunité des asiles, qui contribua puissamment à la chute du ministre d’Arcadius; puis sa lutte contre l’impératrice Eudoxie, qui attira sur sa tête des persécutions sans nombre , et enfin l’exil et la mort.
Le premier de ces événements a pris place dans un de nos précédents récits, celui qui concerne les trois ministres des iils de Théodose, Rufin, Eutrope et Stilicon, ces hommes si funestes à leurs maîtres, ut plus encore au monde romain. Le deuxième fera la matière des récits qui vont suivre.
La lutte entre Ghrysostome et la femme d’Arcadius fait partie de l’histoire générale, parce que l’univers romain y fut tout entier mêlé, l’Occident comme l’Orient, la vieille Rome comme la nouvelle, le pape comme les empereurs, les évêques comme les clercs des églises, le peuple comme les fonctionnaires et les courtisans : tout le monde, en un mot, y prit part dans un camp ou dans l’autre. Les ressorts de toutes les passions humaines, la haine, l’affection, l’envie, furent mis en jeu pour ou contre avec une égale intensité, au sein de la société chrétienne : les païens eux-mêmes s’émurent. Ce drame si varié dans ses péripéties, si tragique dans son dénoûment, fait donc passer sous nos yeux le tableau de cette société sons ses formes et dans ses conditions les plus diverses.
Saint Jérôme a été pour nous le sujet d’un travail analogue, mais relatif surtout à l’Occident. Nous avons montré se groupant autour de cet homme éminent par le génie, mais sans autorité directe sur les peuples, et simple prêtre, des individualités notables du patriciat, tout le clergé romain, et des femmes qui unissaient aux plus grands noms le savoir et la richesse. Toutefois le cadre du tableau était restreint, et les faits, si intéressants qu’ils fussent au point de vue humain, ne se rattachaient qu’imparfaitement aux grandes lignes de l’histoire.
Il en est autrement de Chrysostome. Tout dans la vie du patriarche de Constantinople est historique au premier chef, et sa personnalité qui se détache avec tant de relief au milieu des événements n’en saurait être séparée. Chrysostome, dans nos récits, est l’archevêque plutôt que l’orateur à qui sa douce et abondante élocution fit donner le surnom de bouche d’or. Homme du gouvernement épiscopal visà-vis de son clergé et des autres clergés d’Orient, il représenta vis-à-vis de l’empereur et de la cour l’autorité ecclésiastique dans ses droits réels comme dans ses écarts. A l’aide de ce double caractère, nous avons pu entrer dans l’analyse de la société orientale plus profondément que ne l’eût jamais permis l’histoire profane la plus détaillée.

Burkitt. S. Ephraim’s quotations from the Gospel. 1901.

Francisco Arriaga / October 7, 2010October 7, 2010 / Instrumenta, Orientalis, Patrologia, Studia/Monographiae

S. EPHRAIM’S QUOTATIONS

FROM THE GOSPEL

COLLECTED AND ARRANGED

F. CRAWFORD BURKITT M.A.

CAMBRIDGE
AT THE UNIVERSITY PRESS
1901

THIS book is an attempt to determine what text of the Gospels was used in the genuine works of S. Ephraim, and to investigate the bearing of his quotations upon the date of the Peshitta. S. Ephraim, commonly known as Ephraem Syrus, is the only one of the worthies of the Syriac-speaking Church whose name is well known both in the East and the West, and his surviving works, even when all doubtful and spurious pieces have been set on one side, are by themselves as voluminous as all the other remains of Syriac literature earlier than 400 AD. He himself died about 373 AD, so that any version of the Bible used by him must be at least as old as the fourth century.

Burkitt. S. Ephraim’s quotations from the Gospel (1901).

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

admin / October 7, 2010 / Latina, Patrologia, Studia/Monographiae, Theses and Dissertations

The Concept of the Human Soul

according to

Saint Augustine

DISSERTATION

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.

REV. WILLIAM P. O’CONNOR, A. B.

Archdiocese of Milwaukee
1921

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.

admin / October 7, 2010 / Latina, Patrologia, Studia/Monographiae

ST. AUGUSTINE

AS AN

INTERPRETER OF HOLY SCRIPTURE.

RICHARD CHENEVIX TRENCH, B.D.

VICAR OF ITCHENSTOKE, HANTS;
AND EXAMINING CHAPLAIN TO THE LORD BISHOP OF OXFORD.

LONDON:
JOHN W. PARKER, WEST STRAND.

MDCCCLI.

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).

Souter. The character and history of Pelagius’ Commentary on the Epistles of St. Paul. 1916.

Francisco Arriaga / October 6, 2010 / Articles, Church History, Studia/Monographiae

THE CHARACTER AND HISTORY OF

PELAGIUS’ COMMENTARY ON THE

EPISTLES OF ST. PAUL

BY PROFESSOR A. SOUTER

Read March 15, 1916

NINE years ago, when last I had the honour to address the Academy, 1 I chose as my subject, ‘ The Commentary of Pelagius on the Epistles of Paul : The Problem of its Restoration ‘. In that lecture I endeavoured to sketch the history of the attempts to recover the lost commentary of Pelagius, the oldest extant book by a British author, and called attention to the anonymous MS., no. CXIX, of the Reichenau collection in the Grand-Ducal Library at Karlsruhe, which I claimed to be the only known example of the work in its original form. I also argued that it was the Vulgate text of the epistles that was employed by the author as the basis of his commentary, and suggested that this Reichenau MS. might thus be the best surviving authority for that text. It was at the same time my good fortune to prove for the first time that the related commentary, printed under the name of Primasius, was none other than the revision of the Pelagius commentary, which Cassiodorus and his pupils prepared. The lecture dealt also with other matters, which need not now be referred to.

Souter. The character and history of Pelagius’ Commentary on the Epistles of St. Paul [1916].

Bruce. The Epistle to the Hebrews, the first apology for Christianity. An exegetical study. 1899.

Francisco Arriaga / September 18, 2010 / Church History, Studia/Monographiae

THE

EPISTLE TO THE HEBREWS

THE FIRST APOLOGY FOR CHRISTIANITY
AN EXEGETICAL STUDY
BY
ALEXANDER BALMAIN BRUCE, D.D.
PROFESSOR OF APOLOGETICS AND NEW TESTAMENT EXEGESIS IN THE
FREE CHURCH COLLEGE, GLASGOW.
AUTHOR OF
“THE KINGDOM OF GOD” “ST. PAUL’S CONCEPTION OF CHRISTIANITY”
“THE TRAINING OF THE TWELVE” “THE HUMILIATION OF CHRIST”
“APOLOGETICS; OR, CHRISTIANITY DEFENSIVELY STATED”
ETC. ETC.

CHARLES SCRIBNER’S SONS
153, 155, AND 157 FIFTH AVENUE
NEW YORK CITY
1899

This work is a companion to The Kingdom of God and St. Paul’s Conception of Christianity, published respectively in 1889 and 1894.
The greater part of the contents appeared in the pages of The Expositor in 1888, 1889, 1890. All has been carefully revised, some portions have been re-written, and a chapter on the theological import of the Epistle, entirely new, has been added at the end of the book. The recent literature of the subject has been duly taken into account in footnotes on important points connected with the exposition.
Among the works referred to in these new notes, the chief are the Commentaries of Westcott (1889), Vaughan (1890), Weiss (in Meyer), and von Soden (in Handcommentar). To these may be added the work of Ménégoz on the theology of the Epistle (La Theologie de L’Épitre aux Hebreux, 1894). It gives me pleasure to name here a book just published on the same subject by the Rev. George Milligan, son of the late Professor Milligan, some sheets of which I had an opportunity of reading while it was passing through the press.
I had expected, and even hoped, that recent publications on this important book of the New Testament would have made a new contribution to its interpretation superfluous. I cannot honestly say that I have found this to be the case. The last word has not yet been spoken. The interpretation of the letter has been carried to a high degree of perfection. But there is room and need for fresh work in the unveiling of the soul of this sacred writing, in the light of its author’s aim, which I take to be to show the excellence of Christianity to a community possessing a very defective insight into its true nature. It is indeed the first apology for Christianity, as indicated in my sub-title. Readers will judge how far I have succeeded in placing this view of the book on a solid foundation.
I can at least claim for this effort that it is not the product of a brief and hasty consideration. It is the mature fruit of study carried on for a period of thirty years—a fact which I deemed it not unfitting to commemorate in the form of a dedication to friends to whom my thoughts were communicated in their earliest shape.
I owe thanks to my esteemed colleague, Professor Denney, D.D., for assisting me in reading the proof sheets, and for offering some valuable suggestions.

A. B. BRUCE.

Glasgow, March 1899.

Harnack. Luke the physician, the author of the third Gospel and the Acts of the Apostles. 1911.

Francisco Arriaga / September 18, 2010 / Church History, Collections/Series, Studia/Monographiae

NEW TESTAMENT STUDIES
I

LUKE THE PHYSICIAN

THE AUTHOR OF THE THIRD GOSPEL

AND THE ACTS OF THE APOSTLES

BY
ADOLF HARNACK
PROFESSOR OF CHURCH HISTORY IN THE
UNIVERSITY OF BERLIN
TRANSLATED BY
THE REV. J. R. WILKINSON, M.A.
LATE SCHOLAR OF WORCESTER COLLEGE,
OXFORD, AND RECTOR OF WINFORD
THIRD IMPRESSION
WILLIAMS & NORGATE
14 HENRIETTA STREET, COVENT GARDEN, LONDON
NEW YORK : G. P. PUTNAM’S SONS
1911

The great historical work, which has come down to us in two parts, the third gospel and the Acts of the Apostles, is anonymous, but the unanimous report of ecclesiastical tradition, which ascribes it to an author Luke by name, can be traced back to the middle of the second century. In fact, there is no justifiable reason for doubting that Justin already regarded the third gospel as the work of St. Luke (“Dial.” 103). Indeed, a further step backwards is permissible; for those who first formed the collection of four gospels—and this was done before the middle of the second century, perhaps long before—gave this gospel the inscription KATA LOTKAN. It is therefore probable that Marcion, who assailed the other gospels while he accepted and edited the third gospel, was already acquainted with the name Luke as the name of its author. This, however, does not admit of stringent proof, and one must therefore rest satisfied with the knowledge that the Lukan authorship has been universally accepted since the years 140-150 A.D.

Weizsäcker. The apostolic age of the Christian Church. 1907.

Francisco Arriaga / September 17, 2010 / Church History, Patrologia, Studia/Monographiae

THE APOSTOLIC AGE

OF THE

CHRISTIAN CHURCH.

BY
CARL VON WEIZSÄCKER
PROFESSOR OF CHURCH HISTORY IN THE UNIVERSITY OF TÜBINGEN
TRANSLATED FROM THE SECOND AND REVISED EDITION
BY
JAMES MILLAR, B.D.

THIRD EDITION

LONDON
WILLIAMS AND NORGATE
14 HENRIETTA STREET, COVENT GARDEN
New York : G. P. PUTNAM’S SONS
1907

PREFACE BY THE EDITOR

The new series of translations by Messrs. Williams and Norgate auspiciously begins with Weizsacker’s great work on the Apostolic Age, of which the first volume now appears. This work is confessedly of exceptional value, exhibiting as it does not merely the learning we expect in a first-class German author, but a moderation and soundness of judgment which are by no means common either in Germany or anywhere else. It has the merit of being not only able and masterly, but extremely interesting, discussing a multitude of questions relating to the origin of the Christian Church in a manner fitted to engage the attention of general readers not less than of professional theologians. The style is luminous and easy, and the pages are not encumbered with learned foot-notes. On some subjects, as, e.g., the Resurrection of Christ and the historical value of the Book of Acts, readers may meet with views from which they earnestly dissent. But even there it will be found that the author’s treatment is scientific in spirit and reverent in tone. In the preface of his work on God and the Bible, the late Mr. Arnold pronounces Ferdinand Christian Baur an unsafe guide because of the ‘vigour and rigour’ characteristic of most German Biblical critics. Weizsacker compares very favourably with Baur in this respect. There is plenty of vigour in his book, but not nearly so much of the rigour of which Mr. Arnold complains.

Much pains have been taken to make the translation at once faithful to the author’s meaning and readable English.

A second volume, to appear in due course, will complete the work.

A. B. BRUCE.

Glasgow, December 1893.