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This Dictionary: explains technical Roman legal terms, translates & elucidate those Latin words which have a specific connotation when used in a juristic context or in connection with a legal institution or question, & provides a brief picture of Roman legal institutions & sources as a sort of an introduction to them. The objectives of the work, not the juristic character of available Latin writings, therefore, determined the inclusion or exclusion of any single word or phrase. This dict. is not intended to be a complete Latin-English dict. for all words which occur in the writings of the Roman jurists or in the various codifications of Roman law. The reader must consult a general Latin-English lexicon for ordinary words that have no specific meaning in law or juristic language. Reprinted 1980.
Jean-Louis Quantin shows how the appeal to Christian antiquity played a key role in the construction of a new confessional identity, 'Anglicanism', maintaining that theologians of the Church of England came to consider that their Church occupied a unique position, because it alone was faithful to the beliefs and practices of the Church Fathers.
The history of biblical interpretation has attracted considerable attention in recent decades. This is particularly true in the field of medieval exegesis where much effort has been spent on making primary materials available and advancing their interpretation. One area of research in which even the most basic questions are still under debate is the phenomenon of the biblical Glossa Ordinaria, the standard Bible commentary used by Christian theologians from the twelfth century to the Reformation. Part I of the present collection unites the author's major contributions to Glossa studies - its origin, its false ascription to Walahfrid Strabo, its use among the preachers of the thirteenth and fourteenth century and the Reformers, both Catholic and Protestant, of the sixteenth. A central concern here is the fascinating history of the printed Gloss which began with the Strasbourg edition of 1480/81. Part II concentrates on the image of two central New Testament figures, the Apostles Peter and Paul, in biblical exegesis. The studies illuminate the pivotal role in the history of the church played by certain shifts in the understanding of Petrine texts, and trace conflicting tendencies in the interpretation of Paul down to the Reformation of the sixteenth century. Three of the thirteen essays have not been published before.
Martin Luther's thought continues to challenge people throughout the world in the twenty-first century. His paradigmatic shift in defining God and what it means to be human left behind a foundation for viewing human creatures that was anchored in Aristotle's anthropology. Luther defined the Revealed God in terms of his mercy and love for human beings, based not on their merit and performance but rather on his unconditioned grace. He placed 'fearing, loving, and trusting God above all else' at the heart of his definition of being human. This volume places the development and exposition of these key presuppositions in Luther's thinking within the historical context of late medieval theology and piety as well as the unfolding dynamics of political and social change at the dawn of the modern era. Special attention is given the development of a 'Wittenberg way' of practicing theology under Luther's leadership. It left behind a dependence on allegorical methods of biblical interpretation for a 'literal-prophetic' approach to Scripture. More importantly, it placed the distinction between the 'gospel' as God's unmerited gift of identity as his children and the 'law', the expression of God's expectations for the performance of his children in good works, at the heart of all interpretation of the Bible. This presuppositional framework for practicing theology reflects Luther's personal experience and his deep commitment to pastoral care of common Christians as well as his reading of the biblical text. It is supported by his distinction of two kinds of human righteousness (passive in God's sight, active in relationship to others), his distinction of two realms or dimensions of human life, and his theology of the cross. The volume unfolds Luther's maturing thought on the basis of this method.
The question of what it means to be a human creature lies at the heart of contemporary wrestling with anthropology, and especially anthropology from a theological perspective. Through both historical and systematic engagement with the so-called Finnish school of Tuomo Mannermaa, this study explores and assesses the anthropological dimension of their theology of theosis, or deification. Mannermaa initiated a minor revolution in Luther studies and in contemporary Lutheran theology by interpreting Luther's doctrine of justification to be a close analog to the Eastern Orthodox doctrine of theosis, but his ecumenical interests led him to minimize or overlook key themes in Luther and sharp distinctions between Luther and Orthodox theologians. Mannermaa's colleague Simo Peura then developed this thesis with specific reference to anthropology in a way reminiscent of the sixteenth-century reformer Andreas Osiander. On closer inspection, the project of Mannermaa and his Finnish colleagues fails to understand adequately both Luther's sources and his own theological development. In this study, a theological anthropology which is more consistent with Luther's theology is developed, an anthropology which is determined by God's address to his human creatures: what God himself says we are, and what he makes us by that word. Such an answer to the anthropological question refuses to flee from creation but instead upholds the complex and paradoxical nature of human beings as creatures, sinners, and saints.
Even if specific pieces of research (on the sources or on individual authors, such as Pico, Agrippa, Erasmus, Montaigne, Sanches etc.) have given and are still producing significant results on Renaissance scepticism, an overall synthesis comprising the entire period has not been achieved yet. No predetermined idea of that complex historical subject that is Renaissance scepticism underlies this book, and we want to sacrifice the complexity of movements, personalities, tendencies and interpretations to any sort of a priori unity of theme even less. We acknowledge unhesitatingly that we had always thought of “scepticisms” in the plural, and believe that the different contexts (philosophical, religious, cultural) in which these forms grew up must also be taken into account. Furthermore, given the transversal nature and provocative character of the sceptical challenge, this book contains essays also on philosophers who, without being sceptics and sometimes engaged in fighting scepticism, nevertheless took up its challenge. The main authors considered in this book are: Vives, Castellio, Agrippa, Pedro de Valencia, Pico, Sanchez, Montaigne, Charron, Bruno, Bacon, and Campanella. The various essays in the book show the relevance of the philosophical thought of authors little known by the general public and put in new perspective important aspects of the thought of some of the great thinkers of the Renaissance.