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The most comprehensive and extensive treatment to date, based on a major reinterpretation, of what has been called late medieval Augustinianism.
The term 'Augustinianism' has been used by scholars for over a century to refer to trends in medieval philosophy, theology, and politics, which had a major effect on the transformations of European culture and society from the Middle Ages to the onset of modernity. Yet in each of these three disciplines 'Augustinianism' means something different, and the lack of clarity only increases when the debates over the relationship between a late medieval Augustinianism and Martin Luther are considered as well. Based on historical, philological, and iconographic analysis, this study adopts a hermeneutical approach drawn from philosophical hermeneutics, religious studies, and literary and sociological theory to argue for a historical, as distinct from a philosophical or theological referent for the term 'Augustinianism'. The interpretation of Augustine and of a late medieval Augustinianism can only be based historically on the newly created image of Augustine discerned in the writings of the Augustinian Hermits in the early fourteenth century. Recognising the diverse dimensions of this created image is requisite to a historical understanding of Augustine's late medieval reception and impact. Understanding Augustine as a 'created' saint has implications for a wider understanding of Augustine's influence stretching on beyond the later Middle Ages up until the present day.
This volume reveals the political, religious, theological, institutional, and mythical ideals that formed the self-identity of the Augustinian Order from Giles of Rome to the emergence of Martin Luther. Based on detailed philological analysis, this interdisciplinary study not only transforms the understanding of Augustine's heritage in the later Middle Ages, but also that of Luther's relationship to his Order. The work offers a new interpretative model of late medieval religious culture that sheds new light on the relationship between late medieval Passion devotion, the increasing demonization of the Jews, and the rise of catechetical literature. It is the first volume of a planned trilogy that seeks to return late medieval Augustinian theology to the historical context of Augustinian religion.
A major reinterpretation of Augustine's reception and influence in the later Middle Ages, this book proposes that the political and religious context of the early 14th century led members of the Order of Hermits of St. Augustine to create a new image of Augustine, with whom they identified as their founding father.
For forty years Damasus Trapp has been the foremost scholar of late medieval Augustinianism. His work has made a major contribution to our understanding of Augustine's influence on intellectual life of Europe from the 14th to the 16th century. In the present volume the heritage of Augustine in the later Middle Ages, Renaissance, and Reformation is illustrated by contributions from leading scholars in the field, which range from academic disputation at Oxford in the early 14th century, to the world of John Calvin in the 16th century. It is the diversity of the Augustinian tradition that is documented here. The authors of the articles collected in this volume have investigated anew such well known sources as Gregory of Rimini's Sentences Commentary and Johannes von Staupitz's sermons. In addition, they have brought to light previously unknown works such as Antonius Rampegolus' Figurae Bibliorum and an anonymous Sermo de Antichristo. In this collection the richness of the Augustinian tradition in the later Middle Ages, Renaissance, and Reformation appears, a broad via Augustini, which Damasus Trapp has done so much to illuminate. This Festschrift is a testimony to the continuous influence and inspiration of his contribution.
In 1517, Martin Luther posted his 95 Theses, an act often linked with the start of the Reformation. In this work, Eric Leland Saak argues that the 95 Theses do not signal Luther's break from Roman Catholicism. An obedient Observant Augustinian Hermit, Luther's self-understanding from 1505 until at least 1520 was as Brother Martin Luther, Augustinian, not Reformer, and he continued to wear his habit until October 1524. Saak demonstrates that Luther's provocative act represented the culmination of the late medieval Reformation. It was only the failure of this earlier Reformation that served as a catalyst for the onset of the sixteenth-century Protestant Reformation. Luther's true Reformation discovery had little to do with justification by faith, or with his 95 Theses. Yet his discoveries in February of 1520 were to change everything.
For forty years Damasus Trapp has been the foremost scholar of late medieval Augustinianism. His work has made a major contribution to our understanding of Augustine's influence on intellectual life of Europe from the 14th to the 16th century. In the present volume the heritage of Augustine in the later Middle Ages, Renaissance, and Reformation is illustrated by contributions from leading scholars in the field, which range from academic disputation at Oxford in the early 14th century, to the world of John Calvin in the 16th century. It is the diversity of the Augustinian tradition that is documented here. The authors of the articles collected in this volume have investigated anew such well known sources as Gregory of Rimini's Sentences Commentary and Johannes von Staupitz's sermons. In addition, they have brought to light previously unknown works such as Antonius Rampegolus' Figurae Bibliorum and an anonymous Sermo de Antichristo. In this collection the richness of the Augustinian tradition in the later Middle Ages, Renaissance, and Reformation appears, a broad via Augustini, which Damasus Trapp has done so much to illuminate. This Festschrift is a testimony to the continuous influence and inspiration of his contribution.
Francis Oakley addresses late-medieval church history in its own terms, pointing out not only discontinuities but also continuities with earlier medieval experience. "By doing so," he writes, "I hope to have avoided the distortions and refractions that occur when that history is seen too obsessively through the lens of the Reformation."