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It will remain the standard for a long time to come.
St. Augustine of Hippo theologian, rhetorician, philosopher"
Despite an enormous amount of literature on St Augustine of Hippo, this work provides the first examination of what he taught about the resurrection of Jesus Christ. Augustine expounded Christ's resurrection in his sermons, letters, Answer to Faustus the Manichean, the City of God, Expositions of the Psalms, and the Trinity. Saint Augustine on the Resurrection of Christ: Teaching, Rhetoric, and Reception explores what Augustine held about the centrality of Christ's resurrection from the dead, the agency of Christ's resurrection, and the nature of his risen existence. Leading scholar, Gerald O'Collins, investigates the impact of his resurrection on others and his mediatory role as the risen High Priest. O'Collins then unpicks Augustine's rhetorical justification for the resurrection of Christ: evidence from creation, human history, and the desires of all human beings. This groundbreaking study illustrates the enduring significance of Augustine's teaching on and apologetic for the resurrection, and updates, augments, and corrects what Augustine held.
St. Augustine of Hippo-theologian, rhetorician, philosopher.
"This monograph places Augustine's martyr discourse in the context of classical rhetoric in order to flesh out the claim that such discourse is inherently rhetorical. It is argued that Augustine's martyr discourse can be understood as rhetorical in three ways: First, Augustine develops and deploys his understanding of martyrdom within particular rhetorical contexts. This is the weakest and most general sense of "rhetorical" that will appear in this study, falling short of, yet providing the necessary context for, the more technical analyses that make up the heart of the book. Second, Augustine uses techniques of classical rhetorical argumentation to construct his martyrs and to create their theological significance. This claim refers less to techniques of ornamentation or style than it does to those techniques more associated with the category of inventio and to some degree dispositio. Third, in Augustine's depiction, the martyrs themselves are ideal Christian rhetors"--
'The Doctrina Christiana' (On the Teachings of Christianity) is one of Augustine's most important works. In particular, it spells out just how far Christians may use the legacy of their classical, pagan past. This translation, has a brief introduction that takes into account recent studies. The book includes a freshly edited complete text.
B'There are certain rules for interpreting the scriptures which, as I am well aware, can usefully be passed on to those with an appetite for such study...' On Christian Teaching is one of Augustine's most important works on the classical tradition. Written to enable Christian students to be their own interpreters of the Bible, it provides an outline of Christian theology, a detailed discussion of ethical problems, and a fascinating early contributionto sign theory. Augustine also makes a systematic attempt to determine what elements of classical education are permissible for a Christian, and in the last book suggests ways in which Ciceronian rhetorical principles may help in communicating the faith. This long-needed, completely new andup-to-date translation gives a close but stylish representation of Augustine's thought and expression. References to the classical background are carefully explained and Roger Green's introduction describes the aims and circumstances of the work, and outlines its influence on major figures in theMiddle Ages and the Renaissance.
Temporality, Eternity, and Wisdom invites readers into the text of Augustine's most widely read book to consider if rhetoric conflicts with Christianity and if Christians should condemn and abandon its use. In the Confessions, Augustine seems to answer such questions with an emphatic yes. Through a comprehensive review of the classic text, Calvin L. Troup argues that Augustine does indeed reject the dominant rhetorical tradition of the late Roman Empire, known today as the Second Sophistic. Troup notes, however, that Augustine's rejection of that rhetoric dates from long before his conversion. Troup argues that when Augustine converts, the semiotic integration of time and eternity in the incarnate Christ motivates him to espouse a substantial, practical alternative to the Second Sophistic that is nonetheless a form of rhetoric--a Christian rhetoric.
Augustine of Hippo employed delight within his theology in ways unprecedented in Christian thought. It underpins his approach to creation, redemption, the Christian ministry and the inner conflict between desire and the will. Moreover, his understanding of delight would make an enormous impact on the shape of monastic theology in the Latin West. Clavier provides an in-depth historical and theological study of the nature and role of delight in Augustine's theology. He demonstrates that Cicero's rhetorical ideal led Augustine to conceive of GOd as an eloquent orator who persuades people to turn toward salvation through an outpouring of eloquent delight with the heart's reception of the Holy Spirit. His close identification of delight with the Holy Spirit laid the ground for the affective turn in western medieval theology and its understanding of contemplative reading as a participative process of ascent to God. --Book cover.