Augustino de Hippona

Nota

Iste articulo require revision linguistic

Corrige le errores de grammatica, orthographia o stilo in le articulo. Postea, retira iste patrono.

Augustino de Hippona
Sexo	mascule
Nascentia	354-11-13, 354 (Thagaste, North Africa)
Decesso	430-08-28, 430 (Hippo Regius, North Africa)
Loco de reposo	San Pietro in Ciel d'Oro[*]
Ethnicitate	Berber[*]
Citatania	Roma antique
Occupation	philosopho[*], theologo[*], autobiographo[*], music theorist[*], preacher[*], historico[*], poeta[*], scriptor, Catholic priest[*], titular bishop[*], Catholic bishop[*]
Obras notabile	Confessions[*], The City of God[*], On the Trinity[*]
Religion	Ecclesia Catholic, Manicheismo
Conjuge	sin valor
Infantes	Adeodatus[*]
Parentes	matre Monica of Hippo[*] patre Patricius[*]
Fratres/sorores	Perpetua of Hippo[*], Navigius of Hippo[*]
Lingua	latino, Lingua punic[*], Berber[*]
Identificatores
ISNI	0000000121376443
VIAF	66806872, 6909159478265027990005, 4975167807364318130000, 5507167807391018130006
IMDB	nm1240835
Commons	Augustinus

Sancte Augustino

Augustino de Hippona (nomine in latino, Aurelius Augustinus Hipponensis) (354-430 p.C.) esseva le episcopo de Hippona in Africa del nord. Ben que ille esseva educate como un christiano per su matre credente, Augustino deveniva un atheo durante su juventute. In 387 p.C. ille esseva baptisate in le christianismo, ma durante plure annos sequente ille sequeva le heresia del gnosticismo. Plus tarde in su vita Augustino retornava al christianismo orthodoxe. Consecrate episcopo in 396, ille deveniva un del plus grande theologos e scriptores del ecclesia antique, e su influentia permane usque hodie. E Luther e Calvin esseva inspirate per le introspectiones theologic de Augustino. Le ecclesia catholic roman le venera como sancto.

Termino derivate

Le augustinismo es un termino usate in duo sensos principal.

1. Illo se refere al conceptiones de Augustino de Hippona concernente le doctrina del salvation, in le qual es emphatisate le necessitate del gratia divin. In iste senso, le termino es le antithese de Pelagianismo.
2. Illo es usate pro referer se a ille corpore de opiniones intra le ordine augustinian durante le Medievo, independentemente si iste conceptiones deriva o non de Augustino de Hippona.

Vita

Infantia e education

Augustino nasceva in 354 in le municipio de Thagaste (nunc Souk Ahras, Algeria) in le provincia roman de Numidia. Su matre, Monica o Monnica,[b] esseva un christian devote; su patre Patricius esseva un pagan qui se converteva al christianismo sur su lecto de morte.[46] Ille habeva un fratre appellate Navigius e un soror cuje nomine es perdite, ma qui es memorate conventionalmente como Perpetua.[47]

Studiosos generalmente concorda que Augustino e su familia esseva Berberes, un gruppo ethnic indigene al Africa del Nord,[48][49][50] ma esseva fortemente romanisate, parlante solmente latino in casa como un question de orgolio e dignitate.[48] In su scripturas, Augustino mentiona de maniera passante su identitate como un African Roman. Per exemplo, ille se refere a Apuleio como "le plus notorie de nos africanos,"[48][51] a Ponticianus como "un compatriota nostre, in tanto que african,"[48][52] e a Faustus de Mileve como "un gentilhomme african."[48][53]

Le nomine familiar de Augustino, Aurelius, suggere que le ancestres de su patre esseva libertos del gens Aurelia qui recipeva plene cittadinage roman per le Edicto de Caracalla in 212. Le familia de Augustino esseva legalmente romana per al minus un seculo quando ille nasceva.[54] On suppone que su matre, Monica, esseva de origine berbere, basante se sur su nomine,[55][56] ma como su familia esseva honestiores, un classe superior de citatanos note como homines honorabile, le prime lingua de Augustino esseva probabilemente le latino.[55]

A etate de 11 annos, Augustino esseva inviate al schola in Madaurus (nunc M'Daourouch), un parve citate numida circa 31 kilometros (19 millas) al sud de Thagaste. Illac ille deveniva familiari con le litteratura latina, assi como credentias e praticas pagan.[57] Su prime perspection del natura del peccato occurreva quando ille e plure amicos robava piras ex un jardin vicin. Ille narra iste historia in su autobiographia, Confessiones. Ille realisa que le piras esseva "tentante ni per su color ni per su sapor" – ille non habeva fame nec esseva in miseria, e ille habeva fructos "multo melior". In le sequente capitulos, Augustino tormenta se super iste peccato de su passato, recognoscente que on non desira le mal pro se mesme. Plus tosto, "per un preferentia disproportionate pro iste benes de un grado inferior, le melior e plus alte es neglegate."[58] In altere parolas, le homine es attrahite al peccato quando ille face un selection erronee inter un bon minori e un bon superior. Finalmente, Augustino concludi que esseva le "companionship" inter ille e su complices que le portava a gauder in iste furto.[59]

A etate de 17 annos, gratias al generositate de su compatriota Romanianus,[60] Augustino vadeva a Carthago pro continuar su education in rhetorica, ben que isto esseva supra le medios economic de su familia.[61] Malgrado le bon advertimentos de su matre, como juvene Augustino viveva un vita hedonistic pro un tempore, associante se con juvenes qui se vantava de lor exploits sexual. Le necessitate de ganiar lor acceptation incoragiava juvene sin experientia como Augustino a cercar o inventar historias de experientias sexual.[62]

Durante su studio in Carthago, ille legeva le dialogo Hortensius de Ciceron (nunc perdite), que ille describiva como un impression profund, accendente in su corde le amor pro le sapientia e un grande sitia pro veritate. Isto initiava su interesse pro philosophia.[63] Ben que educate como christian, Augustino deveniva Manichaean, multo pro le disappunctamento de su matre.[64]

Circa le etate de 17 annos, Augustino comenciava un relation con un juvene femina in Carthago. Ben que su matre voleva que ille maritava un persona de su classe, le femina remaneva su amante. Su matre le preveniva de evitar le fornication (sexu foras del matrimonio), ma Augustino continuava in iste relation[65] per plus de dece-cinque annos,[66] e le femina parturiva su filio Adeodatus (372–388), que significa "Don de Deo".[67] Ille esseva considerate como extrememente intelligente per su contemporaneos. In 385, Augustino terminava su relation con su amante pro se preparar al matrimonio con un hereditar adolescente. Totevia, ante que ille poteva maritar la, ille habeva ja convertite se al christianismo e decidite devenir un presbytero christian, e le matrimonio non eveniva.[66][68]

Augustino esseva, ab initio, un studente brillante, con un fervente curiositate intellectual, ma ille non dominava jammais le greco.[69] Su prime professor de greco esseva un homine brutal qui constantemente batteva su discipulos, e Augustino rebellava e refusava studiar. Quando ille finalmente comprendeva que ille necessitava cognoscer le greco, esseva ja troppo tarde; e ben que ille acquireva alcun bases del lingua, ille non esseva fluentemente eloquente in illo. Totevia, ille deveniva un maestro del latino.

Movimento a Carthago, Roma e Milano

Augustino inseniava grammatica a Thagaste inter 373 e 374. Le anno sequente, ille se transferiva a Carthago pro diriger un schola de rhetorica, ubi remaneva durante nove annos.[60] Inquietate per le discipulos indisciplinate de Carthago, ille decise in 383 de establir un schola in Roma, ubi ille credeva que le melior e plus brillante rhetores practicava. Totevia, Augustino esseva disilludite per le reception apathic. Ille trovava que le studiosos frequentava le lectiones per tote le terminos sin pagar le taxas debite al fin del curso, como esseva le costume.

Amicos manicheista le presentava al prefecto del Urbe de Roma, Symmachus, qui habeva essite requirite per le corte imperial de Milano[20] de trovar un professor de rhetorica. Augustino obteneva le position e se dirigeva verso le nord pro assumir su posto in Milano in le fin de 384. A 30 annos, ille habeva attingite le plus eminente position academic in le mundo latin, in un tempore ubi tal cargos offereva un accesso facile al carriera politic.

Ben que Augustino habeva passate dece annos como manicheista, ille nunquam deveniva un initiato o “electo”, sed solmente un “auditor”, le nivello plus basse in le hierarchia de iste religion.[20][70] Quando ancora esseva in Carthago, un incontro disillusionante con le episcopo manicheista Faustus de Mileve, un prominente exponentia del theologia manicheista, initio le scepticismo de Augustino verso iste doctrina.[20] In Roma, ille abandonava finalmente le manicheismo e adoptava le scepticismo del movimento del Academia Nove. Pro su education, Augustino habeva un grande talento rhetoric e un profunde cognoscentia del philosophias detra multe credos.[71]

In Milano, su matre, le religiositate de Ambrosio, su proprie studias in neoplatonismo e su amico Simpliciano lo incitava verso le christianismo.[60] Isto occurreva pauc tempore post que le imperator roman Theodosius I declarava le christianismo como le unic religion legitimate del Imperio Roman, le 27 de februario 380, per le Edicto de Thessalonica,[72] e post que ille emetteva un decreto de morte pro omne monachos manicheista in 382. Initialmente, Augustino non esseva fortemente influentiate per le christianismo, ma su contacto con Ambrosio de Milano le faceva revalutar se mesme, lo que cambiava su vita pro semper.

Augustino arrivava a Milano e visitava Ambrosio, audiente de su reputazione como orator. Como Augustino, Ambrosio esseva un magister de rhetorica, ma plus veterano e experientia.[73] Presto, lor relation cresceva, como Augustino scriberea, “E io comenciava amarle, naturalmente, non al principio como un magistro del veritate, quia io habeva completemente desperate de trovar isto in tu Ecclesia — sed como un homine amical.”[74] Augustino esseva multo influentiate per Ambrosio, even plus que per su propria matre e alteres que ille admirava. In su Confessiones, Augustino dice, "Iste homine de Deo me recipiva como un patre lo facerea, e accepi me como un bon episcopo debe." Ambrosio adoptava Augustino como un filio spiritual post le morte de su patre.[75]

Le matre de Augustino le sequiva a Milano e arrangiava un matrimonio respectable pro ille. Ben que Augustino consenti, ille debeva dismissar su concubina e dolente per haber forsate su amante. Ille scribeva, "Mi amica, beinge separata de mi, como un obstaculo pro mi matrimonio, mi corde, que se aderiva a ella, esseva lacera, vulnerate, e sanguinante." Augustino confessa que non esseva un amator del matrimonio tanto como un servo del luxuria, ergo ille procurava un altere concubina quia ille debeva esperar duos annos ante que su promettente venirea al ætate legale. Tamen, su vulnere emotional non esseva sanate.[76] Es durante iste periodo que ille pronunciava su famosa oratione insincera, "Concede me castitate e continentia, ma non ancora."[77]

Existe evidentia que Augustino poterea haber considerato su anterior relation como equivalente al matrimonio.[78] In su Confessiones, ille admitteva que le experientia finalemente produciva un diminuite sensibilitate al dolore. Augustino finalmente rompeva su engagement con su fiancée de undecim annos, ma nunquam renovava su relation con su concubinas. Alypius de Thagaste distangeva Augustino del matrimonio, dicente que illes non poteva viver un vita insimul in le amore de sapientia si ille se maritava. Anni post, Augustino reflectiva super su vita a Cassiciacum, un villa extra Milano ubi ille se reuni con su sequaces, e describiva isto como otium vitae Christianae – le lezo del vita christian.[79]

Conversion a Christianismo e sacerdotio

In le fine de augusto del 386, a 31 annos, post audir parlar del primo lectura del vita de Antonio del Deserto per Ponticianus e su amicos, Agostino se converti a Christianismo. Como Agostino racontava postea, su conversion esseva provocate per audir le voce de un infante que le diceva "tolle, lege" (prende e lege). Recurrente a le sortes biblicae, ille aperiva un libro de le scripto de Sancte Paulo (Confessiones 8.12.29) a casu e legeva Romanos 13:13-14: "Non in orgia e ebrietate, non in adulterio e dissolutismo, non in dissension e invidia, sed vestite vos de le Senior Jesus Christo, e facite non provision de carne pro satisfacer le desiros de illo."

Postea, Agostino scriberea un relato de su conversion in su Confessiones (Latine: Confessiones), que deveni un classic de teologia christiana e un textu principal in le historia de autobiografia. Isto obra es un effusion de gratias e penitencia. Anche si es scribite como un relato de su vita, le Confessiones parla etiam del natura del tempore, causalitate, libero arbitrio, e altri subjectos philosophic importante. Le sequente es extractate de iste obra:

"Troppo tarde amava te, O Bellezza tanto antica e tanto nove, troppo tarde amava te. Vide, tu esseva intra me e io era foris, e io te cercava foris. Non belle, io correva imprudentemente inter le cosas belle que tu faceva. Tu esseva con me, ma io non esseva con te. Iste cosas me teneva distante de te; mesmo si illos non esseva tal como essent in te. Tu clamava e vocava al alto, e tu aperiva mi surditate. Tu brillava e luciva, e tu expelleva mi cecitate. Tu respirava odores fragrante e io aspirava tu odor; e ora io suspira pro te. Io gustava, e ora io habe fame e sede. Tu me tocava, e io bruciava pro tu pace."

Ambrosio baptisava Agostino e su filio Adeodato, in Milan in le Vigilia de Pascha, le 24-25 de aprile 387. Un anno post, in 388, Agostino completava su apologetica De Sanctitate Ecclesiae Catholicae. In iste anno, Adeodato e Agostino retornava a Africa. Le matre de Agostino, Monica, moriva in Ostia, Italia, mentre illes se preparava a embarcar pro Africa. Quando arrivava, illes comenciava un vita de otio aristocratico a casa de Agostino. Poco post, Adeodato, etiam, moriva. Agostino vendebat su patrimonia e dava le dinero al pauperes. Ille solmente conservava le casa familiar, que ille convertiva in un fundation monastic pro se ipse e un grupo de amicos. Plus, durante su vita, Agostino deveniva celebre per su contributos al rhetorica christiana, ma un altere contributo importante esseva su stile de predication.

Post su conversion a Christianismo, Agostino se opponerea a su profession como professor de rhetorica pro dedicar plus tempore a predicar. In 391 Agostino esseva ordinated como sacerdote in Hippo Regius (nunc Annaba), in Algeria. Ille esseva specialmente interesse in como su formation in rhetorica in scolas italiane poterea auxiliar le Ecclesia Christiana a complir su obiectivo de descubrir e ensegnar le divers scriptures in le Biblia. Ille deveniva un predicatore celebre (plus de 350 sermones conservate es considerate authentic), e esseva notate pro combatter le religion manichea, ad quam ille havia adherite in le passate. Ille predicava circa 6,000 a 10,000 sermones durante su vita; tamen, solmente circa 500 sermones es accessible hodie. Quando Agostino predicava su sermones, illos esseva registrate per stenographos. Alcun de su sermones durava plus de un hora e ille predicava pluries durante un septimana. Quando ille parlava a su audientia, ille se stava sur un platfrom elevat; tamen, ille camminava verso su audientia durante su sermones. Quando ille predicava, ille usava un varietate de dispositivos rhetoricos, includente analogias, imagines verbal, similes, metaphoras, repetition, e antithesis quando ille tentava explicar plus del Biblia. Plus, ille usava question e rimas quando ille parlava del differentias inter le vita de homines sur Terra e in le Cielo, como se vede in un de su sermones predicato in 412 d.C.

Fontes

Fontes citate

• Ambrose (1919). in James Herbert Strawley: St. Ambrose. on the Mysteries and the Treatise, on the Sacraments, by an Unknown Author – Scholar's Choice Edition. Society for Promoting Christian Knowledge. 
• BeDuhn, Jason (2010). Conversion and Apostasy, 373–388 C.E., Augustine's Manichaean Dilemma. University of Pennsylvania Press. ISBN 978-0-8122-4210-2. 
• Blomberg, Craig L. (2006). From Pentecost to Patmos: An Introduction to Acts Through Revelation. B&H. ISBN 978-0-8054-3248-0. 
• Bonner, G (1986). St. Augustine of Hippo. Life and Controversies. Norwich: The Canterbury Press. ISBN 978-0-86078-203-2. 
• Bonner, Gerald (1987). "Rufinus of Syria and African Pelagianism", God's Decree and Man's Destiny. London: Variorum Reprints, 31–47. ISBN 978-0-86078-203-2. 
• Brachtendorf, J. (1997). "Cicero and Augustine on the Passions". REAug.  Archived 23 februario 2012 at the Wayback Machine
• "A Postscript to the "Remedium Concupiscentiae"" (2006). The Thomist: A Speculative Quarterly Review 70 (4): 481–536. doi:10.1353/tho.2006.0000. ISSN 2473-3725. 
• (1996) The Berbers. Blackwell. ISBN 978-0-631-16852-2. 
• Brown, Peter (2000). Augustine of Hippo: A Biography. Berkeley: University of California Press. ISBN 978-0-520-22757-6. 
• Burrus, Virginia (2011). "'Fleeing the Uxorious Kingdom': Augustine's Queer Theology of Marriage". Journal of Early Christian Studies 19 (1): 1–20. doi:10.1353/earl.2011.0002. 
• Carroll, James (2002). Constantine's Sword: The Church and the Jews. Houghton Mifflin Harcourt. ISBN 0-618-21908-0. 
• Chadwick, Henry (2001). Augustine: A Very Short Introduction. Oxford: University Press. ISBN 978-0-19-160663-2. 
• Chadwick, Henry (2010). Augustine of Hippo: A Life. Oxford: University Press. ISBN 978-0-19-161533-7. 
• Chiba, Shin (1995). "Hannah Arendt on Love and the Political: Love, Friendship, and Citizenship". The Review of Politics 57 (3): 505–535. doi:10.1017/S0034670500019720. 
• "'Adam's Only Companion': Augustine and the Early Christian Debate on Marriage" (1986). Recherches Augustiniennes et Patristiques 21: 139–162. doi:10.1484/J.RA.5.102318. ISSN 0484-0887. 
• (1996) St. Augustine on Marriage and Sexuality. CUA Press. ISBN 978-0-8132-0867-1. 
• Clarke, T.E. (1958). "St. Augustine and Cosmic Redemption". Theological Studies 19 (2). doi:10.1177/004056395801900201. 
• (2005) The Oxford Dictionary of the Christian Church. Oxford: University Press. ISBN 978-0-19-280290-3. 
• "A house divided: San Pietro in Ciel d'Oro in Pavia and the politics of Pope John XXII" (2001). Journal of Medieval History 27 (1): 55–77. doi:10.1016/S0304-4181(00)00016-6. ISSN 0304-4181. 
• De Paulo, Craig J. N. (2006). The Influence of Augustine on Heidegger: The Emergence of an Augustinian Phenomenology. Lewiston, New York: Edwin Mellen Press. ISBN 978-0-7734-5689-1. 
• (2008) Orthodox Readings of Augustine. Crestwood, NY: St. Vladimirs Seminary Press. ISBN 978-0-88141-327-4. 
• Dihle, Albrecht (1982). The Theory of Will in Classical Antiquity. University of California Press. ISBN 978-0-520-04059-5. 
• (1999) "Manichaeanism", Merriam-Webster's Encyclopedia of World Religions. Merriam-Webster. ISBN 978-0-87779-044-0. 
• Durant, Will (1992). Caesar and Christ: A History of Roman Civilization and of Christianity from Their Beginnings to A.D. 325. MJF Books. ISBN 978-1-56731-014-6. 
• Edwards, John (1999). The Spanish Inquisition. Tempus. ISBN 978-0-7524-1770-7. 
• Esmeralda, Alberto (n.d.). Augustinian Values. Archivo del original create le 1 September 2006. Recuperate le 3 April 2025.
• Ferguson, Everett (1999). Christianity in Relation to Jews, Greeks, and Romans. Taylor & Francis. ISBN 978-0-8153-3069-1. 
• Flinn, Frank K. (2007). Encyclopedia of Catholicism. Infobase Publishing. ISBN 978-0-8160-7565-2. 
• Franklin-Brown, Mary (2012). Reading the World: Encyclopedic Writing in the Scholastic Age. University of Chicago Press. ISBN 978-0-226-26070-9. 
• Gerson, Lloyd P. (1999). Plotinus : Arguments of the philosophers. Taylor & Francis. ISBN 978-0-415-20352-4. 
• González, Justo L. (1987). From Augustine to the Eve of the Reformation, A History of Christian Thought. Abingdon Press. ISBN 978-0-687-17183-5. 
• Gonzalez, Justo L. (2010). Volume 1: The Early Church to the Dawn of the Reformation, The Story of Christianity. HarperCollins. ISBN 978-0-06-185588-7. 
• Patrono:Cite magazine
• Hägglund, Bengt (2007). Teologins historia, 4th revised (in de), St. Louis, Missouri: Concordia Publishing House. ISBN 978-0-7586-1348-6. 
• "St Augustine on the Trinity – I" (1961). Life of the Spirit 15 (180): 540–548. doi:10.1017/S0269359300011873. 
• Hollingworth, Miles (2013). Saint Augustine of Hippo: An Intellectual Biography. Oxford University Press. ISBN 978-0-19-986159-0. 
• Howie, George (1969). Educational theory and practice in St. Augustine. London: Routledge and Kegan Paul. 
• Huffington, Arianna (3 September 2013). Solution to many a problem: Take a walk. baltimoresun.com.
• Husserl, Edmund (2019). The Phenomenology of Internal Time-Consciousness. Indiana University Press. ISBN 978-0-253-04199-9. 
• James, Frank A. (1998). Peter Martyr Vermigli and Predestination: The Augustinian Inheritance of an Italian Reformer. Oxford: Clarendon Press. ISBN 978-0-19-826969-4. 
• Jayapalan, N. (2001). Comprehensive History of Political Thought. Atlantic Publishers & Dist. ISBN 978-81-269-0073-2. 
• Jenson, Matt (2006). The Gravity of Sin: Augustine, Luther and Barth on 'homo Incurvatus in Se'. Bloomsbury Academic. ISBN 978-0-567-03137-2. 
• Jones, Barry (2017). Dictionary of World Biography, 4th, ANU Press. ISBN 978-1-76046-126-3. 
• Jurgens, William (1970). The Faith of the Early Fathers 3. Collegeville, MN: Liturgical Press. ISBN 978-0-8146-1021-3. 
• "Augustine on Testimony" (2009). Canadian Journal of Philosophy 39 (2). doi:10.1353/cjp.0.0045.  Archived 11 septembre 2011 at the Wayback Machine
• (2005) To 1715, Civilization in the West. Pearson Longman. ISBN 978-0-321-23621-0. 
• (2004) Augustine and His World. InterVarsity Press. ISBN 978-0-8308-2356-7. 
• Lal, Deepak (1 March 2002). Morality and Capitalism: Learning from the Past. No 812, UCLA Economics Working Papers from UCLA Department of Economics.
• Lancel, Serge (2002). Saint Augustine. SCM Press. ISBN 978-0-334-02866-6. 
• Leith, John H. (1990). From Generation to Generation: The Renewal of the Church According to Its Own Theology and Practice. Westminster John Knox Press. ISBN 978-0-664-25122-2. 
• Levering, Matthew (2011). Predestination: Biblical and Theological Paths. New York: Oxford University Press. ISBN 978-0-19-960452-4. 
• Luker, Kristin (1985). Abortion and the Politics of Motherhood. University of California Press. ISBN 978-0-520-90792-8. 
• (2012) On Moral Medicine: Theological Perspectives on Medical Ethics. Wm. B. Eerdmans. ISBN 978-0-8028-6601-1. 
• MacCulloch, Diarmaid M (2010). A History of Christianity: The First Three Thousand Years. Penguin Books. ISBN 978-0-14-102189-8. 
• Magill, Frank N. (2003). The Ancient World: Dictionary of World Biography. Routledge. ISBN 978-1-135-45740-2. 
• Mann, WE (1999). "Inner-Life Ethics", in Gareth B. Matthews: The Augustinian Tradition. University of California Press. ISBN 978-0-520-20999-2. 
• Matthews, Gareth B. (1992). Thought's Ego in Augustine and Descartes. Cornell University Press. ISBN 0-8014-2775-4. 
• McCloskey, Gary N. (April 2008). Encounters of Learning: Saint Augustine on Education. Saint Augustine Institute for Learning and Teaching, Merrimack College. Archivo del original create le 19 November 2018. Recuperate le 3 April 2025.
• McIntire, C.T. (2005). The Encyclopedia of Religion, 2nd 5, Farmington Hills, MI: Macmillan Reference. 
• (2013) The Routledge Companion to Philosophy of Religion, 2nd, Routledge. ISBN 978-0-415-78294-4. 
• Munteanu, E. (1996). "On the Object-Language / Metalanguage Distinction in Saint Augustine's Works. De Dialectica and de Magistro", Volume 2: From Classical to Contemporary Linguistics, History of Linguistics. John Benjamins. ISBN 978-9027283818. 
• (2014) God's People on the Move: Biblical and Global Perspectives on Migration and Mission. Wipf and Stock Publishers. ISBN 978-1-63087-751-4. “Paul Orosius was a fifth century CE historian and theologian and a student of St. Augustine of Hippo” 
• O'Donnell, James Joseph (2005). Augustine: A New Biography. HarperCollins. ISBN 978-0-06-053537-7. 
• Oakes, Jonathan (2008). Algeria. Bradt Travel Guides. ISBN 978-1-84162-232-3. 
• Park, Jae-Eun (August 2013). "Lacking love or conveying love?: The fundamental roots of the Donatists and Augustine's nuanced treatment of them". The Reformed Theological Review 72 (2): 103–121. 
• Possidius (2008). The Life of Saint Augustine. Arx. ISBN 978-1-889758-90-9. 
• Power, Kim (1999). "Family, Relatives", in Allan D. Fitzgerald: Augustine Through the Ages: An Encyclopedia. Grand Rapids: Wm. B. Eerdmans. ISBN 978-0-8028-3843-8. 
• Quintilian (1939). Institutio Oratoria. London: W. Heinemann. 
• Ranke-Heinemann, Uta (1990). Eunuchs for the kingdom of heaven: women, sexuality and the Catholic Church. Doubleday. ISBN 978-0-385-26527-0. 
• Riggs, John (2015). The Lord's Supper in the Reformed Tradition. Louisville, Kentucky: Westminster John Knox. ISBN 978-0-664-26019-4. 
• Russell, Bertrand (1945). A History of Western Philosophy. Simon & Schuster. 
• "What's in a Name? A Survey of Roman Onomastic Practice from c. 700 B.C. to A.D. 700" (1994). Journal of Roman Studies 84: 124–145. doi:10.2307/300873. ISSN 0075-4358. 
• (1887) Volume II: St Augustine's City of God and Christian Doctrine, A Select library of the Nicene and post-Nicene fathers of the Christian church. Buffalo: The Christian Literature Company. 
• Sfameni Gasparro, G. (2001). Enkrateia e Antropologia. Le motivazioni protologiche della continenza e della verginità nel christianesimo del primi secoli e nello gnosticismo, Studia Ephemeridis «Augustinianum» 20. 
• (1999) Augustine in Iconography: History and Legend. P. Lang. ISBN 978-0-8204-2291-6. 
• Siecienski, A. Edward (2010). The Filioque: History of a Doctrinal Controversy. OUP USA. ISBN 978-0-19-537204-5. 
• Smither, Howard E. (1977). A History of the Oratorio. UNC Press Books. ISBN 978-0-8078-1274-7. 
• "S.J. : Image de Dieu. Les sources de l'exégèse augustinienne" (1961). Revue d'Études Augustiniennes et Patristiques 7 (2): 105–125. doi:10.1484/J.REA.5.104017. ISSN 1768-9260. 
• Southern, R.W. (1953). The Making of the Middle Ages. London: New Haven, Yale University Press. ISBN 978-0-300-00967-5. 
• Stone, Harold Samuel (2002). St. Augustine's Bones: A Microhistory. University of Massachusetts Press. ISBN 978-1-55849-387-2. 
• (1992) "Titus of Bostra and Alexander of Lycopolis: A Christian and a Platonic Refutation of Manichaean Dualism", Neoplatonism and Gnosticism. SUNY Press. ISBN 978-1-4384-2313-5. 
• TeSelle, Eugene (2002). Augustine the Theologian. Wipf and Stock. ISBN 978-1-57910-918-9. 
• Testard, M (1958). Saint Augustin et Cicéron, I. Cicéron dans la formation et l'oeuvre de saint Augustin (in fr). Paris: Études Augustiniennes. 
• Patrono:Cite encyclopedia
• Tinder, Glenn (1997). "Review of Augustine and the Limits of Politics, by Jean Bethke Elshtain". American Political Science Review 91 (2): 432–433. doi:10.2307/2952372. 
• Trapè, Agostino (1987). S. Agostino, introduzione alla dottrina della grazia 1 (in it). Città Nuova. ISBN 978-88-311-3402-6. 
• Patrono:Cite magazine
• Van Der Meer, F (1961). Augustine the Bishop. The Life and Work of the Father of the Church. 
• "Manichaean Christians in Augustine's Life and Work" (2010). History and Religious Culture 90. 
• Wells, J. (2000). Longman Pronunciation Dictionary, 2nd, New York: Longman. ISBN 978-0-582-36467-7. 
• (1977) Der Manichäismus. Darmstadt: Wissenschaftliche Buchgesellschaft. 
• Wilken, Robert L. (2003). The Spirit of Early Christian Thought. New Haven: Yale University Press. ISBN 978-0-300-10598-8. 
• Wilson, Kenneth M. (2018). Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology. Tübingen: Mohr Siebeck. ISBN 978-3-16-155753-8. 
• Wilson, Ken (2019). The Foundation of Augustinian-Calvinism. Independently Published. ISBN 978-1-08-280035-1. 
• Woo, B. Hoon (2015). "Pilgrim's Progress in SocietyPatrono:SndAugustine's Political Thought in The City of God". Political Theology 16 (5): 421–441. doi:10.1179/1462317X14Z.000000000113. 
• (1931) A History of Later Latin Literature. Routledge. 

Bibliographia additional

• (1978) Ancient Christian Writers: The Works of the Fathers in Translation. New York: Newman Press. 
• Augustine, Saint (1974). in Vernon Joseph Bourke: The Essential Augustine, 2nd, Indianapolis: Hackett. 
• Ayres, Lewis (2010). Augustine and the Trinity. Cambridge: Cambridge University Press. ISBN 978-0-521-83886-3. 
• Beierwaltes, Werner (1980). Regio Beatitudinis: Augustine's Concept of Happiness. Villanova University Institute for the Study of Augustine and Augustinian Tradition.  Archived 2024-11-13 at the Wayback Machine
• Bourke, Vernon Joseph (1945). Augustine's Quest of Wisdom. Milwaukee: Bruce. 
• Bourke, Vernon Joseph (1984). Wisdom From St. Augustine. Houston: Center for Thomistic Studies. 
• Brachtendorf J (1997). "Cicero and Augustine on the Passions". Revue des Études Augustiniennes 43 (1997): 289–308. doi:10.1484/J.REA.5.104767. 
• Burke, Cormac (1990). "St. Augustine and Conjugal Sexuality". Communio IV (17): 545–565. 
• Burnaby, John (1938). Amor Dei: A Study of the Religion of St. Augustine. The Canterbury Press Norwich. ISBN 978-1-85311-022-1. 
• Conybeare, Catherine (2006). The Irrational Augustine. Oxford University Press. ISBN 978-0-19-926208-3. 
• Clark, Mary T. (1994). Augustine. Geoffrey Chapman. ISBN 978-0-225-66681-6. 
• Deane, Herbert A. (1963). The Political and Social Ideas of St. Augustine. New York: Columbia University Press. 
• de Paulo, Craig J.N. (2011). Augustinian Just War Theory and the Wars in Afghanistan and Iraq: Confessions, Contentions and the Lust for Power. Peter Lang. ISBN 978-1-4331-1232-4. 
• Dodaro, Robert (2004). Christ and the Just Society in the Thought of Augustine. Cambridge University Press. ISBN 9780521069649. 
• Doull, James A. (1979). "Augustinian Trinitarianism and Existential Theology". Dionysius III: 111–159. 
• Doull, James A. (1988). "What is Augustinian 'Sapientia' of?". Dionysius XII: 61–67. 
• Fairweather, E.R. (1954). "St. Augustine's Interpretation of Infant Baptism", Augustinus Magister: Congrès International Augustinien, 1954. Études Augustiniennes, 897–903. 
• Fox, Robin Lane (2015). Augustine: Conversions to Confessions. New York: Basic Books. 
• Gilson, Etienne (1960). The Christian Philosophy of St. Augustine, L.E.M. Lynch, trans, New York: Random House. 
• Green, Bradley G. Colin Gunton and the Failure of Augustine: The Theology of Colin Gunton in the Light of Augustine Archived 18 maio 2019 at the Wayback Machine, James Clarke and Co. (2012), (ISBN 978-0227680056)
• (2021) Augustine and Tradition: Influences, Contexts, Legacy. Grand Rapids, MI: Eerdmans. ISBN 978-0-8028-7699-7. 
• Kolbet, Paul R. (2010). Augustine and the Cure of Souls: Revising a Classical Ideal. Notre Dame, Indiana: University of Notre Dame Press. ISBN 978-0-268-03321-7. 
• Lawless, George P. (1987). Augustine of Hippo and His Monastic Rule. Oxford: Clarendon Press. 
• (1994) Saint Augustine the Bishop: A Book of Essays, Garland Medieval Casebooks 9. New York: Garland. 
• Lubin, Augustino (1659). Orbis Augustinianus sive conventuum ordinis eremitarum Sancti Augustini – chorographica et topographica descriptio.  Archived 21 martio 2005 at the Wayback Machine
• Mackey, Louis (2011). Faith Order Understanding: Natural Theology in the Augustinian Tradition. Totonto: PIMS. ISBN 978-0-88844-421-9. 
• (1972) in Markus, R.A.: Augustine: A Collection of Critical Essays. Garden City, NY: Anchor. 
• Matthews, Gareth B. (2005). Augustine. Blackwell. ISBN 978-0-631-23348-0. 
• Augustinus-Lexikon. Basel: Schwabe AG. 
• Miles, Margaret R. (2012). Augustine and the Fundamentalist's Daughter Archived 16 maio 2019 at the Wayback Machine, Lutterworth Press, (ISBN 978-0718892623).
• Nash, Ronald H (1969). The Light of the Mind: St Augustine's Theory of Knowledge. Lexington: University Press of Kentucky. 
• Nelson, John Charles (1973). "Platonism in the Renaissance", Dictionary of the History of Ideas 3. New York: Scribner, 510–515 (vol. 3). ISBN 978-0-684-13293-8. “(...) Saint Augustine asserted that Neo-Platonism possessed all spiritual truths except that of the Incarnation. (...)” 
• O'Daly, Gerard (1987). Augustine's Philosophy of the Mind. Berkeley: University of California Press. 
• O'Donnell, James (2005). Augustine: A New Biography. New York: ECCO. ISBN 978-0-06-053537-7. 
• Pagels, Elaine (1989). Adam, Eve, and the Serpent: Sex and Politics in Early Christianity. Vintage Books. ISBN 978-0-679-72232-8. 
• Park, Jae-Eun (2013). "Lacking Love or Conveying Love? The Fundamental Roots of the Donatists and Augustine's Nuanced Treatment of Them". The Reformed Theological Review 72 (2): 103–121. .
• Plumer, Eric Antone (2003). Augustine's Commentary on Galatians. Oxford University Press. ISBN 978-0-19-924439-3. 
• Pollman, Karla (2007). Saint Augustine the Algerian. Göttingen: Edition Ruprecht. ISBN 978-3-89744-209-2. 
• Pottier, René (2006). Saint Augustin le Berbère (in fr). Fernand Lanore. ISBN 978-2-85157-282-0. 
• Règle de St. Augustin pour les religieuses de son ordre; et Constitutions de la Congrégation des Religieuses du Verbe-Incarné et du Saint-Sacrament (Lyon: Chez Pierre Guillimin, 1662), pp. 28–29. Cf. later edition published at Lyon (Chez Briday, Libraire,1962), pp. 22–24. English edition, (New York: Schwartz, Kirwin, and Fauss, 1893), pp. 33–35.
• Starnes, Colin (1990). Augustine's Conversion: A Guide to the Arguments of Confessions I–IX. Waterloo, Ontario: Wilfrid Laurier University Press. 
• Tanquerey, Adolphe (2001). The Spiritual Life: A Treatise on Ascetical and Mystical Theology. Rockford, Illinois: Tan Books & Publishers, 37. ISBN 978-0-89555-659-2. 
• Trapè, A. (1990). "S. Agostino: Introduzione alla Dottrina della Grazia", I – Natura e Grazia, Collana di Studi Agostiniani 4. Rome: Città Nuova, 422. ISBN 978-88-311-3402-6. 
• von Heyking, John (2001). Augustine and Politics as Longing in the World. Columbia: University of Missouri Press. ISBN 978-0-8262-1349-5. 
• "St. Augustine's Theory of Language" (1982). The Maynooth Review / Revieú Mhá Nuad 6 (2): 4–20. Faculty of Arts, Celtic Studies & Philosophy NUIM. ISSN 0332-4869. 
• ""I Doubt, Therefore I Am": St. Augustine and Scepticism" (1985). The Maynooth Review / Revieú Mhá Nuad 12: 42–50. Faculty of Arts, Celtic Studies & Philosophy NUIM. ISSN 0332-4869. 
• Woo, B. Hoon (2013). "Augustine's Hermeneutics and Homiletics in De doctrina christiana". Journal of Christian Philosophy 17: 97–117. 
• Zumkeller O.S.A., Adolar (1986). Augustine's Ideal of the Religious Life. New York: Fordham University Press. ISBN 978-0-8232-1105-0. 
• Zumkeller O.S.A., Adolar (1987). Augustine's Rule. Villanova: Augustinian Press. ISBN 978-0-941491-06-8.