scholarly journals The Good Sinful Ruler: Ambrose of Milan and Theodosius I

Author(s):  
Mikhail A. Boytsov
Keyword(s):  
Augustinus ◽  
2020 ◽  
Vol 65 (1) ◽  
pp. 161-203
Author(s):  
Vittorino Grossi ◽  

The article presents the figure of the consecrated virgin, as it appears in the writings of Ambrose of Milan and Augustine of Hippo. It also offers a contextual synthesis of the conditions of women in Late Antiquity, both in civil society, presenting the women as uxor, the situation of the Vestal Virgins, as well as the women’s stituation within the Christian communities. Later a summary of the main Latin patristic writings on virginity is made, to analyze and compare in more detail, Saint Ambrose’s De Virginibus and Saint Augustine’s De sancta Virginitate.


Mnemosyne ◽  
2019 ◽  
Vol 72 (3) ◽  
pp. 488-508
Author(s):  
Paola Francesca Moretti

AbstractFirst, based on analysis of some—mostly late—Latin texts that positively reflect actual oral delivery, I present some remarks on structure and frequency of Verb-Phrases ‘auxiliary+infinitive’ as arguable markers of ‘orality’ in Latin. Second, I examine the occurrence of these Verb-Phrases in some works by Ambrose of Milan and show that, on the one hand, the investigation of Verb-Phrases might support the view that the De sacramentis and Explanatio symboli are unrevised catecheses, but, on the other hand, it is of no help in the conjecture of the degree of elaboration undergone by those works that, stemming from an oral homiletic delivery, were later revised in view of publication.


Author(s):  
Alexander H. Pierce

Abstract In the late 380 s, Ambrose of Milan preached nine Lenten homilies on the “six days” of Genesis 1. Basil of Caesarea’s Homiliae in Hexaemeron (ca. 378) has long been recognized as a source for Ambrose. To study Ambrose’s reception of Basil is, however, complicated by Ambrose’s familiarity with other early Christian thinkers, as is attested by Jerome’s assertion in Epistula 84,7 that “Ambrose also compiled from his [Origen’s] Hexaemeron, in such a way that he conforms more nearly to the thoughts of Hippolytus and Basil.” Jerome’s sweeping judgment, whether or not we should take it at face value, suggests that Ambrose in some way borrowed from Origen while claiming the authority of Hippolytus and Basil. In an attempt to consider the reliability of Jerome’s testimony, this article considers the extent to which Jerome’s depiction of Ambrose’s use of Origen and Basil can be validated by looking more closely at the way their respective views of the nature, origin, and relation of spiritual and material creation arise out of their exegesis of Genesis. Attending to the legacy of Origen in Basil and Ambrose enhances our understanding of Ambrose’s subtle and selective use of the theological and interpretive traditions of earlier Christianity.


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