The “Resurrection of the Flesh” according to Saint Augustine

This paper traces the history of the philosophical and political justification of religious tolerance from the late 17th century to modern times. In the Anglo-Saxon world, John Locke’s Letter Concerning Toleration (1689) gave birth to the doctrine of the separation of Church and State and to what is now called secularization. In France, Pierre Bayle refuted, in his Philosophical Commentary (1685), the justification of intolerance taken from Saint Augustine. Following him, Voltaire campaigned for tolerance following the Calas affair (1763), and the Declaration of the Rights of Man (1789) imposed religious freedom which, a century later, resulted in the uniquely French notion of laïcité, which denies religion any supremacy, and any right to organize life in its name. Equality before the law takes precedence over freedom: the fact of being a believer does not give rise to the right to special statutes or to exceptions to the law.

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Breve reseña bibliográfica sobre san Agustín y la ecología

Augustinus ◽

10.5840/augustinus201863248/2498 ◽

2018 ◽

Vol 63 (1) ◽

pp. 225-251

Author(s):

Tamara Saeteros ◽

Enrique Eguiarte ◽

Keyword(s):

Saint Augustine ◽

Ecological Analysis ◽

Collective Work ◽

The Subject

The article offers an overview of the main bibliography on the subject of Saint Augustine and Ecology. After an overview, the article focuses on the work of Scott Dunham, Trinity and Creation in Augustine. An Ecological Analysis (2008) and subsequently the collective work edited by John Doody, Kim Paffenroth and Mark Smillie, Augustine and the Environment (2015).

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Saint Augustine, the Augustinian Hermits, and the Convent of Santo Spirito

Augustinian Art and Meditation in Renaissance Florence ◽

10.1163/9789004419896_003 ◽

2020 ◽

pp. 17-50

Keyword(s):

Saint Augustine

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The Development of the Idea of Habit in the Thought of Saint Augustine

Traditio ◽

10.1017/s036215290001148x ◽

1972 ◽

Vol 28 ◽

pp. 29-99 ◽

Cited By ~ 7

Author(s):

John G. Prendiville

Keyword(s):

Saint Augustine ◽

Ancient World ◽

Second Nature

This study is concerned with Augustine's use of habit (consuetudo) to explain man's reluctance to raise his mind to God, and his difficulty in doing good. In the books that will be examined here, consuetudo is nearly always used in a pejorative sense, and can thus be translated as bad habit (be it of a psychological or ethical nature). Habit as a formal instrument of thought was known to Augustine early in his life from a reading of the Categories. There he learned that habit was a quality of a substance, not a substance itself: ‘One kind of quality let us call habits ἕξιϛ and conditions (διάθεσις). A habit differs from a condition in being more stable and lasting longer. Such are the branches of knowledge and the virtues. Justice, temperance, and the rest seem to be not easily changed.’ Augustine was also aware of the idea of habit as a second nature (consuetudo secunda natura), i.e. a tendency which is created by one's own activity, and which in turn produces effects in a predictable sort of way. This idea was a commonplace of the ancient world, and may have come to Augustine through the professors of rhetoric, who taught speech and composition through the inculcation of good habits.

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Medieval Thought from Saint Augustine to Ockham. Gordon Leff

Speculum ◽

10.2307/2849757 ◽

1960 ◽

Vol 35 (3) ◽

pp. 469-471

Author(s):

S. Harrison Thomson

Keyword(s):

Saint Augustine

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Florence, 1492: The Reappearance of Plotinus*

Renaissance Quarterly ◽

10.2307/2863364 ◽

1996 ◽

Vol 49 (3) ◽

pp. 488-508 ◽

Cited By ~ 11

Author(s):

Henri D. Saffrey

Keyword(s):

Middle Ages ◽

Thirteenth Century ◽

Saint Augustine ◽

Latin Translation ◽

Western World ◽

Marsilio Ficino ◽

The Middle Ages

In the western world, Plotinus was only a name until 1492. None of his treatises had been translated during the Middle Ages, and the translations dating back to antiquity had been lost. He was not totally unknown, however, thanks to scholars like Firmicus Maternus, Saint Augustine, Macrobius, and to those parts of the works of Proclus translated in the thirteenth century by William of Moerbeke. But Plotinus's own writings remained completely unknown,and as Vespasiano da Bisticci observed in his Vite, “senza i libri non si poteva fare nulla” (“without the books, nothing can be done”). This fact was to change completely only with the publication by Marsilio Ficino of his Latin translation of the Enneads.

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