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Le Fruit de l'Esprit, recueil d'articles sur Irénée de Lyon, traite de l'homme et de l'Eglise. Face aux gnostiques qui opposent la chair et l'esprit, Irénée affirme que " le fruit de l'Esprit, c'est le salut de la chair " et invoque la " règle de vérité ". L'Esprit est présent dans l'Eglise : " là où est l'Eglise, là aussi est l'Esprit de Dieu ". Il anime l'Eglise en répandant en elle ses charismes, en particulier les apôtres, les prophètes et les docteurs.Il ne faut donc pas opposer charisme et institution dans l'Eglise. Elle est une, sainte, catholique et apostolique et la " Tradition apostolique " est transmise par la " succession épiscopale ". Face aux divisions introduites par les gnostiques, Irénée est le docteur de l'unité : unité de Dieu, créateur et Père, unité du Christ, vrai Dieu et vrai homme, unité de l'homme, des testaments, des économies divines, unité qu'Irénée exprime par une image musicale : la symphonie du salut.Le Concile de Vatican II a retenu trois aspects de la pensée d'Irénée : 1. la Tradition apostolique et la succession épiscopale, ainsi que le " sûr charisme de vérité " donné aux évêques, 2. la récapitulation de tout dans le Christ, et 3. la Vierge Marie dans le dernier chapitre de Lumen Gentium. Enfin ce recueil d'articles s'achève sur une présentation de l'oeuvre du Père Antonio Orbe S. J. , professeur à l'Université Grégorienne à Rome et de sa Théologie des IIe et IIIe siècles.Celuici a dirigé la thèse de l'auteur : Homo vivens. Incorruptibilité et divinisation de l'homme chez Irénée de Lyon.

276 =71 IRENAEUS LUGDUNENSIS --- 276 =71 IRENAEUS LUGDUNENSIS Latijnse patrologie--IRENAEUS LUGDUNENSIS --- 276 =71 IRENAEUS LUGDUNENSIS Patrologie latine--IRENAEUS LUGDUNENSIS --- Latijnse patrologie--IRENAEUS LUGDUNENSIS --- Patrologie latine--IRENAEUS LUGDUNENSIS

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È il 12 maggio dell’anno 592, Basilica di san Pancrazio, Roma. Il papa Gregorio I vi convoca il popolo perché da quel luogo ricevesse testimonianza del vero amore cristiano. Viene proclamato il brano evangelico di Giovanni 15, 12-16. «Non vi chiamo più servi, perché il servo non sa quello che fa il suo padrone; ma vi ho chiamato amici, perché tutto ciò che ho udito dal Padre mio l’ho fatto conoscere a voi». È al commento di questo versetto 15 che Gregorio pronuncia le parole: «Amor ipse notitia est», «lo stesso amore diventa conoscenza» (In Eu. II, 27, 4).«La formula che intesta l’analisi e la sintesi di questo imponente lavoro di Stefano Paba sintetizza per così dire l’apporto della teologia cristiana alla riflessione antropologica “post-moderna” sulla struttura antropologica della sintesi fra habitus e actus, affezione e riconoscimento del bene. Questo apporto è cercato alle sorgenti della tradizione propriamente teologica della forma virtutum, che è la dottrina di Gregorio Magno, nell’intento di illuminare la portata sistematica della notitia amoris. L’Autore, naturalmente, è molto studiato: la letteratura a riguardo del suo pensiero, e in specie della sua teologia pastorale e della sua antropologia morale, è vastissima.L’approccio di Paba, tuttavia, riesce ad individuare un lato relativamente trascurato o poco frequentato: l’integrazione di conoscenza e amore, in Gregorio Magno, è anticipata – e in certo modo fondata – proprio sull’habitus virtuoso che la carità teologale infonde alla fede: e di qui, all’actus umano. La connessione, dunque, non va intesa anzitutto come effetto di una sintesi teorica o di una sinergia pratica del sapere, dal quale in un secondo momento risulterebbe la disposizione virtuosa dell’agire. Piuttosto, l’assimilazione di amor (come dono soprannaturale dello Spirito e forma virtutis della fede), consente di inquadrare correttamente il modo in cui amor rischiara la verità dell’essere e rende possibile la giustizia dell’agire. Esso stesso, infatti, è argomento e motivo del sapere del bene: rivelazione e sapienza esso stesso, non mera pulsione o pura emozione».

276 =71 GREGORIUS I MAGNUS --- Latijnse patrologie--GREGORIUS I MAGNUS --- Theses --- 276 =71 GREGORIUS I MAGNUS Latijnse patrologie--GREGORIUS I MAGNUS --- 276 =71 GREGORIUS I MAGNUS Patrologie latine--GREGORIUS I MAGNUS --- Patrologie latine--GREGORIUS I MAGNUS

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In the late fourth and early fifth centuries, during a fifty-year stretch sometimes dubbed a Pauline "renaissance" of the western chuch, six different authors produced over four dozen commentaries in Latin on Paul's epistles. Among them was Jerome, who commented on four epistles (Galatians, Ephesians, Titus, Philemon) in 386 after recently having relocated to Bethlehem from Rome. His commentaries occupy a time-honored place in the centuries-long tradition of Latin-language commenting on Paul's writings. They also constitute his first foray into the systematic exposition of whole biblical books (and his only experiment with Pauline interpretation on this scale), and so they provide precious insight into his intellectual development at a critical stage of his early career before he would go on to become the most prolific biblical scholar of Late Antiquity. This monograph provides the first book-length treatment of Jerome's opus Paulinum in any language. Adopting a cross-disciplinary approach, Cain comprehensively analyzes the commentaries' most salient aspects - from the inner workings of Jerome's philological method and engagement with his Greek exegetical sources, to his recruitment of Paul as an anachronistic surrogate for his own theological and ascetic special interests. One of the overarching concerns of this book is to explore and to answer, from multiple vantage points, a question that was absolutely fundamental to Jerome in his fourth-century context: what are the sophisticated mechanisms by which he legitimized himself as a Pauline commentator, not only on his own terms but also vis-à- vis contemporary western commentators?

Jerome, --- 227.1 --- 276 =71 HIERONYMUS, SOPHRONIUS EUSEBIUS --- 227.1 Brieven van Paulus--(algemeen) --- Brieven van Paulus--(algemeen) --- 276 =71 HIERONYMUS, SOPHRONIUS EUSEBIUS Latijnse patrologie--HIERONYMUS, SOPHRONIUS EUSEBIUS --- 276 =71 HIERONYMUS, SOPHRONIUS EUSEBIUS Patrologie latine--HIERONYMUS, SOPHRONIUS EUSEBIUS --- Latijnse patrologie--HIERONYMUS, SOPHRONIUS EUSEBIUS --- Patrologie latine--HIERONYMUS, SOPHRONIUS EUSEBIUS

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When Gregory the Great became pope at a time of political and religious crisis, he assumed responsibility for what had formerly been imperial duties. As Susanne Barth shows in this thorough historical analysis of his complete works, both his writings and deeds pay testimony to this fact. With the grace of charity evolving into a central aspect of Gregory's theology, he describes church as a community of reciprocal care. In the end, the benefit of the proximate – the utilitas proximi – becomes the ultimate touchstone for ethical action, which likewise determined Gregory's own work.

Charity --- 276 =71 GREGORIUS I MAGNUS --- 276 =71 GREGORIUS I MAGNUS Latijnse patrologie--GREGORIUS I MAGNUS --- 276 =71 GREGORIUS I MAGNUS Patrologie latine--GREGORIUS I MAGNUS --- Latijnse patrologie--GREGORIUS I MAGNUS --- Patrologie latine--GREGORIUS I MAGNUS --- Theological virtues --- Religious aspects --- Christianity --- Gregory --- Gregorius --- Grégoire --- Grégoire, --- Gregor, --- Gregorio, --- Grēgorios --- Gregorius, --- Gregory,

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Commentaar op het nieuwtestamentische geschrift door de Latijnse kerkvader (354-430)

Patrology --- Classical Latin literature --- Bible NT. Gospels. John --- 2 AUGUSTINUS --- 276 =71 AUGUSTINUS --- 276 =71 AUGUSTINUS Latijnse patrologie--AUGUSTINUS --- 276 =71 AUGUSTINUS Patrologie latine--AUGUSTINUS --- Latijnse patrologie--AUGUSTINUS --- Patrologie latine--AUGUSTINUS --- 2 AUGUSTINUS Godsdienst. Theologie--AUGUSTINUS --- Godsdienst. Theologie--AUGUSTINUS --- Patrologie --- Tekstuitgave