The christological context of Augustine's de trinitate XIII: Toward relocating books VIII-XV

Augustinian Studies

Volumn 29, Issue 1, 1998, Pages 111-139

  Ayres, Lewis ^a  

^a TRINITY COLLEGE DUBLIN   (Ireland)

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EID: 60950162826     PISSN: 00945323     EISSN: 21537917     Source Type: Journal    
DOI: 10.5840/augstudies19982911     Document Type: Article

References (84)

1. M. R. Barnes, 'Rethinking Augustine's Theology of the Trinity', forthcoming, and my own 'Augustine on the Unity of the Triune God', in R. Dodaro and G. Lawless (eds.) Augustine and his Critics, forthcoming. I would also like to thank Mark Weedman of Marquette University for taking time out from his own research to undertake a number of searches on the CETEDOC system. All abbreviations for Augustine's works are from C. P. Mayer (ed.), Augustinus Lexicon (Stuttgart & Basle: Schwabe & Co., 1986-).
2. J. Cavadini, 'The Structure and Intention of Augustine's De trinitate\ Augustinian Studies 23 (1992), pp. 103-123.
3. Cavadini, 'Structure and Intention', p. 105: 'perhaps, as a unit, they could be regarded therefore as one of the finest examples of what could be called Neoplatonic anagogy'.
4. R. Williams, 'Sapientia and the Trinity: reflections on the De trinitate', in B. Bruning, et al. (eds.), Collectanea Augustiniana: Mélanges T J. Van Bavel (Leuven: Leuven University Press, 1990) [=Augustiniana 40-41 (1990-91)], vol. 1, pp. 317-332
5. F. Bourassa, 'Théologie trinitaire chez s. Augustin', Gregorianum 58 (1977), pp. 675-725
6. J. Arnold's 'Begriff und heilsokonomische Bedeutung der gottlichen Sendungen in Augustinus De Trinitate', Recherches Augustiniennes 25 (1991), pp. 3-69
7. B. Studer, 'La teologia trinitaria in Agostino d'Ippona: continuitá della tradizione occidentale?', in Cristianesimo e specifitá regionali nel mediterraneo Latino (sec. IV-VI), Studia Ephemerides Augustinianum 46 (Rome: Augustinianum, 1994), pp. 161-177
8. M. Löhrer, 'Glaube und Heilsgeschichte in De Trinitate Augustins', Freiburger Zeitschrift für Philosophic und Theologie 4 (1957), pp. 385-419.
9. J. Milbank, 'Divine Triads: Augustine and the Indo-European Soul', Modern Theology, 13 (1997), pp. 451-474.
10. c. Faust. 6, 7
11. retr. 1, 26.
12. Trin. IX, 12,17; XIII, 20,26.
13. Of course one might suggest exercitatio animi for technical status. In this case the citation profile is similar, the phrase used reasonably directly only three times: doc. Ill, 8, 12
14. uera rel. 17
15. see my 'exercitatio animi' in A. Fitzgerald (ed.), Augustine Through the Ages: An Encyclopedia (Grand Rapids MI: Eerdmans, 1998).
16. For some of these wider uses at different stages of Augustine's career see, e.g., vera rel. 6; 17; 23;serm. 162; cm. 10, 32; 11, 22; 16, 2
17. nat gr. 23, 25; trin. 4,7',11
18. Rom. inch. exp. 10.
19. See in more detail my 'The Discipline of Self-knowledge in Augusine's De trinitate Book X', in L. Ayres (ed.), The Passionate Intellect: Essays on the Transformation of Classical Traditions Presented to Professor Ian Kidd, Rutgers University Studies in the Classical Humanities Vol. VII (Brunswick NJ: Transaction, 1995), pp. 261-296.
20. 3), pp. 59-74 (some of this book, including the essay cited here, is now available in English as Philosophy as a Way of Life, tr. M. Chase [Oxford & Cambridge, MA: Blackwells, 1995]).
21. As background M. Nussbaum, The Therapy of Desire: Theory and Practice in Hellenistic Ethics (Princeton, NJ: Princeton University Press, 1994) is particularly helpful both in terms of the way that it provides an excellent account of the themes take up and developed in the late antique world, and in its concentration on the medical background to much of the terminology and conceptuality of the training of the soul. However, I would disagree with her overly simplistic criticism of Hadot and Foucault (pp. 353-354) on the grounds that (stoic) philosophy is essentially different from other techniques du soi (Nussbaum using Foucault's terminology) because of its championing of the 'free' use of reason.
22. See G. Shaw, Theurgy and the Soul: The Neoplatonism of lamblichus (Philadelphia, PA: The Pennsylvania State University Press, 1995) for a particularly sensitive treatment of theurgy in one of its key early exponents. For the dispute over theurgy between lamblichus and Porphyry
23. see also A. Smith, Porphyry's Place in the Neoplatonic Tradition (The Hague: M. Nijhoff, 1974).
24. Ciu. VIII, 3.
25. Ciu. VIII, 5-6.
26. Ciu. VIII, 14ff; esp. 18; IX, 5; IX, 14-17.
27. Ciu. X, 9-11; X, 13, esp. 24ff.
28. Again see my 'exercitatio animi ...'
29. I. Hadot, Arts Libéraux et Philosophic dans la Pensée Antique (Paris: Etudes Augustiniennes, 1984), pp. 101-136.
30. My dating here is that of A.-M. La Bonnardière, Recherches de Chronologie Augustinienne (Paris: Etudes Augustiniennes, 1965), pp. 167-169.
31. Trin. XIII, 1,2.
32. Trin. XIII, 1,4-2,5 (CCSL 50A 385-6): nunc autem agimus de homine interiore, et eius ea scientia.... Fides uero de qua in hoc libro aliquanto diutius disputare certa dispositionis nostrae ratione compellimur... sed aliud sunt ea quae creduntur, aliud fides qua creduntur. Ilia quippe in rebus sunt quae uel esse uel fuisse uelfutura esse dicuntur; haec autem in animo credentis est.
33. This is in passing contra O. Du Roy, L'intelligence de la Foi en la Trinité selon Saint August in (Paris: Etudes Augustiniennes, 1966), p. 442-443.
34. Trin. XIII, 2,5. Cf. Io. eu. tr. 1-2 (prob. delivered on successive days in A.D. 413).
35. See esp. Trin. XIV, 19,26.
36. Trin. VIII, 3,5.
37. 2), §1055-1062; §1074-1077.
38. E. Franz, Totus Christus. Studien über Christus und die Kirche bei Augustin, Diss. Friedrich-Wilhelms-Universität, Bonn, 1956. I am extremely grateful to Prof. R. Dodaro for his help with obtaining access to this item. Franz (p. 109, cf. pp. 139,145) talks helpfully of the "praecedere"- 'seqm' relationship between the Church and Christ, citing En. Ps. 70, 2,10.
39. B. Studer, 'Sacramen-tum et Exemplum', in RecAug 10 (1975), pp. 87-141
40. see also the work of D. J. Hassel, 'Conversion-Theory and Scientia in De Trinitate', in RecAug 2 (1962), pp. 383-401.
41. see R. Dodaro, 'Sacramentum Christi: Augustine on the Christology of Pelagius', SP 27 (1993), pp. 274-805.
42. E.g., trin. VIII, 6,9.
43. E.g., trin. IX, 6,9-7,12.
44. E.g., trin. X, 4,6.
45. E.g., trin. XII; XV, 1,1-2,2. For further discussion of theological character of the exercitatio presented here see my 'The Discipline of Self-knowledge in Augusine's De trinitate Book X'.
46. Trin. XIII, 20,26.
47. see M. R. Barnes, 'The Arians of Book V, and the Genre of De Trinitate', JThS, ns. 44 (1993), pp. 185-195
48. Trin. IV, 2,4-3,5 (CCSL 50 164-5). Augustine uses coaptatio to translate harmonia, but in what follows he largely sticks to the near synonyms of congruo and concino to describe Christ's action, conuenientia is found, for example, at IV, 3,6.
49. E.g., trin. IV, 18,24 (CCSL 50 192):... cum Filius Dei sic venit ut fierit fdius hominis, et ipse in se exciperet fidem nostram, qua nos perducet ad Veritatem suam ... nunc itaque illuc quodam modo secuta est fides nostra, quo ascendit in quern credidimus, ortus, mortuus, resuscitatus, assumptus.
50. Trin. IV, 7,11.
51. Trin. IV, 18,24. See n. 38 above for relevant text.
52. Trin. IV, 19,25 (CCSL 50 193): Quaecumque propter faciendam fidem, qua mundaremur ad contemplandam ueritatem, in rebus ortis ab aeternitate prolatis et ad aeternitatem relatis temporaliter gesta sunt, aut testimonia missionis huius fuerunt, aut ipsa missio Filius Dei
53. T. J. van Bavel, Recherches sur la Christologie de Saint Augustin, Paradosis 10 (Fribourg, 1954), p. 74ff
54. I. Bochet, Saint Augustin et le Désirde Dieu (Paris: Etudes Augustiniennes, 1982), pp. 382-396.
55. see M. Reveillaud, 'Le Christ-Homme, tête de l'Eglise. Etude d'ecclesiologie selon les Ennarationes in Psalmos d'Augustin', Recherches Augustiniennes 5 (1968), pp. 67-94.
56. See also the relevant chapters of A. Verwilghen, Christologie et spiritualite selon saint Augustin. L'hymne aux Philippiens (Paris, 1985)
57. G. Rémy, Le Christ Médiateur, 2 vols., Lille, 1978.
58. Some of the key themes of Remy's account are now available in an updated form as 'La théologie de la médiation selon saint Augustin', Revue Thomiste 91 (1991), pp. 580-623.
59. see. L. Bresard, 'Le théme du dépassement chez saint Augustin. Les "Ennarationes" sur "Iduthun,"' Collectanea Cisterciensia 39 (1977), pp. 222-230.
60. Div. qu. 69, 9 (BA 10 298): secundum quid regnet nunc Dominus dispensatione sacramenti sui per incarnationem atque passionem. ... Qua praedicatione [Paul's preaching at 1 Cor. 2:2] tamdiu opus est, donee ponatur omnes inimici sub pedibus eius: id est, ipsi humilitati eius. ... Sed quo fine ista fiunt? ut tradat regnum Deo et Patri, id est, ut nutritos fide incarnationis suae, perducat ad speciem qua aequalis est Patri.... Nunc enim per hoc regnat in credentibus, quo se ipsum exinanivit, formam serui accipiens. Tunc autem tradet regnum Deo et Patri... .
61. See Drobner, Person-Exegese und Christologie bei Augustinus (Leiden: Brill, 1986), p. 169ff
62. Trin. IV, 18,24 (CCSL 50 193).
63. Trin. I, 8,18-9,18 (CCSL 50 53-4): ... expedit uobis ut ego earn; nam si non abiero, aduocatus non ueniet ad uos. Hoc autem dixit non propter inaequalitatem Verbi Dei et Spiritus Sancti, sed tamquam impedimento esset praesentia Filii hominis apud eos quominus ueniret ille qui minor non esset quia non semetipsum exinaniuit sicut Filius formam serui accipiens. oportebat ergo ut auferretur ab oculis eorum forma serui quam intuentes hoc solum esse Christum putabant quod uidebant.
64. Cf. Io. eu. tr. 3,4.
65. Trin. I, 12,24 (CCSL 50 63).
66. Trin. I, 12, 24, cf. tr. Io. ep. 1, .2. On the question of this sharing of 'nature'
67. see van Bavel, Recherches, p. 74ff.
68. Trin. I, 13,31 and the text quoted in n. 55 above
69. Again my dating is that of La Bonnardiere, Recherches de Chronologic pp. 91-104.
70. Io. eu. tr. 11.5.
71. Io. eu. tr. 26, 15.
72. Io. eu. tr. 102, 6 (CCSL 36 597).
73. Io. eu. tr. 78, 2.
74. Io. eu. tr. 78, 1 & 3. Cf. Io. eu. tr. 11, 3-4.
75. Io. eu. tr. 80, 1-2.
76. Io. eu. tr. 80, 2-3.
77. E.g., see the previous discussion of trin. I & IV and Io. eu. tr. 26.
78. E.g., see the previous discussion of trin. IV. Anti-porphyrian themes are also clearly present in the latter half of trin. and in ciu. VIII and X.
79. E.g., see the previous discussion of trin. XIII, 10,13, and acad
80. In a short article I have not attempted to list all the main examples of this approach, however the most extended recent example is E. Booth, 'St. Augustine's "notitia sui" related to Aristotle and the early neo-Platonists', Augustiniana 27 (1977), pp. 70-132, 364-401; 28 (1978), pp. 183-221; 29 (1979), pp. 97-124.
81. as H.-D. Saffrey, in, e.g., 'Les debuts de la theologie comme science (Ille-VIe)', Rev. sc. phil. theo., 80 (1996), pp. 201-220
82. E.g., Io. ep. tr. 1,7.
83. See, e.g., the extended treatment of God's incomprehensibility and the style of analogy which must follow from this incomprehensibility at serm. 117, 5ff (c. A.D. 418).
84. Trin. VIII, 2,3-3,4.