Edmund. II. Rotelle, John E. III. Augustinian (continued)
299–300.
[62]. See V. Grossi, Lineamenti di antropologia patristica (Rome, 1083)
63, 103, 137–139; A. G. Hamman, L'uomo immagine somigliante di Dio, Italian ed. under the general editorship of E. Giannarelli (Milan, 1991) 54.
[64]. See I, 33, 36—34, 38. This is an echo of the characteristic epektasis ("stretching out; reaching forth") of Gregory of Nyssa.
[65]. I, 10, 10 and I, 17, 16. On the relationship to the analogous theme in Plato see Alici, S. Agostino d'Ippona, 112, note 1.
[66]. II, 1, 1; III, 8, 12—9, 13.
[67]. III, 9, 13. See Teacher 9: the knowledge of the res is "worth more" than the knowledge of the signum.
[68]. Augustine follows the line taken by the Roman and African tradition, not that of his teacher, Ambrose. The res sacramenti belongs to the order of symbolism, while the virtus or vis sacramenti has to do with the efficacy of the sacrament. The res sacramenti is Christ and indirectly grace. See H. M. Féret, "Sacramentum, res, dans la langue théologique de S. Augustin," Revue des sciences philosophiques et théologiques 29 (1940) 232– 240. See N. Bobrinksoy, "L'Esprit du Christ dans les sacrements chez Jean Chrysostome et Augustin," in Jean Chrysostome et Augustin (Actes du Colloque de Chantilly 22–24 Sept. 1974), ed. Ch. Kannengiesser (Théologie historique 35; Paris, 1975) 263–264.
[69]. It is in this sense that I understand the pregnant meaning of "freedom" as used by Augustine in III, 9, 13: "the clearest indication of our freedom has shone upon us in the resurrection of our Lord."
[70]. See C. Couturier, "Eschatology in the Sacramental Teaching of Saint Augustine," Studia Theologica 1 (1947) 5–26.
[73]. See Basil of Caesarea, Hexaem. 6, 7; D. Amand, Fatalisme et liberté dans l'antiquité grecque (Amsterdam, 1973) 382.
[75]. Alici, S. Agostino d'Ippona, 126, note 1.
[77]. I, 11, 11—12, 13. See City of God X, 29, 2; Alici, S. Agostino d'Ippona, 126, note 3.
[78]. I, 20, 19. See Alici, S. Agostino d'Ippona, 119, note 1.
[79]. K. Rahner, "Exegesis and Dogmatic Theology," Theological
Investigations 5, trans. K.-H. Kruger (Baltimore, 1966) 67–93.
[80]. H. Rahner, Ecclesiologia dei Padri (Rome, 1971) 38.
[81]. See Simonetti, Lettera e/o allegoria, 342–344, 354. The main doctrinal themes discussed in Augustinian exegesis are given in M. Pontet, L'exégèse de S. Augustin prédicateur (Paris, n. d.); M. Comeau, Saint Augustin exégète du quatrième évangile (Paris, 1930).
[82]. See B. De Margerie, Introduzione alla storia dell'esegesi 3.
Sant'Agostino, Italian trans. ed. by V. Grossi (Rome, 1986).
[83]. Simonetti, Lettera e/o allegoria, 341–342, note 404; 354. See the analysis by M. Marin, "'Allegoria' in Agostino," in La terminologia esegetica nell'antichità (Atti del Primo Seminario di antichità cristiana, Bari, 25 ottobre 1985; = Quaderni di Vetera Christianorum 20) 135–161; G. Ripani, "L'allegoria o l'intellectus figuratus nel De doctrina christiana di Agostino," Revue des études augustiniennes 18 (1972) 219–220.
[85]. Marrou, Saint Augustine, and his influence through the ages (London, New York, 1957)
[86]. II, 6, 7. There are difficulties in understanding this passage.
Green's text in CSEL 80: ad…. intellectum a fastidio renovandum, which the codices support, has been corrected and apparently normalized by other editors: ad…. revocandum (removendum?). For the reading of the codices and Green, which I follow, see Quintilian, Inst. 6, 3, 1: risus animum…. a fatigatione renovat.
[88]. De Margerie, Introduzione 3:16–17.
[89]. III, 25, 25—27, 38. See De Margerie, Introduzione 3:68.
[90]. Urged by his pastoral sense Augustine does not offer Christians a training in criticism but "endeavors to arouse in them a spiritual yearning" (Pontet, L'exégèse de S. Augustin prédicateur, 148).
[93]. II, 10, 15; III, 10, 14.
[94]. See Alici, S. Agostino d'Ippona, 230–231, note 1.
[95]. See IV, 8, 22.
[96]. De Margerie, Introduzione 3:33, 44, 178.
[98]. I, 36, 40—40, 44. See 1 Cor 13:8 and 13.
[101]. 101. On the theme of the transitoriness of the scriptures as such see de Margerie, Introduzione 3:38, 42, and 52, with the implicit application of the uti-frui theory to the scriptures.
[103]. See Ps 110:10; Sir 1:16.
[104]. The journey described is that of the purification of wisdom, an idea that goes back to Plato (Phaedo 99c-d). See Teaching Christianity I, 10, 10; Alici, S. Agostino d'Ippona, 112, note 1; 159, note 4.
[107]. II, 41, 62. See H. Schlier, Lettera agli Efesini (Brescia, 1965)
208–212. The Pauline idea of the cosmic significance of the cross had long inspired patristic soteriology. See Justin, Apol. I, 55.
[108]. Sermon 56, 6, 10; 58, 4, 5; see de Margerie, Introduzione 3:182– [109]. De Margerie, Introduzione 3:139, 179.
[114]. M. Marin, "Retorica ed esegesi in Sant'Agostino," in L'umanesimo di Sant'Agostino (Mari, 1988) 216.