Saint Augustine's Road: Volume 1 (The Haunting of Cora Carter)

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Under the influence of Bede, Alcuin, and Rabanus Maurus, De catechizandis rudibus came to exercise an important role in the education of clergy at the monastic schools, especially from the eighth century onwards. [241] Maria Antonia Walpurgis revised the five-part Jesuit drama into a two-part oratorio liberty in which she limits the subject to the conversion of Augustine and his submission to the will of God. To this was added the figure of the mother, Monica, so as to let the transformation appear by experience rather than the dramatic artifice of deus ex machina.

a b c d e Brown, P. (1964). "St. Augustine's Attitude to Religious Coercion". Journal of Roman Studies. 54 (1–2): 107–116. doi: 10.2307/298656. JSTOR 298656. S2CID 162757247. The census collection is designed so that each group of postcodes should contain at least 100 people (50 in Scotland). Augustine placed limits on the use of coercion, recommending fines, imprisonment, banishment, and moderate floggings, preferring beatings with rods which was a common practice in the ecclesial courts. [255] :164 He opposed severity, maiming, and the execution of heretics. [256] :768 While these limits were mostly ignored by Roman authorities, Michael Lamb says that in doing this, "Augustine appropriates republican principles from his Roman predecessors..." and maintains his commitment to liberty, legitimate authority, and the rule of law as a constraint on arbitrary power. He continues to advocate holding authority accountable to prevent domination but affirms the state's right to act. [257]

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Maintaining St. Augustine as a permanent military colony, however, was a mighty task. Without the courage, perseverance, and tenacity of the early settlers, it is doubtful that the community would have survived. Augustine was one of the most prolific Latin authors in terms of surviving works, and the list of his works consists of more than one hundred separate titles. [259] They include apologetic works against the heresies of the Arians, Donatists, Manichaeans and Pelagians; texts on Christian doctrine, notably De Doctrina Christiana ( On Christian Doctrine); exegetical works such as commentaries on Genesis, the Psalms and Paul's Letter to the Romans; many sermons and letters; and the Retractationes, a review of his earlier works which he wrote near the end of his life. Marc-Antoine Charpentier, Motet " Pour St Augustin mourant", H.419, for 2 voices and continuo (1687), and " Pour St Augustin", H.307, for 2 voices and continuo (1670s).

In 1842, a portion of Augustine's right arm (cubitus) was secured from Pavia and returned to Annaba. [111] It now rests in the Saint Augustin Basilica within a glass tube inserted into the arm of a life-size marble statue of the saint. The American Heritage College Dictionary. Boston: Houghton Mifflin Company. 1997. p.91. ISBN 978-0-395-66917-4.Augustine of Hippo, On the Literal Meaning of Genesis ( De Genesi ad litteram), VIII, 6:12, vol. 1, pp. 192–93 and 12:28, vol. 2, pp. 219–20, trans. John Hammond Taylor SJ; BA 49,28 and 50–52; PL 34, 377; cf. idem, De Trinitate, XII, 12.17; CCL 50, 371–372 [v. 26–31; 1–36]; De natura boni 34–35; CSEL 25, 872; PL 42, 551–572 The Treaty of Paris in 1763, ending the French and Indian War, gave Florida and St. Augustine to the British, accomplishing by the stroke of a pen what pitched battles had failed to do. St. Augustine came under British rule for the first time and served as a Loyalist (pro-British) colony during the American Revolutionary War. A second Treaty of Paris (1783), which gave America's colonies north of Florida their independence, returned Florida to Spain, a reward for Spanish assistance to the Americans in their war against England. According to Mar Marcos, Augustine made use of several biblical examples to legitimize coercion, but the primary analogy in Letter 93 and in Letter 185, is the parable of the Great Feast in Luke 14.15–24 and its statement compel them to come in. [251] :1 Russell says, Augustine uses the Latin term cogo, instead of the compello of the Vulgate, since to Augustine, cogo meant to "gather together" or "collect" and was not simply "compel by physical force." [247] :121