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Author: Thomas E. Hunt

consequently it ‘offer[s] to the reader a possible way of being-in-the-world, a new way of living in the world.’ 7 Fundamentally, the Life of Hilarion asks the reader to emplot her own life into the general narrative of salvation encountered in scripture and in the Life itself. 8 Moments of ethical

In: Jerome of Stridon and the Ethics of Literary Production in Late Antiquity
Author: Thomas E. Hunt

published in London in 1876 reimagines the life of Jovinian, a monk who was condemned by Jerome and others in the 390s. 12 It begins with a lengthy preface which claims that the book will illuminate ‘that mighty system of imposture which has exercised its baneful influence over a large portion of the human

In: Jerome of Stridon and the Ethics of Literary Production in Late Antiquity
Author: Thomas E. Hunt

time. 25 This suggests that he was at least partly motivated by a desire to establish himself as a commentator with a presence in Rome. 26 The Commentary on Galatians also needs to be placed within Jerome’s ongoing engagement with translation and arguments about the language of scripture. In the

In: Jerome of Stridon and the Ethics of Literary Production in Late Antiquity

research on the impact of the Manichaeans on Augustine. It is concluded that, from his early years onwards and to the very end of his life, the Manichaean Christians were a real and powerful force to him. 1 Introduction * In Augustine’s life and work, the Manichaeans played a major role. They entered the

In: Mani and Augustine
Author: Thomas E. Hunt

thinking about the nature of language (whether spoken or written) and its role in the common life of Christians. More specifically, he subsumed language within a framework that was ethical and related to the Bible. One of the key themes in the Pauline commentaries is this same connection between scriptural

In: Jerome of Stridon and the Ethics of Literary Production in Late Antiquity
Author: Thomas E. Hunt

reading within a wider Christian tradition. The centrepiece of this letter is the third chapter. Here Jerome notes, citing the Apocalypse of John, that in scripture people living on the earth (terra ) are always called sinners. 8 This leads him in to an extended treatment of Hebrews 11–12 and its

In: Jerome of Stridon and the Ethics of Literary Production in Late Antiquity

us—and possibly to Faustus—primarily through Cicero’ (112). A little further on, now with reference to Stroumsa, 55 it is claimed that according to Faustus ‘religion is defined by practice. Commitment to a particular religion entails enactment of its precepts and living the life its teachings

In: Mani and Augustine