By Paula J. Rose
In De cura professional mortuis gerenda Augustine interweaves an review of burial close to the memorial of a martyr with a sequence of dream narratives. The seeming loss of coherence among argument and narrative during this treatise has questioned many scholars.
Combining an research of the final constitution of the argument and a close philological observation, this examine indicates that Augustine’s textual content types a well-composed team spirit. The examine is predicated on discourse-linguistic and narratological thoughts in addition to an research of the worldwide constitution of the narratives. hoping on this mixed method Rose demonstrates how Augustine explores the whole breadth of his narrative fabric within the carrier of his argument. furthermore, this publication situates Augustine’s textual content in its cultural-historical context.
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Additional resources for A Commentary on Augustine's De Cura Pro Mortuis Gerenda: Rhetoric in Practice
29 Matthews (1975: 73); Trout (1999: 31–32). 30 Carm. 382 sqq. 31 For this date, which is disputed, see Mratschek-Halfmann (2002: 54 and n. 29); Trout (1999: 47 and 285–287) discusses both the time-honoured tradition of the dedicatio barbae and its problematic dating within Paulinus’ biography; see also Lienhard (1977: 26). 32 Now Alcalá de Heñares. 33 See Mratschek-Halfmann (2002: 211). 34 At about 389, Paulinus’ brother died a violent death. The circumstances remain vague to us; the only source of this event is Paulinus’ carm.
607sqq. Therasia’s connection with Complutum may have contributed to the choice for burial in this town. For 35 epistolary friendship 15 of his son ad sanctos. ” Although the parents may not have aimed exactly at the fusion of the martyrs’ blood with the flesh of their dead son, they probably expected some kind of assistance from the presence of the martyrs’ mortal remains; this presence offered the opportunity of a transfer of the martyrs’ merits to their son Celsus; this boy’s premature death was seen by them as a kind of suffering comparable to the martyrs’ torture.
2. 13 This perspective on the Church as a timeless community explains why the celebration of the Eucharist is a suitable moment for the commemoration of the dead. 25–55: apud Christianos usurpatur de quolibet sacrificio, inde ab Optato et Ambrosio de sacrificio missae. 30 iuncturae uerbales: oblationem/es facere ( fieri). 33–34 mentions Tert. adu. Marc. 11, about the gratitude of a man who had been cured from leprosy (Lc. 19); Tertullian explains oblatio as an expression of gratitude: oblationem, gratiarum scilicet actionem.
A Commentary on Augustine's De Cura Pro Mortuis Gerenda: Rhetoric in Practice by Paula J. Rose