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: Brepols, 1955. – The De dono perseverantiae of Saint Augustine. A Translation with an Introduction and a Commentary (= PatSt 91), hg. v. Mary Alphonsine Lesousky , Washington, D.C.: Catholic University of America, 1956. – Enarrationes in Psalmos I-L (= CChr.SL 38, Aurelii Augustini opera 10,1), hg. v. Eligius Dekkers / Johannes Fraipont , Turnhout: Brepols, 1956. – Enarrationes in Psalmos LI-C (= CChr.SL 39, Aurelii Augustini opera 10,2), hg. v. Eligius Dekkers / Johannes Fraipont , Turnhout: Brepols, 1956. – Sermones de Vetere Testamento (= CChr

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necessity for the educational system, an instrument for the cultivation of the literary language. Şcoala Ardeleană tried to use what classic rhetoric had to offer, not to say that the pupils from Blaj learnt the principles of oratory and made exercises on texts in Latin, especially from Cicero. In 1798 the first Rhetoric , attributed to Ioan-Molnar Piuariu, was published. The influence of Aristotle, who is mentioned from the very beginning, is obvious in the paper, which has the merit of having tried to popularize this discipline. As for Ritorica română pentru

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In der Debatte zu UR 14 wurde der Vorschlag, auch von den Kirchen des Abendlandes im Plural zu sprechen, abgelehnt, 1470 da die „Kirche des Westens“ die ganze abendländische Christenheit meint, 1471 die eine Sedes Apostolica Romana . Und doch sprechen die Konzilsväter in einem anderen Abschnitt von „getrennten Kirchen und kirchlichen Gemeinschaften“. 1472 Demnach kann Rom laut Hilberath nicht die Rolle einer Mutter einnehmen, „der ein Teil ihrer Töchter entlaufen“ ist. 1473 Es ist bemerkenswert, dass Theologen wie Robert Taft OE sieht als ein „Latin Document

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identity in my study. However, at the start of a third millennium where Africa (along with Asia and South America) will again exert a strong influence on European Christianity, I would note the sometimes overlooked role North African Christianity played in the first millennium of the Church (particularly its first seven centuries), and the influence it exercised in the Latin language upon its brethren across the Mediterranean. ←95 |  96→ There are weaker arguments too for Latin’s use. Gill, for example, claims that Latin ‘allows for modern day liturgical assemblies

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–17) and continues to champion the latter work as a neglected masterpiece (2014a: 203–5). Since the analyses of the Liturgy and Vigil in James Nowack’s American DMA thesis of 1994 remain unpublished, 2 the only widely circulated accounts of Tavener’s compositions for the Byzantine rite are those in the composer’s Testament , edited by Brian Keeble (Tavener 1999 ) and the biographies by Geoffrey Haydon ( 1995 ) and Piers Dudgeon ( 2003 , 2013 ). These books, which mention the music of the Panikhida only in passing, portray the composition and reception of the

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does not enable the baptized to consider action against every sort of spiritual or historical poverty as a duty.13 By keeping the laity ignorant of the social teachings of the Church, which should inform them of legitimate ways of actively working toward a better society, the Church cooperates in their oppression. This point to the great challenge Latin American liberation theologian, Ellacuría offers to Nigerian theologians: to face reality with honesty. He insists that the Church in El Salvador of his day had to “take on history” by naming and denouncing the

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.                                                                                                                           1 See Jean-Pierre Torrell, trans. Robert Royal, Saint Thomas Aquinas, vol. 1, The Person and His Work (Washington, DC: Catholic University of America Press, 1996) (French original 1993), 169–71, 350; and On Kingship, To the King of Cyprus, trans. Gerald B. Phelan, revised and anno- tated by I. Th. Eschmann (Toronto: PIMS, 1949), ix–xxxix. All English quotations of the De Regno are from the Phelan-Eschmann translation. Latin quotations are from the text of Hya- cinthe-François Dondaine, in Sancti Thomae de Aquino, Opera Omni, Iussu Leonis XIII P.M. Edita, tome

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Literature, Beginnings to 1789 (Detroit: St James, 1994), s.v. “Jansenism.”   33 Hubert Jedin, ed., trans. Gunther J. Holst, History of the Church, vol. 6, The Church in the Age of Absolutism and Enlightenment (New York: Crossroad, 1981), 24.   34 See DS 1997, 2008.   35 See Niccolò Del Re, La Curia Romana: Lineamenti Storico-Giuridici, 4th edition (Rome: Libreria Editrice Vaticana, 1998), 364–5, for a summary and bibliography of the Congregation. For a detailed narrative of events see Jedin, History of the Church, vol. 6, 24–31; and Pastor, History of the

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. Rome: Marietti, 1965. Not Everything is Grace 222 ———. The Light of Faith: The Compendium of Theology.(Compendium theologiae.) Trans. Cyril Vollert, revised. Manchester, NH: Sophia Institute, 1993. Modern Sources Abercrombie, Nigel. The Origins of Jansenism. Oxford: Oxford University Press, 1936. Aertsen, Jan A. Nature and Creature: Thomas Aquinas’s Way of Thought. Studien und Texte zur Geistesgeschichte des Mittelalters. Leiden: E. J. Brill, 1988. ———. “Aquinas and the Human Desire for Knowledge.” American Catholic Philosophical Quarterly 79 (2005

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. Upkgon from the African continent asks: Why do the religious practices of Africa, Latin America, Asia, and so on always have to be compared with the European? Why are not they studied in their own right? The presuppositions of the historical critical Method are being used as the 25 R.S. Sugirtharajah, Asian Biblical Hermeneutics and Postcolonialism, Bible and Liberation. (Maryknoll, N.Y.: Orbis Books, 1998), 17. 26 Fernando Segovia and R.S.Sugirtharajah, editors, Postcolonial Commentary on the New Testa- ment