By Karla Pollmann, Meredith J. Gill

Augustine of Hippo (354-430) is arguably the main influential philosopher and Latin writer of the Early Christian interval. His common legacy has been explored to this point simply partially, and mostly with appreciate to his textual reception. This interdisciplinary quantity makes an attempt to redress this emphasis with a suite of analyses of Augustine's impression within the visible arts, drama, devotional practices, song, the science-faith debate and psychotherapy. The incorporated stories hint complex and infrequently dazzling cases of Augustine's ubiquitous presence in highbrow, religious and creative phrases. the result's a much more differentiated and dynamic photo of the mechanisms wherein the legacy of an ancient determine should be perpetuated, together with the occasionally supra-rational and imaginitive dimensions of transmission.

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Extra resources for Augustine Beyond the Book: Intermediality, Transmediality and Reception (Brill’s Series in Church History, Volume 6)

Example text

All in all, the widening of media by which Augustine is received serves to universalize his person and his thought, for these can be adapted accordingly to a wider array of circumstances, including not only sacred and secular settings but also newfound sensory realms. If Augustine himself is transformed, so that his ideas and/or his language are used to express something completely other than his original intention (as far as this can be established at all), or if his name is used to authorize texts not originally written by him, then a “myth” of Augustine is created.

43), p. 486, who also finds it unfitting for the Philadelphia cycle he analyses. 45 Jeanne and Pierre Courcelle, Iconographie de Saint Augustin. Les Cycles du XV e siècle (Paris 1969), p. 153. 46 I am very grateful for all this information to Dr. Harry Tummers (Nijmegen), in an email from 06 August 2010, who very kindly allows me to mention it here, in the hope that this might stimulate further research on this issue. 47 Courcelles, Iconographie de Saint Augustin (see above, n. 45), pp. 151–8. , p.

33 This is not surprising if we consider the pagan tradition of portraying famous poets, philosophers and intellectuals, which made it tempting for Christians to establish an equivalent gallery of eminent Christian intellectual authorities. If Augustine was used in the Lateran library to mark the shelves where his works could be found,34 then the iconographic usurpation of a Late Antique model confirmed visually the degree to which Christian literary productivity could match earlier, ancient achievements in this field.

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