The purpose of this article was to compare Jerome’s and Augustine’s sermons on the fifth book of the Psalms with regard to their views on the rich and the poor. After a brief consideration of the different audiences of Jerome and Augustine, we focused on their attitudes to wealth and poverty, and almsgiving and its relationship to eschatology. In both Jerome’s and Augustine’s commentaries we were confronted with problems regarding the nature of the collections, the composition of the audiences, and (...) a lack of overlap between the two works, but it was possible to discern congruences and differences in their exegesis. In their preaching on poverty and riches, both homilists associated Judas with the devil and wealth. With regard to the identification of Christ and the poor, Jerome offers a somewhat uneasy exegesis in explaining that Christ stands at the right hand of the pauper, although the Lord himself is rich. Augustine mentioned the identification of Christ and the poor a few times in Enarrationes in Psalmos and framed the poverty of Christ within the body of the church, emphasising the common humanity of his congregation. In his sermons, mainly delivered to monks, Jerome advocated total renunciation. Augustine made more allowances for human frailty, advocating partial and gradual dispossession. The Songs of Ascent provided both our authors with the opportunity to consider the place of almsgiving in an eschatological context. Contribution: We investigate the views of two prominent Latin fathers on wealth and poverty in their sermons on Psalms 109–150. The focus on wealth and poverty is evident. Judas is identified with the rich and Christ with the poor, placing Christ and riches against each other in an either/or position. (shrink)

The Vatican palimpsest omits the word enthymemate and leaves a lacuna, thus showing that the scribe found it written as Greek in his exemplar. Now A has been shown to belong to the fourth century, and therefore its authority must be greater than that of the other manuscripts available for this part of Gellius. The same problem occurs in 12.2.14, non pro enthymemate aliquo, where Hertz goes against the Greek of the manuscripts and adopts the reading of Carrio. Yet an (...) examination of the use of the Greek dative in Cicero's Letters will show that it can be used fully as the equivalent of a Latin ablative, can be governed by prepositions taking the ablative in Latin, and can be qualified by a Latin adjective in the ablative. (shrink)

The Vatican palimpsest omits the word enthymemate and leaves a lacuna, thus showing that the scribe found it written as Greek in his exemplar. Now A has been shown to belong to the fourth century, and therefore its authority must be greater than that of the other manuscripts available for this part of Gellius. The same problem occurs in 12.2.14, non pro enthymemate aliquo, where Hertz goes against the Greek of the manuscripts and adopts the reading of Carrio. Yet an (...) examination of the use of the Greek dative in Cicero's Letters will show that it can be used fully as the equivalent of a Latin ablative, can be governed by prepositions taking the ablative in Latin, and can be qualified by a Latin adjective in the ablative. (shrink)

THE HOLY GAL - and European, medieval legends - a mysterious vessel, for the sake of approaching and engaging in its good deeds, the knights performed their exploits. It was commonly believed that this is the Cup with the blood of Jesus Christ, which Joseph of Arimathea gathered, who removed from the cross the body of the crucified Christ. It was often assumed that this cup originally served Christ and the Apostles at the time of the Last Supper; was the (...) Cup for the communion of the first Liturgy. Gral is a mystery, invisible to the unworthy, but also worthy of being different. Gral has the ability to miraculously fill his elect with unearthly things, which was first discovered during the imprisonment of Joseph Artmofeysky. (shrink)

PART I. -- 1. The Asian, European and the American views on destiny -- 2. Biblical fulfilment of destiny -- 3. Destiny in the Ghanaian context -- 4. Mystical effects of names on destiny -- PART II. -- 5. My childhood days and primary education -- 6. My secondary education -- 7. University education -- 8. Employment after graduation, mariage life and children -- 9. Post-graduate studies at the University of Strathclyde, Glascgow, Scotland and working experience -- 10. Resignation from (...) Cocoa processing company and employment at Tema Food Complex Corportion -- 11. Appointment as the manaing director of cocoa processing company, achievements, awards and honours received -- 12. Mysterious occurrences in my life and my wife's miraculous healing -- 13. Do you believe in fasting, prayers and dreams? -- 14. Conclusion. (shrink)