Restoration of patristic thought from late 14th century to early 16th century

本研究的主题是从14世纪末到16世纪上半叶教父思想的复兴，可以分为15世纪和16世纪初教父们的人文主义和哲学接受，以及从宗教改革开始教父们被用于教条目的。在15世纪，教父的思想成为一个刺激因素在哲学思考。库萨努斯发展了一种以主体为中心的拉丁主义，以先验辩证法的方式重新解释了狄奥尼修斯的神秘神学。马尔西利奥·菲奇诺（Marsilio Ficino）将奥古斯丁的早期作品视为柏拉图传统与基督教思想可能融合的保证，并在《狄俄尼索斯·阿略帕吉特》（Dionysios Areopagites）中发现了这种基督教柏拉图主义的高潮。在北部，运动走向重新newal基督教生活的基础上，奖学金和虔诚与意大利人文主义相结合，并激发了研究教会的父亲在伊拉斯谟和他的追随者。随着杰罗姆为典范的基督教学者，并遵循瓦拉，圣经作为规范性来源，伊拉斯谟认为父亲主要是cxegetes，并提请他们的修辞和他们的压力，对基督教生活，发展了基督教人文主义深深灌输奥利的灵性。以梅兰希顿为中心人物，新教教父学术反对这位教父的柏拉图主义，强调奥古斯丁后期作品的教义，将因信称义的教义作为教父批判性洞察力的标准。因此，从16世纪世纪中期开始，教父学在作为一门学科迅速发展的同时，也表现出了被天主教和新教教义学之争所支配的强烈倾向。

The revival of patristic thought from the end of the 14th century to the first half of the 16th century, which is the subject of this research project, can be divided into the humanist and philosophical reception of the Church fathers during the 15th and the beginning of the 16th centuries, and the use of the Fathers for dogmatic purposes from the reformation on. In the 15th century, patristic thought becomes a stimulating element in philosophical speculation. Cusanus developed a subject-centered latonism by re-interpreting Dionysios Areopagites' mystical theology in a transcendental-dialectic manner. Marsilio Ficino took Augustine's early works as guarantee for a possible amalgamation of the Platonic tradition with Christian thought and found the climax of such a Christian Platonism in Dionysios Areopagites. In the north, the movement towards a re-newal of Christian life based on scholarship and piety combined with Italian humanism und inspired the study of the Church fathers in Erasmus und his followers. With Jerome as model of the Christian scholar and, following Valla, Holy Scripture as normative source, Erasmus saw the fathers mainly as cxegetes and, drawn by their rhetoric and their stress on Christian life, developped a Christian humanism deeply imbued by Origen's spirituality. With Melanchthon as central figure, protestant patristic scholarship opposed the Platonism of this fathers and stressed the doctrine of Augustine's later works, taking the doctrine of justification by faith as standard of critical discernment of the fathers. Thus, from the middle of the 16th century on, patrology, while rapid-ly developping as an academic discipline, showed a strong inclination to be dominated by the strife between catholic and protestant dogmatics.