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BOOK REVIEWS/263 for a kind of âepistemological breakâ in the Christian tradition. Tertullian and Augustine, in Leupinâs account, transformed the inheritance of Ciceronian rhetoric into an art of preaching, a technique of reading scripture, and a theory of signification. Most of Leupinâs material, and many of his arguments, will be familiar to students and scholars of this history, and his epigrammatic simplifications (though not without rhetorical flourish) mask many of the subtleties that texture the one-thousand-year history he limns. Anyone, for example, who comes to Augustine through the researches of Peter Brown, Brian Stock, and J.J. OâDonnell will be impatient with the off-hand treatment of the early books of the Confessions here. What can Leupin mean when he avers, parenthetically, in a discussion of the young Augustine that his father, Patricius, is âwell namedâ (p. 54)? Certainly, there is more to this appellation than mere ironyâand certainly, whatever irony there is may be enhanced by the fact, missed by Leupin, that Patricius is unnamed at this moment in the Confessions: indeed, he is hardly named at all.1 Or, in the treatment of Isidoreâs Etymologiae, how can any scholar of early medieval culture engage constructively with statements such as
Comparative Literature – Duke University Press
Published: Jan 1, 2004
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