Basil of Caesarea’s Hexaemeron Homilies - 창조 서사에 관한 교부의 접근(비평)

STUDIA PATRISTICA

VOL. LXVII

Papers presented at the Sixteenth International Conference

on Patristic Studies held

in Oxford 2011

Edited by

MARKUS VINZENT

Volume 15:

Cappadocian Writers

The Second Half of the Fourth Century

PEETERS

LEUVEN – PARIS – WALPOLE, MA

2013

Table of Contents

CAPPADOCIAN WRITERS

Giulio MASPERO, Rome, Italy

The Spirit Manifested by the Son in Cappadocian Thought .............

3

Darren SARISKY, Cambridge, UK

Who Can Listen to Sermons on Genesis? Theological Exegesis and

Theological Anthropology in Basil of Caesarea’s Hexaemeron Hom-

ilies ...................................................................................................... 13

Ian C. JONES, New York, USA

Humans and Animals: St Basil of Caesarea’s Ascetic Evocation of

Paradise................................................................................................ 25

Benoît GAIN, Grenoble, France

Voyageur en Exil: Un aspect central de la condition humaine selon

Basile de Césarée ................................................................................ 33

Anne Gordon KEIDEL, Boston, USA

Nautical Imagery in the Writings of Basil of Caesarea ..................... 41

Martin MAYERHOFER, Rom, Italien

Die basilianische Anthropologie als Verständnisschlüssel zu Ad ado-

lescentes............................................................................................... 47

Anna M. SILVAS, Armidale NSW, Australia

Basil and Gregory of Nyssa on the Ascetic Life: Introductory Com-

parisons................................................................................................ 53

Antony MEREDITH, S.J., London, UK

Universal Salvation and Human Response in Gregory of Nyssa....... 63

Robin ORTON, London, UK

‘Physical’ Soteriology in Gregory of Nyssa: A Response to Reinhard

M. Hübner............................................................................................ 69

Marcello LA MATINA, Macerata, Italy

Seeing God through Language. Quotation and Deixis in Gregory of

Nyssa’s Against Eunomius, Book III .................................................. 77

VI

Table of Contents

Hui XIA, Leuven, Belgium

The Light Imagery in Gregory of Nyssa’s Contra Eunomium III 6.. 91

Francisco BASTITTA HARRIET, Buenos Aires, Argentina

Does God ‘Follow’ Human Decision? An Interpretation of a Passage

from Gregory of Nyssa’s De vita Moysis (II 86)................................ 101

Miguel BRUGAROLAS, Pamplona, Spain

Anointing and Kingdom: Some Aspects of Gregory of Nyssa’s Pneu-

matology .............................................................................................. 113

Matthew R. LOOTENS, New York City, USA

A Preface to Gregory of Nyssa’s Contra Eunomium? Gregory’s Epis-

tula 29.................................................................................................. 121

Nathan D. HOWARD, Martin, Tennessee, USA

Gregory of Nyssa’s Vita Macrinae in the Fourth-Century Trinitarian

Debate.................................................................................................. 131

Ann CONWAY-JONES, Manchester, UK

Gregory of Nyssa’s Tabernacle Imagery: Mysticism, Theology and

Politics ................................................................................................. 143

Elena ENE D-VASILESCU, Oxford, UK

How Would Gregory of Nyssa Understand Evolutionism?................ 151

Daniel G. OPPERWALL, Hamilton, Canada

Sinai and Corporate Epistemology in the Orations of Gregory of

Nazianzus ............................................................................................ 169

Finn DAMGAARD, Copenhagen, Denmark

The Figure of Moses in Gregory of Nazianzus’ Autobiographical

Remarks in his Orations and Poems................................................... 179

Gregory K. HILLIS, Louisville, Kentucky, USA

Pneumatology and Soteriology according to Gregory of Nazianzus

and Cyril of Alexandria...................................................................... 187

Zurab JASHI, Leipzig, Germany

Human Freedom and Divine Providence according to Gregory of

Nazianzus ............................................................................................ 199

Matthew BRIEL, Bronx, New York, USA

Gregory the Theologian, Logos and Literature .................................. 207

Table of Contents

VII

THE SECOND HALF OF THE FOURTH CENTURY

John VOELKER, Viking, Minnesota, USA

Marius Victorinus’ Remembrance of the Nicene Council ................. 217

Kellen PLAXCO, Milwaukee, USA

Didymus the Blind and the Metaphysics of Participation.................. 227

Rubén PERETÓ RIVAS, Mendoza, Argentina

La acedia y Evagrio Póntico. Entre ángeles y demonios ................... 239

Young Richard KIM, Grand Rapids, USA

The Pastoral Care of Epiphanius of Cyprus....................................... 247

Peter Anthony MENA, Madison, NJ, USA

Insatiable Appetites: Epiphanius of Salamis and the Making of the

Heretical Villain.................................................................................. 257

Constantine BOZINIS, Thessaloniki, Greece

De imperio et potestate. A Dialogue with John Chrysostom ............ 265

Johan LEEMANS, Faculty of Theology and Religious Studies, Leuven, Bel-

gium

John Chrysostom’s First Homily on Pentecost (CPG 4343): Liturgy

and Theology....................................................................................... 285

Natalia SMELOVA, Institute of Oriental Manuscripts, Russian Academy of

Sciences, St Petersburg, Russia

St John Chrysostom’s Exegesis on the Prophet Isaiah: The Oriental

Translations and their Manuscripts..................................................... 295

Goran SEKULOVSKI, Paris, France

Jean Chrysostome sur la communion de Judas.................................. 311

Jeff W. CHILDERS, Abilene, Texas, USA

Chrysostom in Syriac Dress................................................................ 323

Cara J. ASPESI, Notre Dame, USA

Literacy and Book Ownership in the Congregations of John Chrysos-

tom....................................................................................................... 333

Jonathan STANFILL, New York, USA

John Chrysostom’s Gothic Parish and the Politics of Space.............. 345

VIII

Table of Contents

Peter MOORE, Sydney, Australia

Chrysostom’s Concept of gnÉmj: How ‘Chosen Life’s Orientation’

Undergirds Chrysostom’s Strategy in Preaching................................ 351

Chris L. DE WET, Pretoria, South Africa

John Chrysostom’s Advice to Slaveholders ........................................ 359

Paola Francesca MORETTI, Milano, Italy

Not only ianua diaboli. Jerome, the Bible and the Construction of a

Female Gender Model......................................................................... 367

Vít HUSEK, Olomouc, Czech Republic

‘Perfection Appropriate to the Fragile Human Condition’: Jerome

and Pelagius on the Perfection of Christian Life ............................... 385

Pak-Wah LAI, Singapore

The Imago Dei and Salvation among the Antiochenes: A Comparison

of John Chrysostom with Theodore of Mopsuestia............................ 393

George KALANTZIS, Wheaton, Illinois, USA

Creatio ex Terrae: Immortality and the Fall in Theodore, Chrysos-

tom, and Theodoret ............................................................................. 403

Who Can Listen to Sermons on Genesis? Theological

Exegesis and Theological Anthropology in Basil of Caesarea’s

Hexaemeron Homilies

Darren SARISKY, Cambridge, UK

ABSTRACT

In Basil of Caesarea’s Hexaemeron 1, he introduces his first sermon on Genesis, and

indeed his entire cycle of homilies on the creation narrative, by indicating that listening

properly to his preaching requires one to be a certain kind of person. More specifically,

members of the Cappadocian’s audience need to have undergone purification. This

paper explicates what Basil means by purification, and it demonstrates how this require-

ment sets up key theological moves that he makes in Hexaemeron 1 and the rest of his

sermon series on Genesis.

I

Basil’s sermons on Genesis are based on a type of reasoning that he views as

necessary in order to hear and appropriate scriptural preaching. The Cappado-

cian’s anthropology of the listener, and specifically the requirement that the

hearer’s reason be made holy in order to read properly, is a crucial feature of

the sermon series. In order for his rhetoric to have its intended effect, Basil

expects his listeners to be purified, and indeed to become increasingly purified

over time. This purity stipulation is bound to strike modern readers as odd, since

we are not used to thinking that the reader of Scripture needs to be a certain sort

of person. Yet it is important to understand Basil’s homilies on their own terms

and not to project foreign notions back onto them. Hence, this paper seeks to

expound what Basil means by purification and why he deems it necessary in

order to read Genesis fittingly. Basil’s ninth sermon on Genesis is often dis-

cussed by contemporary scholars, who focus on what seems to be an outright

denunciation of allegorical interpretation on his part.¹This essay concentrates

1

Hex. 9.1. The key early point of reference is Jean Gribomont’s argument that, while Basil

learned the interpretive methods of Origen early in his life, when he edited a collection of Origen’s

writings in his maturity, Basil came to see Origen’s approach as flawed: Jean Gribomont,

‘L’Origenisme de Saint Basile’, in L’homme devant Dieu: Mélanges offerts au père Henri de

Lubac, ed. Henri de Lubac (Paris, 1964), 292. On this reading, Hex. 9.1 shows a senior Basil

distancing himself explicitly from Origen’s methods. Subsequent literature has sought to find

Studia Patristica LXVII, 13-23.

14

D. SARISKY

on what for Basil is a logically prior point, as he makes clear even in that con-

text, that is, Scripture’s role in the course of human sanctification.²The discus-

sion that follows revolves not around the question of which interpretive tech-

niques Basil applies to the Bible; rather, it focuses on the Cappadocian’s

construal of the hearer’s identity in terms that are both dynamic and theological.³

II

Basil provides an initial orientation to what is required to understand Genesis

in the introduction to his first sermon. The necessity of purification is a function

of the subject matter on which he preaches. The first sermon is a discourse on

the words ‘in the beginning God made the heaven and the earth.’ Naturally

enough, Basil opens his exposition with a gloss of his main theme: ‘I am about

to speak’, he says, ‘of the creation of heaven and earth, which was not sponta-

neous, as some have imagined, but drew its origin from God.’⁴He preaches,

alternative explanations for Basil’s language. Richard Lim concludes that the exigencies of the

situation in which Basil spoke are the primary issue. Allegorical readings are fitting for a mature

audience, but the congregation to which Basil delivered this address was immature: Richard Lim,

‘The Politics of Interpretation in Basil of Caesarea’s Hexaemeron’, VC 44 (1990), 351-70, 361f.

For his part, Stephen Hildebrand does not find this convincing. While he agrees with Lim that the

Genesis sermons were not addressed to an advanced audience, he points to evidence that the same

holds for many of the sermons on the Psalms, in which Basil does seem to engage in allegorical

interpretations of the Psalter. Hence, a supposed difference in audience does not explain Basil’s

varying ways of handling the scriptural text. See Stephen M. Hildebrand, The Trinitarian Theol-

ogy of Basil of Caesarea: A Synthesis of Greek Thought and Biblical Truth (Washington, 2007),

137f. Hildebrand’s counterproposal is, first, that Genesis is intrinsically less open to spiritual

interpretation than are other scriptural texts; and, second, that Basil becomes more alert to poten-

tial abuses of allegory later in his life. Especially in this first respect, Hildebrand’s reading is a

contemporary defense of the judicious line taken in Manlio Simonetti, Lettera e/o allegoria: Un

contributo alla storia dell’esegesi patristica (Rome, 1985), 143f.

2

Hexaemeron sermons 1-9 are indisputably by Basil. A number of scholars also accept that

Basil composed two additional sermons, Hexaemeron 10-1: see the editorial introduction to Basil,

Sur l’origine de l’homme: Hom. X et XI de l’‘Hexaéméron’, ed. Alexis Smets and Michel van

Esbroeck, SC 160 (Paris, 1970), 13-26, 81-126. Be that as it may, in this paper, I deal with only

sermons 1-9.

3

For helpful historical background on preachers and audiences in the fourth century, see

Jaclyn L. Maxwell, Christianization and Communication in Late Antiquity: John Chrysostom and

His Congregation in Antioch (Cambridge, 2006), 11-41; Isabella Sandwell, Religious Identity in

Late Antiquity: Greeks, Jews, and Christians in Antioch (Cambridge, 2007). For specific consid-

eration of Basil and the other Cappadocians, see the still useful Jean Bernardi, La prédication des

Pères Cappadociens: Le prédicateur et son auditoire (Paris, 1968).

4

Hex. 1.1. I use, and often modify on the basis of the original Greek text, the English transla-

tions of Basil’s Hexaemeron from Basil: Letters and Select Works, ed. Philip Schaff and Henry

Wace, vol. 8 of Nicene and Post-Nicene Fathers of the Christian Church (Edinburgh, 1975). The

critical edition of the sermons is: Basil, Homilien zum Hexaemeron, ed. Emmanuel Amand de

Mendieta and Stig Y. Rudberg, GCS 2 (Berlin, 1997).

Who Can Listen to Sermons on Genesis?

15

then, on creation as a divine act. To contemplate the created order is to turn

one’s attention to the creator, to see the world not as an autonomous entity, but

rather to view it sub specie divinitatis and to contemplate the worker in the

work. Later on in his series, commenting on the Genesis narrative, Basil says,

‘Everywhere, in mystical language (mustik¬v), history is sown with the dog-

mas of theology.’⁵Lewis Ayres helpfully comments: ‘Mustik¬v here indi-

cates that Basil sees the text of Genesis as intended to stimulate and guide

reflection on the character of the divine action and power.’⁶If that is how Basil

views the text of Genesis, what is required to read it? ‘What ear is worthy to

hear such a tale?’ Basil inquires. ‘How earnestly should the soul prepare itself

to receive such high lessons?’⁷Listening appropriately to the creation account

requires that one’s affections be purified, not obsessed with worldly concerns,

and that one is eager to discern a true conception of God in the created order.

When the biblical text is preached, it challenges its listeners to divest them-

selves of certain practices and modes of thought, and it reorients people toward

God. The purpose of the words of Scripture is not to meet with ‘the approval

of those who hear them’, but to further ‘the salvation of those being instructed

by them.’⁸

Basil elaborates on this fundamental requirement by developing an analogy

between his ideal listener and Moses.⁹Moses was adopted by Pharaoh’s daugh-

ter, was educated in a manner fitting for a member of the ruling family of

Egypt, and enjoyed all the material luxuries of the royal court. Yet he relin-

quished all of these things when he fled Egypt for the desert of Ethiopia, where

he spent forty years in the contemplation of nature before he had an encounter

with God (Num. 12:6-8). What Basil presents as most important about Moses

is that he broke his attachment to his former life and sought eagerly for God

via the created order. Part of what makes this parallel work in Basil’s mind is

that the Cappadocian assumes the Mosaic authorship of Genesis; thus fourth-

century congregants need the same qualities that Moses demonstrated in order

to listen to the account he wrote. Moses functions as a prototype for the one

who can understand Scripture.

In the balance of this section, I pay special attention to how the introduction

to Hexaemeron 1 sets up key theological themes that run through the sermon

and into the rest of Basil’s homilies on Genesis. The paper as a whole thus

5

Hex. 6.2.

6

Lewis Ayres, Nicaea and Its Legacy: An Approach to Fourth-Century Trinitarian Theology

(Oxford, 2004), 314. My emphasis.

7

Hex. 1.1. Translation altered.

Hex. 1.1. The analogy is noted but not fully explored by Marguerite Harl, ‘Les trois quaran-

8

9

taines de la vie de Moïse: Schéma de la vue du moîne-évêque chez les Pères Cappadociens’, REG

80 (1967), 407-12; Andrea Sterk, Renouncing the World yet Leading the Church: The Monk-

Bishop in Late Antiquity (Cambridge, MA, 2004), 62.

16

D. SARISKY

focuses more on the literary integrity of the homilies than on the sources from

which Basil draws.¹⁰

The basic requirement that Basil’s audience should follow the example of

Moses applies quite broadly, to the entire range of listeners in his audience.

It is not as if Moses is a paradigm only if one renounces the demands of

ordinary life, such as work and family. That this is true is perhaps most obvi-

ous when Basil addresses himself directly to a large group of artisans who

have assembled to hear his third sermon. Although these tradesmen are

actively engaged in a life of work – Basil even concedes that he cannot detain

them for too long, due to their obligations to return to their labour – as a

preacher, he presses upon them the same essential norm that he outlines in

his opening sermon: ‘Deliver your heart…’, he tells them, ‘from the cares of

this life and give close heed to my words.’¹¹The artisans are not exempt from

the purity stipulation, even though they spend much of their lives working in

the world: they too must put out of their mind worldly distractions if they are

to focus their minds on the biblical message. In other sermons, Basil addresses

people that he thinks may be engaging in spouse abuse, and others that he

thinks may well become entangled in avarice while gambling,¹²yet he sees

his entire audience as enmeshed in the same essential set of spiritual dynam-

ics – they are prone to sin and need constantly to be purified – and he lays

the same purity mandate upon all. According to the scriptural narrative,

Moses spent decades in the desert prior to his encounter with God, yet listen-

ing to Genesis requires that Basil’s audience members undergo the same

movement that marked his life: putting aside attachments and concerns that

occlude one’s vision of God. The way the Cappadocian addresses a wide

audience subverts what Charles Taylor calls a ‘multi-speed system’ of Chris-

tianity, by which Taylor means enjoining a drastically higher standard of

Christian conduct upon renunciative vocations than upon those who remain

involved in work, family, and civic life.¹³

Why is it necessary for anyone to be a certain kind of person in the sense

outlined above? Basil’s answer is evident from the variety of ways in which

the introduction to Hexaemeron 1 sets up moves that he makes in his inter-

pretation of Genesis. First, the notion of purification has a bearing on how

the Cappadocian engages with Greek philosophies and scientific systems in

the course of his preaching. According to some of these systems, the world

simply exists on its own; divine causation has no place in explaining its

10

On the question of Basil’s sources, see Yves Courtonne, Saint Basile et l’hellénisme, étude

sur la rencontre de la pensée chrétienne avec la sagesse antique dans l’Hexaméron de Basile le

Grand (Paris, 1934); Basil, Homélies sur l’Hexaéméron, ed. Stanislas Giet, SC 26 (Paris, 1949),

47-69.

11

Hex. 3.1.

Hex. 7.5-6, 8.8.

Charles Taylor, A Secular Age (Cambridge, MA, 2007), 81.

12

13

Who Can Listen to Sermons on Genesis?

17

origin. The tack Basil takes as he advances his own contrary thesis is essen-

tially to shrug off this opposition. ‘The philosophers of Greece have taken a

great deal of trouble concerning nature, and not one of their systems has

remained firm and unshaken, each being overturned by its successor. Thus

the refutation is no work for us, for they are sufficient to destroy themselves.’¹⁴

The idea that non-Christian systems conflict with and undercut one another

is a common polemical strategy among patristic authors. What is noteworthy

is that Basil’s ‘opposition’ is not entirely extrinsic to his own congregation.

He speaks as if these ideas hold some sway over his own audience: he

assumes that these systems have insinuated themselves into the thinking of

his congregation, and that they need to be opposed if the story of creation is

to become intelligible for his listeners. To the extent that these philosophies

obscure what Basil wants to proclaim, that is, the divine origin of the cosmos,

he finds it necessary to criticize them. Where no such conflict exists, the

Cappadocian is happy to adopt and employ a whole range of these conceptu-

alities.

Basil utilizes a similar strategy when dealing with scientific reflection on the

natural world. This should not be entirely surprising, since there was not, in the

Cappadocian’s milieu, a hard-and-fast distinction between philosophy and sci-

ence. He is himself steeped in scientific knowledge, which is on display in each

of his sermons on creation; he is wary of scientific systems only to the extent

that they proceed without any reference to God. Preaching on the phrase ‘in the

beginning’ (ˆEn ârx Ç), the very first Greek words of the Genesis text, Basil

confronts those who infer that the world is without an origin from the observa-

tion that the heavenly bodies move in a circular orbit.¹⁵According to the way

that a circle is described within geometry, it has no defined beginning point: it

has a center, of course; its circumference, though, does not have a prescribed

initial point. This lack of a starting point does not mean, however, that the

observable celestial bodies have been in orbit from eternity. Part of the sig-

nificance of the word ‘beginning’ is to oppose this kind of reasoning. Basil has

harsh words for those who misuse geometry in such a way, yet notice the

precise way in which he focuses his critique: ‘Of what use then are geometry

– the calculations of arithmetic – the study of solids, and illustrious astronomy,

this laborious vanity, if those who pursue them imagine that this visible world

is co-eternal with the Creator of all things, with God himself; if they attribute

to this limited world, which has a material body, the same glory as to the

incomprehensible and invisible nature…’.¹⁶Applying mathematical analysis to

the created world is not a problem in and of itself; it only becomes problematic

when those undertaking the analysis put God to the side. The Cappadocian

14

Hex. 1.2. Translation altered.

Hex. 1.3.

Ibid. My emphasis. Translation altered.

15

16

18

D. SARISKY

appreciates the power of science to discover features of the natural order.¹⁷

Purification becomes a necessity whenever the created world ceases to point

human beings to God in some way.

The theme of purification is relevant in a second, subtler way as well. Basil

aims to unsettle views that he sees as giving people an improper certainty in

regard to their knowledge of the world. The sermon series offers detailed dis-

cussion of features of the world: the communal life of bees, the order of the

creation of the heavenly bodies, and the different sorts of food that various

species eat, to mention just a few examples. While Basil treats these subjects

at some length, he does not want to arrive at the essence of the things that God

created in the heavens and on the earth. ‘To spend time on such points is not

useful for the edification of the Church.’¹⁸Statements like this have struck

some as verging on articulating an extremely sharp opposition between faith

and reason, to the detriment of the latter. Emmanuel Amand de Mendieta, for

instance, deems Basil to be ‘very near to the fideist position’ when he says

this.¹⁹Yet the root concern driving Basil’s resistance to an account of essences

is not to oppose reason or knowledge per se, but rather to disturb what he con-

siders to be a false certainty. To capture the essence of an object is to know it

comprehensively and in its entirety. The homilies on creation intend to awaken

an unending sense of wonder in their audience at the way in which the world

cannot be known apart from the mystery of God, who created all that is. This

is what motivates Basil to say:

Let us not seek for a nature devoid of qualities by the conditions of its existence, but

let us know that all phenomena with which we see it clothed pertain to the conditions

of its existence and complete its essence. Try to take away by reason each of the

qualities it possesses, and you will arrive at nothing. Take away black, cold, weight,

density, the qualities which concern taste, in one word all these which we see in it, and

the substance vanishes.²⁰

His intention here is to hold attributes and essence together, and to show how

various attributes of the created world point toward God when they are seen

with the eyes of faith. From this point of view, there is always more about the

world to understand, for there is always more about God to understand. Facile

claims to have grasped the essence of a created object bring this process to a

premature halt.

17

Hex. 1.4.

Hex. 1.8. Translation altered.

Emmanuel Amand de Mendieta, ‘The Official Attitude of Basil of Caesarea as a Christian

18

19

Bishop Towards Greek Philosophy and Science’, in D.A. Baker (ed.), Orthodox Churches and

the West (Oxford, 1976), 25-49, 41.

20

Hex. 1.8. Translation altered.

Who Can Listen to Sermons on Genesis?

19

III

This brings the discussion to the positive correlate of the process of purification

that has been in focus so far: hearers need a kind of readiness to hear Genesis

preached in that they must be willing to see glimpses of God in the world he

created. The first sermon deals especially with the negative moment, and sub-

sequent sermons develop the positive side more fully. While this dual process

is doubtless a messy one in the life of a given believer, there is nevertheless

something of a logical sequence operative here. The positive vision of God

becomes possible only once a sufficient number of obstacles to it have been

eliminated. Those who have attained a degree of purity can see the world in its

relationship to God. Basil uses a number of different images to depict this

relationship: the world is a school in which human beings are trained in the

knowledge of God, it is a work of art that prompts those contemplating it to

admire its creator, and it is God’s workshop.²¹In this section of the essay, it is

impossible to offer an exhaustive account of the ways in which Genesis serves

as a pointer to the God who created the world. All that is feasible, within the

space constraints of this paper, is to give a small sampling of the reading strat-

egies that Basil applies to Genesis.

The biblical text guides hearers in seeing the world as testimony to God: this

semiotic potential is what one scholar refers to as the ‘figural function’ creation

exercises if it is seen in the light of scriptural witness.²²Understood in this way,

creation offers various pointers to the creator. First, it highlights its own

dependency and God’s corresponding absoluteness and independence. In Hex-

aemeron 5, Basil suggests that the grass of the field ought to bring to mind the

Isaiahnic text about all flesh being grass (40:6); grass should thus remind

Christians of the impermanence of human life.²³The underlying point has to

do with the contingency of the human person on God. A person can gain

strength and display a great deal of vigor in her prime, but she will inevitably

lose this strength in due course. The preacher’s intent here is to set a specific

feature of creation against the dual backdrop of the Genesis account and wider

scriptural testimony and, thereby, to bring out a theological issue. It is an asso-

ciative interpretation of creation that links together Genesis, Isaiah, and the

world itself. There are genuine resonances here between the Hexaemeron and

much later English Romantic poets such as Wordsworth, for whom the world

is shot through with a divine presence. Of course, there are major differences

as well: Basil construes created signs as distinct from that to which they point,

as we shall see at the conclusion of this section of the essay. The world depends

21

Hex. 1.6., 1.7, 4.1. See also Hex. 1.11, 3.10.

L. Ayres, Nicaea and Its Legacy (2004), 315.

Hex. 5.2.

22

23

20

D. SARISKY

on God, and it evokes thoughts of its creator. Yet the two are clearly distinct:

God remains transcendent.

Second, creation also contains telling examples of divinely established order.

The world consists of an array of entities with fixed natures and correlative

proper functions; in various ways, this providential order testifies to the creator.

For instance, every plant has its place, Basil says, some for the animals to eat,

some for human beings to consume, and so on.²⁴This demonstrates God’s

ongoing solicitude for the created world. The same point shines through in the

way that certain animals demonstrate foresight, such as the sheep’s eating

plenty of grass when winter is approaching, and the supply of food is beginning

to dwindle. Giving this species such an instinct is God’s way of providing for

it. In addition, Basil derives a moral for human beings from the proper behav-

ior of these animals. He says, ‘When we consider the natural and innate care

that these creatures without reason take of their lives we shall be induced to

watch over ourselves and to think of the salvation of our souls.’²⁵In this way,

the natural world points to a spiritual truth.²⁶

Third, the divine act of creation to which Genesis points, sometimes only with

subtle hints, is a work of the triune God, a joint act in which the Father, the Son,

and the Spirit act as the one God they in fact are. As in the passages cited previ-

ously, here Basil reads these texts against a broader biblical background. In his

third sermon, he provides a Christological interpretation of the command, ‘Let

there be a firmament in the midst of the waters, and let it divide the waters from

the waters’ (Gen. 1:6).²⁷In his interpretive reflection, the Cappadocian utilizes

plainly theological criteria to arrive at his reading of the passage. He asks how

24

Hex. 5.9.

Hex. 9.3.

25

26

Only because the initial created order is good can Basil infer how people ought to conduct

themselves from how things are in the world. He deduces ought from is because Genesis 1 por-

trays reality as it should be. Yet Basil preaches to an audience that lives in a postlapsarian world.

So how can he use Genesis 1 as a lens through which his hearers can come to understand what

is a genuinely different situation? He offers nothing like a full-scale theodicy, but the Cappado-

cian employs a few different strategies to handle the existence of evil. Sometimes, instances of

malice serve as negative examples, ones that human beings ought not to follow. Crabs are indus-

trious but malicious, according to Basil; they love to eat oysters, but are unable to open the

oyster’s shell on their own. Therefore the crab sneaks a pebble between the two halves of the shell

when they are not entirely shut as a ploy to extract the oyster from its protective covering (Hex.

7.3). Human beings, on the other hand, are charged to love their neighbours. At other times, Basil

argues that some things that seem evil may not be straightforwardly evil, such as a plant that is

poisonous to one species yet helpful to another (Hex. 5.4). The closest he comes to offering a

comprehensive account of evil is to portray it as a privation, not an independent essence in and

of itself, not an ens creatum that issues from God (Hex. 2.4). Despite the presence of evil in the

post-fall world, Basil presupposes that reality as it exists for his audience still approximates Gen-

esis 1 sufficiently closely that it can indeed be understood through the framework of the biblical

text.

27

Hex. 3.2.

Who Can Listen to Sermons on Genesis?

21

God speaks, whether after the manner of human beings, who receive sense impres-

sions from external objects, conceptualize these data, and then articulate their

thoughts in literal speech. Or, perhaps God ‘speaks’ in an altogether different way,

issuing a command to the Word of God, by whom he works ad extra. ‘It is he [the

Word] whom Scripture indicates in its details, in order to show that God has not

only wished to create the world, but to create it with the help of a coworker.’²⁸

Basil notes that this second reading is preferable since the first is culpably anthro-

pomorphic. The second, by contrast, is more in line with ‘true religion’.²⁹With

this criterion, he invokes not so much a scriptural canon as a biblically-formed

doctrine of God as his interpretive standard. The Cappadocian pauses to explain

why he thinks the command is just inchoate in its indication of Christ. ‘It is not

that [this text] grudges us knowledge’, he says, ‘but rather that it may kindle our

longing by showing us some trace and indication of the mystery.’³⁰Basil’s work-

ing assumption is that listeners come to full knowledge of God over the course of

time, not all at once, and are aided in this even by veiled remarks and hints in

scriptural narrative. Difficult texts require a great deal of effort, yet interpreters

tend to savor all the more that for which they must work.³¹

Basil is slightly more reticent in giving Genesis a pneumatological interpreta-

tion than he is in construing it Christologically. When the Cappadocian comes to

Gen. 1:2, which speaks of the Spirit moving on the waters, he deliberates between

a couple of different readings.³²Does ‘spirit’ refer simply to air? The text would

then be enumerating the elements of creation, one of them being air, which is now

said to be diffused and in motion above a body of water. The other option is to

take the text in a more directly theological way and to read ‘Spirit’ as the Spirit

of God, the person who completes the Trinity. Basil opts for this interpretation,

citing as his ground the frequency with which Scripture uses pneÕma to stand for

the person of the Spirit. Basil does not expound his exegetical argument in much

depth: he does not seem to feel a great deal of pressure to explain why pneÕma

should refer to God here, even though it often refers to other things in other con-

texts. That the term frequently carries a theological sense suffices for him in this

sermon. Finding a pointer to the Spirit in Gen. 1:2 allows Basil to claim that the

Spirit, as well as the Father and the Son, took an active part in creation.

Seeing creation as a witness to the triune God in this way is, however, mark-

edly different from identifying God with the world, something the Cappadocian

is anxious to avoid doing. Basil does want his audience to learn how to see the

divine worker in the work of creation, yet he is keen to underscore that the

being of God forever transcends creation. The Cappadocian is only a few lines

28

Ibid. Translation altered.

Ibid.

Ibid. Translation altered.

Another Christological reading can be found in Hex. 3.4.

29

30

31

32

Hex. 2.6.

22

D. SARISKY

into his exposition of the opening words of Genesis when he establishes that

the infinite God exceeds the finite world. The work of creating shows only a

‘very small part of the power of the Creator’, he states, in the same way that

the abilities of a potter are not exhausted when he has made a number of ves-

sels.³³‘The maker of all these things does not have a power that is capable of

making just one cosmos; it can extend to infinity, needing only the inclination

of his will to bring the greatness of the visible world into being.’³⁴So, even as

creation testifies to God, God exceeds creation and is not exhaustively known

by means of it. Basil’s intention to undercut any contrived promotions of the

created world brings him into confrontation with astrology in a later sermon.

He dedicates his sixth homily to the creation of the sun and the moon, and part

of the message is given over to a vigorous polemic against astrology. Against

the view that heavenly bodies control human destiny, and that future events can

be read off of the motion of the sun and moon, Basil emphasizes the relative

insignificance of these objects. He reads the text of Genesis to say that light

shone on creation prior to the creation of the sun, and that living things grew

without its aid at first: clearly, he is not deterred by Origen’s ridicule of any

such interpretation and thinks, instead, that with God all things are possible.

For Basil, God created in this way to undermine the belief that the sun is the

ultimate origin of the light on which life depends.³⁵The Cappadocian brings

his discussion back to the more general point about divine transcendence, and

ends his sixth homily with a dramatic flourish, saying: ‘Compared with their

author, the sun and moon are but a fly and an ant. The whole universe cannot

give us a right idea of the greatness of God; and it is only by signs, weak and

slight in themselves, often by the help of the smallest insects and of the least

plants, that we raise ourselves to Him.’³⁶Thus Scripture trains people to see

creation as a signum pointing to God, but it is one whose testimony falls far

short of the reality itself, which the sign struggles to indicate.

IV

In conclusion, consider these words from Basil’s biographer, Philip Rousseau,

as he summarizes many important aspects of the Cappadocian’s view of the

interpretation of Genesis:

A complete ascetic programme was the inescapable prerequisite [for reading]: purifica-

tion from passion, escape from the distractions of ordinary life, a readiness for hard

work, a heightened desire for things spiritual. … Parallels with Basil’s ascetic

33

Hex. 1.2.

Ibid. Translation altered.

Hex. 6.2. See also Hex. 5.1, 6.5.

Hex. 6.11.

34

35

36

Who Can Listen to Sermons on Genesis?

23

exhortations are easy to discern; and yet he made explicit his awareness that, in the

Hexaemeron, he was addressing ‘ordinary’ people with many other preoccupations.

It was to this audience that he presented the very highest ideal, an intimate dialogue

with God: for in the straightforward words of the sacred text … it was ultimately God

himself who was revealed to the true exegete.³⁷

If the words of Genesis are straightforward in any sense, certainly the way in

which they make reference to God is not, as we have seen. What is true is that,

for Basil, the ‘true exegete’ is necessarily an ascetic in the sense that he must

divest himself of all that obscures his view of God in the created world. Seeing

God is not a task that human beings perform spontaneously, naturally, or auto-

matically. They need to be shown how to see; this is where scripture becomes

important, yet even proper reading necessitates formation on the part of the

interpreter. This involves relinquishing one’s attachment to systems of thought

that run against the grain of Scripture’s portrayal of the origin of the world;

distancing oneself from overly restrictive ontological accounts, ones that claim

that essences are easily within reach and that therefore exclude the contingency

of all created being on the divine mystery; and opening oneself to signs of God

in the created order. The positive side of this process cannot proceed unless the

interpreter has made some progress through the negative side.

Basil’s reading of Genesis is certainly not the sort of interpretation that we

are used to now, but the Hexaemeron is important precisely because it is a

compelling statement of a neglected theological anthropology, one with the

capacity to unsettle today’s ingrained habits of thought.

37

Philip Rousseau, Basil of Caesarea (Berkeley, 1994), 327.

STUDIA PATRISTICA

PAPERS PRESENTED AT THE SIXTEENTH INTERNATIONAL

CONFERENCE ON PATRISTIC STUDIES

HELD IN OXFORD 2011

Edited by

MARKUS VINZENT

Volume 1

STUDIA PATRISTICA LIII

FORMER DIRECTORS

Gillian CLARK, Bristol, UK

60 Years (1951-2011) of the International Conference on Patristic

Studies at Oxford: Key Figures – An Introductory Note...................

3

5

9

Elizabeth LIVINGSTONE, Oxford, UK

F.L. Cross.............................................................................................

Frances YOUNG, Birmingham, UK

Maurice Frank Wiles...........................................................................

Catherine ROWETT, University of East Anglia, UK

Christopher Stead (1913-2008): His Work on Patristics..................... 17

Archbishop Rowan WILLIAMS, London, UK

Henry Chadwick.................................................................................. 31

Mark EDWARDS, Christ Church, Oxford, UK, and Markus VINZENT,

King’s College, London, UK

J.N.D. Kelly ......................................................................................... 43

Éric REBILLARD, Ithaca, NY, USA

William Hugh Clifford Frend (1916-2005): The Legacy of The

Donatist Church.................................................................................. 55

William E. KLINGSHIRN, Washington, D.C., USA

Theology and History in the Thought of Robert Austin Markus ...... 73

Volume 2

STUDIA PATRISTICA LIV

BIBLICAL QUOTATIONS IN PATRISTIC TEXTS

(ed. Laurence Mellerin and Hugh A.G. Houghton)

Laurence MELLERIN, Lyon, France, and Hugh A.G. HOUGHTON, Birming-

ham, UK

Introduction .........................................................................................

3

4

Table of Contents

Laurence MELLERIN, Lyon, France

Methodological Issues in Biblindex, An Online Index of Biblical

Quotations in Early Christian Literature............................................ 11

Guillaume BADY, Lyon, France

Quelle était la Bible des Pères, ou quel texte de la Septante choisir

pour Biblindex? ................................................................................... 33

Guillaume BADY, Lyon, France

3 Esdras chez les Pères de l’Église: L’ambiguïté des données et les

conditions d’intégration d’un ‘apocryphe’ dans Biblindex................. 39

Jérémy DELMULLE, Paris, France

Augustin dans «Biblindex». Un premier test: le traitement du De

Magistro............................................................................................... 55

Hugh A.G. HOUGHTON, Birmingham, UK

Patristic Evidence in the New Edition of the Vetus Latina Iohannes 69

Amy M. DONALDSON, Portland, Oregon, USA

Explicit References to New Testament Textual Variants by the Church

Fathers: Their Value and Limitations................................................. 87

Ulrich Bernhard SCHMID, Schöppingen, Germany

Marcion and the Textual History of Romans: Editorial Activity and

Early Editions of the New Testament ................................................. 99

Jeffrey KLOHA, St Louis, USA

The New Testament Text of Nicetas of Remesiana, with Reference

to Luke 1:46......................................................................................... 115

Volume 3

STUDIA PATRISTICA LV

EARLY MONASTICISM AND CLASSICAL PAIDEIA

(ed. Samuel Rubenson)

Samuel RUBENSON, Lund, Sweden

Introduction .........................................................................................

3

5

Samuel RUBENSON, Lund, Sweden

The Formation and Re-formations of the Sayings of the Desert Fathers

Table of Contents

5

Britt DAHLMAN, Lund, Sweden

The Collectio Scorialensis Parva: An Alphabetical Collection of Old

Apophthegmatic and Hagiographic Material...................................... 23

Bo HOLMBERG, Lund, Sweden

The Syriac Collection of Apophthegmata Patrum in MS Sin. syr. 46

35

Lillian I. LARSEN, Redlands, USA

On Learning a New Alphabet: The Sayings of the Desert Fathers

and the Monostichs of Menander........................................................ 59

Henrik RYDELL JOHNSÉN, Lund, Sweden

Renunciation, Reorientation and Guidance: Patterns in Early Monas-

ticism and Ancient Philosophy ........................................................... 79

David WESTBERG, Uppsala, Sweden

Rhetorical Exegesis in Procopius of Gaza’s Commentary on Genesis 95

Apophthegmata Patrum Abbreviations...................................................... 109

Volume 4

STUDIA PATRISTICA LVI

REDISCOVERING ORIGEN

Lorenzo PERRONE, Bologna, Italy

Origen’s ‘Confessions’: Recovering the Traces of a Self-Portrait......

3

Róbert SOMOS, University of Pécs, Hungary

Is the Handmaid Stoic or Middle Platonic? Some Comments on

Origen’s Use of Logic ......................................................................... 29

Paul R. KOLBET, Wellesley, USA

Rethinking the Rationales for Origen’s Use of Allegory................... 41

Brian BARRETT, South Bend, USA

Origen’s Spiritual Exegesis as a Defense of the Literal Sense........... 51

Tina DOLIDZE, Tbilisi, Georgia

Equivocality of Biblical Language in Origen..................................... 65

Miyako DEMURA, Tohoku Gakuin University, Sendai, Japan

Origen and the Exegetical Tradition of the Sarah-Hagar Motif in

Alexandria ........................................................................................... 73

6

Table of Contents

Elizabeth Ann DIVELY LAURO, Los Angeles, USA

The Eschatological Significance of Scripture According to Origen... 83

Lorenzo PERRONE, Bologna, Italy

Rediscovering Origen Today: First Impressions of the New Collection

of Homilies on the Psalms in the Codex monacensis Graecus 314.... 103

Ronald E. HEINE, Eugene, OR, USA

Origen and his Opponents on Matthew 19:12 .................................... 123

Allan E. JOHNSON, Minnesota, USA

Interior Landscape: Origen’s Homily 21 on Luke.............................. 129

Stephen BAGBY, Durham, UK

The ‘Two Ways’ Tradition in Origen’s Commentary on Romans...... 135

Francesco PIERI, Bologna, Italy

Origen on 1Corinthians: Homilies or Commentary? ........................ 143

Thomas D. MCGLOTHLIN, Durham, USA

Resurrection, Spiritual Interpretation, and Moral Reformation: A Func-

tional Approach to Resurrection in Origen ........................................ 157

Ilaria L.E. RAMELLI, Milan, Italy, and Durham, UK

‘Preexistence of Souls’? The ârxß and télov of Rational Creatures

in Origen and Some Origenians ......................................................... 167

Ilaria L.E. RAMELLI, Milan, Italy, and Durham, UK

The Dialogue of Adamantius: A Document of Origen’s Thought?

(Part Two) ............................................................................................ 227

Volume 5

STUDIA PATRISTICA LVII

EVAGRIUS PONTICUS ON CONTEMPLATION

(ed. Monica Tobon)

Monica TOBON, Franciscan International Study Centre, Canterbury, UK

Introduction .........................................................................................

3

9

Kevin CORRIGAN, Emory University, USA

Suffocation or Germination: Infinity, Formation and Calibration of

the Mind in Evagrius’ Notion of Contemplation................................

Table of Contents

7

Monica TOBON, Franciscan International Study Centre, Canterbury, UK

Reply to Kevin Corrigan, ‘Suffocation or Germination: Infinity,

Formation and Calibration of the Mind in Evagrius’ Notion of

Contemplation’..................................................................................... 27

Fr. Luke DYSINGER, OSB, Saint John’s Seminary, Camarillo, USA

An Exegetical Way of Seeing: Contemplation and Spiritual Guidance

in Evagrius Ponticus............................................................................ 31

Monica TOBON, Franciscan International Study Centre, Canterbury, UK

Raising Body and Soul to the Order of the Nous: Anthropology and

Contemplation in Evagrius.................................................................. 51

Robin Darling YOUNG, University of Notre Dame, USA

The Path to Contemplation in Evagrius’ Letters ................................ 75

Volume 6

STUDIA PATRISTICA LVIII

NEOPLATONISM AND PATRISTICS

Victor YUDIN, UCL, OVC, Brussels, Belgium

Patristic Neoplatonism ........................................................................

3

Cyril HOVORUN, Kiev, Ukraine

Influence of Neoplatonism on Formation of Theological Language ... 13

Luc BRISSON, CNRS, Villejuif, France

Clement and Cyril of Alexandria: Confronting Platonism with Chris-

tianity ................................................................................................... 19

Alexey R. FOKIN, Moscow, Russia

The Doctrine of the ‘Intelligible Triad’ in Neoplatonism and Patristics

45

Jean-Michel COUNET, Louvain-la-Neuve, Belgium

Speech Act in the Demiurge’s Address to the Young Gods in

Timaeus 41 A-B. Interpretations of Greek Philosophers and Patristic

Receptions ........................................................................................... 73

István PERCZEL, Hungary

The Pseudo-Didymian De trinitate and Pseudo-Dionysius the Areo-

pagite: A Preliminary Study............................................................... 83

8

Table of Contents

Andrew LOUTH, Durham, UK

Symbolism and the Angels in Dionysios the Areopagite................... 109

Demetrios BATHRELLOS, Athens, Greece

Neo-platonism and Maximus the Confessor on the Knowledge of

God ...................................................................................................... 117

Victor YUDIN, UCL, OVC, Brussels, Belgium

A Stoic Conversion: Porphyry by Plato. Augustine’s Reading of the

Timaeus 41 a7-b6................................................................................. 127

Levan GIGINEISHVILI, Ilia State University, Georgia

Eros in Theology of Ioane Petritsi and Shota Rustaveli..................... 181

Volume 7

STUDIA PATRISTICA LIX

EARLY CHRISTIAN ICONOGRAPHIES

(ed. Allen Brent and Markus Vinzent)

Allen BRENT, London, UK

Transforming Pagan Cultures .............................................................

3

5

James A. FRANCIS, Lexington, Kentucky, USA

Seeing God(s): Images and the Divine in Pagan and Christian Thought

in the Second to Fourth Centuries AD...............................................

Emanuele CASTELLI, Università di Bari Aldo Moro, Italy

The Symbols of Anchor and Fish in the Most Ancient Parts of the

Catacomb of Priscilla: Evidence and Questions ................................ 11

Catherine C. TAYLOR, Washington, D.C., USA

Painted Veneration: The Priscilla Catacomb Annunciation and the

Protoevangelion of James as Precedents for Late Antique Annuncia-

tion Iconography.................................................................................. 21

Peter WIDDICOMBE, Hamilton, Canada

Noah and Foxes: Song of Songs 2:15 and the Patristic Legacy in Text

and Art................................................................................................. 39

Catherine Brown TKACZ, Spokane, Washington, USA

En colligo duo ligna: The Widow of Zarephath and the Cross......... 53

Table of Contents

9

György HEIDL, University of Pécs, Hungary

Early Christian Imagery of the ‘virga virtutis’ and Ambrose’s Theol-

ogy of Sacraments............................................................................... 69

Lee M. JEFFERSON, Danville, Kentucky, USA

Perspectives on the Nude Youth in Fourth-Century Sarcophagi

Representations of the Raising of Lazarus......................................... 77

Katharina HEYDEN, Göttingen, Germany

The Bethesda Sarcophagi: Testimonies to Holy Land Piety in the

Western Theodosian Empire............................................................... 89

Anne KARAHAN, Stockholm, Sweden, and Istanbul, Turkey

The Image of God in Byzantine Cappadocia and the Issue of

Supreme Transcendence...................................................................... 97

George ZOGRAFIDIS, Thessaloniki, Greece

Is a Patristic Aesthetics Possible? The Eastern Paradigm Re-examined 113

Volume 8

STUDIA PATRISTICA LX

NEW PERSPECTIVES ON LATE ANTIQUE SPECTACULA

(ed. Karin Schlapbach)

Karin SCHLAPBACH, Ottawa, Canada

Introduction. New Perspectives on Late Antique spectacula: Between

Reality and Imagination......................................................................

3

7

Karin SCHLAPBACH, Ottawa, Canada

Literary Technique and the Critique of spectacula in the Letters of

Paulinus of Nola..................................................................................

Alexander PUK, Heidelberg, Germany

A Success Story: Why did the Late Ancient Theatre Continue? ...... 21

Juan Antonio JIMÉNEZ SÁNCHEZ, Barcelona, Spain

The Monk Hypatius and the Olympic Games of Chalcedon............. 39

Andrew W. WHITE, Stratford University, Woodbridge, Virginia, USA

Mime and the Secular Sphere: Notes on Choricius’ Apologia Mimo-

rum....................................................................................................... 47

10

Table of Contents

David POTTER, The University of Michigan, USA

Anatomies of Violence: Entertainment and Politics in the Eastern

Roman Empire from Theodosius I to Heraclius................................. 61

Annewies ^{VAN DEN}HOEK, Harvard, USA

Execution as Entertainment: The Roman Context of Martyrdom..... 73

Volume 9

STUDIA PATRISTICA LXI

THE HOLY SPIRIT AND DIVINE INSPIRATION IN AUGUSTINE

(ed. Jonathan Yates)

Anthony DUPONT, Leuven, Belgium

Augustine’s Preaching on Grace at Pentecost .......................................

3

Geert M.A. VAN REYN, Leuven, Belgium

Divine Inspiration in Virgil’s Aeneid and Augustine’s Christian Alter-

native in Confessiones......................................................................... 15

Anne-Isabelle BOUTON-TOUBOULIC, Bordeaux, France

Consonance and Dissonance: The Unifying Action of the Holy Ghost

in Saint Augustine............................................................................... 31

Matthew Alan GAUMER, Leuven, Belgium, and Kaiserslautern, Germany

Against the Holy Spirit: Augustine of Hippo’s Polemical Use of the

Holy Spirit against the Donatists........................................................ 53

Diana STANCIU, KU Leuven, Belgium

Augustine’s (Neo)Platonic Soul and Anti-Pelagian Spirit.................. 63

Volume 10

STUDIA PATRISTICA LXII

THE GENRES OF LATE ANTIQUE LITERATURE

Yuri SHICHALIN, Moscow, Russia

The Traditional View of Late Platonism as a Self-contained System

3

Bernard POUDERON, Tours, France

Y a-t-il lieu de parler de genre littéraire à propos des Apologies du

second siècle? ...................................................................................... 11

Table of Contents

11

John DILLON, Trinity College Dublin, Ireland

Protreptic Epistolography, Hellenic and Christian ............................. 29

Svetlana MESYATS, Moscow, Russia

Does the First have a Hypostasis? Some Remarks to the History of

the Term hypostasis in Platonic and Christian Tradition of the 4^th–

5^thCenturies AD ................................................................................. 41

Anna USACHEVA, Moscow, Russia

The Term panßguriv in the Holy Bible and Christian Literature of the

Fourth Century and the Development of Christian Panegyric Genre

57

Olga ALIEVA, National Research University Higher School of Economics,

Moscow, Russia

Protreptic Motifs in St Basil’s Homily On the Words ‘Give Heed to

Thyself’ ................................................................................................ 69

FOUCAULT AND THE PRACTICE OF PATRISTICS

David NEWHEISER, Chicago, USA

Foucault and the Practice of Patristics................................................ 81

Devin SINGH, New Haven, USA

Disciplining Eusebius: Discursive Power and Representation of the

Court Theologian................................................................................. 89

Rick ELGENDY, Chicago, USA

Practices of the Self and (Spiritually) Disciplined Resistance: What

Michel Foucault Could Have Said about Gregory of Nyssa .............. 103

Marika ROSE, Durham, UK

Patristics after Foucault: Genealogy, History and the Question of

Justice .................................................................................................. 115

PATRISTIC STUDIES IN LATIN AMERICA

Patricia Andrea CINER, Argentina

Los Estudios Patrísticos en Latinoamérica: pasado, presente y future 123

Edinei ^DAROSA CÂNDIDO, Florianópolis, Brasil

Proposta para publicações patrísticas no Brasil e América Latina: os

seis anos dos Cadernos Patrísticos...................................................... 131

12

Table of Contents

Oscar VELÁSQUEZ, Santiago de Chile, Chile

La historia de la patrística en Chile: un largo proceso de maduración 135

HISTORICA

Guy G. STROUMSA, Oxford, UK, and Jerusalem, Israel

Athens, Jerusalem and Mecca: The Patristic Crucible of the Abrahami

c

Religions .............................................................................................. 153

Josef LÖSSL, Cardiff, Wales, UK

Memory as History? Patristic Perspectives........................................ 169

Hervé INGLEBERT, Paris-Ouest Nanterre-La Défense, France

La formation des élites chrétiennes d’Augustin à Cassiodore............ 185

Charlotte KÖCKERT, Heidelberg, Germany

The Rhetoric of Conversion in Ancient Philosophy and Christianity 205

Arthur P. URBANO, Jr., Providence, USA

‘Dressing the Christian’: The Philosopher’s Mantle as Signifier of

Pedagogical and Moral Authority....................................................... 213

Vladimir IVANOVICI, Bucharest, Romania

Competing Paradoxes: Martyrs and the Spread of Christianity

Revisited .............................................................................................. 231

Helen RHEE, Santa Barbara, California, USA

Wealth, Business Activities, and Blurring of Christian Identity........ 245

Jean-Baptiste PIGGIN, Hamburg, Germany

The Great Stemma: A Late Antique Diagrammatic Chronicle of Pre-

Christian Time..................................................................................... 259

Mikhail M. KAZAKOV, Smolensk, Russia

Types of Location of Christian Churches in the Christianizing Roman

Empire ................................................................................................. 279

David Neal GREENWOOD, Edinburgh, UK

Pollution Wars: Consecration and Desecration from Constantine to

Julian.................................................................................................... 289

Christine SHEPARDSON, University of Tennessee, USA

Apollo’s Charred Remains: Making Meaning in Fourth-Century

Antioch ................................................................................................ 297

Table of Contents

13

Jacquelyn E. WINSTON, Azusa, USA

The ‘Making’ of an Emperor: Constantinian Identity Formation in

his Invective Letter to Arius ............................................................... 303

Isabella IMAGE, Oxford, UK

Nicene Fraud at the Council of Rimini .............................................. 313

Thomas BRAUCH, Mount Pleasant, Michigan, USA

From Valens to Theodosius: ‘Nicene’ and ‘Arian’ Fortunes in the

East August 378 to November 380 ..................................................... 323

Silvia MARGUTTI, Perugia, Italy

The Power of the Relics: Theodosius I and the Head of John the

Baptist in Constantinople.................................................................... 339

Antonia ATANASSOVA, Boston, USA

A Ladder to Heaven: Ephesus I and the Theology of Marian Mediation 353

Luise Marion FRENKEL, Cambridge, UK

What are Sermons Doing in the Proceedings of a Council? The Case

of Ephesus 431..................................................................................... 363

Sandra LEUENBERGER-WENGER, Münster, Germany

The Case of Theodoret at the Council of Chalcedon......................... 371

Sergey TROSTYANSKIY, Union Theological Seminary, New York, USA

The Encyclical of Basiliscus (475) and its Theological Significance;

Some Interpretational Issues............................................................... 383

Eric FOURNIER, West Chester, USA

Victor of Vita and the Conference of 484: A Pastiche of 411? ......... 395

Dana Iuliana VIEZURE, South Orange, NJ, USA

The Fate of Emperor Zeno’s Henoticon: Christological Authority

after the Healing of the Acacian Schism (484-518)............................ 409

Roberta FRANCHI, Firenze, Italy

Aurum in luto quaerere (Hier., Ep. 107,12). Donne tra eresia e ortodos-

sia nei testi cristiani di IV-V secolo.................................................... 419

Winfried BÜTTNER, Bamberg, Germany

Der Christus medicus und ein medicus christianus: Hagiographische

Anmerkungen zu einem Klerikerarzt des 5. Jh.................................. 431

14

Table of Contents

Susan LOFTUS, Macquarie University, Sydney, Australia

Episcopal Consecration – the Religious Practice of Late Antique Gaul

in the 6^thCentury: Ideal and Reality.................................................. 439

Rocco BORGOGNONI, Baggio, Italy

Capitals at War: Images of Rome and Constantinople from the Age

of Justinian .......................................................................................... 455

Pauline ALLEN, Brisbane, Australia, and Pretoria, South Africa

Prolegomena to a Study of the Letter-Bearer in Christian Antiquity 481

Ariane BODIN, Paris Ouest Nanterre la Défense, France

The Outward Appearance of Clerics in the Fourth and Fifth Centuries

in Italy, Gaul and Africa: Representation and Reality....................... 493

Christopher BONURA, Gainesville, USA

The Man and the Myth: Did Heraclius Know the Legend of the Last

Roman Emperor? ................................................................................ 503

Petr BALCÁREK, Olomouc, Czech Republic

The Cult of the Holy Wisdom in Byzantine Palestine....................... 515

Volume 11

STUDIA PATRISTICA LXIII

BIBLICA

Mark W. ELLIOTT, St Andrews, UK

Wisdom of Solomon, Canon and Authority........................................

3

Joseph VERHEYDEN, Leuven, Belgium

A Puzzling Chapter in the Reception History of the Gospels: Victor

of Antioch and his So-called ‘Commentary on Mark’ ...................... 17

Christopher A. BEELEY, New Haven, Conn., USA

‘Let This Cup Pass from Me’ (Matth. 26.39): The Soul of Christ in

Origen, Gregory Nazianzen, and Maximus Confessor ...................... 29

Paul M. BLOWERS, Emmanuel Christian Seminary, Johnson City, Ten-

nessee, USA

The Groaning and Longing of Creation: Variant Patterns of Patristic

Interpretation of Romans 8:19-23 ....................................................... 45

Table of Contents

15

Riemer ROUKEMA, Zwolle, The Netherlands

The Foolishness of the Message about the Cross (1Cor. 1:18-25):

Embarrassment and Consent............................................................... 55

Jennifer R. STRAWBRIDGE, Oxford, UK

A Community of Interpretation: The Use of 1Corinthians 2:6-16 by

Early Christians................................................................................... 69

Pascale FARAGO-BERMON, Paris, France

Surviving the Disaster: The Use of Psyche in 1Peter 3:20 ............... 81

Everett FERGUSON, Abilene, USA

Some Patristic Interpretations of the Angels of the Churches (Apo-

calypse 1-3) .......................................................................................... 95

PHILOSOPHICA, THEOLOGICA, ETHICA

Averil CAMERON, Oxford, UK

Can Christians Do Dialogue?............................................................. 103

Sophie LUNN-ROCKLIFFE, King’s College London, UK

The Diabolical Problem of Satan’s First Sin: Self-moved Pride or a

Response to the Goads of Envy?........................................................ 121

Loren KERNS, Portland, Oregon, USA

Soul and Passions in Philo of Alexandria .......................................... 141

Nicola SPANU, London, UK

The Interpretation of Timaeus 39E7-9 in the Context of Plotinus’ and

Numenius’ Philosophical Circles ........................................................ 155

Sarah STEWART-KROEKER, Princeton, USA

Augustine’s Incarnational Appropriation of Plotinus: A Journey for

the Feet ................................................................................................ 165

Sébastien MORLET, Paris, France

Encore un nouveau fragment du traité de Porphyre contre les chrétiens

(Marcel d’Ancyre, fr. 88 Klostermann = fr. 22 Seibt/Vinzent)?........ 179

Aaron P. JOHNSON, Cleveland, Tennessee, USA

Porphyry’s Letter to Anebo among the Christians: Augustine and

Eusebius............................................................................................... 187

16

Table of Contents

Susanna ELM, Berkeley, USA

Laughter in Christian Polemics........................................................... 195

Robert WISNIEWSKI, Warsaw, Poland

Looking for Dreams and Talking with Martyrs: The Internal Roots

of Christian Incubation ....................................................................... 203

Simon C. MIMOUNI, Paris, France

Les traditions patristiques sur la famille de Jésus: Retour sur un pro-

blème doctrinal du IV^esiècle .............................................................. 209

Christophe GUIGNARD, Bâle/Lausanne, Suisse

Julius Africanus et le texte de la généalogie lucanienne de Jésus..... 221

Demetrios BATHRELLOS, Athens, Greece

The Patristic Tradition on the Sinlessness of Jesus............................ 235

Hajnalka TAMAS, Leuven, Belgium

Scio unum Deum vivum et verum, qui est trinus et unus Deus: The

Relevance of Creedal Elements in the Passio Donati, Venusti et Her-

mogenis................................................................................................ 243

Christoph MARKSCHIES, Berlin, Germany

On Classifying Creeds the Classical German Way: ‘Privat-Bekennt-

nisse’ (‘Private Creeds’) ...................................................................... 259

Markus VINZENT, King’s College London, UK

From Zephyrinus to Damasus – What did Roman Bishops believe?.... 273

Adolf Martin RITTER, Heidelberg, Germany

The ‘Three Main Creeds’ of the Lutheran Reformation and their

Specific Contexts: Testimonies and Commentaries........................... 287

Hieromonk Methody (ZINKOVSKY), Hieromonk Kirill (ZINKOVSKY), St Peters-

burg Orthodox Theological Academy, Russia

The Term ênupóstaton and its Theological Meaning ..................... 313

Christian LANGE, Erlangen-Nürnberg, Germany

Miaenergetism – A New Term for the History of Dogma?............... 327

Marek JANKOWIAK, Oxford, UK

The Invention of Dyotheletism............................................................ 335

Spyros P. PANAGOPOULOS, Patras, Greece

The Byzantine Traditions of the Virgin Mary’s Dormition and

Assumption.......................................................................................... 343

Table of Contents

17

Christopher T. BOUNDS, Marion, Indiana, USA

The Understanding of Grace in Selected Apostolic Fathers.............. 351

Andreas MERKT, Regensburg, Germany

Before the Birth of Purgatory ............................................................. 361

Verna E.F. HARRISON, Los Angeles, USA

Children in Paradise and Death as God’s Gift: From Theophilus of

Antioch and Irenaeus of Lyons to Gregory Nazianzen...................... 367

Moshe B. BLIDSTEIN, Oxford, UK

Polemics against Death Defilement in Third-Century Christian Sour-

ces........................................................................................................ 373

Susan L. GRAHAM, Jersey City, USA

Two Mount Zions: Fourth-Century Christian Anti-Jewish Polemic... 385

Sean C. HILL, Gainesville, Florida, USA

Early Christian Ethnic Reasoning in the Light of Genesis 6:1-4 ...... 393

Volume 12

STUDIA PATRISTICA LXIV

ASCETICA

Kate WILKINSON, Baltimore, USA

Gender Roles and Mental Reproduction among Virgins ...................

3

9

David WOODS, Cork, Ireland

Rome, Gregoria, and Madaba: A Warning against Sexual Temptation

Alexis C. TORRANCE, Princeton, USA

The Angel and the Spirit of Repentance: Hermas and the Early

Monastic Concept of Metanoia........................................................... 15

Lois FARAG, St Paul, MN, USA

Heroines not Penitents: Saints of Sex Slavery in the Apophthegmata

Patrum in Roman Law Context.......................................................... 21

Nienke VOS, Amsterdam, The Netherlands

Seeing Hesychia: Appeals to the Imagination in the Apophthegmata

Patrum ................................................................................................. 33

18

Table of Contents

Peter TÓTH, London, UK

‘In volumine Longobardo’: New Light on the Date and Origin of the

Latin Translation of St Anthony’s Seven Letters................................ 47

Kathryn HAGER, Oxford, UK

John Cassian: The Devil in the Details.............................................. 59

Liviu BARBU, Cambridge, UK

Spiritual Fatherhood in and outside the Desert: An Eastern Orthodox

Perspective........................................................................................... 65

LITURGICA

T.D. BARNES, Edinburgh, UK

The First Christmas in Rome, Antioch and Constantinople.............. 77

Gerard ROUWHORST, University of Tilburg, The Netherlands

Eucharistic Meals East of Antioch ..................................................... 85

Anthony GELSTON, Durham, UK

A Fragmentary Sixth-Century East Syrian Anaphora ....................... 105

Richard BARRETT, Bloomington, Indiana, USA

‘Let Us Put Away All Earthly Care’: Mysticism and the Cherubikon

of the Byzantine Rite .......................................................................... 111

ORIENTALIA

B.N. WOLFE, Oxford, UK

The Skeireins: A Neglected Text........................................................ 127

Alberto RIGOLIO, Oxford, UK

From ‘Sacrifice to the Gods’ to the ‘Fear of God’: Omissions, Additions

and Changes in the Syriac Translations of Plutarch, Lucian and

Themistius ........................................................................................... 133

Richard VAGGIONE, OHC, Toronto, Canada

Who were Mani’s ‘Greeks’? ‘Greek Bread’ in the Cologne Mani Codex 145

Flavia RUANI, École Pratique des Hautes Études, Paris, France

Between Myth and Exegesis: Ephrem the Syrian on the Manichaean

Book of Giants..................................................................................... 155

Table of Contents

19

Hannah HUNT, Leeds, UK

‘Clothed in the Body’: The Garment of Flesh and the Garment of

Glory in Syrian Religious Anthropology............................................ 167

Joby PATTERUPARAMPIL, Leuven, Belgium

Regula Fidei in Ephrem’s Hymni de Fide LXVII and in the Sermones

de Fide IV............................................................................................ 177

Jeanne-Nicole SAINT-LAURENT, Colchester, VT, USA

Humour in Syriac Hagiography.......................................................... 199

Erik W. KOLB, Washington, D.C., USA

‘It Is With God’s Words That Burn Like a Fire’: Monastic Discipline

in Shenoute’s Monastery ..................................................................... 207

Hugo LUNDHAUG, Oslo, Norway

Origenism in Fifth-Century Upper Egypt: Shenoute of Atripe and the

Nag Hammadi Codices ....................................................................... 217

Aho SHEMUNKASHO, Salzburg, Austria

Preliminaries to an Edition of the Hagiography of St Aho the Stran-

ger (

ܟܣܢܝܐ

ܐ

ܚܐ

ܐ

ܝ

ܡܪ

)................................................................... 229

Peter BRUNS, Bamberg, Germany

Von Magiern und Mönchen – Zoroastrische Polemik gegen das

Christentum in der armenischen Kirchengeschichtsschreibung......... 237

Grigory KESSEL, Marburg, Germany

New Manuscript Witnesses to the ‘Second Part’ of Isaac of Nineveh 245

CRITICA ET PHILOLOGICA

Michael PENN, Mount Holyoke College, USA

Using Computers to Identify Ancient Scribal Hands: A Preliminary

Report .................................................................................................. 261

Felix ALBRECHT, Göttingen, Germany

A Hitherto Unknown Witness to the Apostolic Constitutions in

Uncial Script........................................................................................ 267

Nikolai LIPATOV-CHICHERIN, Nottingham, UK, and St Petersburg, Russia

Preaching as the Audience Heard it: Unedited Transcripts of Patristic

Homilies .............................................................................................. 277

20

Table of Contents

Pierre AUGUSTIN, Paris, France

Entre codicologie, philologie et histoire: La description de manuscrits

parisiens (Codices Chrysostomici Graeci VII) .................................. 299

Octavian GORDON, Bucure≥ti, Romania

Denominational Translation of Patristic Texts into Romanian: Elements

for a Patristic Translation Theory....................................................... 309

Volume 13

STUDIA PATRISTICA LXV

THE FIRST TWO CENTURIES

William C. RUTHERFORD, Houston, USA

Citizenship among Jews and Christians: Civic Discourse in the Apology

of Aristides ..........................................................................................

3

Paul HARTOG, Des Moines, USA

The Relationship between Paraenesis and Polemic in Polycarp, Phi-

lippians ................................................................................................ 27

Romulus D. STEFANUT, Chicago, Illinois, USA

Eucharistic Theology in the Martyrdom of Ignatius of Antioch ....... 39

Ferdinando BERGAMELLI, Turin, Italy

La figura dell’Apostolo Paolo in Ignazio di Antiochia....................... 49

Viviana Laura FÉLIX, Buenos Aires, Argentina

La influencia de platonismo medio en Justino a la luz de los estudios

recientes sobre el Didaskalikos........................................................... 63

Charles A. BOBERTZ, Collegeville, USA

‘Our Opinion is in Accordance with the Eucharist’: Irenaeus and the

Sitz im Leben of Mark’s Gospel.......................................................... 79

Ysabel ^DEANDIA, Paris, France

Adam-Enfant chez Irénée de Lyon ..................................................... 91

Scott D. MORINGIELLO, Villanova, Pennsylvania, USA

The Pneumatikos as Scriptural Interpreter: Irenaeus on 1Cor. 2:15 .. 105

Adam J. POWELL, Durham, UK

Irenaeus and God’s Gifts: Reciprocity in Against Heresies IV 14.1... 119

Table of Contents

21

Charles E. HILL, Maitland, Florida, USA

‘The Writing which Says…’ The Shepherd of Hermas in the Writings

of Irenaeus........................................................................................... 127

T. Scott MANOR, Paris, France

Proclus: The North African Montanist?............................................. 139

István M. BUGÁR, Debrecen, Hungary

Can Theological Language Be Logical? The Case of ‘Josipe’ and

Melito .............................................................................................. 147

Oliver NICHOLSON, Minneapolis, USA, and Tiverton, UK

What Makes a Voluntary Martyr?...................................................... 159

Thomas O’LOUGHLIN, Nottingham, UK

The Protevangelium of James: A Case of Gospel Harmonization in

the Second Century?........................................................................... 165

Jussi JUNNI, Helsinki, Finland

Celsus’ Arguments against the Truth of the Bible ............................. 175

Miros¥aw MEJZNER, Warsaw (UKSW), Poland

The Anthropological Foundations of the Concept of Resurrection

according to Methodius of Olympus................................................... 185

László PERENDY, Budapest, Hungary

The Threads of Tradition: The Parallelisms between Ad Diognetum

and Ad Autolycum ............................................................................... 197

Nestor KAVVADAS, Tübingen, Germany

Some Late Texts Pertaining to the Accusation of Ritual Cannibalism

against Second- and Third-Century Christians.................................. 209

Jared SECORD, Ann Arbor, USA

Medicine and Sophistry in Hippolytus’ Refutatio.............................. 217

Eliezer GONZALEZ, Gold Coast, Australia

The Afterlife in the Passion of Perpetua and in the Works of Tertul-

lian: A Clash of Traditions ................................................................. 225

APOCRYPHA

Julian PETKOV, University of Heidelberg, Germany

Techniques of Disguise in Apocryphal Apocalyptic Literature:

Bridging the Gap between ‘Authorship’ and ‘Authority’.................... 241

22

Table of Contents

Marek STAROWIEYSKI, Pontifical Faculty of Theology, Warsaw, Poland

St. Paul dans les Apocryphes.............................................................. 253

David M. REIS, Bridgewater, USA

Peripatetic Pedagogy: Travel and Transgression in the Apocryphal

Acts of the Apostles............................................................................. 263

Charlotte TOUATI, Lausanne, Switzerland

A ‘Kerygma of Peter’ behind the Apocalypse of Peter, the Pseudo-

Clementine Romance and the Eclogae Propheticae of Clement of

Alexandria ........................................................................................... 277

TERTULLIAN AND RHETORIC

(ed. Willemien Otten)

David E. WILHITE, Waco, TX, USA

Rhetoric and Theology in Tertullian: What Tertullian Learned from

Paul ...................................................................................................... 295

Frédéric CHAPOT, Université de Strasbourg, France

Rhétorique et herméneutique chez Tertullien. Remarques sur la com-

position de l’Adu. Praxean .................................................................. 313

Willemien OTTEN, Chicago, USA

Tertullian’s Rhetoric of Redemption: Flesh and Embodiment in De

carne Christi and De resurrectione mortuorum................................. 331

Geoffrey D. DUNN, Australian Catholic University, Australia

Rhetoric and Tertullian: A Response ................................................. 349

FROM TERTULLIAN TO TYCONIUS

J. Albert HARRILL, Bloomington, Indiana, USA

Accusing Philosophy of Causing Headaches: Tertullian’s Use of a

Comedic Topos (Praescr. 16.2) ........................................................... 359

Richard BRUMBACK, Austin, Texas, USA

Tertullian’s Trinitarian Monarchy in Adversus Praxean: A Rhetorical

Analysis ............................................................................................... 367

Marcin R. WYSOCKI, Lublin, Poland

Eschatology of the Time of Persecutions in the Writings of Tertullian

and Cyprian......................................................................................... 379

Table of Contents

23

David L. RIGGS, Marion, Indiana, USA

The Apologetics of Grace in Tertullian and Early African Martyr Acts 395

Agnes A. NAGY, Genève, Suisse

Les candélabres et les chiens au banquet scandaleux. Tertullien,

Minucius Felix et les unions œdipiennes............................................ 407

Thomas F. HEYNE, M.D., M.St., Boston, USA

Tertullian and Obstetrics..................................................................... 419

Ulrike BRUCHMÜLLER, Berlin, Germany

Christliche Erotik in platonischem Gewand: Transformationstheoretisch

e

Überlegungen zur Umdeutung von Platons Symposion bei Methodios

von Olympos........................................................................................ 435

David W. PERRY, Hull, UK

Cyprian’s Letter to Fidus: A New Perspective on its Significance for

the History of Infant Baptism............................................................. 445

Adam PLOYD, Atlanta, USA

Tres Unum Sunt: The Johannine Comma in Cyprian........................ 451

Laetitia CICCOLINI, Paris, France

Le personnage de Syméon dans la polémique anti-juive: Le cas de

l’Ad Vigilium episcopum de Iudaica incredulitate (CPL 67°)............ 459

Volume 14

STUDIA PATRISTICA LXVI

CLEMENT OF ALEXANDRIA

Jana PLÁTOVÁ, Centre for Patristic, Medieval and Renaissance Texts, Olo-

mouc, Czech Republic

Die Fragmente des Clemens Alexandrinus in den griechischen und

arabischen Katenen..............................................................................

3

Marco RIZZI, Milan, Italy

The Work of Clement of Alexandria in the Light of his Contempo-

rary Philosophical Teaching................................................................ 11

Stuart Rowley THOMSON, Oxford, UK

Apostolic Authority: Reading and Writing Legitimacy in Clement of

Alexandria ........................................................................................... 19

24

Table of Contents

Davide DAINESE, Fondazione per le Scienze Religiose ‘Giovanni XXIII’,

Bologna, Italy

Clement of Alexandria’s Refusal of Valentinian âpórroia .............. 33

Dan BATOVICI, St Andrews, UK

Hermas in Clement of Alexandria...................................................... 41

Piotr ASHWIN-SIEJKOWSKI, Chichester, UK

Clement of Alexandria on the Creation of Eve: Exegesis in the Ser-

vice of a Pedagogical Project.............................................................. 53

Pamela MULLINS REAVES, Durham, NC, USA

Multiple Martyrdoms and Christian Identity in Clement of Alexan-

dria’s Stromateis .................................................................................. 61

Michael J. THATE, Yale Divinity School, New Haven, CT, USA

Identity Construction as Resistance: Figuring Hegemony, Biopolitics,

and Martyrdom as an Approach to Clement of Alexandria............... 69

Veronika CERNUSKOVÁ, Olomouc, Czech Republic

The Concept of eûpáqeia in Clement of Alexandria........................ 87

Kamala PAREL-NUTTALL, Calgary, Canada

Clement of Alexandria’s Ideal Christian Wife ................................... 99

THE FOURTH-CENTURY DEBATES

Michael B. SIMMONS, Montgomery, Alabama, USA

Universalism in Eusebius of Caesarea: The Soteriological Use of

in Book III of the Theophany.............. 125

Jon M. ROBERTSON, Portland, Oregon, USA

‘The Beloved of God’: The Christological Backdrop for the Political

Theory of Eusebius of Caesarea in Laus Constantini........................ 135

Cordula BANDT, Berlin, Germany

Some Remarks on the Tone of Eusebius’ Commentary on Psalms... 143

Clayton COOMBS, Melbourne, Australia

Literary Device or Legitimate Diversity: Assessing Eusebius’ Use of

the Optative Mood in Quaestiones ad Marinum................................ 151

David J. DEVORE, Berkeley, California, USA

Eusebius’ Un-Josephan History: Two Portraits of Philo of Alexandria

a

nd the Sources of Ecclesiastical Historiography............................... 161

Table of Contents

25

Gregory Allen ROBBINS, Denver, USA

‘Number Determinate is Kept Concealed’ (Dante, Paradiso XXIX 135):

Eusebius and the Transformation of the List (Hist. eccl. III 25) ....... 181

James CORKE-WEBSTER, Manchester, UK

A Literary Historian: Eusebius of Caesarea and the Martyrs of

Lyons and Palestine............................................................................. 191

Samuel FERNÁNDEZ, Pontificia Universidad Católica de Chile, Chile

¿Crisis arriana o crisis monarquiana en el siglo IV? Las críticas de

Marcelo de Ancira a Asterio de Capadocia........................................ 203

Laurence VIANÈS, Université de Grenoble / HiSoMA «Sources Chrétien-

nes», France

L’interprétation des prophètes par Apollinaire de Laodicée a-t-elle

influencé Théodore de Mopsueste?.................................................... 209

Hélène GRELIER-DENEUX, Paris, France

La réception d’Apolinaire dans les controverses christologiques du

V^esiècle à partir de deux témoins, Cyrille d’Alexandrie et Théodoret

de Cyr .................................................................................................. 223

Sophie H. CARTWRIGHT, Edinburgh, UK

So-called Platonism, the Soul, and the Humanity of Christ in Eus-

tathius of Antioch’s Contra Ariomanitas et de anima ....................... 237

Donna R. HAWK-REINHARD, St Louis, USA

Cyril of Jerusalem’s Sacramental Theosis.......................................... 247

Georgij ZAKHAROV, Moscou, Russie

Théologie de l’image chez Germinius de Sirmium............................ 257

Michael Stuart WILLIAMS, Maynooth, Ireland

Auxentius of Milan: From Orthodoxy to Heresy............................... 263

Jarred A. MERCER, Oxford, UK

The Life in the Word and the Light of Humanity: The Exegetical

Foundation of Hilary of Poitiers’ Doctrine of Divine Infinity .......... 273

Janet SIDAWAY, Edinburgh, UK

Hilary of Poitiers and Phoebadius of Agen: Who Influenced Whom? 283

Dominique GONNET, S.J., Lyon, France

The Use of the Bible within Athanasius of Alexandria’s Letters to

Serapion............................................................................................... 291

26

Table of Contents

William G. RUSCH, New York, USA

Corresponding with Emperor Jovian: The Strategy and Theology of

Apollinaris of Laodicea and Athanasius of Alexandria..................... 301

Rocco SCHEMBRA, Catania, Italia

Il percorso editoriale del De non parcendo in deum delinquentibus

di Lucifero di Cagliari ........................................................................ 309

Caroline MACÉ, Leuven, Belgium, and Ilse DE VOS, Oxford, UK

Pseudo-Athanasius, Quaestio ad Antiochum 136 and the Theosophia 319

Volume 15

STUDIA PATRISTICA LXVII

CAPPADOCIAN WRITERS

Giulio MASPERO, Rome, Italy

The Spirit Manifested by the Son in Cappadocian Thought .............

3

Darren SARISKY, Cambridge, UK

Who Can Listen to Sermons on Genesis? Theological Exegesis and

Theological Anthropology in Basil of Caesarea’s Hexaemeron Hom-

ilies ...................................................................................................... 13

Ian C. JONES, New York, USA

Humans and Animals: St Basil of Caesarea’s Ascetic Evocation of

Paradise................................................................................................ 25

Benoît GAIN, Grenoble, France

Voyageur en Exil: Un aspect central de la condition humaine selon

Basile de Césarée ................................................................................ 33

Anne Gordon KEIDEL, Boston, USA

Nautical Imagery in the Writings of Basil of Caesarea ..................... 41

Martin MAYERHOFER, Rom, Italien

Die basilianische Anthropologie als Verständnisschlüssel zu Ad ado-

lescentes............................................................................................... 47

Anna M. SILVAS, Armidale NSW, Australia

Basil and Gregory of Nyssa on the Ascetic Life: Introductory Com-

parisons................................................................................................ 53

Table of Contents

27

Antony MEREDITH, S.J., London, UK

Universal Salvation and Human Response in Gregory of Nyssa....... 63

Robin ORTON, London, UK

‘Physical’ Soteriology in Gregory of Nyssa: A Response to Reinhard

M. Hübner............................................................................................ 69

Marcello LA MATINA, Macerata, Italy

Seeing God through Language. Quotation and Deixis in Gregory of

Nyssa’s Against Eunomius, Book III .................................................. 77

Hui XIA, Leuven, Belgium

The Light Imagery in Gregory of Nyssa’s Contra Eunomium III 6.. 91

Francisco BASTITTA HARRIET, Buenos Aires, Argentina

Does God ‘Follow’ Human Decision? An Interpretation of a Passage

from Gregory of Nyssa’s De vita Moysis (II 86)................................ 101

Miguel BRUGAROLAS, Pamplona, Spain

Anointing and Kingdom: Some Aspects of Gregory of Nyssa’s Pneu-

matology .............................................................................................. 113

Matthew R. LOOTENS, New York City, USA

A Preface to Gregory of Nyssa’s Contra Eunomium? Gregory’s Epis-

tula 29.................................................................................................. 121

Nathan D. HOWARD, Martin, Tennessee, USA

Gregory of Nyssa’s Vita Macrinae in the Fourth-Century Trinitarian

Debate.................................................................................................. 131

Ann CONWAY-JONES, Manchester, UK

Gregory of Nyssa’s Tabernacle Imagery: Mysticism, Theology and

Politics ................................................................................................. 143

Elena ENE D-VASILESCU, Oxford, UK

How Would Gregory of Nyssa Understand Evolutionism?................ 151

Daniel G. OPPERWALL, Hamilton, Canada

Sinai and Corporate Epistemology in the Orations of Gregory of

Nazianzus ............................................................................................ 169

Finn DAMGAARD, Copenhagen, Denmark

The Figure of Moses in Gregory of Nazianzus’ Autobiographical

Remarks in his Orations and Poems................................................... 179

28

Table of Contents

Gregory K. HILLIS, Louisville, Kentucky, USA

Pneumatology and Soteriology according to Gregory of Nazianzus

and Cyril of Alexandria...................................................................... 187

Zurab JASHI, Leipzig, Germany

Human Freedom and Divine Providence according to Gregory of

Nazianzus ............................................................................................ 199

Matthew BRIEL, Bronx, New York, USA

Gregory the Theologian, Logos and Literature .................................. 207

THE SECOND HALF OF THE FOURTH CENTURY

John VOELKER, Viking, Minnesota, USA

Marius Victorinus’ Remembrance of the Nicene Council ................. 217

Kellen PLAXCO, Milwaukee, USA

Didymus the Blind and the Metaphysics of Participation.................. 227

Rubén PERETÓ RIVAS, Mendoza, Argentina

La acedia y Evagrio Póntico. Entre ángeles y demonios ................... 239

Young Richard KIM, Grand Rapids, USA

The Pastoral Care of Epiphanius of Cyprus....................................... 247

Peter Anthony MENA, Madison, NJ, USA

Insatiable Appetites: Epiphanius of Salamis and the Making of the

Heretical Villain.................................................................................. 257

Constantine BOZINIS, Thessaloniki, Greece

De imperio et potestate. A Dialogue with John Chrysostom ............ 265

Johan LEEMANS, Faculty of Theology and Religious Studies, Leuven, Belgium

John Chrysostom’s First Homily on Pentecost (CPG 4343): Liturgy

and Theology....................................................................................... 285

Natalia SMELOVA, Institute of Oriental Manuscripts, Russian Academy of

Sciences, St Petersburg, Russia

St John Chrysostom’s Exegesis on the Prophet Isaiah: The Oriental

Translations and their Manuscripts..................................................... 295

Goran SEKULOVSKI, Paris, France

Jean Chrysostome sur la communion de Judas.................................. 311

Table of Contents

29

Jeff W. CHILDERS, Abilene, Texas, USA

Chrysostom in Syriac Dress................................................................ 323

Cara J. ASPESI, Notre Dame, USA

Literacy and Book Ownership in the Congregations of John Chrysos-

tom....................................................................................................... 333

Jonathan STANFILL, New York, USA

John Chrysostom’s Gothic Parish and the Politics of Space.............. 345

Peter MOORE, Sydney, Australia

Chrysostom’s Concept of gnÉmj: How ‘Chosen Life’s Orientation’

Undergirds Chrysostom’s Strategy in Preaching................................ 351

Chris L. ^DEWET, Pretoria, South Africa

John Chrysostom’s Advice to Slaveholders ........................................ 359

Paola Francesca MORETTI, Milano, Italy

Not only ianua diaboli. Jerome, the Bible and the Construction of a

Female Gender Model......................................................................... 367

Vít HUSEK, Olomouc, Czech Republic

‘Perfection Appropriate to the Fragile Human Condition’: Jerome

and Pelagius on the Perfection of Christian Life ............................... 385

Pak-Wah LAI, Singapore

The Imago Dei and Salvation among the Antiochenes: A Comparison

of John Chrysostom with Theodore of Mopsuestia............................ 393

George KALANTZIS, Wheaton, Illinois, USA

Creatio ex Terrae: Immortality and the Fall in Theodore, Chrysos-

tom, and Theodoret ............................................................................. 403

Volume 16

STUDIA PATRISTICA LXVIII

FROM THE FIFTH CENTURY ONWARDS (GREEK WRITERS)

Anna LANKINA, Gainesville, Florida, USA

Reclaiming the Memory of the Christian Past: Philostorgius’ Mis-

sionary Heroes.....................................................................................

3

30

Table of Contents

Vasilije VRANIC, Marquette University, USA

The Logos as theios sporos: The Christology of the Expositio rectae

fidei of Theodoret of Cyrrhus............................................................. 11

Andreas WESTERGREN, Lund, Sweden

A Relic In Spe: Theodoret’s Depiction of a Philosopher Saint.......... 25

George A. BEVAN, Kingston, Canada

Interpolations in the Syriac Translation of Nestorius’ Liber Heraclidis 31

Ken PARRY, Macquarie University, Sydney, Australia

‘Rejoice for Me, O Desert’: Fresh Light on the Remains of Nestorius

in Egypt ............................................................................................... 41

Josef RIST, Bochum, Germany

Kirchenpolitik und/oder Bestechung: Die Geschenke des Kyrill von

Alexandrien an den kaiserlichen Hof ................................................. 51

Hans ^VANLOON, Culemborg, The Netherlands

The Pelagian Debate and Cyril of Alexandria’s Theology ................ 61

Hannah MILNER, Cambridge, UK

Cyril of Alexandria’s Treatment of Sources in his Commentary on

the Twelve Prophets............................................................................. 85

Matthew R. CRAWFORD, Durham, UK

Assessing the Authenticity of the Greek Fragments on Psalm 22

(LXX) attributed to Cyril of Alexandria............................................ 95

Dimitrios ZAGANAS, Paris, France

Against Origen and/or Origenists? Cyril of Alexandria’s Rejection

of John the Baptist’s Angelic Nature in his Commentary on John 1:6 101

Richard W. BISHOP, Leuven, Belgium

Cyril of Alexandria’s Sermon on the Ascension (CPG 5281)............ 107

Daniel KEATING, Detroit, MI, USA

Supersessionism in Cyril of Alexandria............................................. 119

Thomas ARENTZEN, Lund, Sweden

‘Your virginity shines’ – The Attraction of the Virgin in the Annun-

ciation Hymn by Romanos the Melodist ............................................ 125

Thomas CATTOI, Berkeley, USA

An Evagrian üpóstasiv? Leontios of Byzantium and the ‘Com-

posite Subjectivity’ of the Person of Christ........................................ 133

Table of Contents

31

Leszek MISIARCZYK, Warsaw, Poland

The Relationship between nous, pneuma and logistikon in Evagrius

Ponticus’ Anthropology....................................................................... 149

J. Gregory GIVEN, Cambridge, USA

Anchoring the Areopagite: An Intertextual Approach to Pseudo-

Dionysius ............................................................................................. 155

Ladislav CHVÁTAL, Olomouc, Czech Republic

The Concept of ‘Grace’ in Dionysius the Areopagite........................ 173

Graciela L. RITACCO, San Miguel, Argentina

El Bien, el Sol y el Rayo de Luz según Dionisio del Areópago........ 181

Zachary M. GUILIANO, Cambridge, UK

The Cross in (Pseudo-)Dionysius: Pinnacle and Pit of Revelation.... 201

David NEWHEISER, Chicago, USA

Eschatology and the Areopagite: Interpreting the Dionysian Hierar-

chies in Terms of Time ....................................................................... 215

Ashley PURPURA, New York City, USA

‘Pseudo’ Dionysius the Areopagite’s Ecclesiastical Hierarchy: Keep-

ing the Divine Order and Participating in Divinity ........................... 223

Filip IVANOVIC, Trondheim, Norway

Dionysius the Areopagite on Justice................................................... 231

Brenda LLEWELLYN IHSSEN, Tacoma, USA

Money in the Meadow: Conversion and Coin in John Moschos’ Pra-

tum spirituale ...................................................................................... 237

Bogdan G. BUCUR, Duquesne University, Pittsburgh, USA

Exegesis and Intertextuality in Anastasius the Sinaite’s Homily On

the Transfiguration .............................................................................. 249

Christopher JOHNSON, Tuscaloosa, USA

Between Madness and Holiness: Symeon of Emesa and the ‘Peda-

gogics of Liminality’........................................................................... 261

Archbishop Rowan WILLIAMS, London, UK

Nature, Passion and Desire: Maximus’ Ontology of Excess ............. 267

Manuel MIRA IBORRA, Rome, Italy

Friendship in Maximus the Confessor................................................ 273

32

Table of Contents

Marius PORTARU, Rome, Italy

Gradual Participation according to St Maximus the Confessor......... 281

Michael BAKKER, Amsterdam, The Netherlands

Willing in St Maximos’ Mystagogical Habitat: Bringing Habits in

Line with One’s logos.......................................................................... 295

Andreas ANDREOPOULOS, Winchester, UK

‘All in All’ in the Byzantine Anaphora and the Eschatological Mys-

tagogy of Maximos the Confessor...................................................... 303

Cyril K. CRAWFORD, OSB, Leuven, Belgium (†)

‘Receptive Potency’ (dektike dynamis) in Ambigua ad Iohannem 20

of St Maximus the Confessor.............................................................. 313

Johannes BÖRJESSON, Cambridge, UK

Maximus the Confessor’s Knowledge of Augustine: An Exploration

of Evidence Derived from the Acta of the Lateran Council of 649 .. 325

Joseph STEINEGER, Chicago, USA

John of Damascus on the Simplicity of God...................................... 337

Scott ABLES, Oxford, UK

Did John of Damascus Modify His Sources in the Expositio fidei?... 355

Adrian AGACHI, Winchester, UK

A Critical Analysis of the Theological Conflict between St Symeon

the New Theologian and Stephen of Nicomedia................................ 363

Vladimir A. BARANOV, Novosibirsk, Russia

Amphilochia 231 of Patriarch Photius as a Possible Source on the

Christology of the Byzantine Iconoclasts........................................... 371

Theodoros ALEXOPOULOS, Athens, Greece

The Byzantine Filioque-Supporters in the 13^thCentury John Bekkos

and Konstantin Melitiniotes and their Relation with Augustine and

Thomas Aquinas.................................................................................. 381

Nicholas BAMFORD, St Albans, UK

Using Gregory Palamas’ Energetic Theology to Address John Ziziou-

las’ Existentialism ............................................................................... 397

John BEKOS, Nicosia, Cyprus

Nicholas Cabasilas’ Political Theology in an Epoch of Economic

Crisis: A Reading of a 14^th-Century Political Discourse................... 405

Table of Contents

33

Volume 17

STUDIA PATRISTICA LXIX

LATIN WRITERS

Dennis Paul QUINN, Pomona, California, USA

In the Names of God and His Christ: Evil Daemons, Exorcism, and

Conversion in Firmicus Maternus.......................................................

3

Stanley P. ROSENBERG, Oxford, UK

Nature and the Natural World in Ambrose’s Hexaemeron ................ 15

Brian DUNKLE, S.J., South Bend, USA

Mystagogy and Creed in Ambrose’s Iam Surgit Hora Tertia ............ 25

Finbarr G. CLANCY, S.J., Dublin, Ireland

The Eucharist in St Ambrose’s Commentaries on the Psalms........... 35

Jan ^DENBOEFT, Vrije Universiteit, Amsterdam, The Netherlands

Qui cantat, vacuus est: Ambrose on singing ..................................... 45

Crystal LUBINSKY, University of Edinburgh, UK

Re-reading Masculinity in Christian Greco-Roman Culture through

Ambrose and the Female Transvestite Monk, Matrona of Perge....... 51

Maria E. DOERFLER, Durham, USA

Keeping it in the Family: The law and the Law in Ambrose of Milan’s

Letters.................................................................................................. 67

Camille GERZAGUET, Lyon, France

Le De fuga saeculi d’Ambroise de Milan et sa datation. Notes de

philologie et d’histoire......................................................................... 75

Vincenzo MESSANA, Palermo, Italia

Fra Sicilia e Burdigala nel IV secolo: gli intellettuali Citario e Vit-

torio (Ausonius, Prof. 13 e 22)............................................................ 85

Edmon L. GALLAGHER, Florence, Alabama, USA

Jerome’s Prologus Galeatus and the OT Canon of North Africa...... 99

Christine MCCANN, Northfield, VT, USA

Incentives to Virtue: Jerome’s Use of Biblical Models...................... 107

Christa GRAY, Oxford, UK

The Monk and the Ridiculous: Comedy in Jerome’s Vita Malchi..... 115

34

Table of Contents

Zachary YUZWA, Cornell University, USA

To Live by the Example of Angels: Dialogue, Imitation and Identity

in Sulpicius Severus’ Gallus ............................................................... 123

Robert MCEACHNIE, Gainesville, USA

Envisioning the Utopian Community in the Sermons of Chromatius

of Aquileia ........................................................................................... 131

Hernán M. GIUDICE, Buenos Aires, Argentina

El Papel del Apóstol Pablo en la Propuesta Priscilianista ................. 139

Bernard GREEN, Oxford, UK

Leo the Great on Baptism: Letter 16.................................................. 149

Fabian SIEBER, Leuven, Belgium

Christologische Namen und Titel in der Paraphrase des Johannes-

Evangeliums des Nonnos von Panopolis ............................................ 159

Junghoo KWON, Toronto, Canada

The Latin Pseudo-Athanasian De trinitate Attributed to Eusebius of

Vercelli and its Place of Composition: Spain or Northern Italy?...... 169

Salvatore COSTANZA, Agrigento, Italia

Cartagine in Salviano di Marsiglia: alcune puntualizzazioni............ 175

Giulia MARCONI, Perugia, Italy

Commendatio in Ostrogothic Italy: Studies on the Letters of Enno-

dius of Pavia ........................................................................................ 187

Lucy GRIG, Edinburgh, UK

Approaching Popular Culture in Late Antiquity: Singing in the Ser-

mons of Caesarius of Arles................................................................. 197

Thomas S. FERGUSON, Riverdale, New York, USA

Grace and Kingship in De aetatibus mundi et hominis of Planciades

Fulgentius ............................................................................................ 205

Jérémy DELMULLE, Paris, France

Establishing an Authentic List of Prosper’s Works............................ 213

Albertus G.A. HORSTING, Notre Dame, USA

Reading Augustine with Pleasure: The Original Form of Prosper of

Aquitaine’s Book of Epigrams ............................................................ 233

Table of Contents

35

Michele CUTINO, Palermo, Italy

Prosper and the Pagans ....................................................................... 257

Norman W. JAMES, St Albans, UK

Prosper of Aquitaine Revisited: Gallic Friend of Leo I or Resident

Papal Adviser?..................................................................................... 267

Alexander Y. HWANG, Louisville, USA

Prosper of Aquitaine and the Fall of Rome........................................ 277

Brian J. MATZ, Helena, USA

Legacy of Prosper of Aquitaine in the Ninth-Century Predestination

Debate.................................................................................................. 283

Raúl VILLEGAS MARÍN, Paris, France, and Barcelona, Spain

Original Sin in the Provençal Ascetic Theology: John Cassian........ 289

Pere MAYMÓ I CAPDEVILA, Barcelona, Spain

A Bishop Faces War: Gregory the Great’s Attitude towards Ariulf’s

Campaign on Rome (591-592)............................................................. 297

Hector SCERRI, Msida, Malta

Life as a Journey in the Letters of Gregory the Great....................... 305

Theresia HAINTHALER, Frankfurt am Main, Germany

Canon 13 of the Second Council of Seville (619) under Isidore of

Seville. A Latin Anti-Monophysite Treatise....................................... 311

NACHLEBEN

Gerald CRESTA, Buenos Aires, Argentine

From Dionysius’ thearchia to Bonaventure’s hierarchia: Assimilation

and Evolution of the Concept.............................................................. 325

Lesley-Anne DYER, Notre Dame, USA

The Twelfth-Century Influence of Hilary of Poitiers on Richard of

St Victor’s De trinitate........................................................................ 333

John T. SLOTEMAKER, Boston, USA

Reading Augustine in the Fourteenth Century: Gregory of Rimini

and Pierre d’Ailly on the Imago Trinitatis.......................................... 345

36

Table of Contents

Jeffrey C. WITT, Boston, USA

Interpreting Augustine: On the Nature of ‘Theological Knowledge’

in the Fourteenth Century................................................................... 359

Joost ^VANROSSUM, Paris, France

Creation-Theology in Gregory Palamas and Theophanes of Nicaea,

Compatible or Incompatible?.............................................................. 373

Yilun CAI, Leuven, Belgium

The Appeal to Augustine in Domingo Bañez’ Theology of Effica-

cious Grace.......................................................................................... 379

Elizabeth A. CLARK, Durham, USA

Romanizing Protestantism in Nineteenth-Century America: John

Williamson Nevin, the Fathers, and the ‘Mercersburg Theology’..... 385

Pier Franco BEATRICE, University of Padua, Italy

Reading Elizabeth A. Clark, Founding the Fathers........................... 395

Kenneth NOAKES, Wimborne, Dorset, UK

‘Fellow Citizens with you and your Great Benefactors’: Newman and

the Fathers in the Parochial Sermons................................................. 401

Manuela E. GHEORGHE, Olomouc, Czech Republic

The Reception of Hesychia in Romanian Literature.......................... 407

Jason RADCLIFF, Edinburgh, UK

Thomas F. Torrance’s Conception of the Consensus patrum on the

Doctrine of Pneumatology .................................................................. 417

Andrew LENOX-CONYNGHAM, Birmingham, UK

In Praise of St Jerome and Against the Anglican Cult of ‘Niceness’ 435

Volume 18

STUDIA PATRISTICA LXX

ST AUGUSTINE AND HIS OPPONENTS

Kazuhiko DEMURA, Okayama, Japan

The Concept of Heart in Augustine of Hippo: Its Emergence and

Development........................................................................................

3

Table of Contents

37

Therese FUHRER, Berlin, Germany

The ‘Milan narrative’ in Augustine’s Confessions: Intellectual and

Material Spaces in Late Antique Milan ............................................. 17

Kenneth M. WILSON, Oxford, UK

Sin as Contagious in the Writings of Cyprian and Augustine........... 37

Marius A. ^VANWILLIGEN, Tilburg, The Netherlands

Ambrose’s De paradiso: An Inspiring Source for Augustine of Hippo 47

Ariane MAGNY, Kamloops, Canada

How Important were Porphyry’s Anti-Christian Ideas to Augustine?

55

Jonathan D. TEUBNER, Cambridge, UK

Augustine’s De magistro: Scriptural Arguments and the Genre of

Philosophy ........................................................................................... 63

Marie-Anne VANNIER, Université de Lorraine-MSH Lorraine, France

La mystagogie chez S. Augustin......................................................... 73

Joseph T. LIENHARD, S.J., Bronx, New York, USA

Locutio and sensus in Augustine’s Writings on the Heptateuch........ 79

Laela ZWOLLO, Centre for Patristic Research, University of Tilburg, The

Netherlands

St Augustine on the Soul’s Divine Experience: Visio intellectualis

and Imago dei from Book XII of De genesi ad litteram libri XII..... 85

Enrique A. EGUIARTE, Madrid, Spain

The Exegetical Function of Old Testament Names in Augustine’s

Commentary on the Psalms................................................................ 93

Mickaël RIBREAU, Paris, France

À la frontière de plusieurs controverses doctrinales: L’Enarratio au

Psaume 118 d’Augustin ....................................................................... 99

Wendy ELGERSMA HELLEMAN, Plateau State, Nigeria

Augustine and Philo of Alexandria’s ‘Sarah’ as a Wisdom Figure (De

Civitate Dei XV 2f.; XVI 25-32)........................................................ 105

Paul ^VANGEEST, Tilburg and Amsterdam, The Netherlands

St Augustine on God’s Incomprehensibility, Incarnation and the

Authority of St John............................................................................ 117

38

Table of Contents

Piotr M. PACIOREK, Miami, USA

The Metaphor of ‘the Letter from God’ as Applied to Holy Scripture

by Saint Augustine .............................................................................. 133

John Peter KENNEY, Colchester, Vermont, USA

Apophasis and Interiority in Augustine’s Early Writings .................. 147

Karl F. MORRISON, Princeton, NJ, USA

Augustine’s Project of Self-Knowing and the Paradoxes of Art: An

Experiment in Biblical Hermeneutics................................................. 159

Tarmo TOOM, Washington, D.C., USA

Was Augustine an Intentionalist? Authorial Intention in Augustine’s

Hermeneutics....................................................................................... 185

Francine CARDMAN, Chestnut Hill, MA, USA

Discerning the Heart: Intention as Ethical Norm in Augustine’s

Homilies on 1 John ............................................................................. 195

Samuel KIMBRIEL, Cambridge, UK

Illumination and the Practice of Inquiry in Augustine...................... 203

Susan Blackburn GRIFFITH, Oxford, UK

Unwrapping the Word: Metaphor in the Augustinian Imagination... 213

Paula J. ROSE, Amsterdam, The Netherlands

‘Videbit me nocte proxima, sed in somnis’: Augustine’s Rhetorical

Use of Dream Narratives..................................................................... 221

Jared ORTIZ, Washington, D.C., USA

The Deep Grammar of Augustine’s Conversion ................................ 233

Emmanuel BERMON, University of Bordeaux, France

Grammar and Metaphysics: About the Forms essendi, essendo,

essendum, and essens in Augustine’s Ars grammatica breuiata

(IV, 31 Weber) ..................................................................................... 241

Gerald P. BOERSMA, Durham, UK

Enjoying the Trinity in De uera religione.......................................... 251

Emily CAIN, New York, NY, USA

Knowledge Seeking Wisdom: A Pedagogical Pattern for Augustine’s

De trinitate .......................................................................................... 257

Table of Contents

39

Michael L. CARREKER, Macon, Georgia, USA

The Integrity of Christ’s Scientia and Sapientia in the Argument of

the De trinitate of Augustine.............................................................. 265

Dongsun CHO, Fort Worth, Texas, USA

An Apology for Augustine’s Filioque as a Hermeneutical Referent

to the Immanent Trinity...................................................................... 275

Ronnie J. ROMBS, Dallas, USA

The Grace of Creation and Perfection as Key to Augustine’s Confes-

sions..................................................................................................... 285

Matthias SMALBRUGGE, Amsterdam, The Netherlands

Image as a Hermeneutic Model in Confessions X ............................. 295

Naoki KAMIMURA, Tokyo, Japan

The Consultation of Sacred Books and the Mediator: The Sortes in

Augustine............................................................................................. 305

Eva-Maria KUHN, Munich, Germany

Listening to the Bishop: A Note on the Construction of Judicial

Authority in Confessions VI 3-5......................................................... 317

Jangho JO, Waco, USA

Augustine’s Three-Day Lecture in Carthage...................................... 331

Alicia EELEN, Leuven, Belgium

1Tim. 1:15: Humanus sermo or Fidelis sermo? Augustine’s Sermo

174 and its Christology........................................................................ 339

Han-luen KANTZER KOMLINE, South Bend, IN, USA

‘Ut in illo uiueremus’: Augustine on the Two Wills of Christ .......... 347

George C. BERTHOLD, Manchester, New Hampshire, USA

Dyothelite Language in Augustine’s Christology............................... 357

Chris THOMAS, Central University College, Accra, Ghana

Donatism and the Contextualisation of Christianity: A Cautionary

Tale ...................................................................................................... 365

Jane E. MERDINGER, Incline Village, Nevada, USA

Before Augustine’s Encounter with Emeritus: Early Mauretanian

Donatism.............................................................................................. 371

40

Table of Contents

James K. LEE, Southern Methodist University, TX, USA

The Church as Mystery in the Theology of St Augustine ................. 381

Charles D. ROBERTSON, Houston, USA

Augustinian Ecclesiology and Predestination: An Intractable Prob-

lem? ..................................................................................................... 401

Brian GRONEWOLLER, Atlanta, USA

Felicianus, Maximianism, and Augustine’s Anti-Donatist Polemic... 409

Marianne DJUTH, Canisius College, Buffalo, New York, USA

Augustine on the Saints and the Community of the Living and the

Dead..................................................................................................... 419

Bart ^VANEGMOND, Kampen, The Netherlands

Perseverance until the End in Augustine’s Anti-Donatist Polemic.... 433

Carles BUENACASA PÉREZ, Barcelona, Spain

The Letters Ad Donatistas of Augustine and their Relevance in the

Anti-Donatist Controversy .................................................................. 439

Ron HAFLIDSON, Edinburgh, UK

Imitation and the Mediation of Christ in Augustine’s City of God... 449

Julia HUDSON, Oxford, UK

Leaves, Mice and Barbarians: The Providential Meaning of Incidents

in the De ordine and De ciuitate Dei ................................................. 457

Shari BOODTS, Leuven, Belgium

A Critical Assessment of Wolfenbüttel Herz.-Aug.-Bibl. Cod. Guelf.

237 (Helmst. 204) and its Value for the Edition of St Augustine’s

Sermones ad populum......................................................................... 465

Lenka KARFÍKOVÁ, Prague, Czech Repubic

Augustine to Nebridius on the Ideas of Individuals (ep. 14,4) ........... 477

Pierre DESCOTES, Paris, France

Deux lettres sur l’origine de l’âme: Les Epistulae 166 et 190 de saint

Augustin............................................................................................... 487

Nicholas J. BAKER-BRIAN, Cardiff, Wales, UK

Women in Augustine’s Anti-Manichaean Writings: Rumour, Rheto-

ric, and Ritual...................................................................................... 499

Table of Contents

41

Michael W. TKACZ, Spokane, Washington, USA

Occasionalism and Augustine’s Builder Analogy for Creation.......... 521

Kelly E. ARENSON, Pittsburgh, USA

Augustine’s Defense and Redemption of the Body............................ 529

Catherine LEFORT, Paris, France

À propos d’une source inédite des Soliloques d’Augustin: La notion

cicéronienne de «vraisemblance» (uerisimile / similitudo ueri)........ 539

Kenneth B. STEINHAUSER, St Louis, Missouri, USA

Curiosity in Augustine’s Soliloquies: Agitur enim de sanitate oculo-

rum tuorum.......................................................................................... 547

Frederick H. RUSSELL, Newark, New Jersey USA

Augustine’s Contradictory Just War.................................................... 553

Kimberly F. BAKER, Latrobe, Pennsylvania, USA

Transfiguravit in se: The Sacramentality of Augustine’s Doctrine of

the Totus Christus................................................................................ 559

Mark G. VAILLANCOURT, New York, USA

The Eucharistic Realism of St Augustine: Did Paschasius Radbertus

Get Him Right? An Examination of Recent Scholarship on the Ser-

mons of St Augustine.......................................................................... 569

Martin BELLEROSE, Pontificia Universidad Javeriana, Bogotá, Colombie

Le sens pétrinien du mot paroikóv comme source de l’idée augus-

tinienne de peregrinus......................................................................... 577

Gertrude GILLETTE, Ave Maria, USA

Anger and Community in the Rule of Augustine............................... 591

Robert HORKA, Faculty of Roman Catholic Theology, Comenius University

Bratislava, Slovakia

Curiositas ductrix: Die negative und positive Beziehung des hl.

Augustinus zur Neugierde................................................................... 601

Paige E. HOCHSCHILD, Mount St Mary’s University, USA

Unity of Memory in De musica VI .................................................... 611

Ali BONNER, Cambridge, UK

The Manuscript Transmission of Pelagius’ Ad Demetriadem: The

Evidence of Some Manuscript Witnesses........................................... 619

42

Table of Contents

Peter J. VAN EGMOND, Amsterdam, The Netherlands

Pelagius and the Origenist Controversy in Palestine.......................... 631

Rafa¥ TOCZKO, Nicolaus Copernicus University in Torun, Poland

Rome as the Basis of Argument in the So-called Pelagian Contro-

versy (415-418)..................................................................................... 649

Nozomu YAMADA, Nanzan University, Nagoya, Japan

The Influence of Chromatius and Rufinus of Aquileia on Pelagius

– as seen in his Key Ascetic Concepts: exemplum Christi, sapientia

and imperturbabilitas.......................................................................... 661

Matthew J. PEREIRA, New York, USA

From Augustine to the Scythian Monks: Social Memory and the

Doctrine of Predestination .................................................................. 671

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