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
Pneumatology and Soteriology according to
Gregory of Nazianzus and Cyril of Alexandria
Gregory K. HILLIS, Louisville, Kentucky, USA
ABSTRACT
In my article I examine whether Cyril of Alexandria’s conception of the Holy Spirit’s
soteriological work was influenced by Gregory of Nazianzus. In the concluding chapter
of his 2008 monograph on Gregory’s Trinitarian thought, Christopher Beeley suggests
that much of Cyril’s thought – including his pneumatology – was heavily influenced
by Gregory. While Beeley has since written specifically about the Christological points
of convergence between Cyril and Gregory, the degree to which Cyril’s pneumato-
logical thought was indebted to Gregory has not yet been explored. I focus my attention
on their portrayals of the Spirit’s role in human salvation in an effort to establish
whether this facet of Cyril’s pneumatology is reliant on Gregory. It will be demonstrated
that, while some correlations between Cyril and Gregory on the Spirit’s saving work
exist, Cyril’s account places far greater emphasis on the Spirit’s role in our adoption as
children of God. Gregory describes the Spirit’s soteriological operation in large part
with reference to deification. Although Cyril occasionally refers to deification with
reference to the work of the Spirit, he devotes much more attention to the idea that,
through the Spirit, we are transformed so as to enter into a filial relationship with God,
a relationship that both encompasses and transcends our deification. I shall argue that
Cyril’s emphasis on divine filiation is rooted in his understanding of the Holy Spirit’s
identity as the Spirit of the Son who, as the Son’s likeness, transforms us to become by
grace what the Son is by nature – children of God. Through an analysis of the logic of
Cyril’s conception of divine filiation through the Holy Spirit, as articulated in a number
of significant passages in works written prior to the outbreak of the Nestorian contro-
versy in 428, I shall demonstrate that Cyril’s account of the Spirit’s role in salvation
appears to rely little on Gregory’s thought. Indeed, it will be argued that Cyril’s por-
trayal of the Spirit’s saving work is much more developed and complex than that put
forward by Gregory.
In a brief section of the concluding chapter of his monograph on Gregory of
Nazianzus’ trinitarian thought, Christopher Beeley assesses Gregory’s theo-
logical influence on Cyril of Alexandria, and posits that much of Cyril’s thought
– including his pneumatology – was heavily reliant on the Cappadocian.1 Beeley
1
Christopher A. Beeley, Gregory of Nazianzus on the Trinity and the Knowledge of God: In Your
Light We Shall See Light (Oxford, 2008), 322.
Studia Patristica LXVII, 187-197.
© Peeters Publishers, 2013.
188 G.K. HILLIS
does not elaborate on this point, and while he has since written specifically and
persuasively about the Christological points of convergence between Gregory
and Cyril,2 the degree to which Cyril’s pneumatology was indebted to Gregory
remains unexplored. It is outside the scope of this paper to provide an in-depth
comparative analysis of the two thinkers’ respective conceptions of the Holy
Spirit. I intend, rather, to focus my attention on one pivotal facet of their pneu-
matologies – the role of the Holy Spirit in human salvation. Given that both
Gregory and Cyril develop their doctrines of the Holy Spirit primarily around
soteriological concerns, an examination of their portrayals of the Spirit’s salvific
role will constitute a helpful starting point for evaluating the degree to which
Cyril’s pneumatology was reliant on Gregory. I turn first to Gregory’s under-
standing of the Spirit’s soteriological role.
It has been rightly noted that Gregory’s soteriology revolves around deification.3
In the patristic period, only Athanasius refers to terms denoting deification
more frequently than Gregory,4 and for Gregory it is the Holy Spirit who is
primarily responsible for our deification. Gregory points repeatedly to the
Spirit’s role in deification, particularly when defending the Spirit’s deity. In
his Fifth Theological Oration, an oration devoted entirely to the Holy Spirit,
Gregory writes: ‘If [the Spirit] has the same rank as I have, how can it make
me God (p¬v êmè poie⁄ Qeón), how can it link me with deity?’5 Later in the
same oration, he writes: ‘For if [the Spirit] is not to be worshipped, how could
it deify (qeo⁄) me through baptism?’6 In Oration 34, he writes: ‘If the Holy
Spirit is not God, let it first be deified (qewqßtw), and then let it deify (qeoútw)
me its equal.’7 Referring to the Spirit as baptism’s perfect completion in Ora-
tion 39, Gregory declares: ‘And how can [the Spirit] not be God … since you
become God (sù gínjÇ Qeóv) from it?’8 And in his poem on the Holy Spirit,
Gregory posits that the Spirit must be God because it forms or makes God here
on earth.9 Deification is at the heart of Gregory’s portrayal of the Spirit’s role
in human salvation, and indeed, at the heart of Gregory’s defence of the Spirit’s
2
Christopher A. Beeley, ‘Cyril of Alexandria and Gregory Nazianzen: Tradition and Com-
plexity in Patristic Christology’, JECS 17 (2009), 381-419.
3
Donald F. Winslow, The Dynamics of Salvation: A Study in Gregory of Nazianzus (Cambridge,
Massachusetts, 1979), 34, 127, 171-8, 179; Norman Russell, The Doctrine of Deification in the
Greek Patristic Tradition (Oxford, 2004), 213-25; C. Beeley, Gregory of Nazianzus (2008), 116-7,
175.
4
N. Russell, Deification (2004), 214.
5
Oration (Or.) 31.4 (SC 250, 282). English translation: Lionel Wickham, St Gregory of Nazian-
zus. On God and Christ: The Five Theological Orations and Two Letters to Cledonius (Crestwood,
NY, 2002), 119 (slightly modified).
6
Or. 31.28 (SC 250, 332).
7
Or. 34.12 (SC 318, 218). English translation: D. Winslow, Dynamics (1979), 131 (slightly
modified).
8
Or. 39.17 (SC 358, 186).
9
Carminum 1.1.3 (De Spiritu Sancto) (PG 37, 408A).
Pneumatology and Soteriology 189
deity.10 The Holy Spirit can make us gods only because the Spirit is itself God.
To deny the deity of the Spirit, who is given in baptism, is to deny salvation
as deification, for if the Spirit is not God then we are merely baptized into a
creature.11
The Spirit’s role in the deification of humanity needs to be understood in the
broader context of Gregory’s portrayal of humanity’s creation and fall and of
his portrayal of the soteriological possibilities opened up for humanity through
the incarnation of the Son. Humanity was, according to Gregory, created to be
deified.12 In Oration 38, Gregory recounts the creation of humanity, emphasizing
that God intended the first human ultimately to be ‘deified by his inclination
towards God (pròv Qeòn neúsei qeoúmenon).’13 Deification was not, how-
ever, to be thrust upon Adam, but was to be embraced by him through his free
will.14 He was to cultivate ‘immortal plants (fut¬n âqanátwn)’, or ‘divine
thoughts (qeíwn ênnoi¬n)’, and so to make progress in perfection that he might
be deified.15 But Adam, still spiritually immature, endeavoured to grasp that of
which he was not capable and was subsequently banished from the paradise in
which divine thoughts could be cultivated.16
Sin therefore disrupted humanity’s created purpose. But since each person,
as Gregory recounts Basil saying to the prefect Modestus, is ‘a creature of God
called to be God (Qeòv e˝nai kekleusménov)’,17 a way needed to be found to
make deification possible once again. This is where the incarnation comes in.
Gregory emphasizes that the Son of God became human to open up the pos-
sibility of deification to us. Two natures – one divine, one human – are united
in Jesus Christ, ‘God becoming man, man becoming God (qewqéntov)’.18
The Son, Gregory asserts, deified his own humanity to make our deification
possible. Humanity and divinity became entirely united in the incarnate Word,
according to Gregory, ‘that I might be made God (génomai Qeóv) to the same
extent that he was made man.’19
Jesus Christ thus re-opened the possibility of human deification. And,
according to Gregory, that which is made possible by Jesus Christ is made
10
See also Or. 31.29 (SC 250, 334).
11
See Or. 40.42, 44 (SC 358, 296, 302).
12
See D. Winslow, Dynamics (1979), 60-70.
13
Or. 38.11 (SC 358, 126). English translation: Brian E. Daley, Gregory of Nazianzus (Lon-
don, 2006), 122 (slightly modified).
14
Or. 38.12 (SC 358, 126-8).
15
Or. 38.12 (SC 358, 128). English translation: B. Daley, Gregory of Nazianzus (2006), 122.
16
Or. 38.12 (SC 358, 128-30).
17
Or. 43.48 (SC 384, 228).
18
Epistle 101.21 (SC 208, 44).
19
Or. 29.19 (SC 250, 218). English translation: L. Wickham, On God and Christ (2002), 86.
See also Or. 1.5 (SC 247, 78); Or. 30.3, 14, 21 (SC 250, 230, 256, 270-2); Or. 38.13 (SC 358,
132-4). See D. Winslow, Dynamics (1979), 86-92; N. Russell, Deification (2004), 220-3; C. Beeley,
Gregory of Nazianzus (2008), 146-7.
190 G.K. HILLIS
actual through the Holy Spirit.20 We are deified through the Holy Spirit who is
given to us in baptism. However, deification is not for Gregory a static condi-
tion mechanically conferred once for all, but is the re-creation and transforma-
tion of those who receive the Spirit through baptism such that those who receive
the Spirit are united to Christ and so are transformed to become like Christ,
God made human.21 The Spirit’s deifying work thus appears to be predicated
on the ontological unity the Spirit has with the Son. The Spirit, because it is
God, is united with the Son because the Son is God, and therefore, all that is
the Son’s belongs also to the Spirit.22 Gregory does not, however, devote much
attention to the specific relationship of Son and the Spirit, nor does his under-
standing of human salvation require him to do so. It is the deity of the Spirit,
its consubstantial inclusion in the trinitarian life of God, that is the focus of
Gregory’s pneumatological speculation, and it is this focus on the deity of the
Spirit that guides his portrayal of the Spirit’s soteriological operation. The Spirit
makes us gods because the Spirit is God.
If Cyril of Alexandria’s pneumatology was indeed influenced by Gregory’s
pneumatology, one would expect a high level of congruity between their
respective accounts of the Holy Spirit’s role in human salvation. Like Gregory,
Cyril portrays the Holy Spirit as absolutely central to human salvation, and like
Gregory, Cyril characterizes the Spirit as actualizing that which Jesus Christ
made soteriologically possible. But in contrast to Gregory, Cyril very rarely
uses the technical language of deification to describe human salvation. Such
terminology is restricted in large part to early works such as the Thesaurus and
De trinitate dialogi, and even in these texts the vocabulary of deification is used
in a measured manner.23 Cyril does use this vocabulary with reference to the
Holy Spirit, but he does so infrequently. Cyril tends, instead, to focus less on
the Spirit’s role in our deification than he does on the central part the Spirit
plays in our divine filiation, our adoption as children of God. Thus, even when
he does use the technical terminology of deification to describe the Spirit’s
soteriological work, he usually combines this usage with reference to divine
20
D. Winslow, Dynamics (1979), 129; C. Beeley, Gregory of Nazianzus (2008), 154; Chris-
topher A. Beeley, ‘The Holy Spirit in the Cappadocians: Past and Present’, Modern Theology 26
(2010), 90-119.
21
See Or. 2.22 (SC 247, 118-20); Or. 18.13 (PG 35, 1000D-1001A); Or. 40.10 (SC 358, 218).
See D. Winslow, Dynamics (1979), 189-99 and N. Russell, Deification (2004), 224-5 for a more
detailed account of Gregory’s understanding of deification.
22
See Or. 34.10 (SC 318, 216).
23
There has been speculation that his reticence to use the technical language of deification in
his later works is perhaps tied to the Nestorian controversy, and specifically to the conflicting
portrayals of what deification means in terms of the humanity of Jesus Christ. However, this does not
explain Cyril’s guarded usage of the technical vocabulary of deification in his earlier writings. See
Daniel A. Keating, ‘Divinization in Cyril: The Appropriation of Divine Life’, in Daniel A. Keating
and Thomas G. Weinandy (eds), The Theology of St Cyril of Alexandria: A Critical Appreciation
(London, 2003), 149-85; N. Russell, Deification (2004), 192-3.
Pneumatology and Soteriology 191
filiation, placing emphasis on the latter. For example, in a passage from the
Thesaurus, Cyril writes the following with reference to the salvific work of the
Holy Spirit:
For we have been adopted through entering into a relationship with God and have
been deified (qeopoioúmeqa) by him. For if we are called sons of God through having
participated (metasxóntev) in God by grace, what kind of participation do we attribute
to the Word, that he should become Son and God? We are [these things] through the
Holy Spirit; to think this of the Word would be absurd.24
Cyril here is defending the divinity of the Son and his eternal sonship, and in this
vein he draws a distinction between our identity as gods and sons of God and the
Son’s essential divinity and sonship. More importantly for our purposes is Cyril’s
understanding of the Spirit’s role in our transformation. He refers to deification
and divine filiation in the first sentence, both of which, as he writes, occur through
the Holy Spirit. But it is divine filiation that receives the attention in the follow-
ing sentence, where Cyril draws the reader’s attention, not to our attaining the
status of gods, but to the filial relationship we now have with God through par-
ticipation in God, a participation that is, it would appear, through the Holy Spirit.
A similar accent on divine filiation in one of the rare passages in which Cyril
uses the technical language of deification is found in book VII of De trinitate
dialogii. Book VII is devoted entirely to the doctrine of the Holy Spirit, and in
the passage quoted below, Cyril defends the deity of the Holy Spirit on the
basis of the idea that we are deified through it. He writes:
But it is inconceivable that a created being should have the power to deify (qeopoióv).
This is something that can be attributed only to God, who through the Spirit infuses
into the souls of the saints a participation (méqezin) in his own specific character. When
we have been conformed by [the Spirit] to him who is the Son by nature, we are called
gods and sons of God on account of him. And because we are sons, as scripture says,
‘God has sent the Spirit of his Son into our hearts, crying ‘Abba! Father!’ (Gal. 4:6).25
Those who receive the Holy Spirit participate in its ‘own specific character’,
which appears to be bound up with the Son, for it is through participation in
the Spirit that we are transformed to become like the Son. And while Cyril
refers in this text to being called both gods and sons of God through the Spirit,
his focus is the Spirit’s role in divine filiation as evidenced by his immediate
citation of Galatians 4:6, a text, it should be noted, never cited by Gregory of
Nazianzus. Cyril does not explicate the precise relationship between deification
and divine filiation in this passage, nor does he do so elsewhere. Neverthe-
less, it is telling that Cyril, just as he did in the passage quoted above from the
24
Thesaurus (Thes.) 25 (PG 75, 45A). English translation: N. Russell, Deification (2004), 194.
See also Thes. 335 (PG 75, 569C); Thes. 349 (PG 75, 592D).
25
De trinitate dialogi (DT) VII 644CD (SC 246, 180). English translation: N. Russell, Deifi-
cation (2004), 195 (slightly modified).
192 G.K. HILLIS
Thesaurus, draws his readers’ attention to divine filiation in one of the few
passages in which he uses the technical vocabulary of deification to describe
the Spirit’s salvific work.
As the above quotation from De trinitate dialogi implies, the Spirit’s trans-
forming operation is tied to the relationship the Spirit has to the Son, a relation-
ship to which Cyril devotes extensive attention throughout his corpus. Through-
out his writings Cyril insists that the Holy Spirit is the Spirit of both the Father
and the Son, but focuses particularly on the Spirit’s relationship with the Son.
To demonstrate the unity the Spirit has with the Son, Cyril frequently cites New
Testament texts such as John 14:16-8, John 15:26, John 16:13-5, Romans
8:9-10, Acts 16:7, and Ephesians 3:16-7, arguing that these texts show that the
identity of the Holy Spirit is tied to its being the Spirit of the Son. The Spirit is
therefore, according to Cyril, the Son’s own (÷dion),26 ‘the natural likeness (ömoíw-
siv fusikß)’ of the Son,27 and the Son’s ‘pure image (eîkÑn âkraifnßv).’28
To stress the Spirit’s relationship with the Son, Cyril frequently uses the verb
próeimi with reference to the Spirit advancing or proceeding through or from
the Son. For example, Cyril refers variously to the Spirit proceeding from the
Father and the Son,29 through the Father and the Son,30 from the Father through
the Son,31 and occasionally to the Spirit proceeding from the Son.32 Such lan-
guage is very suggestive, and led some medieval Latin theologians to cite him
as a Greek patristic ally of the filioque clause.33 But it should be noted that
26
DT VII 640E (SC 246, 168).
27
In Joannem (In Jo.) 17:20-1, P.E. Pusey (ed.), Sancti patris nostri Cyrilli Archiepiscopi
Alexandrini in d. Joannis Evangelium (Oxford, 1872), ii 731. I shall cite this work with reference
to the biblical text under discussion (i.e., John 20:21 will be cited as In Jo. 20:21). In cases of
direct quotation from this text, I will, in parentheses, cite the volume number of Pusey’s edition,
followed by the page number.
28
In Jo. 17:18-9 (Pusey, ii 720). Other texts in which Cyril cites the above New Testament
texts to argue for the Spirit being the Spirit of the Son include: DT VI 593A (SC 246, 26-8);
DT VII 639D (SC 246, 166); DT VII 642A-B (SC 246, 172); In Jo. 1:32-3 (Pusey, i 186-8); In Jo. 3:36
(Pusey, i 258-9); In Jo. 14:16-7 (Pusey, ii 467-8); In Jo. 14:18 (Pusey, ii 471-2); In. Jo. 14:25-6
(Pusey, ii 508); In Jo. 15:26-7 (Pusey, ii 607-9); In Jo. 16:12-3 (Pusey, ii 628); In. Jo. 16:15
(Pusey, ii 638).
29
Thes. 345 (PG 75, 585A). See Marie-Odile Boulnois, Le paradoxe trinitaire chez Cyrille
d’Alexandrie: Herméneutique, analyses philosophiques et argumentation théologique (Paris, 1994),
513.
30
De recta fide ad Theodosium 40 (Edward Schwartz [ed.], Acta Conciliorum Oecumenicorum
[Berlin, 1927], I 1.5, 56. Schwartz’ work is hereafter cited as ACO). See M. Boulnois, Le paradoxe
trinitaire (1994), 525338; George Berthold, ‘Cyril of Alexandria and the Filioque’, Studia Patris-
tica 19 (1989), 143-7.
31
Adversus Nestorii Blasphemias IV 3 (ACO I 1.6, 8213-5); In Jo. 20:22-3 (Pusey, iii 131).
See M. Boulnois, Le paradoxe trinitaire (1994), 523336.
32
In Jo. 15:26-7 (Pusey, ii 607); In Jo. 16:12-3 (Pusey, ii 629); In Jo. 16:14 (Pusey, ii 636).
See M. Boulnois, Le paradoxe trinitaire (1994), 525337.
33
For an account of Cyril’s influence on debates regarding the filioque clause, see M. Boul-
nois, Le paradoxe trinitaire (1994), 492-500; Bernard Meunier, ‘Cyrille d’Alexandrie au Concile
Pneumatology and Soteriology 193
Cyril never uses êkporeúesqai – a more technical term used both in John
15:26 and in the Niceno-Constantinopolitan creed with reference to the Spirit’s
procession from the Father – to refer to the Spirit’s procession from the Son.34
Cyril appears, therefore, to perceive there to be a distinction between próeimi
and êkporeúesqai, but does not describe the precise nuances of each term.
A. Edward Siecienski gives the most convincing explanation of the distinction
between the two terms in Cyril’s thought. The use of próeimi to denote the
Spirit’s procession from the Son allows Cyril ‘to establish both a temporal and
eternal relationship between the Son and the Spirit, yet one that does not
involve the Son in the Spirit’s êkpóreusiv.’35 Cyril’s restricted use of
êkporeúesqai to denote the Spirit’s procession from the Father indicates that
he was unwilling to broaden the scope of the term beyond that sanctioned by
the Constantinopolitan council. Yet at the same time he is concerned to empha-
size that the Spirit is not simply the Spirit of the Father, but is also, as scripture
itself makes clear, the Spirit of the Son. Cyril’s use of the language of próeimi
provides a means for him to express his conviction that the Spirit and the Son
possess an eternal relationship without going beyond the sanctioned biblical
and conciliar language denoting the Spirit’s procession of the Father. There is,
admittedly, some ambiguity in Cyril’s use of próeimi, and such ambiguity is
perhaps evidence that his use of the verb is not intended to be taken in a tech-
nical sense to denote the origination of the Spirit, but is simply meant to express
that the Holy Spirit is the Spirit of the Father and the Son, that the Spirit has a
unity with the Son that is profound and substantial.36
More could be said regarding Cyril’s use of the language of procession, and
more research needs to be done into this facet of his thought. For the purposes
of this essay, it is sufficient simply to point out that the emphasis Cyril places
on the unity of the Holy Spirit with the Son is simply not found to the same
degree in Gregory of Nazianzus. Gregory is much more precise in his language
regarding procession than Cyril, with much more pronounced emphasis on the
Spirit’s procession, and thus origination, from the Father.37 And while, as
already noted, Gregory does point to the ontological unity of the Spirit with the
de Florence’, Annuarium Historiae Conciliorum 21 (1989), 146-74. See also Aloysio M. Bermejo,
The Indwelling of the Holy Spirit according to Saint Cyril of Alexandria (Oña, Spain, 1963), 4069.
34
Brian E. Daley, ‘The Fullness of the Saving God: Cyril of Alexandria on the Holy Spirit’,
D. Keating and T. Weinandy, The Theology of Cyril of Alexandria (2003), 113-48.
35
A. Edward Siecienski, The Filioque: History of a Doctrinal Controversy (Oxford, 2010), 49.
36
As Marie-Odile Boulnois notes, while Cyril’s theology of the Spirit’s procession is not
developed sufficiently enough to allow definitive conclusions to be reached regarding the Son’s
precise role in the procession of the Spirit, he certainly ‘went further than many of his predeces-
sors in affirming the dependence of the Spirit on the Son’. See M.-O. Boulnois, ‘The Mystery of
the Trinity according to Cyril of Alexandria: The Deployment of the Triad and its Recapitulation
into the Unity of Divinity’, D. Keating and T. Weinandy (eds), The Theology of Cyril of Alexan-
dria (2003), 75-111; See also Brian E. Daley, ‘The Fullness of the Saving God’ (2003), 113-48.
37
See A. Siecienski, The Filioque (2010), 40-3.
194 G.K. HILLIS
Son, he has very little to say about this unity or about the implications of this
unity for the soteriological operation of the Holy Spirit beyond simply saying
that the Spirit shares its identity as God with the Son, and can therefore deify
humanity because it is God.
Cyril’s pronounced emphasis on the Spirit’s close unity with and relationship
to the Son leads him, in contrast to Gregory, to pay less attention to the Spirit’s
role in our deification, and much more attention to divine filiation. The Spirit’s
unity with and likeness to the Son means for Cyril that the salvific work of the
Holy Spirit is to transform those who receive it to bear likeness with the Son,
to become by grace what the Son is by nature; namely, sons, or children, of
God. In his tenth festal letter, written in 422, Cyril articulates the logic under-
lying his conception of the Spirit’s role in our adoption as children of God.
Cyril writes that the Son of God became human in order that the lowliness of
human nature might be raised to a higher state.38 This potentiality is actualized
through our participation in the Holy Spirit who moulds and conforms us to
Christ, and is able to do so because the Spirit is the ‘form (morfß)’ of Christ.39
Through our participation in the Spirit, the ‘image (eîkÉn)’ and ‘imprint (xarak-
tßr)’ of Christ become radiant in us, and we are changed into his likeness from
one degree of glory to another (2Cor. 3:18).40 Cyril describes this transforma-
tion in terms of divine filiation. For we are moulded to Jesus Christ through his
Spirit ‘in order that when God the Father sees conspicuous in us the features
(xarakt±rav) of his own offspring, he may thenceforth love us as his children,
and may adorn us with transcendent honors.’41
In this letter, Cyril portrays the Spirit’s work of conforming us to the Son as
being inseparable from the incarnation of the Son. Our transformation is not,
however, directed simply to the attainment of sanctity in imitation of Christ,
nor is this transformation linked here to deification. Rather, Cyril describes our
transformation through the Spirit in relational terms, positing that divine filia-
tion is the culmination of our participation in the Spirit. The emphasis is on
being conformed to Christ, to the Word made flesh. The Spirit is not simply
the Spirit of the Son. The Spirit is the Spirit of the one who became a human
being for our sake, Jesus Christ, both God and human. We participate in the
Spirit, and so come to share in that which the Spirit is. And because the Spirit
is the form of Christ, our participation in the Spirit means that we actually share
in that which Christ is. We are thus conformed to become like Christ to such
a degree that we manifest the characteristics of God’s Son in the flesh, becom-
ing children of God. Christ is, as it were, the paradigm, concrete manifestation,
38
Homiliae Paschales (HP) X 2.617B - X 4.624D (SC 392, 208-22).
39
HP X 2.619D (SC, 392, 210); X 2.620A-B (SC 392, 212).
40
HP X 2.620C, 621A (SC 392, 214).
41
HP X 2.620B (SC 392, 212). English translation: Philip R. Amidon, St Cyril of Alexandria:
Festal Letters 1-12 (Washington, 2009), 184.
Pneumatology and Soteriology 195
and actualization of what it is for a human fully to be a child of God, to have
God as a Father. By receiving and participating in the Spirit of Christ, we
become children of God by being moulded to Christ, who is the Son of God
by nature.
Similar ideas are expressed elsewhere in Cyril’s writings. In various places
throughout his commentary on John, Cyril recounts that we are adopted as
children of God through the Holy Spirit because, through him, we partake of
the incarnate Son whose Spirit it is. Through the Spirit ‘the Son gives what
belongs properly to him alone’42 to the believer. We are embossed with Christ’s
image through the Spirit and so become children of God, ascending to a dignity
that transcends our nature.43 We do not become children of God in exactly the
same way as Christ is the Son, for he is the Son of God by nature whereas we
become children of God by grace. The magnitude of this grace, however,
should not be underestimated. For our adoption as children of God through the
Spirit means that we are brought into a ‘natural relationship (eîv oîkeiótjta
fusikßn)’ with God the Father.44 It is not that we are simply declared children
of God. We become children of God, for, through the Spirit, the fundamental
elements of our being are ‘changed (metastoixeioÕsqai)’45 such that we
become capable of crying ‘Abba! Father!’46 United to Christ,47 made partakers
of him through the Spirit,48 we are enabled to bear fruit in the form of a trans-
formed life characterized by faith, love, and obedience, and so are able to
‘preserve the benefit of [our] noble birth’49 as children of God. We share in the
‘peculiar, essential, and natural qualities (poiótjtov)’ of the Son, for in giving
the Spirit he ‘engrafts (êntíqjsi) in the saints kinship (suggéneian) to his own
nature.’50
What does this brief summary of Cyril’s understanding of the Spirit’s sote-
riological role tell us regarding the possible influence of Gregory? Simply in
terms of the terminology used to describe the soteriological role of the Holy
Spirit, there is substantial divergence between the two thinkers. Gregory does
describe deification as re-creation and re-birth through the Holy Spirit,51 but he
rarely, if ever, refers to this re-birth in terms of divine filiation, and certainly
not with the emphasis given to this idea by Cyril. Vigorously defending the deity
of the Holy Spirit, Gregory devotes his accounts of the Spirit’s soteriological
42
In Jo. 1:12 (Pusey, i 133).
43
In Jo. 1:12 (Pusey, i 133).
44
In Jo. 1:13 (Pusey, i 135).
45
See G.W.H. Lampe (ed.), A Patristic Greek Lexicon (Oxford, 1961), 861.
46
In Jo. 16:7 (Pusey, ii 620).
47
In Jo. 15:1 (Pusey, ii 534).
48
In Jo. 15:1 (Pusey, ii 534).
49
In Jo. 15:1 (Pusey, ii 535).
50
In Jo. 15:1 (Pusey, ii 535-6).
51
See Or. 40.2, 3, 7, 8, 42 (SC 358, 198-200, 210, 212-4, 294-6).
196 G.K. HILLIS
operation to the idea that we become gods by the Spirit who must therefore be
God. Mainly due to differences in historical and theological context, Cyril is
not as concerned as Gregory to defend the Spirit’s deity. Of more particular
concern for him is the articulation of a soteriology centred around the idea,
clearly articulated in scripture, that our salvation in Christ is intertwined with
our becoming children of God (John 1:12-3; Romans 8:14-7; Galatians 4:4-6).
It could be argued that Cyril’s focus on salvation as divine filiation owes some-
thing to Athanasius, for whom divine filiation was a more prominent soterio-
logical theme than for Gregory.52 Whatever the case may be, Cyril goes farther
than either Gregory or Athanasius in expounding on the specific role the Spirit
plays, particularly given the Spirit’s relationship with the Son, in our attainment
of divine sonship. Moreover, although Gregory does link the Spirit’s salvific
work to its unity with the Son, and he does, as noted above, refer to deification
through the Spirit in terms of the attainment of Christ-likeness, we do not find
the kind of intense focus on the Spirit’s identity vis-à-vis the Son that we find
in Cyril. Nor do we find much use of the language of participation in Gregory,53
though participation in the divine nature may be implicit in his thought. This
is in stark contrast to Cyril who persistently and emphatically describes our
adoption as children of God with reference to participation in the Spirit. The
fact that Cyril cites or alludes to 2Peter 1:4 more frequently than any other
writer in the patristic period, and does so usually with reference to the Holy
Spirit,54 while Gregory never cites 2Peter 1:4, is telling in this regard.55 Lan-
guage of participation provides for Cyril a means to describe the filial intimacy
humanity now has with God the Father in a manner that is not found in Greg-
ory’s thought.56 Cyril submits that because we partake of, and are thereby trans-
formed through, the Spirit of the Son made man, we attain Christ-likeness at
52
N. Russell, Deification (2004), 170-1, 175. Russell here cites the relevant texts of Athana-
sius.
53
See N. Russell, Deification (2004), 213-4, 222-5 and C. Beeley, Gregory of Nazianzus
(2008), 118-9. Russell and Beeley disagree regarding Gregory’s notion of deification. Russell
suggests that Gregory’s understanding of deification is purely metaphorical and is focused on the
imitation of Christ, and he points to Gregory’s avoidance of language of participation. Beeley,
I think rightly, argues that Gregory’s notion of deification ‘indicates a real and growing par-
ticipation in God’s nature’ so that Christians become gods in more than a metaphorical manner.
Nevertheless, Gregory is not as explicit about participation.
54
Bernard Meunier, Le Christ de Cyrille d’Alexandrie: L’Humanité, Le Salut, et la question
Monophysite (Paris, 1997), 163-5.
55
See N. Russell, Deification (2004), 192, 213-4. For a thorough list of Cyrilline texts contain-
ing reference to 2Peter 1:4, see B. Meunier, Le Christ de Cyrille d’Alexandrie (1997), 163-41 and
Daniel A. Keating, The Appropriation of Divine Life in Cyril of Alexandria (Oxford, 2004), 1441.
56
B. Meunier provides a detailed examination of the notion of participation in Cyril’s thought
in Le Christ de Cyrille d’Alexandrie (1997), 161-213, and focuses particularly on the role of the
Holy Spirit in our participation in God. Unfortunately, Meunier does not address the centrality of
divine filiation in Cyril’s understanding of participation, and therefore in his soteriology as a
whole.
Pneumatology and Soteriology 197
the very depths of our being, even to the point of sharing his identity as the Son
of God. Cyril portrays human salvation as entering a new filial relationship
with God the Father through the Spirit of his Son. We do not only become gods
through participation in the Holy Spirit; we become children of God, drawn
into the trinitarian life by grace through our participation in him who is the Son
of God by nature. Such differences in terminology and in detail between Greg-
ory and Cyril demonstrate, I think, that Cyril’s portrayal of the soteriological
role of the Holy Spirit actually owes very little to Gregory.
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
Elizabeth Livingstone, Oxford, UK
F.L. Cross..............................................................................................5
Frances Young, Birmingham, UK
Maurice Frank Wiles...........................................................................9
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
Samuel Rubenson, Lund, Sweden
The Formation and Re-formations of the Sayings of the Desert Fathers.5
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
Kevin Corrigan, Emory University, USA
Suffocation or Germination: Infinity, Formation and Calibration of
the Mind in Evagrius’ Notion of Contemplation.................................9
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
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................................................5
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
Karin Schlapbach, Ottawa, Canada
Literary Technique and the Critique of spectacula in the Letters of
Paulinus of Nola...................................................................................7
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 4th –
5th Centuries 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 da Rosa 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 Abrahamic
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 6th Century: 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 IVe siècle...............................................................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
David Woods, Cork, Ireland
Rome, Gregoria, and Madaba: A Warning against Sexual Temptation.9
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 ()ܡܪܝ ܐܚܐ ܐܟܣܢܝܐ....................................................................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 de Andia, 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 Acts395
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: Transformationstheoretische
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
and 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
Ve siècle 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. 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
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 van Loon, 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 13th Century 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 14th-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 den Boeft, 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 van Rossum, 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. van Willigen, 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 van Geest, 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 van Egmond, 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