Patristics

A discussion on the historical development of the discipline of celibacy in the Church

by Matthew Charlesworth SJ

Unpublished. Written for BTh 1st Year T16a – Church History: Patristic Period, Hekima College, 13 March 2012. (2357 words)

This essay aims to discuss the historical development of the discipline of celibacy in the Church. The OED defines... more This essay aims to discuss the historical development of the discipline of celibacy in the Church. The OED defines celibacy as living in an unmarried state – indeed celibacy comes from the Latin coelebs “meaning an unmarried man” – however Sipe offers a richer definition, noting that it is a “freely chosen dynamic state, usually vowed, that involves an honest and sustained attempt to live without direct sexual gratification in order to serve others productively for a spiritual motive.” Whilst a cursory mention will be made of how other rites within the Church view celibacy, especially with regards to their clergy, the main focus of my essay shall be around how the Latin Rite views celibacy generally, and specifically how it came to institutionalise celibacy as a discipline for her clergy, since it was first only “recommended to priests, [and only] later ... imposed upon all who were to be promoted to sacred orders” The three-fold 20th century conciliar understanding of celibacy vis-à-vis it’s Christological, ecclesiological and eschatological dimensions cannot be fully discussed here – however each dimension, the reader will appreciate, has also been affected by the historical circumstances and context within which it developed. This essay will therefore try to trace out only some of these developments.

The Hagiographic and Hymnographic Tradition of Saint Epiphanius of Constantia in the Byzantine and Post-byzantine Periods

by Symeon Paschalidis

Published in greek: "H βυζαντινή και μεταβυζαντινή αγιολογική και υμνογραφική παράδοση για τον άγιο Επιφάνιο Κωνσταντίας", στο: Θ. Γιάγκου - Χρ. Νάσσης (επιμ.), Άγιος Επιφάνιος Κωνσταντίας Πατήρ και Διδάσκαλος της Ορθοδόξου Καθολικής Εκκλησίας. Πρακτικά Συνεδρίου (Παραλίμνι, 8-11 Μαΐου 2008), Αγία Νάπα – Παραλίμνι 2012, σ. 349-376

In numerous hagiographic and liturgical sources, synaxaria, menaia, lectionaries etc. the feast of St Epiphanius is... more In numerous hagiographic and liturgical sources, synaxaria, menaia, lectionaries etc. the feast of St Epiphanius is commemorated on the 12th of May. Early hagiographic texts such as his Vita, divided into four sections and written mainly by his disciples John and Polybius (5/6 c.), consolidated the cult and the hagiographic image of St Epiphanius in the Byzantine world. Of special interest is a little known epistle by the bishop of Constantia Sabinus to Polybius, published in greek only by G. Dindorf at 1859 and providing information about the burial of St Epiphanius inside his basilica at Constantia/Salamis. In the middle-byzantine period his memory was incuded in the great synaxaristic and menological collections which also inform us about the exact place of his commemoration at Constantinople. It is also noteworthy that from St Epiphanius' life and theology derive both seventeen apophthegmata in a special section of the alphabetical collection of Apophthegmata Patrum and two Narrationes animae utiles (BHG 601i, 601m).
Most of the texts which constitute the hagiographic dossier of saint Epiphanius during the byzantine period were paraphrased into the greek language of the Ottoman period in the second half of the 18th century by one of the most distinguished greek scholars of that period, the monk Kaisarios Dapontes. Dapontes included these texts in his "Paterikon of our Holy Father Gregorios Dialogos" (Venice 1780). He also inserted in this book some unedited byzantine hymns and additionally four Megalynaria he composed himself, enriching the poor byzantine hymnographic tradition of St Epiphanius.
In an Annex we republish or edit for the first time some of the previously edited or unedited hagiographic and hymnographic texts for St Epiphanius.

Another Patristic Text Attested in Coptic: Gregory of Nazianzus Oration 16 (Pennsylvania University Museum E 16310)

by Alin Suciu

Jewish-Christianity: A New Hypothesis; Followed by a Summary of Aphrahat's 17th Demonstration (Spanish)

by Carlos Segovia

"El judeocristianismo: Una nueva hipótesis; seguido de un resumen de la Demostración 17 de Afraates (sobre la divinidad de Cristo)," Isidorianum 37 (2010) 83-108.

1. Introducción
2. Judeocristianismo sectario, judaísmo cristiano no sectario y cristianismo judaizante: apuntes... more 1. Introducción
2. Judeocristianismo sectario, judaísmo cristiano no sectario y cristianismo judaizante: apuntes para una cuádruple clarificación conceptual
3. Afraates sobre la divinidad de Cristo: resumen de los argumentos esbozados en su Demostración 17: sobre Cristo en tanto que Hijo de Dios

Проектът Златоструй: реконструкция. (Chrysorrhoas Project: Reconstruction)

by Yavor Miltenov

В: Компютърни и интерактивни средства за езиковедски изследвания. Сборник доклади от заключителната конференция. София, 2011, 85–95. (In: Computer and Interactive Tools for Linguistic Research. Papers from the Closing Conference. Sofia, 2011, 85–95).

My own copy (in fact - draft version), not a scan from the book. It's in Bulgarian.

The paper deals with the reconstruction of the history of a Chrysostomian text corpus, constituted in 10th century... more The paper deals with the reconstruction of the history of a Chrysostomian text corpus, constituted in 10th century Bulgaria and commissioned by king Symeon, that was named (alledgedly by the ruler) Zlatostruy, i.e. Chrysorrhoas. The way it was compiled, the idea behind it and its impact fully justify the use of term project about it.
The corpus consisted of more than 150 homilies translated from Greek. Only excerpts from it have survived in other collections, which means that a text critical analysis should be undertaken in order to reconstruct its initial contents and the archetype of each text.

DISCUSSIONS ON THE ETERNITY OF THE WORLD IN ANTIQUITY AND IN CONTEMPORARY COSMOLOGY PART II, FROM THE CHURCH FATHERS TO ISLAM

by Michael Chase

Talk given at the annual Tekhne workshop in Berdsk, Novosibirsk, Russia, May 2012

A New Fragment from the Sayings of the Desert Fathers: The University of Pennsylvania Coptic Fragment E 16395

by Alin Suciu

The Louvain Papyrus Fragments from the Asceticon of Abba Isaiah

by Alin Suciu

The Theandric Mystery of Jesus Christ in Byzantine Christology

by Anthony Papantoniou

Published in Studii Teologice 3 (2009): 177-196.

Pagan energies in Maximus the Confessor: the influence of Proclus on the Ad Thomam 5 in Greek Roman and Byzantine Studies 52.2 (2012) 226-239

by Frederick Lauritzen

Maximus drew on the pagan Proclus in order articulate a passage of Dionysius the Areopagite in such a way as to... more Maximus drew on the pagan Proclus in order articulate a passage of Dionysius the Areopagite in such a way as to support a view of two ‘powers/energies’ of Christ.

Fra silenzio e parola: dall’apologia alla testimonianza del cristianesimo nel «Contro Celso» di Origene

by Lorenzo Perrone

Fra silenzio e parola: dall’apologia alla testimonianza del cristianesimo nel «Contro Celso» di Origene, in: L’apologétique chrétienne gréco-latine à l’époque prénicénienne. Sept exposés suivis de discussions par A. WLOSOK, J.-Cl. FREDOUILLE, A. VAN DEN HOEK, L. PERRONE, Ch. RIEDWEG, Eberhard HECK, A.R. BIRLEY. Entretiens préparés par A. WLOSOK et F. PASCHOUD et présidés par A. WLOSOK, avec la participation de M. ALEXANDRE et J.J. HERRMANN (Entretiens sur l’Antiquité Classique, 51), Fondation Hardt, Vandœuvres – Genève 2005, pp. 103-141.

Index of the volume:

M. BILLERBECK, Préface, V-VI. Table des matières, VII-VIII. A. WLOSOK, Die christliche Apologetik griechischer und lateinischer Sprache bis zur konstantinischen Epoche. Fragen, Probleme, Kontroversen, 1-28; Discussion, 29-37. J.-C. FREDOUILLE, L’apologétique latine pré-constantinienne (Tertullien, Minucius Felix, Cyprien). Essai de typologie, 39-60; Discussion, 61-67. A. VAN DEN HOEK, Apologetic and Protreptic Discourse in Clement of Alexandria, 69-93; Discussion, 94-102. L. PERRONE, Fra silenzio e parola: dall’apologia alla testimonianza del cristianesimo nel «Contro Celso» di Origene, 103-141; Discussion, 142-149; C. RIEDWEG, Porphyrius über Christus und die Christen: De philosophia ex oraculis haurienda und Adversus Christianos im Vergleich, 151-198; Discussion, 199-203. E. HECK, Defendere – Instituere. Zum Selbstverständnis des Apologeten Lactanz, 205-240; Discussion, 241-248. A.R. BIRLEY, Attitudes to the State in the Latin Apologists, 249-277; Discussion, 278-289. Indices, 291-316.

Premessa: l’opzione del silenzio e la testimonianza. I. Il clima di una disputa. II. L’apologia di un esegeta. III. La... more Premessa: l’opzione del silenzio e la testimonianza. I. Il clima di una disputa. II. L’apologia di un esegeta. III. La soglia del mistero cristiano. – «Vorrei anzitutto provare a rintracciare gli elementi di un possibile "Sitz im Leben" dell’apologia di Origene, al di là della circostanza esterna che la muove: in quale misura CC non resta semplicemente un’“opera da tavolino” e ci offre invece un metro per rivisitare ambienti e dibattiti nella comunità ecclesiale e negli ambienti religiosi e intellettuali attorno alla metà del III secolo? In secondo luogo, mi interessa comprendere quale è il profilo letterario dello scritto di Origene: non essendo in ipotesi un’‘opera di scuola’ – come lo sono, almeno dal punto di vista della loro genesi ambientale, i commentari esegetici – né tanto meno un testo avvicinabile alla produzione omiletica, quale statuto preciso riveste quest’opera costruita dal suo autore vincendo l’‘opzione del silenzio’? Infine, mi sembra che proprio questa alternativa respinta intervenga comunque in maniera determinante nello stesso articolarsi del discorso apologetico di Origene, anche in relazione al pubblico mirato da CC. Se la risposta a Celso poggia su due grandi registri continuamente ripresi – confutazione e elaborazione dottrinale –, fino a che punto l’autore può spingersi verso un approfondimento del mistero cristiano agli occhi dei lettori dichiarati “infanti”, “deboli” o addirittura “digiuni” nella fede? Come si vedrà, il confine tra “apologia” e “testimonianza” è più fluido di quello che la natura del discorso apologetico sembrerebbe ammettere in via di principio» (p. 111) – Segue la «Discussion» (pp. 142-149).

A Lost Coptic Fragment from a Sermon on Penitence by Severian of Gabala (CPG 4186)

by Alin Suciu

Didymus the Blind and the Metaphysics of Participation

by Kellen Plaxco

Studia Patristica. Louvain: Peeters. (Forthcoming)

Earlier modern scholarship has tended to date Didymus the Blind’s doctrinal contributions toward the end of the fourth... more Earlier modern scholarship has tended to date Didymus the Blind’s doctrinal contributions toward the end of the fourth century. More recently, some scholars have begun to question the assumption that Didymus’ thought must be derivative and consequently later than the thought of those figures commonly thought to be more influential (e.g., Athanasius and Basil). This has resulted in a significantly earlier dating for Didymus’ On the Holy Spirit (c. 360/5). A concommitant project with rediscovering the genius of Didymus is to read him as significantly more philosophically subtle than might previously have been assumed. In service of exploring the potential of Didymus’ originality and contribution to late fourth-century doctrinal debates, this paper develops recent scholarship on Didymus’ philosophical resources by proffering a fresh analysis of On the Holy Spirit, especially by continuing to entertain the question of Didymus’ most proximate philosophical resources. Didymus argues in §50-56 of On the Holy Spirit that the Spirit is capabilis, and, “because of this, uncreated” (§54). His conclusion in §56 explains §54 by claiming that a substance’s being capabilis entails its being inconuertabilis, and its being inconuertabilis entails its being aeternum. And if the Holy Spirit is a participable, immutable, and eternal substance, then the Holy Spirit cannot be identified with created substances such as angels. The metaphysics of participation forms a significant basis of Didymus’ discourse. The key technical term (capabilis) in Didymus’ argument is traceable to μέθεξις and cognates, which introduces to a reading of Didymus’ theology the notion of participability and suggests a Platonic context; his terminology is close to that of Proclus—but Didymus predates Proclus by half a century. This paper therefore explores intriguing resonances in Porphyry and Iamblichus to ascertain whether Didymus has indeed been reading the Platonists carefully or may be drawing on a philosophical commonplace otherwise available to him.

“The Bride at the Crossroads”: Origen’s Dramatic Interpretation of the Song of Songs

by Lorenzo Perrone

“The Bride at the Crossroads”: Origen’s Dramatic Interpretation of the Song of Songs, in «Ephemerides Theologicae Lovanienses», 82 (2006), pp. 69-102.

Origen’s exegesis of the Song of Songs, despite the praise it generally raised both in antiquity and in modern times,... more Origen’s exegesis of the Song of Songs, despite the praise it generally raised both in antiquity and in modern times, still awaits for deeper investigation as far as the literary project of the Alexandrian and its output are concerned. In this respect, it is difficult not only to exactly define the mutual relations between the Commentary and the Homilies on the Song of Songs, apart from the evident similarity of their themes, but more specifically to catch the particular nature of Origen’s interpretation at the first level of the biblical text against his well-known allegorism. Viewing the «littera» or «historia» of the Song as a theatrical piece, as especially shown in the Commentary, Origen delivers a dramatical interpretation which by its careful description of the successive scenes develops into a proper script for the stage. Though this explanation is meant to guide the reader to a further level of interpretation, the ‘letter’ cannot here be appreciated simply as the provisional step leading to the ‘spirit’, i.e. the spiritual intelligence of the Song which is in principle the only one permitted for Origen in this biblical love poetry. Instead of that, through the discourse engaged by the dramatic interpretation, on the one hand, there is an overlapping of both the ‘historical’ and the ‘spiritual’ explanation and, on the other hand, the dramatic exegesis also delivers a surplus of sense which is not totally subsumed in the spiritual interpretation. At moments the Song as ‘play’ seems therefore to gain in Origen’s perceptive reading a life of its own.

'Pollution Wars: Consecration and Desecration from Constantine to Julian'

by David Greenwood

Studia Patristica 54 (proofs submitted, in press).

The clash of the Christian and pagan religions was inevitable, as by definition the two religions polluted the other.... more The clash of the Christian and pagan religions was inevitable, as by definition the two religions polluted the other. Pagans viewed the bodies in tombs that Christians frequently built their churches over as desecrating, while Christians believed the worship of false gods in pagan temples was desecrating. By the fourth century, this struggle between Christianity and paganism had escalated into the use and abuse of ‘sacred space’, as both groups violated the sanctuaries of their rivals and sometimes built their own over the same sites. This conflict was carried on at the highest levels as the emperor Constantine aligned himself with Christianity, as did his son Constantius II, yet both were followed by Julian, the last pagan emperor. This paper examines this phenomenon in several cases involving Constantine and Julian and explores the intention and execution of both emperors.

L’évêque chrétien devant la diversité religieuse de la cité : Chromace et Aquilée.

by Claire Sotinel

G. F. Beatrice, A. Persic eds, Chromatius of Aquileia and his age., (Instrumenta Patristica et Mediaevalia 57), Turnhout, Brepols, 2011, p. 163-176.

8. Dalla pelle al cuore. La “puntura” e il «colpo della pietra», dai trovatori a Dante (con Rvf)

by Valentina Atturo

(forthcoming 2012)

"Rolul Familiei in Educatia Copiilor: O Perspectiva Ecclesiala"

by Doru Costache

Published in (Proceedings from the international congress) Family and Life at the Beginning of a New Christian Millennium (Bucharest: The Publishing House of the Biblical and Mission Institute of the Romanian Orthodox Church, 2002) 240-255.

Published in Romanian, my article explores the traditional understanding of the function of the family in children... more Published in Romanian, my article explores the traditional understanding of the function of the family in children education, as illustrated in the Scriptures and the Fathers (mainly Clement the Alexandrine and St John Chrysostom), within the framework of a changing society and culture for which family is no longer a fundamental value.

Once Again on the Asceticon of Abba Isaiah

by Alin Suciu

Augustine’s First Exegesis and the Divisions of Spiritual Life

by Naoki Kamimura

Originally presented at Western Pacific Rim Patristic Society: Inaugural Conference, University of the Sacred Heart, Tokyo, September 24-26, 2004.
Published in Augustinian Studies 36 (2005) 421-432.

Introduction
The Audience of the De Genesi contra Manichaeos
The Divisions of Spiritual Life
The... more Introduction
The Audience of the De Genesi contra Manichaeos
The Divisions of Spiritual Life
The Imagery of the Reader of the Scripture
Conclusion