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For queries about offprints, copyright and republication of your article, please contact the publisher via peeters@peeters-leuven.be STUDIA PATRISTICA VOL. XCVI Papers presented at the Seventeenth International Conference on Patristic Studies held in Oxford 2015 Edited by MARKUS VINZENT Volume 22: The Second Half of the Fourth Century From the Fifth Century Onwards (Greek Writers) Gregory Palamas’ Epistula III PEETERS LEUVEN – PARIS – BRISTOL, CT 2017 Table of Contents THE SECOND HALF OF THE FOURTH CENTURY Kelley Spoerl Epiphanius on Jesus’ Digestion ........................................................... 3 Young Richard Kim Nicaea is Not Enough: The Second Creed of Epiphanius’ Ancoratus 11 John Voelker Marius Victorinus’ Use of a Gnostic Commentary ............................ 21 Tomasz Stępień Action of Will and Generation of the Son in Extant Works of Eunomius ..................................................................................................... 29 Alberto J. Quiroga puertas ‘In the Gardens of Adonis’. Religious Disputations in Julian’s Caesars 37 Ariane Magny Porphyry and Julian on Christians ..................................................... 47 Jeannette Kreijkes The Impact of Theological Concepts on Calvin’s Reception of Chrysostom’s Exegesis of Galatians 4:21-6 ............................................... 57 Hellen Dayton John Chrysostom on katanuxis as the Source of Spiritual Healing .. 65 Michaela Durst The Epistle to the Hebrews in the 7th Oration of John Chrysostom’s Orationes Adversus Judaeos ............................................................... 71 Paschalis Gkortsilas The Lives of Others: Pagan and Christian Role Models in John Chrysostom’s Thought ......................................................................... 83 Malouine de dieuleveult L’exégèse de la faute de David (2Règnes 11-12) : Jean Chrysostome et Théodoret de Cyr ............................................................................ 95 VI Table of Contents Matteo Caruso Hagiographic Style of the Vita Spyridonis between Rhetoric and Exegetical Tradition: Analogies between John Chrysostom’s Homilies and the Work of Theodore of Paphos ................................................. 103 Paul C. Boles Method and Meaning in Chrysostom’s Homily 7 and Origen’s Homily 1 on Genesis ........................................................................... 111 Susan B. Griffith Apostolic Authority and the ‘Incident at Antioch’: Chrysostom on Gal. 2:11-4 ........................................................................................... 117 James D. Cook Therapeutic Preaching: The Use of Medical Imagery in the Sermons of John Chrysostom............................................................................. 127 Demetrios Bathrellos Sola gratia? Sola fide? Law, Grace, Faith, and Works in John Chrysostom’s Commentary on Romans........................................................ 133 Marie-Eve Geiger Les homélies de Jean Chrysostome In principium Actorum : le titre pris comme principe exégétique ......................................................... 147 Pierre Augustin Quelques sources Parisiennes du Chrysostome de Sir Henry Savile. 157 Thomas Brauch The Emperor Theodosius I and the Nicene Faith: A Brief History .. 175 Sergey Kim Severian of Gabala as a Witness to Life at the Imperial Court in Fifth-Century Constantinople ............................................................. 189 FROM THE FIFTH CENTURY ONWARDS (GREEK WRITERS) Austin Dominic Litke The ‘Organon Concept’ in the Christology of Cyril of Alexandria .. 207 Barbara Villani Some Remarks on the Textual Tradition and the Literary Genre of Cyril of Alexandria’s De adoratione et cultu in spiritu et veritate ... 215 Table of Contents VII Sandra leuenberger-Wenger All Cyrillians? Cyril of Alexandria as Norm of Orthodoxy at the Council of Chalcedon.......................................................................... 225 Hans van loon Virtue in Cyril of Alexandria’s Festal Letters ................................... 237 George Kalantzis Passibility, Tentability, and the Divine Οὐσία in the Debate between Cyril and Nestorius ............................................................................. 249 James E. Goehring ‘Talking Back’ in Pachomian Hagiography: Theodore’s Catechesis and the Letter of Ammon .................................................................... 257 James F. Wellington Let God Arise: The Divine Warrior Motif in Theodoret of Cyrrhus’ Commentary on Psalm 67................................................................... 265 Agnès Lorrain Exégèse et argumentation scripturaire chez Théodoret de Cyr: l’In Romanos, écho des controverses trinitaires et christologiques des IVe et Ve siècles ................................................................................... 273 Kathryn kleinkopf A Landscape of Bodies: Exploring the Role of Ascetics in Theodoret’s Historia Religiosa .................................................................... 283 Maya Goldberg New Syriac Edition and Translation of Theodore of Mopsuestia’s Reconstructed Commentary on Paul’s Minor Epistles: Fragments Collected from MS (olim) Diyarbakir 22 ........................................... 293 Georgiana Huian The Spiritual Experience in Diadochus of Photike ............................ 301 Eirini A. Artemi The Comparison of the Triadological Teaching of Isidore of Pelusium with Cyril of Alexandria’s Teaching ................................................... 309 Madalina Toca Isidore of Pelusium’s Letters to Didymus the Blind ........................... 325 Michael Muthreich Ein äthiopisches Fragment der dem Dionysius Areopagita zugeschriebenen Narratio de vita sua ................................................................. 333 VIII Table of Contents István Perczel Theodoret of Cyrrhus: The Main Source of Pseudo-Dionysius’ Christology? ........................................................................................ 351 Panagiotis G. Pavlos Aptitude (Ἐπιτηδειότης) and the Foundations of Participation in the Philosophy of Dionysius the Areopagite ............................................ 377 Joost van rossum The Relationship between Dionysius the Areopagite and Maximus the Confessor: Revisiting the Problem ............................................... 397 Dimitrios A. Vasilakis Dionysius versus Proclus on Undefiled Providence and its Byzantine Echoes in Nicholas of Methone .......................................................... 407 José María nieva The Mystical Sense of the Aesthetic Experience in Dionysius the Areopagite ........................................................................................... 419 Ernesto Sergio Mainoldi Why Dionysius the Areopagite? The Invention of the First Father ... 425 Alexandru Prelipcean The Influence of Romanos the Melodist on the Great Canon of Saint Andrew of Crete: Some Remarks about Christological Typologies .. 441 Alexis Torrance ‘Assuming our nature corrupted by sin’: Revisiting Theodore the Studite on the Humanity of Christ .................................................................. 451 Scott Ables The Rhetoric of Persuasion in the Polemic of John of Damascus ..... 457 James A. Francis Ancient Seeing/Christian Seeing: The Old and the New in John of Damascus ............................................................................................. 469 Zachary Keith The Problem of ἐνυπόστατον in John Damascene: Why Is Jesus Not a Human Person? ................................................................................ 477 Nicholas Bamford Being, Christian Gnosis, and Deified Becoming in the ‘Theoretikon’ 485 Table of Contents IX Alexandros Chouliaras The Imago Trinitatis in St Symeon the New Theologian and Niketas Stethatos: Is this the Basic Source of St Gregory Palamas’ own Approach?............................................................................................ 493 GREGORY PALAMAS’ EPISTULA III (edited by Katharina Heyden) Katharina Heyden Introduction: The Two Versions of Palamas’ Epistula III to Akindynos 507 Katharina Heyden The Two Epistulae III of Palamas to Akindynos: The Small but Important Difference between Authenticity and Originality ............. 511 Theodoros Alexopoulos The Problem of the Distinction between Essence and Energies in the Hesychast Controversy. Saint Gregory Palamas’ Epistula III: The Version Published by P. Chrestou in Light of Palamas’ Other Works on the Divine Energies......................................................................... 521 Renate Burri The Textual Transmission of Palamas’ Epistula III to Akindynos: The Case of Monac. gr. 223 ................................................................ 535 Dimitrios Moschos Reasons of Being versus Uncreated Energies – Neoplatonism and Mathematics as Means of Participating in God according to Nicephorus Gregoras......................................................................................... 547 The Problem of the Distinction between Essence and Energies in the Hesychast Controversy. Saint Gregory Palamas’ Epistula III: The Version Published by P. Chrestou in Light of Palamas’ Other Works on the Divine Energies Theodoros alexopoulos, University of Berne, Berne, Switzerland abstract The third letter of Gregory Palamas to Gregory Akindynos, is of utmost importance for an in-depth understanding of the Hesychast controversy and specifically the problem of the distinction between essence and energies within the Divine, which according to Orthodox theology is the very presupposition for a knowledge of God, as well as of man and of the world. This article evaluates this third letter of Gregory Palamas as it has been handed down to us by P. Chrestou and examines its authenticity on the basis of three parameters. 1) All historical data provided from the author of this letter are verified from the natural course of events and are related to concrete persons who played an important role in the hesychastic controversy and more precisely at the time before and during the synods of 1341. Nevertheless, it is still questionable if these very specific and in details provided data speak strongly for the authenticity and originality of the version handed down to us by Chrestou, or for the plausible assumption that this version could be a revised one by Gregory Palamas for further publication. 2) In the third letter to Akindynos, Saint Gregory makes extensive use of passages drawn from Patristic tradition and especially from Dionysius the Areopagite. All these passages are cited correctly and faithfully. Among various passages advanced by Palamas one crucial passage is cited much differently in the version of J.S. Nadal as it is cited in the version of P. Chrestou. A thorough investigation of the works of Palamas written before the third letter shows clearly that this sentence as it is found in the edition of Chrestou seems to be the right one: ‘There exists, then, an inferior Deity according to the theologians being wise in the things of God, as Dionysius has said on this point; namely, the deification, which is a gift of the transcendent divine essence’. 3) On the basis primarily of the Areopagitic texts, Saint Gregory advances the view of PseudoDionysius that within the Deity, both union and distinction exist at the same time and on the same level as that of the uncreated. In this respect a distinction between the uncreated and inconceivable essence and the uncreated energy which can be participated in seems to be reasonable without destroying the divine simplicity. The energy is the God-making gift of the divine essence which enables the divinization for those who are worthy of it. Studia Patristica XCVI, 521-533. © Peeters Publishers, 2017. 522 t. alexopoulos The third letter of Gregory Palamas to his close friend and student, Gregory Akindynos, is of utmost importance for an in-depth understanding of the Hesychast controversy and specifically the problem of the distinction between essence and energies within the Divine, which according to Orthodox theology is the very presupposition for a knowledge of God, as well as of man and of the world. My contribution here consists above all in evaluating this third letter of Gregory Palamas as it has been handed down to us by P. Chrestou and examining its authenticity on the basis of three parameters, namely: 1) the evaluation of extant historical data; 2) the examination and verification of the cited passages drawn from the Tradition of the Church Fathers; 3) the convergences in style and in theological terminology with previous works and the theological consistency of the argumentation advanced by Palamas in the third letter in comparison with other works on the subtle distinction of the nature and energies in God. First parameter: historical data In the letter in question, the writer provides us with some concrete historical information verified from the natural course of events. Saint Gregory Palamas says clearly that, before going to Mount Athos, he instigated a discussion with Barlaam on the matter of nature and energies, and that in the presence of other people Barlaam had bowed down before all and dared not murmur.1 After this meeting, Palamas went to Mount Athos and there obtained the approval of the principal monastic authorities for his famous Hagiorite Tome. This theological document is a solemn manifesto in which not Barlaam, but rather his views, are condemned. The third letter bears clear evidence that the Hagiorite Tome was signed by the Bishop of Hierissos, the protos of Mount Athos, who in this way gave ecclesiastical sanction to the declaration of the monks. Whoever did not accept this text was to be publicly excluded from communion with the Bishop of Hierissos.2 Epistula III provides us with additional testimony concerning Barlaam’s evasive attitude. According to Palamas, Barlaam promised before important witnesses, and in the presence of the great commander (μέγας διοικητής) of 1 Γρηγορίου τοῦ Παλαμᾶ Συγγράμματα, ed. B. Bobrinskoy, P. Papaevangelou, I. Meyendorff, P. Chrestou (henceforth B/P/M/C) (Thessalonica, 1962), vol. 1, Ep. III (p. 310, 6-7): ὁ δὲ ὑπέ­ πτυξε καὶ οὐδὲ γρύξαι, πίστευσον, ἐτόλμησε, πολλῶν παρόντων. 2 Ep. III (I 310, 13-9): μετὰ μέντοι τὴν πρὸς τὸ ἅγιον ὄρος ἡμῶν ἀποδημίαν, ἐν ᾧ καὶ Τόμον ἐν ἑπτὰ κεφαλαίοις πρὸς τὰ παρ᾽ αὐτοῦ κατὰ τῶν ὀρθοδόξων γεγραμμένα πεποιήκαμεν ὑπογεγραμμένον παρά τε τοῦ ὁσιωτάτου πρώτου καὶ τῶν ἡγουμένων καὶ τῶν λογάδων γερό­ ντων καὶ τοῦ ἱερωτάτου ἐπισκόπου Ἱερισσοῦ, συμφωνούντων πάντων ἡμῖν καὶ ἀποφηναμένων μὴ παραδέξασθαι εἰς κοινωνίαν τὸν μὴ συμφωνοῦντα, ὅστις ἂν ᾖ… The Problem of the Distinction between Essence and Energies 523 Thessalonica, that he would methodically proceed to modify his writings against the Hesychasts and to have them approved by Palamas.3 This testimony is a clear sign that Palamas did not disapprove of the works of Barlaam as a whole, and that the possibility of resolving theological differences and establishing mutual understanding existed in 1339-1340, that is, before the Synod of 1341.4 Furthermore, Palamas still seems to have confidence in his student and close friend Gregory Akindynos, because he entrusts him with the works of Barlaam that he has in his possession and asks him to detain Barlaam in Constantinople, since the latter would try to escape upon finding out that Palamas was soon to arrive in the capital accompanied by his childhood friend, the emperor Andronicus III.5 This statement clearly implies that we stand before an imminent event, that is to say, the convocation of the Synod of June 1341. Beyond all this testimony, the strongest evidence of Palamas’ unshakable trust in the person of Akindynos is clearly evident when Palamas, at the end of the letter, summons Akindynos to be his corrector, if he should fail to be accurate in some dogmatic points!6 This strong evidence is in full conformity with Palamas’ attitude in his previous two letters addressed to Akindynos, in which he puts his writings at Akindynos’ disposal for any eventual correction, considering him to be an objective judge.7 This strong evidence, I repeat, is totally lacking in Nadal’s version. Second parameter: patristic quotations In the third letter to Akindynos, Saint Gregory makes extensive use of passages drawn from Patristic tradition and especially from Dionysius the Areopagite. Are these passages cited correctly and faithfully? I will begin my inquiry with some terminological remarks concerning the distinction undertaken in the third letter between the ‘superior and inferior Divinity’ (ὑπερυείμενη – ὑφειμὲνη Θεότης).8 Palamas does not accept both terms, but since his opponent Barlaam 3 Ep. III (I 310, 31-311, 5): ὁ δὲ ἐπῄνεσε καὶ ὑπέσχετο πράξειν. Ἐπὶ δὲ τοῦ μεγάλου διοικητοῦ, συνόντος ἐπίτηδες ἡμῖν, καὶ διετείνατο μεταποιῆσαι μὲν τὰ κατὰ τῶν μοναχῶν συγγράμματα, πρώτῳ δὲ πάντων ἐν σχεδίοις ὑποδεικνύειν ἐμοὶ τὰ μετεσκευασμένα, κἂν ἔτι μοι δοκῶσι δεῖσθαι μεταποιήσεως, ὥστε μηδένα πλήττειν, πείθεσθαι καὶ μεταπλάττειν. 4 See J. Meyendorff, A Study of Gregory Palamas (London, 1964), 49. 5 Ep. III (I 311, 15-8): κάτεχέ μοι τοίνυν αὐτοῦ τὴν πονηρὰν δέλτον καὶ τὸν ταύτης πατέρα· πρὸς γὰρ φυγὴν χωρήσει πυθόμενος ἥξοντα· ἥξω … μετὰ τοῦ κρατίστου καὶ ἁγίου αὐτοκρά­ τορος ὡς ἂν πατάξωμεν τὸν ἄνδρα τοῖς λόγοις καὶ ἰασώμεθα. 6 Ep. III (I 312, 6-7): … ὡς διορθωτὴν ἡμῶν ἀκουσίως σφαλλομένων ἀποδεξόμεθα… 7 See Ep. I 13 (I 217, 11-6): καὶ σὲ κριτήν … ποιήσωμαι … σὸν δ’ ἔστι σκοπεῖν καὶ ἀδεκά­ στως κρίνειν… See also II 7 (224, 10-7). 8 These terms are to be found in Dionysius’, De divinis nominibus V 2; Dionysius Areopagita, Über die Göttlichen Namen, ed. B.R. Suchla, PTS 36 (Berlin, 1988), 181, 18 and refer to the beneficiary processions of God. 524 t. alexopoulos accused him of having fully adopted them and consequently of believing in two Gods (ditheism), he finds it necessary to make clear to which extent, and under which presuppositions, he could tolerate them.9 Palamas clearly points out that this distinction cannot be accepted in terms of dividing God into two ontologically different realities. For, as he says, it is impossible to bring together created and uncreated nature. If we accept this distinction under these terms, then the result is a superior Divinity in all respects, which eternally exists as uncreated Divinity, and an inferior Divinity, which undergoes division and fragmentation in all respects and eternally exists as a created Divinity.10 In which sense also is this distinction theologically acceptable and in such a way that any kind of misunderstanding might be avoided? According to Palamas, it is totally inaccurate to consider the energies as a sort of inferior divinity totally divided from God himself. This fundamental position is clearly posited in the Triads and especially in the third one, which was written before the third letter to Akindynos and is intrinsically related to it. In the third Triad that interprets Titus 3:6 (‘He saved us … by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Saviour’), Gregory points out: ‘… You do not, however, consider that God lets himself be seen in his essence, which is above all essence, but according to the deifying gift and according to his energy, according to the grace of adoption, uncreated deification, and the visible hypostasized glory’.11 In order to strengthen his position that the energy of God is not an inferior divinity (on the ontological level), but the uncreated gift of the Divinity himself that enables divinization and clearly differs from the essence as something in which humans could participate, Palamas appeals to Dionysius and to his famous treatise On the Divine Names. The quotations from this work, which are faithfully cited, are as follows: 1) Τοσοῦτον δὲ ὑπομνήσωμεν, ὅτι τῷ λόγῳ σκοπὸς οὐ τὴν ὑπερούσιον οὐσίαν, ᾗ ὑπερούσιος, ἐκφαίνειν, ἄῤῥητον γὰρ τοῦτο καὶ ἄγνωστόν ἐστι καὶ παντελῶς ἀνέκφαντον καὶ αὐτὴν ὑπεραῖρον τὴν ἕνωσιν, ἀλλὰ τὴν οὐσιοποιὸν εἰς τὰ ὄντα πάντα τῆς θεαρχικῆς οὐσιαρχίας πρόοδον ὑμνῆσαι12 (‘But I must point out that the purpose of what I have to say is not to reveal the being [of God] in its transcendence, for this is something beyond words, something unknown and wholly 9 See B/P/M/C I 198. Ep. III 7 (I 301, 8-12): ἀλλ’ οὐδὲ δυνατὸν συνελθεῖν εἰς μίαν θεότητα τὸ ἄκτιστον καὶ τὰ κτιστά. Ἐξ ὧν αὐτός (Βαρλαάμ) φησι δύο τοῦ θεοῦ κυρίως γίνονται θεότητες, ἡ μὲν ὑπερ­ κειμένη κατὰ πάντα τρόπον καὶ ἀεί, ὡς ἄκτιστος ὑπάρχουσα θεότης, ἡ δὲ ὑφειμένη καὶ διῃρημένη κατὰ πάντα τρόπον καὶ ἀεί, ὡς κτιστὴ ὑπάρχουσα θεότης. 11 Pro Hesychastis III 1.29 (I 641.4-8 B/P/M/C): (ταῦτα τοίνυν ἀκούων) εἰ μὴ κατὰ τὴν ὑπερούσιον οὐσίαν νομίσεις ὁρᾶσθαι τὸν Θεόν, ἀλλὰ κατὰ τὴν θεοποιὸν δωρεάν τε καὶ ἐνέργειαν αὐτοῦ, τὴν χάριν τῆς υἱοθεσίας, τὴν ἀγένητον θέωσιν, τὴν κατ’ εἶδος ἐνυπόστατον ἔλλαμψιν... 12 Div. Nom. V 1 (180, 9-13 Suchla). 10 The Problem of the Distinction between Essence and Energies 525 unrevealed, something above unity itself. What I wish to do is to sign a hymn of praise for the being-making procession of the absolute divine source of being into the total domain of being’). 2) Οὐ γὰρ ἐκφράσαι τὴν αὐτοϋπερούσιον ἀγαθότητα καὶ οὐσίαν καὶ ζωὴν καὶ σοφίαν τῆς αὐτοϋπερουσίου θεότητος ἐπαγγέλλεται τὴν ὑπὲρ πᾶσαν ἀγαθότητα καὶ θεότητα καὶ οὐσίαν καὶ ζωὴν καὶ σοφίαν ἐν ἀποκρύφοις, ὡς τὰ λόγιά φησιν, ὑπεριδρυμένην, ἀλλὰ τὴν ἐκπεφασμένην ἀγαθοποιὸν πρόνοιαν...13 (‘Our treatise promises not to express and examine [in a full sense] the goodness itself which is beyond any goodness, the being, the life, and the wisdom of the divinity that transcends being by itself, and that is beyond any [kind of] goodness, divinity, being, wisdom, and life, grounded in hidden places, as is said, but rather [its] manifested beneficent providence’). 3) Ἀλλ’ αὐτοεῖναι καὶ αὐτοζωὴν καὶ αὐτοθεότητά φαμεν ἀρχικῶς μὲν καὶ θεϊκῶς καὶ αἰτιατικῶς τὴν μίαν πάντων ὑπεράρχιον καὶ ὑπερούσιον ἀρχὴν καὶ αἰτίαν, μεθεκτῶς δὲ τὰς ἐκδιδομένας ἐκ θεοῦ τοῦ ἀμεθέκτου προνοητικὰς δυνάμεις τὴν αὐτοουσίωσιν, αὐτοζώωσιν, αὐτοθέωσιν, ὧν τὰ ὄντα οἰκείως ἑαυτοῖς μετέχοντα καὶ ὄντα καὶ ζῶντα καὶ ἔνθεα καὶ ἔστι καὶ λέγεται14 (‘Moreover we say that being itself, life itself, divinity itself, in terms of origin, of divine power and of causality, is the one principle and cause of all things, which is beyond any origin and any being; in terms of participation we call as being itself, life itself, and divinization itself, the providential powers that derive from the uncommunicable God, in which powers beings participate and both are and are called beings and living things and divine things’). Before examining one final and crucial passage drawn from Dionysius’ works, in my view it is necessary to emphasize the fact that the abovementioned passages are very well-suited and placed in a context in which Palamas tries to solidify the following position: if we admit that God, with respect to his essence, is totally inaccessible, then in what way can his self-revelation be achieved other than by him manifesting his activity? The God who is essentially unknowable is thus existentially or energetically revealed. In other words: whatever we say about God is said from the perspective of being, from its horizon, and on the basis of what we can conceive of his beneficent activity, only this activity – and not his essence – comes down to us.15 The final crucial passage cited by Palamas is from Dionysius’ second letter to Gaius: Πῶς ὁ πάντων ἐπέκεινα καὶ ὑπὲρ θεαρχίαν ἐστὶ καὶ ὑπὲρ ἀγαθαρχίαν; Ibid. V 2 (181, 8-12). Ibid. XI 6 (221, 13-8). 15 See the classical statement of Saint Basil of Caesarea in Ep. 234 (III 1.27-31 Courtonne): ‘The energies are various, the essence simple. We know our God from his energies, but we do not claim to draw near to the essence itself. For his energies come down to us, but his essence remains unapproachable’. See also Gregory of Nyssa, De beatitudinibus, Hom. VI (GNO VII/2, 141, 25-7 Jaeger): ‘For [God] who is by nature invisible, is visible in his activities being perceived in those things that are around him’. For Palamas’ indebtedness to the Cappadocians on the essence – energies distinction, see the article of A. Torrance, ‘Precedents for Palamas’ EssenceEnergies Theology in the Cappadocian Fathers’, VC 63 (2009), 47-70. 13 14 526 t. alexopoulos Εἰ θεότητα καὶ ἀγαθότητα νοήσαις αὐτὸ τὸ χρῆμα τοῦ ἀγαθοποιοῦ καὶ θεο­ ποιοῦ δώρου καὶ τὸ ἀμίμητον μίμημα τοῦ ὑπερθέου καὶ ὑπεραγάθου, καθ’ ὃ θεούμεθα καὶ ἀγαθυνόμεθα. Καὶ γὰρ εἰ τοῦτο ἀρχὴ γίνεται τοῦ θεοῦσθαι καὶ ἀγαθύνεσθαι τοὺς θεουμένους καὶ ἀγαθυνομένους, ὁ πάσης ἀρχῆς ὑπε­ ράρχιος καὶ τῆς οὕτω λεγομένης θεότητος καὶ ἀγαθότητος ὡς θεαρχίας καὶ ἀγαθαρχίας, ἐστὶν ἐπέκεινα…16 (‘How is he, who is beyond all, both above the source of Divinity and above the source of Good? Provided you understand Deity and Goodness, as the very Actuality of the Good-making and God-making gift, and the inimitable imitation of the super-divine and super-good [gift], by aid of which we are deified and made good. For, moreover, if this becomes a source of deification and making good of those who are being deified and made good, [then] he who is the super-source of every source, even of the socalled Deity and Goodness, is likewise beyond all, both the source of Divinity and the source of Goodness…’). On this foundation, Saint Gregory proceeds to the following interpretation in the third letter: Ἔστιν ἄρα θεότης ὑφειμένη κατὰ τοὺς θεοσόφους θεολόγους, ὡς κἀνταῦθ’ εἶπεν ὁ μέγας Διονύσιος, ἡ θέωσις, δῶρον οὖσα τῆς ὑπερκειμέ­ νης οὐσίας τοῦ θεοῦ17 (‘There exists, then, an inferior Deity according to the theologians being wise in the things of God, as Dionysius has said on this point; namely, the deification, which is a gift of the transcendent divine essence’). In Nadal’s text, the abovementioned passage is cited as follows: Ἔστιν ἄρα θεότης ὑφειμένη κατὰ τοὺς θεοσόφους θεολόγους, δῶρον οὖσα τῆς ὑπερκειμέ­ νης (‘There exists, then, an inferior Deity according to the theologians being wise in the things of God, which is a gift of the transcendent one [sc. Deity]’). If we compare the two passages in merely syntactical terms, we can easily conclude that the phrase in Nadal’s text provides us with a meaning that does not correspond to the developed views of Palamas, not only in the third letter but also in other works of his, Pro Hesychastis and the Hagiorite Tome, two earlier foundational works in which he tries to refute Barlaam’s views and especially his accusation of the monks being ditheists. Palamas vehemently rejects the view that one could recognise in God two ontologically different realities, just as Nadal’s version clearly implies, namely an inferior and a superior Deity. Third parameter: consistency Palamas’ Triads, and especially the third of these, are full of many quotations pervaded by the same central idea that divinisation or ‘theosis’ is conceived as 16 Epistula 2 (to Gaius Therapeutes), ed. G. Heil and A.M. Ritter, Corpus Dionysiacum II, PTS 67 (Berlin, 2012), 158, 4-6. 17 Ep. III 7 (306, 18-20). This meaning given by Palamas is strengthened by an additional later testimony. See Antirr. against Barlaam and Akindynos, I 3 (IV, 86, 19-87, 6 B/P/M/C). The Problem of the Distinction between Essence and Energies 527 the good-making and God-making gift of the Deity, which clearly differs from it as its providential activity, as its movement ad extra towards created beings. This gift is by itself uncreated, for it is the source, the principle, and the cause of any kind of deification. It can also be characterised as Deity: not in the full sense of the word, for only the Deity itself is totally transcendent and beyond any being, but only in an abusive way (καταχρηστικῶς). This interpretation is striking in the third Triad, which is according to Palamas a kind of refutation (ἔλεγχος)18 of Barlaam’s polemic against the Athonite monks. Among many equivalent quotations19 the most characteristic one that reveals in its fullness the syllogistic of Palamas is to be found in the first oration of the third Triad (Par. 25): Ἀλλὰ θεοποιόν, φησι, δῶρόν ἐστιν ἡ τοῦ Θεοῦ μίμη­ σις, ἕξις οὖσα τῆς νοερᾶς καὶ λογικῆς φύσεως, ἀπὸ τῆς πρώτης διακοσμή­ σεως ἀρχομένη καὶ τοῖς ἐσχάτοις τῶν λογικῶν περατουμένη, ἐπεὶ καὶ ὁ μέγας Διονύσιος – ἑρμηνεύων πως – ὑπὲρ θεαρχίαν ὁ Θεός ἐστιν, εἰ θεό­ τητά, φησι, νοήσαις τὸ χρῆμα τοῦ θεοποιοῦ δώρου καὶ τὸ ἀμίμητον μίμημα τοῦ ὑπερθέου καὶ ὑπεραγάθου. Ἀλλ’ ὦγαθέ, πρῶτον μὲν ὁ ἅγιος τῷ μιμήματι τὸ ἀμίμητον προσέθηκεν· οὐ μᾶλλον οὖν μίμησις ἢ ἀμιμησία· … Ἔπειτ’ ἐκεῖνος δύο εἶπε, τό τε θεοποιὸν δῶρον καὶ τὸ ἀμίμητον μίμημα, ἐμοὶ δοκεῖν τοῦθ’ ἡμᾶς διδάσκων ὡς εἰ καὶ παρ’ ἑαυτοῦ θεωθῆναι ἄνθρωπον ἀδύνατον, ἀφωμοιωμένον τῷ ἀμιμήτῳ Θεῷ διὰ μιμήσεως, ἀλλὰ δεῖ μιμεῖ­ σθαι τὸν ἀμίμητον· οὕτω γὰρ ἂν τύχοι τοῦ δώρου τοῦ θεοποιοῦ καὶ Θεὸς θέσει χρηματίσειε20 (‘But the God-making gift is, as he says, the imitation of God, which is a permanent condition of the intelligible and rational nature. This gift is to be found in all intelligible order, from the first to the last. For as the great Dionysius says, in a manner of interpretation, God is above any source of Divinity, “provided you understand Deity and Goodness, as the very Actuality of the good-making and God-making gift, and the inimitable imitation of the super-divine and super-good [gift]”. But, O my beloved friend, the Saint has first added to the imitation what is inimitable. Or rather [what is meant] therefore is imitation rather than non-imitation. Then he spoke of two things, the God-making gift and the inimitable imitation; it seems to me that this teaches us that even though it is impossible for man to be deified by his own capacity, by imitating the inimitable God through imitation, he should imitate the inimitable one. For in this way he might attain the gift of the God-making grace and be called God by position’). 18 See Pro Hesychastis II 3 (I 467, 17.22): καὶ τὸ ἄφυκτον κατενόησε τῶν ἐλέγχων; III 1 (I 615, 14); III 3 (617, 15); compare with Ep. III (I 300, 12): καὶ πρὸ τῶν ἐλέγχων πολὺν ὑπεμείναμεν … χρόνον, τοῦτον (τὸν Βαρλαάμ) ἐνάγοντες πρὸς τὴν εὐσέβειαν. Ὁ δὲ μηδὲ τοῖς ἐλέγχοις εἴξας… 19 Se Pro Hesychastis I.3. 23 (I 434, 8-15); III 1.29 (I 641, 4-8 above note 11); III 1.31 (I 643, 14-6); III 3.8 (I 686, 12-6); Hagioretic Tome, Prooimium (II 569, 4-6). 20 Pro Hesychastis III 1.25 (I 637, 20-638, 1). 528 t. alexopoulos The account given by Palamas here is pretty much clear: Theosis is the divine gift of the Deity and not of the divine nature itself. This gift is the cause and the principle of deification,21 a natural movement (ad extra), activity (οὐσι­ ώδης ἐνέργεια)22 and power (δύναμις) of God, which is in an unspeakable and inconceivable way inherent to and inseparable from it.23 Moreover, it is in no way a second Deity of a different ontological level than the nature is, but the activity of God himself in his self-revealing towards created beings. Only through this gift it is possible for man to speak of God, to articulate any kind of speech about him. Man can speak of God only by means of his energies, for God’s essence itself is completely inconceivable and beyond all knowledge.24 Thus, energy proves to be the only way, the only path by which someone might attribute any characterization to God, to come closer to him in order to avoid complete agnosticism! In this context, a simple question is raised: How could it be possible for someone to call God at once both ‘God’ and ‘beyond any God’ (ὑπέρθεον), if he has no God-making energy to reveal himself thus?25 Apart from this characteristic passage, some other pieces of evidence enable us to support the view that the third letter (in the version of P. Chrestou) is a small summary26 of what Palamas developed in the treatise Pro Hesychastis and most especially in the third Triad. There are many quite concrete stylistic and terminological convergences and similarities indicative of this point. Correspondingly, we find the following evidence in both the Triads and in Palamas’ third letter: – Barlaam has misled his listeners with false ideas and artificial accusations against the monks and persuaded some of them on the correctness of his views.27 – Reference to Pseudo-Basilius’ Contra Eunomium 5 (PG 29, 772D): ‘Ἐξέχεεν ἐφ’ ἡμᾶς ὁ Θεὸς τὸ Πνεῦμα πλουσίως διὰ τοῦ Υἱοῦ αὐτοῦ· ἐξέχεεν οὐκ ἔκτισεν, ἐχαρίσατο οὐκ ἐδημιούργησεν, ἔδωκεν οὐκ ἐποίησεν, ὦμεν δ’ ἀναπεπεισμένοι κτιστὴν τὴν χάριν εἶναι, τί ἐροῦμεν δίδοσθαι καὶ Ibid. III 1.29 (I 640, 23-5). Ibid. III 1.31 (I 642, 3). Compare with Ep. III 3 (298, 5). 23 Ibid. III 1.34 (I 646, 19-22): Πανταχοῦ μὲν οὖν ἡ οὐσία τοῦ Θεοῦ· τὸ γὰρ Πνεῦμά, φησι, πληροῖ πάντα κατὰ τὴν οὐσίαν· πανταχοῦ καὶ ἡ θέωσις, ἐνυπάρχουσα ἀφράστως ταύτῃ καὶ ἀχώριστος ἐκείνης οὖσα, ἅτε φυσικὴ δύναμις αὐτῆς. 24 Ibid. III 1.31 (I 643, 15-7): ἡ θεοποιὸς δωρεὰ τοῦ πνεύματος ἐνέργειά ἐστι θεοῦ, ὁ δὲ θεὸς ἀπὸ τῶν ἐνεργειῶν ἔχει τὰς ἐπωνυμίας, – ἡ γὰρ ὑπερουσιότης ἀνώνυμός ἐστιν αὐτοῦ … 25 Ibid. III 1.31 (I 643, 18-21). 26 K. Heyden in her article (‘Gregorios Akindynos: Der verkannte Vermittler im Streit um die göttliche Energie (nicht nur) im 14. Jahrhundert’, Ostkirchliche Studien 62 [2013], 103-219, 202) holds the view that the Epistula III as it has been handed down to us is an extended and reworked form of the third letter by Palamas himself for later publication. In this reworked and filled form Palamas has probably erased, changed or reconsidered some problematic formulations or views. 27 Compare Ep. III 6 (I 300, 21-2): τοὺς ἀνεξετάστως ἀκούοντας ἡμῶν ἐπεγείρει καὶ τὸ δῆθεν ἄτοπον φεύγοντας πείθει, with Pro Hesychastes III 1.1 (I 616, 14-5): ἀναισχύντοις καὶ δειναῖς παροινίαις, ὅσοι δ’ ἂν παραχθέντες πεισθεῖεν... 21 22 The Problem of the Distinction between Essence and Energies – – – – – – 529 χαρίζεσθαι καὶ προχεῖσθαι διὰ τοῦ Υἱοῦ;28 and ibid. (PG 29.769B): Τὸ κινηθὲν ὑπὸ Πνεύματος ἁγίου κίνησιν ἀΐδιον, ζῷον ἅγιον ἐγένετο· ἔσχε δὲ ἀξίαν ἄνθρωπος, Πνεύματος εἰσοικισθέντος ἐν αὐτῷ, προφήτου, ἀπο­ στόλου, ἀγγέλου Θεοῦ, ὢν πρότερον γῆ καὶ σποδός.29 Reference to Gal. 2:20 and its interpretation by Maximus the Confessor: Οὕτως ὁ Παῦλος οὐκέτι τὴν κτιστὴν ζωήν, ἀλλὰ τὴν τοῦ ἐνοικήσαντος ἀΐδιον ζωήν, κατὰ τὸν θεῖον ἔζη Μάξιμον.30 Here we have the idea of Christ dwelling in us. Reference to Matth. 13:43: ‘Then the righteous will shine like the sun in the kingdom of their Father’.31 The accusation of ditheism thrown by Barlaam at the monks: Διθεΐται δέ ἐστιν, ὡς αὐτὸς καὶ διὰ γραμμάτων καὶ διὰ στόματος ἰσχυρίζεται καὶ περιαγγέλλει πᾶσιν…32 The idea proclaimed by Barlaam that the outgoing grace of the Deity is created and that the only uncreated reality in God is the divine nature itself: Προσῆκον δ’ εἶναι νομίζω, πρὸ τῶν κατὰ μέρος ἐλέγχων, ἐκεῖνο ποιῆσαι δῆλον, τίνος ἕνεκεν οὗτος τὴν τοῦ Πνεύματος θεοποιὸν χάριν κτιστὴν ἀποφῆναι διὰ πλείστης ὅσης σπουδῆς ἐποιήσατο;33 φησίν· ἓν γὰρ ἄκτι­ στόν τε καὶ ἄναρχον, ἡ οὐσία τοῦ θεοῦ· πᾶσα δὲ ἐνέργεια αὐτοῦ κτιστή.34 The idea that what is conceived to be around God (τὰ περὶ τὴν οὐσίαν, τὰ περὶ θεὸν οὐσιωδῶς θεωρούμενα) does not necessary destroy the divine simplicity.35 The God-making gift of the Spirit is not the divine essence which transcends being, but the God-making energy of the essence of God which is beyond all being: Τοιγαροῦν οὐχ ἡ ὑπερούσιος οὐσία τοῦ Θεοῦ ἐστιν ἡ θεοποιὸς δωρεὰ τοῦ Πνεύματος, ἀλλ’ ἡ τῆς ὑπερουσίου οὐσίας τοῦ Θεοῦ θεοποιὸς ἐνέργεια καὶ οὐδὲ αὕτη πᾶσα, εἰ καὶ καθ’ ἑαυτὴν ἀμέριστος ἐκείνη.36 Pro Hesychastis III 1.3 (I 618, 1-5); Ep. III 16 (I 308, 2-6). Pro Hesychastis III 1.36 (I 649, 21-4); ibid. 1.38 (I 651, 1-3); Ep. III 17 (I 309, 1-4). 30 Pro Hesychastis III 1.35 (I 648, 2-4); Ep. III 16 (I 308, 20-2). See Max. Conf., Capitum Quinquies Centenorium Centuria V.85, PG 90, 1384D). 31 Pro Hesychastis III 1.34 (I 647, 5-9); Ep. III 5 (I 300, 4). 32 Pro Hesychastis III 1.24 (I 636, 25-7); Ep. III 6 (I 300, 19-24): τὴν ὑπερκειμένην καὶ ὑφειμένην θεότητα, καὶ ταύτην περιαγγέλλων, ἅμα τε τοὺς ἀνεξετάστως ἀκούοντας ἡμῶν ἐπεγείρει καὶ τὸ δῆθεν ἄτοπον φεύγοντας πείθει κτιστὸν λέγειν ἐκεῖνο τὸ φῶς καὶ πᾶσαν δύναμιν θεοῦ καὶ ἐνέργειαν τῆς θείας οὐσίας ὁπωσδήποτε διαφέρουσαν, ἵνα μὴ τῇ τοιαύτῃ διθεΐᾳ καὶ αὐτοὶ περιπέσωσιν; III 15 (I 306, 20-1): καὶ μάτην νῦν ὁ Βαρλαὰμ τὴν διθεΐαν περιαγγέλλει δῆθεν καθ’ ἡμῶν. 33 Pro Hesychastis III 1.3 (I 617, 15-8); Ep. III 15 (I 306, 22-3): κτιστὸν αὐτὸς εἶναι διατει­ νόμενος τὸ θεῖον τοῦτο δῶρον. See also: θεοποιὸς χάρις in Ep. III 16 (I 307, 18). 34 Pro Hesychastis III 3.6 (I 685, 5-7). Ep. III 4 (I, 298, 12-5). 35 Pro Hesychastis III 1.19 (I 632, 18-20); III 2.4 (I 659, 12); Ep. III 9 (I 302, 12-4): τὰ περὶ τὴν οὐσίαν πάντα συλλαβὼν καὶ ἀπαριθμησάμενος οὐχ ἕκαστον τούτων φησὶν οὐσία λέγεται, ἀλλὰ περὶ τὴν οὐσίαν, ἃ καὶ ἄθροισμα καὶ πλήρωμα λέγεται θεότητος κατὰ τὴν γραφήν, καθ’ ἑκάστην τῶν ἁγίων ὑποστάσεων ἐπίσης θεωρούμενα καὶ θεολογούμενα. 36 Pro Hesychastis III 1.34 (I 646, 11-4). Ep. III 15 (I 306, 26-30): Τὸ γὰρ τοῦ θεοῦ θεο­ ποιὸν δῶρον ἐνέργεια αὐτοῦ ἐστιν, ἣν θεότητα καὶ ὁ μέγας Διονύσιος καὶ οἱ ἄλλοι πάντες 28 29 530 t. alexopoulos – The idea that any kind of name attributed to God does not touch on the Absolute itself in its essence, but is an interpretation of its manifesting activity. In this sense, the essential goodness of the Good is not the essence of God, which is beyond being, life, goodness, etc.: Οὐ γὰρ ἂν τοῦτο φαίη τις νοῦν ἔχων ὅτι ἡ οὐσιώδης ἀγαθότης καὶ ζωή, ἡ ὑπερούσιος οὐσία τοῦ Θεοῦ ἐστιν· οὐ γὰρ τὸ οὐσιῶδες, ἡ τὰ οὐσιώδη ἔχουσα· κατὰ δὲ τὸν μέγαν Διονύσιον, ὅταν τὴν ὑπερούσιον κρυφιότητα Θεὸν ἢ ζωὴν ἢ οὐσίαν ὀνομάσωμεν, οὐδὲν ἕτερον νοοῦμεν ἢ τὰς ἐκδιδομένας ἐκ Θεοῦ τοῦ ἀμεθέκτου προνοητικὰς δυνάμεις;37 Divine attributes, such as being itself, life itself, deity itself, are to be given only in the way of participation to the outgoing providential powers of God: μεθεκτῶς αὐτοεῖναι καὶ αὐτο­ ζωὴν καὶ αὐτοθεότητα τὰς ἐκδιδομένας ἐκ θεοῦ προνοητικὰς δυνάμεις, ὧν τὰ ὄντα οἰκείως ἑαυτοῖς μετέχοντα καὶ ζῶντα καὶ ἔνθεα καὶ ἔστι καὶ λέγεται.38 – The definition of divine energy as the essential and natural movement-activity of the divine essence (φυσικὴ καὶ οὐσιώδης τῆς φύσεως κίνησις).39 – The refuting of the account given by the opponents of Palamas with respect to the light of Tabor as a symbol of the Deity, a created spectrum which has no real existence but exists only in the imagination of those who are supposed to have seen it.40 This account is to be found verbally and officially condemned in the dogmatic decision (Tomos) of the Synod of 1341 convoked and taking place a brief time after the writing of the third Triad and θεολόγοι πολλαχοῦ φασι, τῆς θείας ἐνεργείας μᾶλλον ἢ τῆς θείας οὐσίας εἶναι τοὔνομα τῆς θεότητος ἰσχυριζόμενοι. 37 Pro Hesychastis III 1.23 (I 634, 27-636, 2); ibid. III 2.11 (I 665, 27-30); Ep. III 11 (I 303, 29-304, 4): ‘οὐκ ἐκφράσαι τὴν αὐτοϋπερούσιον ἀγαθότητα καὶ οὐσίαν καὶ ζωὴν καὶ σοφίαν τῆς αὐτοϋπερουσίου θεότητος ὁ λόγος ἐπαγγέλλεται, τὴν ὑπὲρ πᾶσαν ἀγαθότητα καὶ θεότητα καὶ οὐσίαν καὶ σοφίαν καὶ ζωήν, ἐν ἀποκρύφοις ὡς τὰ λόγιά φησιν ὑπεριδρυμένην, ἀλλὰ τὴν ἐκπεφασμένην ἀγαθοποιὸν πρόνοιαν’; ibid. 12 (304, 21-7). 38 Pro Hesychastis III 2.13 (I 667, 1-5); Ep. III 11 (I 304, 6-10): θεότητά φαμεν ἀρχικῶς μὲν καὶ θεϊκῶς καὶ αἰτιατῶς τὴν μίαν πάντων ὑπεράρχιον καὶ ὑπερούσιον ἀρχὴν καὶ αἰτίαν· μεθεκτῶς δὲ τὴν ἐκδιδομένην ἐκ θεοῦ τοῦ ἀμεθέκτου προνοητικὴν δύναμιν, τὴν αὐτοθέωσιν, ἧς τὰ μετέχοντα ἔνθεά ἐστί τε καὶ λέγεται. 39 Pro Hesychastis III 1.24 (637, 5-7); ibid. 31 (643, 3); 34 (646, 22); III 2.7 (662, 30-1): ἐνέργειά ἐστι φυσικὴ ἡ δηλωτικὴ πάσης οὐσίας δύναμις, ἧς μόνον ἐστέρηται τὸ μὴ ὄν; Ep. III 4 (I 298, 5. 21. 26). 40 Pro Hesychastis III 1.11 (I 624, 25-7); ibid. 14 (628, 17-21): Ἐπεὶ τοίνυν σύμβολον τὸ ἐν τῷ Θαβωρίῳ φῶς, ἢ φυσικόν ἐστιν, ἢ οὐ φυσικόν· καὶ εἰ μὴ φυσικόν, ἢ καθ’ ἑαυτὸ ὑφεστηκός, ἢ φάσμα μόνον ἀνυπόστατον· ἀλλ’ εἰ φάσμα μόνον ἀνυπόστατον, οὔτε ἦν, οὔτε ἔστιν, οὔτε ἔσται εἰς ἀεὶ τοιοῦτος ὁ Χριστός; Ep. III 20 (I 311, 25-312, 2): Τότε δ’ οἴεται καλῶς ἡμᾶς ἐρεῖν ἡνίκ’ ἂν φαῖμεν τὸ περιαστράψαν ἐν Θαβὼρ τοὺς ἀποστόλους φῶς καὶ τὴν τοιαύτην ἔλλαμψιν καὶ χάριν ἢ κτιστὸν φάσμα δι’ ἀέρος ὁρώμενον ἢ πλάσμα φαντασιωδῶς πλαττόμενον, νοήματός τε χεῖρον καὶ ἀλυσιτελὲς πάντῃ λογικῇ ψυχῇ, ὡς φαντασίᾳ προ­ σῆκον ἢ αἰσθήσει, σύμβολόν τε, οὐχ οἷον ἄν τις εἴποι καί τι τῶν ὑφεστηκότων ἢ τῶν περί τι θεωρουμένων, ἀλλ’ ἔστι μὲν ὅτε φαίνεσθαι δοκοῦν, ὂν δὲ οὐδέποτε, ὡς ἀνύπαρκτον τελέως. The Problem of the Distinction between Essence and Energies 531 the third letter of Palamas to Akindynos. Furthermore, this evidence is totally missing in Nadal’s version. – In the epilogue of the third Triad, Palamas characterizes Barlaam’s book as a book of evil (πονηρόν), just as he does at the end of the third letter. In reality, the war of Barlaam against the monks and Palamas, Gregory says, is a war against the Fathers of the Church. ‘Nevertheless, if someone mistrusts us [sc. Palamas] and wants to see the truth in its [full] clarity, he may come to us and learn it, once the writings of Barlaam have been opened and presented publicly. But whoever has decided to support and follow the accuser of the Fathers, whether reasonably or not, shall alone bear the weight of his own judgement, whoever he may be’.41 In my opinion, this last point is more than a clear hint about Gregory Akindynos, who changed his position and went over to the other side. It shows clearly that while he was redacting the third Triad, Palamas was already aware of Akindynos’ evasive attitude, for whom he still preserved some grains of trust. However this trust was no longer the same as it had once been; it had begun to fade, as Palamas clearly implies at the end of the third letter: ‘In any case I myself wonder how he managed to deceive you!’42 As regards the theological cohesion of the theological arguments advanced by Palamas in the third letter, the following remarks will shed light on the problematic here. Palamas tries to refute the following axiomatic position of Barlaam: The only thing within the Deity that can be conceived as being totally uncreated is the divine essence. Whatever is not ousia is numbered among created beings, and consequently so too is energy.43 This axiomatic view relies on the idea that any kind of distinction within the Deity destroys the divine simplicity. This notion must be safeguarded as a theological must. Thus, the main point of the theological dispute between the two opponents is to be seen in the question as to whether a kind of distinction within the Divine is conceivable at all, and if yes, in what sense. That is the real matter at issue. On this point, Palamas’ arguments seem to rely on good foundations. Let us examine them. On the basis primarily of the Areopagitic texts, Saint Gregory advances the view of Pseudo-Dionysius that within the Deity, both union and distinction exist at the same time and on the same level as that of the uncreated. The first distinction, widely accepted, is that between ousia and the three divine Persons. This distinction is deepened in the distinction between what is not caused and 41 Pro Hesychastis III 3.16 (I 694, 14-8): Εἰ μὲν οὖν ἀπιστῶν τις ἡμῖν ἐναργῶς ἐθέλει τἀληθὲς ἰδεῖν, ἴτω παρ’ ἡμᾶς καὶ μανθανέτω, τῶν τοιούτων συγγραμμάτων προτεθέντων φανερῶς· εἰ δ’ εὐλόγως τε καὶ μὴ τὸν τῶν ἁγίων κατήγορον στέργειν ἀποδέχεται, αὐτὸς τὸ ἑαυτοῦ βαστάσει κρίμα, ὅστις ἂν ᾖ. 42 Ep. III 20 (I 311, 18-9). 43 Ep. III 4 (I 298, 12-7). 532 t. alexopoulos what is caused (αἴτιον – αἰτιατόν). Despite this distinction, nothing keeps the Divine from being equal and simple with respect to its Divinity!44 This account can clearly be seen in the numbering of the divine Persons according to a concrete order (Father, Son, Holy Spirit) that in no way destroys the equality and simplicity of the Persons.45 Furthermore, there is another distinction, namely, that between the essence and its natural qualities and properties (φυσικὰ προ­ σόντα) which are observed and conceived to be around the divine Persons (τὰ περὶ τὴν οὐσίαν, τὰ περὶ τῶν ἁγίων ὑποστάσεων οὐσιωδῶς θεωρούμενα καὶ θεολογούμενα) in a unified and unchangeable way (ἑνιαίως καὶ ἀπαραλλά­ κτως).46 These are, for example, the creative power and activity, the common will, which bear witness to the real existence of God and of his self-revealing towards beings. If someone were now to cut away from the Deity all these attributes observed within it, and place them on the level of creation, he would simply be amputating the Divinity from its natural qualities and properties, something that would lead to a conception of God as not existing at all. For any being that has no natural activity is not a being at all.47 In this context, a simple question is raised: When we ascribe different attributes to God such as life, wisdom, power, among others, what do we actually define by these? Is it not the Being-making power and providential activity that is praised?48 Likewise: How could what is creative and Being-making, be itself created and something that is made?49 Thus, the fact that we are able to draw conclusions about the existence of God and ascribe to him apophatic or cataphatic predications in an abusive way and not in a full sense proves by itself that God gives us clear and evident signs of his presence through the results of his creative and omnipresent power. To speak in general about God is nothing more than to give an account of his activity towards us. His coming down to us through his energy paves the way 44 Ep. III 7 (I 301, 17-21): καὶ κατὰ τὸ ἄκτιστον ἓν ὄντων καὶ ἴσον καὶ ἁπλοῦν. Τὸ γὰρ μὴ φυσικὴν ἔχον δύναμιν καὶ ἐνέργειαν οὐχ ἁπλοῦν ἐστιν, ἀλλὰ μὴ ὄν· καὶ τὸ κατὰ τὸ αἴτιον καὶ αἰτιατόν, μεθεκτόν τε καὶ ἀμέθεκτον, χαρακτηρίζον τε καὶ χαρακτηριζόμενον καὶ τὰ τοιαῦτα ὑπερκείμενον καὶ ὑποβεβηκός, οὐδὲν ἐμποδίζει πρὸς τὸ ἕνα εἶναι καὶ ἁπλοῦν τὸν θεόν, μίαν ἔχοντα καὶ ἴσην καὶ ἁπλῆν θεότητα. 45 Ep. III 8 (I 301, 8.22-8). 46 Ep. III 9 (I 302, 10-4). 47 Ep. III 9 (I 302, 10-4): ὁ δὲ λέγων μόνην ἄκτιστον θεότητα τὴν οὐσίαν τοῦ θεοῦ ἀκρω­ τηριάζει τὴν θεότητα, μᾶλλον δ’ ὡς προαποδέδεικται καὶ ἀναιρεῖ τελέως. Ὁ δὲ ἀδιάφορα παντάπασι διατελεῖν οὐσίαν καὶ δύναμιν καὶ θέλησιν καὶ ἐνέργειαν ἄκτιστον ἰσχυριζόμενος τοῦ ἀκρωτηριάζοντος καὶ ἀναιροῦντος διενήνοχεν οὐδέν, διὰ τῆς ἀσεβοῦς συναλοιφῆς αὐτὸ τοῦτ’ ἀπεργαζόμενος· εἰς ἄλληλα γὰρ μεταχωροῦντα δι’ ἀλλήλων πάντα τὰ τοιαῦτα χωρεῖ πρὸς τὸ μὴ ὄν. 48 Ep. III 10 (I 303, 16-7): ἀλλὰ τὴν οὐσιοποιὸν εἰς τὰ ὄντα πάντα τῆς θεαρχικῆς οὐσιαρ­ χίας πρόοδον ὑμνῆσαι. 49 Ep. III 10 (I 303, 26-8): τὸ γὰρ ποιητικόν τε καὶ δημιουργικὸν καὶ ταῦτα πάντων ἁπα­ ξαπλῶς τῶν ὄντων, πῶς ἂν εἴη δεδημιουργημένον καὶ πεποιημένον καὶ τῶν οὕτως ὄντων ἕν; The Problem of the Distinction between Essence and Energies 533 for our participation in him. This participation is a divine Gift for those who are worthy of it. So the distinction in an abusive way between a superior and an inferior Deity can only be understood and be acceptable, according to Palamas, in the context of the distinction between that which can be participated in (i.e. divine energy) and that which cannot be participated in (i.e. divine essence). Volume 1 STUDIA PATRISTICA LXXV STUDIA PATRISTICA Markus vinzent Editing Studia!Patristica ..................................................................... 3 Frances Young Studia!Patristica .................................................................................. 11 Mark EdWards The Use and Abuse of Patristics ......................................................... 15 PLATONISM AND THE FATHERS Christian H. Bull An Origenistic Reading of Plato in Nag Hammadi Codex VI ........... 31 Mark Huggins Comparing the Ethical Concerns of Plato and John Chrysostom ...... 41 Alexey Fokin Act of Vision as an Analogy of the Proceeding of the Intellect from the One in Plotinus and of the Son and the Holy Spirit from the Father in Marius Victorinus and St. Augustine .................................. 55 Laela ZWollo Aflame in Love: St. Augustine’s Doctrine of amor and Plotinus’ Notion of eros ..................................................................................... 69 Lenka KarfÍkovÁ Augustine on Recollection between Plato and Plotinus ..................... 81 Matthias Smalbrugge Augustine and Deification. A Neoplatonic Way of Thinking............ 103 Douglas A. Shepardson The Analogical Methodology of Plato’s Republic and Augustine’s De trinitate .......................................................................................... 109 2 Table of Contents MAXIMUS CONFESSOR Paul A. Brazinski Maximus the Confessor and Constans II: A Punishment Fit for an Unruly Monk ....................................................................................... 119 Ian M. Gerdon The Evagrian Roots of Maximus the Confessor’s Liber!asceticus .... 129 Jonathan Greig Proclus’ Doctrine of Participation in Maximus the Confessor’s Centuries!of!Theology!1.48-50 .................................................................. 137 Emma broWn deWhurst The ‘Divisions of Nature’ in Maximus’ Ambiguum 41? ................... 149 Michael Bakker Gethsemane Revisited: Maximos’ Aporia of Christ’s γνώμη and a ‘Monarchic Psychology’ of Deciding ................................................. 155 Christopher A. Beeley Natural and Gnomic Willing in Maximus Confessor’s Disputation! with!Pyrrhus ........................................................................................ 167 Jonathan Taylor A Three-Nativities Christology? Maximus on the Logos .................. 181 Eric Lopez Plagued by a Thousand Passions – Maximus the Confessor’s Vision of Love in Light of Nationalism, Ethnocentrism, and Religious Persecution ................................................................................................ 189 Manuel mira The Priesthood in Maximus the Confessor......................................... 201 Adam G. Cooper When Action Gives Way to Passion: The Paradoxical Structure of the Human Person according to Maximus the Confessor .................. 213 Jonathan bieler Body and Soul Immovably Related: Considering an Aspect of Maximus the Confessor’s Concept of Analogy .......................................... 223 Table of Contents 3 Luke steven Deification and the Workings of the Body: The Logic of ‘Proportion’ in Maximus the Confessor .................................................................. 237 paul M. BloWers Recontextualizations of Maximus the Confessor in Modern Christian Theology .............................................................................................. 251 Volume 2 STUDIA PATRISTICA LXXVI EL PLATONISMO EN LOS PADRES DE LA IGLESIA (ed. Rubén Pereto Rivas) Rubén peretÓ rivas Introducción ......................................................................................... 1 Viviana Laura fÉlix Platonismo y reflexión trinitaria en Justino ........................................ 3 Juan Carlos alby El trasfondo platónico del concepto de Lex! divina! en Ireneo de Lyon ..................................................................................................... 23 Patricia ciner La Herencia Espiritual: la doctrina de la preexistencia en Platón y Orígenes ............................................................................................... 37 Pedro Daniel fernÁndez Raíces platónicas del modelo pedagógico de Orígenes...................... 49 Rubén peretÓ rivas La eutonía en la dinámica psicológica de Evagrio Póntico ............... 59 Santiago Hernán vazQuez El ensalmo curativo de Platón y la potencialidad terapeútica de la palabra en Evagrio Póntico ................................................................. 67 Oscar velÁsQuez Las Confesiones en la perspectiva de la Caverna de Platón .............. 79 4 Table of Contents Gerald cresta Acerca de la belleza metafísica en Pseudo-Dionisio y Buenaventura ....................................................................................................... 91 Graciela L. ritacco La perennidad del legado patrístico: Tiempo y eternidad.................. 103 Volume 3 STUDIA PATRISTICA LXXVII BECOMING CHRISTIAN IN THE LATE ANTIQUE WEST (3rd-6th CENTURIES) (ed. Ariane Bodin, Camille Gerzaguet and Matthieu Pignot) Ariane bodin, Camille Gerzaguet & Matthieu Pignot Introduction ......................................................................................... 1 Matthieu Pignot The Catechumenate in Anonymous Sermons from the Late Antique West ..................................................................................................... 11 Camille Gerzaguet Preaching to the ecclesia in Northern Italy: The Eastertide Sermons of Zeno of Verona and Gaudentius of Brescia ................................... 33 Adrian BrÄndli Imagined Kinship: Perpetua and the Paternity of God ...................... 45 Jarred Mercer Vox!infantis,!vox!Dei: The Spirituality of Children and Becoming Christian in Late Antiquity ................................................................. 59 Rafał Toczko The Shipwrecks and Philosophers: The Rhetoric of Aristocratic Conversion in the Late 4th and Early 5th Centuries ............................ 75 Ariane Bodin Identifying the Signs of Christianness in Late Antique Italy and Africa ................................................................................................... 91 Table of Contents 5 Hervé Huntzinger Becoming Christian, Becoming Roman: Conversion to Christianity and Ethnic Identification Process in Late Antiquity .......................... 103 Volume 4 STUDIA PATRISTICA LXXVIII LITERATURE, RHETORIC, AND EXEGESE IN SYRIAC VERSE (ed. Jeffrey Wickes and Kristian S. Heal) Jeffrey Wickes Introduction ......................................................................................... 1 Sidney H. Griffith The Poetics of Scriptural Reasoning: Syriac Mêmrê at Work ........... 5 Kristian S. Heal Construal and Construction of Genesis in Early Syriac Sermons...... 25 Carl Griffin Vessel of Wrath: Judas Iscariot in Cyrillona and Early Syriac Tradition ....................................................................................................... 33 Susan ashbrook harvey The Poet’s Prayer: Invocational Prayers in the Mêmrê of Jacob of Sarug .................................................................................................... 51 Andrew J. Hayes The Manuscripts and Themes of Jacob of Serugh’s Mêmrâ ‘On the Adultery of the Congregation’ ............................................................ 61 Robert A. Kitchen Three Young Men Redux: The Fiery Furnace in Jacob of Sarug and Narsai ................................................................................................... 73 Erin Galgay Walsh Holy Boldness: Narsai and Jacob of Serugh Preaching the Canaanite Woman................................................................................................. 85 Scott Fitzgerald Johnson Biblical Historiography in Verse Exegesis: Jacob of Sarug on Elijah and Elisha ............................................................................................ 99 6 Table of Contents Volume 5 STUDIA PATRISTICA LXXIX CLEMENT OF ALEXANDRIA (ed. Piotr Ashwin-Siejkowski) Piotr ashWin-siejkoWski Introduction ......................................................................................... 1 Judith L. Kovacs ‘In order that we might follow him in all things’: Interpretation of Gospel Texts in Excerpts!from!Theodotus 66-86 ............................... 7 Veronika ČernuŠkovÁ The! Eclogae! Propheticae on the Value of Suffering: A Copyist’s Excerpts or Clement’s Preparatory Notes? ........................................ 29 Piotr ashWin-siejkoWski Excerpta!ex!Theodoto – A Search for the Theological Matrix. An Examination of the Document in the Light of Some Coptic Treatises from the Nag Hammadi Library ......................................................... 55 Jana plÁtovÁ How Many Fragments of the Hypotyposes by Clement of Alexandria Do We Actually Have? ....................................................................... 71 Davide Dainese Cassiodorus’ Adumbrationes: Do They Belong to Clement’s Hypotyposeis? .............................................................................................. 87 Joshua A. Noble Almsgiving or Training? Clement of Alexandria’s Answer to Quis! dives!salvetur? .................................................................................... 101 Peter Widdicombe Slave, Son, Friend, and Father in the Writings of Clement of Alexandria ....................................................................................................... 109 H. clifton Ward We Hold These ἀρχαί To Be Self-Evident: Clement, ἐνάργεια, and the Search for Truth ............................................................................ 123 Annette bourland huizenga Clement’s Use of Female Role Models as a Pedagogical Strategy ... 133 Table of Contents 7 Brice rogers ‘Trampling on the Garment of Shame’: Clement of Alexandria’s Use of the Gospel!of!the!Egyptians in Anti-Gnostic Polemic ................... 145 Manabu akiyama L’Unigenito Dio come «esegeta» (Gv. 1:18) secondo Clemente Alessandrino ........................................................................................ 153 Lisa radakovich holsberg Of Gods and Men (and Music) in Clement of Alexandria’s Protrepticus ...................................................................................................... 161 Joona Salminen Clement of Alexandria on Laughter ................................................... 171 Antoine paris La composition des Stromates comme subversion de la logique aristotélicienne........................................................................................... 181 Volume 6 STUDIA PATRISTICA LXXX THE CLASSICAL OR CHRISTIAN LACTANTIUS (ed. Oliver Nicholson) Oliver Nicholson Introduction ......................................................................................... 1 John Mcguckin The Problem of Lactantius the Theologian ........................................ 17 Mattias Gassman Et!Deus!et!Homo:!The Soteriology of Lactantius .............................. 35 Gábor Kendeffy More than a Cicero!Christianus.!Remarks on Lactantius’ Dualistic System ................................................................................................. 43 Stefan Freund When Romans Become Christians... The ‘Romanisation’ of Christian Doctrine in Lactantius’ Divine!Institutes ............................................ 63 8 Table of Contents Blandine Colot Lactantius and the Philosophy of Cicero: ‘Romideologie’ and Legitimization of Christianity ..................................................................... 79 Jackson Bryce Lactantius’ Poetry and Poetics ............................................................ 97 Oliver Nicholson The Christian Sallust: Lactantius on God, Man and History............. 119 Elizabeth depalma digeser Persecution and the Art of Reading: Lactantius, Porphyry and the Rules for Reading Sacred Texts.......................................................... 139 David Rutherford The Manuscripts of Lactantius and His Early Renaissance Readers . 155 Carmen M. palomo pinel The Survival of the Classical Idea of Justice in Lactantius’ Work ... 173 Ralph Keen Gilbert Burnet and Lactantius’ De!mortibus!persecutorum ............... 183 Volume 7 STUDIA PATRISTICA LXXXI HEALTH, MEDICINE, AND CHRISTIANITY IN LATE ANTIQUITY (ed. Jared Secord, Heidi Marx-Wolf and Christoph Markschies) Jared Secord Introduction: Medicine beyond Galen in the Roman Empire and Late Antiquity...................................................................................... 1 METHODOLOGICAL CONSIDERATIONS Christoph Markschies Demons and Disease ........................................................................... 11 Ellen Muehlberger Theological Anthropology and Medicine: Questions and Directions for Research ......................................................................................... 37 Table of Contents 9 CHRISTIANS, DOCTORS, AND MEDICAL KNOWLEDGE Jared Secord Galen and the Theodotians: Embryology and Adoptionism in the Christian Schools of Rome ................................................................. 51 Róbert somos Origen on the Kidneys ........................................................................ 65 Heidi marx-Wolf The Good Physician: Imperial Doctors and Medical Professionalization in Late Antiquity .......................................................................... 79 Stefan hodges-kluck Religious Education and the Health of the Soul according to Basil of Caesarea and the Emperor Julian ................................................... 91 Jessica Wright John Chrysostom and the Rhetoric of Cerebral Vulnerability ........... 109 CHRISTIAN PERSPECTIVES ON DEATH, DISABILITY, AND ILLNESS Helen Rhee Portrayal of Patients in Early Christian Writings ............................... 127 Meghan Henning Metaphorical, Punitive, and Pedagogical Blindness in Hell .............. 139 Maria E. Doerfler The Sense of an Ending: Childhood Death and Parental Benefit in Late Ancient Rhetoric ......................................................................... 153 Brenda Llewellyn Ihssen ‘Waiting to see and know’: Disgust, Fear and Indifference in The! Miracles!of!St.!Artemios ...................................................................... 161 CONCEPTIONS OF VIRGINITY Michael Rosenberg Physical Virginity in the Protevangelium!of!James, the Mishnah, and Late Antique Syriac Poetry ................................................................. 177 10 Table of Contents Julia Kelto Lillis Who Opens the Womb? Fertility and Virginity in Patristic Texts .... 187 Caroline Musgrove Debating Virginity in the Late Alexandrian School of Medicine ...... 203 Volume 8 STUDIA PATRISTICA LXXXII DEMONS (ed. Sophie Lunn-Rockliffe) Sophie lunn-rockliffe Introduction ......................................................................................... 1 Gregory smith Augustine on Demons’ Bodies ........................................................... 7 Sophie lunn-rockliffe Chaotic Mob or Disciplined Army? Collective Bodies of Demons in Ascetic Literature ................................................................................ 33 Travis W. proctor Dining with ‘Inhuman’ Demons: Greco-Roman Sacrifice, Demonic Ritual, and the Christian Body in Clement of Alexandria ................. 51 Gregory Wiebe Augustine on Diabolical Sacraments and the Devil’s Body .............. 73 Katie hager conroy ‘A Kind of Lofty Tribunal’: The Gathering of Demons for Judgment in Cassian’s Conference!Eight ............................................................ 91 Volume 9 STUDIA PATRISTICA LXXXIII EMOTIONS (ed. Yannis Papadogiannakis) Yannis Papadogiannakis Introduction ......................................................................................... 1 Table of Contents 11 J. David Woodington Fear and Love: The Emotions of the Household in Chrysostom ...... 19 Jonathan P. Wilcoxson The Machinery of Consolation in John Chrysostom’s Letters to Olympias .............................................................................................. 37 Mark Therrien Just an Old-Fashioned Love Song: John Chrysostom’s Exegesis of Ps. 41:1-2 ............................................................................................ 73 Christos Simelidis Emotions in the Poetry of Gregory of Nazianzus .............................. 91 Yuliia Rozumna ‘Be Angry and Do Not Sin’. Human Anger in Evagrius of Pontus and Gregory of Nyssa ......................................................................... 103 Mark Roosien ‘Emulate Their Mystical Order’: Awe and Liturgy in John Chrysostom’s Angelic πολιτεία ...................................................................... 115 Peter Moore Deploying Emotional Intelligence: John Chrysostom’s Relational Emotional Vocabulary in his Beatitude Homilies .............................. 131 Clair E. Mesick The Perils and Virtues of Laughter in the Works of John Chrysostom ....................................................................................................... 139 Andrew Mellas Tears of Compunction in John Chrysostom’s On!Eutropius ............. 159 Maria Verhoeff Seeking Friendship with Saul: John Chrysostom’s Portrayal of David ................................................................................................... 173 Blake Leyerle Animal Passions. Chrysostom’s Use of Animal Imagery .................. 185 Justus T. Ghormley Gratitude: A Panacea for the Passions in John Chrysostom’s Commentary on the Psalms ........................................................................ 203 12 Table of Contents Brian Dunkle John Chrysostom’s Community of Anger Management .................... 217 Andrew Crislip The!Shepherd!of!Hermas and Early Christian Emotional Formation 231 Niki Kasumi Clements Emotions and Ascetic Formation in John Cassian’s Collationes....... 241 Margaret blume freddoso The Value of Job’s Grief in John Chrysostom’s Commentary!on!Job: How John Blesses with Job’s Tears ................................................... 271 Jesse siragan arlen ‘Let Us Mourn Continuously’: John Chrysostom and the Early Christian Transformation of Mourning ............................................... 289 Martin Hinterberger Basil of Caesarea and Gregory of Nazianzus Speaking about Anger and Envy: Some Remarks on the Fathers’ Methodology of Treating Emotions and Modern Emotion Studies ............................................. 313 Volume 10 STUDIA PATRISTICA LXXXIV EVAGRIUS BETWEEN ORIGEN, THE CAPPADOCIANS, AND NEOPLATONISM (ed. Ilaria Ramelli, with the collaboration of Kevin Corrigan, Giulio Maspero and Monica Tobon) Ilaria Ramelli Introduction ......................................................................................... 1 Samuel FernÁndez The Pedagogical Structure of Origen’s De!principiis and its Christology ....................................................................................................... 15 Martin C. Wenzel The Omnipotence of God as a Challenge for Theology in Origen and Gregory of Nyssa ................................................................................ 23 Table of Contents 13 Miguel Brugarolas Theological Remarks on Gregory of Nyssa’s Christological Language of ‘Mixture’ ......................................................................................... 39 Ilaria Vigorelli Soul’s Dance in Clement, Plotinus and Gregory of Nyssa ................ 59 Giulio Maspero Isoangelia in Gregory of Nyssa and Origen on the Background of Plotinus ................................................................................................ 77 Ilaria Ramelli Response to the Workshop, “Theology and Philosophy between Origen and Gregory of Nyssa” ........................................................... 101 Mark J. EdWards Dunamis and the Christian Trinity in the Fourth Century ................. 105 Kevin corrigan Trauma before Trauma: Recognizing, Healing and Transforming the Wounds of Soul-Mind in the Works of Evagrius of Pontus .............. 123 Monica Tobon The Place of God: Stability and Apophasis in Evagrius ................... 137 Theo Kobusch Practical Knowledge in ‘Christian Philosophy’: A New Way to God ...................................................................................................... 157 Ilaria Ramelli Gregory Nyssen’s and Evagrius’ Biographical and Theological Relations: Origen’s Heritage and Neoplatonism ....................................... 165 Volume 11 STUDIA PATRISTICA LXXXV AMBROSE OF MILAN Isabella d’auria Polemiche antipagane: Ambrogio (epist. 10, 73, 8) e Prudenzio (c.!Symm.!2, 773-909) contro Simmaco (rel. 3, 10) ........................... 1 14 Table of Contents Victoria zimmerl-panagl Videtur!nobis!in!sermone!revivescere… Preparing a New Critical Edition of Ambrose’s Orationes!funebres .......................................... 15 Andrew M. Selby Ambrose’s ‘Inspired’ Moderation of Tertullian’s Christian Discipline 23 Sarah emanuel Virgin Heroes and Cross-Dressing Kings: Reading Ambrose’s On! Virgins 2.4 as Carnivalesque............................................................... 41 Francesco lubian Ambrose’s Disticha and John ‘Reclining on Christ’s Breast’ (Ambr., Tituli II [21], 1) ................................................................................... 51 D.H. Williams Ambrose as an Apologist .................................................................... 65 Brendan A. Harris ‘Where the Sanctification is One, the Nature is One’: Pro-Nicene Pneumatology in Ambrose of Milan’s Baptismal Theology .............. 77 David VopŘada Bonum!mihi!quod!humiliasti!me. Ambrose’s Theology of Humility and Humiliation ................................................................................... 87 Paola Francesca Moretti ‘Competing’ exempla in Ambrose’s De!officiis ................................. 95 Metha Hokke Scent as Metaphor for the Bonding of Christ and the Virgin in Ambrose’s De!virginitate 11.60-12.68 ............................................... 107 J. Warren smith Transcending Resentment: Ambrose, David, and Magnanimitas ...... 121 Andrew M. Harmon Aspects of Moral Perfection in Ambrose’s De!officiis ...................... 133 Han-luen kantzer komline From Building Blocks to Blueprints: Augustine’s Reception of Ambrose’s Commentary!on!Luke........................................................ 153 Table of Contents 15 Hedwig Schmalzgruber Biblical Epic as Scriptural Exegesis – Reception of Ambrose in the So-called Heptateuch Poet .................................................................. 167 Carmen Angela cvetkoviĆ Episcopal Literary Networks in the Late Antique West: Niceta of Remesiana and Ambrose of Milan...................................................... 177 Stephen Cooper Ambrose in Reformation Zürich: Heinrich Bullinger’s Use of Ambrosiaster’s Commentaries on Paul ............................................... 185 Volume 12 STUDIA PATRISTICA LXXXVI AUGUSTINE ON CONSCIENTIA (ed. Diana Stanciu) Diana stanciu Introduction ......................................................................................... 1 Allan fitzgerald Augustine, Conscience and the Inner Teacher ................................... 3 Enrique A. eguiarte Conscientia (…) itineribus (…) in saptientiam .................................. 13 matthew W. knotts With Apologies to Jiminy Cricket. The Early Augustine’s ‘Sapiential’ Account of conscientia ........................................................................ 21 Anne-Isabelle bouton-touboulic Conscientiae!requies (Conf. X, 30, 41): Sleep, Consciousness and Conscience in Augustine ..................................................................... 37 Andrea bizzozero Beati!mundi!cordes (Mt 5:8). Coscienza, Conoscenza e Uisio!Dei in Agostino prima del 411 ....................................................................... 55 Josef lÖssl How ‘Bad’ is Augustine’s ‘Bad Conscience’ (mala!conscientia)? ... 89 16 Table of Contents Marianne djuth The Polemics of Moral Conscience in Augustine .............................. 97 Diana stanciu Conscientia,!capax!Dei!and Salvation in Augustine: What Would Augustine Say on the ‘Explanatory Gap’? ......................................... 111 Jeremy W. bergstrom Augustine on the Judgment of Conscience and the Glory of Man .... 119 Mark clavier A Persuasive God: Conscience and the Rhetoric of Delight in Augustine’s Interpretation of Romans 7 ............................................. 135 John comstock The Augustinian Conscientia: A New Approach............................... 141 Jérôme lagouanÈre Augustin, lecteur de Sénèque: le cas de la bona!uoluntas................. 153 Gábor kendeffy Will and Moral Responsibility in Augustine’s Works on Lying ....... 163 Volume 13 STUDIA PATRISTICA LXXXVII AUGUSTINE IN LATE MEDIEVAL PHILOSOPHY AND THEOLOGY (ed. John T. Slotemaker and Jeffrey C. Witt) David C. fink & John T. slotemaker In!Memoriam David C. Steinmetz ...................................................... 1 John T. slotemaker & Jeffrey C. Witt Introduction ......................................................................................... 3 John T. slotemaker The Reception of Augustine’s Thought in the Later Middle Ages: A Historiographical Introduction ........................................................ 5 Peter eardley Augustinian Science or Aristotelian Rhetoric? The Nature of Theology According to Giles of Rome ........................................................ 23 Table of Contents 17 Bernd goehring Giles of Rome on Human Cognition: Aristotelian and Augustinian Principles ............................................................................................. 35 Christopher M. WojtuleWicz The Reception of Augustine in the Theology of Alexander de Sancto Elpidio ................................................................................................. 47 Graham mcaleer 1277 and the Sensations of the Damned: Peter John Olivi and the Augustinian Origins of Early Modern Angelism ............................... 59 Florian WÖller The Bible as Argument: Augustine in the Literal Exegesis of Peter Auriol (c. 1280-1322) and Nicholas of Lyra (c. 1270-1349) ............. 67 Severin V. kitanov Richard FitzRalph on Whether Cognition and Volition are Really the Same: Solving an Augustinian Puzzle................................................ 81 Simon nolan Augustine in Richard FitzRalph (c. 1300-1360) ................................ 95 Jack harding bell Loving Justice: Cicero, Augustine, and the Nature of Politics in Robert Holcot’s Wisdom!of!Solomon!Commentary ............................ 109 John T. slotemaker Peter Lombard’s Inheritance: The Use of Augustine’s De!Trinitate in Gregory of Rimini’s Discussion of the Divine Processions .......... 123 John W. peck Gregory of Rimini’s Augustinian Defense of a World ab!aeterno.... 135 Jeffrey C. Witt Tradition, Authority, and the Grounds for Belief in Late FourteenthCentury Theology ................................................................................ 147 Pekka kÄrkkÄinen Augustinian, Humanist or What? Martin Luther’s Marginal Notes on Augustine........................................................................................ 161 David C. fink Bullshitting Augustine: Patristic Rhetoric and Theological Dialectic in Philipp Melanchthon’s Apologia!for the Augsburg Confession .... 167 18 Table of Contents Ueli zahnd The Early John Calvin and Augustine: Some Reconsiderations ....... 181 Volume 14 STUDIA PATRISTICA LXXXVIII LATREIA AND IDOLATRY: AUGUSTINE AND THE QUEST FOR RIGHT RELATIONSHIP (ed. Paul Camacho and Veronica Roberts) Veronica Roberts & Paul Camacho Introduction ......................................................................................... 1 Michael T. Camacho ‘Having nothing yet possessing all things’: Worship as the Sacrifice of Being not our Own ......................................................................... 3 Erik J. van versendaal The Symbolism of Love: Use as Praise in St. Augustine’s Doctrine of Creation ........................................................................................... 21 Paul Camacho Ours and Not Ours: Private and Common Goods in Augustine’s Anthropology of Desire....................................................................... 35 Christopher M. Seiler Non!sibi!arroget!minister!plus!quam!quod!ut!minister (S. 266.3): St. Augustine’s Imperative for Ministerial Humility.......................... 49 Robert Mcfadden Becoming Friends with Oneself: Cicero in the Cassiciacum Dialogues ................................................................................................... 57 Veronica Roberts Idolatry as the Source of Injustice in Augustine’s De!ciuitate!Dei!...! 69 Peter Busch Augustine’s Limited Dialogue with the Philosophers in De!ciuitate! Dei!19 .................................................................................................. 79 Joshua Nunziato Negotiating a Good Return? St. Augustine on the Economics of Secular Sacrifice .................................................................................. 87 Table of Contents 19 Volume 15 STUDIA PATRISTICA LXXXIX THE FOUNTAIN AND THE FLOOD: MAXIMUS THE CONFESSOR AND PHILOSOPHICAL ENQUIRY (ed. Sotiris Mitralexis) Sotiris mitralexis Introduction ......................................................................................... 1 Dionysios skliris The Ontological Implications of Maximus the Confessor’s Eschatology ....................................................................................................... 3 Nicholas loudovikos Consubstantiality beyond Perichoresis: Personal Threeness, Intra-divine Relations, and Personal Consubstantiality in Augustine’s, Thomas Aquinas’ and Maximus the Confessor’s Trinitarian Theologies........ 33 Torstein Theodor tollefsen Whole and Part in the Philosophy of St Maximus the Confessor ..... 47 Sebastian mateiescu Counting Natures and Hypostases: St Maximus the Confessor on the Role of Number in Christology .......................................................... 63 David bradshaW St. Maximus on Time, Eternity, and Divine Knowledge ................... 79 Sotiris mitralexis A Coherent Maximian Spatiotemporality: Attempting a Close Reading of Sections Thirty-six to Thirty-nine from the Tenth Ambiguum ...... 95 Vladimir cvetkoviĆ The Concept of Delimitation of Creatures in Maximus the Confessor 117 Demetrios harper The Ontological Ethics of St. Maximus the Confessor and the Concept of Shame .............................................................................................. 129 Smilen markov Maximus’ Concept of Human Will through the Interpretation of Johannes Damascenus and Photius of Constantinople ....................... 143 20 Table of Contents John panteleimon manoussakis St. Augustine and St. Maximus the Confessor between the Beginning and the End .......................................................................................... 155 Volume 16 STUDIA PATRISTICA XC CHRIST AS ONTOLOGICAL PARADIGM IN EARLY BYZANTINE THOUGHT (ed. Marcin Podbielski) Anna Zhyrkova Introduction ......................................................................................... 1 Sergey Trostyanskiy The Compresence of Opposites in Christ in St. Cyril of Alexandria’s Oikonomia ........................................................................................... 3 Anna Zhyrkova From Christ to Human Individual: Christ as Ontological Paradigm in Early Byzantine Thought ................................................................ 25 Grzegorz KotŁoWski A Philological Contribution to the Question of Dating Leontius of Jerusalem ............................................................................................. 49 Marcin Podbielski A Picture in Need of a Theory: Hypostasis in Maximus the Confessor’s Ambigua!ad!Thomam ................................................................. 57 Volume 17 STUDIA PATRISTICA XCI BIBLICA Camille lepeigneux L’éphod de David dansant devant l’arche (2S. 6:14): problèmes textuels et exégèse patristique.................................................................. 3 Stephen Waers Isaiah 44-5 and Competing Conceptions of Monotheism in the 2nd and 3rd Centuries ................................................................................ 11 Table of Contents 21 Simon C. Mimouni Jésus de Nazareth et sa famille ont-ils appartenus à la tribu des prêtres ? Quelques remarques et réflexions pour une recherche nouvelle ........ 19 Joseph Verheyden The So-Called Catena!in!Marcum of Victor of Antioch: Throwing Light on Mark with a Not-So-Little Help from Matthew and Luke .. 47 Miriam decock The Good Shepherd of John 10: A Case Study of New Testament Exegesis in the Schools of Alexandria and Antioch .......................... 63 H.A.G. Houghton The Layout of Early Latin Commentaries on the Pauline Epistles and their Oldest Manuscripts ..................................................................... 71 David M. Reis Mapping Exilic Imaginaries: Greco-Roman Discourses of Displacement and the Book of Revelation ....................................................... 113 Stephan Witetschek Polycrates of Ephesus and the ‘Canonical John’................................ 127 Gregory Allen Robbins ‘Many a Gaud and a Glittering Toy’ (Sayers): Fourth-Century Gospel Books ................................................................................................... 135 PHILOSOPHICA, THEOLOGICA, ETHICA Frances Young Riddles and Puzzles: God’s Indirect Word in Patristic Hermeneutics . 149 Methody zinkovskiy Hypostatic Characteristics of Notions of Thought, Knowledge and Cognition in the Greek Patristic Thought ........................................... 157 Elena Ene D-Vasilescu Early Christianity about the Notions of Time and the Redemption of the Soul ................................................................................................ 167 Jack Bates Theosis Kata!To!Ephikton: The History of a Pious Hedge-Phrase ... 183 22 Table of Contents James K. Lee The Church and the Holy Spirit: Ecclesiology and Pneumatology in Tertullian, Cyprian, and Augustine ..................................................... 189 Maria Lissek In Search of the Roots. Reference to Patristic Christology in Gilbert Crispin’s Disputation with a Jew ........................................................ 207 Pak-Wah Lai Comparing Patristic and Chinese Medical Anthropologies: Insights for Chinese Contextual Theology ....................................................... 213 HAGIOGRAPHICA Katherine milco Ad!Prodendam!Virtutis!Memoriam: Encomiastic Prefaces in Tacitus’ Agricola and Latin Christian Hagiography ......................................... 227 Megan devore Catechumeni, Not ‘New Converts’: Revisiting the Passio!Perpetuae! et!Felicitatis ......................................................................................... 237 Christoph birkner Hagiography and Autobiography in Cyril of Scythopolis.................. 249 Flavia Ruani Preliminary Notes on Edifying Stories in Syriac Hagiographical Collections ................................................................................................. 257 Nathan D. HoWard Sacred Spectacle in the Biographies of Gorgonia and Macrina......... 267 Marta Szada The Life of Balthild and the Rise of Aristocratic Sanctity ................ 275 Robert WiŚnieWski Eastern, Western and Local Habits in the Early Cult of Relics ......... 283 ASCETICA Maria Giulia Genghini ‘Go, sit in your cell, and your cell will teach you everything’ (AP! Moses 6): How the Physical Environment Shaped the Spirituality of Early Egyptian Monasticism ............................................................... 299 Table of Contents 23 Rodrigo Álvarez gutiÉrrez El concepto de xénitéia en la hagiografía Monástica primitiva ......... 313 Sean Moberg Examination of Conscience in the Apophthegmata!Patrum .............. 325 Daniel Lemeni The Fascination of the Desert: Aspects of Spiritual Guidance in the Apophthegmata!Patrum ....................................................................... 333 Janet Timbie ‘Pay for Our Sins’: A Shared Theme in the Pachomian Koinonia and the White Monastery Federation ......................................................... 347 Paula Tutty The Political and Philanthropic Role of Monastic Figures and Monasteries as Revealed in Fourth-Century Coptic and Greek Correspondence.............................................................................................. 353 Marianne SÁghy Monica, the Ascetic ............................................................................. 363 Gáspár Parlagi The Letter Ad!filios!Dei of Saint Macarius the Egyptian – Questions and Hypotheses.................................................................................... 377 Becky littlechilds Notes on Ascetic ‘Regression’ in Asterius’ Liber!ad!Renatum!Monachum..................................................................................................... 385 Laura Soureli The ‘Prayer of the Heart’ in the Philokalia: Questions and Caveats 391 Brouria bitton-ashkelony Monastic Hybridity and Anti-Exegetical Discourse: From Philoxenus of Mabbug to Dadišo Qatraya ................................................................ 417 Volume 18 STUDIA PATRISTICA XCII LITURGICA AND TRACTATUS SYMBOLI Liuwe H. Westra Creating a Theological Difference: The Myth of Two Grammatical Constructions with Latin Credo .......................................................... 3 24 Table of Contents Tarmo Toom Tractatus!symboli: A Brief Pre-Baptismal Explanation of the Creed .. 15 Joseph G. Mueller The Trinitarian Doctrine of the Apostolic!Constitutions .................... 25 Gregory Tucker ‘O Day of Resurrection!’: The Paschal Mystery in Hymns .............. 41 Maria munkholt christensen Witnessed by Angels: The Role of Angels in Relation to Prayer in Four Ante-Nicene Euchological Treatises .......................................... 49 Barry M. Craig He Lifted to You? Lost and Gained in Translation ........................... 57 Anna Adams Petrin Reconsidering the ‘Egyptian Connection’ in the Anaphora of FourthCentury Jerusalem ............................................................................... 65 Anthony Gelston The Post-Sanctus in the East Syrian Anaphoras ................................ 77 Graham Field Breaking Boundaries: The Cosmic Dimension of Worship .............. 83 George A. Bevan The Sequence of the First Four Sessions of the Council of Chalcedon 91 ORIENTALIA Todd E. French Just Deserts: Origen’s Lingering Influence on Divine Justice in the Hagiographies of John of Ephesus...................................................... 105 Benedict M. Guevin Dialogue between Death and the Devil in Saint Ephrem the Syrian and Saint Romanos the Melodist ........................................................ 113 Paul M. PasQuesi Qnoma in Narsai: Anticipating Energeia ........................................... 119 Table of Contents 25 David G.K. Taylor Rufinus the Silver Merchant’s Miaphysite Refutation of Leontius of Byzantium’s Epaporemata (CPG 6814): A Rediscovered Syriac Text ...................................................................................................... 127 Valentina Duca Pride in the Thought of Isaac of Nineveh .......................................... 137 Valentin Vesa The Divine Vision in Isaac of Niniveh and the East Syriac Christology 149 Theresia Hainthaler Colossians 1:15 in the Christological Reflection of East Syrian Authors ................................................................................................ 165 Michael Penn, Nicholas R. HoWe & Kaylynn CraWford Automated Syriac Script Charts.......................................................... 175 Stephen J. Davis Cataloguing the Coptic and Arabic Manuscripts in the Monastery of the Syrians: A Preliminary Report ..................................................... 179 Damien Labadie A Newly Attributed Coptic Encomium on Saint Stephen (BHO 1093) 187 Anahit Avagyan Die armenische Übersetzung der pseudo-athanasianischen Homilie De!passione!et!cruce!domini (CPG 2247) .......................................... 195 CRITICA ET PHILOLOGICA B.N. Wolfe The Gothic Palimpsest of Bologna ..................................................... 205 Meredith Danezan Proverbe (paroimia)!et cursus!spirituel : l’apport de l’Épitomé de la Chaîne de Procope............................................................................... 209 Aaron Pelttari Lector!inueniet: A Commonplace of Late Antiquity ......................... 215 Peter van nuffelen The Poetics of Christian History in Late Antiquity ........................... 227 26 Table of Contents Yuliya Minets Languages of Christianity in Late Antiquity: Between Universalism and Cultural Superiority ...................................................................... 247 Peter F. Schadler Reading the Self by Reading the Other: A Hermeneutical Key to the Reading of Sacred Texts in Late Antiquity and Byzantium .............. 261 HISTORICA Peter Gemeinhardt Teaching Religion in Late Antiquity: Divine and Human Agency ... 271 David Woods Constantine, Aurelian, and Aphaca..................................................... 279 Luise Marion frenkel Procedural Similarities between Fourth- and Fifth-Century Christian Synods and the Roman Senates: Myth, Politics or Cultural Identity? 293 Maria Konstantinidou Travelling and Trading in the Greek Fathers: Faraway Lands, Peoples and Products ........................................................................................ 303 Theodore de bruyn Historians, Bishops, Amulets, Scribes, and Rites: Interpreting a Christian Practice ......................................................................................... 317 Catherine C. Taylor Educated Susanna: Female Orans, Sarcophagi, and the Typology of Woman Wisdom in Late Antique Art and Iconography .................... 339 David L. Riggs Contesting the Legacy and Patronage of Saint Cyprian in Vandal Carthage ............................................................................................... 357 Jordina sales-carbonell The Fathers of the Church and their Role in Promoting Christian Constructions in Hispania ................................................................... 371 Bethany V. Williams The Significance of the Senses: An Exploration into the MultiSensory Experience of Faith for the Lay Population of Christianity during the Fourth and Fifth Centuries C.E. ........................................ 381 Table of Contents 27 Jacob A. Latham Adventus,!Occursus,!and the Christianization of Rome ..................... 397 Teodor tĂbuȘ The Orthodoxy of Emperor Justinian’s Christian Faith as a Matter of Roman Law (CJ I,1,5-8) ................................................................. 411 Nicholas Mataya Charity Before Division: The Strange Case of Severinus of Noricum and the Pseudo-Evangelisation of the Rugians................................... 423 Christian Hornung Die Konstruktion christlicher Identität. Funktion und Bedeutung der Apostasie im antiken Christentum (4.-6. Jahrhundert n. Chr.) .......... 431 Ronald A.N. Kydd Growing Evidence of Christianity’s Establishment in China in the Late-Patristic Era ................................................................................. 441 Luis SalÉs ‘Aristotelian’ as a Lingua! Franca: Rationality in Christian SelfRepresentation under the ‘Abbasids ................................................... 453 Volume 19 STUDIA PATRISTICA XCIII THE FIRST TWO CENTURIES Joshua KinlaW Exegesis and Homonoia in First!Clement .......................................... 3 Janelle Peters The Phoenix in 1Clement .................................................................... 17 Jonathan E. Soyars Clement of Rome’s Reconstruction of Job’s Character for Corinth: A Contextual Reading of the Composite Quotation of LXX Job 1-2 in 1Clem. 17.3 ..................................................................................... 27 Ingo Schaaf The Earliest Sibylline Attestations in the Patristic Reception: Erudition and Religion in the 2nd Century AD ........................................ 35 28 Table of Contents J. Christopher EdWards Identifying the Lord in the Epistle!of!Barnabas................................. 51 Donna Rizk The Apology of Aristides: the Armenian Version ............................. 61 Paul R. Gilliam III Ignatius of Antioch: The Road to Chalcedon? .................................. 69 Alexander B. Miller Polemic and Credal Refinement in Ignatius of Antioch .................... 81 Shaily shashikant patel The ‘Starhymn’ of Ignatius’ Epistle!to!the!Ephesians: Re-Appropriation as Polemic .................................................................................... 93 Paul Hartog The Good News in Old Texts? The ‘Gospel’ and the ‘Archives’ in Ign.Phld. 8.2 ........................................................................................ 105 Stuart R. Thomson The Philosopher’s Journey: Philosophical and Christian Conversions in the Second Century ......................................................................... 123 Andrew Hayes The Significance of Samaritanism for Justin Martyr ......................... 141 Micah M. Miller What’s in a Name?: Titles of Christ in Justin Martyr ....................... 155 M adryael tong Reading Gender in Justin Martyr: New Insights from Old Apologies 165 Pavel Dudzik Tatian the Assyrian and Greek Rhetoric: Homer’s Heroes Agamemnon, Nestor and Thersites in Tatian’s Oratio!ad!Graecos ......................... 179 Stuart E. Parsons Trading Places: Faithful Job and Doubtful Autolycus in Theophilus’ Apology ............................................................................................... 191 László Perendy Theophilus’ Silence about Aristotle. A Clandestine Approval of his View on the Mortality of the Soul?.................................................... 199 Table of Contents 29 Roland M. SokoloWski ‘Zealous for the Covenant of Christ’: An Inquiry into the Lost Career of Irenaeus of Lyons ........................................................................... 213 Eric covington Irenaeus, Ephesians, and Union with the Spirit: Examining the Scriptural Basis of Unity with the Spirit in AH V 20.2 ..................... 219 Sverre Elgvin Lied Irenaeus of Lyons and the Eucharistic Altar in Heaven..................... 229 John Kaufman The Kingdom of the Son in the Theology of Irenaeus ...................... 237 Thomas D. mcglothlin Why Are All These Damned People Rising? Paul and the Generality of the Resurrection in Irenaeus and Tertullian ................................... 243 Scott D. Moringiello Allegory and Typology in Irenaeus of Lyon ...................................... 255 Francesca Minonne Aulus Gellius and Irenaeus of Lyons in the Cultural Context of the Second Century AD ............................................................................ 265 Eugen Maftei Irénée de Lyon et Athanase d’Alexandrie: ressemblances et différences entre leurs sotériologies ........................................................... 275 István M. BugÁr Melito and the Body............................................................................ 303 APOCRYPHA AND GNOSTICA Pamela mullins reaves Gnosis in Alexandria: A Study in Ancient Christian Interpretation and Intra-Group Dynamics .................................................................. 315 Csaba ÖtvÖs Creation and Epiphany? Theological Symbolism in the Creation Narrative of On!the!Origin!of!the!World (NHC II 5)......................... 325 30 Table of Contents Hugo Lundhaug The Dialogue!of!the!Savior!(NHC III,5) as a Monastic Text ............ 335 Kristine Toft Rosland Fatherhood and the Lack thereof in the Apocryphon!of!John ............ 347 Jeremy W. Barrier Abraham’s Seed: Tracing Pneuma! as a Material Substance from Paul’s Writings to the Apocryphon!of!John........................................ 357 Volume 20 STUDIA PATRISTICA XCIV FROM TERTULLIAN TO TYCONIUS Anni Maria Laato Tertullian, Adversus! Iudaeos Literature, and the ‘Killing of the Prophets’-Argument ............................................................................ 1 Ian L.S. balfour Tertullian and Roman Law – What Do We (Not) Know? ................ 11 Benjamin D. Haupt Tertullian’s Text of Galatians............................................................. 23 Stéphanie E. binder Tertullien face à la romanisation de l’Afrique du Nord : une discussion de quelques aspects ..................................................................... 29 Christopher T. Bounds The Doctrine of Christian Perfection in Tertullian ............................ 45 Kathryn thostenson Serving Two Masters: Tertullian on Marital and Christian Duties ... 55 Edwina Murphy Widows, Welfare and the Wayward: 1Timothy 5 in Cyprian’s Ad! Quirinum .............................................................................................. 67 Charles Bobertz Almsgiving as Patronage: The Role of the Patroness in Third Century North African Christianity ........................................................... 75 Table of Contents 31 Daniel Becerra Origen, the Stoics, and the Rhetoric of Recitation: Spiritual Exercise and the Exhortation!to!Martyrdom ..................................................... 85 Antti Laato A Cold Case Reopened: A Jewish Source on Christianity Used by Celsus and the Toledot!Yeshu Literature – From Counter-Exegetical Arguments to Full-Blown Counter-Story ........................................... 99 Eric Scherbenske Origen, Manuscript Variation, and a Lacking Gospel Harmony ....... 111 Jennifer Otto Origen’s Criticism of Philo of Alexandria ......................................... 121 Riemer Roukema The Retrieval of Origen’s Commentary!on!Micah ............................. 131 Giovanni hermanin de reichenfeld Resurrection and Prophecy: The Spirit in Origen’s Exegesis of Lazarus and Caiaphas in John 11 ....................................................... 143 Elizabeth Ann dively lauro The Meaning and Significance of Scripture’s Sacramental Nature within Origen’s Thought ..................................................................... 153 David Neal GreenWood Celsus, Origen, and the Eucharist ....................................................... 187 Vito limone Origen on the Song!of!Songs. A Reassessment and Proposal of Dating of his Writings on the Song ................................................................ 195 Allan E. Johnson The Causes of Things: Origen’s Treatises!On!Prayer and On!First! Principles and His Exegetical Method ............................................... 205 Brian Barrett ‘Of His Fullness We Have All Received’: Origen on Scripture’s Unity .................................................................................................... 211 Mark Randall James Anatomist of the Prophetic Words: Origen on Scientific and Hermeneutic Method ...................................................................................... 219 32 Table of Contents Joseph LenoW Patience and Judgment in the Christology of Cyprian of Carthage ... 233 Mattias Gassman The Conversion of Cyprian’s Rhetoric? Towards a New Reading of Ad!Donatum ......................................................................................... 247 Laetitia Ciccolini Le texte de 1Cor. 7:34 chez Cyprien de Carthage............................. 259 Dawn lavalle Feasting at the End: The Eschatological Symposia of Methodius of Olympus and Julian the Apostate ....................................................... 269 Marie-Noëlle Vignal Méthode d’Olympe, lecteur et exégète de Saint Paul ........................ 285 Johannes Breuer The Rhetoric of Persuasion as Hermeneutical Key to Arnobius’ Adversus!nationes ................................................................................ 295 Volume 21 STUDIA PATRISTICA XCV THE FOURTH CENTURY Elizabeth depalma digeser Pseudo-Justin’s Cohortatio!ad!Graecos and the Great Persecution .. 3 Atsuko Gotoh The ‘Conversion’ of Constantine the Great: His Religious Legislation in the Theodosian Code....................................................................... 13 Vladimir latinovic Arius Conservativus? The Question of Arius’ Theological Belonging 27 Sébastien Morlet Eusèbe le grammairien. Note sur les Questions!évangéliques (À Marinos, 2) et une scholie sur Pindare ....................................................... 43 Thomas O’Loughlin Some Hermeneutical Assumptions Latent within the Gospel Apparatus of Eusebius of Caesarea ............................................................. 51 Table of Contents 33 Michael Bland simmons Exegesis and Hermeneutics in Eusebius of Caesarea’s Theophany! (Book IV): The Contemporary Fulfillment of Jesus’ Prophecies ...... 65 Sophie CartWright Should we Grieve and Be Afraid? Christ’s Passions versus the Passions of the Soul in Athanasius of Alexandria ................................... 77 William G. rusch Athanasius of Alexandria and ‘Sola!Scriptura’ .................................. 87 Lois M. Farag Organon in Athanasius’ De!incarnatione: A Case of Textual Interpolation ................................................................................................ 93 Donna R. haWk-reinhard The Role of the Holy Spirit in Cyril of Jerusalem’s Sacramental Theology .............................................................................................. 107 Olga Lorgeoux Choice and Will in the Catecheses of Cyril of Jerusalem.................. 119 Florian Zacher Marius Victorinus, Opus!ad!Candidum. An Analysis of its Rhetorical Structure............................................................................................... 127 CAPPADOCIAN WRITERS Claudio moreschini Is it Possible to Speak of ‘Cappadocian Theology’ as a System?..... 139 Nienke M. Vos ‘Teach us to pray’: Self-Understanding in Macrina’s Final Prayer... 165 Adam Rasmussen Defending Moses. Understanding Basil’s Apparent Rejection of Allegory in the Hexaemeron ............................................................... 175 Marco Quircio A Philological Note to Basil of Caesarea’s Second Homily on the Hexaemeron ......................................................................................... 183 34 Table of Contents Mattia C. Chiriatti ἀγών/θέα-θέαμα and στάδιον/θέατρον: A Reviewed ἔκφρασις of the Spectacle in Basil’s In!Gordium!martyrem .................................. 189 Arnaud Perrot Une source littéraire de l’Ep. 46 de Basile de Césarée : le traité De! la!véritable!intégrité!dans!la!virginité ................................................ 201 Aude busine Basil of Caesarea and the Praise!of!the!City ...................................... 209 Benoît gain Le voyage de Basile de Césarée en Orient : hypothèses sur le silence des sources externes ............................................................................ 217 Seumas Macdonald Contested Ground: Basil’s Use of Scripture in Against!Eunomius!2 225 Nikolai lipatov-chicherin An Unpublished Funerary Speech (CPG 2936) and the Question of Succession to St. Basil the Great ........................................................ 237 Kimberly F. Baker Basil and Augustine: Preaching on Care for the Poor ....................... 251 Oliver LangWorthy Sojourning and the Sojourner in Gregory of Nazianzus .................... 261 Alexander D. Perkins The Grave Politics of Gregory Nazianzen’s Eulogy for Gorgonia .... 269 Gabrielle Thomas Divine, Yet Vulnerable: The Paradoxical Existence of Gregory Nazianzen’s Imago!Dei ....................................................................... 281 Bradley K. Storin Reconsidering Gregory of Nazianzus’ Letter Collection ................... 291 Andrew radde-gallWitz Gregory on Gregory: Catechetical!Oration 38 .................................. 303 Andrew J. summerson Gregory Nazianzus’ Mixture Language in Maximus the Confessor’s Ambigua: What the Confessor Learned from the Theologian ........... 315 Table of Contents 35 Ryan Clevenger Ἔκφρασις and Epistemology in Gregory of Nazianzus .................... 321 Karen Carducci Implicit Stipulations in the Testamentum of Gregory of Nazianzos vis-à-vis the Testamenta of Remigius of Rheims, Caesarius of Arles, and Aurelianus of Ravenna ................................................................. 331 Michael J. Petrin Eunomius and Gregory of Nyssa on τὸ τῆς εὐσεβείας μυστήριον.. 343 Andra jugĂnaru The Function of Miracles in Gregory of Nyssa’s Hagiographical Works................................................................................................... 355 Makrina Finlay Gregory of Nyssa’s Framework for the Resurrected Life in The!Life! of!St.!Macrina ...................................................................................... 367 Marta przyszychoWska Three States after Death according to Gregory of Nyssa................... 377 Ann conWay-jones An Ambiguous Type: The Figure of Aaron Interpreted by Gregory of Nyssa and Ephrem the Syrian ........................................................ 389 Robin orton The Place of the Eucharist in Gregory of Nyssa’s Soteriology ......... 399 Anne karahan Cyclic Shapes and Divine Activity. A Cappadocian Inquiry into Byzantine Aesthetics ........................................................................... 405 Hilary Anne-Marie Mooney Eschatological Themes in the Writings of Gregory of Nyssa and John Scottus Eriugena ......................................................................... 421 Benjamin Ekman ‘Natural Contemplation’ in Evagrius Ponticus’ Scholia!on!Proverbs 431 Margaret Guise The Golden and Saving Chain and its (De)construction: Soteriological Conversations between Jacques Derrida, Jean-Luc Marion and the Cappadocian Fathers .............................................................. 441 36 Table of Contents Volume 22 STUDIA PATRISTICA XCVI THE SECOND HALF OF THE FOURTH CENTURY Kelley Spoerl Epiphanius on Jesus’ Digestion .......................................................... 3 Young Richard Kim Nicaea is Not Enough: The Second Creed of Epiphanius’ Ancoratus 11 John Voelker Marius Victorinus’ Use of a Gnostic Commentary ............................ 21 Tomasz StĘpieŃ Action of Will and Generation of the Son in Extant Works of Eunomius ..................................................................................................... 29 Alberto J. Quiroga puertas ‘In the Gardens of Adonis’. Religious Disputations in Julian’s Caesars 37 Ariane Magny Porphyry and Julian on Christians ...................................................... 47 Jeannette Kreijkes The Impact of Theological Concepts on Calvin’s Reception of Chrysostom’s Exegesis of Galatians 4:21-6 ...................................... 57 Hellen Dayton John Chrysostom on katanuxis as the Source of Spiritual Healing ... 65 Michaela Durst The Epistle!to!the!Hebrews in the 7th Oration of John Chrysostom’s Orationes!Adversus!Judaeos ............................................................... 71 Paschalis Gkortsilas The Lives of Others: Pagan and Christian Role Models in John Chrysostom’s Thought ................................................................................ 83 Malouine de dieuleveult L’exégèse de la faute de David (2Règnes 11-12) : Jean Chrysostome et Théodoret de Cyr............................................................................. 95 Table of Contents 37 Matteo Caruso Hagiographic Style of the Vita! Spyridonis! between Rhetoric and Exegetical Tradition: Analogies between John Chrysostom’s Homilies and the Work of Theodore of Paphos ................................................. 103 Paul C. Boles Method and Meaning in Chrysostom’s Homily 7 and Origen’s Homily 1 on!Genesis ........................................................................... 111 Susan B. Griffith Apostolic Authority and the ‘Incident at Antioch’: Chrysostom on Gal. 2:11-4 .......................................................................................... 117 James D. Cook Therapeutic Preaching: The Use of Medical Imagery in the Sermons of John Chrysostom............................................................................. 127 Demetrios Bathrellos Sola! gratia? Sola! fide? Law, Grace, Faith, and Works in John Chrysostom’s Commentary!on!Romans .............................................. 133 Marie-Eve Geiger Les homélies de Jean Chrysostome In!principium!Actorum: le titre pris comme principe exégétique ......................................................... 147 Pierre Augustin Quelques sources Parisiennes du Chrysostome!de Sir Henry Savile . 157 Thomas Brauch The Emperor Theodosius I and the Nicene Faith: A Brief History .. 175 Sergey Kim Severian of Gabala as a Witness to Life at the Imperial Court in Fifth-Century Constantinople .............................................................. 189 FROM THE FIFTH CENTURY ONWARDS (GREEK WRITERS) Austin Dominic Litke The ‘Organon Concept’ in the Christology of Cyril of Alexandria .. 207 Barbara Villani Some Remarks on the Textual Tradition and the Literary Genre of Cyril of Alexandria’s De!adoratione!et!cultu!in!spiritu!et!veritate ... 215 38 Table of Contents Sandra leuenberger-Wenger All Cyrillians? Cyril of Alexandria as Norm of Orthodoxy at the Council of Chalcedon .......................................................................... 225 Hans van loon Virtue in Cyril of Alexandria’s Festal!Letters ................................... 237 George Kalantzis Passibility, Tentability, and the Divine Οὐσία in the Debate between Cyril and Nestorius ............................................................................. 249 James E. Goehring ‘Talking Back’ in Pachomian Hagiography: Theodore’s Catechesis and the Letter!of!Ammon ..................................................................... 257 James F. Wellington Let God Arise: The Divine Warrior Motif in Theodoret of Cyrrhus’ Commentary on Psalm 67 ................................................................... 265 Agnès Lorrain Exégèse et argumentation scripturaire chez Théodoret de Cyr: l’In!Romanos, écho des controverses trinitaires et christologiques des IVe et Ve siècles ................................................................................... 273 Kathryn kleinkopf A Landscape of Bodies: Exploring the Role of Ascetics in Theodoret’s Historia!Religiosa................................................................................ 283 Maya Goldberg New Syriac Edition and Translation of Theodore of Mopsuestia’s Reconstructed Commentary! on! Paul’s! Minor! Epistles: Fragments Collected from MS (olim) Diyarbakir!22 ........................................... 293 Georgiana Huian The Spiritual Experience in Diadochus of Photike ............................ 301 Eirini A. Artemi The Comparison of the Triadological Teaching of Isidore of Pelusium with Cyril of Alexandria’s Teaching .................................................. 309 Madalina Toca Isidore of Pelusium’s Letters to Didymus the Blind .......................... 325 Table of Contents 39 Michael Muthreich Ein äthiopisches Fragment der dem Dionysius Areopagita zugeschriebenen Narratio!de!vita!sua ........................................................ 333 István Perczel Theodoret of Cyrrhus: The Main Source of Pseudo-Dionysius’ Christology? ........................................................................................ 351 Panagiotis G. Pavlos Aptitude (Ἐπιτηδειότης) and the Foundations of Participation in the Philosophy of Dionysius the Areopagite ............................................ 377 Joost van rossum The Relationship between Dionysius the Areopagite and Maximus the Confessor: Revisiting the Problem ............................................... 397 Dimitrios A. Vasilakis Dionysius versus Proclus on Undefiled Providence and its Byzantine Echoes in Nicholas of Methone .......................................................... 407 José María nieva The Mystical Sense of the Aesthetic Experience in Dionysius the Areopagite ........................................................................................... 419 Ernesto Sergio Mainoldi Why Dionysius the Areopagite? The Invention of the First Father .. 425 Alexandru Prelipcean The Influence of Romanos the Melodist on the Great!Canon of Saint Andrew of Crete: Some Remarks about Christological Typologies.. 441 Alexis Torrance ‘Assuming our nature corrupted by sin’: Revisiting Theodore the Studite on the Humanity of Christ ...................................................... 451 Scott Ables The Rhetoric of Persuasion in the Polemic of John of Damascus ..... 457 James A. Francis Ancient Seeing/Christian Seeing: The Old and the New in John of Damascus ............................................................................................. 469 Zachary Keith The Problem of ἐνυπόστατον in John Damascene: Why Is Jesus Not a Human Person? ................................................................................ 477 40 Table of Contents Nicholas Bamford Being,!Christian Gnosis, and Deified Becoming in the ‘Theoretikon’ . 485 Alexandros Chouliaras The Imago!Trinitatis!in St Symeon the New Theologian and Niketas Stethatos: Is this the Basic Source of St Gregory Palamas’ own Approach? ........................................................................................... 493 GREGORY PALAMAS’ EPISTULA III (ed. Katharina Heyden) Katharina Heyden Introduction: The Two Versions of Palamas’ Epistula III to Akindynos 507 Katharina Heyden The Two Epistulae III of Palamas to Akindynos: The Small but Important Difference between Authenticity and Originality .............. 511 Theodoros Alexopoulos The Problem of the Distinction between Essence and Energies in the Hesychast Controversy. Saint Gregory Palamas’ Epistula III: The Version Published by P. Chrestou in Light of Palamas’ Other Works on the Divine Energies ........................................................................ 521 Renate Burri The Textual Transmission of Palamas’ Epistula III to Akindynos: The Case of Monac. gr. 223 ............................................................... 535 Dimitrios Moschos Reasons of Being versus Uncreated Energies – Neoplatonism and Mathematics as Means of Participating in God according to Nicephorus Gregoras .................................................................................. 547 Volume 23 STUDIA PATRISTICA XCVII FROM THE FOURTH CENTURY ONWARDS (LATIN WRITERS) Anthony P. Coleman Comparing Institutes: Lactantius’ Divinae!Institutiones in Calvin’s Institutio!christianae!religionis 1.1-5.................................................. 3 Table of Contents 41 Jessica van ’t Westeinde Jerome and the Christianus!Perfectus, a Transformed Roman Noble Man? .................................................................................................... 17 Silvia Georgieva Domina, Filia, Conserva, Germanа: The Identity of the Correspondent in Saint Jerome’s Letters ..................................................................... 37 Roberta Franchi Muliercularum!socii (Hier., Ep. 133,4): donne ed eresia nell’Epistolario di Gerolamo ......................................................................................... 51 Richard Seagraves Prudentius: Contra!orationem!Symmachi, Bk. I ................................ 63 Klazina staat ‘Let him thus be a Hippolytus’ (Perist. 11.87): Horror and Rhetoric in Prudentius’ Peristephanon 11 ......................................................... 79 Diane Shane Fruchtman Witness and Imitation in the Writings of Paulinus of Nola ............... 87 Lorenzo Sciajno Salvation behind the Web (Paul. Nol., Carm. XVI 93-148): Connections and Echoes of a Fairy-tale Theme in Late Antiquity and the Middle Ages between West and East ................................................. 97 Ewa dusik-krupa Politician, Theologian, Tutor. Luciferi Calaritanis’ Use of Holy Scripture............................................................................................... 103 Vincenzo Messana Massimino ariano e la Sicilia: il dibattito storiografico negli ultimi decenni su una vexata!quaestio ........................................................... 115 Salvatore Costanza Il variegato panorama di accezioni dei termini!Romanus e barbarus, Christianus e paganus!negli scritti di Salviano .................................. 129 Matthew J. pereira The Intertextual Tradition of Prosper’s De!vocatione!omnium!gentium ...................................................................................................... 143 42 Table of Contents raúl villegas marÍn Abjuring Manichaeism in Ostrogothic Rome and Provence: The Commonitorium! quomodo! sit! agendum! cum! Manichaeis and the Prosperi!anathematismi ...................................................................... 159 Mantė lenkaitytĖ ostermann John Cassian Read by Eucherius of Lyon: Affinities and Divergences .................................................................................................. 169 Daniel G. OpperWall Obedience and Communal Authority in John Cassian ....................... 183 Gerben F. Wartena Epic Emotions: Narratorial Involvement in Sedulius’ Carmen Paschale............................................................................................... 193 Tim denecker Evaluations of Multilingual Competence in Cassiodorus’ Variae and Institutiones ......................................................................................... 203 Hector scerri On Menstruation, Marital Intercourse and ‘Wet Dreams’ in a Letter by Gregory the Great........................................................................... 211 Jerzy SzafranoWski To See with Body and to See with Mind: Corporeal and Spiritual Cognition in the ‘Dialogues’ of Gregory the Great............................ 219 Pere maymÓ i capdevila Chants, Icons, and Relics in the Evangelization Doctrine of Gregory the Great: The Case of Kent ............................................................... 225 Stephen blackWood Scriptural Allusions and the Wholeness of Wisdom in Boethius’ Consolation!of!Philosophy .................................................................. 237 Juan Antonio jimÉnez sÁnchez A Brief Catalogue of Superstitions in Chapter 16 of Martin of Braga’s De!correctione!rusticorum .......................................................... 245 Alberto Ferreiro ‘Sufficit!septem!diebus’: Seven Days Mourning the Dead in the Letters of St. Braulio of Zaragoza ........................................................... 255 Table of Contents 43 Susan Cremin Bede’s Interpretative Practice in his Homilies on the Gospels .......... 265 NACHLEBEN Bronwen neil Reception of Late-Antique Popes in the Medieval Byzantine Tradition ....................................................................................................... 283 Ken parry Providence, Resurrection, and Restoration in Byzantine Thought, Eighth to Ninth Centuries ................................................................... 295 Eiji Hisamatsu Spätbyzantinische Übernahme der Vorstellung von der Lichtvision des Euagrios Pontikos, erörtert am Beispiel des Gregorios Sinaites . 305 Catherine Kavanagh Eriugena’s Trinity: A Framework for Intercultural and Interreligious Dialogue............................................................................................... 311 Tobias Georges The Apophthegmata!Patrum in the Context of the Occidental Reformation of Monastic Life during the 11th and 12th Centuries. The Case of Peter Abelard .................................................................................. 323 Christopher M. WojtuleWicz Augustine and the Dissolution of Polarity. Some Thoughts on Augustine Reception in the Late 13th and Early 14th Centuries According to Thomas Aquinas and Meister Eckhart ........................................... 329 Marie-Anne Vannier Origen, a Source of Meister Eckhart’s Thinking ............................... 345 Lavinia Cerioni The Patristic Sources of Eriugena’s Exegesis of the Parable of the Bridesmaids ......................................................................................... 355 Thomas F. Heyne A Polemicist rather than a Patrologist: Calvin’s Attitude to and Use of the Early Church Fathers ................................................................ 367 44 Table of Contents Volume 24 STUDIA PATRISTICA XCVIII ST AUGUSTINE AND HIS OPPONENTS Susanna Elm Sold to Sin Through Origo: Augustine of Hippo and the Late Roman Slave Trade .......................................................................................... 1 Michael J. Thate Augustine and the Economics of Libido ............................................ 23 Willemien Otten The Fate of Augustine’s Genesis Exegesis in Medieval Hexaemeral Commentaries: The Cases of John Scottus Eriugena and Robert Grosseteste ........................................................................................... 51 Midori E. Hartman Beginning Again, Becoming Animal: Augustine’s Theology, Animality, and Physical Pain in Genesis .................................................. 71 Sarah steWart-kroeker Groaning with the Psalms: The Cultivation of World-Weariness in Augustine’s Enarrationes!in!Psalmos................................................. 81 Marie Pauliat Non! inueni! tantam! fidem! in! Israel: la péricope de l’acte de foi du centurion (Matt. 8:5-13) interprétée dans les Sermones!in!Matthaeum d’Augustin d’Hippone ......................................................................... 91 Joseph L. Grabau Christology and Exegesis in Augustine of Hippo’s XVth Tractate! In!Iohannis!Euangelium ...................................................................... 103 Teppei Kato Greek or Hebrew? Augustine and Jerome on Biblical Translation ... 109 Rebekka schirner Augustine’s Theory of Signs – A Hermeneutical Key to his Practice of Dealing with Different Biblical Versions? .................................... 121 Erika Kidd The Drama of De!magistro ................................................................. 133 Table of Contents 45 Douglas Finn The Holy Spirit and the Church in the Earliest Augustine: An Analysis of the Character of Monnica in the Cassiciacum Dialogues .............. 141 John Peter Kenney Nondum!me!esse: Augustine’s Early Ontology .................................. 167 Maureen A. tilley Pseudo-Cyprian and the Rebaptism Controversy in Africa ............... 173 Heather Barkman ‘Stubborn and Insolent’ or ‘Enfeebled by Riches’? The Construction of Crispina’s Identity........................................................................... 181 David E. Wilhite Were the ‘Donatists’ a National or Social Movement in Disguise? Reframing the Question ...................................................................... 191 Naoki Kamimura The Relation of the Identity of North African Christians to the Spiritual Training in the Letters of Augustine .......................................... 221 Edward Arthur Naumann The Damnation of Baptized Infants according to Augustine ............. 239 Jane merdinger Defying Donatism Subtly: Augustine’s and Aurelius’ Liturgical Canons at the Council of Hippo ......................................................... 273 Marius Anton van Willigen Did Augustine Change or Broaden his Perspective on Baptism? ..... 287 Jesse A. Hoover ‘They Agreed with the Followers of Arius’: The ‘Arianization’ of the Donatist Church in Late Antique Heresiology ................................... 295 Joshua M. Bruce The Necessities of Judgment: Augustine’s Juridical Response to the Donatists .............................................................................................. 307 Carles buenacasa pÉrez Why Suicides Instead of Martyrs? Augustine and the Persecution of Donatists .............................................................................................. 315 46 Table of Contents Colten Cheuk-Yin Yam Augustine’s Intention in Proceeding from ‘mens, notitia, amor’ to ‘memoria, intellegentia, voluntas’ ...................................................... 327 Robert Parks Augustine and Proba on the Renewed Union of Man and Woman in Christ’s Humanity and the Church ..................................................... 341 Victor Yudin Augustine on Omnipotence versus Porphyry Based on Appropriation of Plato’s Timaeus 41ab ...................................................................... 353 Johanna rÁkos-zichy The Resurrection Body in Augustine.................................................. 373 Pierre descotes Une demande d’intercession bien maladroite : la correspondance entre Augustin d’Hippone et Nectarius .............................................. 385 Giulio Malavasi John of Jerusalem’s Profession of Faith (CPG 3621) and the Pelagian Controversy ......................................................................................... 399 Katherine chambers The Meaning of ‘Good Works’ in Augustine’s Anti-Pelagian Writings 409 Kenneth M. Wilson Re-dating Augustine’s Ad!Simplicianum 1.2 to the Pelagian Controversy..................................................................................................... 431 Nozomu Yamada Pelagius’ Narrative Techniques, their Rhetorical Influences and Negative Responses from Opponents Concerning the Acts of the Synod of Diospolis ......................................................................................... 451 Piotr M. Paciorek The Controversy between Augustine and Julian of Eclanum: On Law and Grace .................................................................................... 463 Timo Nisula ‘This Three-Headed Hellhound’ – Evil Desire as the Root (radix) of All Sins in Augustine’s Sermons ........................................................ 483 Table of Contents 47 Jonathan Martin Ciraulo Sacramental Hermeneutics: Augustine’s De!doctrina!Christiana in the Berengarian Controversy............................................................... 495 Elizabeth klein The Silent Word: Speech in the Confessions ..................................... 509 Christian Coppa The Creatureliness of Time and the Goodness of Narrative in Augustine’s Confessions ................................................................................ 517 D.L. Dusenbury New Light on Time in Augustine’s Confessions................................ 529 Math Osseforth Augustine’s Confessions: A Discourse Analysis ............................... 545 Sean Hannan Demonic Historiography and the Historical Sublime in Augustine’s City!of!God .......................................................................................... 553 Jimmy Chan The Restoration Word Group in De! civitate! Dei, Books XI-XXII: A Study of an Important Backbone of Augustine’s Theology of History ....................................................................................................... 561 Michael L. Carreker Sapientia as Dialectic in Book XV of Augustine’s De!Trinitate ....... 569 Augustine M. reisenauer Wonder and Significance in Augustine’s Theology of Miracles ....... 577 Makiko Sato Confession of a Human Being as Darkness in Augustine ................. 589 Rowena pailing Does Death Sting? Some Thoughts from the Mature Augustine ...... 599 Kitty BouWman Wisdom Christology in the Works of St. Augustine.......................... 607 Mark G. Vaillancourt The Predestinarian Gottschalk of Orbais: Faithful Augustinian or Heretic?: The Ninth Century Carolingian Debate Revisited ............. 621 48 Table of Contents Matthew Drever Speaking from the Depths: Augustine and Luther’s Christological Reading of Substantia in Psalm 69..................................................... 629 Cassandra M.M. Casias The Vulnerable Slave-Owner in Augustine’s Sermons ...................... 641 Kyle Hurley Kenoticism in The!Brothers!Karamazov and Confessions: Descending to Ascend ............................................................................................. 653 Elizabeth A. Clark Augustine and American Professors in the Nineteenth and Early Twentieth Centuries: From Adulation to Critique ............................. 667 Shane M. OWens Christoecclesial Participation: Augustine, Zizioulas, and Contemporary Ecumenism .......................................................................................... 675 Dongsun Cho The Eternal Relational Submission of the Son to the Father: A Critical Reading of a Contemporary Evangelical Trinitarian Controversy on Augustine ............................................................................................. 683