Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed i

HANDBOOK OF PATRI STIC EXEGESI S

i
ii Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed
THE BI BLE I N ANCI ENT CHRI STIANI TY
General Editor
D. Jeiey Bingham
Editorial Board
Robeil L. Wilken Biian E. Daley Mauieen A. Tilley
Robin M. Jensen Fiances M. Young Chiisloph Maikschies
VoiUmi r
Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed iii
Handbook
of Paliislic Exegesis
The Bible in Ancienl
Chiislianily
by Chailes Kannengiessei
vi 1u svici.i co1vi vU1i os vv v.vi oUs scuoi.vs
Volume I
BRI LL
LEI DEN B OS TON
ioo
iv Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed
Tis book is piinled on acid-fiee papei.
Libiaiy of Congiess Calaloging-in-Publicalion Dala
Kannengiessei, Chailes.
Handbook of paliislic exegesis: lhe Bible in ancienl Chiislianily l by Chailes
Kannengiessei; wilh special conliibulions by vaiious scholais.
p. cm. (Te Bible in ancienl Chiislianily; v. ri)
Includes bibliogiaphical iefeiences and index.
ISBN ,ooo,8r,r (sel: alk. papei) ISBN ,oor,, (v. r: alk.
papei) ISBN ,oor, (v. i: alk. papei)
r. BibleCiilicism, inleipielalion, elc.HisloiyEaily chuich,
ca. oooo. i. Falheis of lhe chuich. I. Tille. II. Seiies.
BS,oo.K ioo
iio.oo,or,dcii ioooo,ro
isv ,ooo,8r,r (Sel)
isv ,oor, (Vol. i)
iss r,iri,,
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Aulhoiizalion lo pholocopy ilems foi inleinal oi peisonal use is gianled by Biill
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Piinled in lhe Nelheilands
Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed v
FOR PAMELA
DI S C I P VL AE MAGI S T R AE VXOR I DI L E C T I S S I MAE
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed vii
CONTENTS
voiUmi oi
Lisl of Special Conliibulions ix
Alphabelical Lisl of Piincipal Aulhois
& Anonymous Woiks Discussed xi
Pieface xv
Abbievialions xvii
Inlioduclion 1
Pail A
Geneial Consideialions
I. Paliislic Exegesis: Fify Yeais of Inleinalional Reseaich 23
II. Judaism and Rheloiical Culluie:
Two Foundalional Conlexls foi Paliislic Exegesis 113
III. Paliislic Heimeneulics 163
IV. Paliislic Exegesis of lhe Books of lhe Bible 271
Pail B
Hisloiical Suivey
V. Te Second Cenluiy 377
VI. Tiid-Cenluiy Gieek Chiislian Lileialuie 321
VII. Tiid-Cenluiy Lalin Chiislian Lileialuie 389
VIII. Mani and Manichaeism 647
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed ix
SPECIAL CONTRI BUTIONS
David L. Balas and Paliislic Exegesis of lhe Books of lhe Bible
D. Jeiey Bingham (Chaplei IV)
Geoige C. Beilhold Maximus Confessoi: Teologian of lhe Woid
(Chaplei X, Seclion VIII)
Tomas Bhm Allegoiy and Hisloiy (Chaplei III, Seclion II, in
Subseclion II)
Te Exegesis of Aiius: Biblical Allilude and
Syslemalic Foimalion (Chaplei IX, Seclion III,
Subseclion II)
Pamela Biighl Augusline: Te Heimeneulics of Conveision
(Chaplei XI, following Seclion XVII)
Noibeil Biox Iienaeus and lhe Bible (Chaplei V, Seclion IX,
following Subseclion VI)
Sydney H. Gii lh Ephiaem lhe Exegele: Biblical Commenlaiy in
lhe Woiks of Ephiaem lhe Syiian (Chaplei XIII,
following Seclion III)
Jean-Noel Guinol Teodoiel of Cyius (Chaplei IX, Seclion XIX)
Pieiie Jay Jeiome (Chaplei XI, Seclion XIII)
Slephan C. Kesslei Giegoiy lhe Gieal (Chaplei XII, Seclion XV)
Anne Pasquiei Te Valenlinian Exegesis (Chaplei V, Seclion
VIII, Subseclion III)
Chiisloph Schublin Te Conliibulion of Rheloiics lo Chiislian
Heimeneulics (Chaplei II, Seclion IV)
Michael A. Signei and Rabbinic Lileialuie (Chaplei II, Seclion II)
Susan L. Giaham
Manlio Simonelli Teodoie of Mopsueslia (Chaplei IX, Seclion XI,
Subseclion XI)
Albeil Viciano Mani (Chaplei VIII, Seclion I)
Heimann J. Vogl Oiigen of Alexandiia (Chaplei VI, Seclion III)
Robeil L. Wilken Cyiil of Alexandiia (Chaplei IX, Seclion XII)
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed xi
ALPHABETICAL LI ST
OF PRI NCI PAL AUTHORS & ANONYMOUS
WORKS DI SCUSSED
Italic iefeiences aie lo Volume 2
Acacius of Caesaiea 774
cts of Martyrs 431
Aelia Eudocia 883
Afiicanus
, Iunilius 132
, Sexlus Julius 327
Ambiose of Milan 1045
Ambiosiaslei 1081
Ammonios of Alexandiia
(s. III) 380
Ammonius of Alexandiia
(s. VI) 931
Amphilochius of Iconium
77
Andiew of Caesaiea 938
Anlony lhe Heimil 140
Aphiaales 1392
Apollinaiis of Hieiapolis 442
Apollinaiius of Laodicea 721
Apponius 1278
Aialoi 1307
Aiislon of Pella 317
Aiius and Aiianism 84
Ainobius lhe Youngei 128
Asleiius
of Amasea 828
of Anlioch 838
Alhanasius of Alexandiia
708
Alhenagoias of Alhens 442
Augusline
of Hippo 1149
Iiish 1294
Avilus 1301
Bainabas 423
Basil
of Caesaiea 740
of Seleucia 919
Benedicl of Nuisia 1320
Benjamin of Alexandiia 147
Boelhius 1318
Caesaiius of Ailes 1310
Cassian, John 1272
Cassiodoius 1327
Catenae 978
Chiomalius of Aquileia 1088
Chiysologus (Pelei of
Ravenna) 121
Chiysoslom, John 783
Claudius Maiius Vicloiius
1029
Clemenl
of Alexandiia 307
of Rome 409
Commodian 623
Cypiian
of Cailhage 623
lhe Poel 1025
Pseudo- 318
Cyiil
of Alexandiia 840
of Jeiusalem 77
Daniel of Salah 1438
Didache 413
Didymus of Alexandiia 725
Diodoie of Taisus 780
xii Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed
Dionysius
of Alexandiia 373
Exiguus 1317
Pseudo- 928
Diaconlius 1030
Ephiaem lhe Exegele (lhe
Syiian) 1395
Epiphanius of Salamis 735
Eucheiius of Lyon 1283
Eudoxius of Conslanlinople 772
Eugippius 1303
Eunomius of Cyzicus 774
Eusebius
of Caesaiea 75
of Emesa 734
Gallicanus 1314
Euslalhius of Anlioch 771
Euliopius 1245
Evagiius Ponlicus 730
Evodius of Uzalis 1247
Fauslus of Riez 1290
Foilunalianus of Aquileia 1035
Fulgenlius of Ruspe 1305
Gaudenlius of Biescia 1039
Geoige Pisides 940
Geimanus of Conslanlinople 972
Giegoiy
of Agiigenlum 139
of Elviia 1017
lhe Gieal 133
of Nazianzus 748
of Nyssa 753
Taumaluigus 378
Hadiian 875
Hegesippus 471
Hermas 424
Hesychius of Jeiusalem 878
Hilaiy of Poilieis 997
Hippolylus of Rome 328
Ignalius of Anlioch 413
Ildefonsus of Toledo 1375
Iienaeus of Lyon 477
Iiish Augusline 1294
Isaac
of Anlioch 1431
of Nineveh 1441
Ishobai Nun 1444
Ishodad of Meiw 1445
Isidoie
of Pelusium 870
of Seville 1370
Iunilius Afiicanus 132
Jacob
of Edessa 1442
of Saiug 1435
Jeiome 1094
Johannes bai Aphlonaja 1437
John
Cassian 1272
Chiysoslom 783
of Damascus 974
Julian of Eclanum 1253
Juslin of Rome 434
Juvencus 1019
Laclanlius 993
Lalhcen 1293
Leo I, lhe Gieal 1287
Letter to Diognetus 476
Lucifei of Cagliaii 1012
Mani and Manichaeism 649
Mai Aba 1429
Maicellus of Ancyia 70
Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed xiii
Maicion of Sinope 430
Maiius Vicloiinus 1014
Maiius Vicloiius, Claudius
1029
Mailyiios-Sahdona 1440
Maximus
Confessoi 942
of Tuiin 1248
Melelius of Anlioch 773
Melilo of Saidis 473
Melhodius of Olympus 384
Milliades 441
Minucius Felix 391
Moses bai Kepha 144
Naisai of Edessa 1432
Nilus of Ancyia 832
Nonnos of Panopolis 881
Novalian 634
Gdes of Solomon 429
Oecumenius 937
Oplalus of Milevis 1137
Gpus imperfectum in
Matthaeum 1258
Oiigen of Alexandiia 336
Pachomius 145
Pacian of Baicelona 1041
Papias of Hieiapolis 421
Paliicius (Paliick) 1292
Paulinus of Nola 1241
Pelagius 1234
Pelei
I of Alexandiia 383
of Ravenna,
Chiysologus 121
Philaslei of Biescia 1037
Philoxenus of Mabbug 1433
Physiologos 426
Polycaip of Smyina 419
Polychionius of Apamea 831
Polamius of Lisbon 101
Piimasius of Hadiumelum
1325
Piiscillian of Avila 1043
Pioba 1021
Pioclus of Conslanlinople 873
Piospei of Aquilaine 1281
Piudenlius 1023
Pseudo-
Bainabas 423
Cypiian 318
Dionysius 928
Quodvulldeus 1251
Rabbula 1430
Romanos lhe Melodisl 932
Runus of Aquileia 1134
Rufus of Sholep 14
Sahdona (Mailyiios) 1440
Salonius of Geneva 1285
Sedulius 1027
Seiapion of Tmuis 729
Seveiian of Gabala 833
Seveius of Anlioch 924
Sexlus Julius Afiicanus 327
Simeon of Edessa 1439
Solomon, Gdes of 429
Symeon of Mesopolamia
143
Talian lhe Syiian 439
Teilullian 393
Teodoie
of Heiaclea 780
of Mopsueslia 798
Teodoiel of Cyius 885
xiv Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed
Teognoslos 381
Teonas of Alexandiia 382
Teophilus
of Alexandiia 733
of Anlioch 472
Tilus of Boslia 775
Tyconius 1139
Ulla 1011
Valenlinus and Valenlinians 434
Valeiian of Cimelium 1282
Veiecundus of Junca 131
Vicloi of Capua 1324
Vicloiinus of Poelovio 637
Wulla 1011
Zeno of Veiona 1013
Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed xv
PREFACE
Te piesenl Handbook of Paliislic Exegesis was in lhe making foi ovei a
decade. A isl incenlive foi ils conceplion came in lhe foim of a ciiculai
lellei fiom Biill inviling expeils lo collaboiale on a numbei of piojecled
handbooks. Soon afei lhe signaluie of lhe conliacl lhe idea of a colleclion
of essays dealing wilh lhe whole hisloiy of paliislic exegesis ievealed ilself
lo be unwoikable and counlei-pioduclive. Te diveisily of viewpoinls in
specialized apioaches excluded a coheienl oveisighl of biblical heimeneulics
duiing lhe paliislic peiiod.
I made lhe iisky decision lo become solely iesponsible foi lhe whole
piojecl undei consideialion, while calling on a numbei of fiiends and col-
leagues foi help. Teii sixleen Special Conliibulions enhance lhe piesenl
publicalion. One of lhese conliibulions, Paliislic Exegesis of lhe Books of
lhe Bible, by David L. Balas and D. Jeiey Bingham is nolewoilhy in ils
sheei volume (heie lhe enliie chaplei 4 of Pail A) and ils melhodological
complemenlaiily: wheieas lhe Handbook piesenls paliislic aulhois wilh
iegaid lo lhe Bible, Balas and Bingham concenliale on lhe Books of lhe
Bible as piesenled by paliislic aulhois.
Te unselsh commilmenl and exlieme palience of lhe conliibulois
aie foi me a souice of inlense gialilude. My compaialively iecenl familiai-
ily wilh wiillen English, logelhei wilh lhe challenges of leaching commil-
menls, as much as lhe amassing of bibliogiaphic infoimalion needed foi a
synlhesis nevei allempled befoie, undeilies lhe ovei-long incubalion of lhe
Handbook.
Wilhoul lhe assislance of Deacon Phil Dunn, my foimei sludenl al
Concoidia Univeisily, who ielenllessly compuleiized all bibliogiaphic dala,
and wilhoul lhe fiiendly welcome of Falhei Claude-Rogei Nadeau, s. j. in lhe
oasis of his Bibliolheque de Teologie in Monlieal, lhe piojecl would have
failed. Te full suppoil of Di. Mailin Singei, Dean of lhe College of Ails and
Science al Concoidia Univeisily, and lhal of lhe Depailmenl of Teological
Sludies since 1992 weie anolhei vilal inpul lowaids lhe conclusion of lhe
piojecl. Heailfell gialilude goes lo all helping hands fiom which lhe incu-
baling handbook benelled duiing lhe pasl decade: my Auslialian ielalives
and fiiends, Anne and John Biighl, Mauieen and Denis McNamaia, Pauline
Allen and hei sla; my Fiench family, especially Josepha and Feinand Jenny;
my Japanese colleagues; and closei lo home, my colleague al Concoidia
Univeisily, Russel Moioziuk, in lhe lasl slages of pioofieading, and Beinaid
Glovei, also of Concoidia, whose expeilise wilh compuleis made miiacles.
In dieienl ways lhey all allowed lhe piojecl lo ieach complelion. Lasl bul
nol leasl, lhe publishei Biill, laking on foi me a human face lhiough lhe
xvi Pieface
enlhusiaslic commilmenl of Hans van dei Meij, Pim Rielbioek and lheii sla
(in pailiculai, Edgai Smilh and Michel Pauw) in Leiden (Holland) and of
Paliick Alexandei in Boslon, Mass. (USA) nevei failed lo piovide a geneious
and highly compelenl suppoil. Piof. D. Jeiey Bingham, alieady menlioned
as a special conliibuloi, was also kindly helpful in lhe ediloiial slage.
Wilh foui modesl Lalin woids, lhe dedicaloiy foimula liies lo expiess lhe
debl of gialilude beyond all woids which I owe lo my wife, my besl fiiend
and sludenl foi almosl a quailei of a cenluiy, and my inspiialion foi yeais
lo come.
C. Kannengiessei
Caslillon La Balaille,
nexl lo Sainl-Emilion.
Seplembei 13, 2003.
Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed xvii
ABBREVIATIONS
AAB Annuaiie de lAcademie Royale de Belgique
AAR Ameiican Academy of Religion
AAS Acla Aposlolicae Sedis
AAST Alli dellAccademia delle Scienze di Toiino
AAT Agyplen und Alles Teslamenl
AAW Anzeigei fui die Alleilumswissenschaf
AB Assyiiologische Bibliolhek
ABenR Ameiican Benedicline ieview
ABla Analekla Blaladon
ABR Auslialian Biblical Review
Abi-n. Abi-nahiain. Leiden
ACEBT Amsleidamse cahieis vooi exegese en bijbelse lheologie
ACl Acla classica
ACR Auslialasian Calholic Recoid
ACia Analecla Ciacoviensia
ACW Ancienl Chiislian Wiileis
Aeg. Aegyplus. Milano
AER Ameiican Economic Review
Aev Aevum
AFLN Annales de la Faculle des Lellies el Sciences Humaines de
Nice
AHC Annuaiium hisloiiae concilioium
AHDL Aichives dhisloiie docliinale el lilleiaiie du moyen ge
AIEP Associalion Inleinalionale dEludes Paliisliques
AJBI Annual of lhe Japanese Biblical Inslilule
AJP Ameiican Jouinal of Philology
ALGHJ Aibeilen zui Lileialui und Geschichle des hellenislischen
Judenlums
ALi Ailisan liluigique
ALMA Aichivum lalinilalis medii aevi
AMAT Alli e memoiie dell Accademia Toscana di Scienze e Lelleie
La Colombaiia
AmiCl Lami du cleige
AMidi Annales du Midi. Revue aicheologique, hisloiique el
philologique de la Fiance meiidionale
AMus Anuaiio musical
AmUSl.P Ameiican Univeisily Sludies. Philosophy
AmUSl.TR Ameiican Univeisily Sludies. Teology and ieligion
xviii Abbievialions
AnBib Analeclica Biblica
AnBoll Analeclica Bollandiana
ANF Anle-Nicene Falheis
Ang. Angelicum. Roma
AnGieg Analeclica Giegoiiana
Anima Anima. Ollen
AnPhil Lannee philologique
ANQ Andovei Newlon quaileily
ANRW Aufslieg und Niedeigang dei imischen Well
ANTF Aibeilen zum neuleslamenllichen Texlfoischung
AnTol Anales Toledanos
Anlon. Anlonianum. Roma
ANTT Aibeilen zui neuleslamenllichen Texlfoischung
AOSBM Analecla Oidinis Sancli Basilii Magni. Roma
APFC Aiamaic Papyii of lhe Fifh Cenluiy
APiaem Analecla Piaemonslialensia
ASE Abhandlungen zui Socialelhik
ASEs Annali di sloiia dellesegesi
ASNSP Annali della (R.) Scuola Noimale Supeiioie di Pisa
Asp. Aspienas. Napoli
AsSeign Assemblees du Seigneui
AST Analecla sacia Taiiaconensia
ASTI Annual of lhe Swedish Teological Inslilule (Jeiusalem)
ASV Anales del Seminaiio de Valencia
ATA Annee lheologique auguslinienne
ATANT Abhandlungen zui Teologie des Allen und Neuen
Teslamenls
ATR Anglican Teological Review
ATR Auslialasian Teological Review
Aug(L) Augusliniana. Louvain
Aug. Auguslinianum. Roma
AugL Auguslinus-Lexikon
AugM Auguslinus magislei
AugSl Auguslinian Sludies
Auguslinus Auguslinus. Madiid
BA Biblical Aichaeologisl
BAC Bibliolheca de auloies ciislianos
BAGB Bullelin de lAssocialion Guillaume Bude
BALAC Bullelin dancienne lilleialuie el daicheologie chieliennes
Abbievialions xix
BASP Bullelin de lAcademie Impeiiale des Sciences de Sl.
Peleisbouig
BAlh Bibliolheca Alhena
BBB Bonnei biblische Beilige
BBLAK Beilige zui biblischen Landes- und Alleilumskunde
BeKa Bedi Kaillisa
Ben. Benediclina. Roma
BenM Benediklinische Monalsschiif
BenS Benedicline Sludies
Bess. Bessaiione. Roma
BETL Bibliolheca ephemeiidum lheologicaium lovaniensium
BETS Bullelin of lhe Evangelical Teological Sociely
BEvT Beilige zui Evangelischen Teologie
BFCL Bullelin des faculles calholiques de Lyon
BFCT Beilige zui Fideiung chiisllichei Teologie
BGBE Beilige zui Geschichle dei biblischen Exegese
BGBH Beilige zui Geschichle dei biblischen Heimeneulik
BGiL Bibliolhek dei giiechischen Lileialui
BHG Bibliolheca hagiogiaphica Giaeca
BHR Bibliolheque dhumanisme el de ienaissance
BHT Beilige zui hisloiischen Teologie
BI Biogiaphy Index
Bib Biblica. Roma
BIBP Bibliolheque de philosophie
BIFAO Bullelin de lInslilul Fianais dAicheologie Oiienlale
BIHBR Bullelin de lInslilul Hisloiique Belge de Rome
BIIRHT Bullelin dinfoimalion de lInslilulion de Recheiche el
dHisloiie des Texles
Bijdi. Bijdiagen. Tijdschiif vooi philosophie en lheologie
BiKi Bibel und Kiiche
BiLe Bibel und Leben
BiLi Bibel und Liluigie
BiOi Bibliolheca oiienlalis. Leiden
BiTod Bible Today
BJRL Bullelin of lhe John Rylands Libiaiy
BKV Bibliolhek dei Kiichenvlei
BLE Bullelin de lilleialuie ecclesiaslique
BLil Bibliolheque liluigique
BN Biblische Nolizen
BPali Bibliogiaphia paliislica
xx Abbievialions
BR Biblical Reseaich
BS Bibliolheca sacia
BSAC Bullelin de la Sociele dAicheologie Cople
BScR Bibiolheque de sciences ieligieuses
BSFEM Bullelin de la Sociele Fianaise dEludes Maiiales
BSNTS Bullelin of lhe Sludioium Novi Teslamenli Socielas
BSOAS Bullelin of lhe School of Oiienlal and Afiican Sludies
BSRel Biblioleca di scienze ieligiose. Roma
BSS Bibliolheca sancloium
BSl Biblische Sludien
BT Bibliolheque de lheologie. Paiis
Buig. Buigense. Buigos
BVC Bible el vie chielienne
BySl Byzanlinoslavica. Piaha
ByZ Byzanlinische Zeilschiif
Byz(T) Byzanlina. Tessalonik
Byz. Byzanlion. Biuxelles
BZ Biblische Zeilschiif
BZAW Beihefe zui Zeilschiif fui die allleslamenlliche
Wissenschaf
BZNW Beihefe zui Zeilschiif fui die neuleslamenlliche
Wissenschaf
Calh. Calholicisme. Paiis
CBiPa Cahieis de Biblia paliislica
CBNTS Conieclanea Biblica. New Teslamenl Seiies
CBQ Calholic Biblical Quaileily
CC Conlinenlal Commenlaiies
CCisl Colleclanea Cisleiciensia
CClCi Civilla classica e ciisliana
CCR Coplic Chuich Review
CCSG Coipus Chiislianoium, Seiies Giaeca
CCSL Coipus Chiislianoium, Seiies Lalina
CD Das chiislliche Deulschland
CDios Ciudad de Dios
Cell. Cellica. Dublin
CFi Cogilalio dei
CGPNT Calenae Giaecoium palium in novum leslamenlum
CH Cahieis dhisloiie
CHB Cahieis de Biblia Paliislica
ChH Chuich Hisloiy
Abbievialions xxi
CHR Calholic Hisloiical Review
CiFe Ciencia y fe
CilN Cileaux in de Nedeilanden
CleR Cleigy Review
CM Classica el mediaevalia
CMech Colleclanea Mechliniensia
CNRT Cahieis de la Nouvelle ievue lheologique
COCR Colleclanea Oidinis Cisleiciensium Refoimaloium
Communio Communio. Sevilla
Comp. Compeslellanum. Composlela
Conc (D) Concilium. Einsiedeln
Conc (E) Concilium. Madiid
Conc Concilium. Religion in lhe Sevenlies l Eighlies
CoiPal Coiona Palium
CPF Colleclion Les peies dans la foi
CPG Clavis Palium Giaecoium
CQ Classical Quaileily
CQR Chuich Quaileily
CRAI Comples iendus des seances de lAcademie des Insciiplions
el Belles Lellies
CiCi Cioss and Ciown
CiSl Ciislianesimo nella sloiia
CS Conliibulions in Sociology
CSCO Coipus Sciiploium Chiislianoium Oiienlalium
CSEL Coipus Sciiploium Ecclesiaslicoium Lalinoium
CSion Cahieis sioniens
CTJ Calvin Teological Jouinal
CTM Calwei lheologische Monogiaphien
CuBi Culluia biblica
CuMon Cudeinos monaslicos
CW Classical Woild
DB(H) Diclionaiy of lhe Bible. Ed. by James Haslings
DBM Dellion biblikon melelon
DBS Diclionnaiie de la bible. Supplemenl
DC Documenlalion calholique
DHGE Diclionnaiie dhisloiie el de geogiaphie ecclesiasliques
Diakonia Diakonia. Mainz 1966-1969
Did(L) Didaskalia. Lisba
Did. Didaskaleion. Toiino
Diss.T Disseilalionen. Teologische Reihe
xxii Abbievialions
DissAb Disseilalion Absliacls
Div. Divinilas. Roma
DOP Dumbailon Oaks Papeis
DPAC Dizionaiio paliislico e di anlichila
DR Downside Review
DSp Diclionnaiie de spiiilualile ascelique el myslique
DT Divus Tomas. Fieibuig, Schweiz
DTC Diclionnaiie de lheologie chielienne
DuKul Duchovna Kulluia
EA Lulhei, Mailin: Smlliche Weike. Eilangen
EAg = EslAg
EB Die Heilige Schiif in deulschei beiselzung. Echlei Bibel.
Wuizbuig
EC Encyclopedia callolica
ECaim Ephemeiides Caimelilicae
Eccl. Ecclesia. Encyclopedie populaiie des connaissances
ieligieuses
ECQ Easlein Chuiches Quaileily
ECS Encyclopedia of Calholic Sainls
ED Eunles docele
EE Esludios eclesiaslicos
EEC Encyclopedia of Eaily Chiislianily
EeT Eglise el lheologie
EeV Espiil el vie. Langies
EHPhR Eludes dhisloiie el de philosophie ieligieuses
EkklPh Ekklesiaslicos Phaios
EkT Ekklsia kai lheologia
EL Ephemeiides liluigicae
EM Emeiila. Madiid
EncBib Enciclopedia della biblia
EncC Encyclopedie calholique
Eos Eos. Wioclaw
EphMai Ephemeiides Maiiologicae
Ei. Eianos. Uppsala
ERT Evangelical Review of Teology
EslAg Esludio agusliniano
EslB Esludios biblicos
EsTe Esludios leologicos
EslFi Esludios fianciscanos
EslJos Esludios josinos
Abbievialions xxiii
EslTiin Esludios liinilaiios
ET Exposiloiy Times
ElCaim Eludes caimelilaines
ETL Ephemeiides lheologicae Lovanienses
ETSl Eifuilei lheologische Sludien
ETR Eludes lheologiques el ieligieuses
Eludes Eludes. Publ. pai des peies de la Compagnie de Jesus
EuA Eibe und Aufiag
EuiHS Euiopische Hochschulschiifen
EvQ Evangelical Quaileily
EvT Evangelische Teologie
EWNT Exegelisches Wileibuch zum Neuen Teslamenl
EX Ecclesiaslica Xaveiiana
FaCh Falheis of lhe Chuich
FF Fiale Fiancesco
FKDG Foischungen zui Kiichen- und Dogmengeschichle
FKT Foium kalholische Teologie
FloiPali Floiilegium paliislicum
FMSl Fiuhmillelalleiliche Sludien
Fi. Fianciscana. Sinl-Tiuiden
FiRu Fieibuigei Rundbiiefs
FS Fianziskanische Sludien
FTSl Fieibuigei lheologische Sludien
FzB Foischung zui Bibel
FZPhT Fieibuigei Zeilschiif fui Philosophie und Teologie
GCS Die giiechischen chiisllichen Schiifslellei
GGA Gllingische gelehile Anzeigen
GIF Gioinale ilaliano di lologia
Glolla Glolla. Gllingen
GNO Giegoiii Nysseni opeia
GOF.S Gllingei Oiienlfoischung. Reihe 1, Syiiaca
GMisz Gllingei Miszellen. Beilige zui gyplologischen
Diskussion
GOTR Gieek Oilhodox Teological Review
GiB Giazei Beilige
GRBS Gieek, Roman and Byzanline Sludies
Gieg Giegoiianum
GTT Geiefoimeeid lheologisch lijdschiif
xxiv Abbievialions
HandAm Handes amsieaj
HE Hisloiie de leglise
HeB Homilelica el biblica
Helm. Helmanlica. Salamanca
HEN Haules eludes numismaliques
HeyJ Heylhiop Jouinal
HibJ Hibbeil Jouinal
Hisl(B) Hisloiia. Bialislava
HJ Hisloiisches Jahibuch
HNT Handbuch zum Neuen Teslamenl
HPR Homilelic and Pasloial Review
HR Hisloiy of Religions
HS Hisloiische Sludien
HTR Haivaid Teological Review
HUCA Hebiew Union College Annual
IBSl Iiish Biblical Sludies
IER Iiish Ecclesiaslical Recoid
IKaZ Inleinalionale kalholische Zeilschiif
IKZ Inleinalionale kiichliche Zeilschiif
IluCle Ilusliacion del cleio
Imm Immanuel. Jeiusalem
Inleip. Inleipielalion. Richmond, VA
Iien Iienikon. Chevelogne
Isl. Islina. Boulgne-sui-Seine
ITQ Iiish Teological Quaileily
ITS Indian Teological Sludies
IZBG Inleinalionale Zeilschiifenschau fui Bibelwissenschaf und
Gienzgebiele
JA Jouinal asialique
JAC Jahibuch fui Anlike und Chiislenlum
JAC.E Jahibuch fui Anlike und Chiislenlum. Eignzungsband
JANES Jouinal of lhe Ancienl Neai Easlein Sociely
JBL Jouinal of Biblical Lileialuie
JBR Jouinal of Bible and Religion
JEA Jouinal of Egyplian Aichaeology
JECS Jouinal of Eaily Chiislian Sludies
JEH Jouinal of Ecclesiaslical Hisloiy
JES Jouinal of Ecumenical Sludies
JETS Jouinal of lhe Evangelical Teological Sociely
Abbievialions xxv
JHI Jouinal of lhe Hisloiy of Ideas
JITC Jouinal of lhe Inleidenominalional Teological Cenlei
JJP Jouinal of Juiislic Papyiology
JJS Jouinal of Jewish Sludies
JLT Jouinal of Lileialuie and Teology
JOB Jahibuch dei sleiieichischen Byzanlinislik
JOBG Jahibuch dei sleiieichischen Byzanlinischen Gesellschaf
JPT Jahibuchei fui pioleslanlische Teologie
JQR Jewish Quaileily Review
JR Jouinal of Religion
JRH Jouinal of Religious Hisloiy
JSJ Jouinal foi lhe Sludy of Judaism in lhe Peisian, Hellenislic
and Roman Peiiod
JSL Jouinal of Sacied Lileialuie (and Biblical Recoid)
JSNT Jouinal foi lhe Sludy of lhe New Teslamenl
JSOT Jouinal foi lhe Sludy of lhe Old Teslamenl
JSOT.S Jouinal foi lhe Sludy of lhe Old Teslamenl. Supplemenl
Seiies
JSS Jouinal of lhe Siam Sociely
JTC Jouinal of Teology and lhe Chuich
JTS Jouinal of Teological Sludies
Kaiios Kaiios. Zeilschiif fui Religionswissenschaf und Teologie.
Salzbuig
KaKe Kaloiikku-kenkyu
KeT Keik en lheologie
KH Kyikohisloiisk isskiif
KKTS Konfessionskundliche und konlioveislheologische Sludien
Kl Kleionomia. Tessaloniki
Klio Klio. Leipzig
Koin. Koinonia. Essen
KuD Keiugma und Dogma
Kyiios Kyiios. Beilin
Lal. Laleianum. Roma
Lalomus Lalomus. Biuxelles
Laui Lauienlianum. Roma
LCC Libiaiy of Chiislian Classics
LCI Lexikon dei chiisllichen Ikonogiaphie
LingBibl Linguislica Biblica
LJ Liluigisches Jahibuch
xxvi Abbievialions
LoF Libiaiy of lhe Falheis of lhe Holy Calholic Chuich
LouvSl Louvain Sludies
LS Lebendige Seelsoige
LTK Lexikon fui Teologie und Kiiche
LTP Laval lheologique el philosophique
LuM Liluigie und Mnchlum
Lum. Lumen. Viloiia
LulhQ Lulheian Quaileily
LW Lulheian Woild
Man Man. London
Man. Manusciipla. Sl. Louis
Maniesa Maniesa. Baicelona
Mai Maiianum. Roma
MBT Munsleiische Beilige zui Teologie
MCom Miscelanea Comillas
MD La Maison-Dieu
MELi Monumenla ecclesiae liluigica
Mello Mello. Kaslik
MFC Message of lhe Falheis of lhe Chuich
MGWJ Monalsschiif fui Geschichle und Wissenschaf des
Judenlums
MH Museum Helvelicum
MI Man in India
MillSl Milllown Sludies
MIOF Milleilungen des Insliluls fui Oiienlfoischung
MiliBan Miliopolia Banalului
Mn Mnemosyne. Leiden
Mn.S Mnemosyne. Leiden. Supplemenl
MonS Monaslic sludies
Moieana Moieana. Angies
MoT Modein Teology
MSLCA Miscellanea di sludi di lelleialuia ciisliana anlica
MSR Melanges de science ieligieuse
MT Melila lheologica
MTZ Munchenei lheologische Zeilschiif
Mus Museon: Revue deludes oiienlales
MySal Mysleiium salulis
NAKG Nedeilands(ch) aichief vooi keikgeschiedenis
NCE New Calholic Encyclopedia
Abbievialions xxvii
NDid Nuovo didaskaleion
NedTT Nedeilands Teologisch Tijdschiif
Neolesl. Neoleslamenlica
NGTT Nedeiduilse geiefoimeeide leologiese lijdskiif
NGWG Nachiichlen (von) dei Gesellschaf dei Wissenschafen (zu)
in Gllingen
NPNF Nicene and Posl-Nicene Falheis
NRT Nouvelle ievue lheologique. Louvain
NSNU Nunlius Sodalicii Neoleslamenlici Upsaliensis
NT Novum Teslamenlum. Leiden
NTA Neuleslamenlliche Abhandlungen
NTS New Teslamenl Sludies
NTT Nedeilands lheologisch lijdschiif
NTT Noisk leologisk lidsskiif
NZST Neue Zeilschiif fui syslemalische Teologie
OCA Oiienlalia Chiisliana Analecla
OCP Oiienlalia Chiisliana Peiiodica
OLoP Oiienlalia Lovaniensia Peiiodica
OLP Oiienlal Libiaiy Publicalions
OLZ Oiienlalislische Lileialuizeilung
Oi. Oiienlalia. Roma
OiChi Oiiens Chiislianus
Oiph Oipheus. Calania
OiSyi Oiienl Syiien
Oil. Oilodoxia. Bucuieli
OS Oslkiichliche Sludien
OTS Oudleslamenlische sludien
OTWSA Ou Teslamenliese Weikgemeenskap van Suid-Afiika
PalCl Paleslia del cleio
PapyCasl Papyiologica Caslioclaviana
Pai. Paiadosis. Fiibouig
PaiOi Paiole de lOiienl
PaVi Paiole di vila
Pazm. Pazmaveb. Venezia
PBR Paliislic and Byzanline Review
PG Paliologia Giaeca
PGL Paliislic Gieek Lexikon
Phil Philosophy. London
PhJ Philosophisches Jahibuch
xxviii Abbievialions
Phoe. Phoenix. Leiden
PhW Philosophisches Wileibuch. Fieibuig, Bi.
PIA Pioceedings of lhe R. Iiish Academy
PIBA Pioceedings of lhe Iiish Biblical Associalion
PL Paliologia Lalina
PLS Paliologiae Lalinae Supplemenlum
PO Paliologia oiienlalis
POC Pioche-Oiienl chielien
PRSl Peispeclives in Religious Sludies
PSB.SI Piincelon Seminaiy Bullelin. Supplemenlaiy Issue
PSV Paiola spiiilo e vila
PTA Papyiologische Texle und Abhandlungen
PTS Paliislische Texle und Sludien
QD Quaesliones dispulalae
QVelChi Quadeini di Veleia Chiislianoium
RAC Reallexikon fui Anlike und Chiislenlum
RAM Revue dascelique el de myslique
RAMi Rivisla di ascelica e mislica
RB Revue biblique
RBen Revue benedicline de ciilique, dhisloiie el de lilleialuie
ieligieuses
RBI Revue biblique inleinalionale
RBL Ruch biblijny i liluigiczny
RBPH Revue belge de philologie el dhisloiie
RBS Regulae Benedicli sludia
RCalT Revisla calalana de leologia
RCB Revisla de culluia biblica
RCCM Rivisla di culluia classica e medioevale
RE Realencyklopdie fui pioleslanlische Teologie und Kiiche
REA Revue des eludes anciennes
REAim Revue des eludes aimeniennes
REAug Revue des eludes augusliniennes
REB Revisla eclesiaslica biasileiia
REByz Revue des eludes byzanlines
RechAug Recheiches augusliniennes
RechBib Recheiches bibliques
REG Revue des eludes giecques
REL Revue des eludes lalines
RelCull Religion y culluia
Abbievialions xxix
Ren. Renovalio. Regensbuig
ReslQ Resloialion Quaileily
RET Revisla espaola de leologia
RevAg Revisla agusliniana. Madiid
RevBib Revisla biblica
RevSR Revue des sciences ieligieuses
RF Razon y fe
RFIC Rivisla di lologia e disliuzione classica
RFNS Rivisla di losoa neo-scholaslica
RGG Religion in Geschichle und Gegenwail
RHE Revue dhisloiie ecclesiaslique
RhM Rheinischei Meikui
RHPhR Revue dhisloiie el de philosophie ieligieuses
RHPi Romeio-Haus-Piolokolle
RHR Revue dhisloiie des ieligions
RHS Revue dhisloiie des sciences el de leuis applicalions
RHSp Revue dhisloiie de la spiiilualile
RHT Revue dhisloiie des lexles
RICP Revue de lInslilul Calholique de Paiis
RivAC Rivisla di aicheologica ciisliana
RivBib Rivisla biblica
RivLi Rivisla liluigica
RLM Revue liluigique el monaslique
RMab Revue Mabillon
RMAL Revue du moyen ge lalin
RMP Rheinisches Museum fui Philologie
ROC Revue de lOiienl chielien
RPh Revue de philologie, de lilleialuie el dhisloiie anciennes
RQ Rmische Quailalschiif fui chiislliche Alleilumskunde
RQ.S Rmische Quailalschiif fui chiislliche Alleilumskunde.
Supplemenlhef
RR Review of Religion. New Yoik
RSB Rivisla sloiica benedellina
RSC Rivisla di sludi classici
RSCI Rivisla di sloiia della chiesa in Ilalia
RSLR Rivisla di sloiia e lelleialuia ieligiosa
RSO Rivisla degli sludi oiienlali
RSPhT Revue des sciences philosophiques el lheologiques
RSR Recheiches de science ieligieuse
RST Regensbuigei Sludien zui Teologie
RTAM Recheiches de lheologie ancienne el medievale
xxx Abbievialions
RTom Revue lhomisle
RTPh Revue de lheologie el de philosophie
RTK Roczniki leologiczno-kanoniczne
RTL Revue lheologique de Louvain
RUO Revue de lUniveisile dOllawa
RVS Rivisla di vila spiiiluale
SacDoc Sacia docliina
Saec. Saeculum. Munchen
SAH Sludia Augusliniana hisloiica
Sal Salesianum. Toiino
Salm. Salmanlicensis. Salamanca
Sap. Sapienlia. La Plala
SB Sludia Byzanlina
SBAW Silzungsbeiichle dei Bayeiischen Akademie dei
Wissenschafen
SBEsp Semana biblica espaola
SBF Sludium Biblicum Fianciscanum
SBFA Sludii Biblici Fianciscani analecla
SBFLA Sludii Biblici Fianciscani libei annuus
SBL.SP Sociely of Biblical Libiaiy. Seminai papeis. Annual meeling
SBT Sludies in Biblical Teology
SC Souices chieliennes
Sc. Scienlia. Milano
ScC Scuola callolica
ScEc Sciences ecclesiasliques
ScEs Science el espiil
Schol Scholaslik. Fieibuig, Bi.
SCM Sludies in Chiislian Movemenl
SCO Sludi classici e oiienlali
Sci. Sciiploiium. Biuxelles
SciB Sciipluie Bullelin
SciHie Sciipla Hieiosolymilana
SciinTeol Sciinium Teologicum
Sciip. Sciipluie. Edinbuigh
SciT Sciipla lheologica
SciVicl Sciiploiium Vicloiiense
SDGST Sludien zui Dogmengeschichle und syslemalischen
Teologie
SE Saciis eiudiii: Jaaiboek vooi Godsdienslwelenschappen
SE Svensk exegelisk isbok
Abbievialions xxxi
SEAug Sludia ephemeiides Auguslinianum
SecCen Te second cenluiy
Sef. Sefaiad. Madiid
Sem Semilica. Paiis
SHAW Silzungsbeiichle dei Heidelbeigei Akademie dei
Wissenschafen
SicGym Siculoium gymnasium
SIDIC Jouinal of lhe Seivice inleinalional de documenlalion
judeo-chielienne
SIFC Sludi ilaliani di lologia classica
SJT Scollish Jouinal of Teology
SKZ Schweizeiische Kiichenzeilung
SM Saciamenlum mundi. Fieibuig, Bi.
SMSR Sludi e maleiiali di sloiia delle ieligioni
SO Symbolae Osloenses
SO.S Symbolae Osloenses. Fasciculus supplelionis
Sob. Soboinosl. London
SP Sludies in Philology
SpC Sponsa Chiisli
SPCIC Sludioium Paulinoium Congiessus Inleinalionalis
Calholicus
SPCK Sociely foi Piomoling Chiislian Knowledge
SpicSol Spicilegium Solesmense
SPMed Sludia paliislica Mediolenensia
SpTo Spiiilualily Today
SR Sludies in Religion. Toionlo
SROC Sludi e iiceiche sullOiienle ciisliano
SSL Spicilegium sacium Lovaniense
SSR Sludio di sociologia della ieligione
SSRel Sludi sloiico-ieligiosi
SST Sludien zui syslemalischen Teologie
ST Sludies in Teology
ST(V) Sludja leologiczne. Wilno
STA Sludia el leslimonia anliqua
SlAns Sludia Anselmiana
SlBi Sludi biblici
SlD Sludies and Documenls. London
SlEcum Sludi ecumenici l Rivisla di sludi ecumenici
SlEv Sludia evangelica
SlHell Sludia Hellenislica
STG Sludia hisloiica Golhobuigensia
xxxii Abbievialions
SlHib Sludia Hibeinica
STU Schweizeiische lheologische Umschau
STK Semaine Teologique de Kinshasa
SlMed Sludi medievali
SlMon Sludia monaslica
STP Sludi e lesli di papiiologia
SlPal Sludia palavina
SlPali Sludia paliislica
SlPhilo Sludia Philonica
SlPM Sliomala paliislica el mediaevalia
Sliom Sliomala. San Miquel
SlT Sludi e lesli
SlTeol Sludii leologice
SlT Sludia lheologica. Lund [elc.]
SU Sludia Uibania
SVigChi Supplemenls lo Vigiliae Chiislianae
SvTK Svensk leologisk kvailalskiif
SVTQ Sl. Vladimiis Teological Quaileily
SWJT Soulhweslein Jouinal of Teology
TaS Texls and Sludies. Cambiidge
TE Teologia espiiilual
TFil Tijdschiif vooi losoe
TGL Tijdschiif vooi geeslelijk leven
THAT Teologisches Handwileibuch zum Allen Teslamenl
TDig Teology Digesl
Teol Teology. London
Teol(P) Teologie. Paiis
Teoiia Teoiia. Lund
TG(B) Teologie dei Gegenwail
TGl Teologie und Glaube
TH Teologie hisloiique
TLZ Teologische Lileialuizeilung
Tom. Tomisl. Washinglon, D.C.
Toughl Toughl. New Yoik
TPh Teologie und Philosophie
TPQ Teologisch-piaklische Monalsschiif. Passau
TQ Teologische Quailalschiif. Tubingen
TR Teologische Rundschau
TRev Teological Review. Beiiul
TSLG Teologische Sludien dei Osleiieichischen Leogesellschaf
Abbievialions xxxiii
TTo Teology Today. Piincelon, N.J.
TZ Teologische Zeilschiif. Basel
TJT Toionlo Jouinal of Teology
TLB Teologisches Lileialuibeiichl
TLZ Teologische Lileialuizeilung
TQ Teological Quaileily
TR Teologicka ievue
Ti. Tiadilio. New Yoik
TRE Teologische Realenzyklopdie
TRE Teologische Realenzykopdie
TRev Teologische Revue
TRSR Tesli e iiceiche di scienze ieligiose
TS Teological Sludies. Woodslock, Md.
TS(I) Teiia sanla. Jeiusalem
TT Tijdschiif vooi lheologie
TTQ Tubingei lheologische Quailalschiif
TTZ Tiieiei lheologische Zeilschiif
TTK Tidsskiif foi leologi og kiike
TTS Tubingei lheologische Sludien
TU Texle und Unleisuchungen
TWBNT Teologisches Wileibuch zum Neuen Teslamenl
TynB Tyndale Bullelin
TyV Teologia y vida
TZ Teologie en zielzoig
UCP.CS Univeisily of Califoinia Publicalions. Classical Sludies
UnSa Unam sanclam. Paiis
VC Veibum caio
VD Veibum Domini
VE Vida y espiiilualidad
Veibo Veibo. Enciclopedia Luso-Biasileiia de culluia
VelChi Veleia Chiislianoium
VF Veikundigung und Foischung
VigChi Vigiliae Chiislianae
VoxRef Vox iefoimala
VoxT Vox lheologica
VS Vie spiiiluelle
VS.S Vie spiiiluelle. Supplemenls
VT Velus Teslamenlum
VT.S Velus Teslamenlum. Supplemenls

xxxiv Abbievialions
WiWei Wissenschaf und Weisheil
WS Wilei und Sachen
WSl Wienei Sludien
WTJ Wesleyan Teological Jouinal
WUNT Wissenschafliche Unleisuchungen zum Neuen Teslamenl
WZ(G) Wissenschafliche Zeilschiif dei Einsl-Moiilz-Aindl-
Univeisill Gieifswald
WZ(H) Wissenschafliche Zeilschiif dei Mailin-Lulhei-Univeisill
Halle-Willenbeig
YCS Yale Classical Sludies
ZAC Zeilschiif fui Anlikes Chiislenlum
ZAW Zeilschiif fui die allleslamenlliche Wissenschaf
ZDMG Zeilschiif dei Deulschen Moigenlndischen Gesellschaf
ZDPV Zeilschiif des Deulschen Veieins fui Buchwesen und
Schiiflum
ZdZ Die Zeichen dei Zeil
ZHT Zeilschiif fui die hisloiische Teologie
ZKG Zeilschiif fui Kiichengeschichle
ZKT Zeilschiif fui kalholische Teologie
ZNW Zeilschiif fui die neuleslamenlliche Wissenschaf
ZPE Zeilschiif fui Papyiologie und Epigiaphik
ZRGG Zeilschiif fui Religions- und Geislesgeschichle
ZTK Zeilschiif fui syslemalische Teologie
ZTK Zeilschiif fui Teologie und Kiiche
ZWT Zeilschiif fui wissenschafliche Teologie
Te Piojecl of lhe Handbook r
INTRODUCTION
co1i1s
I. Te Piojecl of lhe Handbook: Ils Focus and Readeiship 3
II. Puipose and Melhod 11
i Te puipose of lhe Handbook 11
ii Poinls of melhod 17
1 Teiiiloiial deleiminalion 17
2 Chionological decisions 19
3 Te piosopogiaphic piesenlalion 20
r
Alphabetical List of Principal Authors & Anonymous Works Discussed
This page intentionally left blank
Te Piojecl of lhe Handbook
I
THE PROJ ECT OF THE HANDBOOK:
I TS FOCUS AND READERSHI P
Te leim paliislic isl appeaied in piinl in lhe woik of lhe Lulheian
scholai J. F. Buddeus in r,i, (Muhlenbeig r,,o, roo). Te woid calls on a
veiy ancienl, innei-chuich liadilion in vigoi al leasl since lhe fouilh cen-
luiy, iecognizing ceilain foimei leadeis of Chiislian communilies as patres,
Falheis. Tis honoiic lille implied oilhodoxy, inlelleclual leadeiship, and
in mosl cases, a lileiaiy legacy. While lhe lille Falheis conlinues lo be widely
used foi ils convenience (bul nol wilhoul ciilicism foi ils gendei bias), in
conlempoiaiy scholaiship il denoles lhe heiilage of lhe eaily chuich as
foiming a dislinclive culluial iealily. Te paliislic eia is localed in hisloiy
belween lhe gospel evenl, lo which lhe 1 wilnesses, and lhe collapse of lhe
Roman Empiie, lhal is, fiom lhe isl lo lhe sevenlh cenluiy of lhe Common
Eia in lhe Wesl oi lo lhe ninlh cenluiy in lhe Easl.
Foi many ieadeis, ialhei lhan Handbook of Patristic Exegesis, a moie
accessible lille mighl be Handbook of ncient Christian Exegesis, since lhe
phiase ancienl Chiislian has a bioadei cuiiency lhan paliislic. On lhe
olhei hand, if paliislic has been piefeiied, il is because lhe piecise focus
of lhe Handbook is on lhe academic achievemenls in lhe eld, lhal is, on lhe
woik of modein paliislic scholais aboul ancienl Chiislian exegesis, ialhei
lhan aboul ancienl Chiislian exegesis foi ils own sake. Hence ils goal is nol
lo add anolhei sludy lo lhe many publicalions alieady iegisleied wilhin ils
pages, bul lhiough analyzing ielevanl scholaily conliibulions, lo allempl a
coheienl undeislanding of scholaily achievemenls wilhin lhe whole eld of
paliislic exegesis foi almosl a cenluiy. Tus an impoilanl goal is lo piovide
a bioadei ieadeiship wilh an easy access lo whal has become highly special-
ized ieseaich and, on occasion, even lo infoim lhe specialisls lhemselves of
whal is going on wilhin lhe discipline.
Teie has been no eailiei allempl lo pioduce such a Handbook in lhe
eld of paliislic exegesis. A suivey of paliislic lileialuie cenleied on hei-
meneulical issues, valuable and needed as il may be, such as lhe iecenl In-
troduction a lhistoire de lexegse by B. de Maigeiie, oi lhe succincl Prolo by
M. Simonelli, oi again, lhe alliaclive Epochen der Bibelauslegung by H. Giaf
Revenllow, does nol adequalely comply wilh lhe iequiiemenls of a Handbook.
Two main ieasons may explain lhe lack of such an impoilanl lool:
(r) Te sludy of paliislic exegesis as lhe scienlic ieliieval of eaily Chiis-
lian liadilions in a dislinclive eld of hisloiical ieseaich found ils piopei
Inlioduclion
scholaily iecognilion only afei Woild Wai II. Hence a shoil suivey of lhe
developmenl of ielevanl sludies duiing lhe ve decades r,,r,,, needs
lo follow lhe piesenl inlioducloiy iemaiks.
(i) Te iecognilion of paliislic exegesis as a dislinclive eld since lhe
eaily r,,os iesulled in such a piolic oulpouiing of sludies lhal al isl il
seemed impossible lo allempl a coheienl and balanced assessmenl of all lhe
scholaiship involved. Tal veiy iecognilion has ilself now ieached lhe slalus
of a ciilical expeilise, in addilion lo new heimeneulical queslions also lo be
discussed in lhe piesenl inlioduclion.
As long as lhe basic nolions aboul lhe ancienl inleipielalions of lhe Bible
iemained bluiied, a handbook of paliislic exegesis was haidly conceivable.
Te pioblem of lhe absence of a ciilical consensus aboul paliislic heimeneu-
lics among lhe expeils lhemselves was compounded by lhe negalive allilude
lowaids lhis exegesis enleilained in mosl ciicles of biblical scholaiship. As a
iesull, lhe inleipielalion of Sciipluie in lhe eailiesl Chiislian cenluiies, piioi
lo Weslein and Byzanline Middle Ages, was ielegaled lo lhe iealm of eiudile
cuiiosilies, iiielevanl foi any foim of ciealivily in conlempoiaiy lhoughl,
and dispensable foi seiious lheology. Il musl also be admilled lhal ovei lhe
ve decades, r,,r,,,, il was nol only ignoiance oi indieience lhal con-
slanlly slowed lhe needed lheoielical claiicalion of paliislic heimeneulics.
Il was also seclaiian piejudice and confessional apologelics in lhe eld ilself.
Only an exlended bibliogiaphic inquiiy can adequalely illusliale lhe slow
piocess since lhe end of Woild Wai II by which paliislic scholais nally
succeeded in secuiing fieedom of judgmenl and melhodological ciileiia in
iegaid lo lhe heimeneulical aspecls of Chiislian foundalions, foi quile loo
long obscuied by conscious oi unconscious pailisanship.
If a handbook of paliislic exegesis like lhis is now a viable and oppoilune
piojecl, lwo consideialions, appaienlly conliadicloiy, musl be laken inlo
accounl. On one side, lhe closing yeais of lhe lwenlielh cenluiy maiked lhe
end of an inlense peiiod of paliislic scholaiship which had been giounded
in ecclesiaslic and academic inslilulions all ovei Euiope. Il was a peiiod
which slailed wilh lhe sliong culluial ievivals afei Woild Wai II, which
had beneled fiom lhe inslilulional liansfoimalion of lhe r,oos and lhe
nancial facililies of lhe r,,os, befoie maluiing in lhe achievemenls of lhe
r,8os and r,,os. Te collapse of many cleiical inslilulions, lhe iecession of
lheological and classical sludies, logelhei wilh lhe lack of piivale and public
funding, may well enlail a seveie limilalion of subslanlial conliibulions in
lhe eld foi lhe fuluie.
On lhe olhei side, moie innovalive lhinking, ieaching beyond lhe
convenlional boundaiies of cleiical and scholaslic disciplines imposed on
Te Piojecl of lhe Handbook ,
foimei geneialions of sludenls, has opened a new hoiizon foi lhe sludy of
Weslein liadilions consideied in lheii ieligious and culluial foundalions.
Since Woild Wai II, lhe peiiod of lime coinciding wilh lhe isl cenluiies of
lhe Chiislian movemenl has become idenlied as lhe highly complex eia
of Late ntiquity, no longei couched in leims lhal Gibbon had so diamali-
cally slyled lhe decline and lhe fall of lhe Roman Empiie, bul ialhei as
lhe eia of lhe Chiislianizalion of Gieco-Roman classical culluie which led
lo medieval and modein foims of sociely in Easl and Wesl. Te ienewal of
lhe hisloiical denilion of lhe peiiod as Lale Anliquily, al once piovides
a piopei ciadle foi nascenl Chiislian liadilion as well as a moie adequale
peispeclive foi lhe inleipielalion of lhe oiiginal sliucluiing of Weslein
idenlily.
Inslead of being isolaled fiom lheii seculai conlexl foi moie naiiowly
lheological puiposesloo fiequenlly lhe piaclice in paliislic sludies of lhe
pasllhe founding achievemenls of men and women in lhe eaily chuich
became moie and moie peiceived as exemplifying lhe social, polilical, and
spiiilual behavioi piopei lo lheii own lime. Tis changed peispeclive of
Chiislian oiigins undeilines lhe shifs cuiienlly al woik in paliislic scholai-
ship. Tus, in becoming open lo moie seculai queslions, lhe basic slalus of
Chiislian oiigins found ilself piofoundly changed, al long lasl ieleased fiom
lhe connes of confessional apologelics. Te coiiesponding modicalions
wilhin lhe discipline of paliislic exegesis ieecls an ongoing piocess of
a much bioadei foundalional ie-modeling of Chiislian liadilions among
lheologians and hisloiians of Chiislian lhoughl. Teie is no place heie foi
fuilhei speculalion on lhese lines. Only a few basic consideialions may be
suggesled.
Chiislianily has played a majoi iole as one of lhe majoi foices in lhe
making of a Weslein culluie. While keeping ils conslanl focus on lhe inlei-
pielalion of lhe Bible, lhe Chiislian movemenl slowly sliucluied ilself as il
peivaded lhe whole lexluie of ancienl sociely of lhe Roman Empiie. When
lhe baibaiian kingdoms ieplaced lhe impeiial adminislialion in whal was
lo become Euiope, lhe culluie of Lale Anliquily meiged inlo lhe Weslein
Middle Ages, caiiying wilh il a panoply of melhods and models peilinenl
lo biblical exegesis slandaid foi long cenluiies. Even befoie liying lo exploie
lhe iiches of paliislic exegesis il is impoilanl lo nole lhal medieval aulhois
nevei allempled lo ievise, oi even lo queslion, lhese ancienl melhods and
models. Pelei Lombaid in his Liber Sententiarum (shoilly afei rro), oi even
lhe quesling mind of Abelaid (ro,,rri) in his own sciipluial iefeiences,
did nol sif lhiough lhe opinions of eailiei lheologians wilh lhe inlenlion of
ieplacing oi even modifying lhe eailiei heimeneulical syslem. Tey discussed
o Inlioduclion
lheological slalemenls based on lhe quoled biblical iefeiences ialhei lhan
lhe ways in which lhe Bible was undeislood by lhe Falheis.
If lhe aulhoiily of lhe Falheis was lhe focus foi lhe eaily Scholaslics, il
was lhe divine aulhoiily of Sciipluie ilself lhal was al slake foi lhe Refoimeis.
Teii new slance in lhe hisloiy of biblical inleipielalion did nol diieclly
laigel lhe piinciples of paliislic heimeneulics, ialhei il imly denied a sys-
lem of inleipielalion based on papal aulhoiily. Te divine inspiialion of
Sciipluie was lo be consideied as guiding inleipieleis by ils own inliinsic
aulhoiily. By invesling each ieadei wilh lhe capacily foi a coiiecl inleipiela-
lion of Sciipluie delegaled lo him oi hei by Sciipluie ilself, Lulhei did nol
engage in a ciilical ieliieving of paliislic exegesis. Moie iadically, he declaied
il obsolele. Confessional apologelics supeiseded lhe sleieolyped commen-
laiies of lhe Falheis, simply paiaphiased unlil lhen. Il was slill lhe case in
lhe isl half of lhe lwenlielh cenluiy. While lhe biblical souices seived as a
pioof-lexl foi lheologians in lhe fiame of lheii scholaily (and less scholaily)
dispules, in laige measuie lhe heimeneulical syslem of lhe eaily chuich was
losl foi lhe common believei.
In lhe following cenluiies, lhe hisloiy of inleipielalion did nol follow
lhe same palhs oi lhe same pace in Pioleslanl and in Roman Calholic insli-
lulions. As eaily as lhe eighleenlh cenluiy, due lo a giealei availabilily foi
assuming lhe challenges of Modeinily, lhe Refoimalion chuiches, bolh on
lhe Conlinenl and on lhe Biilish Isles, engaged inlo lhe eice conicl of
inleipielalions in opposing lhe ialionalislic liends fueled in Euiopean minds
by lhe Enlighlenmenl. Te Roman Chuich, choosing lo keep liue lo hei own
inslilulional pasl, blunlly iejecled Modeinily. Nowheie was lhal negalive al-
lilude of lhe ponlical adminislialion lo pioduce moie devaslaling eecls
lhan in hei handling of sacied Sciipluie. A defensive ieinfoicemenl of all
docliinal posilions inheiiled fiom lhe Chiislianily of lhe isl millennium
and fiom medieval scholaslics nol only consolidaled lhe obsolele ieading
of Sciipluie on which lhose posilions weie based, bul, by an inevilable
ciiculai eecl, lhe fossilized biblical heimeneulics linked wilh lhe defense
of lhal docliine also led lo a complele closuie of any Roman docliine lo
Enlighlenmenl ciilicism.
Fiom lhe sevenleenlh and eighleenlh cenluiy, lhe impacl of lhe Euiopean
Enlighlenmenl on lhe Chiislian chuiches was lo iesull in a new kind of
academic exegesis, isl in Pioleslanl ciicles, lhen much lalei, in facl only in
mid-lwenlielh cenluiy, in lhe cenlial o ces of lhe Roman chuich. Tough
mainlaining ils foiliess-like isolalion, lhe Roman Chuich iemained peime-
able lo non-Roman heimeneulics. In facl, in piedominanlly Roman Calholic
counliies enough scholaiship had piospeied lhioughoul lhe nineleenlh cen-
Te Piojecl of lhe Handbook ,
luiy lo allow some individual inilialives which announced lhe fuluie, despile
lhe conliol of a veiy conseivalive Ponlical Biblical Commission. In facl, lhe
same queslions aboul ineiiancy, divine inspiialion, canonicily, oi hisloiicily
of Sciipluie weie debaled in lhe sepaiale chuiches. Te immediale pasloial
impacl of lhese debales was lo open a gap belween oidinaiy chuichgoeis
and leained sludenls of Sciipluie. On lhe one hand, lhe academic founda-
lions of exegesis favoied a ieal collaboialion belween expeils of dieienl
Chiislian denominalions, bul, on lhe olhei hand, in all chuiches a fundamen-
lalisl ieaclion giew oul of lhe fiuslialion and lhe iesenlmenl of Chiislian
communilies lo whom no access lo lhe academic debale was given. In facl,
lhe new peispeclives of biblical academia weie basically disloiled by lhese
ciilical challenges lo which Chiislian exegesis claimed lo iespond.
Te ciilical nolions of liulh and veiicalion, even lhe ciilical eslab-
lishmenl of lhe lileial conlenl of Sciipluie, weie lhe veiy pieiequisiles of
lhe Enlighlenmenl ilself. Tey disliacled Chiislian exegeles fiom lhe less
sophislicaled conceins of paslois, piiesls, and olhei communily leadeis in
chaige of lheii ocks. Te paslois conlinued lo use Sciipluie as divinely
inspiied pioof-lexls whose naiialive and didaclic slalemenls could slill be
paiaphiased in oidei lo peipeluale a liadilional sel of beliefs, alliludes,
and piaclices. Al lhe same lime, lheii colleagues in lhe specialized ianks
of biblical exegeles spenl all lheii lime and eneigy in liying lo solve lhe
melhodological pioblems imposed on lhem by lheii exegelical piesuppo-
silions, ofen wilhoul laking inlo accounl lhe aclual needs of lhe chuich
communilies. Te iecenl silualion, seen lhiough lhe eyes of lhe common
believei, is lhal of a sophislicaled eld of scienlic ieseaich called biblical
exegesis, which has veiy lillle conneclion wilh aclual chuich communilies.
Te exegesis of lhe biblical lexl was delached fiom ils founding ieligious
culluie by lhe veiy facl of ils seculai sludy in confoimily wilh lhe iequesls
of lhe Enlighlenmenl and lheiefoie was ofen deeply alienaled fiom lhe
believing chuich assemblies.
In a woid, lhe need foi lhe academic sludy of Sciipluie in ils liadilional
slalus (as exemplied in ancienl Chiislianily) cannol be delached fiom lhe
need lo give lhe Bible back lo lhe chuiches. Te fundamenlal issue is lo con-
ceive lhe lask of exegesis as a spiiilual exeicise within a necessaiy submission
lo academic consliainl and sophislicalion. Tis does nol mean indulging
in lhe iomanlic noslalgia of lhose who would suggesl going back lo lhe
ancienl ieading of Sciipluie wilh ils pailiculai symbolic imaginalion and
ils specic lileiaiy oinamenls. One ialhei musl daie lo inleipiel Sciipluie
wilh a poslmodein mind-sel, wilhoul feaiing lhe inevilable collision belween
canonized beliefs, appaienlly laboo in lhe common undeislanding, and on
8 Inlioduclion
lhe olhei hand lo shaipen a ciilical awaieness in lheological malleis, an
awaieness and ciealivily lhal can only be inlensied by a consislenl sludy
of Sciipluie in line wilh piesenl-day exegesis.
If lhis pioblemalic silualion is coiieclly evalualed, il seems necessaiy lo
dene moie piecisely (r) lhe veiy purpose of lhe piesenl Handbook and ils
method, (i) ils scholarly background, and nally () ils tools and requirements.
A global suivey of lhe pasl fy yeais is facililaled by synchionic sludies of
given lhemes and of limiled peiiods of lime. Il benels fiom geneial evalu-
alions made by lhe expeils fiom dieienl viewpoinls.
While lhe isl chaplei of lhis Handbook is devoled lo an analysis of
lhe scholaiship of lhe second half of lhe lwenlielh cenluiy, a veiy accuiale
and lhoughlful suivey was secuied in Fiance by expeils fiom dieienl
counliies on lhe occasion of lhe fielh anniveisaiy of Souices Chieliennes
(r,r,,): Les Pres de lEglise au XX
e
sicle. Histoire-Litterature-Teologie.
Laventure des Sources Chretienne (Paiis, r,,,). Il includes lhe following
essays ielevanl foi paliislic exegesis, lisled in lhe volume oidei:
A. Guillaumonl, La diusion de la culluie giecque dans lOiienl chielien (rr8).
J. Fonlaine, Eslhelique el foi dapies la poesie laline chielienne des piemieis siecles
(r,,).
M. Alexandie, Les eciils paliisliques giecs comme coipus lilleiaiie (ro8,).
J.-C. Fiedouille, Les eciils paliisliques lalins comme coipus lilleiaiie (r8,ior).
A. Le Boulluec, Lappoil des chieliens au langage symbolique de lAnliquile: Les
Peies giecs (ii,o).
J.-D. Dubois, Lappoil des chieliens au langage symbolique de lAnliquile: Lexemple
de la lilleialuie apociyphe chielienne (i,,).
S. Deleani, Le lalin des peies: un domaine encoie mal exploie (i,ro).
R. Biaun, Teilullien el le ienouvellemenl du lalin (io,,).
G. Doiival, La mulalion chielienne des idees el des valeuis paennes (i,,,).
C. Dagens, Une ceilaine manieie de faiie de la lheologie: De laclualile des Peies de
lEglise a laube du IIIe millenaiie (rro).
M.-J. Rondeau, Jean Danielou, Henii-Iienee Maiiou el le ienouveau des eludes
paliisliques (,r,8).
A. Di Beiaidino, Oiienlalions acluelles des iecheiches paliisliques (,,oi).
J. Mailinez, La paliologie en Espagne: Les des el les lches (oro).
H. J. Vogl, Ce qui se fail en Allemagne dans le domaine de la paliologie (i,,).
B. Bobiinskoy, Le ienouveau acluel de la paliislique dans lOilhodoxie (,).
P. Maiaval, La Bible el les Peies: Bilan de cinquanle ans de iecheiches (,oo).
A. De Halleux, Pouiquoi les Eglises onl-elles besoin aujouidhui dune lheologie
paliislique (,rri,).
Te Piojecl of lhe Handbook ,
Olhei lilles useful foi an oveiview of lhe scholaiship of lhe same peiiod aie:
r. Oveiviews of Paliislic Sludies r,,r,,,:
Cavalcanli, E., Quindici anni di sludi paliislici in Ilalia (Oiienlamenli melodolog-
ici), in Metodologia della ricerca sulla tarda antichita (ed. A. Gaizya; Naples,
r,8,), r8,iii.
Kannengiessei, C., Fify Yeais of Paliislics, TS ,o (r,8,): o,o.
Maigeiie, B. de, Introduction a lhistoire de lexegse ( vols.; Paiis, r,8or,8).
Muhlenbeig, E., Paliislik, TRE io:,,roo (bibliogiaphy).
Revenllow, H. Giaf, Epochen der Bibelauslegung I. Vom lten Testament bis Grigenes
(Munich, r,,o).
Simonelli, M., Prolo storico dell esegesi patristica (Rome, r,8r).
i. Te Falheis as Inleipieleis of Sciipluie:
Agouiidis, S., Te Falheis of lhe Chuich as Inleipieleis of lhe Holy Sciipluies, in
Eisegeseis Prtou Grthodoxou Hermeneutikou Synedrou (Alhens, r,,), 8rroi.
Baidy, G., La diusion de la Bible aux piemieis siecles, BVC o (r,,): o,i.
. Inleipielalion. Exegese paliislique, DBS (r,,): ,o,,r.
. La lecluie de la Bible aux piemieis siecles, BVC o (r,,): o,i.
Basevi, C., Hacia la esliucluiacion de una Hisloiia de la exegesi biblica. Ensayos y
Peispeclivas, ScrT ii (r,,o): iirr.
Benedelli, G., La Bibbia nella leologia paliislica e medievale, in I libri di Dio (ed.
C. M. Mailin; Tuiin, r,,,), ,rr8.
Biomiley, G. W., Te Chuich Falheis and Holy Sciipluie, in D. A. Caison and J. D.
Woodiidge, Scripture and Truth (Leiceslei, r,8), r,,iio.
Cignelli, L., Iniziazione alla Bibbia nella chiesa paliislica, PaVi i8 (r,8): r,,
ii, ,,,,, oro,.
Cuili, C., Tiadizione esegelica e leologica nel Basso Impeio, La cultura in Italia i,
,oiri.
Danielou, J., Te Falheis and lhe Sciipluies, TLond ,, (r,,): 88,.
Flesseman van Leei, E., Tradition and Scripture in the Early Church (Assen, r,,).
Fonlaine, J., Les lacs el les eludes paliisliques lalines dans lUniveisile fianaise
aux XX
e
siecle, RBen , (r,8): or.
Gandolfo, E., La lettera di Dio agli uomini. La Bibbia secondo lo spirito dei Padri
(Saionno, r,,8) (lexls).
Gaigano, G., La lelluia biblica dei Padii, StEcum i (r,8): r,,io,, English io,.
Gianl, R. M., Short History of the Interpretation of the Bible (r,o); R. Gianl and
D. Tiacy, r,8.
ro Inlioduclion
. Te Bible in lhe Ancienl Chuich, jR io (r,o): r,oioi.
Gieen, W. M., Paliislic Inleipielalion of lhe Bible, RestQ , (r,or): io,.
Heizog, R., ed., Restauration und Erneuerung. Die lateinische Literatur von :8, bis
,,, n. Chr. (Handbuch dei laleinischen Lileialui dei Anlike ,; Munich, r,8,).
Kannengiessei, C., Paliologie, Grande Encyclopedie Larousse r,: ,r,,o.
. Te Spiiilual Message of lhe Gieal Falheis, in B. McGinn, ed., Vorld
Spirituality. n Encyclopedic History of the Religious Quest (New Yoik, r,8,), ro:
or88.
. La Bible dans lEglise ancienne. Naluie el piesupposes de lexegese paliislique,
Conc i (r,,r): ,,; Geiman: Die Bibel wie sie in dei fiuhen Kiiche gele-
sen wuide. Die paliislische Exegese und ihie Voiaussselzungen, Conc (D) i,
(r,,r): i,o.
Floiovsky, G. V., Te Heritage of the Early Church. Essays in Honor of G. V. F. (ed.
D. Neiman and M. Schalkin; OiChiAn r,,; Rome, r,,).
Leloii, L., La lecluie de lEciiluie selon les anciens Peies, RM , (r,,r): r8ioo.
Maigeiie, B. de, Reexions sui lexegese paliislique, EeV (r,8r): i8o8,.
. Tiee Suggeslions aboul lhe Sludy and Diusion of lhe Biblical Commenlaiies
of lhe Falheis, DoC i (r,8,): r8,88.
Maiin, M., Oiienlamenli di esegesi biblica dei Padies, VetChr io (r,8,): i,,.
Naduvilezham, J., Te Biblical Inleipielalion of lhe Falheis, Bible Bhashyam ro
(r,8): ,rr.
Oime, A. D., Te Doctrine of Scripture in the Doctors of the Vestern Church (diss.,
Univeisily of Geoigia, r,,).
Panagopoulos, I., H hermeneia. Patristic Interpretation of Holy Scripture. Te First
Tree Centuries and the lexandrian Exegetical Tradition to the Fifh (Oilhodoxe
Mailyiia 8; Alhens, r,,r).
Pellegiino, M., Lesegesi biblica nei Padii della Chiesa, sprenas 8 (r,or): ir,.
Peiione, L., Liniziazione alla Bibbia nella lelleialuia paliislica, CrSt ri (r,,r):
rio.
Sadowski, F., Te Church Fathers and the Bible. Selected Readings (New Yoik, r,8,).
Schfei, R., Die Bibelauslegung in der Geschichte der Kirche (Guleisloh, r,8o).
Veinel, A., La Bible au Moyen-ge. Bibliogiaphie (Paiis, r,8,).
Wilken, R. L., Sciipluie and Dogma in lhe Ancienl Chuich, LV r (r,o,): ro,,.
Wood, J. D., Te Interpretation of the Bible. Historical Introduction (London, r,,8).
Te Piojecl of lhe Handbook rr
I I
PURPOSE AND METHOD
i. Tui PUvvosi oi 1ui H.uvoox
If lhe puipose of any handbook is lo oei an easy access lo specialized
ieseaich foi lhe oidinaiy ieadei, how should one specify lhe oidinaiy
ieadei in lhe piesenl case: A bluiied denilion, iesulling fiom vague dis-
linclions belween scholaily and non-scholaily audiences, would nol help
lo pinpoinl lhe inlended puipose. Such dislinclions impose supeicial
calegoiies, wheieas lhe cuiienl liansfoimalion of sociely places leained
and unleained alike in fionl of an unpiecedenled newness of life. On lhe
lhieshold of a civilizalion chaiacleiized by eleclionic communicalion, uni-
veisalized lo lhe poinl of being a global village, lhe sponlaneous behavioi
of people in fai-ung pails of lhe woild announces lhe end of lhe Gulenbeig
eia: lelevision, compuleis, and inleinel nol only challenge lhe piimacy of
lhe piinled lexl foi liansmilling knowledge, bul also challenge lhe age-old
hegemony of lhe convenlion of book-ieading. Fiom lhe poinl of view of
scholaiship, lhese new souices of communicalion appeai lo dispense wilh
lhe mosl laboiious aspecls of ieseaiching piimaiy souices, which since lhe
lime of lhe Humanisls was one of lhe main dulies of a liained scholai. Unlike
lhe ieaclion a cenluiy ago, few would unciilically applaud lhe impacl of
lhe piesenl lechnological changes on social and economic pioceduies as
evidence of piogiess. One would ialhei suspecl lhal lhe enoimous impiove-
menls inlioduced eveiywheie by eleclionics, in pailiculai in pioduclion and
disliibulion syslems, may enlail culluial iupluies wilh bolh lhe iecenl and
dislanl pasl. Mosl young people loday have become accuslomed lo leain
hisloiy lhiough lelevision piogiams. Familiai wilh compuleis fiom piimaiy
school on, lhey may well become ieadeis of lhe piesenl Handbook as a
pioducl daling fiom a foimei slage of scholaiship. Yel fai fiom eliciling
alaim, such consideialions, while well giounded in lhe haid facls of cuiienl
culluial mulalions, hold oul lhe piospecl of an even widei communicalion
foi lhe many lopics included in lhe Handbook. Specialisl and non-specialisl
alike, willy-nilly we sland on lhe lhieshold of lhe posl-Gulenbeig eia. Te
present Handbook addresses readers who may already no longer be readers
in the conventional sense.
Te queslion of ieadeiship leads lo a fuilhei consideialion. Pace some
of my leained colleagues, I cannol see how a Handbook of Paliislic Exegesis
conceived in lhe piecaiious silualion of lodays paliislic enleipiise can
enliiely dispense fiom being an Inlioduclion lo lhe eld. Indeed such a
ri Inlioduclion
Handbook inevilably addiesses readers alienated (ofen against any conscious
intention) from the traditional, humanistic, and Christian culture inherited from
Europe. Te iecenl iupluies in Weslein liadilions include lhe loss of classi-
cal languages, a dislancialion fiom eslablished ieligious inslilulions, and a
bewildeiing ideological vacuum as soon as hisloiic foundalions aie invoked
foi any paiadigmalic evalualion. Such ieadeis deseive lo be infoimed ob-
jeclively and cleaily aboul lhe culluial legacy of ancienl Chiislianily. Te
Handbook does nol inlenl lo delivei a self-celebialoiy discouise of paliislic
scholaiship, bul lo pul lhal scholaiship lo lhe lesl of ils aclual ielevance in
lhe cioss-culluial and nonliadilional public aiena of loday.
As a Handbook of Paliislic Exegesis, lhe allempled woik focuses on only
one aspecl of lhe culluial Chiislian legacy fiom befoie lhe Middle Ages, lhal
is, ils biblical coie. A moie geneial suivey of lhe ancienl Chiislian legacy
would have lo ieview all aspecls of lhe Chiislianizing of Lale Anliquily,
diveise in naluie and ielalive in impoilance as il was. Te giganlic size of
lhe encyclopedic Festschrif foi Joseph Vogl (Tubingen), ed. by H. Tempoiini
and W. Haase, ufstieg und Niedergang der romischen Velt, liies lo calch
lhe mulliple aspecls of lhal Chiislianizing piocess duiing lhe isl lwo
cenluiies c.i., oul of which emeiged Chiislian Middle Ages in lhe Easl
and lhe Wesl of lhe Medileiianean woild. As lhe neoplalonisl philosophei
Iamblichus noled somelime in lhe eaily fouilh cenluiy, lhe lime of found-
ing a ieligious liadilion by sliiclly oial communicalion was foiegone afei
Alexandiian culluie had spiead ovei lhe whole Empiie in Lale Anliquily.
In lhal poslclassical conlexl, ieligious mysleiies nouiished geneialions of
devolees lhiough written documenls. Chiislianily was no exceplion in add-
ing lo Hebiew Sciipluies ils own ievelaloiy, lhough nol seciel, lileialuie.
Te foimalion of lhal colleclion of aulhoiized, oi canonical, wiilings was
cenlial as fai as lhe chuich was conceined, nol cenlial as a slalic iefeience,
bul as a dynamic souice of inlelleclual ciealivily.
Te cenlialily of lhe Bible lo lhe whole paliislic iealily is somelhing lhal
is nol geneially iecognized. As wiillen ievelalion, lhe Bible quickly became
lhe exclusive pioof-lexl foi eslablishing lhe main fealuies of Chiislian iden-
lily. Wiillen in veinaculai Gieek, lhe 1 ilself was lhe woik of lhe chuich.
Undei lhe aegis of aposlolic aulhoiily, lhe 1 lexls piesenled God as speak-
ing lo eaily Chiislian geneialions in lheii nalive language, Koine Gieek,
lhe lingua franca of lhal lime in lhe Medileiianean woild as loday English
is aiound lhe planel. Linguislic immediacy was even expeiienced wilh lhe
o1, because il was inheiiled in lhe Gieek veision, lhe Sepluaginl (ixx). One
of lhe main challenges foi lhe eailiesl Chiislian inleipieleis of Sciipluie
would consisl in sliessing such an immediacy. Tey would iefoimulale ixx
Te Piojecl of lhe Handbook r
senlences, loo obviously maiked by lhe Hebiew oiiginal, in Koine Gieek and
in a slylislic fashion moie palalable lo Lale Anlique ieadeis. In lhe middle
of lhe fouilh cenluiy, lhe Donalisl Tyconius in Roman Afiica, became lhe
isl Weslein lheoielician of biblical heimeneulics. Capilalizing on cenluiies
of a sliong dedicalion lo Sciipluie as a sacred book, Donalism claimed lo
be a legilimale piolesl againsl bishops accused of being traditores, giving
away oi beliaying lhe sacied books. Te Afiican dispule undeilines lhe
facl lhal lhe whole life of lhe eaily chuich communilies giavilaled aiound
ils sciipluial pole, in lhe baplismal ieceplion of ils new membeis and ils
euchaiislic liluigy, in lhe building up of a common undeislanding of failh,
and in any encounlei wilh culluial oi ieligious opponenls. Te Bible as a
paliislic iealily meanl life oi dealh foi lhe chuich as a whole.
If paliislic exegesis is al lhe veiy coie of lhe culluial legacy of lhe eaily
chuich, il is because geneialions of believeis buill up lhe chuich by iden-
lifying wilh lhe divine ievelalion ieceived fiom lhe Bible. Tese believeis
inilialed a iaie, if nol unique, piocess in lhe hisloiy of ieligions: lhey look
ovei an inliinsically exclusivisl body of sacied wiilings, piopei lo a pailiculai
ieligious liadilion, and appiopiialed il lo lheii own liadilion, a liadilion boin
oul of lhe foimei one, bul open lo a spiiilual self-denilion which iejecled
lhal piopei and genuine exclusivism. Te innei dynamic of ieligious failh
expiessed in lhe eaily chuich was also sliong enough lo oveicome lhe aili-
ces of syncielism, when Chiislian believeis spoke oul lheii conviclion in
lhe leims of lhe Hebiew Sciipluie oi in lhose of lheii own pagan ieligious
backgiounds. Te heimeneulical ciicle of eaily Chiislianily was complele:
lhiough lhe Bible lhe conveils lo Chiislianily daied lo idenlify lhemselves
as Chiislian, and only as Chiislians could lhey do so, as lhe chuich com-
munily which welcomed lhem claimed lo be nolhing else bul a conciele and
colleclive embodimenl of lhe sciipluial message. Foi lhal ieason, Sciipluie
nevei failed lo salisfy lhe needs and lo iespond lo lhe expeclalions of eaily
Chiislians.
Befoie engaging in lhe melhodological consideialions imposed by lhe
complexilies of lhe paliislic iealily, a nal piecision is iequiied conceining
lhe puipose of lhe Handbook. Even lhose only maiginally infoimed aboul
paliislic exegesis aie awaie lhal il is veiy dieienl fiom conlempoiaiy ex-
egesis. Il would be beyond lhe piopei scope of lhe Handbook lo engage in
a discussion aboul lhe exlenl of lhal dieience. Howevei, il has lo give an
accounl of paliislic exegesis in ils own iighl, while al lhe same lime keeping
lhe ieadei awaie of lhe culluial gap belween ancienl and modein biblical
exegesis. Tus lhe Handbook addresses readers ofen prejudiced against, even
when interested by, the exegesis of the Fathers. Il also addiesses ieadeis who aie
r Inlioduclion
nol Chiislian, oi nol necessaiily Chiislian, bul who seek lo evaluale accoid-
ing lo conlempoiaiy ciileiia lhe achievemenls of eaily Chiislian inleipieleis
of lhe Bible. Il is an inescapable facl lhal il was in lhal foim of aclivily lhal
Chiislians gave lhe mosl coheienl accounl of lheii self-undeislanding and
lheii view of lhe woild.
Te classical foundalions of Weslein liadilions weie inilially foimulaled,
oi weie ie-foimulaled, by inlelleclual leadeis of ancienl Chiislianily, bul
all lhese foundeis, unconscious as lhey weie in mosl cases of lhe hisloiic
momenlum of lheii own limes, unfailingly soughl lo elaboiale and ailiculale
lheii lhoughl in biblical leims. Whal is called lheii exegesis of lhe Bible
was in facl a culluial inclusion of lhemselves as individuals oi as a gioup
inlo lhe symbolic fiame oeied lo lhem by lhe Bible. Peihaps lhe besl way
lo peiceive whal Sciipluie meanl foi eaily Chiislian geneialions could be
lhiough lhe following compaiison: whal people admil loday aboul lhe om-
nipiesence of lelevision and lhe media in lheii lives nds ils paiallel in lhe
omnipiesence of lhe Sciipluies in ancienl Chiislianily. In Lale Anliquily lhe
Bible seived as lhe veiy besl miiioi foi souls in quesl of lianscendency and
foi Chiislian sociely in quesl of ilself. In facl, in his Letter to Marcellinus,
lhis is lhe piecise aigumenl lhal Alhanasius of Alexandiia uses in his essay
on how lo piay lhe Psalms. Il was lhiough seeing lhemselves in lhal miiioi
lhal Chiislian believeis found a coheienl expiession foi bolh lheii mosl
inlimale conviclions and lheii colleclive behavioi.
Te giadual iecognilion foi lhe need foi an in-deplh sludy of lhe mean-
ing of exegesis foi lhe ancienl chuich began lo be ailiculaled afei Woild
Wai II. In r,,r lhe Elenchus Bibliogiaphicus of Biblica vol. i inauguialed
a new seclion: r. De ipsa Historia Scientiae Biblicae, wilh lhe iemaik: On
lhe piopei hisloiy of biblical science a consislenl exposilion seems lo be
missing (De ipsa historia scientiae biblicae tractatus systematicus videtur
desiderari, i n. o,i). Howevei, only foui lilles seived lo emphasize lhe
expiessed need:
Ebeling, G., Kirchengeschichte als Geschichte der uslegung der Heiligen Schrif
(Tubingen, r,,).
Hiischbeig, M., Die Einflligen und die Veikundigung. Zui Fiage einei Bieilen-
und Hhenlendenz in dei Geschichle dei Heimeneulik, EvT ro (r,,or,,r):
i,i.
Leipoldl, J., Zui Geschichle dei Auslegung, TLZ ,, (r,,o): ii,.
Linlon, O., Isl die exegelische Foischung bloss ein Reex von allgemeinen und
lheologischen Geislesslimungen: (Swedish), STK r8 (r,i): rrii.
Te Piojecl of lhe Handbook r,
In oidei lo illusliale lhe slale of sludies on lhe hisloiy of lheology duiing
lhe paliislic peiiod lhe Elenchus (r,,r) added lhe following lilles:
Allanei, B., Patrologie (ind ed., enlaiged; Fieibuig, r,,o).
. Dei Sland dei paliologischen Wissenschaf und das Pioblem einei neuen
allchiisllichen Lileialuigeschichle, FS G. Meicali, vol. r: Bibbia, Letteratura
cristiana antica (Sludi e lesli CXXI; r,o), 8,io.
De Ghellinck, J., Patristique et Moyen-ge. Etudes dhistoire litteraire et doctrinale. I:
Les iecheiches sui les oiigines du symbole des aplies; II: Inlioduclion el com-
plemenls a lelude de la paliislique; III: Complemenls a lelude de la paliislique
(Louvain, r,or,8).
Labiiolle, P. de, Histoire de la litterature latine chretienne (d ed., by G. Baidy; i vols.;
Paiis, r,,).
Quaslen, J., Patrology I (Weslminslei, Md., r,,o).
Siegmund, A., Die Uberlieferung der griechischen christlichen Literatur in der latein-
ischen Kirche bis zum r:. jahrhundert (Munich, r,,).
Tese publicalions announce lhe laying down of a scholaily foundalion of
high qualily on which posl-Woild Wai II geneialions of scholais would build
lheii own vision of paliislic exegesis. Allaneis Dei Sland is highly signi-
canl foi lhe geneial peiceplion in his day aboul a new beginning in paliislics.
Te same awaieness was ailiculaled by W. J. Buighaidl, On Eaily Chiislian
Exegesis, TS rr (r,,o): ,8rro; W. Schneemelchei, Wesen und Aufgabe
dei Paliislik inneihalb dei evangelischen Teologie, EvT ro (r,,or,,r):
io,ii; L. Bouyei, Le ienouveau des eludes paliisliques, Vie Intellectuelle,
Febiuaiy, r,,, oi,: Fullness and unily of lhe vision of failh wilh lhe
ieligious and exislenlial fealuies of ils iequiied undeislanding, nally lhe
adoiing iecognilion of lhe mysleiy expiessed in dogmalic leims, such aie
lhe benels lo be expecled fiom lhe paliislic ievival. Insepaiable fiom lhe
ieluin lo lhe Bible and lhe new inleiesl in lhe liluigy, il is supposed lo give
us back a Chiislian way of life full of vilalily (i,); F. L. Cioss, Te Piesenl
Relevance of lhe Paliislic Age, CQR r, (r,,o): rrio; J. De Ghellinck,
Les iecheiches paliisliques, piogies el pioblemes, Inslilul Calholique de
Toulouse, ed., FS Cavallera (Toulouse, r,8), o,8,.
Addilional lilles in Elenchus r,,r menlioned lhe launching of Souices
Chieliennes and of lwo new Ameiican seiies of paliislic lexls, Ancienl
Chiislian Wiileis and Te Falheis of lhe Chuich (see below, ch. i, IX),
as well as anolhei fundamenlal lool foi ieseaich, lhe Index locupletissimus,
Exhauslive (!) Index, of Migne, iealized by T. Hopfnei, Beilin r,i8r,,.
Te slail was given lo a bibliogiaphic suivey of lhe hisloiy of paliislic
ro Inlioduclion
exegesis which would gain in size and subslance each yeai foi lhe nexl ve
decades:
Chailiei, C., Exegese paliislique el exegese scienlique, Esprit et Vie i (r,,): ,io,.
Gianl, R. M., Hisloiical Ciilicism in lhe Ancienl Chuich, jR i, (r,,): r8 -,o.
Jouassaid, G., Les Peies devanl la Bible, in Etudes de Critique et dHistoire Religieuse
(ed. Faculle Calholique de Teologie de Lyon; FS L. Vaganay; Lyon, r,8), i,.
Wallach, L., Te Oiigin of Teslimonia Biblica in Eaily Chiislian Lileialuie, RR 8
(r,): roo.
Te same new seclion, Hisloiy of Biblical Science, makes menlion of lhe
following aulhois in vol. (r,,):
Daiby, J. H., Paliislic Commenlaiy on lhe Holy Sciipluies in lhe Bieviaiy, IER ,,
(r,,i): ,rroo.
Gianl, R. M., Te Place of lhe o1 in Eaily Chiislianily, Interp. , (r,,r): r8oioi.
Rankin, O. S., o1 Inleipielalion, Ils Hisloiy and Developmenl, Hibj , (r,,r):
ro,.
Vol. o (r,,,) added:
Baidy, G., La diusion de la Bible aux piemieis siecles, BVC o (r,,): o,i.
Danielou, J., Te Falheis and lhe Sciipluies, TLond ,, (r,,): 88,; Te Eastern
Churches Quarterly ro (r,,): io,,.
Flesseman-van Leei, E., Tradition and Scripture in the Early Church (Assen, r,,).
Vol. 8 (r,,,): Ehihaid, A. Uberlieferung und Bestand der hagiographischen
und homiletischen Literatur der griechischen Kirche von den nfangen
bis zum Ende des 1. jahrhunderts. Eislei Teil: Die beiliefeiung.
Leipzig, J.C. Hiniichs, r,,,i.
Alexandei, J. N. S., Te Inleipielalion of Sciipluie in lhe Anle-Nicene Peiiod. A
Biief Conspeclus, Interp. ri (r,,8): i,i8o.
Vischei, L., and D. Leich, Die Auslegungsgeschichle als nolwendige lheologische
Aufgabe, StPatr r (r,,,): rr,.
Wood, J. D., Te Interpretation of the Bible. Historical Introduction (London, r,,8).
Tis was a modesl slail, which in only one decade led lo an exliaoidinaiy
inciease in lhe numbei of sludies on paliislic exegesis, among lhem lhe fol-
lowing General Considerations on Biblical Exegesis in the Early Church (lilles
compiled in Biblica, bul lisled in alphabelic oidei):
Te Piojecl of lhe Handbook r,
Cambridge History of the Bible (Te) (Cambiidge, r,o,, r,,o).
Agouiidis, S., Te Fathers of the Church as Interpreters of the Holy Scriptures (in
Gieek) (Alhens, r,,).
Bauei, J. B., Lexegese paliislique ciealiice de symboles, SacPag r (r,,,): r8o8o.
Benedelli, G., La Bibbia nella teologia patristica e medievale (Tuiin, r,,,).
Boimann, C. von, Heimeneulik I. Philos.-lheol., TRE r,: ro8,.
Collins, T. A., Hisloiy of Exegesis, New Catholic Encyclopedia i: ,,,o,.
Ciouzel, H., Commenl compiendie lexegese des Peies: sSeign r, (r,o,): ,r8,.
Ebeling, G., Heimeneulik, RGG (d ed., r,,,) :iioi.
Gandolfo, E., La lettera di Dio agli uomini. La Bibbia secondo lo spirito dei Padri
(Saionno, r,,8).
Geibei, W. E., Exegese III (1 und Alle Kiiche), RC o:rirri,.
Gianl, R. M., Short History of the Interpretation of the Bible (London, r,o,).
. Hisloiical Ciilicism in lhe Ancienl Chuich, jR i, (r,,): r8,o.
. Te Place of lhe o1 in Eaily Chiislianily, Intr , (r,,r): r8oioi.
. Te Sludy of lhe Eaily Falheis Today, TR (r,oi): i8,,,.
Gieen, W. M., Paliislic Inleipielalion of lhe Bible, ResQ , (r,or): io,.
Kaipp, H., Die Funklion dei Bibel in dei Kiiche r. Alle Kiiche, TRE o: ,o,,.
Lods, M., Lauloiile de la Bible chez les Peies de lEglise, Reef r, (r,o8): ,,.
Maigeiie, B. de, Reexions sui lexegese paliislique, EeV ,r (r,8r): i8o8,.
Oikonomou, I., Pioposals foi lhe Evalualing Classicalion of Paliislic Inleipie-
lalions of lhe o1, in Eigegeseis Prtou Grthodoxou Hermeneutikou Synedriou
(Alhens, r,,), rr,i8.
Oime, A. J., Te Doctrine of Scripture in the Doctors of the Vestern Church (diss.,
Univeisily of of Geoigia [DissAb ,, r,,,,] r,,).
Pepin, J., Heimeneulik, RC r:,ii,r.
Recchia, V., Liniziazione biblica negli auloii chiisliani anlichi, VetChr i (r,o,): o,,,.
Salgueio, J., Hisloiia de la inleipielalion de la Biblia, Introducion a la Biblia (BAC
io8; Madiid, r,o,).
Schfei, R., Die Bibelauslegung in der Geschichte der Kirche (Guleisloh, r,8o).
Vogl, H. J., Exegese und Kiichengeschichle: Anlwoil auf J. Blank, TTQ r,,
(r,,,): ,.
Wilken, R. L., Sciipluie and Dogma in lhe Ancienl Chuich, LV r (r,o,): ro,,.
ii. Poi1s oi Mi1uou
r. Teiiiloiial Deleiminalion
A isl poinl of melhod is lo deleimine moie piecisely lhe objecl of inquiiy.
Il is a territorial deleiminalion, and consisls in delimiling lhe piopei eld
r8 Inlioduclion
lo be coveied by lhe Handbook as dislincl fiom neighboiing domains of
ieseaich wilh which paliislic exegesis enleilains all kinds of conneclions.
Tus, wilh lhe exceplion of lhe special conliibulion secuied by Michael
Signei, my foimei colleague al lhe Univeisily of Nolie Dame, and joinlly
signed by himself and Susan L. Giaham, one will nol nd in lhis Handbook
any consislenl sludy aboul eaily Jewish oi iabbinic exegesis, Philo of
Alexandiia, oi lhe Dead Sea Sciolls, oi again, Jewish Apociyphals and
Jewish apocalyplic lileialuie. Even Jewish-Chiislian Apociyphals in line
wilh o1 oi 1, lhough menlioned, have been excluded fiom lhe eld lo be
coveied, nol lo speak aboul lhe immense conlempoiaiy lileialuie on lhe
biblical wiilings lhemselves. Such exegelical sludies can only be menlioned
when explicilly dealing wilh paliislic dala, in olhei woids, wilh lhe hisloiy
of paliislic exegesis.
Anolhei necessaiy delimilalion sepaiales lhe leiiiloiy piopei lo lhis
Handbook fiom lhe evei-giowing domain of sludies on ancienl Gnoslicism.
In lhis case, lhe specic connes iemain ofen bluiied, as Chiislian Gnoslics
kepl alive lheii allegiance lo chuich communilies. Il would be wiong lo
exclude lheii exegelical achievemenls fiom a suivey of ancienl Chiislian
exegesis, even if lheii heimeneulical and docliinal piinciples diveiged fiom
mainslieam leachings in lhe chuich. Anne Pasquieis special conliibulion on
Valenlinian exegesis demonsliales lhe vilal impoilance of keeping gnoslic
lhoughl in focus when discussing Chiislian exegesis of lhe second cenluiy.
Bul il has been one of lhe majoi impiovemenls of paliislic sludies in lhe
second half of lhe lwenlielh cenluiy, lhanks lo a bellei infoimed knowledge
of Gnoslicism ilself, lo lake ils sludy oul of lhe paliislic viewpoinl and lo
eslablish lhe hisloiy of ancienl Gnoslicism as a sepaiale domain wilh ils own
melhodology and ils own lools foi ieseaich. Teiefoie, like lhe disciplines
of biblical exegesis, lhe piolifeialing monogiaphs and ailicles on ancienl
Gnoslicism had lo be excluded fiom lhe piesenl suivey.
In lhe piopei iange of publicalions conceining paliislic exegesis suipiis-
ing limilalions weie also imposed:
(a) Te Handbook is conceined only wilh edited souices. Sludies on
yel-unediled documenls, inleiesling foi lhe hisloiy of eaily Chiislian ex-
egesis, may be menlioned, bul lhe documenls in queslion would nol be
fuilhei exploied. Such fascinaling ieseaich would be beyond lhe scope of
lhe piesenl woik. Te same is liue of papyiology, paleogiaphy, codicology,
oi olhei lechnical aspecls of lhe iecoveiy of ancienl souices, as long as in
such publicalions paliislic exegesis is nol diieclly addiessed.
(b) Te lexlual hisloiy leading lo new edilions of biblical books, such
as Kuil Alands 1, musl also be kepl al a dislance, when focusing on lhe
Te Piojecl of lhe Handbook r,
bibliogiaphy of paliislic exegesis, and so musl lhe exlensive lileialuie on lhe
so-called Vetus Latina, lhe Lalin lexl of lhe Bible oldei lhan Jeiomes liansla-
lions, and Jeiomes Vulgata ilself, be consideied alien lo lhe piopei focus of
such a bibliogiaphy. Neveilheless, lhe obvious ielevance of such eiudile dala
foi a hisloiical sludy of eaily Chiislian exegesis has lo be laken inlo accounl
in lhe Handbook as soon as lhe expeils call on lhem foi a bellei undeisland-
ing of paliislic exegesis, and in such cases lhey musl be iegisleied.
Te edilion of lhe Vetus Latina is a woik of majoi piopoilion iealized
al lhe Benedicline abbey of Beuion: Vetus Latina. Die Resle dei alllalein-
ischen Bibel nach Pelius Sabaliei, neu gesammell und in Veibindung mil dei
Heidelbeigei Akademie dei Wissenschafen heiausgegeben von dei Eizablei
Beuion (Fieibuig):
vol. i Genesis (B. F. Fischei)
vol. ro. Canlicum Canlicoium (pailly, E. SchulzFlugel)
vol. rr.r Sapienlia Salomonis (W. Tiele)
vol. rr.i Siiach (Ecclesiaslicus) (pailly, W. Tiele)
vol. ri Esaias (pailly, R. Giyson)
vol. i.r Epislula ad Ephesios (H. J. Fiede)
vol. i.i Epislula ad Philippenses el Colossenses (H. J. Fiede)
vol. i, Epislula ad Tessalonicenses, Timolheum, Tilum, Philemonem,
Hebiaeos (H. J. Fiede); Epislulae calholicae (pailly W. Tiele).
(c) Tough focusing on paliislic exegesis, lhe Handbook does nol iepoil on
all aspecls of modein scholaiship aboul il, noi does il ieliace in delail lhe
hisloiy of ielevanl Weslein eiudilion since lhe lime of lhe Refoimalion. In
pailiculai, a disliaclion would have been imposed on lhe ieadei in desciib-
ing all lhe edilions of paliislic lexls secuied duiing lhe pasl foui cenluiies.
A conslanl iefeience lo M. Geeihaids Clavis Patrum Graecorum and lo lhe
lalesl edilion of E. Dekkeis Clavis Patrum Latinorum (rsl. ed., r,,r; d. ed.,
r,,,) should su ce lo guide lhe sludenls allenlion lo a bioadei infoima-
lion in lhal iegaid. Only lhe moie iecenl oi moie easily accessible edilions
will be indicaled foi piaclical puiposes, and nol always in a syslemalic way.
Again, lhe piesenl Handbook nevei dispenses fiom consulling Paliologies
foi conlexlual infoimalion, noi does il inlend lo iepeal lheii bibliogiaphi-
cal iefeiences.
i. Chionological Decisions
A second poinl calls foi chronological decisions. Paliislic exegesis is deeply
iooled in heimeneulical and iheloiical piaclices of an eailiei lime, in
Judaism wilh Philo and lhe iabbis, in Hellenism wilh lhe giammaiians and
io Inlioduclion
lhe ihelois of cenluiy-old school liadilions. Il also has ils own culluial afei-
life, foi inslance in lhe Wesl wilh Old Iiish scholaiship, Bede, and many olhei
leained monks of lhe eaily Middle Ages. In oidei lo avoid an undue inalion
of infoimalion, a consislenl daling of lhe peiiod in which ancienl Chiislian
exegesis ouiished needs lo be eslablished. Te lime scale would nol be lhe
same in lhe Lalin Wesl and on lhe easlein shoie of lhe Medileiianean. In
lhe Oiienlal Empiie and beyond ils easlein boidei, elhnic and linguislic
dieiences would impose lheii own chionology of paliislic exegesis.
. Te Piosopogiaphic Piesenlalion
A lhiid poinl of melhod, whose claiicalion is essenlial foi lhe sliucluiing
of lhe Handbook, is prosopographic in naluie. In paliislic, moie lhan in con-
lempoiaiy exegesis, lhe peisonal expeiience of lhe inleipieleis plays a vilal
iole in lheii inleipielive piaclice. Tey did nol delach lheii commenlaiy on
sacied Sciipluie fiom lheii piivale commilmenl and lheii public o ce in
lhe chuich oi fiom lhe woild of lheii local selling. In lhe necessaiy inclu-
sion of individual sludies of ancienl inleipieleis in lhe Handbook, lheie is
lhe need lo avoid a ieduplicalion of whal can be found in any Paliology.
Since lhe sevenleenlh cenluiy, fiom geneialion lo geneialion, lhese manuals
of paliology (lhe isl appeaiance of lhal lille is due lo J. Geihaid, whose
poslhumous woik dales fiom ro,) have accumulaled infoimalion on lhe
sludies of individual aulhois in lhe paliislic eia. Tese oullines weie, and slill
aie, essenlially piosopogiaphic, aulhoi afei aulhoi foiming an impiessive
panoply of known Chiislian wiileis fiom befoie lhe Middle Ages, invenlo-
iied wilh exlensive bibliogiaphic and ciilical commenlaiies.
In a Handbook of paliislic exegesis, howevei, lhe lask should nol consisl
in selecling only lhose aulhois who aie specically exegeles oi in analyzing
only exegelical wiilings. Indeed one of lhe mosl pioblemalic aspecls of lhe
piesenl Handbook consisls in lhe need lo desciibe in summaiy oi lo skelch
a piole of lhe exegelical achievemenls of so many aulhois whom one would
nol considei as exegeles in lhe modein sense. Peisonal piefeiences as well
as ediloiial choices inevilably imposed lheii maik on lhe wiiling of lhe
Handbook. One of lhe unexpecled consequences of wiiling a Handbook
may well be lhal lhe piocess of focusing on queslions of lhe puipose and
melhodology of a Handbook ilself imposes a ieshaping of lhe biogiaphical
piole of lhe Falheis. Teii ielevance in lhe chuich of lheii lime oi foi
posleiily has long demanded a ieconsideialion deleimined specically by
lheii use of lhe Bible.
Foi lhe Hebiew Bible lo lhe Sepluaginl ir
Pail A
Geneial Consideialions
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl i
CHAPTER ONE
PATRISTIC EXEGESIS:
FIFTY YEARS OF
INTERNATIONAL RESEARCH
co1i1s
Inlioduclion 23
I. Colleclions of Piimaiy Texls, New Edilions and Tianslalions 27
II. Instrumenta Studiorum: Diclionaiies, Encyclopedias,
Paliologies, Bibliogiaphies 43
III. Sludies on Paliislic Exegesis in Colleclions of Essays 61
IV. Jouinals 67
i Some fy souices of infoimalion 67
ii Commenls on selecled jouinals 68
V. Bibliogiaphic Tools 74
VI. Conclusion: Te Reseaich on Paliislic Exegesis since 1943 84
i Te posl-wai ienewal of biblical sludies 86
ii Te innei sliucluiing of lhe discipline of paliislic exegesis 87
i
Alphabetical List of Principal Authors & Anonymous Works Discussed
This page intentionally left blank
Foi lhe Hebiew Bible lo lhe Sepluaginl i,
I NTRODUCTION
Among lhe many culluial and inlelleclual suiges of lhe peiiod following lhe
end of Woild Wai II was a speclaculai developmenl in lhe sludy of paliislic
exegesis. As pail of a moie geneial and inleinalionally based ievival of paliis-
lic scholaiship, il caughl lhe wave of new inleiesls and melhods of ieseaich in
biblical exegesis. Beneling fiom a shif of allenlion fiom lhe classical lo lhe
posl-classical heiilage of Anliquily in lhe seculai academia, lhe exploialion
of paliislic inleipielalions of lhe Bible became lhe piivileged endeavoi of a
whole new geneialion of scholais. Te puipose of lhis chaplei is lo ieliace
lhe hisloiy of lhe ielevanl scholaiship since r,,, on lhe one hand liacing
lhe piodigious numbei of publicalions on which lhis Handbook iesls, and
on lhe olhei hand, noling lhe inevilable limilalions of lhe ieseaich in lhese
same publicalions lhioughoul lhe decades undei sciuliny.
Te half cenluiy lhal followed Woild Wai II was lled wilh a weallh of
publicalions on paliislic exegesis illuslialed by a sel of colleclions of piimaiy
lexls and ciilical sludies launched neai lhe end of lhe wai. Moie lhan any
individual publicalion of lhe following decades lhe enduiing success of lhese
ediloiial inilialives, logelhei wilh colleclions of paliislic souices which weie
ieaclivaled afei r,,, leslies lo lhe scale and lhe inlensily of paliislic slud-
ies in lhe second half of lhe lwenlielh cenluiy. Tough necessaiily skelchy
and limiled, lhe following suivey of lhose invaluable edilions of souices in
lheii oiiginal lexls oi in lianslalion as basic lools foi specialized ieseaich is
an indicalion of lhe exlenl of lhe paliislic scholaiship of lhe peiiod.
Tis documenlaiy chaplei pays liibule lo lhe geneialions of scholais
whose commilmenl in Euiope, in lhe Ameiicas, and in Japan iesulled in
a piodigious explosion of paliislic sludies duiing lhe second half of lhe
lwenlielh cenluiy. Il piesenls a summaiy of some of lhe mosl speclacu-
lai achievemenls in lhe eld wilhoul claiming lo give a full picluie of any
of lhem.
Fiisl, lhe allenlion focuses on lhe publicalion of (I) primary sources.
Individual edilions and lianslalions shall be menlioned foi each paliislic
aulhoi in lhe hisloiical suivey of Pail Two, again nol all edilions and liansla-
lions, bul only lhe besl known oi lhose aclually in use. In Pail Two chaplei
r,, a complemenlaiy lisl of such publicalions in lhe CSCO noles non-Gieek
and non-Lalin souices.
Secondly, (II) tools for research, elaboialed duiing lhe second half of lhe
lwenlielh cenluiy, aie ieviewed: encyclopedias, diclionaiies, lexica, paliolo-
gies. Tough nol ignoied in lhe suivey, eleclionic foims of publicalions
io One Paliislic Exegesis
would quickly need an updaling. Chaiacleiislically, lhe hisloiy of paliislic
ieseaich in lhe lwenlielh cenluiy is maiked by a nal diamalic change, lhis
lime in lhe eld of lechnology.
Tiidly, one embaiks on a navigalion of lhe mare magnum of (III) stud-
ies on patristic sources. Biief desciiplions of majoi seiies of such sludies will
piovide some poles foi oiienlalion acioss lhe cuiienls of a veiilable ocean
of specialized lileialuie. Heie even moie lhan in lhe foimei seclions of
lhe chaplei, lhough lhe eiudile sighl-seeing is veiy iesliicled, lhe iesulling
oveiview of lhe iesulls of colleclive undeilakings has nevei been befoie
allempled on such an inleinalional scale.
Fouilhly, a lisl of (IV) learned journals compleles lhe inlioducloiy suivey
of lhe specialized documenlalion piesupposed by lhe Handbook oi included
in il. Te lisl is sliiclly limiled lo peiiodicals iefeiied lo elsewheie in lhe
piesenl woik. Olhei jouinals may guie in subsequenl bibliogiaphies bul
lhose lisled heie weie used in lhe elaboialion of lhe Handbook. Some aie
subjecled lo closei analysis because lheii piaclical help was oulslanding.
Such a suivey of publicalions as lhe one invesligaled in lhis chaplei is
inevilably maiked by peisonal faclois. Doubllessly, if compiled by a Biilish
oi a Geiman, an Ilalian oi Ameiican aulhoi, lhe piesenl chaplei would shif
ils oiienlalion. In spile of obvious limilalions, one hopes lhal lhe piesenla-
lion lhal follows opens a needed access lo infoimalion in many of lhe main
Weslein languages.
Foi lhe Hebiew Bible lo lhe Sepluaginl i,
I
COLLECTIONS OF PRI MARY TEXTS,
NEW EDI TIONS, AND TRANSLATIONS
In r,,, A. Kellei began lhe publicalion of a majoi souice of infoimalion:
Translationes Patristicae Graecae et Latinae. Bibliographie der Ubersetzungen
altchristlicher Quellen. Eislei Teil: A.-H. Slullgail. Veinaculai edilions aie
lisled in English, Fiench, Geiman, Ilalian, Spanish.
i. Biviio1uqUi AUuUs1iiii (BA)
Among lhe eighly-nine volumes planned befoie Woild Wai II by F. Cayie, lhe
foundei of lhe coipus, nine aie dedicaled lo Auguslines exegelical wiilings
in lhe sliicl sense. So fai only one of lhem, De Genesi ad litteram (BA ,8,
ed. P. Agaesse and A. Solignac, r,,i) has been published. Add BA ,r,i,
lhe Homilies on the Gospel of john, M. F. Beiiouaid ed., r,o, and r,,8. All
lhiily-nine volumes published al lhis dale, of which lhe mosl iecenl is De
doctrina christiana (vol. rrli, r,,,), dale fiom afei Woild Wai II wilh lhe
exceplion of BA i, , , , and o, which weie all iepublished in second edi-
lions belween r,8 and r,,i. See G. Madec, La Bibliothque ugustinienne:
Piesenlalion densemble: Table analylique des inlioduclions el des noles
complemenlaiies (Paiis, r,88).
ii. CovvUs Cuvis1i.ovUm (CC)
An enleipiise of giganlic piopoilions, lhe Coipus Chiislianoium was
launched by lhe Belgian publishei Biepols in r,, foi lhe Seiies Lalina,
in r,, foi lhe Seiies Giaeca, and in r,8 foi lhe Seiies Apociyphoium. A
seleclion of lilles moie diieclly ielevanl foi lhe sludy of paliislic exegesis in
each of lhe lhiee Seiies should su ce as a pieliminaiy infoimalion. All lhese
lilles aie iefeiied lo in lhe hisloiical suivey of lhe piesenl Handbook.
Seiies Lalina (CCSL)
III. Cypiian C., d Fortunatum (r,,i), IIIA. De dominica oratione (r,,o)
IX. Foilunalus Aquileiensis, Tractatus XVII in Evangelium Mathaei (r,,,)
IX A. Chiomalius Aquileiensis, Tractatus in Mathaeum (r,,,)
i8 One Paliislic Exegesis
XIV. Ambiosius, In Lucam, Esaiam (r,,,)
XIX. Apponius, In Canticum (r,8o)
XXXII. Auguslinus, De doctrina christiana (r,oi)
XXXIII. . Quaestionum in Heptateuchum Locutionum libri VII, De
octo quaestionibus ex Veteri Testamento (r,,8)
XXXV. . De Sermone Domini in monte (r,o,)
XXXVI. . In Iohannis evangelio tractatus CXXIV (r,,)
XXXVIII. . Enarrationes in Ps. IL (r,,o)
XXXIX. . Enarrationes in Ps. LIC (r,,o)
XL. . Enarrationes in Ps. CICL (r,,o)
XLI. . Sermones IL de Vetere Testamento (r,or)
XLIV B. . Quaestiones evangeliorum. Quaestiones XVI in Ma-
thaeum (r,8o)
XLIX. . Contra adversarium legis et prophetarum (r,8,)
LX. Quodvulldeus, Liber promissionum (r,,o)
LXVIII A. Piospei Aquilanus, Expositio Psalmorum (r,,i)
LXXII. Jeiome, Hebraicae Quaestiones in libro Geneseos. Liber
interpretationis Hebraicorum nominum. Commentarioli in
Psalmos. Commentarius in Ecclesiasten (r,,,)
LXXIII A. . Commentarius in Esaiam (r,o)
LXXIV. . In Hieremiam (r,oo)
LXXVI A. . In Prophetas minores (r,o,,o)
XXVII. . In Mattheum (r,o,)
LXXVIII. . Homiliae in Psalmos, In Marci evangelium (r,,8)
LXXXVIII. Julian Aeclanensis, Expositio libri Iob, Tractatus Prophe tarum
Gsee, Iohel et mos (r,,,)
LXXXVIII A. Teodoie Mopsuesleni, Expositionis in Psalmos Iuliano
eclanensi interprete in Latinum versae quae supersunt
(r,,,)
XC. Florilegia Biblica fricana saeculi V (r,or)
XCII. Piimasius Hadiumelinus, Commentarius in pocalypsin
(r,8,)
XCVIIXCVIII. Cassiodoius, Expositio Psalmorum ILXX (r,,8)
XCVIII. Expositio Psalmorum ICL (r,,8)
CVIII BC. Scriptores Hiberniae Minores (r,,r,,)
CVIII D. Florilegia, Testimonia divinae Scripturae (r,8,)
CXLII. Giegoiius Magnus, Homiliae in Hiezechihelem Prophetam
(r,,r)
CXLIII. . Moralia in Iob IX (r,,,)
CXLIII A. . Moralia in Iob XIXXII (r,,,)
Foi lhe Hebiew Bible lo lhe Sepluaginl i, Foi lhe Hebiew Bible lo lhe Sepluaginl i, Colleclions of Piimaiy Texls, New Edilions, and Tianslalions i,
CXLIII B. . Moralia in Iob XXIIIXXXV (r,8,)
CXLIV. . Expositio in Canticum Canticorum, In librum Primum Regum
(r,o)
CXLV. . Ecloga quam scripsit Lathcen lius Baith de Moralibus Iob quas
Gregorius fecit (r,o,)
Seiies Giaeca (CCSG)
Moie lechnical and published wilhoul lianslalions, lhe Seiies Giaeca is lhe
woik of specialisls wiiling on a high level of eiudilion, foi lheii peeis. As
one nolices, almosl all lhe volumes of lhe Seiies aie diieclly exegelical.
r. M. Geeiaid, Clavis Patrum Graecorum, vol. I (r,8), II (r,,), III (r,,,),
IV (r,8o).
i. F. Pelil, ed., Catenae graecae in Genesim et Exodum I (r,,,), II Collectio
Coisliniana in Genesim (r,8o).
. C. Dalema, ed., mphilochii Iconiensis Gpera (r,,8).
. S. Leanza, ed., Procopii Gazaei Catena in Ecclesiasten. Pseudo-Chrysostomi,
Commentarius in eundem Ecclesiasten (r,,8).
o. J. M. Oliviei, ed., Diodori Tarsensis Commentarii in Psalmos, I. Com-
mentarius in Ps. IL (r,8o).
rr. S. Luca, ed., nonymus in Ecclesiasten Commentarius qui dicitur Catena
trium Patrum (r,8).
ri. K.-H. Ulhemann, nastasii Sinaitae Sermones duo in constitutionem
hominis secundum imaginem Dei nec non Gpuscula adversus monothe-
letas (r,8,).
r. M. Hoslens, nonymi auctoris Teognosiae (saec. IX/X). Dissertatio contra
Iudaeos (r,8o).
r,. F. Pelil, Catenae Graecae in Genesim et Exodum, II Collectio Coisliniana
in Genesim (r,8o).
Seiies Apociyphoium
Te Seiies Apociyphoium iesulls fiom a leam woiking undei lhe leadei-
ship of F. Bovon, lhen al lhe Univeisily of Geneva, a supeib iesull indeed
which alliacled compelenl specialisls on an inleinalional scale. Te lexls
pub lished in lhe isl ciilical edilions of lhis seiies aie haidly known by
lhe geneial scholaily communily. Teii lianslalions fiom Gieek, Lalin,
Cop lic, Aimenian, Elhiopian, oi Paleo-Bulgaiian aie lheiefoie lhe moie
indispensable foi fuluie scholaiship. A volume of commenlaiies, ofen lhe
woik of a whole gioup of expeils follows each edilion of a lexl. A special
o One Paliislic Exegesis
menlion musl be made of lhe Clavis pocryphorum Novi Testamenti, by
M. Geeiaid (r,,i), which became pail of lhe seiies, and which conlained
delailed infoimalion on lhe piesenl slage of ieseaich and publicalion of all
known 1 Apociyphals. Teie is no need lo emphasize lhal such apociyphal
lileialuie, lhough dislanced fiom lhe piesenl Handbook, cannol be ignoied
when il impinges upon paliislic exegesis.
J.-C. Haelewyck, Clavis pocryphorum Veteris Testamenti (r,,8).
M. Geeiaid, Clavis pocryphorum Novi Testamenti (r,,i).
r.i. E. Junod J.-D. Kaeslli, cta Iohannis (r,8).
.. L. Leloii, Ecrits apocryphes sur les ptres Tiaduclion de ledilion
aimenienne de Venise, I. Pieiie, Paul, Andie, Jacques, Jean (r,8o)II.
Philippe, Bailhelemy, Tomas, Mallhieu, Jacques fieie du Seigneui,
Taddee, Simon, Lisles d Aplies (r,,i).
,.o. J.-M. Piieui, cta ndreae (r,8,).
,.8. P. Bolliolo, ed., scensio Isaiae (r,,,), II. E. Noielli, Commentarius
(r,,,).
iii. CovvUs Scviv1ovUm Cuvis1i.ovUm Ovii1.iiUm (CSCO)
Ciealed al lhe beginning of lhe lwenlielh cenluiy by J.-B. Chabol, I. Guidi,
H. Hyveinal and B. Caiia de Vaux, lhe Oiienlalislic Seiies of Louvain, Corpus
Scriptorum Christianorum Grientalium (CSCO), ieached a lolal of eighly
publicalions befoie Woild Wai II. Wilh ils exceplional vigoi, ils new slail in
r,,o illusliales lhe colleclive dynamic which molivaled scholais foi lhe nexl
ve decades. Appioximalely oo fascicles of ciilically ediled lexls and lians-
lalions in dieienl modein languages wilh Subsidia, oi addilional eiudile
conliibulions in foim of diclionaiies, concoidances, lexl ciilical analyses
and olhei sludies, weie pioduced in CSCO belween r,,o and lhe end of
lhe lwenlielh cenluiy. Euiopean and Noilh Ameiican scholais joined foices
in a ielenlless eoil lo covei lhe whole of ancienl Oiienlal lileialuie whose
woiks up lo lhe lhiileenlh cenluiy c.i. wilness lo lhe iiches of lhe paliislic
legacy eilhei secieled away oi slill openly ouiishing undei lhe iuling of
Islam. In Syiiac, Coplic, Aimenian, Elhiopian, Ibeiian (oi Old Geoigian),
and Aiabic, lhe seiies included leclionaiies and olhei liluigical documenls,
biblical lexls and exegelical commenlaiies, catenae and innumeiable homi-
lies, able lo communicale lhe values of paliislic liadilions slill alive in lhe
Oiienl a long lime afei lhe collapse of lhe Roman Empiie.
Te oveiwhelming achievemenl of lhe CSCO piesenls a cleai case of a
lieasuie house of documenlalion which has haidly been exploiled by lhe
Foi lhe Hebiew Bible lo lhe Sepluaginl r Foi lhe Hebiew Bible lo lhe Sepluaginl r Colleclions of Piimaiy Texls, New Edilions, and Tianslalions r
scholaily communily, bul which will piovide a sound foundalion foi fuluie
inleipielive woik slill lo be undeilaken in a syslemalic ieliieving of an-
cienl Chiislianily. Paliislic exegesis being a cenlial concein in lhe Louvain
Coipus, lhe ielevanl fascicles will be lisled below, in Pail B, Chapleis r, and
ro in lhe chionological oidei of lheii publicalion and classied accoiding
lo lheii oiiginal languages. Tus al a glance, lhe ieadei discoveis unfamiliai
souices. Tanks lo lhe deleimined inveslmenl of a ielalively small numbei
of specialisls, a whole woild of Chiislian lileialuie coveiing long cenluiies
and vasl leiiiloiies easl of lhe Medileiianean is slill wailing in lhe CSCO
foi lhe endeavois of fuluie scholaiship.
iv. CovvUs Scviv1ovUm Ecciisi.s1icovUm L.1iovUm (CSEL)
Anolhei ancesloi among lhe cuiienl colleclions of paliislic lexls which dis-
played a ienewed vilalily afei Woild Wai II is lhe Coipus of Vienna. Ciealed
by lhe Impeiial Academy of Ausliia in r8o, lhe Corpus Vindobonense
counled o, volumes in r,,. Foi a new slail afei r,,, il changed ils
lille inlo Corpus Scriptorum Ecclesiasticorum Latinorum, lheieby like GCS
maiking lhe explicil will lo open ils hoiizon of eiudile publicalions. Te
Commentary on cts by Aialoi (A. P. McKinlay, ed., r,,r), Auguslines De
doctrina christiana (G. M. Gieen, ed., r,o), Ambioses Commentaries on
the Pauline Letters (H. J. Vogels, ed., r,oo, r,o8, r,o,), lhe Gpera Exegetica
of Maiius Vicloiinus (F. Gon, ed., r,8o), Auguslines Expositio quarundam
propositionum ex epistola ad Romanos, Epistolae ad Galatas expositionis liber
unus, Epistolae ad Romanos inchoata expositio (J. Divjak, ed., r,,r), De Genesi
contra Manichaeos (D. Webei, ed., r,,8), as well as foui volumes of Jeiomes
Letters (lhe fouilh volume of Indices el Addenda, is due lo M. Kamplnei)
in lhe new edilion of L. Hilbeig (r,,o), iepiesenl a valuable addilion lo lhe
ciilical edilions of exegelic woiks secuied by CSEL duiing lhe pasl foily
yeais See M. Zelzei, Ein Jahihundeil (und mehi) CSEL, Evalualion von
Ziel und Veienllichungen, Memorial Dom Eligius Dekkers, GSB = SacEr
8 (Louvain, r,,8r,,,), ,,,,.
v. Gviicuiscui Cuvis1iicui Scuvii1s1iiiiv (GCS)
Te piesligious Coipus of Beilin was inilialed in r8,r by a Commission
of lhe Piussian Academy of Sciences whose membeis weie lhe philological
celebiilies Diels, Dillmann, Gebhaidl, Hainack, Loof, and Mommsen. Te
i One Paliislic Exegesis
isl volume wilh lhe exegelical and homilelic woiks of Hippolylus appeaied
in r8,,. Tiily volumes weie published up lo lhe end of Woild Wai I, a
lask uninleiiupled by lhe wai ilself, while a lolal of foily volumes weie in
piinl befoie lhe collapse of lhe Tiid Reich. When giving lhe seiies a new
slail in lhe eaily r,,os, lhe edilois decided lo diop diei in ils oiiginal lille:
Giiechische Chiislliche Schiifslellei dei eislen drei Jahihundeile. Te new
open chionology allowed lhe inlegialion of Basil of Caesaieas Homilies on
the Hexameron (E. Amand de Mendiela and S. Y. Rudbeig, eds., r,,,) inlo
lhe Coipus, as well as Eusebius of Caesaieas voluminous Commentary on
Isaiah (J. Zieglei, ed. r,,,).
Highly signicanl also in GCS weie new ciilical possibililies given by
a moie lhoiough sludy of ancienl manusciipls in lhe Neubeaibeilung
allei bishei eischienenen Oiigenes-Bnde, lhe iewoiking of all volumes
of Oiigen published so fai as announced in Oiigenes IX (r,,,). Al
leasl, Oiigens Homilies on Luke in the Translations of jerome and the Greek
Fragments of the Homilies and the Commentary on Luke (M. Rauei, ed.) slailed
lo maleiialize lhe piojecl in lhal volume of r,,,, bul lhe expiessed inlenlion
appaienlly had no olhei following.
vi. P.1voioui.i CUvsUs Comvii1Us. Siviis L.1i..
SUvviimi1Um (PLSUv)
Special allenlion musl be paid lo lhe Supplementum of Mignes Lalin Patrology
(PLSup), published by A. Hamman, fiom r,,8 lo r,,o in ve volumes. Te
updaling of PL up lo lhe eaily r,,os piesenls all paliislic and medieval lexls
discoveied and published since Mignes PL was piinled. Tese new lexls
conslilule many addilions lo Migne which would noimally nd lheii place
in a new edilion of lhe celebialed Patrologia. Even foi small fiagmenls of
lexls alieady in PL, if evei pioduced in a new ciilical edilion, A. Hamman
consislenlly indicales in full delail how lhe fiagmenls have been ediled as
well as lhe manusciipls on which lhe newly iepioduced lexls aie based,
wilh an acknowledgmenl of lheii isl publisheis. In olhei woids, nol only
is PL lheieby updaled, bul al lhe same lime an updaled suivey is secuied
foi lhe ciilical woik on Lalin paliislic souices compleled in lhe isl half of
lhe lwenlielh cenluiy. Such an inilialive, benecial as il is foi geneialions
of sludenls lo come, wilnesses lo a iemaikable colleclive awaieness among
paliislic expeils in lhe immediale afeimalh of Woild Wai II, lhal a new eia
was dawning foi paliislics.
Te lisl of lilles in PLSup, Textus singulis scriptoribus attributi, enumei-
Foi lhe Hebiew Bible lo lhe Sepluaginl Foi lhe Hebiew Bible lo lhe Sepluaginl Colleclions of Piimaiy Texls, New Edilions, and Tianslalions
aled in vol. V, Indices (r,,), lhe woik of L. Bailly and J.-P. Bouhol, coveis
ovei sixly pages PL foimal. Fiom Ambiose of Milan lo Pope Zosimus, each
aulhois name is followed by lhe lisl of his wiilings iepiinled in PLSup: eighl
such lilles foi Ambiose, foi Augusline r8 (essenlially lhe colleclions of his
seimons published by Caillau-Sainl-Yves, Lambol, Mai, Moiin, Willmail
and olheis), wilh even a giealei numbei foi pseudo-Augusline. Caesaiius of
Ailes, almosl enliiely aulhenlicaled in lhe souices since lhe eaily lwenlielh
cenluiy, has almosl as many lilles as Augusline. Olhei heavy-weighls of lhe
lwenlielh-cenluiy ciilical edilions aie Chiysoslomus Lalinus, Epiphanius
Lalinus, Eusebius Gallicanus, Giegoiius Magnus, Pelagius I. Jeiome accounls
foi r,o lilles. Il is fascinaling lo examine lhe ediloiial woik leading lo such
an accumulalion of up-daled piimaiy souices, especially when one consideis
lhe achievemenls of lhe second half of lhe cenluiy, such as lhe discoveiy
of new seimons and lelleis of Augusline which suipiisingly enough had
escaped lhe allenlion of all foimei edilois.
vii. P.1voioui. Ovii1.iis (PO)
As a piojecl conceived in r8,, al a Congies des Oiienlalisles in Paiis, lhe
Patrologia Grientalis was founded by R. Gia n and, foi a long peiiod of
lime, diiecled by him and F. Nau. Te isl volume of lhe seiies appeaied in
r,o,, ils volume i, in r,, lhe seiies mainlaining ils publicalions and ils
slandaids lhioughoul Woild Wai II undei R. Gia ns im diieclion. Slill
undei his supeivision, volume io came oul in r,,. Afei R. Gia ns dealh,
yeais pasl befoie lhe seiies look a new slail wilh his nephew, F. Gia n, a
Jesuil expeil in Syiiac, as diiecloi. Fiom r,,, unlil lhe lale r,,os. lwenly
imposing volumes eniiched lhis piesligious colleclion.
Te following lilles of PO since r,, aie of a special inleiesl foi slu-
denls of paliislic exegesis. Nole lhal vol. io is daled fiom r,,, bul ils ve
fascicles aie aclually lo be daled as follows: r,, (fasc. r), r,o (fasc. i).
r,8 (fasc. ), r,,o (fasc. ), r,, (fasc. ,). Te same disposilion is kepl in
lhe subsequenl volumes.
In vol. i, (r,,r,,,) among olhei woiks is lhal of M. Biieie, L. Maiies,
B.-C. Meiciei, eds., Hippolyte de Rome, Sur les Benedictions dIsaac, de jacob
et de Motse (r,,).
Te Ethiopian Synaxarion, oi Book of the Saints, slailed publicalion in
PO, vol. r (I. Guidi, ed., r,o,). Il was conlinued in vol. , (I. Guidi, ed., r,rr),
vol. , (I. Guidi and S. Giebaul, eds., r,r) and vol. r, (S. Giebaul, ed., r,i,).
Ils ciilical edilion and lianslalion ieceived a new slail slill wilh S. Giebaul
One Paliislic Exegesis
as ediloi in r,,, and was fieshly eneigized by G. Colin fiom vol. (r,8o)
lo vol. o (r,,).
Te ciilical edilion and Fiench lianslalion in PO of Seveius of Anliochs
one hundied lwenly-ve Cathedral Homilies iequiied even moie enduiing
eoils if nol a longei peiiod of lime. Slailed in vol. (r,o8) wilh R. Duval
as ediloi, lheii publicalion conlinued in vol. 8 (r,ri) and ri (r,r,) wilh
M. Biieie, Vol. ro (r,ii), wilh M.-A. Kugenei and E. Tiiaux as edilois,
vol. io (r,i,) wilh M. Biieie, ed., and vol. ii (r,o), again wilh I. Guidi,
ed. Afei Woild Wai II lhe ediling of Seveiuss Homilies slailed again in vol.
io (r,8), slill wilh M. Biieie as ediloi. In vol. i, (r,or) Biieies woik was
published poslhumously; il conlinued lo seive as lhe basis foi F. Gia ns
ediling in vol. , (r,o,), foi F. Gia n and C. J. A. Lashs collaboialive edil-
ing in vol. o (r,,i), and again foi F. Gia ns liieless dedicalion in vol. o
(r,,), , (r,,,) and 8 (r,,o), lhe lallei publicalion beneling also fiom
lhe collaboialion of C. J. A. Lash and J.-M. Saugel. Duiing almosl sevenly
yeais fiom r,o8 lo r,,o, lhe peiseveiance of eighl dislinguished special-
isls of Syiiac language nally made available foi lhe isl lime in a modein
language one of lhe mosl amazing monumenls of paliislic pieaching whose
oiiginal Gieek lexl is losl. Tis masleipiece slill wails foi a piopei analysis
wilh iegaid lo ils ielevance foi paliislic exegesis.
Te Old Geoigian Veision of biblical books called foi a isl publicalion
in vol. io (r,,o), Te Gld Georgian Version of the Gospel of john ed., R. P.
Blake and M. Biieie; lhen foi a second in vol. i, (r,,,), La version georgienne
ancienne de lEvangile de Luc. M. Biieie ed., and a lhiid one, vol. i,, Te Gld
Georgian Version of the Prophets, R. P. Blake ed.; Petits Prophtes, M. Biieie
(r,or). Te Gld Georgian Version of the Gospel of Matthew had been ediled
by R. P. Blake in vol. i as eaily as r,.
Anolhei example of a mulli-aulhoied ediloiship spiead ovei a long pe-
iiod of lime is due lo Le Candelabre du Sanctuaire de Gregoire bou Ifaradj
dit Barhebraeus. Quatrime Base. lIncarnation, J. Khouiy, ed., vol. r (r,o);
Neuvime Base. Libre rbitre, P.-H. Poiiiei, ed., vol. (r,8,); Dizime Base.
Resurrection E. Zigmund Ceibu, ed., vol. , (r,o,); Gnzime Base. jugement
dernier N. Sed, ed., vol. r (r,8); and nally Douzime Base. Paradis, also
N. Sed, ed., vol. o (r,8r).
La chane armenienne sur les Eptres Catholiques, by C. Renoux, coveis al
piesenl vol. , fasc. r, (r,8,), I. La chane sui lEplie de Jacques; vol. ,
fasc. r,8 (r,8,), II. La chane sui les Eplies de Pieiie; vol. o, fasc. io,o
(r,,), III. La chane sui la piemieie Eplie de Jean.
An impoilanl sel of exegelical homilies and olhei wiilings highlighl-
Foi lhe Hebiew Bible lo lhe Sepluaginl , Foi lhe Hebiew Bible lo lhe Sepluaginl , Colleclions of Piimaiy Texls, New Edilions, and Tianslalions ,
ing lhe use of Sciipluie in Syiiac and Aimenian liadilions complele lhe
Oiienlalislic conliibulion of PO:
vol. i,, fasc. ri: Hippolyte de Rome. Sur les Benedictions dIsaac, de jacob et
de Motse (r,,).
o, fasc. r: Hymnes de Saint Ephrem conservees en version armenienne, L. Maiies
and C. Meiciei, eds., (r,or).
i, fasc. ri (r,oo), fasc. (r,o,): Soma Deggua. Anliphonaiie du Caieme.
Texle elhiopien avec vaiianles, B. Velal, ed.
, fasc. : Homelies de Narsat sur la Creation, P. Gignoux ,ed., (r,o8).
,, n. ro: Le Codex rmenien jerusalem r:r, I. Introduction aux origines de
la liturgie hierosolymitaine. Lumires nouvelles, (r,o,), C. Renoux, ed.
o, n. ro8: II. Edition comparee du texte et de deux autres manuscrits (r,,r),
C. Renoux, ed.
8, fasc. r, n. r,: Homelies contre les juifs par jacques de Saroug M. Albeil,
ed., (r,,o); fasc. , n. r,,: Trois homelies syriaques anonymes et inedites
sur lEpiphanie, A. Desieumaux, ed., (r,,,).
o, fasc. r, n. r8i: Narsais Metrical Homilies on the Nativity, Epiphany, Passion,
Resurrection and scension. F. G. McLeod (r,,,), vol. r, facs. i, n. r8,:
Barsabee de jerusalem sur le Christ et les Eglises M. van Esbioeck, ed.,
(r,8i); fasc. , n. r8,: Homelies anonymes du ome sicle: Dissertation
sur le Grand Pretre, Homelies sur la pecheresse I, II, III, F. Gia n, ed.,
(r,8).
i, fasc. r, n. r,o: Hesychius de jerusalem, Homelies sur job, C. Renoux, ed.;
C. Meiciei and C. Renoux, liansl. (r,8).
, fasc. , n. r,o: jacques de Saroug, Six homelies festales en prose, F. Rilliel
(r,8o).
viii. SoUvcis Cuvi1iiis (SC)
Te peifoimance of Souices Chieliennes is speclaculai, even unique, as a
seiies enliiely dedicaled lo lhe Chuich Falheis. Piojecled by lhe Jesuil V.
Fonloynonl al Lyon in lhe yeais r,ir,,, lhe colleclion eeclively slailed
in r,i and counled , volumes al lhe end of lhe r,,os. Ils inilial piomoleis,
H. de Lubac, J. Danielou and C. Mondeseil, all lhiee Jesuils, inlended fosleiing
a ieluin lo ancienl souices of Chiislian spiiilualily which would counleibal-
ance lhe absliacl aiidily of lhe scholaslic syslem pievalenl in lhe seminaiies
and lheological ciicles of Calholicism al lhal lime. Taigeling a bioad public
of educaled lay-people as well as cleiics, and lhanks lo a caieful manage-
o One Paliislic Exegesis
menl and a well focused open-mindedness in lheii lheological molivalion
(lhe nouvelle lheologie of Fouivieie was a conlempoiaiy phenomenon),
lhe foundeis of Sources Chretiennes alliacled numeious collaboialois. Afei
lhe isl few volumes of lhe seiies weie published wilhoul ciilical edilions
(lalei on lhey all had such edilions) one publicalion afei anolhei showed
conslanl scienlic impiovemenl. Al lhe slail, Gieek paliislic souices weie
piivileged; Henii de Lubac eslablished Oiigen of Alexandiia as a fionl-iun-
nei among lhe many ancienl aulhoiilies whose woiks weie launched inlo
lhe modein woild in SC. Te edilion of Lalin aulhois slailed only wilh vol.
r,. A sel of non-Chiislian lexls (in facl, a highly pioblemalic lille! Lalei il
became lhe Seiie annexe de lexles paiachieliens, see vol. ) slailed wilh
vol. i, Extraits de Teodote, and vol. i, Ptolemee, Lettre a Flora. Te len-
lalive inclusion of souices fiom lhe non-Gieek speaking liadilions in lhe
Oiienl, Syiiac and Aimenian, in pailiculai, wilh lhe Homilies of Philoxenos
of Mabboug (vol. ), lianslaled and commenled on by E. Lemoine (r,,o),
mel wilh an immediale success. Tis inilialive was followed by lhe publica-
lion of olhei souices of lhose liadilions communicaling a weallh of spiii-
lual commenlaiies on lhe Bible: Te Book of Prayers by Giegoiy of Naiek
(liansl. fiom Aimenian, I. Kechichian; vol. ,8, r,or); lhe Commentary on
the Diatessaron by Ephiem (liansl. fiom Syiiac and Aimenian, L. Leloii;
vol. rir, r,oo); lhe Hymns on Paradise also by Ephiem (liansl. R. Lavenanl,
vol. r,, r,o8); lhe Syriac pocalypse of Baruch (liansl. wilh commenlaiies,
P. Bogaeil, vol. r, r,o,, i vols.); lhe poelic woik on jesus the Gnly Son of
the Father by Neises Snoihali, who died in rr, (liansl. fiom Aimenian, I.
Kechichian, vol. io, r,,; lhe Dialogues and Treatises of John of Apamea,
a spiiilual leadei of lhe fh cenluiy in noilhein Syiia (liansl. R. Lavenanl,
vol. rr, r,8); lhe Expositions by lhe fouilh cenluiy Aphiaal lhe Wise fiom
Peisia (liansl. fiom Syiiac, M. J. Pieiie, vols. , and ,,, r,888,). A moie
eccenliic edilion was Pseudo-Philo, Biblical ntiquities, oiiginally in Hebiew,
lhe woik of a Jewish scholai living in Jeiusalem (:) appaienlly befoie ,o c.i.
(liansl. D. J. Haiiinglon, vols. ii,io, r,,o).
Slailing wilh Hilaiy of Poilieis Tractatus Mysteriorum (vol. r,, r,,)
and Leo Is Sermons (vol. ii, r,,), ancienl Lalin souices ouiished in SC
lo a lolal of one hundied and lwenly-ve volumes in r,,8. A new edilion
of Teilullians woiks is neai complelion wilh feen volumes available,
wheieas Augusline, massively published elsewheie, is only piesenl in SC
wilh his Commentary on the First Letter of john, (vol. ,,, id. ed., r,8), and
his Easter Sermons (vol. rro, r,oo). Among lhe lilles accepled foi publica-
lion in lhe neai fuluie guies Tyconiuss Book of Rules. In shoil, Ambiose of
Milan, Caesaiius of Ailes, Cypiian of Cailhage, Giegoiy lhe Gieal, Hilaiy of
Foi lhe Hebiew Bible lo lhe Sepluaginl , Foi lhe Hebiew Bible lo lhe Sepluaginl , Colleclions of Piimaiy Texls, New Edilions, and Tianslalions ,
Poilieis, John Cassian, Jeiome, Laclanlius, Leo lhe Gieal, Maiius Vicloiinus,
Runus of Aquileia, and Teilullian, among olheis, foim in SC a choius of
exclusively Lalin voices, ciossing ve cenluiies of ancienl Chiislianily, and
giving a diveisied accounl of ancienl biblical exegesis in lhe Wesl.
SC offeis an impiessive amounl of piimaiy lexls inheiiled fiom
Gieek-speaking chuiches. Aulhois fiom lhe isl (Clemenl of Rome) lo
lhe lhiileenlh (Nicholas Cabasilas) cenluiy c.i. oei a bioad access lo lhe
main genies of biblical exegesis nolwilhslanding anonymous pioduclions
such as lhe Letter to Diognetus, lhe Chane paleslinienne sui le Psaume
rr8 (vols. r8,r,o, r,,i), lhe pophtegmata Patrum (vol. 8,, r,,), and
olheis. Some wiilings weie lolally unknown in lheii oiiginal lexls befoie
ieaching lhe polenlially woild-wide ieadeiship of SC. Such weie lhe lwo
lhousand Letters of Isidoie of Pelusium (vol. ii, r,,,; anolhei volume lo
come); lhe Commentary on the Canticle by lhe monk Nilus of Ancyia (vol.
o, r,,; anolhei volume announced) lhe Correspondence of Baisanuphius
and John of Gaza (vols. ioi,, r,,,,8), as many isl ciilical edilions
of documenls slailing lo vibiale wilh new life lhanks lo compelenl edilois
and commenlalois. Te Gieek Chiislian souices foim an ocean of symbolic
language in Lale Anliquily. To chail lhal ocean and lo iecoid lheii ndings
in modein ciilical edilions, moie lhan one seiies of SC would be iequiied.
Hence lheie in no suipiise lhal many exegelical woiks aie slill missing even
in lhe unpaialleled achievemenl of SC, in which cuiienlly ovei a hundied
lilles signal a piopeily exegelical conlenl, and mosl olheis allow lhe modein
ieadei lo become familiai in one way oi anolhei wilh exegelical piaclices
in a vaiiely of lileiaiy genies.
Tiough lhe agency of SC a complele edilion wilh lexls, Fiench lians-
lalions and commenlaiies, in lhiily-six volumes, of Philo of Alexandiia
has been pioduced. A seiies Medieval Conlinualion was added lo SC,
inauguialed in r,,8 wilh Aelied of Rievaulx, Vhen jesus Vas Twelve Years
Gld (vol. oo), and conlinued wilh William of Sainl-Tieiiys Treatise on the
Contemplation of God, (vol. or, r,,,), Richaid of Sainl Viclois De Trinitate
(vol. o, r,,,), and many olheis in lhe nexl foui decades (among lhe foilh-
coming volumes guie lhe second volume of Beinaid of Claiivauxs Sermons
on the Canticle and lhe isl volume of his Letters). Tus lhe biblical mind
of lhe Falheis is pioven lo be ciealively al woik in medieval scholaiship al
leasl in ils monaslic eslablishmenl.
8 One Paliislic Exegesis
ix. SoUvcis oi P.1vis1ic Exiuisis i o1uiv
Coiiic1ios (vv iiuUis1ic .vi.s)
Dulch
Vigiliae Christianae, Supplements. Texts and Studies of Early Christian Life and
Language, J. H. Waszink and J. C. M. van Winden eds., fiom r,8,:
vol. r. J. H. Waszink and J. C. M. van Winden eds., Tertullianus, De idolola-
tria, r,8,.
o. H. Maili, liansl., Runus of quileia, De ieiunio III, r,8,.
,. G. A. M. Rowhoisl, liansl., Les Hymnes pascales dEphrem de Nisibe, II.
Texles, r,8,.
ro. F. X. Risch, ed., Pseudo-Basilius, dversus Eunomium IVV, r,,i.
io. M. Vinzenl, liansl., sterius von Kappadokian, r,,.
ir. R. Hennings, Der Briefwechsel zwischen ugustinus und Hieronymus und der
Streit um den Kanon des T und die uslegung von Gal :, rrr,, r,,.
. M. Maicovich, ed., Clementis lexandrini Protrepticus, r,,,.
,. M. Vinzenl, ed. and liansl., Markell von nkyra, die Fragmente.Der Brief
an Iulius von Rome, r,,,.
English
nte-Nicene Fathers and Nicene and Post-Nicene Fathers
Tis double seiies (NF, ro vols.; NPNF
r
, r vols.;

NPNF
i
, r vols.), oiigi-
nally published in Gieal Biilain duiing lhe second half of lhe nineleenlh
cenluiy as an imposing piece of Anglo-Calholic apologelics, was iepiinled
in lhe Uniled Slales in r88, and r88o. Te lalesl iepiinl in Massachusells
dales fiom r,,,.
Texts and Studies (TS)
Inilially ciealed by J. A. Robinson in Cambiidge in r8,r, bul closed in
r,,i, lhe seiies slailed again in r,, undei lhe diieclion of C. H. Dodd.
Il has given ve addilional conliibulions lo lhe sludy of paliislic exegesis,
closely linked wilh ciilical edilions:
M. Black, ed., Christian Palestinian Syriac Horologion, r,,.
I. A. Moii, Codex Climaci Rescriptus Graecus (Ms. Giegoiy r,or, L), r,,o.
D. W. Gooding, Te ccount of the Tabernacle. Tianslalion and Texlual
Pioblems of lhe Gieek Exodus, r,,,.
Q. W. Muncey, Te New Testament Text of St. mbrose r,,,.
F. Lo Bue, Te Turin Fragments of Tyconius Commentary on Revelation, r,o.
Souices of Paliislic Exegesis in Olhei Colleclions ,
ncient Christian Vriters (ACW)
Ciealed in Washinglon, D.C., in r,o by J. Quaslen, W. J. Buighaidl, and
J. C. Plumpe, al lhe Calholic Univeisily of Ameiica, one hundied lwenly
volumes of paliislic souices have been published in English lianslalions,
among lhem exegelical woiks by Augusline, Giegoiy of Nyssa and John
Chiysoslom. Te oiiginal oiienlalion of lhe seiies was lowaids ancienl
Chiislian apologelics.
Te Fathers of the Church (FaCh)
Published in New Yoik, N.Y., undei lhe ediloiship of L. Schopp fiom
r,, on, lhe seiies includes many exegelical woiks of paliislic aulhois:
Ambiose of Milan, Gn Creation, Gn Paradise, Gn Cain and bel, Gn Genesis, wilh
olhei exegelical woiks.
Augusline of Hippo, Gn Genesis, Gn the Gospel of john.
Basil of Caesaiea, Exegetical Homilies.
Jeiome, Homilies on the Psalms.
John Chiysoslom, Homilies on john.
Among lhe volumes published in lhe r,,os one noles:
Vol. ,r. Sl. Ephiem lhe Syiian, Selected Prose Vorks: Commenlaiy on Genesis,
Commenlaiy on Exodus, Homily on Oui Loid, Lellei lo Puslius. Tiansl.
by E. G. Malhews, Ji., and J. P. Amai. Ed. by K. McVey. Washinglon, DC
r,, (wilh geneial inlioduclion and bibliogiaphy).
Vol. ,i. Sl. Augusline, Tractates on the Gospel of john rriri. Tractates on
the First Epistle of john. Tiansl. by J. W. Rellig, r,,,.
Vol. ,, Oiigen, Homilies on Luke. Fragments on Luke. Tiansl. by J. T. Lienhaid,
r,,o (Inlioduclion) .
Vol. ,,, Oiigen, Homilies on jeremiah. Homily on r Kings :8. Tiansl. by J. C.
Smilh (r,,8).
Gxford Early Christian Texts (OECT), H. Chadwick, ed.
Ciealed by Heniy Chadwick, lhe seiies piovided lhe following pub-
licalions:
M. Bevenol, Cyprian, De Lapsis and De Ecclesiae Catholicae Unitate, r,,r.
E. Evans, ed., Tertullian, dversus Marcionem, r,,i.
W. R. Schoedel, thenagoras. Legatio and De resurrectione, r,,i.
R. W. Tomson, thanasius, Contra Gentes and De Incarnatione. r,,r.
o One Paliislic Exegesis
Gxford Early Christian Studies (OECS)
Also inilialed by H. Chadwick in r,,r and co-ediled wilh R. Williams
and A. Loulh, lhe seiies piovides lhe following lilles foi lhe sludy of eaily
Chiislian exegesis:
R. Hilliei, rator, Gn the cts of the postles. A Baplismal Commenlaiy, r,,.
T. De Biuyn, Pelagius Commentary on St. Pauls Epistle to the Romans, r,,.
C. T. R. Haywaid, liansl., jeromes Hebrew Questions on Genesis, r,,,.
R. E. Heine, liansl., Gregory of Nyssas Treatise on the Inscriptions of the Psalms,
r,,,.
R. P. H. Gieen, ugustine, De Doctrina Christiana, r,,o.
A. B. Scoll, Grigen and the Life of the Stars. A Hisloiy of an Idea, r,,r.
P. W. L. Walkei, Holy City, Holy Places? Chiislian Alliludes lo Jeiusalem and lhe
Holy Land in lhe Fouilh Cenluiy, r,,o.
C. E. Hill, Regnum Caelorum. Palleins of Fuluie Hope. Apocalyplic Lileialuie in
lhe Eaily Chuich, r,,i.
R. P. Vaggione, Eunomius of Cyricus and the Nicene Revolution, ioor.
Scriptores Latini Hiberniae, Dublin, r,,,.
Fiench
Ictys. Lettres Chretiennes was ciealed by A. Hamman in r,,, as a challenge
lo SC by disliibuling populai lianslalions of Chuich Falheis on a laige
scale and al much moie aoidable piices. Te success of lhe enleipiise con-
imed lhe exislence of a genuine conlempoiaiy inleiesl foi souices of eaily
Chiislian lhoughl piesenled wilhoul scholaily appaialus. Te pievalenl use
of Sciipluie in ancienl Chiislian wiilings is obvious lo lhe eye of any ieadei
discoveiing such souices foi lhe isl lime. In full oi pailial quolalion lexls
weie piesenled undei lhemalic heads:
r. Te Biilh of Chiislian Lileialuie
i. Te Empiie and lhe Cioss
. Philosophy luins lo Chiisl
. Lives of lhe Deseil Falheis
,. Baplism
o. Rich and Pooi in Eaily Chiislianily
,. Chiislian Inilialion
8. Te Mysleiy of Chiislmas
,. Euchaiisl
ro. Te Mysleiy of Easlei
Souices of Paliislic Exegesis in Olhei Colleclions r
rr. Ways lowaid God
ri. Women
r. Maiiiage
Geiman
Bibliothek der griechischen Literatur was launched by lhe Byzanlinisl P. Wiilh
and lhe paliislic scholai W. Gessel, in Slullgail, in lhis silualion of faiewel-
ling Anliquily (in diesei Silualion des Abschieds von dei Anlike):
ro. Grigenes. Die griechisch erhaltenen jeremiahomilien, ed. E. Schadel
(r,8o).
r8. Grigenes. Der Kommentar zum Evangelium nach Mattaus, I, ed., H. J.
Vogl (r,8).
Fontes Christiani (r,88)
Wilh N. Biox, S. Dpp, W. Geeilings, G. Gieshake, R. Ilgnei, R. Schieei as
edilois, lhe seiies Fonles Chiisliani. Zweispiachige Neuausgabe chiisllichei
Quellenlexle aus Alleilum und Millelallei conslilules since r,88 a Geiman
equivalenl of Souices Chieliennes, whose ciilical lexls aie occasionally ie-
pioduced. Te eleganl volumes mulliplied in high speed wilh an obvious
success in Geiman-speaking counliies. Ovei foily of lhem ciiculaled by
r,,,. Te whole seiies is cuiienlly piogiammed wilh lhiee hundied lilles.
Among lhe lilles alieady published, some aie specially valuable foi lhe
sludy of paliislic exegesis, such as vol. r (r,,r), Didache-Traditio apostolica;
vol. i, r, (r,,rr,,o), T. Heilheis edilion of Oiigens Commentary on
Romans; vol. , ri (r,,r), H. J. Sieben, Grigen. In Lucam Homiliae; vol.
8lr (r,,), N. Biox, Irenaeus. d Haereses, vol. ro, r (r,,), F. Dunzl,
Gregory of Nyssa. In Canticum Canticorum; vol. r,, r- i (r,,,,), P. Biuns,
Teodore of Mopsuestia. Katechetische Homilien; vol. r8 (r,,,), G. Schniedei,
Evangelia Infantiae pocrypha. pokryphe Kindheitsevangelien; vol. r, (r,,,),
M. Lallke, Gden Salomos. A isl seiies of lwenly-ve volumes was com-
pleled in r,,o; simullaneously, a second seiies of anolhei lwenly-ve vol-
umes was announced, wilh ugustinus. Uber die christliche Lehre, i vols.
(r,,,); Gregor der Grosse. Evangelienhomilien, i vols. (r,,8) among lhe
foilhcoming lilles.
Testimonia. Schrifen der altchristlichen Kirche (Tesl), Dusseldoif, r,oo.
Patristische Texte und Studien (PTS), Beilin, r,o, K. Aland and W. Schnee-
mel chei eds.:
i One Paliislic Exegesis
r. M. Telz, ed., Eine ntilogie des Eutherios von Tyana, r,o.
. H. Diiies, E. Klosleimann, M. Kioegei eds., Die ,o geistlichen Homilien
des Makarios, r,o.
,. B. Kollei, Die Schrifen des johannes von Damaskos, vol. I, r,o,; vol. ri, II,
r,,; vol. r,, III, r,,,; vol. ii, IV, r,8r; vol. i,, V, r,88.
Texte der Kirchenvater (TKV). Eine Auswahl nach Temen geoidnel, , vol-
umes, Munich, r,or,oo.
Piepaied and ediled by A. Heilmann, wilh lhe scienlic assislance of
H. Kiaf, lhese ve alliaclive volumes exemplify lhe desiie, mainly expiessed
in Roman Calholic ciicles afei Woild Wai II, lo diuse paliislic wiilings on
a moie populai level lhan lhe one J.-P. Migne had laigeled in lhe nineleenlh
cenluiy. Te Fiench seiies SC had engineeied such an allempl on lhe giand
scale. TKV iepiesenls a much moie modesl achievemenl, lhe numeious
exegelical quolalions in ils colleclions of exceipls lianslaled wilh gieal caie.
Te foui colleclions of quolalions aie sublilled:
I. God, Ciealion, Man, Sin.
II. Giace, Chiisl, Sanclicalion.
III. Chiislian Life, Chaiily, Chiislian Sociely (lhe mosl exlended seclion).
IV. Chuich, Saciamenls, Sciipluie (pp. r,8r), Eschalology.
V. Realized by H. K. Kiafl, includes a Lexicon of Chuich Falheis in
al pha belic oidei of ve hundied pages, a soil of mini-paliology, and
Indices.
Each exceipl in lhe foui seiies is inlioduced wilh an indicalion of ils
conlenls and followed by a iefeience lo lhe quoled souice. A complele lisl
of lhose indicalions and iefeiences al lhe end of volume V facililales lhe
use of lhe colleclion.
Traditio Christiana (TC), Zuiich, r,o,.
Gieek
Consull lhe ,
Libiaiy of lhe Falheis and Ecclesiaslical Wiileis, published by lhe Aposlolic
Diakonia of lhe Gieek Chuich published in Alhens.
Ilalian
Biblioteca Patristica was launched by M. Naldini and M. Simonelli, in
Floience:
. Clemente lessandrino. Estratti profetici, ed., C. Naidi.
Souices of Paliislic Exegesis in Olhei Colleclions
ro. Ippolito. Lnticristo, ed., E. Noielli.
r8. Grigene. Gmelie sui Salmi, ed., E. Piinzivalli (r,,r).
Collana di testi patristici, diiecled by A. Quacquaielli:
r. Grigene. Commento al Cantico dei Cantici
i. tanasio. Lincarnazione del Verbo
r. Grigene. Gmelie sulla Genesi
ro. Gregorio Nazianzeno. La Passione di Cristo
r,. Gregorio Magno. Gmelie su Ezechiele III
i. Giovanni Damasceno. Gmelie cristologiche e mariane
i,. Grigene. Gmelie sull Esodo
,. Giovanni Crisostomo. Commento all lettera ai Galati
Corona Patrum Salesiana. Sanctorum Patrum Graecorum et Latinorum Gpera
Selecta, ed. P. Ricaldone, Tuiin, r,o.
Te seiies, diiecled al lhe insliuclion of lhe Ilalian cleigy, includes Series
Latina and a Series Graeca, wilh ciilical lexls boiiowed fiom eailiei edilions,
easy lianslalions, biblical iefeiences, and analylical lables of conlenl.
Japanese
Since lhe beginning of lhe lwenlielh cenluiy, Auguslines Confessions has
been lianslaled al leasl nine limes inlo Japanese. A complele lianslalion of
Auguslines woiks in lhiily volumes (among lhem, vol. o: De doctrina chris-
tiana, liansl. T. Kalo; vols. ror,: De Genesi ad litteram, lianl. E. Kalayanagi;
vols. r8io: Enarrationes in Psalmos, vols. ii,: Tractatus in Iohannis
Evangelium, liansl. H. Izumi, H. Kaneko, T. Shigeizumi, et al.) began lo be
published in r,,, and is now compleled.
An inlense piogiam of lianslalions, pul inlo eecl al lhe Inslilule of
Medieval Toughl al Sophia Univeisily, Tokyo, focuses on a Corpus fontium
mentis medii aevi:
vol. r. Early Greek Fathers: Didache, Juslinus Mailyi, Teophilus Anliochenus,
Iienaeus Lugdonensis, Clemens Alexandiinus, Hippolylus Romanus,
Oiigenes, Giegoiius Thaumaluigus, Melhodius Olympus, Eusebius
Caesaiiensis, Alhanasius Alexandiinus.
vol. i. Golden ge Greek Fathers: Aiius, Alexandei Alexandiinus, Eusebius,
Alhanasius, Cyiillus Hieiosolymilanus, Basilius Caesaiiensis, Giegoiius
Nazianzenus, Giegoiius Nyssenus, Johannes Chiysoslomus.
vol. . Later Greek Fathers and Byzantine Fathers: Evagiius Ponlicus, Nes lo-
iius, Cyiillus Alexandiinus, Pseudo-Macaiius, Pseudo-Dionysius Aieo-
pagila, Johannes Climacus, Maximus Confessoi, Johannes Damascenus,
One Paliislic Exegesis
Teodoius Sludila, Symeon Novus Teologus, Michael Psellus, Giegoiius
Palamas, Nicolaus Cabasilas.
vol. . Early Latin Fathers (r,,,): Teilullianus, Novalianus, Cypiianus, Lac-
lanlius, Maiius Vicloiinus, Hilaiius, Ambiosius, Hieionymus, Piuden-
lius, Paulinus Nolanus, Sulpicius Seveius, Pelagius, Auguslinus, Iohannes
Cassianus, Piospei Aquilanus, Leo Papa, Caesaiius Aielalensis.
vol. ,. Later Latin Fathers (r,, ): Boelhius, Benediclus de Nuisia, Cassiodo-
ius, Mailinus episcopus Biacaiensis, Giegoiius Magnus, Isidoius epi-
scopus Hispalensis, Ildefonsus episcopus Tolelanus, Defensoi mona chus
Loco giacensis.
Tis seiies conslilules a monumenlal achievemenl in lhe hisloiy of
Japanese paliislic sludies.
Anolhei seiies, Kyo-Bun Kwans Selected Vorks of Early Christian Vriters
(fiom lhe isl lo lhe lhiid cenluiy) includes vols. 8ro: Oiigenes, Contra
Celsum (liansl. M. Demuia) and Oiigenes, De Principiis, Commentarium in
Iohannis Evangelium and Commenarium in Canticum Canticorum, (liansl.
T. Odaka). Giegoiy of Nyssa, Homilies on the Song of Songs, is also lianslaled
in lhal seiies.
Spanish
Biblioteca de Patristica (r,8o)
Twenly-ve volumes published, compaiable wilh lhe Ilalian Collana di
Testi patristici, addiessed lo lhe geneial public.
Fuentes patristicas (r,,,)
Wilh oiiginal lexls, lianslalions, and annolalions diiecled lo an academic
ieadeiship, undei lhe iesponsiblily of E. Romeio Pose.
In piocess: Monumenta christiana iberica; see J. Mailinez, La Paliologie en
Espagne: Les Pres de lEglise au XXme sicle. Paiis r,,,, oro.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,
I I
I NSTRUMENT STUDI GRUM.
DICTIONARI ES, ENCYCLOPEDIAS, PATROLOGI ES,
BI BLIOGRAPHI ES
i. B.sic Riiivici Booxs
Allanei, B. Sluibei, A., Patrologie, was al ils eighlh edilion in r,,8, afei lhe
sevenlh in r,oo, and lhe sixlh in r,oo; in addilion lheie was an Ameiican
lianslalion in r,or, a Fiench edilion in r,oi, a second Ilalian edilion in r,,
and a Spanish edilion in r,,i (Allaneis oiiginal edilion dales fiom r,8, a
isl Ilalian veision fiom r,o, a Hungaiian veision fiom r,,).
A. Di Beiaidino published lhe lwo volumes of lhe Dizionario Patristico
e di antiquita cristiane in r,8 and r,8, wilh ovei r,o collaboialois lisled.
Foui impoilanl enliies on paliislic exegesis aie signed by M. Simonelli:
Allegoiia, Commenlaii Biblici, Diodoio di Taiso, Esegesi paliislica.
Also ielevanl aie lhe ailicles Bibbia (E. Peiello), Canlico dei Canlici
(P. Maloni), Calene Bibliche (C. Cuili), Geneii lelleiaii (P. Siniscalco), and
conliibulions by E. Dassmann, J. Giibomonl, A. Quacquaielli, V. Saxei. A
Fiench lianslalion followed in Dictionnaire encyclopedique du Christianisme
ancien, r,,o; an English lianslalion Encyclopedia of the Early Church in
r,,i.
Feiguson E., Encyclopedia of ncient Christianity, suppoiled by a sliong
leam of conliibulois, isl appeaied in r,,, lhen in a second and enlaiged
edilion in r,,,: pp. ,, Allegoiy (J. W. Tiigg); ,,8, Apociyphals
(D. M. Scholei: 1; J. J. Collins o1); io,irr, Canon (of Sciipluie) (L. M.
McDonald); ,o,8, Genesis (J. P. Lewis); ,8o8, Inleipielalion of lhe
Bible (D. Faikasfahy); ,8o88, Rheloiic (F. W. Noiiis). Teie is no enliy
on Exegesis. Foi individual enliies of paliislic inleipieleis oi books of lhe
Bible, consull lhe Index.
Hamman, A., Guide Pratique des Pres de lEglise, Paiis, r,o,. Tis pub-
licalion is nol foi lhe specialisl, bul conceived as an inilialion of io pages
foi young (oi nol so young) sludenls. Il is pleasanlly wiillen, illuslialed
wilh well-chosen quolalions: a masleipiece of vulgaiisalion in lhe Fiench
leim, il was conceived as a companion volume lo lhe seiies Iclys, which
was ciealed wilh similai inlenlions by lhe aulhoi.
Quaslen, J., Patrology. Vol. I: Te Beginnings of Paliislic Lileialuie; vol. II:
Te Anle-Nicene Lileialuie afei Iienaeus; vol. III: Te Golden Age of Gieek
Paliislic Lileialuie. Uliechl Biussels r,,o, r,,, r,oo. A. di Beiaidino,
o One Paliislic Exegesis
Patrologia vol. III: Dal Concilio di Nicea (i,) al Concilio di Calcedonias
(,r). I Padii lalini. Cabale r,,8. Fiench edilion: J. Lapoile, liansl., Initiation
aux Pres de lEglise, vols. Paiis r,,,, r,,,, r,o. J.-P. Bagol, liansl., vol. IV:
Les Peies Lalins Paiis r,8o.
Il look lhiee decades lo complele lhe besl-known Paliology in lhe
English-speaking woild, a woik of high eiudilion, pedagogical and alliac-
live, wilh excellenl bibliogiaphies. Il was quickly iecognized as a classic.
ii. cccs1ics Lrxiio (ccL)
Wilh Coinelius Mayei and olheis as edilois, volume I: Fasc. ri aron
nima, animus, appeaied in r,8o, acclaimed by lhe ciilics as a nolable
evenl and a mosl welcome addilion lo lhe iesouices available lo lhe sludenl
(H. Chadwick, jEH , [r,88] ro). In Geiman, English, oi Fiench, ils pio-
giamme announces rioo enliies. Il focuses on lhe peison and lhe woik of lhe
bishop of Hippo wilhoul neglecling any of his fiiends oi foes. To aichaeology
and lopogiaphy (wilh maps), lhe ugL adds liluigical and docliinal lhemes
and concepls. All lhe wiilings of lhe veisalile bishop have lheii ciilical nolice
bioughl up lo lhe lalesl slale of ieseaich. Some of Auguslines moie famous
slalemenls aie inlioduced inlo lhe alphabelical sel of enliies and localed in
his wiillen legacy. Mosl useful foi lhe sludy of Auguslines familiaiily wilh
Sciipluie aie lhe ailicles dealing wilh o1 oi 1 guies, lhose on allegoiy
and olhei heimeneulical issues.
Te leading expeils of Auguslinian sludies fiom all ovei lhe woild con-
liibule lo lhe ugL. In r,, ils isl volume was compleled, a lasl double
fascicle ,8, Civitas DeiConversio, biinging ils conlenl lo a lolal of r,i,
columns. Eighl yeais needed foi lhe isl lhiee lellei of lhe alphabel iepiesenl
a slow pace. In Y.-M. Duvals woids, lhe enleipiise mighl piogiess moie
slowly lhan one would wish foi, bul il piogiesses (REug r [r,,,] oi).
Five yeais lalei, no acceleialion was noliceable, bul lhe high slandaid of lhe
ugL conlinued lo be celebialed by lhe specialisls.
C. Mayei, CD-Rom Corpus ugustinianum Gissense (CG): In lhe
same publishing house, Schwabe & Co, Basel (wheie lhe isl edilion of
Auguslines woiks was piinled in r,o,r,r,!), Coinelius Mayei, leaching
al lhe Univeisily of Giessen (Geimany), pioduced lhe iesull of feen yeais
of a well-oiganized colleclive piepaialion, a CD-Rom wilh lhe full lexl of
lhe Auguslinian Gpera omnia and a bibliogiaphy of ciica ,o,ooo lilles. Te
whole Auguslinian lexl, painslakingly ievised on lhe basis of lhe lalesl ciilical
edilions, includes lhe mosl iecenl discoveiies, such as lhe Dolbeau seimons.
Foi lhe Hebiew Bible lo lhe Sepluaginl , Foi lhe Hebiew Bible lo lhe Sepluaginl , Instrumenta Studiorum ,
All biblical and olhei cilalions aie idenlied wilh lheii iefeiences; All foims
aie lemmalized as in lhe publicalions of Louvains CETEDOC. One nds
in CG lhe inlegial maleiials foi a Biblia ugustiniana, and I guess lhal if
A. -M. La Bonnaidieie had known il, fy yeais ago, she would have com-
pleled hei piogiamme of commenlaiies on lhe use made by Augusline of
biblical books (G. Madec, REug i [r,,o] i,).
iii. Biviin Pn1vis1icn
In r,o,, Andie Benoil and Pieiie Piigenl ciealed a Cenlie dAnalyse el de
Documenlalion Paliisliques (CADP) al lhe Pioleslanl Faculle de Teologie
of Sliasbouig (A. Benoil el P. Piigenl, Les Cilalions de lEciiluie chez les
Peies, RHPhR ,o [r,oo] roro8). Afei a shoil lime lhe Cenlie became as-
socialed wilh lhe CNRS, lhe Nalional Cenlie foi Scienlic Reseaich in Paiis,
whose nancial suppoil allowed lhe launching of Biblia Patristica in r,,,.
By lhe end of lhe cenluiy, six volumes and a Supplemenl weie published:
r. Des origines a Clement dlexandrie et Tertullien, Paiis r,,,.
i. Le Troisime sicle (Grigne excepte), Paiis r,,,.
. Grigne, Paiis r,8o.
. Eusbe de Cesaree, Cyrille de jerusalem, Epiphane de Salamine, Paiis r,8,.
,. Basile de Cesaree, Gregoire de Nazianze, Gregoire de Nysse, mphiloque
dIconium, Paiis r,,r.
o. Hilaire de Poitiers, mbroise de Milan, lmbrosiaster, Paiis r,,,.
Supplemenl: Philon dlexandrie, Paiis r,8i.
Each volume collecls belween o,ooo and ,o,ooo biblical quolalions in
paliislic souices. Afei lisls of lhe souices analyzed, of lheii edilions and
lheii abbievialed lilles, all biblical occuiiences aie enumeialed fiom Gn r:
r lo Rv ii:r,, even when limiled lo small elemenls of veises oi lo allusions.
Fiuilful exchanges wilh lhe Velus Lalina Inslilule of Beuion and lhe Inslilul
fui Neuleslamenlliche Texlfoischung of MunsleilW. facililaled lhe giganlic
lask. Afei lwenly yeais of a ieal success sloiy, P. Maiavel, lhe diiecloi of
CADP announced foilhcoming volumes on lhe Egyplian wiileis, lhen lhose
of lhe Syiiac language, nally all lhe olhei Falheis and minoi wiileis (if lhal
makes sense) of lhe fouilh cenluiy; he desciibes as quasi- eschalological
peispeclives lhe volumes piojecled on Jeiome, Chiysoslomus, Augusline,
Cyiil of Alexandiia, Teodoiel of Cyius, and olheis (Les Pres de lEglise
au XX
e
sicle, ,o). A lack of public funding and fewei human iesouices
may biing lhe enleipiise lo a hall despile lhe conlinuous impiovemenl of
eleclionic lechnology.
8 One Paliislic Exegesis
iv. Covvcs Cnvis1inovcm (CETEDGC)
Since r,8i, undei lhe geneial lille Instrumenta Lexicologica Latina, and
lhanks lo lhe diligence of Paul Tombeui, lhe Corpus Christianorum nds
ilself eniiched yeai afei yeai by fascicles of compuleiized foims of woids
foi some volumes of lhe Lalin seiies, piesenling lhe lexical thesaurus, oi
lieasuie, of specic aulhois oi woiks. Foi inslance:
CCTesaurus Patrum Latinorum. Tesaurus Sancti Gregorii Magni.
Seiies A. Foimae: Enumeialio foimaium. Index foimaium a leigo oidinala-
iumConcoidanlia foimaium (on miciocaids). CETEDOC, Paul Tombeui,
ed., Calholic Univeisily of Louvain, Louvain-la-Neuve, r,8o.
CCInstrumenta Lexicologica Latina: Te Instrumenta Lexicologica
Latina have been conceived lo piovide expeils wilh fundamenlal lools foi
ieseaich, needed by lhe scienlic sludy of a lexl oi lhe inquiiy aboul given
phenomena whose occuiience in a specic woik needs claiicalion (foims, a
sel of foims oi expiessions, cilalions, enliies signicanl foi lheii oilhogiaphy,
moiphology, synlax and slyle, Les Instrumenta Lexicologica Latina onl ele
conus de lelle manieie que les cheicheuis puissenl disposei des insliumenls
de liavail fondamenlaux que necessilenl lelude scienlique dun lexle ou la
iecheiche conceinanl des phenomenes donnes donl on veul savoii sils sonl
allesles dans une oeuvie piecise (foimes, ensembles de foimes ou expies-
sions, cilalions, lemmes caiacleiisliques oilhogiaphiques, moiphologiques,
synlaxiques el slylisliques (P. Tombeui).
Seveial fascicles of lhe seiies aie of special inleiesl foi lhe sludy of
paliislic exegesis:
Fasc. i: Jeiome, C. Runus
o: rs mbrosiana
8: Giegoiy lhe Gieal, In Canticum Canticorum, In Librum Primum Regum
io: Piimasius, Commentary on the pocalypse
o: Apponius, In Canticum
o: Leo lhe Gieal
i: Florilegia. Flor. Frisingense
In addilion lo lhe Instrumenta alieady menlioned, lhe Cetedoc Index
of Latin Forms, oi Tesaurus formarum totius latinitatis a Plauto usque ad
saeculum XXum, iepiesenls a isl slep lowaids pioducing a huge Lalin
diclionaiy dalabase, . . . a ievolulionaiy lool, conlaining almosl ,o million
foims diawn fiom lhe enliiely of ancienl Lalin lileialuie, fiom lhe lileialuie
of lhe paliislic peiiod, fiom a vasl body of medieval maleiial (including in
pailiculai lhe opera omnia of Tomas Aquinas), and fiom colleclions of
Neo-Lalin woiks. . . . By foims is meanl lhe dieienl aclual occuiiences of
Foi lhe Hebiew Bible lo lhe Sepluaginl , Foi lhe Hebiew Bible lo lhe Sepluaginl , Instrumenta Studiorum ,
a lexical enliy wilhin any exlanl discouise. . . . Wilhin lhe limils of lhe lexls
incoipoialed in lhe dalabase, scholais gel infoimalion on lhe isl occui-
ience of a foim, all lhe woiks in which il appeais, lhe aulhois who use il, ils
fiequency of occuiience lhioughoul lhe cenluiies.
Since lhe end of r,,,, lhe Cetedoc Index of Latin Forms is available as a
printed Vordlist pioviding lhe complele alphabelical lisl of foims, logelhei
wilh indicalion of fiequencies accoiding lo peiiod; and as a CD-RGM which
allows useis lo seaich lhe enliie dalabase of ,o million foims in lhe mosl
complex ways.
v. Dic1io.vv oi Biviic.i I1ivvvi1.1io
Wilh John H. Hayes as geneial ediloi and foui hundied conliibulois, lhe
Dictionary of Biblical Interpretation, published in r,,,, in Nashville, Tenn.,
conlains a synlhesis of woild-wide scholaiship in lwo volumes of ovei ooo
pages each. Expeils wilh Jewish, oi Chiislian, oi Muslim and olhei ieligious
backgiounds, piesenl a veiy ieadable lexl, divided inlo lwo columns pei
page. Te ieceplion-hisloiy of each book of lhe Bible ieceives special allen-
lion, foi inslance Genesis in r cols., Exodus in ovei r, Deuleionomy in ,
Jeiemiah in ii, and Job in i,. A bibliogiaphy follows each nolice. Some majoi
liends oi dislinclive aieas aie singled oul such as Afiocenliic-, Aimenian-,
Asian-, Elhiopian-, Evangelical-, Feminisl-, Gnoslic-, Hispanic Ameiican-,
Mujeiisla-, Oilhodox-, Posl colonial-, Poslmodein-, Womanisl Biblical
Inleipielalion. Olhei geneial suiveys deal wilh Te Bible and Ail(r,
cols.), Te Bible and Weslein Lileialuie, (almosl r, cols.), Libeialion
Teologies (ro cols.), Te Bible and Music, (i8 cols.). Special allenlion is
given lo lhe vaiious disciplines engaged in lhe sludy of lhe Bible, such as
aichaeology, Assyiiology, Egyplology, lexicogiaphy, geogiaphy (Maps of
lhe Biblical Woild), mylhology, sociology, lheology; oi of lhe pioceduies
of biblical inleipielalion, such as foim-, lileiaiy-, naiialive-, iedaclion-, and
iheloiical ciilicism, as well as sliucluialism and deconsliuclion, and lexlual
ciilicism. Te bulk of lhe woik consisls in a speclaculai aiiay of individual
nolices dedicaled lo biblical inleipieleis fiom lhe second lo lhe lwenlielh
cenluiy, including some conlempoiaiy scholais.
Foi lhe paliislic peiiod, a few geneial ailicles aie joined lo lhe indi-
vidual nolices: Alexandiian School, Anliochene School, elc. Nowheie is
lhe dislinclive conliibulion of lhe iolh cenluiy lo lhe millennia of biblical
inleipielalion bellei exemplied and documenled lhan in lhis diclionaiy.
,o One Paliislic Exegesis
vi. Dic1ionivr cvi1iqcr ur 1nroiocir (DCT)
Ediled by J.-P. Lacosle, Paiis, r,,8, lhe Dictionnaire critique de theologie
includes only lhiee ailicles ielevanl foi lhe Handbook:
Exegese: juive, de lEglise, savanle, A. E. Haivey, pp. ,,, wilh a sound
evalualion of conlempoiaiy issues.
Sens de lEciiluie, P. Beauchamp, pp. ro88,.
Peies de lEglise, G. M. de Duiand, pp. 8,,,.
vii. Dic1ionivr uvcnroiocir Cnvr1irr
r1 ur Li1cvcir (DCL)
Te bulky volumes (vol. r: ,i, pages!) of lhe DCL slailed appeaiing
in fascicles fiom r,o on, wilh F. Cabiol, a Benedicline abbol exiled in
Fainboiough, England, as ediloi-in-chief. Te isl compleled volume is
daled fiom r,o,. Il ieached a lolal of feen volumes appioximalely of lhe
same foimal. Fiom volume , H. Lecleicq assisled Cabiol. Te lasl volume,
Smyine-Ziaa (r,,), was diiecled by Henii Maiiou. Te giganlic lask,
execuled by a gieal numbei of conliibulois, can only be compaied wilh lhe
coiiesponding ailicles of lhe Teologische Realenzyclopadie being published
al lhe end of lhe lwenlielh cenluiy. A belaled sludy on Te Excavalions
of lhe Valican, daled Chiislmas r,,i by H. Maiiou was joined lo lhe lasl
volume of lhe seiies. Foi lhe sludy of lhe ieceplion and lhe inleipielalion
of Sciipluie in lhe eaily chuich lhe DCL oeis exlended essays on lhe ai-
chaeological, geogiaphical, iconogiaphic, and liluigical evidence, ielevanl foi
biblical nolions and lhemes. Tus lhe Chiislian symbolism of wine induces
Lecleicq lo piesenl all known aichaeological liaces of vineyaids, of giape
haivesls and wine diinking in ancienl Chiislianily (r,, i:rrrr8).
viii. Dic1ionivr ur in Bivir. Scvvirmr1 (DBScv)
Te Dictionnaire de la Bible. Supplement counled lhiee volumes in r,8, which
had been published belween r,i8 and r,8 undei lhe diieclion of L. Piiol. Dui-
ing lhe pasl ve decades (r,, lo r,,o) nine moie volumes have appeaied.
In vol. , (r,,,), ediled by H. Cazelles, paliislic exegesis made a spec-
laculai enliy inlo DBS wilh lhe lenglhy ailicle Kenose by P. Heniy (IV.
Lexegese paliislique, col. ,oro!), while in lhe pievious volume diiecled
by A. Robeil (vol. ., r,,), subslanlial ailicles on Isaiah, Jeiemiah and John,
Foi lhe Hebiew Bible lo lhe Sepluaginl ,r Foi lhe Hebiew Bible lo lhe Sepluaginl ,r Instrumenta Studiorum ,r
had iemained enlangled in lhe fiame of a biblical exegesis which ignoied
lhe piesence of lhe Bible in Chiislian liadilions. Also in vol. ,, B. Bolle con-
liibuled a helpful summaiy on lhe Lalin veisions of lhe Bible befoie Jeiome,
lhe Vetus Latina (col. ,); anolhei ailicle, on lhe Gieek manusciipls
of lhe 1 (col. 8r,,). G. Baidy wiole on Maicion and lhe Maicionile
piologues, bul lhe ailicles on Luke, Maik and Micah conlinued lo ignoie
lhe slalus of lhose biblical books in lhe chuich. In vol. o (r,oo), J. Danielou
commenled on lhe Gdes of Solomon (col. o,,8) and lhe veisions of lhe
Bible in Aiabic (B. Bolle), Aimenian (L. Leloii), Coplic (B. Bolle), Elhio-
pian (B. Bolle), Geoigian (L. Leloii), and Syiiac, by fai lhe mosl impoilanl
(C. van Puyvelde), ieceived caieful allenlion. One should also nole J. Danie-
lous sludy on Oiigen (col. 88,o8). Again lhe ailicles on lhe books of Hosea
and Chionicles lack any menlion of lheii Chiislian ieceplion in confoimily
wilh a nolion of exegesis excluding such a consideialion. Papias, lhe aulhoi
of lhe Diatessaron, is discussed in a shoil nolice by M. Jouijon, wheieas
Papyius, bibliques is liealed moie exlensively by B. Bolle (col. rro,io).
Vol. , (r,oo) opens wilh a magisleiial piesenlalion of lhe Pastoral Letters
by C. Spicq (col. i,). A suipiising conliibulion, Penlaleuque chez les
Peies, by J.-P. Bouhol (col. o8,,o8), engages inlo a hisloiical suivey of lhe
Penlaleuchs Chiislian ieceplion, as an inlioduclion lo a moie elaboiale
sludy of ils innei sliucluie by H. Cazelles. Philo of Alexandiia calls foi joinl
conliibulions of seveial expeils. Vol. 8 (r,,i) infoims aboul Piologues and
Summaiies of lhe Bible (B. Bolle). Vol. , (r,,,) al leasl menlions Jeiomes
Commenlaiy on Ecclesiasles (col. o,r); il includes a suivey of iabbinic lil-
eialuie by C. Touali (col. ror,,), wilh a delailed enumeialion of all ilems
in lhe six seclions of lhe Mishnah. In vol. ro (r,8,), J. Tiinquel piovides
a lisl of biblical jouinals, a bibliogiaphic infoimalion of high qualily (col.
or8o). Vol. ri, ediled by J. Biiend and E. Colhenel (r,,o), includes a
iemaikable synlhesis, one of lhe besl available foi a Fiench ieadeiship, on
Sens de lEciiluie (col. i,o), by P.-M. Beaude. Te ailicle Seplanle
(ixx), signed by seveial specialisls is of monogiaph size (col. ,oo,i).
Some essenlial paliislic dala aie iecalled aboul lhe Seimon on lhe Mounl
(col. ,o,o,), on which M. Dumais piesenls a voluminous sludy wilh a
bibliogiaphy (o,,,8).
ix. Dic1ionivr ur Svivi1cnii1r (DSv)
Te Dictionnaire de Spiritualite was inilialed by M. Villei and olhei Fiench
Jesuils, wilh a fiisl fascicle appeaiing in r,i, lhe complele volume r
,i One Paliislic Exegesis
published in r,,. Ils ieal slail occuiied only afei Woild Wai II when vol-
ume i appeaied in r,,. Te DSp is a woild-wide Whos Who of spiiilual
aulhois localed lhiough lwo millennia of lhe Chiislian liadilion. Fiom
volume , il also piesenls veiy valuable geneial ailicles on lopics closely
linked lo paliislic exegesis.
r,,, Demons: J. Danielou
Disceinemenl des espiils: G. Baidy
Divinisalion: I.-H. Dalmais, G. Baidy
Dons de lEspiil: G. Baidy
r,,, Eciiluie Sainle el spiiilualile, col. ri8i,: sevenleen con-
liibulois.
Espiil Sainl: J. Giibomonl, P. Smuldeis
Eve: M. Planque
Exode: R. Le Deaul, J. Lecuyei
Exlase: J. Kiichmeyei
Ezechiel: J. Haivey
, r,oi Fins deinieies (Medilalion des): P. Tihon
Floiileges spiiiluels: H. M. Rochais, M. Richaid
Fruitio Dei: P. Agaesse (Auguslinian fruitio)
o r,o, Genese: J. Guillel
Geoigienne (lilleialuie spiiiluelle): G. Gaiille
Gloiie de Dieu: P. Deseille
Gouimandise el gouimandise spiiiluelle: W. Yeoman,
A. Deiville
,, i r,,r Hilaiie de Poilieis: C. Kannengiessei
Hippolyle de Rome: M. Richaid
Homeliaiies: R. Giegoiie
Homme inleiieui: A. Solignac
Humanile du Chiisl: C. Kannengiessei, P. Agaesse (Hebiews
and Isaiah omilled)
8 r,, Jacob: P. M. Guillaume
Jeiemie: C. Kannengiessei
Job (Livie de): C. Kannengiessei
, r,,o Lectio divina: J. Rousse
Lumieie: P-T. Camelol
ro r,8o Macaiie: M. Canevel
Maiie: D. Feinandez
ri, r r,8 Paiadis: P. Miquel
ri, i r,8o Peifeclion: G. Couilleau
Piieie: A. Mehal, A. Solignac
Foi lhe Hebiew Bible lo lhe Sepluaginl , Foi lhe Hebiew Bible lo lhe Sepluaginl , Instrumenta Studiorum ,
r, r,,, Tables Geneiales: Allegoiie, wilh lhe exclusion of paliislic
exegesis; no enliy Exegese; Typologie: J. Danielou.
Wilh lhe exceplion of Danielous helpful conliibulion on lypology, lhe
heimeneulic ielevance of lhe Bible in paliislic liadilions is foi lhe mosl
pail ignoied, oi al leasl nevei consideied foi whal il ieally was, lhe mosl
pioduclive souice of Chiislian spiiilualily duiing lhe isl millennium c.i.
Foi Genesis, Exodus, Canlicle, Jeiemiah and Job, a suivey of paliislic exegesis
is piovided, bul no olhei biblical books aie piesenled as spiiilual nouiish-
menl foi lhe paliislic eia. In lhe ailicles Isae and Mallhieu a shoil lisl
of paliislic commenlaiies is added as an appendix wilh lhe bibliogiaphy of
lhe ailicles. In lhe ailicles Jean lEvangelisle, Hebieux (Eplie), and Pieiie
Aplie, lhe paliislic ielevance is ignoied. Even lhe ailicle, Allegoiie omils
any menlion of paliislic exegesis. Tus by ils veiy omissions lhe DSp leslies
lo lhe peisislenl lack, even in lhe second half of lhe cenluiy, of a scholaily
vision lhal would focus on lhe cenlialily of biblical inleipielalions in lhe
life of eaily Chiislian geneialions. Possibly lhe veiy nolion of Spiiilualile
as conceived by lhe foundeis of DSp and ils conlinuing diieclois lhiough
six decades conlinued lo caiiy on, againsl any bodys will, somelhing of lhe
iouline scholaslic dislinclion belween disciplines which pievenled lhem
fiom peiceiving lhe fusion of biblical exegesis and spiiilual docliine in
ancienl Chiislianily in ils jusl measuie. Tal would nol be lhe case in lhe
Reallexikon fur ntike und Christentum.
x. Dic1ionivr uHis1oivr r1 ur crocvnvnir
rccirsins1iqcr (DHGE)
Te DHGEs vol. r came oul in r,ri, a solid binding of ve fascicles pub-
lished eailiei undei lhe diieclion of A. Baudiillaid, a luminaiy al lhe Inslilul
Calholique of Paiis. Il oeied a compacl lexl of r,, columns of laige
foimal. Te second volume appeaied in r,r on lhe eve of Woild Wai I.
Te lhiid volume could only be disliibuled in r,i. In r,8, lhe DHGE, slill
nominally diiecled by Baudiillaid, who had in lhe meanlime been piomoled
lo lhe caidinalale, ieached lhe end of lellei B wilh an ailicle on Byzance.
Volume rr was on lhe maikel in r,,, again undei Baudiillaids name as
foundei and diiecloi. In iealily lhe woik of pulling logelhei lhe many in-
dividual collaboialions was fullled by lwo piofessois of Louvain, A. De
Meyei and E. Van Cauwenbeigh, who had been engaged in lhal enoimous
lask since r,r.
Te pace of publicalion slowed down wilh volume ri, oul only in r,,,
, One Paliislic Exegesis
and volume r oul in r,,o. Fiom vol. r (r,oo), R. Aubeils name ieplaced
lhal of Baudiillaid as chief ediloi and diiecloi, lhus decidedly eslablishing
lhe publicalion of lhe DHGE in lhe fiame of lhe univeisily of Louvain,
wheie il is slill localed loday. Aubeil nol only assumed lhe diieclion of lhe
diclionaiy, bul also became one of lhe mosl veisalile of ils conliibulois.
Vol. io, daling fiom r,,8, lieals lellei J. Like medieval calhedials, such a
conlempoiaiy achievemenl of eiudilion oullives ils oiiginalois and calls foi
seveial geneialions of gifed and dedicaled leadeis. Te ambilious piojecl
of DHGE piomises lo concenliale lhe eoils of many specialisls well inlo
lhe lwenly-isl cenluiy.
Te seivice of DHGE wilh iegaid lo lhe sludy of paliislic exegesis is
conlexlual in naluie. Many ailicles desciibe lhe counliies and lhe local con-
dilions in which paliislic inleipieleis of Sciipluie weie al woik. Docliinal
liends condilioning paliislic exegesis aie also discussed. In all cases excellenl
bibliogiaphies aie added lo lhe ailicles. In vol. i, foi inslance, lhe lalesl
hisloiical inquiiies on Hilaiy of Poilieis aie iepoiled by R. Aubeil, a sub-
slanlial ailicle is dedicaled lo Hyppolylus of Rome by V. Saxei, an exlended
discussion by H. C. Biennecke (col. ,i,oo) deals wilh lhe Homeans, while
anolhei sludy by A. M. Rillei is devoled lo lhe Homeousians.
xi. Kivcnrscnvir1s1riirv. Vrvzricnis cu Sicri.
Repeiloiium sciiploium ecclesiaslicoium lalinoium saeculo nono
anliquioium siglis adposilis quae in edilione Biblioium Sacioium iuxla
veleiem lalinam veisionem adhibenlui, Fiede, H. J., rsl ed. r,8r; lh ed.,
Fieibuig, r,,, (Velus Lalina Ilr)
Al lhe Vetus Latina Inslilule of Beuion and in lhe fiame of lhe seiies Vetus
Latina. Die Resle dei alllaleinischen Bibel (rsl ed. by B. Fischei in r,,),
H. J. Fiede elaboialed a complele lisl of aulhois, including lhe pseudonyms
and lhe anonymous wiilings iefeiied in lhe Beuion edilion of lhe Vetus
Latina. Each enliy is compleled wilh lhe lille(s) of lhe paliislic wiilings
of signicance foi lhal edilion. Te numbeiing of lhese lilles in lhe Clavis
Patrum Latinorum of E. Dekkeis (ind ed., r,or; id ed., r,,, = suppl. CC)
oi in lhe Clavis Patrum Graecorum of M. Geiaaid is always added. A iegis-
lei of lhe Clavis numbeis in bolh languages is included pp. ,8r,8; also a
lisl of ddenda: Pro manuscripto (Dezembei r,8i). As new dala conlinue
lo suiface conceining lhe conlenls oi lhe daling oi paliislic souices, lhe
Verzeichnis needs lo be conslanlly updaled, hence a sel of Updaled Lisls:
Foi lhe Hebiew Bible lo lhe Sepluaginl ,, Foi lhe Hebiew Bible lo lhe Sepluaginl ,, Instrumenta Studiorum ,,
Vetus Latina Kirchenschrifsteller. Aklualisieiungshef(e), published by Fiede
in r,8 and r,88 in Fieibuig.
xii. Lrxico 1nnnsincm
G. Mullei
In lhe Pieface, Guido Mullei explains, in r,,i, lhal he needs lo go back al
leasl foui decades in oidei lo iecapilulale his woik. Tousands of his caids
weie deslioyed in Woild Wai I. He slailed again lhe inlegial analysis of lhe
Alhanasian vocabulaiy belween r,r, and r,,, only lo wilness anolhei
loss of his iesulls in Woild Wai II. Al leasl a handwiillen veision suivived.
Oveicoming despaii he wenl once moie lhiough lhe oideal of compiling
his lexicon. Te Academy of Sciences in Beilin had lhe faiiness of publish-
ing lhe Lexicon thanasianum based on lhe Migne edilion lhough lhe facl
lhal il seemed excluded lo adjusl il (lhe Lexicon) lo lhe fuluie edilion (of
Alhanasius) piovided by lhe Academy, futurae editioni ab cademia paratae
vix adaptari posse (Praemonitio). Tal edilion was slill in lhe making al lhe
slail of lhe new millennium, wheieas lhe Lexicon immedialely eniiched lhe
sludy of Alhanasius and paliislic sludies in geneial.
A isl fascicle was issued befoie lhe end of Woild Wai II in r,, a sec-
ond and lhiid in r,,, a fouilh in r,,o (J. Lebons announcemenl in RHE ,,
r,,o, o,rr); lhe complele volume appeaied in r,,i. Biblical iefeiences
follow always lhe biblical names used by Alhanasius in his many wiilings.
Tey aie also given each lime when a woid suggesls a veibal oi menlal link
wilh a biblical backgiound. Tal such an analysis could be compleled single-
handedly in lhe pie-compulei age is almosl unbelievable. Te facl is lhal
lhe Lexicon thanasianum conslilules lo lhis veiy day a lool foi ieseaich
wilhoul equivalenl in lhe eld of Gieek paliislics.
xiii. Lrxiio urv n1iir cnvis1iicnr Li1rvn1cv.
S. Dpp and W. Geeilings, eds. Fieibuig Bi., r,,8
xiv. Nr\ Doccmr1s Iiics1vn1ic Envir Cnvis1ini1r
G. H. R. Hoisley
A publicalion inlended lo seive as a pieliminaiy conliibulion ielaled wilh lhe
Macquaiiie-based piojecl lo iewoik Moullon and Milligan (vol. , p. r).
,o One Paliislic Exegesis
Vol. r, A Review of lhe Gieek Insciiplions and Papyii published in r,,o,
Te Ancienl Hisloiy Documenlaiy Reseaich Cenlie, diiecled by E. A.
Judge, Macquaiiie Univeisily, Noilh Ryde, NSW, Auslialia, r,8r.
Vol. i, A Review . . . in r,,, (r,8i)
Vol. , A Review . . . in r,,8 (r,8)
Vol. , A Review . . . in r,,, (r,8,)
Vol. ,, Linguislic Essays (r,8,)
Vols. r, weie published by G. H. R. Hoisley.
Vol. o, A Review . . . in r,8or,8r (r,,i), published by S. R. Llewelyn, wilh
lhe collaboialion of R. A. Keaisley.
Vol. r piesenls papyiological and aicheological evidence of biblical
and ielaled cilalions, fiom Psalms and Isaiah, Luke ro:ii, John r:i,, Rom
r:, r Coi :o8.
Vol. i discusses al lenglh iecenlly published fiagmenls of ixx, miscel-
laneous quolalions fiom Psalms, and some iecenlly published 1 fiagmenls,
wilh many poinled obseivalions highlighling lhe social and ieligious con-
lexls in which lhe Bible ciiculaled duiing lhe isl foui cenluiies c.i. in
Egypl oi elsewheie.
Vol. oeis moie fiagmenls of lhe Gieek o1 and some miscellaneous
1 quolalions on papyii.
Vol. , in addilion lo New Fiagmenls of Siiach, miscellaneous o1 and
1 quolalions, and paliislic (homilelic and exegelical) lexls on papyius
(all abundanlly commenled on by A. L. Connelly), includes a useful suivey
of lhe published woiks of Didymus, discoveied in lhe papyius ndings of
Tuia, in r,r.
Vol. , piesenls a sliong denial of Jewish Gieek, as a imed by N. Tuinei,
Grammatical Insights into the New Testament (Edinbuigh, r,o,): Jewish
Gieek is a ghosl language and like all ghosls il needs lo be laid lo iesl (o).
Il also engages inlo a social-linguislic discussion on Koine oi Allicism-A
Misleading Discoveiy (8) which is also ielevanl foi paliislic exegesis, as
is lhe Selecl Bibliogiaphy (rir). Added aie cumulalive indices lo vols.
r,, in pailiculai of Biblical passages (r,o) and woids (ro,,).
Vol. o includes a fascinaling discussion of lhe slill debaled issue of
Monaslic Oilhodoxy and lhe Papyii of lhe Nag Hammadi Cailonnage
(r8i8,), by S. R. Llewelyn.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,, Foi lhe Hebiew Bible lo lhe Sepluaginl ,, Instrumenta Studiorum ,,
xv. Pn1vis1ic Gvrri Lrxico,
G. W. H. Lampe. Oxfoid, r,or (PGL)
Te PGLs objecl is piimaiily lo inleipiel lhe lheological and ecclesiasli-
cal vocabulaiy of lhe Gieek Chiislian aulhois fiom Clemenl of Rome lo
Teodoie of Sludium (Pieface, vii). Many common woids, of no lheological
impoilance in lhemselves have been included because lhey occui in lypo-
logical oi allegoiical inleipielalions of biblical lexls and so may seive as lo
illusliale paliislic melhods of biblical exegesis . . . a few piopei names have
been included because of lheii impoilance in lheology oi exegesis. Te edi-
loiial policy was by necessily iesliicled lo samples of paliislic lhoughl and
specimens of lhe way in which biblical woids and phiases weie inleipieled
in lhe homilies and commenlaiies of lhe peiiod (viii). Foi a full infoimalion
aboul any woid undei sciuliny, lhe usei of lhis woik is, in facl, assumed
lo have Liddell and Scoll by ils side (ix). Te lisl of Aulhois and Woiks
analyzed in PGL coveis pp. xixlv.
Te piojecl foi a Lexicon of Paliislic Gieek was oiiginally suggesled
by lhe Cenlial Sociely foi Sacied Sludy in lhe yeai r,oo, as lhe Pieface slales
al lhe beginning. Half a cenluiy of individual dedicalion by many iespon-
sible scholais and an even giealei numbei of helpeis, all of lhem suppoiled
by inslilulional funding, led lo lhe piesligious publicalion in r,or of r,,o8
pages of laige foimal, divided in lwo columns wilh small piinl of Gieek
and English, indeed an invaluable lexical suivey. When needed, each enliy
is appiopiialely subdivided, and inside each subdivision lhe quoled samples
aie placed in chionological oidei. Foi inslance, lhe ailicle writing,
written document includes lhiily subdivisions: A. Scripture: r. use of leim:
a. in gen.; b. of individual books; c. of pailiculai lexls; i. dislinclive epilhels;
. chaiacleiislics: a. unily; b. di cullies, inlended lo lead men lo deepei
undeislanding; c. bul unimpaiied veiacily; d. iole as a luloi; e. su ciency;
f. canon of Sciipluie. . inleipielalion of Sciipluie: a. necessily; b. geneial
iules; c. lhiee-fold sense. ,. aulhoiily and inspiialion: a. in gen. Sciipluie lo
be pieseived inlacl; b. Sciipluie as iule of failh; c. inspiialion, lhe woik of
H. Ghosl; d. Sciipluie and liadilion. o. Sciipluie and spiiilual life. ,. use by
heielics: a. lheii melhods of inleipielalion; b. appealed lo (esp. by Aiians)
againsl conciliai denilions. B. (ioyal) edict. C. indictment, accusation.
D. image, picture. E. mel. (Nole lhal A lls up lwo columns, wheieas
B, C, D, logelhei occupy only len lines.)
,8 One Paliislic Exegesis
xvi. Rrniirxiio rcv 1iir cu Cnvis1r1cm (RC)
Te Reallexikon fur ntike und Christentum, Sachwileibuch zui Ausein-
andeiselzung des Chiislenlums mil dei anliken Well, was aclively piepaied
undei lhe diieclion F. J. Dlgei fiom r,,. Amazingly enough, ils six isl
fascicles weie published by T. Klausei in r,rr,, bul lhe sevenlh fascicle
was losl in lhe buining of Leipzig undei lhe bombaidmenls of r,. Againsl
all odds, il was ie-composed and published in Januaiy r,,. In Maich, moie
lhan ,oo manusciipls ieady foi lhe nexl fascicle peiished by ie in lhe aiea
of Bonn. Only in r,,o could lhe publishing lask be iesumed. Vol. r piesenled
conliibulions lo lhe sludy of paliislic exegesis in appiopiialely slailing wilh
lhe ailicle, Abiaham by T. Klausei. Five decades lalei, lhe ailicle Allegoiese
by J. C. Joosen and J. H. Waszink iemains essenlial foi a compaialive sludy of
non-Chiislian and Chiislian allegoiism in Lale Anliquily. Olhei conliibu-
lions on Apokalyplik and Apokiyphen maik lhe limils of lhe common
knowledge on lhese issues in lhe yeais r,,,o.
Vol. i (r,,) conlains Buch. II, signed by S. Moienz and J. Leipoldl,
iichly documenled, wilh a sludy in deplh of lhe culluial slalus of sacied
books and of lheii inleipieleis in Anliquily, joined wilh insighls aboul lhe
symbolic meaning of Books. In Volume (r,,,) T. Dlgei announced lhe
foundalion lwo yeais eailiei al lhe Univeisily of Bonn of a Fianz Joseph
Dlgei Inslilul zui Eifoischung dei Splanlike, and fiom r,, a Jahibuch
fui Anlike und Chiislenlum (jC). Tus lhe inslilulional fiame of a long-
lasling enleipiise was in place oeied lo univeisal acclaim. Moie lhan r,,oo
subsciibeis, wilh new fascicles ciiculaled eveiy lhiee monlhs, secuied lhe
iapid giowlh of lhe RC: Vol. appeaied in r,,,, vol. , in r,oi (in lhe lhiid
volume of jC. T. Klausei inauguialed Nachlige, Addilions, lo lhe RC.
such as Aphiaal, by A. Vobus).
In lhe Pieface lo vol. o (r,oo) T. Klausei slaled lhe Reallexikon gialefully
acknowledges lhe iesulls of modein biblical sciences. Il is eagei lo nd a sup-
poil in lheii lexical acquisilions, as lhey belong lo a domain of an oulsland-
ing impoilance foi oui puiposes. Hence lhe same vol. o included ailicles
on Esia im Chiislenlum (W. Schneemelchei), Evangelium (O. Michel)
and Exegese, chiisllich (W. E. Geibei); vol. , (r,o,), Exodus, Paliislik
(J. Danielou); vol. r (r,88), Heilige Schiifen (C. Colpe), Heimeneulik
(J. Pepin, K. Hoheisel), Hesekiel (E. Dassmann), Hexaemeion (J. C. M.
van Winden); vol. r, (r,,r) Hieionymus (H. Hagendahl, J. H. Waszink),
Hiob (E. Dassmann); vol. ro (r,,) Hoheslied (K. S. Fiank), Homilie
(M. Sachol); vol. r, (r,,o) Jeiemiah (E. Dassmann), Jesaja (P. Jay), Jesus
Siiach (M. Gilbeil).
Foi lhe Hebiew Bible lo lhe Sepluaginl ,, Foi lhe Hebiew Bible lo lhe Sepluaginl ,, Instrumenta Studiorum ,,
In r,8,, Supplemenl-Liefeiung rli and added ailicles Aaion (G. W. E.
Nickelsbuig), Ambiosiaslei (A. Sluibei), Amos (E. Dassmann), Anfang
(H. Gigemanns); in r,8o, Supplemenl-Liefeiung added Aphiahal
(A. Vbus) and Aponius (F. Wilek). Tese aie only conliibulions diieclly
aimed al a ciilical suivey of paliislic exegesis in lhe conlexl of lhe culluie of
Lale Anliquily. One would have lo consull many ailicles on ancienl aulhois
and realia which aie signicanl foi paliislic exegesis in oidei lo iound up
lhe iich picluie of whal lhe RC oeis lo sludenls of lhe Bible in ancienl
Chiislian liadilions.
xvii. Tnroiociscnr Rrnirzriiov\uir (TRE)
In lhe planning since r,o,, lhe isl fascicle appeaied in r,,o. Cuiienlly
lwenly-eighl volumes and a few fascicles aie available, lhe alphabelic
conlenl having ieached lhe lellei R. Il ieplaces lhe lhiid edilion of lhe
Realencyklopadie fur protestantische Teologie und Kirche (RE), published
in r,o8. Ils ecumenical and inleinalional sliucluiing ieecls lhe piofound
changes in Euiopean failh-awaieness which occuiied al lhe cosl of lwo
Woild Wais. Ils emphasis on lhe biblical foundalions of Chiislian lheology
highlighls an on-going concein foi lhe exegelical and heimeneulical achieve-
menls of eaily Chiislian liadilions. Te ieadei will easily be awaie of how
much lhe piesenl Handbook owes lo lhe aulhois of TRE.
As samples of main enliies in TRE specially ielevanl foi lhe sludy of
paliislic exegesis in Vol. r,, only foi lellei A one may lisl:
r (r,,,) Aphiahal, oi,o,; Afiicanus, Julius, o,oo;
i (r,,8) Alexandiien, i8io; Ambiosiaslei, ,ooi; Ambiosius von
Mailand, oi8o; Ammonius Sakkas, o,r.
(also r,,8) Anlike und Chiislenlum, ,o,,; Anliochien, ,,rr;
ApokalyplikApokalypsen, V. Alle Kiiche, i,,i8o.
, (r,8o) Alle Kiiche, i,,i,,; Apokiyphen des Neuen Teslamenls, ro
oi; Apollinaiius von Laodicea, oi,r; Apologelik I. Alle Kiiche,
,rrr; Aposlolisches Glaubensbekennlnis, ,i8,,; Aiianismus,
o,i,r,.
By lheii bioad ieliieving of foimei scholaiship as well as lheii ciilical
oiiginalily based on veiy exlensive bibliogiaphies, mosl of lhese enliies in
TRE achieve advances in lhe lopics liealed.
oo One Paliislic Exegesis
Olhei diclionaiies aie:
Coggins, R. J., and J. L. Houlden, Dictionary of Biblical Interpretation (See Chap.
, ).
Panimolle, S. A., Dizionario di spiritualita biblico-patristica. I giandi lemi della
S. Sciilluia pei la Leclio Divina I. Rome r,,i.
Kazhdan, A. P., Te Gxford Dictionary of Byzantium. Oxfoid r,,r.
Kelly, J. F., Te Concise Dictionary of Early Christianity r,,i.
Foi lhe Hebiew Bible lo lhe Sepluaginl or
I I I
STUDI ES ON PATRI STIC EXEGESI S
I N COLLECTIONS OF ESSAYS
i. C.mvviuui His1ovv oi 1ui Bivii (Tui) (CHB)
Vol. r: Fiom lhe Beginnings lo Jeiome, eds., P. R. Ackioyd and C. F. Evans.
(Cambiidge r,,o), v. Te Bible in lhe Eaily Chuich (ri,8o, bibli-
ogiaphy ,,,):
r. R. P. C. Hanson, Biblical Exegesis in lhe Eaily Chuich (ri,).
r. M. F. Wiles, Oiigen as Biblical Scholai (,88).
r,. M. F. Wiles, Theodoie of Mopsueslia as Repiesenlalive of lhe
Anliochene School (8,,o,).
ro. H. F. D. Spaiks, Jeiome as Biblical Scholai (,ro,o).
r,. G. Bonnei, Augusline as Biblical Scholai (,r,oi).
r8. J. H. Lamb, Te Place of lhe Bible in lhe Liluigy (,o,8o).
Vol. i: Te Wesl fiom lhe Falheis lo lhe Refoimalion, G. W. H. Lampe, ed.
(Cambiidge r,o,):
i. B. J. Robeils, Te o1: Manusciipls, Texl and Veisions (rio).
ii. C. S. C. Williams, Te Hisloiy of lhe Texl and Canon of lhe 1 lo
Jeiome (i,,).
iii. T. C. Skeal, Eaily Chiislian Book-Pioduclion: Papyii and Manu-
sciipls (,,,).
iv. E. F. Sulclie, Jeiome (8oror).
v. R. Loewe, Te Medieval Hisloiy of lhe Lalin Vulgale (roiro,).
vi. Te Exposilion and Exegesis of Sciipluie
r. G. W. H. Lampe, To Giegoiy lhe Gieal (r,,r8i).
i. D. Lecleicq, Fiom Giegoiy lhe Gieal lo Sl. Beinaid (r8r,o).
. B. Smalley, Te Bible in lhe Medieval Schools (r,,ir,).
. S. J. P. van Dijk, Te Bible in Liluigical Use (iioi,r).
,. E. I. J. Rosenlhal, Te Sludy of lhe Bible in Medieval Judaism
(i,ii,,).
Foui olhei chapleis in Vol. i aie dedicaled lo lhe lexl and ieceplion of
Sciipluie unlil Eiasmus.
oi One Paliislic Exegesis
ii. P.1vis1iscui Tix1i Uu S1Uuii (PTS)
Te seiies was inilially ediled by K. Aland and W. Schneemelchei.
Vol. r, W. A. Bieneil, llegorie und nagoge bei Didymos dem Blinden
von lexandria r,,i.
Vol. r, D. Hagedoin, ed., Der Hiobkommentar des rianers julian r,,.
Vol. r,, E. Muhlenbeig, Psalmenkommentare aus der Katenenuberlieferung,
vols. r,,,,8.
Vol. i, U. u. D. Hagedoin, eds., Glympiodor, Diakon von lexandria, Kom-
mentar zu Hiob r,8.
Vol. i8, K. Toijesen, Hermeneutical Procedure and Teological Method in
Grigens Exegesis r,8o.
iii. S1Uui. P.1vis1ic. (S1P.1v)
Sludia Paliislica III, K. Aland and F. L. Cioss, eds., Akademie-Veilag,
Beilin, r,,,, published lhe Papeis piesenled lo lhe Second Inleinalional
Confeience on Paliislic Sludies held al Chiisl Chuich, Oxfoid in lhe summei
of r,,,. Te isl such Confeience al Chiisl Chuich, Oxfoid fiom lhe ilh
lo lhe i8lh Seplembei, r,,r, had been un succes au-dela de loule allenle,
a success beyond anyones expeclalions. (RHE , [r,,i]: ,). Tanks lo
F. L. Cioss, lhen lhe Libiaiian of Chiisl Chuich, whose inspiied inilialive in
founding lhe Confeiences was molivaled as much by ecumenical conceins
as by paliislic scholaiship, lhe unexpecled success conlinued fiom decade
lo decade. Te inleinalional galheiings of paliislic scholais eveiy fouilh yeai
played a cenlial iole in lhe speclaculai ouiishing of paliislics foi lhe iesl
of lhe cenluiy. Fiom one Confeience lo lhe olhei, lhe iegulai publicalion
of hundieds of papeis iepiesenled a poweiful iivei of eiudilion iiiigaling
lhe many elds and levels of sludies ielaled lo lhe hisloiical ieliieving of
ancienl Chiislian liadilions.
Te isl lwo volumes of SlPali included lwenly-one papeis explicilly
dealing wilh paliislic exegesis. Foui olhei volumes, SlPali IIIVI, wilh a
lolal of almosl i,ooo pages, weie nol loo much foi publishing lhe papeis of
lhe nexl Confeience, held in r,,,; lhey weie made available al iemaikable
speed in r,or and r,oi. Alieady A. Mandouze was alaimed by whal he called
Mesuie el demesuie de la Paliislique (SlPali III, r,), denouncing lhe ex-
cessiveness of paliislics. Yel al lhe same lime he seized lhe oppoilunily lo
expiess specic ieaclions, iepiesenlalive of seculai academics, in whal had
been a piedominanlly cleiical domain of sludies. Te seculaiizing of paliislic
Foi lhe Hebiew Bible lo lhe Sepluaginl o
sludies fiom lhe lale r,,os inlioduced new conliibulois, men and women,
in a eld which lhey quickly and melhodologically ieshaped and eniiched in
line wilh lheii own scienlic inleiesls. Te phenomenon was nowheie moie
visible lhan al lhe Oxfoid Confeiences, and il became specially benecial foi
lhe sludy of paliislic exegesis. Tiily-lhiee lilles in SlPali IIIVI announce
essays ielaled lo lhe inleipielalion of lhe Bible.
Te Confeience of r,o iesulled in lhe lhiee volumes of SlPali VIIIX
published in r,oo, lhanks lo E. A. Livingslone, lhe ediloiial assislanl of an
aging Di. Cioss. Te seclion Biblica in SlPali VII numbeis sixleen lilles, of
which eighl deal wilh lhe paliislic inleipielalion of isolaled passages fiom
Sciipluie, a liend slill in favoi among lhe expeils al lhal lime which lalei on
would lead lo moie compiehensive suiveys of paliislic exegesis.
Afei lhe dealh of Di. Cioss in Decembei r,o8, Elizabelh Livingslone
published SlPali X and XI in r,,o, wilh one hundied and lwenly-ve pa-
peis fiom lhe Confeience of r,o,, among which only len could be localed
undei lhe iubic Biblica. Published in r,,,, SlPali XIIXIV collecled lhe
papeis of lhe Confeience held in r,,r, wilh fouileen conliibulions undei
lhe iubiic Biblica; SlPali XVXVI oeied a seleclion of papeis fiom lhe
Confeience of r,,,, bul lhese lwo volumes became available only in r,8
and r,8,. Tis maiked lhe end of SlPali in TU. Il is woilh obseiving lhal
all len papeis undei Biblica in SlPali XV handled lopics which called on
a compiehensive idea of lhe hisloiy of paliislic exegesis: J. S. Alexandei
discusses Aspecls of Donalisl Sciipluial Inleipielalion al lhe Confeience
of Cailhage of rr (ri,o), as undeislood in pailiculai againsl lhe
backgiound of eailiei Afiican exegesis (ro). Te Heimeneulic Appioach
of Teodoiel of Cyiihus lo lhe o1 (rr,) is besl claiied, accoiding lo
G. W. Ashby, by a compaiison wilh Alexandiian and Anliochene heime-
neulics. M. J. Delage examines lhe signicance of lhe Fiisl Lellei of John in
lhe seimons of Caesaiius of Ailes (roo) in keeping in view lhe whole
paliislic liadilion behind lhese seimons. G. Doiival oeis a iich suivey
ovei lhe hisloiy of exegelical paliislic calenae on lhe Psallei (,lhrlh c.)
and a sludy of Eusebius of Caesaieas Commentary on the Psalms (ro,o).
G. Sfameni Gaspaiio consideis Oiigens commenls on lhe paiable of lhe
Good Samaiilan in lhe lighl of dualisli medievali (r,,8). V. Messana
examines lhe biblical guies of Abel and Cain in Ambiose and Augusline
againsl lhe backgiound of paliislic liopology (r8,,,) elc.
Sludies on Paliislic Exegesis in Colleclions of Essays o
o One Paliislic Exegesis
iv. Tix1i Uu U1ivsUcuUui (TU)
As a seiies paiallel lo GCS, Texle und Unleisuchungen zui Geschichle dei
allkiichlichen Lileialui, piovides commenlaiies and addilional sludies. Te
seiies was launched by O. von Gebhaidl and A. Hainack in r88i al lhe
Univeisily of Beilin. Inleiiupled fiom r,r lo r,,r, by lhe end of lhe r,,os
lhe ieboin seiies included moie lhan lwenly volumes oeiing a special inlei-
esl foi lhe sludy of paliislic exegesis. In addilion, TU hosled Sludia Paliislica
IXVI, fiom r,,, lo r,8,, discussed above. Te ielevanl monogiaphs, oi
colleclions of essays wilh lheii numbeis in lhe seiies aie:
,i. A. Ehihaid, Uberlieferung und Bestand der hagiographischen und
homiletischen Literatur der griechischen Kirche bis zum Ende des
rr. jahrhunderts, Lfg. III i, ri (r,,i).
or. J. Reuss, Matthaus Kommentare aus der griechischen Kirche. Aus
Kalenenhandschiifen gesammell und heiausgegeben (r,,,).
o,. H. Kslei, Synoptische Uberlieferung bei den apostolischen Vatern
(r,,,).
oo. E. Amand de Mendiela el S. Y. Rudbeig, Eustathius. Ancienne
veision laline des neuf homelies sui lHexaemeion de Basile de
Cesaiee. Edilion ciilique avec piolegomenes el lables (r,,8).
,,. Kommission fui splanlike Religionsgeschichle, ed., Studien zum
Neuen Testament und zur Patristik, Fs. E. Klosleimann, i vols.
(r,or).
8. G. Glockmann, ed., Berthold ltaner. Kleine Patristische Schrifen
(r,o,).
8,. J. Reuss, johannes-Kommentare aus der griechischen Kirche. Aus
Kalenenhandschiifen gesammell und heiausgegeben (r,oo).
,,. H. Ralhke, Ignatius von ntiochien und die Paulusbriefe (r,o,).
roo. A. P. OHagan, Material Re-Creation in the postolic Fathers
(r,o8).
ro,. F. Hinlze und H.-M. Schenke, Die Berliner Handschrift der
Sahidischen postelgeschichte (P. r, ,:o) beaibeilel und heiaus-
gegeben (r,,o).
rrrr. F. Pelil, Lancienne version latine des Questions sur la Gense de
Philon dlexandrie. I. Edilion ciilique; II. Commenlaiie (r,,).
rr8. C. Wol, jeremia im Fruhjudentum und Urchristentum (r,,o).
rir. A. Sliobel, Ursprung und Geschichte des fruhchristlichen Gster-
kalenders (r,,,).
rii. K. Zelzei, Die alten lateinischen Tomasakten (r,,,).
ri. E. Amand de Mendiela el S. Y. Rudbeig, Basile de Cesaree. La tra-
Foi lhe Hebiew Bible lo lhe Sepluaginl o,
dition manuscrite directe des neuf Homelies sur lHexaemeron. Elude
philologique (r,8o).
ri. K. Tieu, ed., Studia Codicologica (r,,,).
ri,. F. Paschke, ed., Uberlieferungsgeschichtliche Untersuchungen (r,8r).
ri,. H.-M. Schenke, ed., Das Matthausevangelium im Mittelagyptischen
Dialekt des Koptischen (Codex Scheide) (r,8r).
ro. J. Reuss, Lukas-Kommentare aus der griechischen Kirche. Aus Kalenen-
handschiifen gesammell und heiausgegben (r,8).
rr. A. F. J. Klijn, ed., Der lateinische Text der pokalypse des Esra. Mil einem
Index grammaticus von C. Mussies (r,8).
r. J. Dummei, ed., Texte und Textkritik. Eine Aufsalzsammlung (r,8,). Vols.
ri, ri, and r iepiesenl a Feslschiif which became a Memoiial foi
Maicel Richaid afei his dealh in r,,o.
r,. H.-M. Schenke, ed., postelgeschichte r, rr,, , im mittelagyptischen
Dialekt des Koptischen (Codex Glazier) (r,,r)
r,. H. G. Tummel, Die Fruhgeschichte der ostkirchlichen Bilderlehre. Texle
und Unleisuchungen zui Zeil voi dem Bildeislieil (r,,i).
Te monumenlal conliibulion of TU lo lwenlielh-cenluiy paliislics nol
only xed high slandaids foi geneialions of scholais, bul achieved in a laige
measuie lhe complex inlegialion and innei cohesion of lhe discipline ilself.
Te chaiacleiislic move of lwenlielh cenluiy paliislics fiom lhe slalus of an
auxiliaiy science foi biblical scholais and chuich hisloiians lo lhe aulonomy
of a consislenl eld of hisloiical sludies was sliongly piomoled by TU. TUs
own self-imposed limilalion was due lo lhe facl lhal ils main edilois nevei
made a cleai-cul dieience belween lhe sludy of 1 wiilings and lhe sludy
of lhe paliislic legacy in lheii hisloiy of eaily Chiislian lileialuie, hence
lhey welcomed massive volumes of Sludia Evangelica papeis fiom Oxfoid
confeiences. Kuil Aland, who was lhe piominenl foice among lhe ediloiial
leam of TU afei Woild Wai II, was also in lhe piocess of pioducing lhe
lwenlielh cenluiy edilion of lhe nl, piesenling a ciilical appaialus wilh all
lhe signicanl ieadings of lhe 1 lexl noled in paliislic lileialuie. Tal highly
piomising junclion of exegelical and paliislic inquiiies on lhe level of 1
lexl ciilicism was a cleai signal foi lhe fuluie: piofessional exegeles of bolh
Teslamenls became incieasingly awaie of lhe needed complemenlaiily of
paliislics, al lhe same lime lhal paliislic scholais began lo pay moie allen-
lion lo exegelical melhodologies. As K. Aland was al lhal lime lhe ediloi of
TU, one easily sees why lhe Beilin seiies of TU welcomed lhe Oxfoid seiies
of Sludia Evangelica.
As lhe Fiench saying goes, Qui liop embiasse mal elieinl. Because
Sludies on Paliislic Exegesis in Colleclions of Essays o,
oo One Paliislic Exegesis
of lhe oveiwhelming abundance of maleiial lo be published, unacceplable
delays weie imposed on some of lhe volumes, and lhe Sludia Paliislica,
chionologically condilioned by lhe Paliislic Confeiences held al Oxfoid
eveiy foui yeais, had lo nd anolhei ediloiial fiame afei r,8,.
v. Tv.ui1io Exiui1ic. Gv.ic. (TEG)
r. F. Pelil, La chane sur la Gense. Edilion inlegiale. r,,r,o.
,. J. Fiieshman and L. Van Rompay, Te Book of Genesis in jewish and
Griental Christian Interpretation. A Colleclion of Essays. r,,,.
o. R. B. lei Haai Romeny, Syrian in Greek Dress. Te Use of Gieek,
Hebiew and Syiiac Biblical Texls in Eusebius of Emesas Commenlaiy
on Genesis. r,,,.
,. D. J. Bingham, Irenaeus Use of Matthews Gospel in dversus Haereses.
r,,,.
8. M. De Gioole, Gecumenii commentarius in apocalypsin. r,,8.
vi. Vivv. SiiovUm
Coii.. ui 1is1i v.1vis1ici i miuiiv.ii, Romi, r,or (VS)
A isl seiies, begun in r,, in Alba, had no scienlic aims as such. In r,or
a new seiies was begun in Rome by lhe diieclois M. Pellegiino (d. r,8o)
and G. Lazzali (d. r,8o), focusing on lhe paliislic eia and oeiing scienlic
monogiaphs. Vol. rr of lhe new seiies (r,,i): F. Cocchini, Il Paolo di Grigene.
Conliibulo alla sloiia della ieceplione delle epislole paoline nel III secolo.
Foi lhe Hebiew Bible lo lhe Sepluaginl o,
I V
J OURNALS
i. Somi Fii1v SoUvcis oi Iiovm.1io
Foi a wide-ianging sludy of paliislic exegesis in lhe lighl of lhe woild-wide
ieseaich of lhe second half of lhe lwenlielh cenluiy lhe following jouinals
have pioven mosl helpful. Te lisl is nol exhauslive and is only indicalive
of souices of infoimalion ieadily available in lhe eld, even lhough ailicles
conceining lhe hisloiy of paliislic exegesis may appeai in all soils of olhei
peiiodicals:
nBoll nalecta Bollandiana. Biussels r88i.
SE nnali di Storia dellEsegesi. Bologna r,,.
ugustinus ugustinus. Madiid r,,o.
Bib Biblica. Rome r,io.
BLE Bulletin de litterature ecclesiastique. Toulouse r8,,.
CNS Cristianesimo nella Storia. Milan r,8o.
ECS Early Christian Studies. Ballimoie, MD r,,r.
ETL Ephemerides theologicae Lovanienses. Louvain r,i.
IZBG Internationale Zeitschrifenschau fur Bibelwissenschaf und Grenz-
gebiete. Dusseldoif r,,rl,i.
jC jahrbuch fur ntike und Christentum. Munslei r,,8.
jTS journal of Teological Studies. Oxfoid r8,,, n.s. r,,o.
MSR Melanges de science religieuse. Lille r,.
Mus Museon. Revue detudes orientales. Louvain r88i.
GCP Grientalia christiana periodica. Rome r,,.
Rechug Recherches augustiniennes. Paiis r,,8.
RBen Revue benedictine de critique, dhistoire et de litterature religieuses.
Maiedsous r8,o.
RHE Revue dhistoire ecclesiastique. Louvain r,oo.
RHPr Revue dhistoire et de philosophie religieuses. Sliasbouig r,ir.
RHT Revue dhistoire des textes. Paiis r,,r.
RE Revue des etudes anciennes. Boideaux r8,,.
REug Revue des etudes augustiniennes. Paiis r,,,.
REG Revue des etudes grecques. Paiis r888.
REL Revue des etudes latines. Paiis r,i.
RevSr Revue des sciences religieuses. Sliasbouig r,ir.
RSR Recherches de science religieuse. Paiis r,ro.
RTL Revue theologique de Louvain. Louvain r,,o.
o8 One Paliislic Exegesis
SacEr Sacris Erudiri. Jaaiboek vooi godsdienslwelenschappen. Sleen-
biugge r,8.
Schol Scholastik Fieibuig, Bi. r,ior,o,.
SecCen Second Century Dallas r,8rr,,i.
TPh Teologie und Philosophie. Fieibuig, Bi. r,oo.
TQ Teologische Quartalschrif. Tubingen r,r8.
Tr Traditio. New Yoik r,.
TRev Teologische Revue. Munslei r,oi.
TS Teological Studies. Woodslock, MD r,o.
VetChr Vetera Christianorum. Baii r,o.
VigChr Vigiliae Christianae. Amsleidam r,,.
VSt Viener Studien. Vienna r8,,, n.s. r,o,.
ZKG Zeitschrif fur Kirchengeschichte. Slullgail r8,,.
ZKT Zeitschrif fur katholische Teologie. Vienna r8,o.
ZNV Zeitschrif fur die neutestamentlische Vissenschaf und die Kunde
der alteren Kirche. Beilin r,oo.
ZTK Zeitschrif fur Teologie und Kirche. Tubingen r8,r.
ii. Commr1s o Srirc1ru jocvnis
nnali di Storia dell Esegesi (SE)
Te nnali di Storia dell Esegesi was launched in Bologna only in r,,.
Te jouinal illusliales bolh lhe giowing need and lhe iich piomises of a
compiehensive sludy of lhe hisloiy of biblical exegesis. Seveial allempls lo
covei lhe whole paliislic peiiod in oidei lo highlighl lhe commenlaiy and
lhe many uses of lhe Bible in ancienl Chiislianily weie made since r,,.
Cristianesimo nella Storia (CNS)
Launched in Bologna undei lhe diieclion of G. Albeiigo, wilh P. C. Boii
as chief ediloi and an inleinalional gioup of collaboialois, Cristianesimo nella
Storias inleidisciplinaiy oiienlalion wilh a sliong ecclesiological focus was
announced by lhe sub-lille: Riceiche sloiicha, esegeliche, leologichi. Foi
sludies ielevanl lo lhe hisloiy of paliislic exegesis one noles in vol. (r,8i):
M. Pesce, Laposlolo di fionle alla ciescila pneumalica dei Coiinli (r Coi
rir), Tenlalivo di un analysi sloiica della funzione aposlolica.
journal of Early Christian Studies (jECS)
Launched as lhe jouinal of lhe ouiishing Noilh Ameiican Paliis-
lics Sociely in r,,, wilh E. A. Claik and E. Feiguson as edilois, lhe jECS
Jouinals o,
began ils caieei by meiging wilh a slighlly oldei Ameiican publicalion,
Te Second Century, also ediled by E. Feiguson since r,8r wilh lhe sub-
lille Eaily Chiislian Sludies. Te jECS deseives a special menlion in lhe
piesenl Handbook: il illusliales, oi al leasl suggesls, lhe end of a ceilain
idea of paliislics, which liadilionally included lheological conceins, and
consequenlly soughl lo ieliieve eaily Chiislian exegesis. Since ils isl issue
in Spiing r,,, lhe jouinal has included only ve essays on lhe paliislic
ieceplion of Sciipluie. Signicanlly, lhe isl, by L. Painchaud, discussed
Te Use of Sciipluie in Gnoslic Lileialuie, vol. (r,,o) ri,o; anolhei,
by J. A. Diapei, examined lhe use of Zechaiiah r:, in lhe Didache. Only
lwo olhei ailicles invesligale inslances of biblical ieceplion, in vol. , (r,,,)
D. Kiuegei, Typological Figuialion in Teodoiel of Cyiihuss Religious
History and lhe Ail of Poslbiblical Naiialive, ,r,; and R. C. Hill, Te
Spiiilualily of Chiysosloms Commentary on the Psalms, ,o,,,,; and a lhiid
in vol. o (r,,8) N. Kollun-Fiomm, Psalm iis Chiislological Inleipielive
Tiadilion in Lighl of Chiislian Anli-Jewish Polemics. Conlexlual sludies,
deleimined by social hisloiy andloi feminism, pievail in jSEC. Te iesull
is a lively, ofen unusual picluie of ancienl sociely in lhe piocess of being
Chiislianized, lhough by ils omission of lheology lhe jouinal ignoies lhe
foundalional iole of lhe Bible in lhal hisloiic piocess.
In Te Second Century each volume and almosl each issue included essays
on lhe ieceplion of lhe Bible in lhe chuich. On lhe conliaiy, jECS emphasizes
lhal eaily Chiislian sludies aie no longei necessaiily paliislic in a lheo-
logical and ieceplion-hisloiical sense. Againsl lhe oveiwhelming inleiesl in
such liadilional sludies demonslialed on an inleinalional scale, lhe sliiclly
seculai agenda of lhe jouinal oeis a valuable challenge inside lhe eld of
paliislic sludies, calling foi a cleai-minded iefoimulalion of lhese sludies.
As alieady noled elsewheie, lhe exploialion of Chiislian oiigins iepiesenls a
complex opeialion. No ciilical melhodology should be excluded fiom such
a ieliieving, and no pailiculai melhodology can opeiale in isolalion.
Similai lo jECS, bul in lhe eld of biblical sludies, a iecenl shif of
conceins has iesulled in lhe ciealion of Biblical Interpretation. journal of
Contemporary pproaches, published since r,, by J. Cheiyl Exum (Boslon
College, Cheslnul Hill, Mass.) and M. G. Biell (Whilley College, Univeisily
of Melbouine, Auslialia). Te jouinal is diieclly conceined wilh lhe iecep-
lion of Sciipluie bul ils focus is exclusively decided by poslmodeinism: vol.
r (r,,) M. Bal, Te Eldeis and Susanna; vol. i (r,,) R. M. Jensen, Te
Oeiing of Isaac in Jewish and Chiislian Tiadilion. Image and Texl; vol.
(r,,o) R. Kimel man, Te Seduclion of Eve and lhe Exegelical Polilics of
Gendei.
,o One Paliislic Exegesis
journal of Teological Studies (jTS)
A veneiable monumenl of Chiislian scholaiship in lhe Biilish academia,
lhe jTS slailed ils caieei in r,oo wilh C. H. Tuinei as isl ediloi, assisled
by W. E. Baines and a Commillee of Diieclion of eleven Rev. Dis., all dis-
linguished scholais in lhe elds of biblical, paliislic, liluigical and hisloiical
sludies. In vol. r, C. H. Tuinei himself, in addilion lo Chionicle: Paliislica
exclusively discussing iecenl ciilical edilions, published a subslanlial sludy on
Te Eaily Episcopal Lisls (r8rioo, ,i,,,), and a sel of leained Noles
on ancienl Lalin manusciipls, biblical and olheis, oi on pioblems dealing
wilh lexl ciilicism. In lhe same line of ieseaich, F. C. Buikill oeied seven
conliibulions, K. Lake lhiee. Te slage was sel foi a biillianl compelilion
wilh Conlinenlal, mainly Geiman, scholais, and lhe oiienlalion of jTS was
cleaily of a hisloiical and lexl-ciilical naluie.
When lhe New Seiies was launched in r,,o, lhe ediloi of jTS was lhe
biblical scholai R. H. Lighlfool, assisled by a commillee of seven membeis.
As imposed by exlieme ciicumslances duiing Woild Wai II, lhe jouinal was
piogiammed hencefoiwaid lo appeai lwice yeaily, wilhoul ieducing lhe
oulpul of ils quaileily publicalion fiom befoie lhe Wai. Ailicles piopei
lo paliislics weie exliemely iaie. In lhe isl volumes of lhe New Seiies,
some of lhe Noles and Sludies, dealing wilh paliislics, piefeiied lexl ciili-
cal pioblems in woiks of lhe Falheis. Such was lhe case wilh lhe poinled
iemaik aboul r Tes : made by H. Chadwick in vol. r. Tiily yeais lalei,
fiom r,8o lo r,8,, il was Chadwick who ediled jTS, wilh happy paliislic
scholais nding moie biealhing space in lhe piesligious jouinal: of lhe eighl
Ailicles of r,8ilr, foi inslance, ve weie dedicaled lo lhe eaily chuich
(r,r) and so weie ve of lhe nine Noles and Sludies in lhe same issue.
In r,8ili again, lwo of lhe foui Ailicles focus on paliislics, moie piecisely
on Auguslinian lopics.
In hei Index, N. S. Vols. ro (r,,or,,,), E. A. Livingslone lisls sixleen
conliibulions and moie lhan r,o book ieviews by H. Chadwick. In lhe Syiiac
domain, noles and ieviews by S. P. Biock pievail. Te oeiings on Oiigen
equal in numbei and subslance lhose on Augusline. In lhe iecenl pasl many
essays on paliislic exegesis weie published as Ailicles: D. G. Hunlei Te
Paiadise of Paliiaichy: Ambiosliaslei on Women as (nol) Gods Image (,
r,,i, ,o,); foui Ailicles in lr, lwo of lhiee Ailicles in li (r,,);
again lwo of foui in ,lr as well as in ,li (r,,); only one of ve in olr,
bul once moie lwo oi foui in oli (r,,,); lhiee of foui in ,lr, lwo oi
foui in ,li (r,,o); lhiee of ve in 8li (r,,,; foui of foui in ,lr, one of
lhiee in ,li (r,,8), a lolal of lwenly-seven conliibulions in less lhan len
yeais on souices and hisloiical dala ielevanl foi sludying lhe use of Sciip-
Jouinals ,r
luie in lhe eaily chuich, a iesull coniming lhe piioiily given now lo such
issues.
Recherches de Science Religieuse, Bullelin.
A shoil Bullelin de Lilleialuie Paliislique signed by J. Lebielon com-
menled on foui new publicalions in lhe RSR of r,o. In r,,, lhe same aulhoi
iesliicled his ieview in lhe Bullelin lo one single lille. A new inspiialion
was needed. Il came wilh an ebullienl Jean Danielou who slailed in r,8
his Bullelin dHisloiie des Oiigines Chieliennes in piesenling sevenleen
new publicalions, ve of lhem undei lhe sublille Exegese paliislique. In
r,,, lwenly-ve new woiks weie ieviewed; lwelve in r,,o; lwenly-lwo in
r,,r,i, six of lhem undei lhe sub-lille Exegese el lypologie which signals
lhe lively discussions of lhose yeais among Fiench-speaking expeils aboul
paliislic heimeneulics; lwenly-one in r,,, and so on. In r,,,, lhe seclion
Exegese paliislique echoes lhe same lively discussions on paliislic heime-
neulics. Slill in r,oo a nal seclion of lhe Bullelin is devoled lo Typologie
el symbolisme (Vol. ,, r,i).
Wilh Danielous ieplacemenl by C. Kannengiessei in r,,o, lhe book
ieviews, now enlilled Bullelin de Teologie Paliislique, mainlained lheii
yeaily issues wilh hundieds of publicalions analyzed and discussed. In r,8r,
foi inslance, lhe seclion Bible des Peies piesenled a ciilical suivey of woiks
by Van dei Hoisl, Meikel, Canlalamessa, Mees, Rius-Camps, Meinhold,
Hilhoisl, Hellholm, Slylianopoulos, Ibanez Ibanez, Mendoza Ruiz, Holl
and Lallke, enough lo give an indicalion of lhe high lide of publicalions in
lhe eld. In r,8i, again, a special seclion announced sixleen new woiks on
Exegese biblique. In r,8 nol less lhan fy-lwo iecenl publicalions weie
included in lhe suivey, wilh a seclion Alexandiie chielienne devoled lo
discussing queslions ielaled lo paliislic exegesis.
In r,8,, anolhei sel of lwenly-one lilles was piesenled lo lhe ieadeis of
lhe Bullelin de Teologie Paliislique. Among lhose lilles guied seveial
new edilions of exegelical souices. As eaily as r,,o, a special fealuie of
lhe Bullelin was an exlensive accounl of lhe monumenlal publicalion by
W. Haase of ufstieg und Niedergang der romischen Velt foi which each vol-
ume was examined wilh iegaid lo ils ielevance foi paliislics, and in pailiculai
foi paliislic exegesis. In r,8o, lhe isl seclion on Bible des Peies examined
lhe lalesl publicalions of Mondeseil, Fonlaine, Pielii, La Bonnaidieie (lhe
lasl lhiee volumes belonging lo lhe seiies Bible de Tous les Temps ciealed
by C. Kannengiessei), Rondeau, Kuizingei, Poel, Y.-M. Duval, Canevel
and Guinol, lhe pievailing numbei of Fiench aulhois ieecling lhe Fiench
leadeiship in lhe eld in lhe r,,os and eaily r,8os.
,i One Paliislic Exegesis
In r,88, B. Sesboue look ovei lhe Bullelin, in giving il lhe lille Bullelin
de Teologie Paliislique Giecque. In addilion lo many olhei lilles dealing
wilh paliislic exegesis, a special seclion, La Bible des Peies, piesenled pub-
licalions by Massaux, Bodenmann, Ko Ha Fong, and autori varii. A Bullelin
de Paliologie Laline by Y.-M. Duval followed in r,8,. Only in r,,i did
B. Sesboue suivey iecenl woiks iepiesenlalive of Gieek paliislics. Tough
limiled lo an enumeialion of sixly-one new publicalions, lhe impiessive
bulk of lhe new woiks lhemselves peifeclly well illusliales lhe on-going
dynamism of scienlic ieseaich in lhe eld, seclion VI dealing wilh La
Bible des Peies.
A same sublille was included in lhe nexl Bullelin de Teologie Giecque
of r,,, co-signed by B. Sesboue and M. Fedou. Two yeais lalei, in r,,o, Y. -M.
Duval secuied again a suivey of Lalin paliislics, and anolhei Bullelin de
Paliislique Giecque appeaied in r,,,. Te slow pace of lhe Gieek Bullelin
and lhe diveisied iedaclion of lhe whole Bullelin by lhiee dieienl aulhois
cleaily shows how di cull il had become lo suivey lhe woild-wide pioduc-
lion of paliislic sludies. Tis is especially liue foi lhe piesenl Handbook,
since by lhe end of lhe lwenlielh cenluiy lhe sliongesl cuiienl of paliislic
sludies deals wilh lhe ieceplion of lhe Bible in ancienl Chiislianily.
Traditio. Sludies in Ancienl and Medieval Hisloiy, Toughl and Religion
(Tr)
Traditio was launched in r, by J. Quaslen and S. Kullnei, bolh leach-
ing al lhe Calholic Univeisily of Ameiica in Washinglon, D.C. Fiom ils veiy
isl issue, lhe jouinal has iegulaily included conliibulions dealing wilh
paliislic exegesis.
Teological Studies (TS)
Te Jesuil jouinal of lheology in lhe U.S.A, exisling since r,o, did nol
iemain indieienl lo lhe paliislic ievival afei Woild Wai II. In his inleiven-
lion of r,,o, Cuiienl Paliislic Piojecls, On Eaily Chiislian Exegesis, W. J.
Buighaidl piesenled lo an Ameiican ieadeiship lhe lively Euiopean conlio-
veisy aiound lhe nolions of allegoiy and lypology in lhe eaily chuich.
Vetera Christianorum (VetChr)
Te jouinal of lhe Islilulo di Lelleialuia Ciisliana Anlica al lhe Uni-
veisily of Baii in soulhein Ilaly owed ils ciealion in r,o lo lhe inilialive
of Anlonio Quacquaielli, who in lhe pasl lhiee decades became also one of
ils mosl piolic conliibulois. In a close linkage wilh classical sludies and
aicheology lhe jouinal oeis a iich amounl of essays ielaled wilh slyle and
Jouinals ,
iheloiics in paliislic lileialuie. Te liluigical selling of paliislic exegesis has
always been exploied in VetChr wilh a special inleiesl. Since lhe slail of lhe
jouinal, G. Lomienlo was insliumenlal nol only as secielaiy of iedaclion,
bul in pailiculai foi lhe subslanlial bibliogiaphy added lo each fascicle. As
eaily as r,oo, a seiies of Quaderni di Vetera Christianorum slailed ils caieei,
wilh a lolal of lwenly-foui volumes lhiily yeais lalei, when lhe Acls of lhe
Second Seminai of Chiislian Anliquily al lhe Univeisily of Baii appeaied
undei lhe lille Retorica ed esegesi biblica. Il rilievo dei contenuti attraverso
le forme. Wilh iegulai conliibulions by S. Leanza, V. Loi, G. Lomienlo,
A. Quacquaielli, M. Simonelli, and olheis, VetChr imly eslablished Ilalian
scholaiship as one of lhe mosl piomising iesouices foi lhe fuluie develop-
menl of sludies on paliislic exegesis.
Vigiliae Christianae. A Review of Eaily Chiislian Life and Language (VigChr)
Launched in r,,, wilh C. Mohimann, G. Quispel, W. C. van Unnik, and
J. H. Waszink as ils isl edilois-in-chief, lhe Dulch Jouinal fiom lhe slail
look on an inleinalional boaid of associale edilois, and published ailicles in
seveial Weslein languages. Wilh ils special sliess on language and on sociely,
VigChr quickly gained a isl iank aulhoiily among lhe expeils. Ils exlensive
book ieviews weie ofen signed by dislinguished specialisls. Gnoslic lileia-
luie became lhe objecl of a colleclive fascinalion afei lhe discoveiy of Nag
Hammadi; il iemained foi many yeais a piioiily in VigChr undei lhe enlhu-
siaslic leadeiship of G. Quispel. Te vaiious links belween Chiislian life and
lale-anlique culluie foimed anolhei focus in lhe jouinal, keeping il in line
wilh conlempoiaiy ieseaich on Anliquily and Chiislianily. In lhe diveisily
and openness of ils hoiizons VigChr pioduced a valuable, lhough limiled,
conliibulion lo lhe sludy of paliislic exegesis ianging fiom lexl ciilicism lo
monogiaphic essays on lhe ieceplion of Sciipluie in lhe eaily chuich.
Zeitschrif fur die Neutestamentliche Vissenschaf (ZNV)
Te ZNV was founded in r,oo. Il issued ils fielh annual volume in
r,oo, wilh len volumes missing because of lwo Woild Wais. Vol. i opened in
r,, wilh a moving salule lo ils dead collaboialois, among lhem M. Dibelius,
G. Killel, and R. Abiamowski. W. Elleslei iemained ils ediloi-in-chief fiom
lhal dale unlil r,,r. In r,,r, lhe jouinal could iesume ils pie-wai piaclice
of adding an annual ieview of lheological jouinals oulside of Geimany.
Tal ieview communicaled much helpful infoimalion in foim of aulhois
and lilles lisled in lhose foieign jouinals, including maleiial helpful foi lhe
sludy of paliislic exegesis.
, One Paliislic Exegesis
V
BI BLIOGRAPHIC TOOLS
i. rr Pniioiociqcr (Pnii)
Issued by lhe Depailmenl of Classical Sludies al lhe Soibonne in r,io, lhe
nPhil was lhe ciealion of J. Maiouzeau, Adminislialeui de la Sociele de
bibliogiaphie classique and a dislinguished Hellenisl. Te same scholai su-
peivised lhe laboiious new slail of lhe Bibliogiaphie ciilique el analylique
de lAnliquile gieco-laline, wilh a foiewoid daled fiom r,8. Te volume
(XVII), piesenling lhe bibliogiaphy foi r,,r,o, was published only in
r,oi. Te ediloi aclually iesponsible foi volume XVII was Julielle Einsl,
hei woik consisling in lhe lhoiough analysis of i leained jouinals and
peiiodicals. Te numbei of lhese jouinals and peiiodicals incieased ovei
lhe yeais lo moie lhan r,ooo, wilh ieviews of books added as well. Einsl
enlaiged hei leam of collaboialois, bul conlinued lo supeivise lhe giganlic
compilalion unlil r,,o, wilh vol. LXII, published in r,,, numbeiing r,rri
pages wilh r,, oo, enliies, many of which had addilional small summaiies
of lhe woiks iegisleied.
In lhe isl pail of each volume, ancienl aulhois aie documenled in alpha-
belic oidei. Fiom lhe beginning lhe lisl included Palies and Teslamenla.
In lhe second pail, dieienl elds and disciplines aie coveied, among lhem
lhe Lilleialuie judeo-chielienne, lalei Lilleialuie chielienne in lhe sec-
lion Hisloiie lilleiaiie and lhe Religion judeo-chielienne, lalei Religion
chielienne, in lhe seclion Hisloiie. Even wilh a limiled seleclion of paliislic
lilles, lhe nPhil succeeds in piesenling dala unnoliced elsewheie.
A closei look al lhe iubiics Palies and Teslamenla conims lhe
picluie of an incieasingly fasl-owing cuiienl afei Woild Wai II foi lhe
sludy of paliislic exegesis. Te bibliogiaphy of r,8, wilh complemenls
fiom eailiei yeais, was published in r,,o (vol. XIX). Il piesenls a lexical
analysis of Basileia tou theou, basileia Christou, by G. W. H. Lampe, who was
lhen woiking on his epoch-making Patristic Greek Lexicon (see jTS r,8,
,8,); also of H. Diiies, Die Bibel im lleslen Mnchlum, and of R. M.
Gianls, Te Bible in the Church (r,8). In r,,r (vol. XX), lhe bibliogiaphy
foi lhe yeai r,,, undei lhe iubiic Palies, is moie geneious wilh al leasl
six lilles diieclly ielevanl foi paliislic exegesis: P. Couicelle, Fiagmenls pa-
liisliques (exegelical) de Fleuiy-sui-Loiie; J. Danielou, Tiaveisee de la Mei
Rouge el bapleme aux piemieis siecles; H. Kaipp, Biblische nthropologie
und philosophische Psychologie bei den Kirchenvatern des III. jahrhunderts
(diss.); J. Klevinghaus, Die theologische Stellung der apostolischen Vater zur
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
alttestamentlichen Genbarung; I. Koep, Das Buch des Lebens. Veiterleben
einer biblischen Metapher in der patristischen Literatur (diss.); G. M. Peiiella,
La nozione dell ispiiazione sciilluiale secondo i piimilivi documenli
ciisliani.
In addilion lo lhe iecoveiy of unknown souices, lhe ieseaich on paliislic
exegesis as iegisleied in nPhil in lhe lale r,os iemained biased by heavy
lheological assumplions and wilhoul a heimeneulical lheoiy of ils own (a
populai sludy by H. Rosl, Die Bibel in den ersten jahrhunderten, appeais undei
lhe iubiic Teslamenla). Tis was aboul lo change. Te bibliogiaphy of r,,o,
published in r,,i (vol. XXI) included M. E. Boismaid, Ciilique lexluelle el
cilalions paliisliques, as well as lhe signicanl inlioduclion foi Ameiican
ieadeis by W. J. Buighaidl, On Eaily Chiislian Exegesis (TS r,,o, ,8rro).
In lhe bibliogiaphy foi r,,r (vol. XXII, r,,), specic sludies on paliislic
exegesis slailed mulliplying among lhe lilles compiled in nPhil: L. Biun,
on Rom ,:,i,; P. Colli, on Eph ,; i; J. Coppens, on Gen ; J. Danielou, on
La lheologie biblique des saciemenls el des feles dapies les Peies de leglise,
Abiaham dans la liadilion chielienne; J. Hild, on Exodus; G. Killel, on James.
Undei lhe iubiic Teslamenla J. Danielou appeais again, wilh lwo books,
Sacramentum futuri and Bible et liturgie of r,,o and r,,r, bolh of which
would enjoy a gieal populaiily. Wilh R. Bullmanns woik on Typologie and
J. Guillels highly celebialed Tmes bibliques lhe links belween lhe exegelical
advances of lhe lime and lhe new inleiesl in eaily Chiislian exegesis weie
cleaily in evidence. Moie and moie, Paliislic scholais would appioach lhe
inleipielalion of lhe Bible in lhe eaily chuich wilh desciiplive calegoiies
applied in conlempoiaiy biblical exegesis.
In r,, (vol. XXIII), lhe iubiic Palies in lhe bibliogiaphy foi r,,i
jumps fiom coveiing half a page lo almosl lhiee pages, wilh new essays on
lhe inspiialion of lhe ixx (P. Auviay), oi even on Linspiialion des Peies
de lEglise (G. Baidy, RSR o, r,,i, ,io); J. Piiol, Paraboles et allegories
evangeliques; P. B. Rebslock, Gedanken zum johannes-Evangelium im Geist
der Heiligen Vater. On-going woik on lhe hisloiy of biblical inleipielalion
in paliislic souices conlinued lo be analyzed undei lhe iubiic Teslamenla,
wilh majoi sludies by J. Coppens, Vom christlichen Verstandnis des lten
Testaments, and Les haimonies des deux Teslamenls. En eludianl les diveis
sens des Eciiluies; R. M. Gianl, Te Bible in lhe Ancienl Chuich (r,o).
Added lo lhese was lhe queslion of lhe biblical canon published by H. Diem
and J. Ruwel.
Te bibliogiaphy foi r,, (vol. XXIV, r,,,) conlains undei Palies
an example of Tissols colleclions of quolalions, Les Pres vous parlent de
lEvangile. Il also includes A. Hamman, Le Pater explique par les Pres, and
Bibliogiaphic Tools ,,
,o One Paliislic Exegesis
L. Bouyei, Gnosis. Le sens oilhodoxe de lexpiession jusquaux Peies alex-
andiins, an inadequale image of lhe slale of paliislic ieseaich of lhe day,
and fai behind lhe inlense ciilical debale conceining a piopei lheoiy of
paliislic heimeneulics. Tal image was haidly coiiecled, undei Teslamenla
by lhe menlion of F. A. Seisdedos, La leoiia anlioquena and P. T. Teinanl,
La theria dAnlioche dans le cadie des sens de lEciiluie. In lhe bibliog-
iaphy foi r,,, (vol. XXVI, r,,o), undei Palies, J. Enciso, Obseivaciones
aceica del senlido pleno haidly lls lhe lack of infoimalion aboul pa-
liislic heimeneulics, bul, undei Teslamenla, one noles wilh salisfaclion
R. E. Biown, Te sensus plenior of Sacred Scripture, nexl lo B. Bischos
veiy impoilanl Vendepunkte in der Geschichte der lateinischen Exegese im
Fruhmittelalter.
A consislenl checking of lhe iubiics Palies and Teslamenla in lhe
following yeais allows lhe liacing of lhe developmenl of sludies on paliislic
exegesis fiom one decade lo anolhei, wilh mileslones such as lhe publicalion
of H. de Lubacs Exegse medievale. Les quatre sens de lEcriture, I, in r,,,,
oi lhe piesenlalion of lhe Cenlie dAnalyse el de Documenlalion paliis-
liques de la Faculle de lheologie pioleslanle de Sliasbouig by A. Benol and
P. Piigenl in r,oo.
ii. Biviiocvnvnin Pn1vis1icn (BPn1v)
Typical of lhe diive of paliislic scholais duiing lhe r,,os lo pailicipale
in a majoi ienewal of ieseaich in lheii eld was lhe decision made by a
gioup of Geiman expeils al lhe second Paliislic Confeience in Oxfoid
r,,,, lo cieale a piopei paliislic bibliogiaphy. Undei lhe leadeiship of
W. Schneemelchei and K. Aland, iedaclional supeivisois fiom Belgium,
England, Fiance, Geimany, Gieece, Holland, Iieland, Ilaly, Spain, Sweden,
and lhe USA, secuied a woild-wide colleclion of dala inlending lo covei
paliislic sludies in all lheii diveisily. Two pails of lhe BPatr piogiam aie of
a special ielevance heie: II. Novum Testamentum atque pocrypha (quoad
textum eiusque traditionem et criticam), an exegelical bibliogiaphy beyond
lhe scope of lhe piesenl Handbook, bul in line wilh lhe ambilious policy of
TU noled above; VII. Patrum Exegesis Veteris et Novi Testamenti: lhis nal
seclion seives as a iecapilulalion foi lhe suivey of individual aulhois by
iepealing lhe names of ancienl aulhois lisled in III. i, uctores singuli, and
in adding lhe names of lhe modein paliislic specialisls. Te BPatr also adds
r. Generalia (Colleclions, Catenae, Hermeneutica), and i. Exegesis auctorum
ad singulos libros seu locos seu argumenta sacrae Scripturae pertinens. Finally
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
lheie is an impoilanl seclion IV ieseived foi Cultus, in which guie sludies
conceining lhe cull of mailyis and sainls, logelhei wilh sludies conceining
any exisling liluigical wiilings fiom eaily Chiislianily.
To conslilule a special invenloiy of all publicalions ielevanl foi lhe sludy
of paliislic exegesis is one of lhe dislinclive fealuies of BPatr. Anolhei such
singulai meiil is lo covei lhe woik done in Russia and in Easlein Euiope wilh
an unusual accuiacy. Te di cullies due lo lhe Cold Wai and lhe division of
Geimany, Easl and Wesl, challenged lhe eaily edilois of BPatr lo lhe poinl
lhal lheii woik became a sliong and vibianl piolesl againsl lhe desliuclive
afeimalh of Woild Wai II. BPatr was lo become lhe only adequale souice of
infoimalion foi Weslein scholais aboul lhe sludy of paliislics, and of paliislic
exegesis in pailiculai, behind lhe Iion Cuilain. In Vol. I of r,,,, piesenl-
ing lhe publicalions of r,,o, foily-six lilles conslilule lhe seclion o1 and
1 Exegesis of lhe Falheis. In vol. II, published only a few monlhs lalei in
r,,,, lhe pioduclion of r,,, was analyzed. Te pace of lhe piomising BPatr
seemed lo malch lhe iising lide of paliislic sludies. Again, vol. III followed
haidly six monlhs afei II, and vols. IVVII weie available al a yeaily iale ac-
counling foi lhe pioduclion of r,,,r,oi. In lhe meanlime lhe iedaclional
leam had giown lo lhiily-lhiee membeis, iepiesenling addilional counliies:
Auslialia, Ausliia, Bulgaiia, Czechoslovakia, Egypl, Hungaiy, Isiael, Japan,
Poland, Romania, and Russia.
A iange of di cullies, mainly due lo nancial and lechnical ieasons,
imposed a longei delay on vol. VIII (r,oo) foi piesenling lhe publicalions of
r,o, bul BPatr conlinued ils iemaikable caieei unlil r,,,. Vol. XXIVXXV
of r,8 was lhe lasl one published undei lhe diieclion of W. Schneemelchei.
Il piesenled lhe publicalions of r,,,r,8o. In r,8o, wilh K. Schfeidick as
chief ediloi, lhe publicalions of r,8rr,8i weie analyzed, bul lhe pace of
BPatr slowed down. Only in r,8, could lhe lilles of r,8 be made available.
Te Foiewoid of lhal vol. XXIX liied lo achieve some damage conliol in
obseiving lhal BPatr inlended as one of ils main puiposes lo conslilule a
long-lasling bibliogiaphical lool nol submilled lo lhe fasl pioceduies of
commeicial adveilising. Tal being so, K. Schfeidiek announced in r,,o
lhal vol. XXXIIXXXV foi lhe yeais r,88r,,o would be lhe lasl of lhe
seiies, due lo lhe cuiienl lensions in public adminislialions (infolge dei
angespannlen Lage dei enllichen Haushalle).
Duiing foui decades lhe BPatr had chaileied ils couise lhiough lhe
highlide of paliislic sludies in lhe second half of lhe lwenlielh cenluiy. Ils
closing sounded like a piemoniloiy sign of a possible ebb of paliislic scho-
laiship neai lhe end of lhe cenluiy. Te inilial volume of BPatr had counled
ro pages; lhe nal double volume counled ,o, pages. In each of lhe lasl
Bibliogiaphic Tools ,,
,8 One Paliislic Exegesis
lwo volumes lhe seclion Gnostica oveiwhelmed lhe lisling of Paliislic
Exegesis in sheei numbeis, and lhe enoimous inveslmenl of inquiiies foi
lhe seclion Recensiones alone iesulled in a dense iepoil coveiing aboul a
hundied pages. Te edilois of BPatr had ieached lhe limil of lheii capacily
compiehensively lo conliol lhe eld of paliislic sludies. A fuluie enleipiise
of lhal soil would need a moie compuleiized infiasliucluie. Moie piobably
il would need lhe combinalion of a vaiiely of bibliogiaphical appioaches,
keeping in view lhe whole eld of paliislics, bul focusing on specic aspecls,
as is lhe case cuiienlly in lhe nnali di Storia dell Esegesi.
iii. Biviio1nIqcr uIrovmn1io Biviiocvnvniqcr r Pn1vis1iqcr,
Biviiocvnvnic Irovmn1io Bnsr i Pn1vis1ics (BIBP)
Te BIBP was ciealed and diiecled by R.-M. Robeige since r,,r al lhe
Univeisile Laval, Quebec (on lhe Inleinel: hllp:llwww.bibl.ulaval.calbdl
bibpl).
Te BIBP aims al pioducing a compuleiized seleclion and analyses of
paliislic publicalions mainly in peiiodicals. Feslschiifs and olhei colleclions
of essays, oi iepoils of paliislic confeiences, aie added lo lhe peiiodicals.
BIBP began lhe lwenly-isl cenluiy wilh appioximalely r, ooo documenls
(ovei ooo foi Augusline alone) analyzing ailicles in ,o peiiodicals. In ad-
dilion lo ailicles, special allenlion is given lo book ieviews, of which moie
lhan io, ooo aie eilhei menlioned oi, longei lhan foui pages, analyzed as
well. Included in lhe piogiamme of lhe Base aie also edilions of piimaiy
souices and lools foi ieseaich, such as concoidances.
In all lhe peiiodicals undei sciuliny, lhe analysis slails wilh lhe isl issue
and ieaches lhe piesenl day. Special foims wilh delailed giids allow lhe BIBP
sla lo oei sliiclly slandaidized desciiplions of lhe selecled ilems. Tanks
lo a cleai indexalion lhe BIBP ieaches an unusually high degiee of piecision
in ils melhod of analysis. Foi inslance, lhe desciibei (desciipleui) foi
biblical exegesis counls sixly sub-divisions. In addilion lo paliology lhe elds
coveied aie: aichaeology, iconogiaphy, epigiaphy, papyiology, codicology, lhe
hisloiy of ancienl Chiislianily, and of lheology; lhe hisloiy of councils, of
lhe liluigy, of spiiilualily and monaslicism; specially lhe hisloiy of biblical
exegesis and hagiogiaphy.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
iv. Bciir1i IEP
Wilh lhe puipose of desciibing woik in piocess on a sliiclly infoimalive level,
one nds a bioad access lo iecenl publicalions in lhe Bulletin dinformation
et de liaison of lhe ssociation Internationale dEtudes Patristiques (IEP),
oiiginally a Fiench inilialive due lo lhe ciealivily of J. Danielou, J. Fonlaine,
H. Maiiou and olheis. Tal inilialive became woikable lhanks lo lhe in-
leinalional galheiings of Oxfoid wheie lhe piojecl was isl announced in
r,o,. Each Bulletin by piioiily signals paliislic woik slill unpublished oi
foilhcoming, and also iecenl publicalions of books and ailicles by membeis
of IEP. A special seclion of fasc. r included lhe full lexl of communicalions
aboul Instrumenta studiorum piesenled al Oxfoid; anolhei seclion desciibed
lhe main cenleis of paliislic ieseaich in Geimany, Ausliia, Belgium, Fiance,
Gieece, Iieland and Ilaly. Soon an nnuary of IEP, published by Biepols
(Belgium) and disliibuled fieely inside lhe Associalion, was joined lo lhe
Bulletin wilh appioximalely ooo membeis iegisleied in ils issue of r,,o.
Checking only one issue of lhe Bulletin: Undei lhe lille La Bible el les
Peies and lhe sublilles Ouviages geneiaux, Chiislianisme el Judasme,
Ancienl Teslamenl, Nouveau Teslamenl, Bulletin i, (r,,o) enumeialed
ro, enliies of woik in piocess oi iecenlly published of which 8i focused
diieclly on o11. Te same fh seclion, La Bible el les Peies, counled
also r8 enliies conceining Apociyphes, Pseudepigiaphes, and o olheis
classied undei lhe sublille Gnose, manicheisme, elc., lheieby illuslialing
lhe peisislenl vilalily of ieseaich on lhese malleis.
v. Eircncs oi Biviicn
Such an Elenchus, oi Seleclion, of bibliogiaphic dala peilaining lo bibli-
cal sludies was pail of lhe jouinal Biblica since ils ciealion al lhe Ponlical
Biblical Inslilule in r,io. No menlion of paliislic exegesis was made in
lhe isl issue, in which lhe lasl seclion of lhe Elenchus, undei lhe lille
Subsidiaria, included: Teologia biblica, pologetica et Dogmatica, Historia
Veteris Testamenti, Historia Novi Testamenti, Historia Religionum, Geographia
biblica, bul no subdivision foi lhe ieceplion of lhe Bible in Chiislian liadi-
lions. Te silualion iemained unchanged foi lwelve yeais. In lhe Elenchus of
r,i, moie iubiics weie added lo lhe Subsidiaria of r,io, such as rchaelogia
Biblica, Philologia Biblica, Talmudica, Iudaica, bul slill no liace of a ieliieving
of biblical inleipielalions in lhe chuich. In r,, lhe Geneial Inlioduclion lo
Bolh Teslamenls included al lhe end a small seclion (d), Historia exegeseos,
Bibliogiaphic Tools ,,
8o One Paliislic Exegesis
befoie lhe Quaestiones particulares, wilh len lilles of a paliislic ielevance.
In r,,, lhe same disposilion of lhe Elenchus counled again a subdivision
Historia exegeseos wilh a isl paiagiaph etas antiqua, calling foi eleven lilles,
some of lhem followed by a menlion of lheii ieviews. Te same oulline was
kepl in lhe pooily documenled issue of r,,, wilh len paliislic lilles, mainly
of publicalions issued in Rome ilself. Te numbei of such lilles giew quickly
in lhe following yeais: feen in r,o, lwenly-seven in r,,, foily-one in
r,8. In r,,, when P. Nobei look ovei lhe iedaclion of Elenchus lhe seclion
dedicaled lo lhe Hisloiy of Canon was moie developed lhan lhe one on lhe
hisloiy of exegesis. New subdivisions weie inlioduced undei Hermeneutica:
a) Generalia, b) De Sensu litterali et typico, c) De interpretatione litteraria et
pneumatica, d) De interpretatione authentica (Ecclesiae), bul lheie was no
moie space allowed foi Historia Exegeseos, neilhei in r,,o.
A new seclion, Historia Scientiae Biblicae of r,,r maiked whal could
be consideied as lhe o cial beginning, al leasl in Rome, of lhe hisloiy of
paliislic exegesis as a discipline in ils own iighl. A laconic iemaik sliessed
lhe facl: A piopei and compiehensive invenloiy of lhe hisloiy of biblical
science is missing (Bibl i, i). In lhe wake of lhe lhen ouiishing kei-
ygmalic lheology, and wilh a fiesh inleiesl in heimeneulical lheoiies, lhe
woiksome ediloi of lhe Elenchus opened his new seclion wilh a compacl lisl
of publicalions coveiing lhe pages i lo ro,, of which io, iefeiied
lo paliislic ieseaich.
In r,,, lheie weie ro, lilles of Patristica; in r,,, roo; in r,,,, i,8; in
r,o, r. In r,o, lhe Elenchus Bibliographicus Biblicus delached ilself fiom
Biblica, slailing a new caieei in sepaiale volumes. In r,,, undei lhe ediloiial
diieclion of Cailo Maiia Mailini, lhe volume was inlioduced by congialu-
lalions lo lhe indefaligable P. Nobei foi his lwenly-ve yeais of dedicalion
lo lhe iedaclion of Elenchus. Fiom lhe Hebiew Univeisily of Jeiusalem,
Piofessoi M. H. Gioshen-Gollslein expiessed lhe wide-held admiialion of
scholais: Il is quile inciedible lhal you have managed lo build, all by youiself,
lhe mosl ieliable lool foi basic ieseaich in oui eld (,).
In lhe meanlime only small changes had happened, subdividing Patristica
in Generalia, Temata biblica, uctores aetatis patristicae, a disposilion which
lasled unlil Fi. Nobeis dealh in r,8o. His illness had pievenled lhe publica-
lion of lhe nal seclion of Elenchus, vol. ,,, including Patristica, in r,,o:
propter morbum compilatoris (,,); as well as in r,,,,8, vols. ,8,,, wilh
,ooo caids foi lhal seclion in lhe wailing. Nobeis successoi, R. Noilh, S.J.,
inlioduced new sublilles undei Hisloiy of Exegesis in r,,,: Generalia,
Patres apostolici et saeculi II, Patres Graeci, ugustinus et Latini, Patres
Grientales, wilh a lolal of , lilles. Wilh lhe exceplion of r,8r, wheie no
Foi lhe Hebiew Bible lo lhe Sepluaginl 8r
Patristica weie included, each of lhe following volumes of Elenchus added ils
shaie of lilles by lhe hundieds, wilh only a few moie delailed subdivisions
of lhe paliislic seclion. In r,,8, lhe r,,, maleiials aie published in lwo
volumes: lhe isl, wilh an inleinel addiess, is enlilled Exegesis; il includes
only lilles dealing diieclly wilh biblical books. An index Sacra Scriptura
follows lhe index of aulhois.
Wilh lhe evei-giowing lide of lhese publicalions, even eleclionic pioce-
duies haidly mainlain conliol of lhe dala. Il is essenlially on lhe basis of lhe
Elenchus lhal lhe bibliogiaphy foi lhe piesenl Handbook has been woiked
oul, compleled and cioss-checked wilh olhei bibliogiaphic lools such as lhe
bibliogiaphies of Revue dHistoire Ecclesiastique and of nnee Philologique,
oi lhe Bibliographia Patristica, and olhei iesouices of lhal soil.
vi. H. J. Siivi, Exrcrsis Pn1vcm
Saggio bibliogiaco sull esegesi biblica dei Padii della Chiesa. Rome, 1983
A lisl of lwo lhousand lilles (numbeied fiom r lo iooo in lhe alphabelic oidei
of lhe aulhois) of isolaled veises, gioups of veises, chapleis, oi even whole
books of lhe Bible, lhe Saggio bibliogiaco, Bibliogiaphic Oulline, of
H. J. Sieben is inlended lo covei lhe lwenlielh cenluiy fiom ils beginning. In
addilion lheie aie sixleen lilles belonging lo lhe nineleen cenluiy, belween
r8o, (n. ro,) and r8,8 (n. r8i8). See also n. r,,, r,, ,,i, ,,, ,,,, rrro,
r,i, ro,o, r,o, r8i, r88, r8o,, r88o, r8,o, r,o,.
Te lwenlielh cenluiy sludy of lhe o1 in paliislic liadilions counls
,o, lilles (idenlical lilles aie only counled once). Only appioximalely 8o
lilles dale fiom befoie Woild Wai II (undei lhe iubiic Sacra Scriptura in
genere il is nol always possible lo complelely dieienliale belween o1 and
1), foi lhe peiiod of sevenly yeais slielching fiom r,o, lo r,,. Te Book
of Genesis, wilh ir lilles foi ils ieceplion in paliislic lileialuie counls foi
only i8 lilles daling befoie Woild Wai II, moie piecisely fiom r88i lo r,,.
Exodus calling on o lilles, piesenls only befoie Woild Wai II. Te sludy of
lhe 1 in paliislic liadilions piesenls an accumulalion of rr8 lilles, almosl
lwice as many as lhe sludy of o1 duiing appioximalely lhe same peiiod of
lime. Undei Mallhew lheie aie o lilles of which , dale fiom befoie Woild
Wai II. Only lilles fiom befoie r,, aie iegisleied foi Maik and Luke. Te
Gospel of John wilh a lolal of ii lilles, piesenls r, fiom befoie Woild Wai
II, while lhe Pauline Lelleis wilh a lolal of , lilles, counl foi o daling
fiom r8,, lo r,,. Te Apocalypse of John iegisleis only i, lilles, of which
ve dale fiom befoie Woild Wai II.
Bibliogiaphic Tools 8r
8i One Paliislic Exegesis
Te analysis of Siebens bibliogiaphical compilalion is a sliiking coni-
malion of lhe speclaculai new beginning in lhe scienlic sludy of paliislic
exegesis afei Woild Wai II as one of lhe dislinclive liends of a bioadei
ievival in lhe sludy of eaily Chiislianily duiing lhe pasl ve decades. Te
volume ends wilh a lisl of abbievialions, anolhei lisl of modein aulhois, as
well as a lisl of ancienl aulhois, including Bede. Il is nolable lhal Augusline of
Hippo piobably counls foi as many lilles as all olhei Lalin aulhois logelhei.
Fuilhei invesligalions in lhis valuable volume of Sussidi Paliislici, published
al lhe Islilulo Paliislico Auguslinianum, would ceilainly call foi many moie
inleiesling conclusions lhan lhose alieady essayed heie. Eleclionic equip-
menl, appiopiialely applied, would add much moie dala piecisely foi col-
lecling whal Sieben decided not lo lake inlo consideialion: capiloli o sezioni
iiguaidanli lesegesi paliislica conlenuli in lavoii chi peiseguono allii scopi,
Chapleis oi seclions conceining paliislic exegesis in publicalions aimed al
dieienl goals (8). Te cuiienl bibliogiaphic iepoils of lhe nnali di Storia
dell Esegesi aie engaged inlo lhal moie compiehensive lask.
vii. Rrvcr uHis1oivr Eccirsins1iqcr (RHE)
Founded in r,oo al lhe Univeisile Calholique de LouvainlKalholicke Uni-
veisileil le Leuven, lhe RHE had always given gieal caie lo ils bibliogiaphi-
cal conliibulion. Even in exlieme ciicumslances, vol. o foi r,, kepl
ils iegulai disposilion in lhal iegaid, focusing on Anciennes lilleialuies
chieliennes. Edilions; Ciilique deiudilion, as a subdivision of Souices lil-
leiaiies in lhe chaplei on Publicalions de souices el ciilique de souices.
Only lhiee paliislic lilles weie included in r,,; lhey weie ri, in r,o,
ri, also in r,,, r, in r,8, only (!) rro in r,,, and r,8 in r,,o. Always
keeping lo lhe same subdivisions in a global bibliogiaphy which was soon
lo become a sepaiale volume, as in lhe case of Elenchus, and covei ovei ,oo
pages, ,8 paliislic lilles weie inlioduced in r,,,, 8 in r,8o, rr in r,,o.
Tilles of inleiesl foi lhe sludy of paliislic exegesis need lo be soiled oul in
dieienl unlilled, bul lhemalic, pails of lhe seclion Anciennes lilleialuies
chieliennes.
Addilional infoimalion conceining publicalions oi confeiences linked
wilh lhe sludy of paliislic souices can occasionally be found in a lenglhy
Chionique of aclivilies ielaled lo hisloiiogiaphy undei all ils aspecls, and
joined lo lhe bibliogiaphy in lhe annual issues of RHE. In r,,, foi inslance,
lhe Chionique foi Fiance gieeled lhe slail of lhe seiies Sources Chretiennes
and lhe Chionique foi Spain announced lhe Spanish lianslalion of Allaneis
Foi lhe Hebiew Bible lo lhe Sepluaginl 8
Patrology. In r,o RHE also emphasized lhe piogiess of lhe seiies, Excelsa,
in Spain, wilh foui new volumes: Auguslines Commentary on the Gospel of
john; John Chiysosloms Homilies on the Letter to the Romans, and his Gn
Priesthood; Sermons of Leo I. In r,,o, undei lhe signaluie of J. Lebon, lhe
Chionique foi Geimany made much of lhe slail of lhe publicalion by
G. Muellei of his Lexicon thanasianum, as well as of lhe ciealion of lhe
Vetus Latina edilion al lhe Abbey of Beuion.
Bibliogiaphic Tools 8
8 One Paliislic Exegesis
VI
CONCLUSION: THE RESEARCH ON
PATRI STI C EXEGESI S SI NCE 1943
Te enoimous amounl of woik published since r,, may be evalualed on
dieienl levels.
Gn the level of the patristic sources themselves, critical editions of good qual-
ity and accurate translations multiplied, foi lhe mosl pail lhanks lo lhe close
collaboialion belween lhe liadilional (veiy ofen cleiical) expeils and new
geneialions of academics woiking in seculai univeisilies oi in olhei inslilu-
lions of high leaining. Public funding of woild-famous colleclions, such as
GCS oi SC, helped individual scholais lo engage inlo lhe challenging lask of
ieading manusciipls, collaling vaiianls, piepaiing ciilical appaialus, and, in
many cases, lianslaling inlo a modein language lhe oiiginal lexl eslablished
by lhem. Many yeais of piepaialion aie usually iequiied foi lhe pioduc-
lion of such a woik. No geneial pallein can be imposed syslemalically on
lhal foim of aclivily as any inilialive in lhe eld depends on lhe individual
expeils. Te only conslanl which seems lo condilion lhe ciilical iecoveiy of
ancienl souices, in paliislic exegesis like elsewheie, is lhal lhe scienlic qual-
ily of an individual woik imposes ilself as a noim by geneialing qualilalive
impiovemenls on a moie geneial level. Hence lhe conlempoiaiy ielevance
of lhe image beaulifully iendeied in lhe slained glass of Chailies calhedial
of lhe gianls on whose shouldeis expeils of lalei geneialions allempl lo
ieach lheii own goals. Tanks lo inspiiing iole models lhe aiduous laboi of
ciilical edilions is assumed by individuals of veiy dieienl slalus. Some of
lhese have in mind lheii piofessional piomolion as academics, olheis ben-
el fiom lhe secuiily of scienlic public inslilulions; olheis again iemain
eslablished in a monaslic fiame fieed fiom maleiial conceins, all aie cei-
lainly dependenl on lhe geneial level of culluie in lheii social conlexl. Te
lempoiaiy (oi peimanenl) loss of classical languages in secondaiy educalion
lhioughoul lhe Wesl iesulls in a diamalic diminulion of human iesouices
foi lhe ciilical sludy of ancienl lexls. Unpiediclable as lhe fuluie may be,
il is faii lo conclude lhal lhe second half of lhe lwenlielh cenluiy maiked
an unpiecedenled eoil lo make paliislic souices available foi lhe bioadei
ieadeiship. Such an eoil had nevei been conceived noi oicheslialed in lhe
Weslein woild on lhe scale on which il deseives now lo be evalualed. Ils
logical following is nol only a conlinualion of ils dynamics in lhe Wesl, (in
spile of a possible diminulion of classical sludies), bul a spilling ovei inlo
olhei pails of lhe woild, in pailiculai inlo Asia.
Foi lhe Hebiew Bible lo lhe Sepluaginl 8, Conclusion 8,
In Japan foi inslance, a piioiily foi Chiislian academics duiing lhe whole
lwenlielh cenluiy has been lo lianslale key lexls of lhe paliislic legacy inlo
Japanese. Tis has had a speclaculai blossoming, one lhal is full of piomise
foi lhe culluial and inlelleclual self-a imalion of lhe Chiislian minoiily in
Japanese sociely. Tis inleiesl in paliislic lhoughl is allied lo consideiable
allenlion paid lo lhe foundalions of Weslein lhoughl and spiiilualily in
facullies of philosophy and hisloiy. In addilion lo lhe volumes of Japanese
lianslalions menlioned above in Seclion I, ix, Studies in Medieval Tought
have been published wilh conliibulions conceining paliislic exegesis in
r,,,, r,8o, r,8i, r,,o, r,,,:
Mizuochi, K., Auguslines Toughls on Biblical Inleipielalion in De Doctrina
Christiana, r, (r,,,): ro,r.
Sakai, M., Te Relalion belween Bible and Philosophy in Sl. Auguslines Inquiiy
A Consideialion accoiding lo DeMagistro, ii (r,8o): ,8i.
Moii, Y., On Auguslines Inleipielalion of imago Dei in De Genesi ad Litteram, i
(r,8i): ,ror.
Kannengiessei, C., Te Meeling belween Classical Philosophy and Chiislian
Exegesis in Ancienl Alexandiia: 8 (r,,o): ,,,i.
Ogino, H., Te Paliislic Tiadilion of lhe Exegesis of Genesis: , (r,,,): roirr.
Olhei ielevanl publicalions appeaied in lhe seiies Eikon. Studies in Eastern
Christianity (Tokyo), vol. o (r,,r): Hiioyuki Ogino, A Giammai of lhe
Nalivily. Giegoiy Nazianzens Tird Teological Gration, pp. ir; vol.
8 (r,,i): Miyako Demuia, How Did Oiigen Undeisland Ciealion: On
lhe Inleipielalion of Piov 8:ii, pp. o,; and in lhe seiies Patristica.
Pioceedings of lhe Colloquia of lhe Japanese Sociely foi Paliislic Sludies,
vol. i. (r,,,): Hiioyuki Ogino, Te Queslion of In Piincipio. Paliislic
Tiadilion of Hexaemeion, pp. ,ri; vol. . (r,,,): Takeshi Odaka, Oiigens
Inleipielalion of lhe Piologue of lhe johannesevangelium in Compaiison
wilh lhe Olhei Gieek Falheis pp. ,,,. Olhei sludies include Y. Aiai, Te
Sliucluie of Confessions: I r.r and invocare: Sludies in Medieval Toughl
,, r,,, and Te Sliucluie of clamor in Augusline: Kyodai Sludies in
Mediaeval Philosophy r, r,,; H. Ogino, Quaerere invocans. Some Lileiaiy
Remaiks on Sl. Auguslines Confessions, I, i, r: Essays and Studies, o (r,8,)
rro; Inleiioi Space of lhe Human Memoiy. Sl. Auguslines Accounl of
Memoiy in Confessions, Book X: Essays and Studies r (r,,o): ,r,i. In
r,,,, James Kuyama piesenled a docloial lhesis al lhe Univeisily of Kyolo
on Oiigens docliine on Ciealion.
In r,8r P. Nemesheghyi, lhen a piofessoi al Sophia Univeisily, Tokyo,
8o One Paliislic Exegesis
published a delailed suivey of paliislic sludies in Japan, Eludes paliisliques
au Japon, REug i,, r,8ro, in which he emphasized lhe peisonal com-
milmenl of Japanese scholais in lheii maslei-disciple ielalionship wilh lhe
paliislic aulhois (r,,). Japanese expeils engage lhe sludy of lhe Falheis
wilh lhe fieshness of a new view-poinl eniiched by lhe oiiginal iesouices
of a heleiogeneous culluie, and lhe eageiness of disciples wholike lhe
Falheisexpeiienced lhe newness of Chiisl (ro). He also sliessed lhe
decisive iole played by K. Ishihaia (r88ir,,o) and T. Aiiga (r8,,r,,,)
in lhe developmenl of paliislic sludies in Japan.
A nal evalualion of lhe scholaily developmenls ovei lhe pasl fy yeais
in lhe eld of paliislic exegesis may be allempled wilh lhe lwo following
ciileiia in mind: r. Te posl-Wai ienewal of biblical sludies; i. Te innei
sliucluiing of lhe discipline of paliislic exegesis.
i. Tui Pos1-W.v Riiv.i oi Biviic.i S1Uuiis
Te melhodology of ieseaich on paliislic exegesis duiing lhe pasl ve de-
cades was condilioned by lhe posl-Wai ienewal of biblical sludies. Te papal
encyclical Divino a ante Spiritu of r, had conimed and libeialized lhe
Calholic exegeles obvious need foi collaboialing wilh lheii colleagues of
olhei confessions in lhe spiiil of modein scholaiship. Soon afei lhe end
of lhe Wai, a giowing ecumenical inspiialion in lhe woildwide Council of
Chuiches, conlempoianeous wilh lhe eailiesl Paliislic Confeiences in Oxfoid,
opened lhe minds foi new foims of dialogue among piofessional exegeles.
Te ienewal in exegelical schools of lhoughl enlailed many ievisions of lhe
global undeislanding of Sciipluie and of ils inleipielalion. New melhods,
based on Foimgeschichle, Redaklionsgeschichle, Tiadilionsgeschichle,
liansfoimed lhe way of inleipieling Sciipluie.
Al lhe lime of lhe isl lwo Paliislic Confeiences in Oxfoid (r,,r, r,,,)
a lively debale was spaiked conceining lhe complex inleiielalion of culluial
iealilies aiound lhe links belween Sciipluie and liadilion. Long cheiished
piioiilies weie challenged: Tiadilion comes isl!. Te social slalus of sa-
cied Sciipluie in ils veiy emeigence needed iefoimulalion. Te debale was
open lo a heimeneulics of lhe reception of Sciipluie in Chiislian liadilions,
a nolion slill in ils infancy al lhal lime.
Te discussion iaging aiound R. Bullmanns piogiam of de-mylholo-
gizing bioughl lo lhe allenlion of many paliislic scholais lhe need foi ex-
ploiing moie caiefully lhe symbolic lhoughl of lhe Falheis, in pailiculai in
lheii biblical heimeneulics. J. Danielou, foi inslance, ielished desciibing lhe
Foi lhe Hebiew Bible lo lhe Sepluaginl 8, Conclusion 8,
sophislicaled inliicacies of paliislic symbols, always iooled in liadilional
ieadings of Sciipluie and molded by a vaiiely of culluial sellings. Anolhei
scholai who emphasized lhe symbolic naluie of paliislic lhoughl was Hugo
Rahnei in Symbols of the Church.
Anolhei school of lhoughl duiing lhe r,,os giew oul of Fiench exegeli-
cal scholaiship, cenleied on lhe genies lilleiaiies of biblical wiilings. Il pio-
vided melhodological clues applicable in lhe eld of paliislic lileialuie.
Veiy much appiecialed afei Woild Wai II was lhe nolion of biblical
lheology, woiked oul by exegeles in lune wilh Von Rads classical sludy,
and populaiized in iefeience books like X. Leon-Dufouis Vocabulaire de
Teologie Biblique, and in counlless ailicles. Again a valuable model was
pul al lhe disposal of paliislic scholais inleiesled in similai lhemes. One
of lhese scholais was Pieslige, whose God in Patristic Tought exeicised a
long-lasling inuence.
Te inlensily of lhe biblical ienewal following Woild Wai II was symp-
lomalic of lhe colleclive hungei foi spiiilualily linked wilh lhe many dis-
iuplions of lhe liadilional way of life duiing and afei lhe Wai. Biblical
spiiilualily became lhe populai auia of biblical scholaiship, iesulling nol only
wilh many new edilions of lhe Bible ilself bul also wilh a ood of secondaiy
lileialuie all ovei lhe woild. Te same dynamic of a spiiilual ieluin lo lhe
souices spilled ovei lo paliislics wheie some aulhois became besl selleis
and colleclions of paliislic lianslalions mulliplied in modein languages. Tis
wide-spiead populaiizing of lhe wiilings of lhe eaily chuich is demonslialed
in lhe r,8os afei lhe collapse of Communism, wilh lhe woiks of John
Chiysoslom (alieady sludied among nineleenlh cenluiy social lheoiisls)
being sold in Russias iailway slalions. On lhe academic level, disseilalions
dedicaled lo paliislic spiiilualily in ils pasloial and liluigical modes piolif-
eialed foi a numbei of decades. Signicanlly, lhese sludies exploied mainly
lhe biblical aspecls of eaily Chiislian spiiilualily.
ii. Tui Iiv S1vUc1Uviu oi 1ui Disciviii
oi P.1vis1ic Exiuisis
In lhe eaily yeais of lhe r,,os lhe sludy of paliislic exegesis was slill consid-
eied eilhei as an auxiliaiy lo syslemalic lheology oi was enliiely polaiized
by lhe inleiesls of biblical exegeles. On lhe olhei hand lhe lale r,,os saw lhe
populaiizing of a numbei of new nolions, such as lhal of lileiaiy genie, lhus
expanding lhe hoiizon of sludies of paliislic exegesis beyond lhe academic
iequiiemenls of biblical exegeles oi of lhe syslemalicians. Al lhe same lime
lhe discoveiy of new paliislic souices iequiied a moie accuiale analysis of
88 One Paliislic Exegesis
lheii culluial Silz im Leben. Teii veiy culluial iooledness imposed lhe
necessily of idenlifying lhem as a special foim of biblical exegesis in non-
biblical liadilions. Howevei even as lale as lhe eaily r,oos, confessional
piejudice occasionally imposed ils own agenda when paliislic exegesis was
al slake, in discussions aboul ecclesiaslical inslilulions such as lhe papacy oi
saciamenls. Anolhei chaiacleiislic fealuie of lhal peiiod was lhe mulliplica-
lion of sludies devoled lo isolaled veises of lhe Bible, when exploiing lhe
ieceplion of Sciipluie in lhe eaily chuich. Bolh lhese phenomena demon-
slialed lingeiing iepeicussions of an eailiei slage of lhe discipline.
Te main debale of lhe r,,os luined aiound lhe senses of Sciipluie,
lhe giounds foi which had been piepaied by signicanl publicalions of lwo
oi lhiee decades pieviously. Al lhal lime lhe enliy of obligalion inlo lhe
heimeneulical debale was lo addiess lhe queslion of biblical lypology oi
allegoiy as undeislood by lhe Falheis. Te climax of lhal conlioveisy was
ieached in Henii de Lubacs masleipiece Exegse Medievale. In his passionale
advocacy of paliislic exegesis, H. de Lubac symbolized a cenlial pioblem foi
assessing lhe woik accomplished by paliislic scholais since Woild Wai II
and especially foi paliislic exegesis. Te lille, Exegse Medievale, is in ilself
highly signicanl. Whal was al slake foi de Lubac was lhe secuiing of lhe
conlinuily belween lhe Paliislic Age and lhe Lalin Middle Ages. Tanks lo
lhe enduiing pieslige of biblical exegesis as conceived by lhe Falheis, lhe
eaily Chiislian way of inleipieling Sciipluie iemained in common piaclice
in lhe monaslic culluie of lhe High Middle Ages unlil lhe end of lhe elevenlh
cenluiy. Il began lo lose ils ielevance wilh lhe emeigence of scholaslicism.
Indeed afei Abelaid and Pelei Lombaid lhe sayings of lhe Falheis, lhough
slill massively invoked, oi ieadily paiaphiased, no longei iegulaled lhe
exeicise of biblical exegesis as a vilal souice of inlelleclual life. While in lhe
besl of cases, exegesis conlinued lo imilale lhe paliislic way of inleipieling,
moie fiequenlly il became an apologelic defense of lhe Falheis exegelical
legacy. A caieful analysis of H. de Lubacs magisleiial invesligalion of lhe
achievemenl of Oiigen of Alexandiia as an inleipielei of Sciipluie, ieveals
a similai dynamic. While paying an eloquenl liibule lo lhe Alexandiian
inleipielei of lhe lhiid cenluiy and lo lhe exegelical liadilion deiived fiom
Oiigen, al lhe same lime lhe Fiench lheologian failed lo queslion lhe dala
befoie him wilh an openness lo lhe heimeneulics of his own lime. De Lubacs
own heimeneulical lheoiy iemained enclosed in lhe descriptive analysis
of lhe dala undei sciuliny, and so could nol ieach a fiaming evalualion
of paliislic exegesis foimulaled in lwenlielh cenluiy leims. His delibeiale
ieluclance lo pioduce a critical assessmenl of paliislic exegesis iesling on a
posilive evalualion of his own modeinily, is a leslimony lo lhe basic lacuna
Foi lhe Hebiew Bible lo lhe Sepluaginl 8, Conclusion 8,
in lwenlielh cenluiy paliislic sludies as a whole, namely lhe lack of a cleai
denilion foi lhe present ielevance of paliislic exegesis.
Te hisloiical ieliieving of paliislic exegesis duiing lhe second half of lhe
lwenlielh cenluiy look advanlage of lhe new foimulalion of Lale Anliquily.
Fiom lhe nineleenlh cenluiy hisloiical model of a decline of lhe Roman
Empiie, scholais shifed lo lhe nolion of a peiiod of liansilion lled wilh
new eneigies, and no longei bound lo lhe sliucluies of lhe impeiial pasl.
A piopei undeislanding of lhe complex piocess of lhe melamoiphosis of
Weslein Euiope in lhe peiiod now designaled as Lale Anliquily slielching
acioss half a millennium (fiom lhe fouilh lo lhe ninlh cenluiy) called foi a
daunling amounl of scholaily exploialions in oidei lo iediaw lhe hisloiical
map . Some of lhe volumes of NRV oei a isl suivey of lhal vasl landscape
and covei half of lhe paliislic peiiod in which modein Euiope was boin.
Te inleipielalion of Sciipluie in such a peiiod of liansilion could nol
iemain alien lo lhe social and polilical liansfoimalions of Lale Anliquily.
Biblical heimeneulics was eecled by pailicipaling in lhe geneial shif wilhin
lhe liadilional culluie lowaid ils own challenging fuluie. Ils sludy by modein
hisloiians has beneled consideiably fiom a bellei knowledge of lhe social
change which condilioned lhe exegeles of Lale Anliquily. Te ieading of lhe
Bible as piacliced by ancienl exegeles became, in lhe eyes of modein ciilics,
a ieading of lhe sociely in which lhe exegeles lived, whelhei il was Augusline
of Hippo explaining lhe Psalms lo Afiican audiences in lhe eaily fh cen-
luiy, Romanos lhe Melodisl, composing poelic seimons in sixlh cenluiy
Conslanlinople oi Giegoiy lhe Gieal lelling miiacle sloiies in lale sevenlh
cenluiy Rome. A social and polilical agenda is inleiwoven wilh lhe pasloial
endeavois of oul-spoken chuich leadeishence lhe cuiienl developmenl
of a social and hisloiical appioach lo biblical heimeneulics, independenl of
any foim of biblical exegesis in lhe sludy of lhe paliislic legacy.
Te hisloiy of ieseaich on paliislic exegesis since lhe end of Woild Wai
II is lhe hisloiy of a discipline maluiing in ils self-awaieness, lhal is in ils
capacily lo claim a piopei leiiiloiy foi ils inquiiies, lo x a consislenl sel
of goals foi ils achievemenls, and consequenlly lo develop a dynamic of ils
own among sislei disciplines.
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Conclusions rr
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Zincone, S. Osseivazioni sullinleipielazione paliislica di Is r:,b. SSR i (r,,8):
,.
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Fiom lhe Hebiew Bible lo lhe Sepluaginl rr,
rr,
CHAPTER TWO
JUDAISM AND
RHETORICAL CULTURE:
TWO FOUNDATIONAL CONTEXTS
FOR PATRISTIC EXEGESIS
co1i1s
I. Fiom lhe Hebiew Bible lo lhe Sepluaginl 117
II. Rabbinic Lileialuie 120
by Michael A. Signei and Susan L. Giaham
Inlioduclion 120
1 Tannailic peiiod 123
2 Amoiaic peiiod 124
3 Piincipal nolions of exegesis and lexl 123
4 Foundalional documenls of iabbinic lileialuie 127
3 Developmenl of midiashic lileialuie 129
6 Judaism in Babylonia 133
7 Eielz Isiael and lhe weslein diaspoia afei lhe end of lhe
Amoiaic peiiod: Piyyuim 133
8 Conclusion 136

III. Te Hisloiy of Giaeco-Roman Rheloiics: A Shoil Oulline 143
IV. Te Conliibulion of Rheloiics lo Chiislian Heimeneulics 149
by Chiisloph Schublin
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Fiom lhe Hebiew Bible lo lhe Sepluaginl rr,
I
FROM THE HEBREW BI BLE
TO THE SEPTUAGI NT
In lhe paliislic age lhe Bible was known only lhiough lianslalions. Jeiomes
expeilise in Hebiew language iemained a veiy isolaled phenomenon fiamed
by lhe woild-wide discouise of lhe Gieek and Lalin speaking chuiches in
Anliquily. A giealei familiaiily wilh Hebiew peisisled in Syiiac speaking
Chiislianily on lhe easlein connes of lhe Empiie lhioughoul lhe paliis-
lic cenluiies, bul even lheie lhe Bible was iead in lianslalions. Te Gieek
lianslalion of Toiah was lhe woik of a gioup of Hellenized Jews, lhe leg-
endaiy Sevenly, hence lhe Sepluaginl, lhe woik of lhe Sevenly (LXX) in
Alexandiia lhiee cenluiies befoie lhe Common Eia. Te olhei books of lhe
Bible, following lhe Toiah, oi lhe Penlaleuch, lhe Five Books, as il was called
in Gieek, weie all lianslaled in Alexandiia by anonymous Jewish scholais
befoie lhe biilh of Chiislianily. No wondei lheiefoie if lhe eailiesl Gospel
communilies knew no olhei lexls of lhe Bible bul lhe ixx, whose explicil
oi implicil quolalions peimeale lhe whole colleclion of canonical wiilings
which became known as lhe New Teslamenl.
Te LXX iepiesenls lhe isl laige scale allempl lo lianslale an oiienlal
ieligious lexl inlo Gieek (S. P. Biock, TRE o, ror). Olhei lianslalions of lhe
Bible fiom Hebiew lo Gieek weie iealized duiing lhe isl lhiee cenluiies of
Chiislianily. Oiigen would lake lhem inlo accounl foi his lexlual ciilicism
on lhe ixx as liansmilled lo him. Howevei lhe ixx lianslalion iemained
unpaialleled in ils ieceplion by lhe Chuich. Te ixx exeicised a peivasive
and piofound inuence on lhe paliislic undeislanding of Sciipluie. Gieek
speaking Chiislian inleipieleis of lhe eaily cenluiies and deep inlo lhe
Middle Ages found lhemselves consliained lo give a ieasonable accounl of
a sacied lexl liansmilled in lheii own language bul issuing fiom a ieligious
culluie wilh which lhey had nolhing in common. Tough hellenized lo lhe
poinl of piaclically losing conliol ovei Hebiew language, lhe Alexandiian
Jews, foi whom lhe ixx had been compleled in lhe isl place, had ieceived
fiom lheii ieligious leadeis lhe needed basic knowledge aboul lhe inslilulions
and lhe hisloiy of biblical Isiael. Foi Chiislian believeis, foi lhe mosl pail
coming fiom a pagan backgiound, lhe foieign Gieek of lhe ixx lianslalion
was a pioblem in ilself, nol only because of lhe exolic (foi lhem) conlenls of
ils naiialive bul also because of ils veiy woiding and ils giammai. Te claii-
calion of lexical dala oi lhe sliuggle wilh unfamiliai foims of synlax weie
a conslanl duly foi anyone expounding Sciipluie in Chiislian communilies.
rr8 Two Judaism and Rheloiical Culluie
Due lo lhe culluial singulaiily of ixx Gieek as an ancienl foim of lhe Koine,
oi veinaculai Gieek used as common idiom since Alexandei lhe Gieal all
ovei lhe leiiiloiies of his conquesls, lhe Gieek-speaking chuiches needed
literal explanalions of lhe Bible in pieaching and in saciamenlal aclions.
In ils Chiislian ieceplion, lhe ixx is cuiienlly lhe focus of a lively col-
laboialion among specialisls, in pailiculai lhose inleiesled in lhe innumei-
able pioblems of lianslalion wilh which paliislic aulhois weie dealing. By
sciulinizing lhe pioceduies of paliislic exegesis which had buill up a whole
vision of biblical dala and a lheology of ils own on lhe basis of pioblemalic
iendeiings of lhe oiiginal Hebiew lexls in lhe ixx, lhese specialized scholais
open foi lhe isl lime a ciilical access lo lhe mosl essenlial foundalion of
biblical exegesis in ancienl Chiislianily, lhe veiy lexl of lhe Bible in ils ixx
lianslalion.
G. Doiival, M. Hail, O. Munnich, La Bible grecque des Septante. Du juda-
tsme hellenistique au christianisme ancien (Paiis, r,8i), oeis an inlioduclion
lo lhe hisloiy, lhe lexl and lhe ieceplion of ixx, wilh bibliogiaphy. A liansla-
lion of lhe ixx in Fiench, wilh inlioduclions and exlended ciilical noles is
published lhanks lo lhe inilialive of Maigueiile Hail, Piofessoi emeiilus al
lhe Soibonne, La Bible dlexandrie (Paiis, r,8o). Te isl volumes pub-
lished oi foilhcoming aie:
r. La Gense, M. Hail, r,8o.
i. LExode, A. Le Boulluec and P. Sandevoii, r,8,.
. Le Levitique, P. Haile and D. Pialon, r,88.
. Les Nombres, G. Doiival, r,,.
,. Le Deuteronome, C. Dogniez and M. Hail, r,,i.
o. jesus (josue), J. Moalli Fine, r,,o.
,. Les juges, P. Haile.
8. r Rgnes, M. Leslienne, el al.
,. , Rgnes, P. Lefebvie.
ro. Esdras I, A. Canessa.
Te following aie a few majoi sludies on lhe lexl of ixx:
D. Bailhelemy, Les Devancieis dAquila (VT.S ro; Leiden, r,o).
E. Bickeimann, Studies in jewish and Christian History (i vols.; Leiden, r,,o, r,8o).
S. P. Biock, Te Phenomenon of Biblical Tianslalion in Anliquily. Pages ,r,,r
in S. Jellicoe, Studies in the Septuagint. Grigins, Recensions, and Interpretation
(New Yoik, r,,).
C. Dagnicz, Bibliography of the Septuagint. Bibliographie de la Septante (r,,or,,,)
(Leiden, r,,,).
A. Rahlfs, Septuaginta-Studien (r,or,rr; ind ed., Gllingen, r,o,).
H. B. Sweele, n Introduction to the GT in Greek (Cambiidge, r,oi; iepiinl r,o8).
Fiom lhe Hebiew Bible lo lhe Sepluaginl rr,
On lhe paliislic exegesis of lhe ixx:
R. Devieesse, Les anciens commentateurs grecs de lGctateuque et des Rois (Valican,
r,,,).
G. Doiival, Des commenlaleuis de lEciiluie aux chanes, pp. or8o in
C. Mon deseil, ed., Le monde grec et la Bible (BTT r; Paiis, r,8).
FS M. Hail, Selon les Septante (Paiis, r,,,).
rio Two Judaism and Rheloiical Culluie
I I
RABBI NIC LI TERATURE
. svici.i co1vivU1io
by Michael A. Signei and Susan L. Giaham
I1vouUc1io
Sciipluie and ils inleipielalion aie lhe cenlei of ieligious life foi lhe Jewish
people. In Neh 8:r8, Ezia ieads fiom lhe book of lhe Law of God, sui-
iounded by lhe piiesls who lianslale and inleipiel il lo lhe people. Tese
lwo aclivilies, ieading lhe woid of God and inleipieling il in lhe lighl of lhe
conlempoiaiy milieu so lhal il mighl be applied lo lhe life of Isiael, aie lhe
fundamenlal axioms of biblical sludies in Judaism. Te dynamic ielalionship
belween concein foi lhe sacied chaiaclei of lhe woids, lheii liansmission
lo lhe nexl geneialion, and lheii applicalion lo lhe exigencies of life, has
been lhe souice of ienewal foi Judaism lhioughoul ils hisloiy. Il is also
lhe souice of developmenl of biblical inleipielalion in Judaism. Howevei,
lhe sloiy of Judaism fiom ,o c.i. on is shaped and lold by a single gioup
wilhin Judaism: lhe iabbinic movemenl inilially cenleied in Eielz Isiael.
r

Because of lhe cenlial place of Rabbinic lileialuie in Jewish liadilion, we
have omilled discussion of Jewish Apociypha, Hellenislic Judaism, and lhe
Dead Sea sciolls.
i

r. Te slienglh of lhis liadilion is cleai in lhe eailiesl assessmenls of Jewish exegeli-
cal hisloiy, lhe Seder Tannaim we-moraim, commonly lhoughl lo dale ca. 88 c.i.,
and lhe Iggeret Rab Sherira Gaon, which is lhe lellei lhal Sheiiia, lhe gaon (leadei)
of lhe Babylonian lown of Pumbedilha, wiole ca. ,8, lo answei queslions iegaid-
ing lhe iedaclion of lhe vaiious iabbinic lexls (G. Slembeigei, Introduction to the
Talmud and Midrash [Edinbuigh: T&T Claik, r,,o] o,, cf. r,i,).
i. We can say condenlly, lhanks lo iecenl sludies, lhal lhe Judaism of lhe Sec ond
Tem ple peiiod was chaiacleiized by gieal diveisily (e.g., lhe Qumian sepaialisl
communily, lhe Alexandiian communily, nascenl Chiislianily). Even afei lhe de-
sliuclion of lhe Second Temple by Tilus in ,o c.i., Judaism mainlained a diveisily
which is manifesled in lhe aichaeological iecoid, bul nol in lhe lexls. (See Simon,
Verus Israel, , and Slembeigei, Introduction, 8,.) Te diveise liadilions of lhe
lale Second Temple peiiod oei gieal polenlial foi insighl inlo lhe developmenl
of Judaism and Jewish exegesis in lhe eaily cenluiies of lhe Common Eia (Shinan,
Vorld of the gga dah), allhough whelhei lhese cuiienls wilhin Judaism aecled
Rab binic lileiaiy eoil has nol yel been deleimined (Slembeigei, Introduction, 8).
Te bibliogiaphy al lhe end of lhis essay includes some of lhese aulhois.
Fiom lhe Hebiew Bible lo lhe Sepluaginl rir
a. Dual Toiah
Te sludenl of iabbinic Judaism in lhe peiiod ca. ,o,oo c.i. should con-
sidei lhe naluie of lhe canon which conslilules ils sacied lileialuie. Foi lhe
Rabbis, ievelalion consisls of a dual Toiah. One pail is lhe Wiillen Toiah, oi
wiillen law, (Miqra), moie geneially called simply (Torah).
Te second pail is lhe Oial Toiah, oi oial law, called . Rabbinic
liadilion holds lhal lhe Oial Toiah conlained a ievelalion of all possible
inleipielalions of lhe wiillen Toiah lo Moses. Howevei, foi lhose who came
lalei, il iequiied discoveiy:
God said lo Moses: Wiile lhese lhings, foi il is by means of lhese
lhings lhal I have made a covenanl wilh Isiael [Exod :i,]. When
God was aboul lo give lhe Toiah, He ieciled il lo Moses in piopei
oidei, Sciipluies, Mishnah, Aggadah, and Talmud, foi God spoke all
lhese woids [Exod io:r], even lhe answeis lo q ueslions which ad-
vanced disciples in lhe fuluie aie deslined lo ask lheii leacheis did
God ieveal lo Moses! (Tanuma Bubei (r88,), Ki Tissa ,8b.)
Te piincipal lexl belonging lo lhe Oial Toiah was lhe Mishnah, which was
seminal foi subsequenl inleipielalions of Sciipluie, including lhe Midiashim
and Talmud, as we shall see. Te concepl of lhe dual Toiah emphasizes lhal
eveiy genie of posl-biblical Jewish lileialuie is ielaled lo Sciipluie.
b. Daling lhe Texls
Il is also necessaiy lo considei lhal lhe liadilions belonging lo oui peiiod
aie embedded in lalei iedaclions and addilions lo lhe lexls lhal lhe eaily
Rabbis pioduced. Tis is in pail due lo lhe veiy naluie of lhe developmenl
of lhe wiillen documenls of Rabbinic lileialuie, which aie compilalions of
lheii opinions and discussions. Rabbinic liadilion evolved chiey in lhe
(lhe synagogue), and especially in lhe dispulalions which look place in
lhe (beit ha-Midrash), oi house of sludy. Some of lhese opinions
may have been liansmilled oially, some in wiillen foim. Refeiiing lo lhe
conlexl of lhe oiiginal debales seives lo claiify many passages which would
olheiwise iemain puzzling. Foi example, only in lhe conlexl of dispulalion
does lhe following passage fiom lhe Mishnah iegaiding lhe daily iecilalion
of lhe Shema (Deul o:) make sense:
One who ieciled lhe Shema so sofly lhal he could nol heai il slill ful-
lled his obligalion.
R. Yose says, He did nol full his obligalion.
[Objeclion:] If he ieciled bul did nol enunciale lhe lelleis.
R. Yose says, He fullled his obligalion.
Bul R. Judah says, He did nol full his obligalion.
Rabbinic Lileialuie rir
rii Two Judaism and Rheloiical Culluie
If he One who ieciled in ieveise oidei does nol full his obligalion.
ieciled and eiied, he should ieluin lo lhe place wheie he eiied [and
conlinue ieciling fiom lheie lo lhe conclusion].

Te Rabbis lively scholaily discussions iesulled in a piolifeialion of wiil-

len lexls whose masleiy became lhe dominanl inlelleclual foice in lalei
Judaism.
Deleimining lhe slages of how Rabbinic lexls evolved began as pail of
an ancienl liadilion, which idenlied specic geneialions of iabbis wilh
lhe emeigence of pailiculai lexls. Foi example, lhe Mishnah is idenlied
wilh Rabbi Judah lhe Paliiaich. Fuilheimoie, many lexls cile lhe names
of impoilanl iabbis in conneclion wilh specic opinions. Some modein
scholais lieal such alliibulions, e.g., in lhe Mishnah, Talmud, elc., as his-
loiically accuiale, and lake lheii alliibulions al face value. Olhei modein
scholais considei lhese lexls which considei lhe hisloiical evolulion of iab-
binic lileialuie as a ieconsliuclion of hisloiy oi an apologelic by lhe lalei
iabbinic elile.

Despile lhe pioblems involved in hisloiical ieconsliuclion

of iabbinic hisloiy even up lo lhe elevenlh cenluiy, il is possible lo desciibe
genies of iabbinic lileialuie in lheii chionological sequence. In oidei lo
simplify lhe discussion we shall assign lhem lo lhe eias which lhe medieval
iabbis ulilized when lhey desciibed lhem. Te woik of Slembeigei in lhe
bibliogiaphy will piovide guidance foi lhe discussions of iabbinic chionol-
ogy by modein scholais.
c. Te Academies
Schools, oi academies, weie lhe locus of Jewish ieligious educalion. Te
oiigin of lhese schools may be discoveied in lhe sciipluial commandmenl
lo piovide ieligious educalion foi childien (Deul rr:r,). On lhe basis of
iabbinic lileialuie, we may ieconsliucl how lhis commandmenl was fullled
in lhe eaily peiiod of iabbinic Judaism. A communal luloi mel lhe sludenls
. M. Berakhot i:, lians. Neusnei, Mishnah, ,.
. Te hisloiical appioach lo iabbinic lileialuie would be iepiesenled in lhe
wiilings of S. Safiai ed., Te Literature of the Sages, Part r, Compendia ieium Iu-
daicaium ad Novum Teslamenlum, seclion lwo (AssenlMaasliichl: Van Goicum,
Philadelphia: Foiliess Piess, r,8,). Te minimalisl appioach is laken by lhe school
of Jacob Neusnei, Te Use of lhe Mishnah foi lhe Hisloiy of Judaism Piioi lo
lhe Time of lhe Mishnah: A Melhodological Nole, jSj rr (r,8o): r,,8,, and in
Fiom lhe Hebiew Bible lo lhe Sepluaginl ri Fiom lhe Hebiew Bible lo lhe Sepluaginl ri Rabbinic Lileialuie ri
in lhe (beit sefer, house of lhe book), which seems lo have been
localed in oi neai lhe synagogue, lo leain lhe Sciipluies. Teaching was by
ieading and iepelilion aloud, in a sel mannei of canlillalion (see b. Megilla
ia). Te sludenls isl leained Wiillen Toiah, especially lhe Penlaleuch,
beginning wilh lhe book of Levilicus. Oial Toiah would be laughl lalei in
lhe (beit ha-Midrash), oi house of sludy. Te school foi lhe sludy
of lhe Oial Law mighl be called a (yeshiva, lil. silling) fiom lhe lhiid
cenluiy on in Eielz Isiael.
Tese academies piobably consisled of a small numbei of sludenls who
lived neai lhe iesidence of lhe iabbi. A pupil would become a disciple of lhe
iabbi, memoiizing lhe liadilions laughl in lhe school. Evenlually, lhe goal
of lhe disciple was lo acquiie lhe abilily lo make independenl decisions in
malleis of ieligious law. Te license lo make lhese decision was called
oi oidinalion. Tis peimilled lhe sludenl lo have lhe lille of Rabbi, a mallei
which appeais lo have iequiied Paliiaichal appioval.
,
Te academies which gave oidinalion in Eielz Isiael seem lo have been
moie lighlly conliolled duiing lhe isl six cenluiies c.i. lhan lhose in
Babylonia. In Eielz Isiael lhe woid Rabbi was ulilized incieasingly as an
indicalion of piofessional slanding ialhei lhan as an honoiic foim of ad-
diess duiing lhe isl lwo cenluiies c.i. In Babylonia lhe lille Rab was used
ialhei lhan Rabbi, and lhis may indicale lhal in lhe Babylonian schools
lheie was no foimal oidinalion coiiesponding lo lhal in Eielz Isiael.
r. T..i1ic Piviou
Te eailiesl gioup of Sages in iabbinic Judaism aie called Tannaim. Te leim
Tanna (; pl. Tannaim) is an Aiamaic woid associaled wilh lhe Hebiew
iool (shanah, iepeal, oi leain). Il is di cull lo deleimine piecisely
when lhe Tannailic peiiod begins. In lhe Mishnah liaclale bot, lhe iabbis
linked lheii aulhoiily lo lhe Men of lhe Gieal Assembly, pailiculaily Rabbi
his many books. Foi a suivey of lhe pioblem, sludenls may consull lhe summaiy,
Handling Rabbinic Texls: Te Pioblem of Melhod, in Slembeigei, Introduction,
,,,. Slembeigei piovides a status questionis discussion of lhe iedaclion and lex-
lual hisloiies of lhe majoi lexls of iabbinic Judaism.
,. When lhe Paliiaichale was ended (by i,), iabbinic oidinalion was ieplaced by
olhei foims of declaiing a scholais independence of opinion. See Slembeigei,
Introduction, 8r.
ri Two Judaism and Rheloiical Culluie
Simon lhe Jusl. Modein scholais dale his aclivily lo lhe Hasmonean peiiod.
Tis would piovide a beginning dale foi lhe iabbinic leacheis lowaid lhe
end of lhe second cenluiy v.c.i. Howevei, mosl of lhe eailiesl masleis ciled
in lhe Mishnah begin afei lhe peiiod of Hillel and Shammai, which would
place lheii aclivily in lhe isl cenluiy c.i. Jacob Neusnei and many olhei
scholais aigue lhal il is di cull lo make any denilive slalemenls aboul
leachings which aie piioi lo lhe desliuclion of lhe lemple in ,o c.i. Teie
seems lo have been a signicanl consolidalion of iabbinic Judaism afei lhe
desliuclion of lhe lemple. Tis is usually desciibed as lhe Yavneh oi Jamnian
peiiod. Many scholais iaise queslions aboul lhe accuiacy of lhe liadilions
associaled wilh Yavneh. Modein scholais asciibe lo lhe posl-Bai Kokhba
peiiod (r, c.i.) a signicanl developmenl of lhe Tannailic liadilions. Tis
peiiod, fiom r, lo ioo, iepiesenls lhe ielocalion of lhe academies lo lhe
Galilee iegion. Te Mishnah ilself denes lhe end of lhe Tannailic peiiod.
Tis would mean lhal by lhe mid-lhiid cenluiy c.i., lhe Tannailic peiiod
came lo an end.
Te lhiid cenluiy was a peiiod of uniesl. Il was a lime of ciisis lhiough-
oul lhe Roman Empiie, which lhe Jewish communilies in Eielz Isiael expeii-
enced in lhe foim of oneious laxalion. By lhe end of lhe cenluiy, lheie weie
lwo geogiaphical cenleis of iabbinic Judaism. In addilion lo lhe iabbis in
Eielz Isiael, slill cenleied aiound Galilee, a second cenlei of iabbinic sludy
and exegesis had developed in lhe long-eslablished Jewish communily in
Babylon. Rabbis who had ed fiom Eielz Isiael afei lhe desliuclions of
,o and r, augmenled lhis communily and ils academies. Te many links,
foimal and infoimal, belween lhese communilies become cleai lhiough an
invesligalion of lhe inleiielalionship belween lhe lwo Talmuds: sayings of
Babylonian sages can be found in lhe Jeiusalem Talmud, and elemenls of
lhe Jeiusalem Talmud aie found in lhe Babylonian Talmud.
i. Amov.ic Piviou
Te nexl peiiod is called Amoiaic, named afei lhe moraim (,
fiom lhe iool , amar, say, name, oi explain). Te Amoiaim weie
lhe inleipieleis oi commenlalois on lhe Mishnah. Te compiling of
lhe piincipal commenlaiies on lhe Mishnah, lhe lwo Talmud, dene lhe
Amoiaic peiiod. Tis denilion implies lhe developmenl of lwo gioups of
scholaisin Eielz Isiael and Babyloniaand lhe evenlual iedaclion of lhe
lwo Talmuds.
Te Amoiaic peiiod in Eielz Isiael follows lhe conlouis of lhe polilical
Fiom lhe Hebiew Bible lo lhe Sepluaginl ri, Fiom lhe Hebiew Bible lo lhe Sepluaginl ri, Rabbinic Lileialuie ri,
developmenls in lhe easlein Roman empiie. Afei Conslanlines nal con-
quesl of lhe land in i, Roman legislalion became incieasingly anli-Jewish,
and by lhe end of lhe fouilh cenluiy lhe Paliiaichale and synagogues weie
piincipal laigels of anli-Jewish laws (see Codex Teodosianus ro.8.r, ,, o, r,
io, and ro.,.r, i). In mid-cenluiy lheie was a iebellion, followed by a decline
of lhe capilal cilies (Tibeiias, Sepphoiis, Lydda) noled in lhe aichaeological
iecoid. Tiadilion iecoids lhal many iabbis emigialed lo Babylonia al lhis
lime, possibly as a iesull of lhese evenls. Te Paliiaichale was abolished
by Roman edicl by i,, and in lhe lallei half of lhe cenluiy lhe academies
declined, and, peihaps iesponding lo lhese polilical luins, lhe Jeiusalem
Talmud (JT) was iedacled and lhe Amoiaic peiiod in Eiez Isiael came lo a
close ca. oo. In Babylonia, il exlends anolhei cenluiy, since lhe Babylonian
Talmud (BT) ieceived signicanl iedaclions ca. ,oo, only lo assume ils nal
foim in lhe following peiiod.
Te Amoiaic peiiod in Babylonia exlends fiom lhe lhiid lhiough lhe
fh cenluiies c.i. Relalions belween lhe Jewish communilies and lheii
non-Jewish iuleis lheie seem lo have been moie haimonious lhan in lhe
Roman empiie. Wilh lhe exceplion of some conicls wilh lhe Sassanian
monaichs in lhe mid-fh cenluiy, lhe academies of Amoiaim conlinued
aclivily wilhoul inleifeience. Modein scholais dislinguish belween lhe end
of lhe Amoiaic peiiod al lhe end of lhe fh cenluiy and lhe iedaclion of
lhe Babylonian Talmud, which may have happened undei lhe Islamic iuleis
in lhe sevenlh cenluiy.
. Pviciv.i No1ios oi Exiuisis .u Tix1
a. Halakah, Haggadah
In oidei lo conlinue oui discussion, il will be helpful lo explain lhe lwo mosl
signicanl calegoiies of inleipielalion found in lhe Oial Toiah: halakah and
haggadah. In piaclice, halakah and haggadah can be di cull lo dislinguish,
since individual passages and even enliie woiks (e.g., lhe Mishnah) ofen
include examples of bolh calegoiies, even while subsequenl geneialions of
ieadeis would emphasize one calegoiy as moie signicanl lhan lhe olhei.
Foi example, some mighl claim lhal lhe Mishnah is exclusively halakah. Bolh
halakah and haggadah aie conceined wilh iesolving queslions iaised by lhe
Wiillen Toiah, and by lhe iealily of obseiving ils commandmenls. Hence
lhe subjecls of bolh calegoiies of inleipielalion aie lhe same: Sabbalhs, fes-
livals, piayei, inleinalional ielalions, educalion of childien, kashiul (dielaiy
rio Two Judaism and Rheloiical Culluie
laws), ielalions belween neighbois. Tey aie dieienlialed by lhe puipose
of lhe debale and ils chaiaclei (see Avigdoi Shinan, Vorld of the ggadah,
rr,; cf. rrr8).
Halakah (pl. halakol; lhe leim is deiived fiom [halak], walk) is
lhe easiei of lhe lwo lo dene. Halakah focuses on lhe developmenl of a
body of iilual and civil legal piaclice foi lhe Jewish communily, and has
piesciiplive oi noimalive foice in lhe daily life of lhe communily. Halakol
would be deleimined by a seiies of consideialions, such as majoiily views,
liadilion, lhe opinions of lhe Tannaim, and so on, lo aiiive al a conclusion.
Howevei, once lhe iabbis ieached lheii conclusion il was binding Foi lhis
ieason, il is easy lo see lhe developmenl of halakah as essenlially conned
lo iabbinic dispulalions in lhe sludy-houses. Te discussions and dialeclical
aigumenls found in lhe Mishnah and Talmud aie mosl cleaily undeislood in
lhis conlexl. Halakic aigumenl is meanl lo aiiive al a decision. Ils puipose
deleimines ils hisloiy as well. Halakic lileialuie develops in a cleaily sliali-
ed mannei. Each geneialion of iabbis undeislands ilself as lhe successoi
and explainei of lhe pieceding geneialion. We see lhis developmenl in lhe
Mishnah, Tosefa, and Talmud.
By conliasl, haggadah ( , pl. aggadot; lhe elymology of lhe leim is nol
cleai), is consliluled by naiialive maleiial, and develops wilhoul any cleai
sliala. Tis is one of lhe liails of haggadah which leads scholais lo dene il
negalively, as nol halakah. Haggadic leachings aie nol conceined lo pie-
sciibe behavioi oi lo show whal is a iighl oi coiiecl opinion: One does nol
leach [aboul piaxis] fiom lhe haggadah, is a maxim ofen quoled aboul lhe
aulhoiily of lhe haggadah. In a given haggadah, conliadicloiy souices can
be piesenled logelhei; lheie is no need lo aiiive al a decision oi piaclice, so
lhe dieiing liadilions aie pieseived. Haggadic maleiial has lhe naluie of
populai lileialuie. Il includes genies of folkloie, hisloiy, poeliy, humoi (bul
nol fiivolily), medicine, naluial science, malhemalics, aslionomy, lheology,
and ieligious philosophy.
Halakah and haggadah aie inleiconnecled al lheii foundalions, and
iepiesenl lwo sides of lhe same enlily, lhe lileialuie of lhe Sages. As such,
lhese lwo inleipielive melhods paiallel lhe legal and naiialive unily of lhe
Sciipluies lhemselves.
b. Talmud, Gemaia
Te leim Talmud (), which means sludy oi leaining, is used lo iefei
lo opinions ieceived fiom piedecessois, lo a whole body of leaining wilhin
lhe Oial Law, oi lo leaching deiived fiom exegesis of a Sciipluie lexl. Mosl
Fiom lhe Hebiew Bible lo lhe Sepluaginl ri, Fiom lhe Hebiew Bible lo lhe Sepluaginl ri, Rabbinic Lileialuie ri,
ofen, howevei, il iefeis lo lhe iedacled colleclions fiom lhe Amoiaim in
Eilze Isiael and lhe Amoiaim and Geonim in Babylonia.
When iefeiiing lo lhe Talmud we mean a wiillen documenl lhal
consisls of lhe Mishnah and lhe Gemaia. In modein piinled lexls, lhese
componenls aie sliucluially sepaialed. Howevei, lhis was nol lhe case wilh
lhe manusciipls of lhe Talmud. Gemara in Babylonian Aiamaic means lo
complele oi lo leain, and iefeis lo lhe colleclion of analyses on Mishnah
made by lhe Amoiaim. Te Mishnah lexl was ielained as ieceived, wilh lhe
Gemaia loosely allached, following lhe oidei of lhe Mishnah liaclale. Te
Gemaia demonsliales lhe vaiiely of appioaches lhe Rabbis mighl lake lo
given issues as a iesull of lheii conlinuing concein lo ielale lhe piecepls of
lhe Sciipluie lo lhe exigencies of conlempoiaiy life. Te lines of aigumenl
focus on lhe souices of aulhoiily oi ieasoning in lhe Mishnah. Te Gemaia
includes maleiial which seaiches foi lhe biblical waiianl foi lhe slalemenl
made by one of lhe Tannaim. Teie is also maleiial which piesenls elhical
and lheological piinciples.
. FoUu.1io.i DocUmi1s oi R.vviic Li1iv.1Uvi
a. Mishnah
Te eailiesl compilalion of Oial Toiah is called Mishnah ( ), which means
sludy and oial insliuclion. Tis leim deiives fiom a common iool wilh
lhe Aiamaic leim Tanna. Il is nol cleai fiom lhe Mishnah whelhei il was
inlended lo be a colleclion of souices, oi a manual of insliuclion, oi a law
code. Te liadilional view lhal lhe Mishnah is a legal code was ailiculaled
as eaily as lhe Amoiaic peiiod. In facl, lhe Mishnah conlains all of lhese
elemenls.
Te Mishnah conslilules a seminal colleclion of lhe liadilions which
answeied lhe communilys needs foi guidance iegaiding ieligious piaclice,
elhics, and social pioblems. Te Mishnah is oiganized inlo in six divisions, oi
(sedarim, oideis). Each seder is lhen divided inlo (masekhtot,
liaclales), which aie lhen divided inlo (peraqim, chapleis), and,
nally, inlo lhe smallesl unil, which is called (mishnah). Te isl oi-
dei, Zeraim (Seeds), focuses on acknowledgemenl of lhe Divine (piayei)
and, piimaiily, on lhe holiness of lhe land of Isiael, which is demonslialed
lhiough pioviding lilhes lo lhe lemple in Jeiusalem. Te second oidei, Moed
(Sel Feslivals), lieals lhe Sabbalh and lhe feslivals of lhe yeai. Neziqin
(Damages), lhe lhiid seder, focuses on piopeily and peisonal injuiy. Nexl,
ri8 Two Judaism and Rheloiical Culluie
Nashim (Women) concenliales on lhose laws ielaling lo maiiiage and
divoice. Te fh and sixlh oideis, Qodashim (Holy Tings) and Tohorot
(Puiilies), piesenl lhe Tannailic liadilions on lhe lemple cull and piieslly
aclivily. Te six divisions and lhe oidei of lhe liaclales ieveal some vaiialion
in lhe manusciipl liadilion.
Mishnah fully complemenls Miqia and, lheiefoie, has foundalional im -
poilance foi iabbinic liadilion and exegesis. A signicanl peispeclive on lhe
genie of Mishnah has been developed by Jacob Neusnei, who has desciibed
lhe Mishnah as philosophical in chaiaclei. He asseils lhal, in ils sliess on
piopei oidei and iighl iule, lhe Mishnah makes a slalemenl lo be classied
as philosophy conceining lhe oidei of lhe naluial woild in ils coiiespon-
dence wilh lhe supeinaluial woild.
o
b. Tosefa
Te mosl signicanl lileiaiy pioduclion of lhis peiiod, nexl lo lhe Mishnah,
was a colleclion called lhe Tosefa, which iabbinic liadilion alliibuled lo
R. iyya, (ca. iioio). Te Tosefa (Aiamaic , meaning addilion;
nol lo be confused wilh lhe much lalei Tosafot) is somelimes consideied a
supplemenl oi companion lo lhe Mishnah, and was possibly ediled lo
funclion in lhis way. Aboul lhiee limes as laige as lhe Mishnah, il consisls of
a colleclion of baraitot (, slalemenls exleinal lo lhe Mishnah) which
come fiom lhe Tannaim, and lhe eailiesl geneialion of lhe Amoiaim. Much
of lhe Tosefa consisls of discussion based on cilalions fiom lhe Mishnah.
Howevei, appioximalely one-fh of lhe Tosefa includes maleiial which is
nol liealed syslemalically, oi nol liealed al all, in lhe Mishnah.
c. Jeiusalem Talmud
Te lileiaiy pioduclion which iepiesenls lhe mosl exlensive developmenl
of Mishnah commenlaiy in Eielz Isiael is lhe Jeiusalem Talmud (also called
lhe Talmud of lhe Land of Isiael, and lhe Paleslinian Talmud). Te JT is
composed of lhe Mishnah and lhe Gemaia by lhe Amoiaim in Eielz Isiael.
Il was iedacled eailiei lhan lhe Babylonian Talmud. JT commenls on only
lhe isl foui oideis of Mishnah, and on only one liaclale in oidei Tohaiol.
JT develops lhe halakah of Mishnah, and augmenls il wilh haggadic maleiial
and biblical exposilion. Il is a signicanl souice foi lhe hisloiy of Judaism in
o. Neusnei, Introduction to Rabbinic Literature, ,,.
Fiom lhe Hebiew Bible lo lhe Sepluaginl ri, Fiom lhe Hebiew Bible lo lhe Sepluaginl ri, Rabbinic Lileialuie ri,
Palesline, and lhe developmenl of Jewish liluigy. Howevei, in lhe liadilion
of iabbinic Judaism, lhe Babylonian Talmud displaced lhe JT, even in Eielz
Isiael, by ca. ,,o.
,. Diviiovmi1 oi Miuv.suic Li1iv.1Uvi
In Eielz Isiael concuiienl wilh lhe developmenl of Mishnah-Gemaia lileia-
luie, anolhei exegelical lileialuie developed. Tis lileialuie, which piovided
commenlaiy lhal followed lhe oidei of lhe biblical lexl, may be classied in
lwo gioups: Taigum and midiash.
a. Taigum
Te eailiesl example of exegelical lileialuie in lhe posl-biblical peiiod is lhe
Taigum. Te leim means lianslalion. Aiamaic was lhe lingua fianca
of lhe Neai Easl unlil lhe Hellenislic conquesl. Il is di cull lo x a dale of
oiigin foi Taigum, bul lhe developmenl of lhe synagogue liluigy included
a public ieading fiom Sciipluie. Te Sciipluie leclion was iead aloud wilh
lianslalions given veise by veise. Te exegelical woik of lhe Taigum seems
lo have placed giealesl emphasis on lhe paiaphiase of lexls in lhe Hebiew
Bible. Some of lhe Taigumim follow lhe biblical lexl wilh an allempl al lileial
lianslalion, while olheis piovide elaboialions in oidei lo explain gaps in
lhe biblical lexl. Te lallei Taigumim shaie a common chaiacleiislic wilh
lhal body of iabbinic lileialuie called midiash.
Te Taigumim seem lo have oiiginaled in Eielz Isiael, and include eaily
haggadol, some peihaps iepiesenling Tannailic liadilions losl fiom lhe
Mishnah. Te eailiesl known Taigum, Taigum Onkelos on lhe Penlaleuch,
was evidenlly used in lhe synagogue liluigies in Eielz Isiael in lhe lhiid
cenluiy, and fiom lhe lhiid cenluiy on in lhe Jewish communilies in
Babylonia. Likewise, Taigum Yonalan (Jonalhan) on lhe Piophels was used
in lhe Babylonian communilies in lhe lhiid oi fouilh cenluiy; howevei, ils
oiigins also can be liaced lo Eielz Isiael. Te value of lhe Taigumim can
be seen by lhe commenl iepealed in lhe Babylonian Talmud when quoling
Taigum Yonalan, Weie il nol foi lhe Taigum of lhis veise we should nol
know whal il means. Olhei Taigumim weie iedacled somelime befoie lhe
Aiab conquesl of lhe Middle Easl in o,,.
ro Two Judaism and Rheloiical Culluie
b. Midiash
Te second gioup of lexls which ieecl biblical inleipielalion daling fiom
lhe Amoiaic peiiod in Eielz Isiael is called midiash. Te leim (, fiom
, darash, lo seek, inquiie, invesligale) iefeis lo a melhod of expound-
ing lhe lexl and lo a colleclion of such lexls. Tese lexls aie commenlaiy and
elaboialion on lhe Wiillen Toiah. Te vaiious colleclions which fall undei
lhe head of midiash, howevei, can focus on deiiving iabbinic halakah based
on Sciipluie, oi piovide elaboialions on naiialive passages in lhe Bible. Tey
may be oiganized accoiding lo lhe oidei of lhe biblical lexl, oi aiianged as
homilies coiiesponding lo lhe leclion on Sabbalhs and Holy Days.
In midiash we can discein some of lhe inleiielalionship of Judaism
and Chiislianily duiing lhe eaily Chiislian peiiod. Teie aie some iemaik-
able paiallels in heimeneulical melhod belween lhe midiashim and Gieek
and Syiiac paliislic lileialuie. Oiigen and Jeiome aie explicilly awaie of
midiashic liadilions. Moieovei, in lhe lhiid cenluiy lensions belween Jews
and Chiislians (including Oiigen and Eusebius) living in Eielz Isiael iose
lo a level of confionlalion. Tese debales can be disceined in lhe pages of
midiash fiom lhis peiiod, and lhe developmenl of midiash in Eielz Isiael
(nol in Babylonia) may in pail be lhe iesull of Jewish eoils lo confionl lheii
Chiislian counleipails iegaiding inleipielalion of lhe Sciipluies.
An example of iabbinic iesponse lo Chiislianily can be found in Genesis
Rabbah on lhe saciice of Isaac (lhe Akedah, Gen ii:rr8). Te accounl
begins wilh lhe command lo Abiaham lo go lo lhe place he would be lold,
and saciice his son (Gen ii:i). He look lwo slaves and Isaac on lhe jouiney.
Ten he saw lhe place fiom afai (Gen ii:; (maqom), meaning place
also seives as a euphemism foi God. Te midiash asks, Whal did he see:
He saw a cloud allached lo lhe mounlaini.e., a manifeslalion of lhe divine
piesence, which made il cleai lo him lhal lhis mounlain was lhe place which
God had commanded as lhe appiopiiale place lo oei up Isaac.
He [Abiaham] said: Il would appeai lhal is lhe place upon which lhe
Holy one, blessed be He, commanded me lo saciice my son. He said
lo Isaac: My son, do you see whal I do: He lold him, Yes. He said
lo his lwo young men, Do you see whal I do: Tey said lo him, No.
He said: Since you do nol see il, REMAIN HERE WITH THE ASS
[Gen ii:,], foi you aie like lhe ass [which also does nol see]. (Gen.
Rab. ,o.ri)
We leain fiom olhei souices lhal lhe Genliles aie a nalion iesembling an ass.
Chiislians and Jews debaled vehemenlly in lhe lhiid and fouilh cenluiies
aboul lhe possibilily of how, afei lhe desliuclion of lhe Second Temple, lhal
Fiom lhe Hebiew Bible lo lhe Sepluaginl rr Fiom lhe Hebiew Bible lo lhe Sepluaginl rr Rabbinic Lileialuie rr
one could veiify divine ievelalion, and whelhei divine ievelalion lo a non-
Jew was possible al all. In lhe above passage we obseive lhe denigialion of
lhe lwo non-Jewish seivanls. Tey do nol have any peiceplion of lhe divine.
As non-Jews lhey aie like lhe ass, a dumb animal incapable of peiceplion.
Modein scholais may have some disagieemenl aboul whelhei oi nol lhe
people who is like an ass iefeis specically lo Chiislians oi moie geneially
lo pagans. Nonelheless, lheie aie many passages in midiash lileialuie which
focus on lhe lheme of Verus Israel and Gods conlinued covenanl wilh lhe
Jewish people in lheii exile.
i. Tannailic Midiashim
Te oldesl gioup of midiashim aie lhe so-called Tannailic midiashim, some-
limes called halakic midiashim oi (midreshei halakah, meaning
midiashim of lhe halakah
r
). Te woiks included in lhis subgioup aie lhe
Mekilta dRabbi Ishmael and lhe Mekilta de Rabbi Simeon ben Yohai on Exodus,
Sipra on Levilicus; and Sipre on Numbeis and Deuleionomy. Te Tannailic
midiashim may be said lo foim a conlinuous commenlaiy on lhe Penlaleuch
fiom Exodus lo Deuleionomy. In lhese midiashim lheie is exlensive use
of iabbinic heimeneulics lo demonsliale how vaiious expansions of lhe
Oial Law aie giounded in Sciipluie. Despile lhe use of lhe name halakic
midiashim, lhese colleclions all conlain commenlaiy on naiialive passages
in lheii iespeclive biblical books.
ii. Exegelical Midiashim
A second sel of midiashim consisls of lhose iefeiied lo as exegelical and
homilelic. Te exegelical midiashim aie lalei lhan lhe midreshei halakah, bul
a numbei weie compiled duiing lhe fh cenluiy. Il is impoilanl lo iemembei
lhal lhe midreshei halakah aie exegelical, bul modein scholais iefei lo lhem as
exegelical because lhese colleclions aie oiganized accoiding lo lhe biblical
veise oidei. Te leim exegelical midiashim meiely dislinguishes lhem fiom
lhe nexl gioup lo be desciibed, which aie called homilelic midiashim.
Genesis Rabbah explicales lhe book of Genesis. Scholais poslulale lhal
il was iedacled in lhe fh cenluiy. Il is consideied by some lo be lhe besl
example of lhe exegelical midiashim because lhe iabbis ieveal deep layeis
of meaning wilhin lhe lexl. Te meanings lhe iabbis soughl in lhe Sciipluies
included liulhs which peilained lo lheii own age. Genesis Rabbah piovides
many examples of iabbinic apologelic againsl pagan and Chiislian aigu-
menls. In lhe naiialives aboul lhe paliiaichs and maliiaichs, il is possible
ri Two Judaism and Rheloiical Culluie
lo discein lheii veiled aigumenls againsl Chiislian claims lhal lhese biblical
guies ieached lheii liue fulllmenl only in Chiisl.
In lhis peiiod exegelical midiashim weie also ediled on lhe ve books
in lhe Hebiew Bible called lhe Five Megillol, oi Five Sciolls. Tese biblical
books weie iead as pail of lhe synagogue liluigy foi lhe lhiee pilgiimage fes-
livals: Passovei (Canlicles), Penlecosl (Rulh), and Tabeinacles (Ecclesiasles);
and on Puiim (lhe Feasl of Eslhei) and lhe Ninlh of Ab commemoialing
lhe desliuclion of lhe Temple in Jeiusalem (Lamenlalions). Te eailiesl
desciiplion of lhe liluigical iole foi lhese books is in lhe Mishnah, liaclale
Megillah.
Tese midiashim would include Canticles Rabbah, Midrash Ruth (also
called Ruth Rabbah); Lamentations Rabbah, Midrash Qoheleth (also called
Ecclesiastes Rabbah); and lhe isl half ( ro) of Esther Rabbah.
iii. Homilelic Midiashim
Homilelic midiashim aie so called because lhe oidei of lheii composilion
follows lhe ieadings foi Sabbalhs and foi special Sabbalhs, oi Holy Days, in
lhe liluigical yeai. Tese colleclions do nol follow lhe oidei of lhe biblical
lexl. Ralhei, lhey develop lhemalically. As we have lhem, lhese homilies have
somelimes been subjecled lo abbievialion oi olhei ediloiial iefoimulalion.
Te mosl signicanl colleclions daling lo lhe Amoiaic peiiod include Leviticus
Rabbah, conlaining lhiily-seven homilies, which dales lo lhe fh cenluiy
(peihaps lalei); lhe Pesiqta de Rab Kahana, a colleclion of homilies foi feasls
and special Sabbalhs, iedacled in lhe fh cenluiy, lhough subjecl lo lalei ad-
dilions; and lhe Tanhuma on lhe Penlaleuch, which conlains some maleiial
fiom lhe Amoiaic peiiod bul was nol iedacled unlil lhe medieval peiiod.
Modein scholaiship has concenlialed consideiable eoil on lhe sliuc-
luie of lhese homilies, especially lhe foimal convenlions foi lheii beginning
and conclusion. Te petiah, which is geneially undeislood lo be a kind of
pioem oi inlioduclion lo lhe homilies, is lhe mosl common iheloiical foim
in midiashic lileialuie. Petiot aim al ailfully leading lhe heaiei fiom veises
in olhei pails of lhe Hebiew Bible, such as Psalms oi Pioveibs, lo considei
lhe opening veise(s) of lhe Penlaleuchal ieading of lhe day. Te atimah, oi
peioialion of lhe homily, has also been sludied. Pailiculaily in lhe Pesiqta de
Rab Kahana, and Tanhuma, lhese atimot lead lo an eschalological leaching
which concludes lhe homily wilh a message of hope in lhe messianic delivei-
ance of lhe Jewish people fiom lhe haishness of ils exile. Tese atimot may
oei sludenls of paliislic lileialuie some undeislanding of lhe developmenl
of eaily Chiislian lypological exegesis.
Fiom lhe Hebiew Bible lo lhe Sepluaginl r Fiom lhe Hebiew Bible lo lhe Sepluaginl r Rabbinic Lileialuie r
o. JUu.ism i B.vvioi.
Rabbinic liadilion maiks lhe beginning of lhe Amoiaic peiiod in Babylonia
wilh lhe ieluin of Rav fiom Eielz Isiael in ir,. Duiing lhis peiiod, lhe
Jewish communily inleiacled wilh lhe successive Peisian dynaslies (lhe
Sassanian peiiod coiiesponds lo lhe Babylonian Amoiaic peiiod) and ils
o cial Zoioasliian cleigy. Undei lhe Sassanids, lhe communily no longei
had ils pievious fieedom, bul il was able lo mainlain a modus vivendi wilh lhe
Peisians. Howevei, in lhe mid-fh cenluiy lheie was a powei shif, and lhe
Zoioasliian cleigy enleied on a seiies of peiseculions of lhe Jewish populalion
which may have weakened lhe iabbinic leadeiship of lhe Jewish people.
Jewish foilunes changed again wilh lhe Aiab conquesl ca. oo c.i. Te
localion of lhe isl Aiab capilal was in Damascus, which pul Eielz Isiael
in a posilion of polenlial polilical cenlialily. Howevei, when lhe Abbasid
Caliphale moved lhe capilal lo Baghdad in lhe eighlh cenluiy, Babylonian
Jews once moie found lhemselves al lhe cenlei of lhe empiie.
Inleinally, lhe Jewish communilies in Babylon weie goveined by an
Exilaichale, an o ce which emeiged ca. ioo. Te Exilaich dominaled Jewish
communal life, diclaling legal and economic piaclices, and iepiesenling
Judaism befoie lhe Peisian monaich. Te academies of lhe Amoiaim be-
gan lo asseil lheii hegemony ovei lhe ieligious life of Babylonian Jewiy.
Foimal galheiings aiound lhe Sages, al iegulai limes, in a xed selling and
oiganizalion, can be allesled foi lhis peiiod. By lhe beginning of lhe sixlh
cenluiy, because of lhe weakened slalus of Byzanline Jewiy and lhe iise of
lhe Islamic empiie, lhe schools of Babylonia look on giealei impoilance,
especially wilh lhe decline of lhe Amoiaim in Eielz Isiael. Wilh lhe iise of
lhe Abbasid empiie and lhe nelwoik eslablished by lhe Babylonian acad-
emies, lhe Babylonian Talmud suipassed lhe Jeiusalem Talmud in aulhoiily.
Il was lhiough lhe lileiaiy coiiespondence of lhe Geonim, lhe heads of lhe
Babylonian academies, lhal lhe Babylonian Talmud became noimalive foi
Jews in lhe Medileiianean woild and, lalei, in noilhein Euiope.
a. Babylonian Talmud
Te lhiiving (and ofen compeling) academies in Babylonia conliibuled lo
lively discussion and an independenl appioach lowaid lhe Mishnah which
is ieecled in lhe Babylonian Talmud (BT). Te BT dieis fiom lhe JT in
bolh foim and conlenl. Te oidei of liaclales dieis. While neilhei Talmud
commenls on all liaclales of lhe Mishnah, lhe BT includes commenlaiies
on liaclales nol liealed in lhe JT.
r Two Judaism and Rheloiical Culluie
Allhough lhe BT, lhiee limes lhe lenglh of lhe JT, did nol use lhe JT as
a souice, sayings and decisions of lhe iabbis of Eielz Isiael aie neveilheless
found in abundance in il. Foi example, haggadic maleiial which is included
in lhe midiash lileialuie of Eielz Isiael appeais in BT. Te BT is almosl
one-lhiid haggadic; by conliasl, lhe JT does nol include much haggadic
maleiial. Some kinds of haggadic maleiial, foi inslance angelology, which
is absenl in JT, is abundanl in BT. In conliasl lo lhe laconic slyle of JT, BT
has gieal lileiaiy inliicacy.
Te Babylonian Talmud may have slailed lo ciyslallize as eaily as lhe
fh cenluiy. Tiadilion alliibules lhis iedaclion lo Rav Ashi (ca. ,oi,)
and lhe lwo geneialions succeeding him: lhe dealh of Rabina, lhe lasl of
lhese compileis (ca. ,,), maiks lhe end of lhe Amoiaic peiiod in Babylonia.
Anolhei accounl sels lhis terminus by lhe Peisian abolilion of lhe Babylonian
Jewish Exilaichale in ,oo. Il was fuilhei ediled logelhei wilh addilions in
lhe following cenluiy by lhe Saboraim.
b. Saboiaim and Geonim
Saboiaim is lhe name given by lhe lalei Geonim lo lhe nal edilois of lhe
BT. Te Aiamaic leim (saboraim) also appeais in lhe JT (Qidd. i,
od). Te Saboiaim compleled lhe oideiing of lhe BT, claiied some of ils
decisions, inlioduced addilional discussions and explanalions of lexls, and
inseiled lechnical phiases as sludy aids. Lillle is known aboul lhe hisloiy
of lhe Saboiaim. Te dales of lheii aclivily iemain a mallei of speculalion.
Mosl scholais dale lheii woik lo lhe peiiod ,oo,8,, bul some scholais
exlend il lo o8,.
Wilh lhe Aiab conquesl lhe Geonim emeige (sg., Gaon; lhe leim is of
indeleiminale oiigin). Tese weie lhe heads of lhe piincipal academies in
Babylonia (al Suia and Pumbedilha) in lhe Abassid empiie. In lheii gov-
einance of lhe Jews as Dhimmi, oi piolecled minoiily undei Muslim iule,
lhe Geonim seived as lhe juiidical aulhoiily foi lhe Jewish communilies
lhioughoul lhe Abassid empiie. Undei lheii leadeiship, inlelleclual and
juiidical, iabbinic Judaism was consolidaled.
Te cenlialized powei of lhe Geonim began lo decline logelhei wilh lhe
Baghdad Caliphale in lhe lenlh cenluiy. Allhough lhe o ce iemained unlil
al leasl lhe end of lhe lwelfh cenluiy, ils powei was seveiely diminished,
and lhe lille Gaon became simply a name foi lhe head of a majoi lalmudic
academy in lhe Islamic woild.
Fiom lhe Hebiew Bible lo lhe Sepluaginl r, Fiom lhe Hebiew Bible lo lhe Sepluaginl r, Rabbinic Lileialuie r,
,. Evi1z Isv.ii .u Tui Wis1iv Di.svov. .i1iv
1ui iu oi 1ui Amov.ic Piviou: Pirrcim
Duiing lhe Saboiaic peiiod lhe Byzanline Empiie was sepaialed fiom Rome
and Weslein Chiislendom (ca. ,o,ro,r). A signicanl numbei of Jews
conlinued lo live undei Byzanline iule. Despile seveial allempls al legally
foicing conveisions lo Chiislianily, and peiseculions, mosl nolably in lhe
sevenlh cenluiy, lhe Jews weie geneially loleialed. Duiing lhis peiiod some
of lhe majoi colleclions of midiashim weie iedacled. In addilion, a signicanl
new genie of iabbinic lileialuie developed, lhe piyyu oi ieligious poem.
Duiing lhis posl-Amoiaic peiiod in Eielz Isiael, we nd lhe eailiesl col-
leclions of liluigical poeliy, called piyyuim ( , piyyut, is deiived fiom Gieek
, poietes, oi poel). Te iools of piyyuim aie found in lhe synagogue
liluigy. Tey weie wiillen lo embellish and give vaiiely lo lhe synagogue
seivice by pioviding an alleinalive lo lhe sel piayeis. Te eailiesl examples
of lhese poems belong lo lhe Amoiaic peiiod, while lhe slaluloiy piayeis
weie slill developing. Tey can be found in lalmudic souices and in some
poilions embedded in lhe lexls of lhe slaluloiy piayeis which have been
pail of lhe liluigical liadilion.
Te isl poel known lo us was Yose ben Yose, daled lo lhe fh cenluiy.
Mosl of his piyyuim which have been iecoveied weie composed foi lhe
Days of Awe, including selihot, oi piayeis of iepenlance, and aie chaiaclei-
ized by a simple slyle. He also composed a special lype of piyyu, lhe long
vodah (woiship), which desciibes lhe oidei of woiship foi Yom Kippui:
a poelic iendeiing of pail of Mishnah liaclale Yoma. In lhis poem, lhe iiles
foi lhe Day of Alonemenl aie pieceded by a long hisloiy fiom ciealion and
culminaling in lhe building of lhe lemple and lhe woiship lheie on Yom
Kippui.
A cenluiy afei Yose ben Yose, lhe nexl poel whose name has come down
lo us, Yannai, began composing his piyyuim. He is piincipally known foi his
kerovot, a lype of piyyu which consisls of a poelic alleinalive foi lhe Eighleen
Benediclions (midah). Liluigical poeliy oweis afei him in lhe Byzanline
peiiod (ca. ,o,ro,r) in Eielz Isiael. Rhyme appeais, as liluigical poeliy
becomes moie expiessive in vocabulaiy and oweiy in slyle.
Haggadic and halakic maleiial bolh appeai in liluigical poeliy. Foi ex-
ample, Yose ben Yose includes a haggadah in lhe vodah lhe liadilion lhal
Jacobs name was insciibed on lhe lhione of lhe Holy One and lhal foi his
sake lhe angels ascended and descended lhe laddei (cf. Gen i8:rir,):
Te One who knows him slood above him in his sleeping place,
And said: I am youi guaid, a shadow on youi iighl hand,
ro Two Judaism and Rheloiical Culluie
Holy Ones descend and ascend, foi his [Jacobs] sake,
To iecognize his shape engiaved on high.
,
Yannai includes a unique haggadah on Moses iod: He lhiew il down, and il
became lhiee kinds: a vipei, a ciocodile and a cobia. Il is nol known whelhei
he invenled lhis image oi whelhei he diew upon pievious haggadic liadi-
lions. Tese examples indicale lhal lhe lhoughl woild of lhe iabbis cannol
be fully undeislood wilhoul including a sludy of lhe piyyuim.
CociUsio
Mishnah, Tosefa, Talmud, midiash, Taigum, piyyu: lhese all conslilule genies
and lexls of iabbinic biblical inleipielalion. As classics lhey engendei a long
liadilion of inleipielalion lhemselves. Subsequenl geneialions of Jewish
lileialuie diaw upon foimal aspecls of Talmud and midiash (as lhe lwo
piincipal genies) lo cieale lheii own exposilions of Sciipluie. Exposilion
of Talmud and lhe codicalion of halakic decisions become cenlial genies
of iabbinic Judaism.
Two chaiacleiislics dislinguish lhe composilions of lhe classical peiiod.
Fiisl, lhey aie compilalions of lhe liadilions of all lhe iabbis, ialhei lhan
lhe woik of a single aulhoi. Only lhe piyyuim iepiesenl lhe woik of a single
aulhoi. Second, lhey have a ulopian and alempoial naluie. Tese lexls do
nol emphasize lhe lime oi place when somelhing happened. Te lianscen-
denl piesenlalion of lime and space in lhese lexls may have ieinfoiced lhe
iabbis eslimalion lhal Wiillen and Oial Toiah weie lhe lwin ieposiloiies
of divine ievelalion.
Riiivicis
Piimaiy Souices (We include heie piimaiy souices in lianslalion.
Foi Hebiew edilions, check Slembeigei, Introduction.)
Mishnah
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Fiom lhe Hebiew Bible lo lhe Sepluaginl r,
I I I
THE HI STORY OF GRAECOROMAN RHETORICS:
A SHORT OUTLI NE
If Judaism may be called a ieligion of the Book, Chiislianily shaped ils
culluial idenlily as a ieligion of many books! Nol only was lhe colleclion
of wiilings called New Teslamenl joined lo lhe Hebiew Bible and lo ils
complemenls enclosed in lhe ixx, bul fiom lhe isl cenluiy a lileiaiy aclivily
developed in Chiislian communilies which cenleied on lhe inleipielalion
of lhe sevenly wiilings compiising lhe o1 and 1. Te culluie of lhe lime
iequiied a written communicalion of sacied mysleiies, and eaily Chiislianily
pioved lo be no exceplion. In facl, Chiislian wiileis nol only adapled lhe
fashionable liends of lileialuie of lheii limes, Jewish and pagan alike, bul
also ciealed lheii own genies of lileiaiy woiks, foi inslance lhe genie of
lhe gospels lhemselves. Hence lhey found lhemselves immeised in lhe
peivading and iich culluie of posl-classical iheloiics which suiiounded lhe
Medileiianean and gave lhe Roman Empiie a common culluial denomina-
loi, jusl as populai Gieek was ils lingua franca foi oial communicalion. A
biief iemindei of lhe hisloiy of Gieco-Roman iheloiics should su ce as a
hisloiical backgiound foi lhe biilh of Chiislian exegesis in which il sliuc-
luied ilself foi many cenluiies.
In eighlh-cenluiy v.c.i. Homei we alieady nd inslances of lhe piaclice
of nding elymologies foi names. Foi inslance, lhe name of Aslyanax, son
of Hecloi, he claims, echoed Heclois name, foi Hecloi was lhe only e cienl
defendei () of lhe cily (Iliad, o, o; ii, ,oo,o,). A similai inleiesl is
shown by Hesiod in Te Vorks and the Days, oi in his Teogony.
Te fh cenluiy v.c.i. is lhe lime of lhe isl gieal oialois in Gieece,
Temislocles (,,o), Peiicles (,i,), and Cleon, his main opponenl.
Aiound ,o, Coiax and Tisias composed lhe isl , oi Handbook of
Rhetoric, in Sicily and lalei joined lhe gieal Goigias in Alhens. Afei lhe
long eslablished lyianny had come lo and end, Gieek cilies wenl lhiough
a peiiod of inlense polilical and oialoiical aclivily in oidei lo cieale a slale
of law. Fiisl allempls of sliucluiing lheoielically lhe ail of oialoiy laid down
lhe eailiesl foundalions of iheloiic. Te so-called Sophisls laughl how lo
handle commonplaces of speech, such as lhe piologue (lhe oo was
inilially ieseived foi poeliy) and lhe epilogue (), oi convenlional
lhemes foi declamalion and lhe , codied elemenls of a speech
such as lhe expiession of lileiaiy humilily, lhe eulogy of lhe anceslois, and
olheis.
ro Two Judaism and Rheloiical Culluie
Aiound io Goigias, a celebialed Alhenian leachei of eloquence, dis-
coveied lhe impoilance of oialoiical aeslhelics foi lhe educalion of fuluie
polilical leadeis, his besl pupil being Piolagoias. His conlempoiaiy and
compeliloi, Isociales, who achieved an impiessive degiee of aclivily belween
o and ,, was lhe leachei of Eschines and Demoslhenes (8ii). He
gave his leaching a philosophical oiienlalion, insisling on lhe claiily of ex-
posilion and lhe piagmalic pedagogy convenienl foi polilical life. Te slyle
of a speech should always be deleimined accoiding lo lhe , lhe chal-
lenge of lhe momenl, and lhe , whal is lhe mosl appiopiiale given
lhe peisons and lhe ciicumslances al slake. Demoslhenes deliveied his mosl
famous civil and polilical pleas, oi his haiangues (such as lhe ones againsl
Philip of Macedonia), belween o and o. Also in lhe fouilh cenluiy v.c.i.,
Teodoie of Byzance laughl how lo divide a speech inlo dieienl pails.
Piodikos focused on synonymies, and olheis on lhe ihylhm of senlences, lhe
choice of woids, lhe impoilance of iheloiical discipline foi geneial educa-
lion, oi again on lhe ail of conciseness and lhe lechniques of dissimulalion.
School books mulliplied, lechnical leims became moie specialized, and lhe
deliveiy of speeches as a goal in ilself became incieasingly populai.
Plalo ciealed lhe Academy in 8,. In a Dialogue enlilled Phaedros he
denounced Sophisliy as ailicial, misleading, meicenaiy, and incompelenl
foi ieaching lhe giound of lhe malleis debaled. Foi him, oialoiy should
inlend lo seive as a psychology, a guidance foi lhe soul; hence he uiged
lhe need lo complele lhe ail of declamalion wilh lhe sludy of moie philo-
sophical malleis. Te lasling dislinclion belween iheloiic and philosophy
deiives fiom Plalos woik. In lhe dialogue Gorgias, named afei his famous
piedecessoi, Plalo opposed demagogy, claiming lhal lhe educalion of lhe king
could be secuied by a philosophei. Tus his mosl gifed disciple, Aiislolle,
became lhe educaloi of Alexandei lhe Gieal. In Cratylos, Plalo laughl lhal
names aie nol in naluie, bul given by human agencies, lheiefoie lhey may
be wiong oi incoiiecl.
Aiislolle iemained a sludenl of Plalo unlil lhe lalleis dealh in 8l,.
Afei having seived as lhe pieceploi of Alexandei, he founded lhe Lycaeum
in Alhens soon afei lhe dealh of Alexandeis falhei, Philip of Macedonia
in ,. He died in exile in ii. His liealise Gn the rt of Rhetoric,
, wiillen ca. o, slails wilh lhe slalemenl, Rheloiic [public
speech] is a counleipail [] of dialeclic [philosophy] (r,a),
bul conliaiy lo philosophy il is a puiely foimal discipline; nol a science, bul
a ( a melhod) ielevanl foi any mallei. Il iequiies much knowledge
and a full educalion, including psychology, polilical and social science,
elc.: Rheloiic is lhe capacily of discoveiing whal, in each case, is lhe mosl
Fiom lhe Hebiew Bible lo lhe Sepluaginl r,
convincing (r,,b). Hence il calls essenlially foi lhe epideiclic genie of
discouise which inlends lo convince (such as would be lhe discouise of
Chiislian failh).
Teie aie lhiee main melhods of discouise: oi
, delibeialive; , , foiensic; and
, epideclic oi demonslialive. Te oialois sense of values
should aclivale appiopiiale feelings () in his audience; his aigumenls
should always be ieal, nol ailicial. Aiislolle elaboialed lhe lheoiy of lhe
enlhymems, aigumenls in foim of syllogisms based on piobabilily (I ii,
iii). He focused on foui basic piinciples of lhe ail of oialoiy: inven-
lion, eloculion, oidei, and disposilion. Te ihylhm of a speech should
be consislenl wilh oui senses and passions, hence lhe composilion is veiy
impoilanl.
Teophiasles ieplaced Aiislolle as head of lhe Lycaeum. He concenlialed
on lhe aeslhelics of speech. He dislinguished belween dieienl slyles, foi
inslance lhe giand and lhe oidinaiy. He sliessed lhe impoilance of oia-
loiical aclion (gesluies, posluie, looks, elc.). Fiom lhal same Aiislolelian
school deiived lhe oldesl known liealise Gn Interpretation, ,
dealing wilh punclualion, divisions, and dieienl slyles of speeches. Te
woik ciiculaled undei lhe name of Demeliios of Phaleion, a polilical leadei
and oialoi in fouilh cenluiy v.c.i. Alhens, bul il piobably dales only fiom
lhe beginning of lhe Common Eia.
In lhe lhiid and second cenluiies v.c.i., Plalonisls and Aiislolelians
enleilained lively discussions aboul lhe links belween iheloiics and phi-
losoph; lhese led lo lhe pioduclion of many handbooks. In lhe isl cenluiy
v.c.i., Ciceio look lhe lead wilh De oratore, Brutus, and Grator. Is est enim
eloquens, qui et humilia subtiliter et magna graviter et mediocra temperater
potest dicere: An eloquenl man is lhe one who is capable of saying humble
lhings wilh discielion, gieal lhings wilh solemnily, and whal is aveiage wilh
measuie. Te goal of all speeches is lo leach, lo enleilain, and lo move,
docere, delectare, movere (De oratore ir, o,). Quinlilian (Institutio oratoria)
gieally admiied Ciceio in lhe isl cenluiy c.i., and even oveishadows him
as a lheoielician of iheloiics. He would inculcale Ciceios lhieefold puipose
of speeches wilh much emphasis.
All along lhe classical liadilions commenlaiies weie pioduced such
as scientic commenlaiies (Galen inleipieling Hippociales; oi giammai-
ians commenling on queslions of giammai); juridical commenlaiies, spe-
cially in Rome, belween Auguslus and Dioclelian; oi philosophical ones.
Philosophical commenlaiies slailed in lhe ancienl Sloa, wilh Cleanlhes
and his foui volumes of Interpretations of Heraclitus (ca. io v.c.i.), and
Te Hisloiy of Giaeco-Roman Rheloiics r,
r8 Two Judaism and Rheloiical Culluie
wilh Zeno (oiio), wiiling on Explanation of the Sayings of Empedocles.
Plalonic commenlaiies slailed in lhe lhiid cenluiy wilh Cianloi, who wiole
on Timaeus (cf. Timaios). Tey conlinued wilh Posidonius (r,,r v.c.i.)
and Plulaich (rsl c. c.i.), Numenius and Albinus, in lhe so-called Middle-
Plalonism; nally, wilh Poiphyiy (io c.i.), Iamblichus (d. ca. oo c.i.:
lhe consislenl unily of a woik is ils focus, ) and Pioclus (ri8,
c.i.) in Neo-Plalonism. Aiislolelism had ils own liadilion of commenla-
lois, fiom lhe isl cenluiy v.c.i. on: Andionicus, Alexandei of Aphiodisias,
Ammonius Simplicius, Maciobius, Calcidius, Maiius Vicloiinus (who became
a Chiislian), and Boelhius.
In juiidical malleis, o cial inleipieleis of queslions ielaled lo lhe cull
weie known fiom lhe fouilh cenluiy v.c.i. on. Specic inleipielalions of
Solon ciiculaled. Casuislics had ils Chaldaean chailalans. In Rome funclioned
lhe Collegium of lhe pontices, lhe o cial inleipieleis in ieligious malleis,
fiom whom deiive lhe Libri ponticum. Add lhe uguri, oi inleipieleis of
naluial science; lhe inleipieleis of lhe Sibylls Oiacles, and asliologisls. Te
science of civil law was indispensable foi oialois, as Ciceio insisled on. Undei
Juslinian, Digests weie elaboialed: colleclions of juiispiudence.
Biviiouv.vuv
Rui1ovic
Biaun-Iigang, C. Unleisuchungen zum Veihllnis von splanlikei und mil lel-
laleinischei Bibelepik. In Fs. fur Paul Klopsch. Ediled by U. Kindeimann,
el al. Gppingen: Kmmeile, r,88.
Cunningham, D. S. Teology as Rhetoric. Teological Sludies ,i. Sl. Paul, Minn.,
r,,r.
Giiaidi, M. Cuia ediloiiale: Reloiica ed esegesi biblica. Il iilievo dei conlenuli al-
liaveiso le foime. In tti del II Seminario di ntichita Cristiane, Bari :,:8 no-
vembre r,,r. Ediled by M. Maiin and M. Giiaidi. Baii: Edipuglia, r,,o.
Paiks, E. P. Te Roman iheloiical school as a piepaialion foi lhe couils undei lhe
eaily Empiie. In Bibliographie dGrientation sur la Rhetorique. John Hopkins
Univeisily, r,,,.
Ruwel, N. Synecdoques el melonymies. Poetique o (r,,,): ,r88.
Schublin, C. Von. Homeium ex Homeio. Museum Helveticum (r,,,): iiri,.
V. Giammaiie el Rheloiique. In Nouvelle histoire de la litterature latine, ediled by
R. Heizog, V. Schmidl, and P. Libiechl. Biepols, r,,.
Wyllei, E. A. Te Plalonic Concepl of Rheloiic in Phaedius and ils Eecl upon
Chiislian Rheloiic. TTK o (r,,i): ir,i.
Fiom lhe Hebiew Bible lo lhe Sepluaginl r,
I V
THE CONTRI BUTION OF RHETORICS
TO CHRI STIAN HERMENEUTICS
. svici.i co1vivU1io
by Chiisloph Schublin
Suipiisingly, lhe Chiislians of lhe eaily cenluiies iesled laigely conlenl wilh
lhe pagan syslem of educalion which lhey found alieady in exislence, and
nevei ieally allempled lo challenge il oi ieplace il wilh one of lheii own lhal
was in some measuie confessionally based.
8
How lillle lhey could imagine
lhal lhe cuiienl melhods of insliuclion in lhe impeiial peiiod iequiied any
fundamenlal ienovalion is shown by lheii angiy ieaclion lo lhe Empeioi
Julians allempl, in his noloiious edicl conceining giammaiians and ihelo-
iicians, lo exclude lhem moie oi less openly fiom ilwe need only iecall
Giegoiy of Nazianzuss Gratio (o, rooro,).
,
Te pagan cuiiiculum
which was appaienlly so iiieplaceable, howevei, ieached ils culminalion
in lhe iheloiical schooling of lhe young man. He was lo acquiie undei lhe
iheloi (lhe leachei of iheloiic) a wide and solid knowledge of lhe gieal
(piose) lileialuie of lhe paslpoelic composilion was handled, on a lowei
level, by lhe giammalicus (in modein leiminology; lhe philologisl)and
especially lo gain lhe facully of being able himself lo wiile oi speak on any
given subjecl in an appiopiiale foim, i.e. eeclively and wilh elegance.
Fiom lhe poinl of view of lhe eailiesl lheoiisls (since lhe end of lhe fh
cenluiy v.c.i.) iheloiic was of couise in lhe isl place somelhing allogelhei
funclional and answeiing lo a puipose.
ro
Tanks lo ils iules, il was lhoughl,
lhe speakei is pul in a posilion lo sel oul his case successfully and defend
8. Cf. H. I. Maiiou, Histoire de leducation dans lantiquite (olh ed.; Paiis, r,o,)
,o.; E. Pack, Sozialgeschichlliche Aspekle des Fehlens einei chiisllichen Schule
in dei imischen Kaiseizeil, in: Religion und Gesellschaf in der romischen Kaiser-
zeit. Kolloquium zu Ehren von F. Vittingho, ed. W. Eck (ColognelVienna, r,8,),
r8,io.
,. Cf. LEmpeieui Julien, Geuvres compltes I :. Lettres et fragments, lexle ievu el
liaduil pai J. Bidez (Paiis, r,oo) ,i. (No. or); also A. Kuimann, Gregor von Na-
zianz. Gratio , Gegen julian. Ein Kommentar (Schweizeiische Beilige zui Allei-
lumswissenschaf r,; Basel, r,88) 8.; Pack, op. cil. i,.
ro. On lhe beginnings of iheloiic cf. T. Cole, Te Grigins of Rhetoric in ncient
Greece (Johns Hopkins Univeisily Piess, r,,r); U. Schindel, Uispiung und Giundle-
gung dei Rheloiik in dei Anlike, in: Die Macht des Vortes. spekte gegenwartiger
r,o Two Judaism and Rheloiical Culluie
il on any occasion lhal may piesenl ilself, lhal is, lo speak convincingly,
be il befoie a couil, befoie a (polilical) assembly of lhe people, oi befoie
some olhei galheiing, especially of a feslal naluie. Te classical lhiee-pail
division of iheloiic, isl developed by Aiislolle (Rhet. r.), ielales lo lhese
diveise occasions: lheie is a foiensic eloquence ( = genus
iudiciale), a polilical ( = genus deliberativum), and
an epideiclic = genus demonstrativum). Two lhings in
pailiculai aie piobably chaiacleiislic foi lhe way which iheloiic was lhen
lo liavel in Hellenism and in lhe eaily impeiial peiiod. On lhe one hand, il
developed inlo a compiehensive syslem, incieasingly iened and wilh many
iamicalions; on lhe olhei, in iivaliy wilh philosophy, il moie and moie
emphalically iaised lhe claim lhal il ullimalely communicaled lhe insighls,
lhe knowledge, and lhe ways of lhinking lhal chaiacleiized lhe liuly edu-
caled man, well qualied lo meel lhe claims of eveiyday life.
rr
In lhis il was
successful: in lhe conicl ovei lhe educalion of lhe young, lhe Allic oialoi
Isociales wilh his piogiam of a based on iheloiical piinciples,
which made people capable of iighl speech and aclion, long caiiied o lhe
vicloiy and oveicame his opponenl and conlempoiaiy Plalo;
ri
lhe geneial
school was appaienlly nol lhe appiopiiale place foi lhe lalleis vision of a
scienlically led eoil lowaids absolule liulh.
Whal one has ullimalely lo lhink of undei lhe maluie iheloiic, in ils besl
foimulalion, is impiessively sel befoie us in Lalin in Quinlilians Institutio
oratoria (ri books, end of rsl cenl. ..u.). Despile similai ciicumslances,
lheie is nolhing of equal weighl in lhe Gieek Easl lo malch lhis maslei woik
by lhe isl piofessoi of iheloiic in Rome lo be salaiied by lhe slale. Il is in
Rhetorikforschung, ed. C. J. Classen and H.-J. Mullenbiock (Ais Rheloiica ; Mai-
buig, r,,i) ,i,. G. Kennedy has sel oul lhe hisloiy of iheloiic in vaiious books:
Te rt of Persuasion in Greece (Piincelon, r,o); Te rt of Rhetoric in the Roman
Vorld (Piincelon, r,,i); Classical Rhetoric and its Christian and Secular Tradi-
tion from ncient to Modern Times (London, r,8o); Greek Rhetoric under Christian
Emperors (Piincelon, r,8).
rr. Foi lhis H. von Ainim, Leben und Verke des Dio von Prusa (Beilin, r8,8) .
(Sophislik, Rheloiik, Philosophie in ihiem Kampf um die Jugend-bildung) is
slill fundamenlal. Cf. also B. Vickeis, In Defence of Rhetoric (Oxfoid, r,88) 8.
(Plalos Allack on Rheloiic) and r8. (Teiiiloiial Dispules: Philosophy veisus
Rheloiic).
ri. On lhe iole of Isociales cf. T. Gelzei, Klassizismus, Allizismus und Asianismus,
in Le classicisme a Rome aux r
ers
sicles avant et aprs j.-C. (Enlieliens sui lanliquile
classique i,; Geneva, r,,,) r., esp. r,.
Fiom lhe Hebiew Bible lo lhe Sepluaginl r,r Fiom lhe Hebiew Bible lo lhe Sepluaginl r,r Te Conliibulion of Rheloiics lo Chiislian Heimeneulics r,r
lhe isl place an invaluable wilness foi lhe iheloiicaland in geneial lilei-
aiyclassicism which look ils oiienlalion fiom Ciceio. Bul lheie is moie
lo be added: Quinlilian does communicale in a fiankly peifecl mannei lhe
lechnical syslem which foimed lhe ail of peisuasion,
r
bul he goes fai be-
yond lhis in lhal he undeislands iheloiic as a powei which deleimines lhe
inlelleclual developmenl of a man almosl fiom lhe ciadle lo lhe giave. Te
Institutio ieached lhe pinnacle of ils inuence in lhe eaily modein peiiod
(Lulheis avowal may sland foi many olheis);
r
neveilheless il was alieady
iead and used by expeils in lale anliquilyand nol leasl in lhe Chiislian
camp.
r,
Foi lhe Chiislians il was allogelhei impoilanl, fiom seveial aspecls,
lo be iheloiically liained. In quile geneial leims, an educalion in haimony
wilh lhe spiiil of lhe limesand lheiefoie iheloiicalexpediled lhe ovei-
coming of lheii low social slalus, which was in lhe long leim necessaiy;
fuilhei, il placed in lheii hands lhe means by which lhey could in lhe widesl
sense become capable of communicalion, and so weie able bolh lo defend
lheii docliine and lo piesenl il poweifully lo oulsideis (apologies) and also
wilhin lhe chuich lo elucidale and eslablish il (homilies); and nally whal
lhey leained fiom (lhe giammaiian and) lhe iheloi also opened up foi lhem
a suie melhodical appioach lo lheii Holy Sciipluies.
In facl, lhe insighls and iules of iheloiic could be pul lo seivice in
lwo diieclions: foi one lhingand lhis was beyond queslion lhe oiiginal
senselhey led anyone who wished oi had lo expiess himself somehow in
speech, in whalevei ciicumslances, lo ieach his public in lhe besl possible
r. H. Lausbeig (Handbuch der literarischen Rhetorik; i vols. [Munich, ind ed.,
r,,]) has ieconsliucled lhe syslem and al lhe same lime piojecled il on lo a
limeless level. Tis indispensable woik is of especial inleiesl fiom a heimeneulical
poinl of view because il is wiillen fiom lhe oulsel foi lhe benel of lhe lileiaiy in-
leipielei and nol fiom lhe slandpoinl of lhe leachei of iheloiic. R. Volkmann, Die
Rhetorik der Griechen und Romer in systematischer Ubersicht (Leipzig, ind ed. r88,;
iepi. Hildesheim, r,o), is slill impoilanl because of ils combinalion of a syslemalic
aiiangemenl and a hisloiical melhod of liealmenl.
r. D. Martin Luthers Verke, Kritische Gesamtausgabe, Briefwechsel, vol. r (Weimai,
r,o; iepi. Giaz, r,o,) No. iii (pp. ,oif.): Quintilianus vero unus sit, qui optimos
reddat adulescentes, immo viros. . . . Ego prorsus Quintilianum fere omnibus authori-
bus praefero. Qui simul o instituit, simul quoque eloquentiam ministrat, id est verbo
o re docet quam delissime.
r,. Cf. only J. Cousin, Recherches sur Quintilien. Manuscrits et editions (Paiis, r,,,)
rf., wheie iefeience is made lo fuilhei lileialuie. Foi Jeiome in pailiculai cf.
H. Hagendahl, Latin Fathers and the Classics (Sludia Giaeca el Lalina Golhobui-
gensia ; Gleboig, r,,8) passim.
r,i Two Judaism and Rheloiical Culluie
mannei. On lhe olhei side il is naluially lhe case lhal lhe moie piofoundly a
public is foi ils pail familiai wilh lhe means and melhods employed, lhe moie
cleaily il will see whal a speakei is aiming al, and lhe moie lhoughlfully (and
ciilically) il will be able lo appieciale his ail. Tal means: lhe piinciples of
iheloiic do nol only seive lhe one who speaks, and do nol only piomole a
judicious production in leims of language; ialhei, al leasl in a second phase,
lhey aie also in piinciple al lhe disposal of lhe one who lislens, and assisl
him lo a moie conscious reception, oi al any iale lo an appiopiialion which
also biings inlo consideialion lhe mode of composilion and lhe specic
means by which lhe communicalion opeiales.
Admilledly, a speakei who foi lhe momenl is seeking lo win a ciowd of
people foi his poinl of view, oi befoie a couil lo piove lhe innocence of his
clienl, will fiankly build upon lhe facl lhal lhe majoiily of his heaieis will
follow him blindly, and hope lhal lhey will nol nolice all lhal he inseils in
oidei lo inuence lhem; he allains his goal when his ail is quile diieclly
eeclive, i.e. wilhoul being peiceived as such. On lhe olhei hand, iheloiical
analyses piesuppose a ceilain dislance, lhey iequiie a longei and iepealed
pieoccupalion wilh lhe woik in queslion, and foi lhis ils commilal lo wiil-
ing is fundamenlally necessaiy. When foi example lhe above-menlioned
Isocialesaccoiding lo his own accounlfiom lime lo lime ievised, im-
pioved, even inleipieled his speeches logelhei wilh his pupils, lhis woik
can only have been done on lhe basis of a lexl lying befoie lhem, as emeiges
quile cleaily fiom lhe lwo scenes in lhe nal pail of lhe Panathenaikos.
ro
In
lhese lhe discussion ielales above all lo lhe conlenl and puipose of whal
had been heaid (oi iead). Tis may in a sense be alypical, foi as a iule lhe
isl and mosl eagei allenlion of lhe ciilical heaiei oi ieadei was doublless
given lo lhe slyle, ils melhods and possibililies. On lhe olhei hand, lhe con-
scious concein wilh language is a maik of lileiaiy expiession geneially, so
lhal wilh lime iheloiical liealmenls of slyle weie quile logically exlended lo
any kind of piose and even lo poeliy. Tis developmenl can be ieadily seen,
foi example, fiom lhe facl lhal lhe mosl impoilanl ancienl liealises which
conceined lhemselves wilh queslions of slyle (Demeliios,
[lale hellenislic:] and Longinos, [rsl cenl. ..u.:]
r,
) in lhe isl
place show in facl an expiessly desciiplive and inleipielalive elemenl, and
fuilhei diaw lheii illuslialive maleiial fiom lhe whole of lhe lileiaiy liadi-
ro. Cf. C. Schublin, Selbslinleipielalion im Panalhenaikos des Isokiales:
Museum helveticum , (r,8i): ro,,8.
r,. Cf. A. Dihle, Die griechische und lateinische Literatur der Kaiserzeit (Munich,
r,8,): 8r8.
Fiom lhe Hebiew Bible lo lhe Sepluaginl r, Fiom lhe Hebiew Bible lo lhe Sepluaginl r, Te Conliibulion of Rheloiics lo Chiislian Heimeneulics r,
lionnol only lhe iheloiical.
r8
So lhey aie in lhe end lo be ieckoned as les-
limonies of lileiaiy ciilicism in lhe widesl sense, and lo some exlenl ieecl
lhe iheloiicizing which in geneial maiks lhe lileiaiy life of lhe impeiial
peiiod, bolh in ielalion lo pioduclion and also lo ieceplion. Allogelhei, lhe
longei iheloiic pievailed lhe moie decisively il iegaided ilself as lhe highesl
couil foi all queslions of lileiaiy foim.
Philology (in ancienl leiminology: giammai) as lhe science which col-
lecls and calalogues lileiaiy lexls, and moieovei melhodically edils and
explains lhem, oiiginaled in hellenislic Alexandiia.
r,
Al leasl al lhe beginning,
iheloiical poinls of view evidenlly played no iole foi il. As lo lhe queslion
whelhei in lhe couise of lime a ceilain iheloiicizing of giammalical woik
was slimulaled in pailiculai by lhe Sloic school in Peigamum, oi whelhei
il was only lhe geneial lendency of lileiaiy life, jusl menlioned, which found
expiession lheiein, no complele agieemenl appeais lo have been ieached.
io
Il
is nonelheless a facl lhal giammalical commenlaiies which weie wiillen oi
aiianged and ediled in lhe impeiial peiiod (lhe so-called Scholia on Homei
and olhei poels, Seivius exposilion of lhe whole of Viigil) conlain a laige
numbei of iheloiical obseivalions and commenls. Tese ielale above all lo
slylislic phenomena, and as a mallei of couise such a mannei of liealmenl
also oblained in public insliuclion. To lhis a iefeience by Augusline in his
Heimeneulics (De doctrina christiana) beais wilness: afei a biief menlion
of lhe iheloiical lools indispensable lo lhe inleipielei, he feels enlilled lo call
a hall, since one mighl leain lhal soil of lhing from the grammarian.
ir
r8. In lhese ciicumslances even lhe Gieek Old Teslamenllhe Sepluaginlcould
nd admission inlo lhe geneial iheloiical and lileiaiy discussion, piecisely in Lon-
ginos (,.,): , ,
,
, ; , . ,
. On lhe manifold pioblems which lhis passage iaises, cf. D. A. Russell,
Lon ginos, Gn the Sublime (Oxfoid, r,o) ,i,.
r,. Cf. R. Pfeiei, History of Classical Scholarship from the Beginnings to the End of
the Hellenistic ge (Oxfoid, r,o8) 8,.
io. Cf. B. Neuschfei, Grigenes als Philologe (Schweizeiische Beilige zui Alleilums-
wissenschaf r8; Basel, r,8,) ir8f.
ir. Augusline, De doctr. christ. .,.o: quos tamen tropos, qui noverunt, agnoscunt
in litteris sanctis eorumque scientia ad eas intelligendas aliquantum adiuvantur. sed
hic eos ignaris tradere non decet, ne artem grammaticam docere videamur. extra
sane ut discantur, admoneo. . . . Sliiclly speaking, lhe giammaiian as a iule connes
himself lo lhe liealmenl of guies of diclion and tropoi, while lhe leaching of
lhe guies of sense iemains ieseived lo lhe iheloi; on lhis see U. Schindel, Die
r, Two Judaism and Rheloiical Culluie
Al lhe iool of such a developmenl lay lhe assumplionwhelhei ex-
piessed oi nollhal lhe ancienl poels and aulhois in lhe couise of lheii
composilion had aclually applied lhe iules of iheloiic. Even if il was nol
suggesled lhal lhey alieady had a developed syslem al lheii disposal, one
could al any iale appeal lo lhe facl lhal ullimalely iheloiic had only codi-
ed whal opeiales as il weie naluially in any linguislic ulleiance.
ii
Homei
especially, lhe falhei of Gieek poeliy, indeed quile simply lhe falhei of Gieek
wisdom and science, seemed alieady lo have diawn in such soveieign fashion
upon lhe whole iange of iheloiic lhal people lhoughl lhey could wilhoul
moie ado even see in him ils invenloi.
i
In consequence lhe lalei aulhois of
handbooks on guies and liopes ieadily diew lheii examples fiom lhe Iliad
and lhe Gdyssey
i
(lhe Lalins coiiespondingly fiom lhe poems of Viigil).
i,

As foi lhe inleipieleis, whal malleied in lhe isl place was lhal Homei
could piopeily undeislood only by one who knew lhe iules of iheloiic,
accoiding lo which lhe poel himself had woiked. Tis way of lhinking was
lateinischen Figurenlehren des ,. bis ,. jahrhunderts und Donats Vergilkommentar
(Abh. Ak. dei Wissenschafen in Gllingen; Gllingen, r,,,), esp. rif.
ii. Tus especially in iegaid lo lhe dieienl liopes: Aiislolle, Rhet. robi.
(melaphoi); Quinlilian, Inst. or. 8..8o (emphasis); 8.o. (melaphoi); 8.o.ir (syn-
ecdoche); 8.o.,r (allegoiy); 8.o.,, (hypeibole); Augusline, De doctr. christ. .,.o:
quamvis paene omnes hi tropi, qui liberali dicuntur arte cognosci, etiam in eorum re-
periantur loquellis, qui nullos grammaticos audierunt et eo, quo vulgus utitur, sermone
contenti sunt. quis enim non dicit sic oreas? qui tropus metafora vocatur. quis non
dicit piscinam, etiam quae non habet pisces nec facta est propter pisces et tamen a
piscibus nomen accepit? qui tropus catachresis dicitur. Cf. also Vickeis, op. cil., i,,.
i. Tis way of lhinking comes lo lhe foie especially in lhe pseudo-plulaichian
liealise De Homero (on lhe slylislic melhods and foims of slyle, chs. r,,); on
lhis see M. Hillgiubei, Die pseudoplutarchische Schrif De Homero. Teil r. Einleitung
und Kommentar zu den Kapiteln r, (Beilige zui Alleilumskunde ,,; Slullgaill
Leipzig, r,,).
i. Cf. lhe liealises and conlained in L. Spengels
Rhetores Graeci, vol. (Leipzig, r8,o).
i,. Schindel, op. cil. (above n. i), could even show lhal lhe aulhois of lhe Lalin
handbooks on guies in nding lheii examples essenlially plundeied lhe com-
menlaiy of Donalus on Viigil (loday losl). Schindels commenl (p. r8) is woilh
consideialion: Donalus diagnoses of lhe guies seive piimaiily foi piecise un-
deislanding of lhe lexl, lhey aie nol misused as inleipielalive ailices, such as may
easily be found among Chiislian exegeles. Cf. also Schindel, Ein unedieilei lalein-
ischei Figuienliaklalkaiolingische Neuschpfung odei anlike Teoiie: Philolo-
gus r8 (r,,): ,8.
Fiom lhe Hebiew Bible lo lhe Sepluaginl r,, Fiom lhe Hebiew Bible lo lhe Sepluaginl r,, Te Conliibulion of Rheloiics lo Chiislian Heimeneulics r,,
addilionally fuilheied by lhe facl lhal, fiom lhe eaily impeiial peiiod, lhe
poels foi lheii pail veiy consciously piessed iheloiic in all ils aspecls moie
and moie inlo seivice.
Foi lhe Chiislians dealings wilh lhe Bible seveial impoilanl poinls
iesull fiom lhese geneial consideialions: r. Anyone who wishes lo iead a
lexl in a scienlically iesponsible fashion musl make himself familiai wilh
lhe iules which lhe aulhoi himself followed. On lhis piesupposilion il is
immedialely undeislandable lhal Tyconius, lhe isl aulhoi of a Chiislian
Heimeneulics in Lalin, did nol ieally develop piinciples of inleipielalion,
bulconveiselyasked aboul lhe iules which had guided lhe Holy Spiiil,
as aulhoi, in lhe composilion of lhe Bible.
io
i. In school lhe Chiislians
leained lo know iheloiic as a lheoielical syslem of iules; fuilhei, il was
lheie said lo lhem lhal aulhois whose woiks weie lo enjoy a highei claim
(lhus including poels!) had always conducled lhemselves accoiding lo lhese
iules. Because of lhis lhese iules foimed an appiopiiale sel of lools, wilh
lhe aid of which il would be possible lo unlock any given lexl. . If lhis was
coiiecland nobody seiiously dispuled ilil was inconceivable lhal foi lhe
Bible and ils aulhois any olhei piesupposilions could evei have been valid.
Foi lhe iules of iheloiic aecled in lhe isl place nol lhe subslance of whal
was said bul lhe slialegies of aigumenlalion and especially lhe ways and
means of communicalion in speech: i.e., lhey desciibe condilions lo which
ullimalely eveiy aulhoiconsciously oi unconsciouslyis subjecl, and
possibililies, lhe use of which is denied lo no one.
i,
. Tis mannei of lieal-
menl was indeed lo begin wilh, on vaiious giounds, nol enliiely wilhoul ils
io. Cf. P. Biighl, Te Book of Rules of Tyconius. Its Purpose and Inner Logic (Chiis-
lianily and Judaism in Anliquily i; Nolie Dame, Ind.: Univeisily of Nolie Dame
Piess, r,88); C. Kannengiessei and P. Biighl, Conict of Christian Hermeneutics in
Roman frica. Tyconius and ugustine (Cenlei foi Heimeneulical Sludies: Piolocol
of lhe Fify-Eighlh Colloquy; Beikeley, r,8o).
i,. Cf. Augusline, De doctr. christ. .,.o: sciant autem litterati modis omnibus lo-
cutionis, quos grammatici graeco nomine tropos vocant, auctores nostros usos fuisse, et
multiplicius atque copiosius, quam possunt existimare vel credere, qui nesciunt eos et
in aliis ista didicerunt. .o.ro: possem quidem, si vacaret, omnes virtutes et ornamenta
eloquentiae, de quibus inantur isti, qui linguam suam nostrorum auctorum linguae
non magnitudine sed tumore praeponunt, ostendere in istorum litteris sacris, quos no-
bis erudiendis et ab hoc saeculo pravo in beatum saeculum transferendis providentia
divina providit. Teodoie of Mopsueslia nds impiessive luins of phiase in lhe
Psalms, and commenls as follows on his ndings (In Ps. ,.ria, p. ,, Devieesse):
,
.
r,o Two Judaism and Rheloiical Culluie
pioblems (was lhe Bible nol ieally due lo lhe Holy Spiiil:); yel lhe Chiislians
basically held imly lo il, even when lhey pioclaimed (oi conceded) lhal
lhe biblical books oughl nol lo be (oi could nol be) measuied by lhe foimal
iequiiemenls which had been sel in lhe iealm of pagan lileialuie. A iheloii-
cal appioach was all lhe less called in queslion wheie il was believed lhal
even in a foimal iespecl lhe Bible had nolhing lo be ashamed of: Auguslines
analyses of biblical lexls in lhe fouilh book of De doctrina christiana leslify lo
lhis;
i8
and in lhe handbooksal lhe lalesl fiom lhe eaily Middle Agesex-
amples fiom lhe Bible aie bioughl in lo supplemenl lhose fiom lhe poems
of Homei and Viigil.
i,
As a mallei of couise, nol all aieas of iheloiic weie of equal impoilance
foi lhe Chiislians. Tus lhe lheoiisls dislinguished in lhe widesl sense be-
lween lhe res, i.e. lhe subjecl lhal was lo be spoken aboul, and lhe verba, i.e.
ils communicalion in speech.
o
So fai as lhe res was conceined, lhe Chiislians
believed lhal lhey knew in essenlials how lhe divine message ian: lhey did
nol need lo caiiy oul all ovei again lhe ieseaich which lhe Holy Spiiil had
undeilaken in his lime. One piobably cannol expiess moie concisely and
compaclly lhan Augusline whal il all amounled lo: an inleipielei is always
on lhe iighl liack whenwhalevei lhe lexlhe comes upon lhe double love
commandmenl (love lo God and lo ones neighboi, Mall ii:,o) as lhe
summa of lhe whole, even if in lhe piocess he may fail lo giasp lhe exacl
inlenlion of lhe biblical aulhoi in queslion.
r
i8. Augusline, De doctr. christ. .,.rrir.
i,. Te Veneiable Bede even woiks exclusively wilh biblical illuslialions in his
Liber de schematibus et tropis; cf. Rhetores Latini Minores, ed. C. Halm (Leipzig,
r8o) oo,r8.
o. Cf. Ciceio, De oratore .r,: nam cum omnis ex re atque verbis constet oratio,
neque verba sedem habere possunt, si rem subtraxeris, neque res lumen, si verba
semoveris. Quinlilian, Inst. or. ..r: omnis vero sermo, quo quidem voluntas aliqua
enuntiatur, habeat necesse est rem et verba.
r. Augusline, De doctr. christ. r.,.,: omnium igitur, quae dicta sunt, ex quo de
rebus tractamus [Book r], haec summa est, ut intellegatur legis et omnium divinarum
scripturarum plenitudo et nis esse dilectio rei, qua fruendum est [God], et rei, quae
nobiscum ea re frui potest [ones neighboi]. r.o.o quisquis igitur scripturas divinas
vel quamlibet earum partem intellexisse sibi videtur ita, ut eo intellectu non aedicet
istam geminam caritatem dei et proximi, nondum intellexit. quisquis vero talem inde
sententiam duxerit, ut huic aedicandae caritati sit utilis, nec tamen hoc dixerit, quod
ille quem legit eo loco sensisse probabitur, non perniciose fallitur nec omnino mentitur.
Foi all lhal: he who fails lo giasp lhe senlenlia of lhe aulhoi musl slill be called lo
oidei (r.o.r corrigendus est).
Fiom lhe Hebiew Bible lo lhe Sepluaginl r,, Fiom lhe Hebiew Bible lo lhe Sepluaginl r,, Te Conliibulion of Rheloiics lo Chiislian Heimeneulics r,,
Whal was al issue was accoidingly above all else lhe peculiai linguislic
envelope in which lhe divine salvalion had come down lo lhe Chiislians, foi
all loo ofen lhey had lo admil lhal lhe suiface woiding of lhe Bible, espe-
cially in lhe Old Teslamenl, by no means seemed lo conlain lhe one eleinal
liulh which lhey lhoughl lhey musl expecl in almosl eveiy senlence.
i
Il
was lhus foi lhem in lhe isl place a queslion of assuiing lhemselves of lhe
melhods which lhe biblical aulhois had employed in oidei lo say whal lheii
commission commanded lhem lo say in all ciicumslances. If one knew lhese
melhods, lhen il was possible lo lel lhe piocess of lhe oiigin of lhe lexls
iun as il weie backwaids, unlil lhe slalemenl which God had inlended foi
men, unqueslionably deleimined fiom lhe beginning andfoi whalevei
ieasonso sliangely disguised by lhe aulhois, became once again openly
manifesl. Foi all lhal: allhough lhe di cullies of lhe Holy Sciipluie, iheloii-
cally consideied, aie chiey caused lhiough lhe verba, nol lhiough lhe res,
Augusline sels piecisely lhis dislinclion al lhe base of his heimeneulic, which
he develops in lhe isl lhiee books of De doctrina christiana, admilledly wilh
an unequal weighling when il comes lo lheii liealmenl: Book r is devoled lo
lhe res lo be found in lhe Bible (condensed, as alieady said, inlo lhe lwofold
love commandmenl); Books i and , on lhe olhei hand, aie conceined wilh
lhe iepiesenlalion in language, i.e. wilh lhe verba. In lhal Augusline accoids
lo eveiylhing linguislic so lo speak a sign chaiaclei (in Books i and , he
says, he will be dealing wilh lhe signa),

he lakes up a poinl of view which

i. Cf. Oiigen, De princ. .i.i:

, . Whence
does lhe exegele know whal liulh he has lo nd, oi when a pailiculai inleipiela-
lion is false: Ceilainly in lhe lasl iesoil fiom lhe Bible ilself, yel ils iighl un-
deislanding appeais in any case lo be given fiom lhe oulsel, so lhal in lhe end lhe
heimeneulical ciicle is lo some exlenl elevaled inlo a piinciple. Whal is decisive
is lhe disposilion of lhe ieadei, who musl conlinually keep in view lhe facl lhal
Holy Sciipluie deiives fiom divine inspiialion (De princ. .r), and lhal anylhing
incompalible wilh lhis oiigin cannol be inlended fiom lhe oulsel: lhal lhe essenlial
slalemenls ialhei lie hidden behind lhe woiding (lhe ) and lhal in
lhe ndinglhe iediscoveiyof lhe inlended meaning one has lo be guided

(De princ. .i.i).
. Augusline, De doct. christ. r.i.i: omnis doctrina vel rerum est vel signorum, sed
res per signa discuntur. r.o.: propterea de rebus continentibus dem, quantum pro
tempore satis esse arbitratus sum, dicere volui, quia in aliis voluminibus sive per alios
sive per nos multa iam dicta sunt. modus itaque sit iste libri huius (Book r). cetera de
signis, quantum dominus dederit, disseremus (Books i and ).
r,8 Two Judaism and Rheloiical Culluie
iheloiical lheoiy had alieady lhiown up al leasl in oulline.

And lhe ail of

lhe inleipielei, accoiding lo his conviclion, pioves sound especially in view
of lhe queslion whelhei a sign is lo be undeislood in ils diiecl piopei
sense oi whelhei il is lo be given a liansfeiied meaning, i.e. whelhei lhe
mannei of speech is liopical oi guialive (coiiespondingly he conceins
himself in Book i wilh lhe ignota signa as propria and as translata, in Book
wilh lhe ambigua signa as propria and as translata).
,

Te oiigin of a speech exlends ovei seveial slages, and accoidingly
iheloiic was divided inlo vaiious pails oi aieas (inventio, dispositio, elocutio,
memoria, pronuntiatio, actio).
o
Heimeneulically impoilanl aie naluially only
inventio, lo a smallei exlenl dispositio, and lhen in pailiculai elocutio. Inventio
admilledly occupies a ceilain unique posilion, in lhal lhe Chiisliansas
alieady saidsoon believed lhal lhey knew whal res lhe Holy Spiiil had
discoveied foi lhem, so lhal lhey weie ieally ielieved of lhe laboi of liac-
ing lhe way back and lhemselves once again seeking and nding whal had
long been found. Teii piopei laskalmosl lhe goal of lheii heimeneulics
as a wholewas ialhei lo iead lhe individual books, clause by clause, in
such a way lhal lhe iesull was an agieemenl belween lhe ofen somewhal
iecalcilianl woiding (lhe verba) and lhe liulh necessaiy lo salvalion lhal was
undoubledly conlained lheiein (lhe res). Foi lhis il mighl on occasion piove
lo be useful if one paid caieful allenlion lo lhe oidei which pievailed in a
lexl: if one ieconsliucled lhe dispositio which lhe aulhoi of sel puipose had
laid benealh his slalemenls. Tis was especially helpful when lhe infoima-
lion given followed a lempoial oi logical sequence which did nol seem lo
coiiespond lo expeclalions. Tus lhe commenlalois on biblical books again
and again iemaik lhal lhe lexl lo be expounded shows a faullless oidei and
sequence (, ), oi should occasion aiise lhal some disluibance
oi some pioblem is only appaienlly piesenl: all joins haimoniously logelhei
. Quinlilian, Inst. or. .,.r: omnis autem oratio constat aut ex iis quae signicantur
aut ex iis quae signicant, id est rebus et verbis.
,. Augusline, De doct. christ. i.ro.r,: duabus autem causis non intellegitur, quae
scripta sunt. si aut ignotis aut ambiguis signis obteguntur. sunt autem signa vel propria
vel translata. On De doctrina christiana cf. Chi. Schublin, De docliina chiisliana: A
Classic of Weslein Culluie: in De doctrina christiana. Classic of Vestern Culture
(ed. Ainold and P. Biighl; Nolie Dame, Ind.: Univeisily of Nolie Dame Piess, r,,,),
,o,.
o. Cf., foi example, Quinlilian, Inst. or. ..r: omnis autem orandi ratio, ut plurimi
maximique auctores tradiderunt, quinque partibus constat. inventione, dispositione,
elocutione, memoria, pronuntiatione sive actione (utroque enim modo dicitur).
Fiom lhe Hebiew Bible lo lhe Sepluaginl r,, Fiom lhe Hebiew Bible lo lhe Sepluaginl r,, Te Conliibulion of Rheloiics lo Chiislian Heimeneulics r,,
as soon as one simply iecognises lhe disposilion, which lhe aulhoi chose
foi good ieasons.
,
Eloculio nally has lo do wilh lhe linguislic and slylislic shaping of a lexl
in lhe naiiow and lhe widei sense. Il was foi many (educaled) Chiislians al
isl an oence, because fiom a foimal poinl of view lhe biblical booksof
lhe Old Teslamenl as of lhe New, in Gieek as in Lalinappaienlly could nol
al all sland compaiison wilh lhe maslei woiks of pagan lileialuie, and lheie-
foie conlinually diew upon lhemselves lhe mockeiy of lheii opponenls.
8

On lhe olhei hand lhe slylislic-ciilical lools which had been developed by
iheloiic posilively oeied lhemselves foi seivice; in school, as alieady slaled,
people had been fiuilfully exeicised in making use of lhem in lhe analysis of
lileiaiy lexls, so lhal ienuncialion of lhese lools was ullimalely nevei bioughl
inlo consideialionwhelhei lhe biblical lexls weie lo iank as slanding high
slylislically oi nol. And indeed such a pioceduie was defensible wilhoul
much ado; foi even wilhoul having each gone lo seive appienliceship wilh
a iheloi lhe biblical aulhois had manifeslly allowed many of lhe guies
(of woid aiiangemenl and of lhoughl) and lhe liopes (melaphoiical ex-
piessions of vaiious kinds) lo ow inlo lheii mannei of expiession and
made use of lhemand il was exaclly lhe piopei classicalion of lhese lhal
foimed a majoi pail of lhe leaching of eloculio. Such ndings could scaicely
be assailed, howevei one inleipieled lhem. On a lowei level il was lhen a
queslion of iecognizing as possibililies of biblical slyle ceilain mechanisms,
which weie almosl given wilh lhe language ilself, making use of lhis insighl
foi inleipielalive puiposesand peihaps even calling lhe phenomena lhus
demonslialed by lheii coiiecl names.
So fai as lhe guies of diclion aie conceined, il mighl come aboul lhal
a senlence had a lhoioughly objeclionable eecl, and even seemed conliaiy
lo sense, when one obseived sliiclly lhe appaienlly noimal synlaclical ie-
lalionships. A iemedy was piovided in such cases by lhe explanalion lhal
lhe biblical aulhoifoi meliical oi olhei ieasonshad cleveily alleied
lhe expecled sequence of lhe woids, i.e., he had inlioduced an inveision
(a hypeibalon)
,
oi a double oi even manifold cooidinalion of a single
,. Cf. Neuschfei, op. cil. (above, n. io) i,f.; Chi. Schublin, Untersuchungen zu
Methode und Herkunf der ntiochenischen Exegese (Teophaneia i; Colognel
Bonn, r,,), r.
8. Cf. foi example H. Fuchs, Bildung, RC (r,,) i:,r.; G. Q. A. Meeishoek,
Le latin biblique daprs Saint jerme (Lalinilas Chiislianoium Piimaeva io; Uliechl,
r,oo).
,. Cf. Neuschfei, op. cil., ioi; Schublin, op. cil., ro8.
roo Two Judaism and Rheloiical Culluie
pail of a senlence (a zeugma).
o
On lhe olhei hand a given conlexl nol
infiequenlly suggesled lhe occuiience of a liope, foi inslance lhal a pail
mighl aclually desciibe a whole (a single liibe slanding foi lhe whole people
of Isiael); in view of lhis, why should one nol ieckon wilh a synecdoche
(specically: wilh a pars pro toto), and why should one nol make use of lhe
knowledge lhus gaine d in lhe explanalion of olhei passages:
r
Geneially il
could be pleaded lhal lhe liopus in queslion was quile naluially familiai
lo lhe biblical aulhois, oi lhal il was lo be inleipieled as a peculiaiily of lhe
Hebiew language. In similai fashion, means weie also found foi eleganlly
selling aside lhose iiksome anlhiopomoiphic fealuies which somelimes
adheied lo lhe Old Teslamenl poiliayal of God. Te inleipielei, foi example,
explained lhe eye of God as Gods suiveillance (), bul also as
whal comes aboul lhanks lo his piovidence ( . . . . . . ),
his hand as eeclive powei (), his iighl hand as aid oi help
(), i.e., he ieckoned wilh qualilalive shifs (lhe insliumenl slands
foi lhe pioducl oi foi lhe powei which lies wilhin ilself), and fiom lhis
discoveiy iead o, in a mannei of speaking, lhe iule lhal in lhe Bible
geneially melonymies could appeai, and also some of anolhei kind.
i
All
lhis pioved lo be beyond iepioach and benecial and was piobably soon
geneially iecognized, iighl acioss lhe exegelical eld. Il should nol howevei
be concealed lhal, in consequence of lhis helpful assumplion lhal lhe bibli-
cal books weie shol lhiough wilh iheloiical guies and liopes, somelimes
a ceilain ailicialily, and indeed aibiliaiiness, lhiealened lo spiead abioad
in Chiislian exegesis.

Te poinl on which opinions weie divided, as is well known, was now

lhe ieally caidinal queslion, lo whal exlenl lhe Bible had been composed in
a liopical andloi guialive manneihence in such a way lhal lhe inlei-
pielei accoiding lo ciicumslances had lo pul inlo ieveise a ceilain lians-
posilion in oidei lo lay baie whal was aclually alone (oi al leasl in essence)
inlended. Basically indeed no one who had allenlively iead lhe Psalms foi
example could have any doubl of lhe abundanl piesence of melaphois and
similes,

oi in geneial of liopes of vaiious kinds (foi lhis veiy ieason

o. Cf. Neuschfei, op. cil., ii; Schublin, op. cil., r,.
r. Cf. Neuschfei, op. cil., iif.; Schublin, op. cil., rrrf.
i. Cf. Neuschfei, op. cil., ii,; Schublin, op. cil., rrf.
. Cf. Schindels iemaik, quoled above, n. i,.
. Rheloiical lheoiy explained melaphoi as an abbievialed compaiison (wilhoul
lhe compaialive woid as): Quinlilian, Inst. or. 8.o.8f.: in totum autem metaphora
Fiom lhe Hebiew Bible lo lhe Sepluaginl ror Fiom lhe Hebiew Bible lo lhe Sepluaginl ror Te Conliibulion of Rheloiics lo Chiislian Heimeneulics ror
alone lhe Psalms pioved lo be as il weie a heimeneulical louchslone, espe-
cially fiom a iheloiical poinl of view!). Te only queslion was: when exaclly
is lhe inleipielei obliged lo look aside fiom lhe piopei meaning of a lexl,
which confionls him diieclly in his ieading, and assume a translatio foi ils
iighl undeislanding: Has he al his disposal in lhis iespecl ciileiia which can
be consideied moie oi less secuie: Tal a gieal pioblem lay piecisely heie
can be seen fiom Auguslines delailed liealmenl of lhe signa translata, and
especially of lhe ambigua translata in Book of De doctrina christiana.
,
Howevei, anyone who once began lo iaise such queslions was unexpecl-
edly confionled wilh a whole iange of fuilhei di cullies. Tese have lo do
in lhe isl place wilh lhe quanlilalive deleiminalion of lhe liansposilions:
can a melaphoi as il weie shine oul fiom ils own naiiow selling upon ils
suiioundings and inuence lhem, in such a way lhal a compiehensive al-
legoiy iesulls (lhe ihelois dened allegoiy as conlinued melaphoi):
o

Is il even necessaiy lo iead whole bookssuch as lhe Song of Songsas
allegoiies lhiough and lhiough: Moieovei lheie was need foi claiicalion as
lo whelhei undei some ciicumslances a pailiculai passagenow consideied
veilicallymighl oi should be iead bolh in ils piopei and in ils lians-
feiied meaning al lhe same lime, oi whelhei lhe lwo ways of handling il
weie mulually exclusive.
,
In lhe case of a double signicance people wanled
lo know how lhe maleiial picloiial level (lhe level of lhe foiegiound lil-
eial sense) ielaled lo lhe spiiilual essenlial level (lhe level of lhe hidden
divine liulh). Indeed, how many levels of undeislanding does a lexl in lhe
end show: Tus Oiigenal leasl in lheoiysel on lop of lhe coipoieal
nol only a psychic bul also a pneumalic sense.
8
Even lhe Anliochenes,
who iejecled allegoiical inleipielalion allogelhei and iecognized only lypo-
logy, weie nol spaied some pioblems: how musl lhe iepiesenlalion of an
brevior est similitudo eoque distat, quod illa comparatur rei, quam volumus exprimere,
haec pro ipsa re dicitur. Cf. Schublin, op. cil. rr,.
,. Cf., e.g., Augusline, De doct. christ. .,.,: sed verborum translatorum ambiguita-
tes, de quibus deinceps loquendum est, non mediocrem curam industriamque deside-
rant. nam in principio cavendum est, ne guratam locutionem ad litteram accipias.
.ro.r: huic autem observationi, qua cavemus guratam locutionem, id est transla-
tam, quasi propriam sequi, adiungenda etiam illa est, ne propriam quasi guratam
velimus accipere .i.: maxime itaque investigandum est, utrum propria sit an gu-
rata loculio, quam inlellegeie conamui.
o. Cf. Quinlilian, Inst. or. ,.i.o: facit continua .
,. Foi Oiigen (De princ. .i.,) .
8. Oiigen, De princ. .i..
roi Two Judaism and Rheloiical Culluie
Old Teslamenl lype be eecled, in oidei lhal lhe specic woiding may also
be applied lo ils New Teslamenl fulllmenl: Foi lhis Diodoie of Taisus and
Teodoie of Mopsuesliachaiacleiislicallynd a iheloiical solulion. Tey
say lhal lhe foimulalions in queslion weie always so chosen lhal in ielalion
lo lhe Old Teslamenl evenl lhey sounded hypeibolic (lhus suipassing lhe
iealily), wheieas in ielalion lo whal happened in lhe New Teslamenl lhey
coiiesponded peifeclly wilh lhe iealily.
,
Ceilainly, such poinls of view go fai beyond lhe fiame sel oul by ihelo-
iic; in pailiculai lhe allegoiical undeislanding of lhe Bible, which was foi
cenluiies so inuenlial, oi even lhe docliine of lhe manifold senses of
Sciipluie, could nol be liaced back solely, and peihaps nol even in essence,
lo iheloiical iools. Much lhal was impoilanl and pioneeiing had long been
piepaied lhiough pagan (philosophical) inleipielalion and inlioduced inlo
lhe exegesis of lhe Old Teslamenl al lhe lalesl by Philo of Alexandiia.
,o
Yel
il musl be beyond dispule lhal a iheloiically oiienled lhinking was pailicu-
laily iesponsive lo such melhods of liealmenl; foi amid all lhe piofundily
al which il aimed il was slill always in lhe isl place a mallei of peiceiving
how a lexl had been piepaied, which was basically a iheloiical concein, and
lhen making a melhodical use of lhis insighl. To pul il in anolhei way: when
lhe Chiislians encounleied lhe leim allegoiy in Paul
,r
which seived as an
impulse lo and conimalion of lheii own dealings wilh Holy Sciipluielhey
could nol in lhe isl place undeisland il olheiwise lhan as lhe iheloi (oi
peihaps alieady lhe giammaiian) had laughl lhem in lhe school.
Undoubledly lhe iules of iheloiic, if one employs lhem backwaids,
also seive as iules foi exegesis. Howevei, lhe oialois lhemselves weie ofen
faced wilh lhe necessily of inleipieling a lexla law oi a leslamenland
foi lhis case also a whole syslem of iules had been piepaied. Tese aie
bioughl logelhei in lhe manuals undei lhe heading of lhe so-called status
legales ( )
,i
and allow us lo iecognize a consideiable amounl
of inleipielalive skill, and whal is moie, of melhodical ieeclion. Tey posi-
lively inviled liansfeience lo olhei kinds of lexl, and hence il musl have been
,. Cf. Schublin, op. cil., roo,o.
,o. On pagan allegoiizing cf. W. Beinaid, Spatantike Dichtungstheorien. Untersuch-
ungen zu Proklos, Herakleitos und Plutarch (Slullgail, r,,o). Beinaid dislinguishes
belween a sloic-subslilulive and a Plalonic-diaeielic allegoiy, and seems lo be
inclined lo allach al leasl lhe allegoiizing of Oiigen lo lhe diaeielic (o, n. ro).
,r. Gal. .i: . Aclually Pauls inleipielalion of lhe lwo
sons of Abiaham heie pioves lo be lypology.
,i. Cf. Lausbeig, op. cil. (above, n. r,), ro,i ( r,8ii).
Fiom lhe Hebiew Bible lo lhe Sepluaginl ro Fiom lhe Hebiew Bible lo lhe Sepluaginl ro Te Conliibulion of Rheloiics lo Chiislian Heimeneulics ro
ullimalely fiom lhe iheloiical schoolioom lhal lheie came lhe fundamenlal
insighlhighly impoilanl foi all lhe fuluielhal a di cull passage musl be
explained fiom ils immediale conlexl andloi fiom lhe lolalily of lhe woik
in queslionin conciele leims: lhe Bible solely fiom lhe Bible ilself (jusl
as Homei fiom Homei).
,
Fiom lhe ihelois one mighl fuilhei leain, foi
example, lhal accoiding lo ciicumslances a legal oidei mighl be specically
foimulaled, bul inlended geneially, oi geneially foimulaled bul lo be applied
specically. Signicanlly Tyconius wilh iefeience lo his fouilh iule, lhe lille
of which echoes such ieeclions (de specie et genere), expiessly dislances him-
self fiom iheloiic and slales lhal he does nol wish lo say anylhing lheieon
accoiding lo lhe iheloiic of human wisdom (secundum artem rhetoricam
humanae sapientiae).
,
Like lheii conlempoiaiies, lhe eaily Chiislians weie deeply imbued wilh
lhe spiiil of iheloiic. Il may nol exaclly have winged lhem lo lheii mosl
oiiginal ideas. Yel lhis al leasl lhey owed lo iland il was no small lhing: a
developed lileiaiy sensilivily and a consideiable assuiance in dealing wilh
lexls of eveiy kind: bolh weie in lheii lime lo be oblained almosl solely
fiom iheloiic, and bolh slood lhem in good slead in lheii eoils nol lo ap-
pioach lhe biblical wiilings in an unconliolled and aibiliaiy fashion, bul
as il weie lo do juslice lo lhem in a melhodical mannei. Tal lhe chosen
melhods foi lheii pail caiiied lhe geims of aibiliaiiness wilhin lhemlhal
is anolhei sloiy.
,. Cf. Chi. Schublin, Homeium ex Homeio, Museum Helveticum (r,,,)
iiri,; Neuschfei, op. cil., i,o.
,. Cf. Chi. Schublin, Zui paganen Pigung dei chiisllichen Exegese, in Christ-
liche Exegese zwischen Nicaea und Chalcedon (ed. J. van Oil and U. Wickeil; Kam-
pen, r,,i), r8., esp. rooo8.

Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl ro,
CHAPTER THREE
PATRISTIC HERMENEUTICS
co1i1s
I. Te Lileial Meaning of Sciipluie 167
i Te sacied lexl in focus 168
1 Te biblical lellei 168
2 Te foieign lellei 170
3 Te missing oi obscuie lellei 171
4 Te ieinvenled lellei 172
3 Te melaphoiical lellei 173
6 Lileiaiy genies and lhe lellei 174
7 Te inliinsic value of lhe lellei 174
ii Philo of Alexandiia and lhe biblical lellei 176
iii Chiislian inleipieleis of lhe lellei 184
1 Te polemical level 183
2 Te philological level 187
iv Hermeneia: Te lask of inleipieling lhe lellei in eaily
Chiislianily 191
1 Inlioducloiy iemaiks: A hisloiic achievemenl 191
2 Te ancienl ail of inleipieling 192
3 Chiislian lianslalois and inleipieleis 194
4 Elymologies 202
II. Spiiilual Exegesis 206
i Te naluie of lhe spiiilual sense 206
ii Te pioblem of "senses" as melhods of exegesis 212
Allegoiy and Hisloiy (by Tomas Bhm) 213
iii Typology: Te Inleipielive Unily of Bolh Teslamenls 228
1 Type: , typus, gura, (imago, forma, e cies) 228
2 Typology discussed by biblical scholais 232
3 Paliislic lypology 238
4 Numeiology 242
ro,
iv Allegoiism 248
1 Culluial oiigin and piaclice 248
2 Paliislic allegoiism and lypology 231
3 Tiopology: Figuialive exegesis and human behavioi 233
4 Analogy: Figuialive exegesis and lhe Beyond 236
Foi lhe Hebiew Bible lo lhe Sepluaginl ro,
I
THE LI TERAL MEANI NG OF SCRI PTURE
Meaning ( sensus) was nol elaboialed conceplually in ancienl
iheloiics as il is in modein semanlics bul was discussed sliiclly in ils lexlual
applicalion. In desciibing ve dieienl funclions of sensus, Quinlilian, Inst.,
is alieady leslifying lo veiy old school liadilions:
r) il keeps hidden lhe seciel signicance disclosed by woids, quae verbis
aperte ocultos sensus habent (o..8);
i) il allows allegoiies lo say one lhing bul lo mean anolhei:
aliud verbis, aliud sensu ostendit (,..i);
) il occasionally explains ambiguily verba duos sensus significantia
(8.o.);
) il inlioduces logical divisions: sensus omnis habet suum nem, poscitque
naturale intervallum, quo a sequentis initio dividatur, each sense has ils
own limil; il calls foi a noimal inleival by which il sepaiales fiom lhe
beginning fiom lhe nexl one (,.ro.ro);
,) lasl, bul nol leasl, il knils pioposilions of a given lexl inlo an oiganic
sliucluie which unies lhem inlo a body: qui (sensus) non modo ut sint
ordine collacati, elaborandum est, sed ut inter se iuncti atqui ita cohaentes,
ne commissura pelluceat corpus sit, non membra (rr.i.io).
Alieady in lhe lhiid cenluiy Vicloiinus of Poelovio (d. ca. o) empha-
sized lhe sliucluiing eecl of lhe sensus as essenlial foi explaining Revelalion:
interpretatio sequentium dictorum in eo constabit, ut non ordo lectionis sed
rationis intellegatur, inleipieling lhe sequence of woids means undeisland-
ing lhe oidei of lheii logic moie lhan lhe oidei of lhe woids iead (In poc
rr,,; M. Dulaey, SC i, ,,).
Oiigen himself had inlioduced his synlhesis Gn First Principles wilh
lhe aim of pioducing a liue corpus, body of Chiislian leaching, lhal is, a
coheienl and condensed exposilion of Chiislian liulh: et unum ut diximus
corpus e ciat exemplis et a rmationibus, (P, Pieface ro). Tus, when Oiigen
uiges his ieadeis lo follow lhe injunclion of Jn ,:, Sludy lhe Sciipluies
diligenlly, , al lhe coie of his plea foi lhe spiiilual
sense (P IV .,), his piimaiy concein is lo leach wheie such a sense is
iequiied. Il is signicanl lhal lhe veiy isl case he ciles is when lhe logical
sequence of lhe senlence is unlhinkable on lhe lileial level
. Te Sloic nolion of being bound logelhei, lhal is,
linked sequenlially, alieady employed by Iienaeus and Clemenl of Alexandiia
foi inleipielive puiposes, allows Oiigen lo emphasize lhe noimal funclion
ro8 Tiee Paliislic Heimeneulics
of lhe lileial sense, lhal is, lhal lhe lexl as il is wiillen piesenl an obvious
coheiency al isl sighl.
i. Tui S.cviu Tix1 i FocUs
r. Te Biblical Lellei
As Gods message lo humankind, lhe Bible made sense by ils veiy words.
Hence foi ils ancienl ieadeis lhe lileial meaning, inlegial lo lhe veiy lel-
lei of ils sloiies and ulleiances, demanded a full and caieful liealmenl. Al
isl sighl, lhe lask seemed an easy one, foi God had spoken in oidei lo be
undeislood, and his human insliumenls, lhe aulhois of biblical lexls had
failhfully pul lhe divine message inlo wiillen foim. Hence naiialives of
Genesis, lhe genealogies of paliiaichs, lhe ulleiances of piophels, psalms
and wisdom sayings, all weie communicaled in a cleai way. In mosl cases,
lhe lileial meaning of biblical slalemenls, oi lhe littera, as ancienl
inleipieleis called il, was obvious. One of lhese, a conlempoiaiy of Ambiose
of Milan, obseived in passing: Tis can be undeislood fiom lhe woids as
iead, foi lhe sloiy is nol concealed by lileiaiy ailice Ex verbis hoc ipsius
lectionis potest colligi, quia non est litterarum arte velata historia (Ambiosiaslei,
Quaestiones ,, r).
Foi lhe ancienl inleipieleis, lhe lianspaiency of lhe sacied lexl was as
much pail of lhe divine naluie of Sciipluie, as was ils moie obscuie iev-
elalion. Wilh lhal in mind lhey paid veiy special allenlion lo lhe biblical
littera. In lheii inlense sciulinizing of lhe lileial lexluie of sacied Sciipluie
lhey did nol need seculai models, nol even lhe well known commenlaiies
on ancienl poels like Homei. Foi lhe Chiislian inleipielei, a isl piinciple
of lhe lileial meaning of lhe Bible, undeiscoied again and again in paliislic
exegesis is lhal the biblical letter as understood by patristic interpreters had
its own status, originating from a divine source in a supernatural way, there-
fore it admitted no neutral reading devoid of the appropriate kind of religious
faith. Foi lhe exegeles of lhe eaily chuich lhe coiiecl inleipielalion of lhe
littera was in ilself a spiritual exeicise, because foi lhem lhe maleiialily of
lhe wiillen lexl ilself was lled wilh divine mysleiies.
Baii, J., Lileialily, Faith and Philosophy o (r,8,): rii8.
Bailina, S., Lileial, Senlido, EncBib (r,o,): :ro,,.
Blumenkianz, B., Fidelile du sciibe. Les cilalions bibliques, RML 8 (r,,i)
iio.
Foi lhe Hebiew Bible lo lhe Sepluaginl ro, Foi lhe Hebiew Bible lo lhe Sepluaginl ro, Te Lileial Meaning of Sciipluie ro,
Boismaid, M. E., Ciilique lexluelle el cilalions bibliques: RBI ,, (r,,o): 88o8
(on Jn r:rir).
Biehei, W., Die exegetische Terminologie der judischen Traditionsliteratur (r,o,).
Biown, R. E., Te Lileial Sense of Sciipluie. Te jerome Biblical Commentary, ed.
R. E. Biown, J. Filzmeiei, and J. Muiphy, oooro. (Ballimoie) r,o8.
. Te Critical Meaning of the Bible. New Yoik, r,8r.
Diiie, H., Zui Melhodik anlikei Exegese: ZNV o, (r,,): rirr8 (On
Alexandiian scholaiship: lexl ciilicism and ediling).
Fabiny, T., Te Lileial Sense and lhe Sensus Plenior Revisiled: Hermathena or
(r,,r): ,i.
Gianl, R. M., Te Letter and the Spirit. London r,,,.
Gieene-McCieighl, K., d Litteram. Te Plain Sense of Scripture. Diss. Yale, r,,.
Gullgemanns, E., Sensus hisloiicus und sensus plenioi odei ubei hisloiisch-
linguslische Melhode: LingBibl (r,,8): ,,rri.
Hoek, A. van den, Te Concepl of sma tn graphn in Alexandiian Teology:
StPatr r, (r,8,): i,o.
Hughes, P. E., Some Obseivalions on lhe Hisloiy of lhe Inleipielalion of Holy
Sciipluie: W. G. Biomley, Church, Vord, and Spirit Fs. J. E. Biadley, ,roo.
Giand Rapids r,8,.
Jay, P., Lexegse de saint jerme daprs son Commentaire sur Isate. Paiis, r,8, (Chap.
III, Lexegese lilleiale: ri,ir).
Kilnei, W. H. J., Schiif und Geisl. bei Legilimill und Gienzen allegoiischei
Schiifauslegung: NZST o (r,,): rr,.
Kienz, E., Te Historical Critical Method. London, r,,,.
Loewe, R., Te Plain Meaning of lhe Sciipluies in Eaily Jewish Exegesis: Papers of
the Institute of jewish Studies, rri. London, r,o.
Loughlin, G., Following lo lhe Lellei. Te Lileial Use of Sciipluie: Lit Teol ,
(r,,,): ,o8i.
Maily, M. E., Lileialism vs. Eveiylhing Else. A Conlinuing Conicl: Bibl. Review
ro (r,,): 8, ,o.
Noble, P. R., Te Sensus Literalis: Jowell, Childs, and Baii: jTS (r,,): ri.
Riedlingei, H., Die historisch-kritische Methode und die heutige Suche nach einem
lebendigen Verstandnis der Bibel. Fieibuig, r,8,.
Rdszus-Heckei, M., Der buchstabliche Zungensinn. Eine Sludie zui
Melapheinsynlhese von Woil dei Schiif. Ev. Diss. Munich, r,,i.
Scalise, C. S., Te Sensus Lileialis: A Heimeneulical Key lo Biblical Exegesis: SjT
i (r,8,): ,o,.
Schenk, W., Die Aufgaben dei Exegese und die Millel dei Linguislik: TLZ ,8
(r,,): 88r,.
. Heimeneulik III : TRE (r,8o) r,: r,o.
r,o Tiee Paliislic Heimeneulics
Simonelli, M., Lettera e/o llegoria. Un conliibulo alla sloiia dell esegesi paliislica.
Rome r,8,.
Suggs, M. J., Te Use of Paliislic Evidence in lhe Sense foi a Piimilive New
Teslamenl Texl, NTS o (r,,,r,,8): r,,.
Teinanl, P., La dAnlioche dans le cadie des sens de lEciiluie: Bib
(r,,): r,,8, ,o, ,o8o (wilh sliong emphasis of lhe lileial sense).
Viciano, A., Reloiica, giamalica y dogma en la lecnica heimeneulica de la anligue-
dad clasica: Aianda, G., el al., eds., Biblia, exegesis y cultura. FS J. M. Casciano.
Pamplona, r,,.
Williams, R., Dei Lileialsinn dei Hl. Schiif: EvT ,o (r,,o): ,,,r.
. Te Lileial Sense of Sciipluie: MoT , (r,,r): rir.
Wood., C. M., Finding lhe Life of a Texl: Noles on lhe Explicalion of Sciipluie:
SjT r (r,,8): rorrr.
i. Te Foieign Lellei
In lhe Bible lhe wiillen message fiom God was boin of an ancienl liadilion
and foi lhal veiy ieason lhe lileial conlenl of lhe Bible needed explanalion
foi lalei geneialions. Tough paliislic commenlalois weie nol molivaled
by oui modein awaieness of hisloiy and culluie, lheii iheloiical liaining
kepl lheii allenlion luined lo lhe giammalical and slylislic fealuies of lhe
littera lhey so caiefully sciulinized. Te oldesl Lalin lheoiy of biblical in-
leipielalion by lhe Afiican exegele, Tyconius in lhe Book of Rules illusliales
lhal allilude veiy well. Foi ancienl ciilics lhe biblical lexl was medialoiy of
Gods message lhiough lhe inliicacies of a specic language lhal called foi
lhe skills of a lianslaloi. Communicaled in lhe Gieek of lhe ixx, biblical
passages ieecled a whole woild of lhoughl and discouise lhal was alien lo
lhe lale Hellenislic culluie of lhe paliislic inleipieleis lhemselves. In mosl
cases biblical names of people oi of localions weie simply lianslileialed fiom
lhe oiiginal Hebiew, while lhe giammalical consliuclions in lhe ixx veiy
ofen ieduplicaled lhe Hebiaic synlax. Te biblical synlax had ils own way
of iepealing given slalemenls foi ieinfoicemenl. Foi lhe paliislic ieadeis
somelimes lhe Bible used veibal foims in a way which seemed lo confuse
pasl and fuluie lenses. Fiom one pioposilion lo anolhei logical links seemed
lo be missing; juxlaposed senlences begged foi moie explicil coiielalion. In
his Homilies on Exodus (On Ex ri:,), Oiigen of Alexandiia noles lhal Paul
was afiaid lhal lhe Books of lhe Law would seem foieign lo Chiislians and
lhal lhese ieadeis would nol know lhe piinciples of inleipielalion: foi lhis
ieason he himself gives us some examples of inleipielalion lhal we mighl
Foi lhe Hebiew Bible lo lhe Sepluaginl r,r Foi lhe Hebiew Bible lo lhe Sepluaginl r,r Te Lileial Meaning of Sciipluie r,r
obseive similai lhings in olhei passages (ciled by R. L. Wilken, In Dominico
Eloquio Leaining lhe Loids Slyle of Language: Communio i (r,,,) 8,i);
Wilken adds such olhei passages noled by Oiigen himself, Hom. in Ex. ,,
r, and by Giegoiy of Nyssa Hom. on the Song of Songs. In shoil, foi paliislic
exegesis lhe littera called foi a conslanl allenlion because lhe divine message
was deliveied lhiough culluial dieiences which made il look like an alien
discouise, a foieign pioducl in need of being inculluialed.
. Te Missing oi Obscuie Lellei
In some iaie cases lhe divinely inspiied littera could deceive even well liained
ieadeis. Tey declaied lhe lellei unable lo make any sense, and called
lhe lack of an acceplable inleipielalion a missing littera. Foi Oiigen such
cases, iaie as lhey may be, aie a diiecl invilalion lo seaich foi an allegoiical
commenl: How would you lileially apply Ex ir:i, eye foi eye, loolh foi
loolh, when a new boin (wilhoul leelh!) is muideied: oi how could you lake
Jesus by his woid: Donl gieel anybody on youi way (Lk ro:): Would il
be possible lo avoid a gioss anlhiopomoiphism in holding lo lhe lellei of
Gn :8: God walking in lhe gaiden al lhe lime of lhe evening bieeze: (De
Lubac, r,,o, Le sens lilleial ,ir8). Many geneialions afei Oiigen, John
Chiysoslom would expiess lhe common undeislanding aboul such cases:
We inleipiel some passages by lhe lellei, olheis wilh a meaning dieienl
fiom lhe lileial, olheis again as lileial and guialive (In Ps ,, ).
Tough commonly piesenling an obvious sense, ofen lhe littera was
peiceived as obscuie, oi as hiding somelhing undei lhe appaienl suiface
of ils conlenl. Somelimes lhe obscuiily was due lo giammalical foims oi
iheloiical lwisls which a moie expeiienced inleipielei would claiify al once.
As Augusline obseived il was ofen lhe lack of lhe appiopiiale knowledge of
a given language which made il impossible lo undeisland whal was wiillen
in lhal language. Anolhei cause of obscuiily noled by paliislic commenlalois
was due lo lhe facl lhal some woids could be used wilh dieienl meanings.
Only lhe vigilance of lhe ieadei avoided misundeislandings in such cases:
As fai as woids make sense in vaiious ways, queslions aie iaised . . . Take
nole lheiefoie lhal one and lhe same phiase may nol always keep lhe same
meaning Per id quod multimodam rationem habent verba, faciunt quaes-
tiones . . . vides ergo quia unus atque idem sermo non eadem semper signicat
(Ambiosiaslei, Quaestio ,, r). Foi ialhei fiequenlly Sciipluie expiessed in
shoil some lhings which il wanls lo keep implicil foi a given ieason Nam ali-
quanta compendio loquitur scriptura, quae subintelligi vult ex proposita ratione
r,i Tiee Paliislic Heimeneulics
(ibid., ro, i). Elsewheie lhe same aulhoi iepeals lhe same obseivalion: Foi
Sciipluie delibeialely keeps many lhings implicil, lo avoid lhal lhe meaning
gained fiom lhe woids does nol oppose sound piely (io, r).
Te mosl challenging foim of obscuiily iesulls fiom lhe supeinaluial
slalus of lhe biblical littera. Te pieamble of Tyconiuss Liber Regularum says
il all: Foi lheie aie ceilain myslic iules which oblain in lhe innei iecesses
of lhe enliie Law and keep lhe iich lieasuies of lhe liulh hidden fiom some
people (lians. W. S. Babcock, ).
Bullingei, E. U., Figures of Speech Used in the Bible. Explained and Illustrated (r8,8):
Giand Rapids iepiinl r,o8 (rro pages!).
Collei, A. C. Te Obscuiily of Sciipluie: CBQ , (r,,): ,o.
. Te Reinvenled Lellei
Tough lhe biblical lexl was obvious lo lhe paliislic inleipieleis fiom a failh
peispeclive, because of lhe culluial peculiaiilies of lhe Sciipluies, lhe biblical
slalemenls engaged lhese inleipieleis inlo iewiiling Sciipluie in paiaphiases
of lheii own invenlion, wilh woids and giammalical consliuclions familiai
in Common Gieek, lhe koin of lheii lime. In doing so, inleipieleis nol only
explained woids oi names bul ofen lhey lheieby commenled on lhe sloiy
behind lhe sloiy naiialed in lhe biblical passages. Heie and lheie lhey made
suggeslions aboul lhe psychological and lhe ciicumslanlial molivalion of
biblical peisonages, oi again lhey noled iemindeis on similai chaiacleis and
compaiable ciicumslance elsewheie in lhe Bible.
In aclualily, by lheii candid and iheloiical way of peiceiving lhe piopei
meaning of lhe littera, paliislic inleipieleis ie-invenled lhe lellei. In lhe
veiy piocess of inleipieling lileially lhey aclually ie-ailiculaled lhe lileial
conlenls wilh lhe logic and lhe lone of lheii own culluial voice. In lhe end,
by iewiiling of lhose naiialives in lhe piocess of lheii inleipielalions, lhey
impiinled on biblical naiialives whal lhey called lhe historia of lheii own
menlal ie-enaclmenl. In shoil, ancienl commenlalois, Jews and Chiislian
alike, could only peiceive lhe sloiies of lhe paliiaichs in Genesis as an
exemplaiy historia illuslialing values and goals of a viiluous life as lhey
piopounded il. In olhei woids, foi paliislic inleipieleis, lhe veiy littera of
lhe sacied lexl caiiied a polenlial historia which allowed lhem lo aclualize
lhe conlenl of Sciipluie in line wilh lheii own inleipielive inleiesls. Tomas
Aquinas summaiizes paliislic leaching in speaking of lhe sensus historicus,
vel litteralis (Summa Teologica I i.x.c.). As R. Williams (r,,r) obseives
peiceplively: Chiislian inleipielalion is unavoidably engaged in diamalic
Foi lhe Hebiew Bible lo lhe Sepluaginl r, Foi lhe Hebiew Bible lo lhe Sepluaginl r, Te Lileial Meaning of Sciipluie r,
modes of ieading: We aie inviled lo idenlify ouiselves in lhe sloiy being
conlemplaled lo ie appiopiiale who we aie now, and who we shall oi can be
in leims of lhe sloiy. Its movemenls, liansaclions, liansfoimalions, become
ours; we lake iesponsibilily foi lhis oi lhal posilion wilhin lhe naiialive
(ri,).
,. Te Melaphoiical Lellei
Te lileial sense admils explicit meanings which may include implicit ones. In
lhe phiase lhe Woid was made esh (Jn r:r), while lhe explicil slalemenl
equals: Te Son of God became man, esh implicilly includes a human
soul. In addilion, lhe lileial sense can caiiy an implied dislinclion belween
lhe proper lileial meaning and lhe metaphorical (oi improper) lileial mean-
ing. Il is proper when lhe biblical slalemenl says al once all lhal il means
(Loid, heai my piayei, Ps r:r), while il is metaphorical (improper) when
lhe slalemenl calls on lhe ieadeis imaginalion in oidei lo supplemenl whal
is said (Blessed is lhe Loid, my iock, Ps r:r). Indeed lhe denilion of
melaphoi is: Applicalion of a name oi desciiplive leim lo an objecl lo
which il is nol lileially applicable. Bul in inleipieling Sciipluie, we use lhese
leims in a somewhal dieienl way. We apply lhe leim lileial lo lhe sense of
Sciipluie inlended by lhe sacied wiilei, whelhei lhe woids aie lo be laken
in lhe piopei oi oidinaiy sense (wilhoul melaphoi), oi melaphoiically. Tus
lileial and melaphoiical of common pailance aie bolh included undei lhe
lileial sense of sciipluie (R. C. Fullei r,,, ,).
A sliong sense foi lhe melaphoiical littera is shown by Diodoie of Taisus,
who ceilainly was nol inclined lo confuse il wilh allegoiical exegesis. In
his commenlaiy on Psalm r, fiom veise lo veise, he claiies one melaphoi
afei anolhei:
rb, way is lhe name he (lhe psalmisl) gives lo behavioi
.
ia, He uses will, inslead of his eageiness, his concein, oi his
diligence.
ac, As lhe liee ( ) . . . so may be lhe peison ( ).
d, He shifs fiom lhe illuslialion ( ) lo lhe iealily
( ).
, Cha means lhe evanescenl
. . . .
oa, way, as in veise rb seives foi lhe behavioi.
ob, indicales lhe way of life, . Veise by veise lhe poe-
lic images aie luined inlo lhe piosaic, an exegesis lhal is no longei
r, Tiee Paliislic Heimeneulics
melaphoiical al all, bul, as Diodoie leims il, moializing (Dio-
doie, In Psalmos, ed. J. M. Oliviei, C. C. Gi, o).
In lhe Anliochene school, Diodoies piaclice iesulled in opposing lhe
theoria of lhe melaphoiical lellei lo Alexandiian allegoiism (Bale, r,i, oi
o; Guillel, r,,). When a piophel expiesses his inluilion of lhings piesenl
oi fuluie, he ailiculales his ecslalic vision wilh such slienglh, lhal
his woids become hypeibolic and lypical beyond conlempoiaiy ciicum-
slances. He expiesses lhe foims and causes of highei iealilies in piophelic
ulleiances wilhoul sliaying fiom lhe biblical sloiy (historia), as
Julian of Eclanum would dene theoria in his lianslalion of Diodoie: theoria
est autem, ut eruditis placuitnol only Teodoie and his colleagues, bul also
lheii iheloiical masleis in Anliochin brevibus plerumque aut formis aut
causis earum rerum quae potiores sunt considerata perceptio (PL ir, ,,rB).
Bale, H. N., Some Technical Teims of Gieek Exegesis: jTS i (r,i): ,,oo.
Blumenbeig, H., Paradigmen zu einer Metaphorologie. Bonn, r,oo.
Esliada, B., La melafoia en la paiabola: Aianda, G., al., eds., Biblia, exegesis y cul-
tura. FS J. M. Caseiaio, o,,,. Pamplona, r,,.
Guillel, J., Les exegeses dAlexandiie el dAnlioche, Conil ou malenlendu:: RSR
(r,,): i,,oi.
Nazzaio, A. V., Paiafiasi biblica, DPC ir,,8i.
Tiudingei, F., Biblical Melaphois and Symbols: Handle Wilh Caie!: Faith and
Freedom o (r,,): ,,.
Wall, J. G. van dei, Melaphoiic in Joh r,:r8: BZ 8 (r,,): o,8o.
o. Lileiaiy Genies and lhe Lellei
Te nolion of lileiaiy genies became populai in modein limes, in pailiculai
duiing lhe second half of lhe lwenlielh cenluiy. In paliislic exegesis lhe
nolion plays a modesl iole.
Alonso Schkel, L., Lileiaiy Genies, Biblical: NCE 8, 8o8o,. NY, r,o8.
Giibomonl, J. I geneii lilleiaii nel monachesimo piimilivo: Koinonia ro (Naples,
r,8o) ,i8.
Munoz Iglesias, S., Los generos literarios y la interpretacion de la Biblia Madiid, r,o8.
Musuiillo, H., Lileiaiy Genies, Pagan and Chiislian: NCE 8, 8o,ro. NY, r,o,.
,. Te Inliinsic Value of lhe Lellei
Boin oul of a divine disposilion and canonized in lhe long piocess of a
liadilion which ilself was consideied a divine economy, lhe biblical littera
Foi lhe Hebiew Bible lo lhe Sepluaginl r,, Foi lhe Hebiew Bible lo lhe Sepluaginl r,, Te Lileial Meaning of Sciipluie r,,
was foi paliislic inleipieleis piegnanl of an equally divine message. In lheii
unanimous conviclion, Gods message could nol be bellei iegisleied lhan
in lhe veiy lellei of lhe Bible. Even when lhe mosl leained among lhem
applied lhe iules and piinciples of a philological analysis lo lhe sacied lexl,
lheii isl inslincl was lo appioach lhe lileialily of lhe biblical lexl as gifed in
ilself wilh supeinaluial powei. Te meaning deseives lo be exploied because
divine sciipluie says nolhing lhal would be useless oi oul of consideialion,
investigandus est sensus, quia non otiose aliquid aut improvide divino loquitur
scriptura (Ambiosiaslei, Quaestiones ro, r).
Tough lheie mighl be diveigence fiom one school of lhoughl lo anolhei
in lheii evalualion of lhe powei allached lo lhe littera of lhe Bible, no ancienl
commenlaloi would evei deny lhal powei eilhei in lheii piesupposilions
oi in lheii exegelical conclusions. Tus a conslanl and univeisal canon of
paliislic inleipielalion is lhe insislence on lhe inlimale conneclion belween
lhe littera and any spiiilual commenls geneialed by il. While modein ciilics
would sepaiale lhe lileial meaning of lhe Bible, and ils possible inleipiela-
lion, fiom spiiilual viewpoinls inlo lwo complelely dieienl iegisleis of
knowledge, paliislic inleipieleis kepl bolh closely logelhei because of lhe
veiy nolion lhal lhey had of lhe littera ilself. Even moie so, il was lhe littera
as such lhal induced lhem lo whal modein ieadeis would dismiss as fanlaslic
elymologies oi iiielevanl allegoiies. Indeed a misleading littera, based on
wiong lianslalions, foi inslance, could only end in false speculalions, bul
paiadoxically, in such cases, lhe heimeneulical mislakes of ancienl inleipiel-
eis conim lheii indispulable iespecl foi lhe lileial conlenls of lhe sacied
lexl. Hence when dealing wilh paliislic aulhois, lhe inliinsic value accoided
lo lhe lellei demonsliales a consislenl inleipielalion of lhe Bible in ils many
genies and modes of wiilings lhal can nevei be oveieslimaled.
One only needs lo pin-poinl whal lhe lileial slalemenls of Sciipluie ieally
meanl in lhe common undeislanding of lhe ancienl chuich foi ievealing
modein piejudice. Te Jewish piecedenl which seived as a model foi geneia-
lions of Chiislian exegeles, Philo of Alexandiia, and his lenglhy Commenlaiy
on Toiah, daling fiom lhe isl cenluiy c.i., seems conclusive. In hundieds of
occuiiences, Philo cleaily dislinguished belween lhe lileial and lhe spiiilual
sense of lhe veises on which his Commenlaiy focused, bul nol a single lime
did he depieciale lhe littera. A closei look would even demonsliale lhal in
his syslem of inleipielalion, Philo was as much conceined aboul lhe coiiecl
sense of lhe lileial conlenls as he was aboul lheii allegoiical explanalion.
Oiigen look ovei essenlial fealuies of Philos heimeneulic, in pailiculai his
uncondilional iespecl foi lhe biblical littera, lheieby decisively sliucluiing
mainslieam Chiislian exegesis foi cenluiies lo come.
A hisloiical suivey, based on ieseaich published duiing lhe pasl fy
r,o Tiee Paliislic Heimeneulics
yeais, amply conims lhe fundamenlal value of lileial conlenls of Sciipluie
in paliislic exegesis. Heie follow a few signicanl dala, isl conceining Philo,
lhen aboul Chiislian inleipieleis.
ii. Puiio oi Aiix.uvi. .u 1ui Biviic.i Li11iv
Te edilois and lianslalois of Les oeuvres de Philon dlexandrie, published
undei lhe palionage of Souices Chieliennes belween r,or and r,,, nevei
liied of sliessing lhe sacied values of Sciipluies lileial conlenl foi lhe isl
cenluiy c.i. Jewish inleipielei. In facl lhe lileial value of Toiah was of such
impoilance foi Philo lhal il induced him lo ielhink lhe veiy nolion of
allegoiy.
Having noled lhal allegoiism slails in Philos Commenlaiy Gn the
Making of the Vorld only wilh lhe ciealion of Adam and Eve, R. Ainaldez
(r,or) obseives lhal lhe biblical foim of lhe naiialive does nol vanish in
ils allegoiical liansposilion. . . . If il was lhe achievemenl of Isiaelile lhoughl
lo lel a hisloiical vision of lhe woild pievail ovei lhe melaphysical ones
piopei lo Gieece, Philo, as eaily as in De opicio mundi, iemained liue lo
lhe fundamenlal inluilions of his people (rii). Ainaldez adds: Te sloiy of
Abiaham . . . is a succession of lempoial evenls, ils inleipielalion (by Philo)
iemains enclosed in lempoialilies as one is supposed lo conlemplale in il
images of successive slales and expeiiences piopei lo lhe human soul. (ri).
Te whole liealise De opicio mundi is besl undeislood as lhe foundalion
which casls lighl on lhe use of allegoiy in lhe complemenlaiy liealise Legum
allegoriae (ri,). C. Mondeseil (r,oi) quoles E. Biehiei conceining lhe lellei:
Te allegoiical melhod is nol foi him (Philo) whal il was foi mosl of his
piecuisois, an ailicial means of ieliieving philosophical ideas in veneialed
classics as in Homei. . . . Whal he looks foi in Genesis, fai fiom being such oi
such a liulh is lhe complele desciiplion of lhe souls ieaclions in iegaid lo
God. . . . Foi Philo lhe allegoiical melhod... is an indispensable lool foi analyz-
ing lhe inleiioi life (Etudes de philosophie antique, iri. Paiis, r,,,).
Inlioducing De cherubim, J. Goiez (r,o) noled lhal Philos melhod con-
sisls in shifing fiom giammalical iemaiks lo lhe quesl of whal we would call
loday spiiilualily. Tus lhe pieposilion dia in Gn :r should be undeislood
as hypo oi para in oidei lo avoid piesenling God as only an inleimediaiy
(,o). He emphasized how Philo ends lhe liealise in celebialing lhe real
cosmos uniled in univeisal love (ro,rri). In De sacriciis belis et Caini
A. Measson (r,oo) found Philo allached lo lhe inspiied woids of ixx by
sciulinizing lheii choice and lheii place in each senlence. Foi inslance, lhe
Foi lhe Hebiew Bible lo lhe Sepluaginl r,, Foi lhe Hebiew Bible lo lhe Sepluaginl r,, Te Lileial Meaning of Sciipluie r,,
Jewish commenlaloi lls rro wilh a discussion on , he added
(Gn :ia), a wiong ixx lianslalion of lhe Hebiew foi which Philo consideied
God as lhe subjecl when il should have been Eve. By veibal associalion, Philo
adds commenlaiies on Gn i,:8, ,:, ,:i,, because occuis
in lhose passages, lhe Bible explaining lhe Bible by such associalive miiiois
of lhe lellei and lhe pieconceived nolion of a divine pedagogy al woik in
Sciipluie inciling lhe commenlaloi lo quole ceilain passages which help lo
undeisland olheis.
Again, conceining De posteritate Caini R. Ainaldez (r,,i) concluded:
In lhe chain of geneialions, slielching fiom lhe isl man lo Moses, allegoiy
and hisloiy iemain insepaiable, and lhe moie one piogiesses, lhe moie lhe
human lypes undei invesligalion aie embodied by people who ieally lived,
so lhal nally, Moses is wilhoul a doubl foi Philo a hisloiical chaiaclei moie
lhan an allegoiical guie (r,ro). In De posteritate Philos allenlion focuses
on elymologies of Hebiew names, an exeicise foi which he exploies lhe Gieek
littera wilh lhe sole help of a Gieek manual, since he was unable lo iead lhe
Hebiew, and did nol even avoid misieading of lhe Gieek ilself. Al leasl his
veiy defeclions illusliale his high esleem foi lhe lileial inspiialion of ixx.
Foi once, like in a lileial commenlaiy, Philo follows closely lhe woid foi
woid oidei of lhe Bible, slaled A. Moses (r,o), aboul De gigantibusQuod
Deus sit immutabilis (rr).
In lhe symbolic inleipielalion of Gn ,:ioir, wheie Noah is inlioduced
as a faimei, Philo obseives lhal mosl people do nol know lhe naluie of lhings
and lheiefoie lhey inevilably miss giving lhem lheii iighl names, his own
symbolic inleipielalion nevei losing liack of lhe lellei in De agricultura
(J. Pouilloux, r,,r). Pouilloux also desciibed Philo al woik in De plantatione
(r,o): He (Philo) look his isl inspiialion fiom Plalo, bul lhen, whal a
change! Undei an appaienl disaiiay, in an appaienl incoheiency (of his
exposilion), in iealily, Philo signies lhe incompleleness and impeifeclion
of human exislence, lhe jouiney needed foi humankind in oidei lo walk
lowaids God (rr). A iealislic peiceplion of desliny, iesling on lhe lileial
ieading of Sciipluie conlinues lo inspiie Philo lhioughoul his allegoiislic
commenlaiy. In De confusione linguarum J. G. Kahn (r,o) slaled lhal lhe
sloiy lold by Philo paiallels lhe biblical naiialive . . . lhough he complelely
neglecls lhe conciele chionological and spalial fiame of lhe evenls on which
he ielies (r,). In pai. r,o, Philo honeslly admils lhal lhe lileial melhod is
liue in ils own iighl as he shaies lhe view of lhose who keep only lhe ap-
paienl meaning, aoidable foi eveiyone ( ).
M. Hail (r,oo) claimed lhal in Quis rerum divinarum heres sit, on Gn
r,, Philos commenlaiy is based on lhe lileial conlenl on Sciipluie: Te
r,8 Tiee Paliislic Heimeneulics
beginning and end of lhal disseilalion (pai. ror, io,ii,) aie explic-
illy linked wilh lhe biblical lexl (,). Moie explicilly E. Slaiobinski-Safian,
inlioducing De fuga et inventione (r,,o), desciibed Philos exegesis as iesling
on lwo piinciples: r) Te sacied lexl possesses a unily of ils own which calls
foi a conslanl combinalion of veises; i) Each fiagmenl of lhe lexl suppoils
a piopei inleipielalion as each phiase, each woid is iich of one oi moie
meanings. Te slighlesl nuance of lhe lexl, even ils silences, lake on a specic
meaning. Te minule caie wilh which Sciipluie, oi moie exaclly, lhe ixx,
has been wiillen calls foi an equally minule concein foi ils delails on lhe
side of lhose who iead lhe sacied lexl (). Te lileial explanalion of lhe
piecepl conceining lhe delay of lhe ieluin of fugilives cieales a di cully (pai.
rooro8), . . . bul lhal same piesciiplion engages inlo lhe lileial inleipiela-
lion of lhe Special Laws (III, pai. rrr) which aie pail of lhe Exposition
of the Law (8). Finally, In (Philos) biblical exegesis . . . allegoiism usually
helps lo deepen lhe undeislanding of passages whose immediale meaning
is peifeclly acceplable (,o). When Philo becomes ciilical of lileialisls in De
somniis (P. Savinel, r,oo), il is nol againsl lhe lellei lhal he luins bul againsl
lhe fanalics of lhe lellei, oi as he desciibes lhem, individuals of small lowns
wilh limiled hoiizons (I, pai. ,), piofessois wilh docloial concein who
piefei lhe lileial sense (pai. roi). In analyzing De Decalogo Y. Nikipiowelzky
(r,o,) emphasizes lhe heuiislic funclion of sciipluie in Philos mind (r8)
and concludes: Te Bible iemains lhe diiving foice of lhe philosophical
invenlion, and also deleimines in laige measuie, lhe delail of lhe exposi-
lion. Foi, one could say, lhal wilhoul lhe Bible Philos lhoughl has no moie
lhan a viilual exislence (r,). Lileialism and allegoiy aie inleilwined in De
Decalogo (i,i,): Philo admilled an equal value and even an indispensable
iole lo lhe legal piaclice oi halakhah as suppoiling philosophy, and lhe
philosophy as lhe complelion of halakhah (ir). In De specialibus legibus
IIIIV, A. Moses (r,,o) obseived: lhe lolal idenlily of Nomos and Logos, lhe
peifecl unily of lhe lellei and lhe spiiil in Philos view (r). Philo liies lo
handle lhe sciipluial lexl in ils inlegiily always essenlial foi him (r,); heie
his exegesis ieaches even lhe exlieme and exceplional foim of a lileialism
usually moie lempeiale (ir). In De virtutibus one nds no allegoiism al all.
In De praemiis et poenis. De exsecrationibus A. Beckaeil (r,or) found lhal
moialism is heie ialhei piaclical, following quile closely lhe lellei of lhe
Bible mainly in iegaid lo punishmenls (ri).
Philos own dislinclion belween lhe lileial and lhe spiiilual sense of
Sciipluie iepiesenls a syslemalic fealuie of his Quaestiones in Genesim: in
lhe lileial sense paiadise needs no explanalion, (in lhe Lalin lianslalion
fiom lhe Aimenian by Auchei) Paradisus ad litteram nihil opus habet solutio-
Foi lhe Hebiew Bible lo lhe Sepluaginl r,, Foi lhe Hebiew Bible lo lhe Sepluaginl r,, Te Lileial Meaning of Sciipluie r,,
nis expressivae (I, o); lhe lileial sense is cleai (I, i,); lhus lhe lellei piesenls
an acceplable slalemenl (I, o); lhe lellei is obvious as pioven by whal we
see (I, 8)of couise, one may laugh al lhe lellei, consideiing how gioss il
was lo fabiicale lhe gaimenls (I, 8); Again in iefeience lo Gn o: ,, heie is
whal lhe lellei means (I, ,), Philo goes on analyzing lhe logic of lhe whole
pioposilion. He does lhe same in Quaestiones II, ,. In II, r8 lhe lellei is
obvious, lhe same in II, io (liquet), i (nota), i, (manifesta), o (manifesta),
,, (talis est), oo, o,, ,o (sic se habet), ,r (haec sonat), ,i (evidens), , (nimis
nota), ,o (patet). In III, r littera manifesta est; in III, r,, littera patet. In III,
ii (Sciipluie) wanls lo expiess lhe simple liulh of facls. Haec littera sonat
(in Gn ro:). Te lellei is again obvious in III, i, (manifesta); Te lellei
needs no explanalion because il is exliemely cleai, littera nihil opus habet
expositionis, nimis enim clara est (Gn ro:8), in III, i8. Il is cleai also in III,
o (liqueat); immedialely cleai lwice in III, i; cleai again in III, , and
dispensing fiom any commenls, littera adeo clara est, ut nulla opus habeat
declaratione sermo; and manifesl in III, ,o, satis evidens in IV, r; evidens, in
IV, ,; patet expressionis in IV, rr; manifesta again in IV, r; liquet in IV, r,;
patet in IV, io; nimis clara in IV., io; manifestius exponit in IV, 8. In IV,
littera talis est, followed by Gn r,:ro explained foi whal il meanl foi lhose
involved in il and by calling foi a geneial ieason of naluie, verbo naturali. In
IV, oi littera manifesta patet; lhe lellei is manifesta ac nota in V, ,,; facilis
captu in V, ,,; manifesta in V, 8, and 8,.
Occasionally lhe lellei piesenls a ieal di cully and a lhoughl woilh
examining, Profecto haesitationem dubii, atque consilium consideratione dig-
num habet littera (V, 88). Ils meaning is obvious, evidens est signicatum
litterae, in V, ,; easy lo calch, facilis intellectu, in V, rrr; il engages inlo,
innuit, making a moie explicil slalemenl in V, rii; patet in V, rio; whal il
enunciales is cleai, quod littera enunciat manifestum est (V, ri,). Ils sym-
bolism is cleai, textus evidentis symboli est, aboul Gn i:,,, in V, r. Il is
again evidens in V, r,; nol queslionable, nullam includit quaestionem in
V, r,i. In VI, r, lhe lileial ieason of convenience foi Gn i,; io is bioadly
exposed; in VI, r,8 lhe lileial sense is also amplied; in VI, ro8 lhe lellei is
only laughable foi unqualied and uneducaled people whose innei vision
is blinded oi deleiioialed, and who also conlenl lhemselves wilh simple
sloiies, imperiti, ineruditi et indocti oculis animae obcaecati, vel caecutientes,
supra litteras tantum insidunt, foi lhey lislen only lo lhe woids as spoken oul,
bul aie unable lo look inside foigelling a glance al spiiilual iealilies, impi-
gentes adhaerentesque solis nominibus et verbis prolatis, intus vero perspicere
nequeunt ad intuendo intelligibilia. In VI, r,o lhe lellei evidenter demonstrat;
in VI, r,, manifestum est verbum, nihil obscurum vel occultum continens in
r8o Tiee Paliislic Heimeneulics
se (Gn io; i); in VI, r,, lhe lileial lexluie ieecls lhe coheiency of divine
oiacles: Connexionem ordinemque harmoniae demonstrat inter se invicem
apte conciliatas in divinis oraculis, il shows lhal haimonious conneclion and
oidei aie well adapled lo each olhei in lhe divine oiacles; in VI, r8i lhe
lellei makes cleai lhe piopei slalemenl of lhe law, littera patefacit propriam
legis sententiam; In VI, r8 lhe lellei is as symbolic as il is cleai, littera tam
symbolica, quam manifesta est; lhe lellei is manifesta as well in VI, r,o, oi
nota is r,,, evidens insignisque, obvious and signicanl in io, wilh ils own
appiopiiale explanalion habet littera tam congruam responsionem in io,;
lhe lellei gives no cause lo doubl, being veiy cleai in ils symbolism and
accuiacy Dubium nullum praesefert littera, ut valde manifesta per symbolum
et congruitatem in iio. Again lhe lellei is evidens in VI, ii,; wilh an obvi-
ous meaning, manifestae signicationis, in VI, i,; patens, obvious, in io;
facilis intellectu, easy lo undeisland in i.
Philos uncondilional submission lo lhe wiillen lexl of Sciipluie as iead
in lhe ixx was essenlial and unshakable as his dedicalion lo lhe Law. He
nevei expiesses lhe slighlesl iemaik devaluing lhe lellei of lhe sacied wiil-
ings. Befoie any commenlaiy of a speculalive naluie, he always slails by
iecognizing lhe value of lhe lileial conlenl lhal is ielevanl lo his inleipiela-
lion. When he becomes polemical aboul lhe lellei, as is De somnis I,,, oi in
Quaestiones in Genesim VI, ro8, we noled lhal his piolesl addiesses ceilain
lileialisls nol lhe lellei ilself; he ghls againsl lheii naiiow mindedness
in defense of lhe lellei whose piopei qualilies he exlols endlessly. Foi lhe
lellei as such maleiialized lhe innei logic of biblical slalemenls (Qu. Gn
I, ,; II, ,; VI, r,,, r8i, iio), in some cases il has a symbolic value of ils
own (Qu. Gn V, r; VI, r8, io,), and by ils obvious dynamic il induces
inleipieleis lo undeisland lhe Law beyond ils lileial slalemenls (Qu. Gn
VI, ro8). Almosl univeisally, lhe lellei has lhe meiil of being obvious,
easy lo calch; only once does lhe commenlaloi of Genesis doubl aboul lhe
lianspaiency of lhe lellei, in Qu. Gn V, 88 wheie Gn i: seems lo make no
sense. By his consislenl appiecialion of lhe biblical littera, if nol moie lhan
by his allegoiism, Philo xed a peimanenl slandaid foi inleipieleis of lhe
Bible in lhe paliislic age.
Similai obseivalions iesull fiom an analysis of Philos Quaestiones in
Exodum III, whose iecenl (and isl) ciilical edilion wilh lianslalion in a
modein language conslilules a landmaik in Philonian sludies (A. Teiian, Les
Geuvres de Philon dlexandrie, vol. C. Paiis, r,,i). In ils oiiginal exlension
lhe woik included six books of which J. R. Royse, Te Oiiginal Sliucluie
of Philos Quaestiones, Studia Philonica (r,,o,,), r,8, specially oroi,
Foi lhe Hebiew Bible lo lhe Sepluaginl r8r Foi lhe Hebiew Bible lo lhe Sepluaginl r8r Te Lileial Meaning of Sciipluie r8r
convincingly demonslialed lhal lhey followed lhe eighl Babylonian divisions
of Exodus, lhe isl and fh being omilled:
Book I Ex o:ir,:,
II Ex ro:rr:ro
III Ex r:r,r,:ro
IV Ex io:i,bi:r8
V Ex i,:ri,:r,
VI Ex i,:ioo:ro (see A. Teiian, r,,i, ir).
Whal lhe Aimenian veision pieseived is ieduced lo lwo books com-
menling on:
r. Ex ri:ii = Qu. Ex I, ri (half of Babylonian division II)
i. Ex io:i,i:r8 = Qu. Ex II, r, (Babyl. div. IV complele)
. Ex i,:ri,: = Qu. Ex II, ,oroi (Babyl. div. V almosl complele)
. Ex i,:ioi8:8 = Qu. Ex II, rori (Babyl div. VI incomplele)
In (r) (lhal is in Qu. Ex I), r of lhe i seclions aie buill aiound lhe
dislinclion haec ad litteram (oi equivalenl phiases)... ad mentem vero (i,,
,, rrr, r,, r,, r,i), wheie lhe lileial commenlaiy somelimes exceeds
in lenglh lhe subsequenl allegoiical one foi given veises of Exodus, as in
seclion i, , , ,. In olhei seclions (,, r,, r,, i) lhe allegoiical commenlaiy
pievails. Moie iemaikable aie lhe seclions of Qu. Ex I piesenling only a
literal explanalion: seclion r is a disseilalion on seasons and monlhs, aboul
lhe isl monlh in Ex ri:i; seclion o oeis ieasons of convenience foi lhe
lileial meaning of Ex ri:b; so does seclion , foi Ex ri:ob. A long hisloiical
commenl on Ex ri:oc in seclion ro shows lhe appiopiialeness of lhal veise
in lhe lileial sense. Olhei ieasons of convenience ll seclions r, r8 and io.
Il is cleai lhal whal Philo calls littera (passim), oi litterae sensus (I, rr), in
opposilion lo ad mentem, means much moie lhan lhe immediale enuncialion
of lhe veise; il has a conlenl which needs lo be explicaled, and occasion-
ally il piesenls an inliicale mulliplicily of meaning calling foi claiicalion.
Only in Qu. Ex I, ro does he omil lhe lileial meaning: Ex ri:,a foibidding
lhe ealing of iaw meal makes no sense al all, as by denilion (in Philos
mind!) humans nevei eal iaw meal. Teiefoie he concludes: id ergo totum
sub allegoria videtur exponere, lhe whole senlence should be explained
allegoiically, wheie sub allegoria keeps ils elemenlaiy non-lechnical sense
as speaking aboul somelhing else. In a moie lechnical sense, lhe fouileen
occuiiences of ad mentem signal consideialions inspiied by lhe Philonian
nolion of lhe human inlellecl.
In lhe ri seclions of Qu. Ex II moie lhan lhiily expand once moie on
lhe lileial meaning alone of lhe Exodus veises, wheieas lhe olhei seclions
r8i Tiee Paliislic Heimeneulics
discuss veises on bolh levels of meaning, lhe lileial and lhe non-lileial. In
lhe case of lhe double-level exegesis, a closei look highlighls a dieienl
peiceplion of lhe lileial sense as an appioach lo lhe lexl conliasled wilh
lhe inleipielalion ad mentem. Tal foim of exegesis pievails in Qu. Ex II,
r,, discussing lhe chapleis of Exodus in lhe Babylonian division IV (Qu.
Ex II, , ,, ri, r,, r,, iri, i,, r, , 8, , ,), wheieas in lhe iesl of Qu.
Ex II only seclions ,r, ,, , conlinue lhal seiies. In seclions roo and ro,,
lhe double menlion littera . . . ad mentem seems lo be a soil of disliaclion,
coupled wilh symbolica oi symbolum, moie accuialely. Indeed a sliiking
dieience in Philos peiceplions of lhe lileial meaning is again appaienl
depending on how he announces his non-lileial commenls. Wheie he uses
ad mentem he iegulaily engages inlo whal allegoiy lechnically means foi
him, namely, an insighl in lhe noelic sliucluie of lhe human being whose
lianscendence calls foi lhe spiiilual jouiney of lhe inlellecl. In all olhei cases,
wheie he goes beyond lhe littera by linking il wilh lhe conlemplalion of lhe
cosmos oi wilh evalualions of an elhical oidei, he speaks aboul symbols
and symbolic ielevance. In addilion, in conliasl lo ad mentem lhe littera
is desciiplive and convenienl. Ils explanalion amplies whal is said in lhe
veises, oi shows ieasons of convenience juslifying lhem. In lhe case of a
symbolic ielevance, lhe littera ilself becomes guialive, which is incieas-
ingly lhe case as Philo advances in his Quaestiones.
(In addilion lo Studia Philonica, check a ieadable and seemingly exhauslive
bibliogiaphy on Philo in Lnnee Philologique.)
Ainaldez, R., Mondeseil, C., Pouilloux, J., eds., Les Geuvres de Philon dlexandrie.
Paiis, r,orr,,i (o vols.).
Boigen, P., and Skaislen, R., Quaestiones et Solutiones: Some Obseivalions on lhe
Foim of Philos Exegesis: Studia Philonica IV (r,,or,,,).
Biolliei, L. Lepisode des eaux dEgyple (Ex ,rr), lu pai Philon dAlexandiie el
les Peies Giecs. Rechug i (r,8,): ,-o.
Danielou, J., Philon dlexandrie. Paiis, r,,8.
Gia gna, P. . Osseivazioni lessicali sulla leoiia allegoiica
loniana. KOINNIA io (r,,o): ro,r.
Hay, D. M. Dening Allegoiy in Philos Exegelical Woild. SBL Seminar Papers
(r,,): ,,o8.
Hechl, R. D., Te Exegelical Conlexls of Philos Inleipielalion of Ciicumcision:
F. E. Gieenspahn, el al., eds., Nourished Vith Peace: Sludies in Hellenislic
Judaism in Memoiy of Samuel Sandmel, Scholais Piess, Homage Seiies, IX,
,r,,. Chico, r,8.
Foi lhe Hebiew Bible lo lhe Sepluaginl r8 Foi lhe Hebiew Bible lo lhe Sepluaginl r8 Te Lileial Meaning of Sciipluie r8
Lapoile, J., La doctrine eucharistique chez Philon. Paiis, r,,i.
Lucchesi, , La division en six livies des Quaestiones in Genesim de Philon dAlexan-
diie: Le Museon 8, (r,,o) 8,,.
. Lusage de Philon chez Ambioise, r,,,; ciilical: Y.-M. Duval: Latomus 8
(r,,,) ,i8i,.
Mack, B. L., and Hilgeil, E., eds., Studia Philonica III. Chicago, r,,ir,,.
Nikipiowelzky, V., Nole sui linleipielalion lilleiale de la Loi el sui langelologie
chez Philon dAlexandiie: Melanges ndre Neher, r8rr,o. Paiis, r,,,.
. Le commentaire de lEcriture chez Philon dlexandrie. Aibeilen zui Lileialui und
Geschichle des hellenislischen Judenlums XI. Leiden, r,,,.
. Lexegese de Philon dAlexandiie dans le De Gigantibus el le Quod Deus: Wins-
lon, D.,-Dillon, J., eds., Two Treatises of Philo of lexandria. Commentary on
De Gigantibus and Quod Deus Sit Immutabilis. Biown Judaic Sludies, vol. i,,
o,o,. Chico, CA, r,8.
. Bieve nole sui le Commentaire llegorique el lExposition de la Loi chez Philon
dAlexandiie: Caquol, A., Legasse, S., Taidieu, M., eds., Melanges bibliques et
orientaux en lhonneur de M. Mathias Delcor. Allei Oiienl und Alles Teslamenl,
vol. ir,, iri,. Neunkiichen-Vluyn, r,8,.
Olle, K., Das Sprachverstandnis bei Philo von lexandrien. Sprache als Mittel der
Hermeneutik. Tubingen, r,o.
Peiiol, C., La lecluie de la Bible dans la Diaspoia hellenislique: Kunlzmann,
R., and Schlossei, J., eds., Etudes sur le judatsme hellenistique Leclio Divina,
vol. rr, ro,. Paiis r,8.
Radice, R., and Runia, D. T., Philo of lexndria. n nnotated Bibliography r,,,
r,8o. S.VigChi VIII, Leiden, r,88.
Runia, D. T. Philo in early Christian literature. survey. Compendia Reium
Iudaicaium ad Novum Teslamenlum. d seiies. Assen: Van Goicum, r,,.
Sandelin, K.-G., Visdom as Nourisher. Study of an Gld Testament Teme, Its
Development Vithin judaism and Its Impact on Early Christianity. Acla
Academiae Aboensis, Sei. A. Humanioia, LIV, III, 8ir,o. Abo, r,8o.
Sandmel, S., Philo of lexandria. n Introduction New Yoik-Oxfoid, r,,,.
Teiian, A., A Ciilical Inlioduclion lo Philos Dialogues: NRV II ir.r, i,i,.
Villadsen, H. Philon og den oldkiikelige skiiffoilolkning. In judendom och kris-
tendom under de forsta arhundradena II, ,rri.
Williamson, R., Philo and the Epistle to the Hebrews. Aib. z. Lil. u. Gesch. des helle-
nislischen Judenlums IV. Leiden, r,,o.
r8 Tiee Paliislic Heimeneulics
iii. Cuvis1i. I1ivvvi1ivs oi 1ui Li11iv
In Chiislian liadilion lhe slalus of lhe biblical lellei changes diamalic-
ally. Inslead of iemaining veneialed as obvious and only explained as a
key foi calching lhe coheience of given senlences, as Philo iuled, lhe lileial
conlenl of Sciipluie becomes pioblemalic and a souice of polemics in lhe
nascenl chuich. Te iisky exodus of lhe Gieek veision of lhe ixx fiom lhe
iabbinic Diaspoia inlo newly foimed Chiislian communilies, if il did nol
immedialely impose lianslalions of Sciipluie inlo foieign languages, ciealed
a deeply changed enviionmenl foi ils failhful ieceplion. Te 1 exemplied
lhe paiadigmalic shif wilh sliiking eloquence. Explicil cilalions and innu-
meiable allusions called in lhe 1 on ixx veises in veiy unusual ways, lhe
aulhois of lhe 1 laking il foi gianled lhal such veises could seive foi lheii
pieaching of lhe gospel. Te lellei of lhe ixx was pul lo lhe seivice of a
spiiilual ienewal which iadicalized many liadilional views of lhe Phaiisaic
inleipieleis and added ils own heimeneulics. When Paul claimed lhe lellei
kills (i Coi :o), he iefeiied lo an age-old conviclion inside lhe inleipielive
school of Phaiisaism, accoiding lo which lhe wiillen Toiah needed an oial
oi spiiilual complemenl; bul he also made lhe unheaid of claim lhal only
lhe Spiiil gives life, and nol lhe Law as such.
Neai lhe end of lhe isl cenluiy and in eaily second cenluiy Rabbi
Aqiba laughl lhal each wiillen sign of Toiah is in need of an explanalion,
because il is mysleiious and divine. Rabbi Ishmael iesponded lhal one should
nol allach loo much impoilance lo delails, because Toiah speaks in hu-
man leims. Te conicl of inleipielalions in eaily iabbinic Judaism was
belween a heimeneulic limiled lo peshat, lhe obvious and immediale sense,
and midrash, lhe spiiilual commenlaiy. Fiom a scholaslic exeicise familiai
lo iabbinic scholaiship lhe inleipielalion of lhe biblical lellei became lhe
vilal necessily foi Chiislian believeis liansfoimed by lhe spiiilual powei
of lhe gospel-evenl, neilhei peshat noi targum, bul kerygma, lhe pioclama-
lion of failh.
Te populai leaching in paiables, piesenled by lhe gospel wiileis as a
chaiacleiislic of Jesus public minisliy, illuslialed a symbolic foim of dis-
couise in which lhe salvic announcemenl of lhe fuluie Kingdom was lled
wilh biblical iesonance. Jesus biilh and childhood, his miiacles and myslic
expeiiences, such as his liansguialion al lhe lop of a mounlain, bul also
his dealh and iesuiieclion, weie ielaled in naiialives saluialed wilh elemenls
fiom lhe ixx which had been ielhoughl and caiefully accommodaled lo
lheii new conlexl. Te highly sophislicaled symphony of docliinal lhemes
and liluigical piojeclions in lhe Lellei lo lhe Hebiews was anolhei example
Foi lhe Hebiew Bible lo lhe Sepluaginl r8, Foi lhe Hebiew Bible lo lhe Sepluaginl r8, Te Lileial Meaning of Sciipluie r8,
of a ciealive iewiiling by which lhe old biblical lellei iegained a new life in
lhe eailiesl Chiislian communilies. Te pieaching behind lhe so-called Fiisl
Lellei of Pelei iesled essenlially on a ieliieving of well known silualions
and evenls in biblical Isiael, now aclualized in lhe chuich communily: Bul
you aie a chosen iace, a ioyal piieslhood, a dedicaled nalion, and a people
claimed by God foi his own (i:,). Te oveiwhelming evidence of lhe Spiiil
whose gifs gave life lo lhe emeiging Chiislian movemenl was now moie
signicanl foi lhese believeis of a new kind lhan was lhe sacied lellei foi
a devoled and leained Jew like Philo. Any sloiy of lhe ancienl Sciipluies
could lake on a new meaning, as foi example lhe sloiy of Saiah and Hagais
childbeaiing in Genesis ro and ir, and be inleipieled as whal Paul called
an allegoiy: Tis is an allegoiy. Te lwo women sland foi lwo covenanls
(Gal :i). Commenling on Saiahs miiaculous piegnancy wilh ils hisloiic
consequences, Paul slaled: Tose woidsnamely Gn r,:oweie wiillen
nol foi Abiahams sake alone, bul foi oui sake loo (Rom :i). Te ancienl
sloiy iemained unchanged, bul ils lileial conlenl was now coveied wilh
layeis of new meanings. Tus lhe Chiislian ieceplion of lhe ixx made ils
veiy lellei pioblemalic, because of lhe life-giving Spiiil which opened a
new caieei foi biblical cilalions in chuich awaieness bul excluded lheieby
any olhei inleipielalions of lhe Bible.
r. Te Polemical Level
Hencefoilh in a Chiislian focus, lhe biblical littera slood on a polemical
giound. Te guie of Jesus as woiked oul by lhe gospel wiileis eloquenlly
demonslialed lhe polemical value of lhe biblical littera in lhe unavoidable
dispules belween Chiislian leacheis and Rabbis. A lileiaiy genie lhal was
poinledly anli-Judaic soon developed, consisling in pioofs of Chiislian
beliefs which weie woidings fiom lhe ixx ciled wilhoul any commenls,
bul collecled seleclively, and assembled wilhoul any iegaid foi lheii
oiiginal conlexls. Te pioofs weie supposed lo demonsliale lhe failuie
of lhe Jews and lhe success of lhe chuich in calching lhe full meaning of
lhe passages quoled. Among lhe oldesl foims of Chiislian lileialuie, lhese
so-called Testimonia, enduied as a piopei lileiaiy genie foi cenluiies, isl
illuslialed by Pseudo-Bainabass Letter and by Juslin of Rome in lhe second
cenluiy, lhen by Cypiian of Cailhage in lhe lhiid, and slill peipelualed
in lhe Conslanlinian eia by chuich leadeis like Eusebius of Caesaiea and
Alhanasius of Alexandiia.
On lhe side of Chiislian aulhois, lhe giowing anlagonism belween Jews
and Chiislians in Lale Anliquily iesulled an aggiessive iesponse as soon as a
r8o Tiee Paliislic Heimeneulics
iabbinic opinion was in diiecl concein aboul lhe biblical littera. Te enduiing
suivival of Jewish communilies, lel alone lheii economic piospeiily in lhe
main cilies of lhe Empiie, was in ilself a scandal foi Chiislian aulhoiilies.
Aclualizing lhe Bible foi lhe benel of lheii own ieligious ideology, lhese
aulhoiilies loo easily assimilaled lheii Jewish conlempoiaiies wilh lhose Jews
whom lhey found in lhe foiegiound of lhe gospel naiialives calling foi lhe
polilical liquidalion of Jesus. Paliislic aulhois iaiely missed an oppoilunily
lo use lhe lileial conlenl of bolh Teslamenls foi denouncing and iefuling lhe
Judaism of lheii own lime, seen lhiough lhe speclium of biblical Judaism.
Paiadoxically, howevei lhey paid liibule lo iabbinic scholaiship when lhey
needed an access lo Hebiew language oi when lheii own ixx copies showed
deciencies which could only be iemedied by checking lhe oiiginal Hebiew,
as was lhe case foi Oiigen of Alexandiia and Jeiome. Texlual ciilicism called
foi inlei-ieligious dialogue despile lhe falal gap belween paliislic Chiislianily
and iabbinic Judaism.
Anolhei polemical level on which lhe veiy lellei of Sciipluie became
a buining issue foi Chiislian chuiches was imposed by lhe confionlalion
belween Gnoslic liends and mainslieam Chiislianily duiing lhe second
and lhe lhiid cenluiies. Te scholaily exegesis of biblical lexls slailed wilh
Gnoslic leacheis like Heiacleon of Alexandiia (. ind half of ind c.). Te
syslemalic discussion of a slandaid colleclion, a canon of 1 wiilings was
isl conducled by Maicion (. r,oroo). Tough lhe iesull of Maicions
eoils lo delimil a sel of such wiilings was almosl immedialely opposed
and vehemenlly iejecled by mainslieam chuiches, lhe Maicionile enleipiise
had a long-lasling inuence, nol lhe leasl in uiging lhe ciealion of a con-
sensus in lhe lale second cenluiy chuich communilies aboul a sciipluial
canon acceplable foi all of lhem. Moie commonly lhe use of Sciipluie in
Chiislian-Gnoslic ciicles highlighled biblical elemenls usually ignoied in
olhei pails of Chiislianily. Il also pioduced an oiiginal inlioduclion of lhe
biblical littera inlo a lileiaiy subculluie wheie Chiislian lhoughl mel wilh
sliange foims of ieligious syncielism.
A lasl level of polemic concenlialion on lhe lileial conlenls of Sciipluie
was imposed by heiesy. Docliinal dispules oiiginaled wilhin lhe innei dy-
namic of lhe chuich. Te moie philosophical nolions enleied lhe Chiislian
discouise, lhe moie il became di cull lo keep a seiene unanimily among
leacheis and leadeis of lhe chuich communilies. Heiesy, as a dieienl way
of lhinking, piolifeialed in like measuie lo lhe consolidalion of a xed body
of docliines, logelhei wilh lhe claims of an eslablished leaching aulhoiily
inside main chuiches. Using oiiginal piesupposilions based on lheii own
philosophical culluie, and appiopiiale heimeneulical devices, heielics
Foi lhe Hebiew Bible lo lhe Sepluaginl r8, Foi lhe Hebiew Bible lo lhe Sepluaginl r8, Te Lileial Meaning of Sciipluie r8,
played an essenlial iole in lhe building of Chiislian dogmalics. Teii clashes
wilh eslablished chuich aulhoiilies enlailed bioad conlioveisies which in
luin pioduced an impiessive amounl of pamphlels and liealises.
Al lhe coie of paliislic heiesies lhe biblical lexl, quoled and commenled
on, was of slialegic impoilance. Many of lhe lileial conlenls of Sciipluie,
iepioduced and discussed al lenglh in paliislic wiilings lhioughoul Lale
Anliquily, weie imposed on Chiislian aulhois in lhe heal of some anli-heieli-
cal ieaclion. Togelhei wilh lhe moie peaceful piaclice of liluigical ieadings,
which also condilioned choices of biblical lexls duiing lhal peiiod, polemical
dossieis of anli-heielical lileialuie liansmil mosl pails of o1-1 eeclively
quoled by lhe Falheis. Like lhe ghl againsl ieal oi imagined Jewish inleipie-
lalions, lhe iefulalion of heielical opinions implied lhal a Chiislian idenlily
necessaiily iesls on a given undeislanding of lhe veiy lellei of Sciipluie. To
claiify lhe undeislanding called foi a piopei sciulinizing of lhe lellei, like
lhe Gnoslics, lhe gieal heielics in lheii luin occasioned a lively scholaiship
on given pails of lhe biblical lexls, and in lhese cases lhe allenlion given lo
lhe lellei of Sciipluie iemained of a polemical naluie.
i. Te Philological Level
A liue love foi lhe lellei (philo-logy) of lhe Bible animaled eaily Chiislian
inleipieleis independenlly fiom any polemics.
ttention to the letter
Te qualilalive dislincliveness of lhe paliislic allenlion lo lhe sacied lexl
iepiesenls in ilself a seiious challenge foi modein ciilics. Te lallei would
fai loo quickly be inclined lo link inleipielalion wilh lhe subjeclive disposi-
lion of lhe inleipielei, wheieas paliislic exegesis deiived essenlially fiom
lhe objeclive saciedness of lhe lexl lo be inleipieled. Sciipluie was nol a
classic foi ancienl Jewish oi Chiislian commenlalois, analogous lo whal
Homei iepiesenled foi pagan scholais in conlempoiaiy Alexandiia. Il was
lhe living voice of divine ievelalion in ils limeless, oi bellei, evei-piesenl
and aclual expiession. Foi paliislic inleipieleis lhe wiillen maleiialily of
lhal expiession was a gif fiom heaven. Il implied foi lhem paying liibule lo
all elemenls of lhe lexl, nol only lo lhose piefeiied by human logic. Modein
exegeles would dismiss such piejudice, lheii peiceplion of lhe biblical lellei
ilself being nol involved in lhe lalleis saciedness. Bul lo ieliieve lhe innei
dynamic of paliislic exegesis wilh any sense of faiiness, il is essenlial lo
undeisland on whal pieconceived nolion of lhe lellei lhal exegesis iesled.
r88 Tiee Paliislic Heimeneulics
Foi a compaiison belween lhe paliislic allenlion lo lhe lellei and
lhe hisloiical ciilical melhod of modein exegeles, lhe following lilles aie
suggesled:
Allhaus, P., Die Auloiill dei Bibel und die hisloiisch-kiilische Wissenschaf:
Universitas r8 (r,o): ,,o.
Commissio Biblica, Instructio de historica Evangeliorum veritate. Valican r,o.
Ebeling, G., Die Bedeulung dei hisloiisch- kiilischen Melhode fui die pioleslanl-
ische Teologie und Kiiche: ZTK , (r,,o): ro.
Lagiange, M. J., La methode historique, la critique biblique et lEglise. Paiis r,o, id.,
r,o,; new ed., r,oo (R. de Vaux).
Neil, W., Te Ciilicism and lhe Teological Use of lhe Bible, r,oor,,o: Te
Cambridge History of the Bible, i8,.
Smilman, A., Anfiagen dei Vleiexegese an die hisloiisch-kiilische Exegese: Voss,
G., and olheis, Versuche mehrdimensionaler Schrifauslegung. Slullgail-Munich,
r,,i, oio,.
Tuinei, H. E. W., Historicity and the Gospels. A Skelch of Hisloiical Melhod and ils
Applicalion lo lhe Gospels. London r,o.
Webei, O., Dei Oil dei hisloiisch-kiilischen Melhode in dei Selbslauslegung dei
heiligen Schiif: Kirche in der Zeit r8 (r,o): r,.
Te Spiritual Dynamic of the 1 Letter
Eaily Chiislian inleipieleis found in lhe 1 an impiessive demonslialion of
whal a loving assimilalion of lhe ixx could pioduce as a new kind of biblical
iewiiling. Nol only did lhey iead in il spoiadic examples of allegoiies ielal-
ing lo lhe evenlual iealizalion of ancienl piophecies in Jesus life and dealh,
bul lhey found in lhe 1 a consislenl naiialive iich in decisive leachings foi
lhe whole Chiislian life on lhe basis of assimilaled o1 lexls. Te spiiilual
dynamics of lhe 1 bound paliislic aulhois lo lhe o1 lexl, lhe main souice
of lheii failh peisuasion. Il was lhal dynamic lhal called lhem lo a ciealive
aclualizing of Sciipluie lhiough lhe woik lhey peifoimed foi lhe communi-
lies lo which lhey belonged. Tus lhe veiy lexl of bolh Teslamenls, lhe Old
and lhe New being implicaled in each olhei, seived as a conslanl iefei-
ence foi lhe paliislic discouise, literally conliibuling lo lhe self-denilion
of believeis who could only secuie lheii needed quesl foi a slill undened
idenlily lhiough such an oiiginal lexluie of lhe biblical littera.
Foi lhe Hebiew Bible lo lhe Sepluaginl r8, Foi lhe Hebiew Bible lo lhe Sepluaginl r8, Te Lileial Meaning of Sciipluie r8,
Te Literal sense
Fiisl of all, lhe lileial sense iepiesenled foi paliislic inleipieleis lhe oi-
dinaiy meaning, oi lhe immediale conlenl of biblical ulleiances, lhal is
whal eveiyone undeislood al isl sighl. In Cyiil of Alexandiias exegesis of
lhe 1 lhe lileial sense applies only lo objecls of sensoiial peiceplion,
namely iealilies lhal aie peiceived by lhe senses especially lhose
of sighl and heaiing, and namely, liails and aclivilies chai-
acleiislic of man bolh as an individual and as a membei of vaiious human
gioups (Keiiigan r,,,, ,o; see also Keiiigan r,,i, io). Such was lhe
iespecl foi lhe lellei iesulling fiom lhe piesupposed divine inspiialion of
all Sciipluie, lhal lhe smallesl biblical nolalions, including punclualion, weie
signicanl foi paliislic ieadeis. Hence lhe lalleis need lo give a coheienl
accounl of all lhe delails of biblical naiialives, a lask conlempoiaiy iabbis
weie liying lo assume foi lhe same ieasons.
Fai fiom enjoying hisloiical mind-sel of lheii modein counleipails,
ancienl inleipieleis ignoied lhe oiiginaling conlexls (Sitz im Leben) of
wiillen foims (Formgeschichte), noi did lhey invoke seculai hisloiy and
seculai lileialuie foi explaining lhe culluial diveisily of biblical wiilings.
Tey absolulized lhe Bible as pioviding ils own necessaiy and su cienl con-
lexl, a nolion which lhey look ovei fiom Alexandiian philology (Schublin
r,,,). Again such a piinciple induced lhem lo make sense of lhe whole
lileial conlenl.
Te Challenges of the Letter
Paliislic inleipieleis conslanlly found lhemselves embioiled in a langle of
uigenl queslions. Te lileial oi immediale conlenl of biblical passages chal-
lenged lhem again and again wilh culluial dala needing an explanalion.
Infoimalive as il was supposed lo be by divine inspiialion, lhe lellei of
Sciipluie consliluled foi paliislic aulhois a labyiinlh of culluial dieiences
which lhey had lo face wilh lhe lools piovided lo lhem by lheii seculai
educalion. Names needed lo be elymologized, lianslalions veiied, places
localed on a map, pasl evenls daled, ancienl cusloms explained. Mosl slale-
menls of biblical agenls, divine ulleiance included, needed lo be iewiillen
so lhal lheii immediale meaning became cleai. In shoil, by denilion lhe
lileial sense was foi paliislic inleipieleis pioblemalic. Il was lheii duly lo
solve lhe pioblems bound lo lhe lexical dala and lhe synlax of lhe biblical
passage on which lhey commenled, and lo show lhe naluie of lhe links
belween lhose passages and lheii immediale conlexls, anleiioi oi posleiioi.
Te lileial sense was pioblemalic because of lhe unknown dala which
weie caiiied in lhe lexl ilself. Biblical ulleiances weie pioblemalic because
r,o Tiee Paliislic Heimeneulics
of lhe peisons making lhem oi lhe momenl when lhey weie made, oi again
because of lhe puipose foi which lhey weie made. Te school liaining of
paliislic inleipieleis in iheloiics and olhei foims of knowledge was haidly
su cienl foi piepaiing lhem foi lhe lask of giving an adequale accounl of
lhe lellei of Sciipluie, Augusline sliongly emphasizing lhe exlenl of lhal
concein in Gn Christian Doctrine.
Foi paliislic exegesis il was in lhe logic of such a devoled allenlion lo
lhe lellei of Sciipluie lo become eiudile and syslemalic on lhe level of lhe
lileial sense ilself. In addilion lo lhe lisls of Etymologies menlioned above
olhei lools weie soon devised by Chiislian inleipieleis eagei lo leain fiom
lhe expeiience of pagan scholais who had elaboialed sophislicaled melhods
foi inleipieling Homei and olhei poels. Two sliiking examples illusliale lhal
lendency, Philo again seiving as a paiadigm foi fuluie Chiislian inleipieleis.
Cases of fanciful elymologies and of exeicises in symbolic numeiology aie
usually calalogued among lhe eccenliicilies of ancienl allegoiism. Indeed
lhey belong lheie, because of lheii dieamlike logic wilh all lhe iiielevanl
piojeclions, alien lo commenled Sciipluie passages, which lhey pioduced.
We shall meel lhem again, when focusing on allegoiy. Howevei il would be
a mislake nol lo considei such a piaclice as pail of lhe laboi imposed on
ancienl inleipieleis by lhe veiy lellei of lhe sacied lexl. Il was lheii deeply
held conviclion lhal lhey weie dealing wilh a divinely inspiied conlenl which
led paliislic exegeles lo piesuppose mysleiies, seciel lieasuies, delibeiale
iecesses, in lhal conlenl ilself, in lheii sciulinizing of lhe meaning of biblical
names and numbeis. Te cuiiosily of inleipieleis engaged in such inquiiies
shows lhal lhe lexl in ils immediacy, independenlly fiom lhe sloiy ielaled in
il, challenged lhese exegeles. Tey ended in consideiing allegoiy as a iequiie-
menl of lhe lellei ilself. As il was assumed by lhe eaily Chiislian exegeles,
lhe lask of inleipieling lhal sacied lellei was indeed a complex one.
Keiiigan, A., Te Objecls of lhe Lileial and Spiiilual Senses of lhe 1 accoiding lo
Cyiil of Alexandiia: StPatr r (r,,,): ,,r.
Peiamo, S. del, La unicidad del senlido lileial en la Esciiluia: S. del Peiamo, ed.,
Temas biblicas r. Comillas r,o,, r,,io,.
Schublin, C., Homerum ex Homero: MH (r,,,): iiri,.
On iecenl discussions of lhe lileial sense:
Baii, J., Lileialily: Faith and Philosophy o (r,8): rii8.
. jSGT (r,8,): r,.
Childs, B. S., Te Sensus Lileialis of Sciipluie: An Ancienl and Modein Pioblem:
H. Donnei, ed., Beitrage zur alttestamentlichen Teologie. Fs. H. Zimmerli, Gl-
lingen r,,,, 8o,.
Foi lhe Hebiew Bible lo lhe Sepluaginl r,r Foi lhe Hebiew Bible lo lhe Sepluaginl r,r Te Lileial Meaning of Sciipluie r,r
. Biblical Teology in Crisis. Philadelphia r,,o.
. Ciilical Reeclions on James Baiis Undeislanding of lhe Lileial and lhe Alle-
goiical: jSGT o (r,,o): ,.
Ellis, E. E., Te Gld Testament in Early Christianity. Canon and Inliepielalion in lhe
Lighl of Modein Reseaich, WUNT ,, ind ed., Tubingen r,,r.
Fabiny, T., Te Lileial Sense and lhe Sensus Plenior Revisiled: Hermathena or
(r,,r): ,i.
Fiei, H. W., Te Lileial Reading of Biblical Naiialives in lhe Chiislian Tiadilion:
Does il Slielch oi Will Il Bieak:: F. McConnell ed., Te Bible and the Narrative
Tradition. New Yoik r,8o, o,,.
Keimode, F., Te Plain Sense of Tings: Geoiey H. Hailman and Sanfoid
Budick, eds., Midrash and Literature. New Haven: Yale Univ. Piess, r,8o,
r,,,.
Loewe, R., Te Plain Meaning of Sciipluie in Eaily Jewish Exegesis: J. G. Weiss,
ed., Papers of the Institute of jewish Studies, London, I (Biown Classics in Judaica
Seiies) Lanham Md. r,8,, ro8,.
Noble, P. R., Te Sensus Lileialis: Jowell, Childs, and Baii: jTS ns (r,,): ri.
Scalise, C. J., Te sensus lileialis: A Heimeneulical Key lo Biblical Exegesis: SjT
i (r,8,): ,o,.
Schneideis, S., Te Lileial Sense of Sciipluie: TS , (r,,8): ,r,o.
Seaile, J. R., Lileial Meaning: Expression and Meaning. Sludies in lhe Teoiy of
Speech Acls. Cambiidge r,,,, rr,o.
Sleinmelz, D. C., Te Supeiioiily of Pie-Ciilical Exegesis: TTo , (r,8o): i,8.
Tannei, K. E., Teology and lhe Plain Sense: G. Gieene, ed., Scriptural uthority
and Narrative Interpretation Philadephia r,8,, ,,,8.
Williams, R., Dei Lileialsinn dei Hl. Schiif: EvT ,o (r,,o): ,,,r.
iv. Hrvmrrin
Te Task of Inleipieling lhe Lellei
in Eaily Chiislianily
r. Inlioducloiy Remaiks: A Hisloiic Achievemenl
Te culluial appiopiialion of lhe o1-1 canon by Chiislian inleipieleis dui-
ing half a millennium of paliislic ciealivily iepiesenls lhe mosl impoilanl
evenl in lhe hisloiy of Weslein Chiislianily duiing il ve cenluiies. Nolhing
compaiable has happened since lhen in any of lhe Chiislian liadilions up lo
lhe end of lhe lwenlielh cenluiy. Lalin Medieval and Byzanline scholaiship
r,i Tiee Paliislic Heimeneulics
only peipelualed lhe docliinal legacy of biblical heimeneulics elaboialed in
ancienl Chiislianily. One oi lhe olhei pail of lhal legacy mighl have been
favoied heie and lheie al given limes bul ils culluial foundalion was nevei
queslioned, noi did lhe Lalin and Byzanline Middle Ages even conceive new
heimeneulical models in ieplacemenl of lhe paliislic syslem. Te life and
dealh challenge piesenlly imposed on all chuiches neai lhe end of Modeinily
is indeed lo face lhe fundamenlal need foi a heimeneulical newness which
would lake inlo accounl lhe inleipielive liadilion of lhe pasl lwo millennia,
and cieale ils own syslemalic piinciples and iules. As an acknowledgmenl
of lhe deplh of lhe piesenl challenge, lhe paliislic expeiimenl as a whole
deseives an accuiale inleipielalion. Te giowing awaieness lhioughoul lhe
chuiches of an epochal movemenl inlo a Chiislian self-undeislanding of a
new lype calls foi a fiesh appioach lo lhe pasl, and foiemosl in lhis fiesh
appioach is lhe call lo a ienewed undeislanding of lhe sciipluial exegesis of
lhe pasl, obsolele as ils melhodologies may be loday. While qualicalions
have been advocaled along lhe lines of hisloiy as undeislood and poiliayed
by lhe sciipluial accounl ialhei lhan objeclive hisloiy, lhe calegoiy of hislo-
iicily in geneial slill iemains a pioblem foi lypological lhoughl; moie ovei,
lhe place and funclion of symbolic language musl be inlegialed, J. E. Alsup,
nchor Bible Commentary o (r,,i), Typology, o8,. Tough a Handbook of
Paliislic Exegesis does nol seem lo be lhe iighl place foi exploiing lhe sys-
lemalic lheoiies which cuiienlly announce fuluie developmenls of Chiislian
lhoughl, il is ceilainly lhe appiopiiale occasion foi ciilically evalualing lhe
heimeneulical legacy of ancienl Chiislianily conlemplaled in lhe lighl of
conlempoiaiy queslions.
i. Te Ancienl Ail of Inleipieling
Divine Hermes (in Lalin Meicuiy) seived as an inleipielei of lhe gods
in ancienl Gieek mylhology. His name led lo lhe foimalion of woids like
hermeneus, inleipielei (mainly of oiacles), hermeneuein, lo inleipiel, oi
hermeneutik, lhe ail of inleipieling. Nole lhal lhe Lalin interpres ilself
deiives fiom lhe same iool as lhe Sansciil prath, lo spiead abioad. A lale
ediloi gave lhe lille Peri hermeneias, Gn Interpretation, lo one of Aiislolles
liaclales (which deals wilh olhei malleis). Te oldesl use of hermeneutik, as
ail of inleipieling, can be found in Plalos, Epin ,,,c 8. In Plalos Banquet,
ioie i, hermeneuein also means lo communicale, in lhis case lo com-
municale a divine ievelalion. Tis meaning developed inlo lhe Neoplalonic
nolion of Plolinuss psych hermeneutik, lhe inleipielive Woild Soul
Foi lhe Hebiew Bible lo lhe Sepluaginl r, Foi lhe Hebiew Bible lo lhe Sepluaginl r, Te Lileial Meaning of Sciipluie r,
medialing belween lhe leiiesliial and lhe inlelligible oideis of iealily. In
Fiisl Coiinlhians lhe aposlle Paul is lhe isl lo use lhe leim hermeneia wilh
lhe specic meaning of inleipielalion, explanalion: Anolhei has lhe gif
of ecslalic ulleiances of dieienl kinds, and anolhei lhe abilily lo inleipiel
lhem (ri:ro). Chiislian aulhois would lake up lhe
Pauline usage, foi example, Melilo of Saidis in Gn the Pasch, r: Hence lhe
model (typos) was piecious befoie lhe iealily and lhe paiable admiiable
befoie lhe inleipielalion (hermeneias); oi Juslin of Rome in Dialogue with
Trypho, ri, : Te inleipielalion ( ) of lhe psalm (Ps 8rl8i:r) as
you ask foi; oi again Iienaeus of Lyon, gainst the Heresies I, , o: Peiveiling
lhe inleipielalions ( ) and lampeiing wilh lhe explanalions
( ); and lalei on Eusebius of Caesaiea, Church History V, i,,
r: Many woiks of oilhodox and ecclesiaslical aulhois came lo us, each of
lhem showing lheii inleipielalion of divine Sciipluie (
); oi Teodoiel of Cyius, menlioning a losl commenlaiy on lhe
Gospels ( ) aulhoied by a ceilain
Teodoie, a leained man (), whom lhe paily of Eusebius of
Nicomedia hiied in , afei Alhanasius ieluin fiom Tiiei. Even as lale as
lhe sevenlh cenluiy, lhe anonymous aulhoi of lhe Trophies of Damaskus
allows his Chiislian inleiloculoi ask lhe Jew: Whal lhen: Do you know
and accepl Sciipluie accoiding lo lhe lellei, oi accoiding lo lhe spiiilual
inleipielalion ( . . . ): (PG
r,, r,i,, ii).
On biblical commenlaiy, see ailicles by B. A. Andeison, T. E. Fie lheim,
E. Kienlz, Interpretation o (r,8i); in Dictionary of Biblical Interpretation,
R. J. Coggins and J. L. Houlden eds. London-Philadelphia r,,o, wilh one
hundied and fy conliibulois, see: F. Young, Alexandiian Inleipielalion,
Lileial Meaning, Rheloiic, and Spiiilual Meaning; A. Loulh, Allego-
iical Inleipielalion; A. Joigen Bjoindalen; R. A. Noiiis, Anliochene Inlei-
pielalion; J. Bailon, Canon and Eisegesis; J. L. Houlden, Commenlaiy
1; R. P. Caiioll, Commenlaiy o1; M. Davis, Exegesis; D. F. Middlelon,
Feminisl Inleipielalion; J. M. Soskice, Figuies of Speech and Melaphoi;
J. I. H. McDonald Heimeneulical Ciicle; W. G. Jeaniond, Heimeneulics;
R. J. Coggins, Holy Book; J. F. A. Sawyei, Hisloiy of Inleipielalion and
Semanlics; R. P. R. Muiiay, Jewish Chiislianily; G. J. Biooke, Pesher;
B. McNeil, Sensus Plenior and Typology; S. P. Biock, Syiiac Tiadilion;
B. Lindais, Testimonia; J. Neville Biidsall, Texl of lhe Bible; J. L. Noilh,
Vulgale.
r, Tiee Paliislic Heimeneulics
Ebeling, G., Heimeneulik: RGG, id ed., :iioi.
Gusdoif, G., Les origines de lhermeneutique (Paiis r,88): ch. r, Lge doi de lhei-
meneulique alexandiine (r,,); ch. i, Avenemenl de lheimeneulique judeo-
chielienne (o,); ch. , Heimeneulique chielienne paliislique (,o8).
Lapoinle, R., Les trois dimensions de lhermeneutique. Paiis r,o,.
Mayis, F. K., Dei Goll Heimes und die Heimeneulik: TFil o (Haailem r,o8)
,,oi,.
Peylhiess, V. S., Analysing a Biblical Texl: Some Impoilanl Linguislic Dislinclions:
SjT i (r,,,): rrr,.
Pfeiei, R., History of Classical Scholarship from the Beginning to the End of the
Hellenistic ge. Oxfoid r,o8.
Sandys, J. E., History of Classical Scholarship, id ed. Cambiidge, r,i,.
Schieinei, J., ed., Einfuhrung in die Methoden der biblischen Exegese. Wuizbuig
r,,r.
. Chiislian Tianslalois and Inleipieleis
In the Greek-Speaking Churches
Clemenl of Alexandiia calls Moses, who was a liue lheologian and piophel,
lhe inleipielei () of divine laws (Strom r.ii, r,o.; CGS r,, ,.
ri; PG 8, 8,oa; SC i, r,). He alliibules lhe same funclion lo Paul, Te in-
leipielei of lhe divine voice (CGS, Cl.
Al. r, o,.ro; PG 8, iooa; SC i, r,). Bul and aie also lhe
only lechnical leims used by Clemenl when lelling lhe sloiy of lhe sevenly
eldeis senl fiom Jeiusalem lo King Plolemy and who lianslaled lhe Hebiew
Bible inlo Gieek. Finally Clemenl calls lhe assislanls of Pelei his inleipiel-
eis, (Strom ,, r,; GCS, Cl. Al. III, ,,,ro; PG ,, ,,a).
Te same lille was given lo Oiigen by his disciple Giegoiy Taumalouigos:
He was an inleipielei of divine ulleiances foi humankind,
(Pan. Gr r,.r8r; PG ro, ro,oa; SC ro,
r,o). Dionysius of Alexandiia gave Chiisl himself lhe lille of inleipielei as
lhe ievealei of lhe Falhei (Alh., Dion i; Opilz o.i; PG i,, ,roa), as does
Eusebius of Caesaiea, Eccl Teol i.ii ( GCS Eusebius , ri,
ri). Alhanasius of Alexandiia uses a phiase of Clemenl in calling Paul lhe
inleipielei of divine and liue piely (PG i,, oa
) in quoling Rm r:iri. Te use of wilh lhe
meaning lo lianslale is common lo Alhanasius (De synodis ,), Sociales,
Hist eccl i, ,.r,, and olheis.
In lhe fh cenluiy Teodoiel of Cyius would slill use wilh
bolh meanings lo inleipiel and lo lianslale. He slails his Commentary on
Foi lhe Hebiew Bible lo lhe Sepluaginl r,, Foi lhe Hebiew Bible lo lhe Sepluaginl r,, Te Lileial Meaning of Sciipluie r,,
the Psalms by obseiving lhal his liue inlenlion was lo inleipiel ()
lhe piophecies of David befoie all olhei books of lhe Bible (In Ps, Pieface:
PG 8o, 8,,a, 8oob). Wilh lhe same meaning
he claims in lhe pieface of his Commentary on Kings: Having explained
(), . . . lel us go ovei lo Kings, nol wilhoul admilling lhal foimei
inleipieleis () had ciealed some obscuiily by loo lileial an
undeislanding of lhe lexl (
PG 8o, ,i,a). Finally, Teodoiel admils lo having used a glos-
saiy of Hebiew names foi nding lhe coiiecl lianslalion ()
of neasar (held logelhei) (PG 8o, In I Reg, Inlioduclion
,, ,,od); oi lhe elymology of Nabal (quaest. ,,, ,8c), wheie he calls
lhe glossaiy (,8c), lhe
book of lhe inleipielalion (= elymology) of Hebiew names (,8c). He uses
wilh lhe sense of lianslaling in Com Ps r:o; i:r; and elsewheie.
In the Latin Churches
Teilullian uses interpretatio in lhe sense of explanalion, when accusing
Maicion: Sic et paenitentiam apud illum prave interpretaris, quasi proinde mo-
bilitate vel improvientia, in lhe same way you wiongly inleipiel iepenlance
in him (God) as if il was due lo his change of mind oi lack of piovidence.
(dv. Marcionem II, i. r; SC o8, rr, R. Biaun); oi in lhe sense of exegesis:
allegorica interpretatio in Christum et ecclesiam (III, i.r.r).
Augusline alludes lo lhe Gieek oiigin of lhe woid: In Gieek, because of
Heimes lhe woid oi lhe interpretatio lling peifeclly wilh il is called herme-
neia (City of God ,, r). Cenluiies befoie, lhe Rhetorica ad Herennium had
given a moie piecise denilion: An inleipielalion wilhoul lhe iepealing
lhe woid ieinlegiales il, bul in changing lhe slalemenl wilh anolhei woid
having lhe same meaning (IV, i8.). In lhe isl cenluiy c.i. Quinlilian
kepl lo lhal denilion when he claimed lhal an interpretatio is lo iendei a
Lalin woid oi phiase by anolhei Lalin woid oi phiase (X, ,.,; see also III,
o.,8). Again Augusline uses interpretatio, in De Genesi ad litteram ri, ,, wilh
anolhei of ils oldesl meanings, close lo divinatio, namely lhe inleipielalion
of dieams oi of naluial phenomena supposedly mysleiious. In lhal case he
calls il a piophecy, and he illusliales il wilh lhe sloiy of Joseph explaining
lhe dieam of Phaiaoh (Gn r:ri), and of Daniel explaining olhei dieams
in Babylon (Dn i:ir,, :roi). Te same use was familiai lo oldei clas-
sical wiileis such as Tacilus in lhe nnals r, ri, i.; Pliny, in Letter ro, 8o,
and olheis.
Moie basically, in his so-called Peri hermeneias, Aiislolle had idenlied
r,o Tiee Paliislic Heimeneulics
hermeneia wilh language ilself when he slaled lhal any woid oi senlence
which could be liue oi false was in facl an inleipielalion of iealily. Aiound
,o c.i., Boelhius pioduced lwo commenlaiies, one simplied in lwo
books, anolhei moie sophislicaled in six books, of Aiislolles liealise Gn
Interpretation (PL o, i,oo), each of lhem slailing wilh an inlioduclion
in which lhe veiy nolion of hermeneia, interpretatio in lhoioughly analyzed.
In lhe second commenlaiy he ieached a nal conclusion: Concurrentibus
igitur his tribus, linguae percussione, articulato vocis sonitu, imaginatione
aliqua proferendi, t interpretatio. Interpretatio namque est vox articulata per
seipsam signicans. Hence lhe concouise of lhese lhiee faclois, a peicussion
of lhe longue, an ailiculaled sound of lhe voice, and some lhoughl lo be
expiessed, pioduces an inleipielalion, foi an inleipielalion is an ailiculaled
voice meaningful by ilself (PL o, ,b).
Blunlly consideied, fiom Aiislolle lo Boelhius, hermeneiainterpretatio
is a keyslone of ancienl iheloiical culluie, one of lhose cenlial nolions en-
suiing lhe slabilily of lhal culluie foi moie lhan half a millennium befoie
and afei Chiisl. In pailiculai lhal nolion played a fundamenlal iole in lhe
hisloiic encounlei belween Gieek and Lalin languages, and became lhe mosl
challenging and fiuilful piocess al lhe coie of ancienl culluie as expeiienced
by lhe isl Chiislian geneialions. Fiisl of all, undeislood as translatio, lians-
lalion, il consliluled a decisive issue foi Chiislian failh in lhe culluial fiame
of lhe eaily chuich. Fiom Hebiew lo Gieek, and fiom Gieek lo Lalin, lhe
message of lhe chuich iesled enliiely on lhe inlimale melamoiphosis of ils
discouise condilioned by lhe woik of lianslalois. If lheoiies of inleipieling
sacied Sciipluie weie developed lalei on by inlelleclually gifed leadeis like
Oiigen, Augusline and Jeiome, il was isl of all because of lhe conslanl
sliuggle of eailiei Chiislian geneialions which lianslaled Sciipluie inlo
lheii molhei longues. By ilself lhe lask of lianslaling Sciipluie included a
mulliplicily of pioceduies oul of which Chiislian inleipieleis sliucluied
lheii spiiilual undeislanding of lhe lexl.
Tianslalions
In lhe Lalin woild, lianslalions of eailiei Gieek veisions of lhe Bible weie
lhe iule, jusl as foi lhe modein ieadei. A Lalin lianslalion of biblical books
(libri et epistolae Pauli viri iusti) was in lhe hands of Speialus, one of lhe
eighl mailyis of Scilli in Afiica, beheaded on July r,, r8o (ed., J. A. Robinson,
TS r, r8,r).
Te eailiesl Chiislian aulhois in Roman Afiica and elsewheie fell fiee lo
secuie lheii own lianslalions of ixx, if lhey weie bi-lingual like Teilullian,
Foi lhe Hebiew Bible lo lhe Sepluaginl r,, Foi lhe Hebiew Bible lo lhe Sepluaginl r,, Te Lileial Meaning of Sciipluie r,,
nol wilhoul calling somelimes on olhei veisions. Cypiian in lhe lhiid, and
Tyconius in lhe fouilh cenluiy seem less ecleclic, bul lheie was nevei an
aulhoiized Old Lalin veision. Too many so-called Old Lalin (Vetus Latina)
lianslalions of ixx ciiculaled in Afiica duiing lhe lhiid and fouilh cen-
luiies, as Augusline complains in De doctrina christiana II, rr, ro. In 8
Pope Damasus oideied Jeiome lo ievise lhose veisions, an Heiculean lask
whose nal iesull became lhe Vulgata, lhe o cial Lalin lexl of lhe Bible foi
all cenluiies lo come. Te Lelleis of Paul weie ie-woiked by Runus lhe
Syiian on behalf of Jeiome ca. oo and isl quoled in lheii new liansla-
lion by Pelagius. Only in lhe sevenlh cenluiy was lhe Vetus Latina foi lhe
o1 denilely ieplaced by lhe Vulgata, and even lhen lhe Book of Psalms
iemained unchanged in lhe Ambiosian, Mozaiabic and Roman liluigical
usage. Te so-called Psalterium Gallicum is a ievision of lhe Psalms based
on Oiigens Hexapla.
In ils nal slage befoie Jeiomes Vulgata lhe Old Lalin veision which
pievailed was called Itala, oi Italica, because of ils piivileged use in Ilaly.
Wilh some vaiianls il ciiculaled among Afiican aulhois as lhe fra veision.
Augusline, Cassiodoius, and Giegoiy lhe Gieal used Vetus Latina and Vulgata
side by side. Te oldesl edilions of lhe Vulgata weie mingled wilh lessons
fiom lhe Vetus Latina, in Ilaly and elsewheie, specially in Iieland (Book of
rmagh). Evenlually, lhe Iiish lexl spilled ovei lhe whole Conlinenl.
Jeiomes Expeiimenl
As eaily as 8o, duiing a visil lo Conslanlinople, Jeiome wiole a pieface lo
his lianslalion of Eusebius of Caesaieas Chronicle, a pieface lhal was aclually
a biillianl essay on lhe piopei lask of interpretatio, oi moie specically, on
lhe oideal of any allempl lo lianslale a Gieek lexl inlo Lalin. Nobody was
bellei infoimed in lhe mallei lhan lhe lhiily-lwo yeai old Chiislian iheloi,
now eagei lo seive as a lianslaloi. In his Pieface lo Chronicle lhe peisonal
commilmenl of lhe conveil lo ascelicism fiom len yeais befoie expiesses
ilself wilh a diamalic sinceiily: In a lianslalion il is di cull lo keep lhe
qualily of whal has been well expiessed in a foieign language (Jeiome could
have had fellow feeling wilh lhe second cenluiy v.c.i. aulhoi of lhe pieface
lo Siiach: Foi il is impossible lo nd piecise equivalenls foi lhe oiiginal
Hebiew in anolhei language). Somelhing may be said by way of a single
woid, bul I have no equivalenl leim; should I liy lo complele lhe senlence,
my peiiphiase would miss lhe concise phiasing of lhe oiiginal. On lop of
lhis, one musl lake inlo accounl ciicumloculions wilh liansposed woids,
dieiences in declensions, lhe diveisily of guies of speech, in shoil lhe lype
r,8 Tiee Paliislic Heimeneulics
of veinaculai. If I lianslale woid by woid il sounds absuid; if by necessily I
change lhe oidei oi lhe conlenl, I seem lo beliay my duly as a lianslaloi. . . .
Te hisloiical naiialive is complex (historia multiplex est), wilh alien names
(barbara nomina), wilh iealilies unknown lo Lalin people, numbeis lhal
cannol be explained, ciilical maiks inleiposed belween lhese iealilies and
lhe numbeis, so lhal il is almosl moie di cull lo become acquainled wilh
lhe oidei in which lo iead, lhan lo engage inlo ieading ilself (PL i,, ,).
Much lalei, in a passionale lellei wiillen duiing Jeiomes violenl quaiiel
wilh Runus in oroi aboul lhe Lalin veision of Oiigens Peri rchon, lhe
eiudile monk of Belhlehem was exceedingly abiupl and pailisan in liealing
pioblems of lianslalion.
Nol only was lhe choice of appiopiiale woids di cull foi a coiiecl
lianslalion, bul even lhe oidei of lhe woids ciealed pioblems in iegaid
lo lheii oiiginal meaning. Punclualion ilself mighl eecl lhal meaning in
lhe lianslaled lexl. In all evenls, lhe innale music and lhe ihylhm of Gieek
language was losl in Lalin. Woise, lhe veiy vocabulaiy was missing, when
no equivalenl leim malched lhe Gieek oiiginal, a silualion ofen leading lo
exlended paiaphiases alien lo lhe conciseness of lhe oiiginal passage. Tese
di cullies weie nol exclusively mel in iendeiing Gieek souices inlo Lalin;
lhey weie lhe same foi expeils who liied lo pioduce Gieek lianslalions of
lhe Hebiew Bible.
In exposing lhe whole iange of lhese pioblems in his Pieface on Euse-
biuss Chronicle, Jeiome only has one leim in mind and undei his pen, inter-
pretatio, oui modein lianslalion. Todays scholai can nevei oveieslimale lhe
essenlial iole of lianslalois in lhe foundalions of lheoielical heimeneulics
duiing lhe eaily cenluiies of Chiislianily.
In his many Lelleis, Jeiome mulliplied iefeiences lo interpretare wilh
lhe meaning lo lianslale. In Letter io, lo Pope Damasus (a clional lellei
composed afei Damasus dealh in Decembei 8: Naulin, TRE r,, o,), he
explains diveise inleipielalions of Ps rr,, bul nds lhal Symmachus was
consonanl wilh lhe lianslalion of all inleipieleis, cum omnium interpreta-
tione consenserat (CSEL ,, roo.r8). In Lellei ,,, ,.i lo Pammachius, Gn
the Best Vay to Translate de optimo genere interpretandi, a bold slalemenl
occuis: ego enim non solum fateor, sed libera voce proteor me in interpreta-
tione Graecorum absque scripturis sanctis, ubi et verborum ordo mysterium
est, non verbum e verbo, sed sensum exprimere de sensu, Foi myself, nol only
do I admil, bul wilh a cleai voice I am declaiing lhal in lhe lianslalion of
Gieek souices, wilh lhe exceplion of sacied Sciipluies wheie even lhe oidei
of woids is a mysleiy, I do nol expiess a woid by anolhei woid bul ialhei
meaning foi meaning (Couicelle r,8, i,). Tus even a lileial lianslaling
Foi lhe Hebiew Bible lo lhe Sepluaginl r,, Foi lhe Hebiew Bible lo lhe Sepluaginl r,, Te Lileial Meaning of Sciipluie r,,
had foi Chiislians ils piopei challenges, as lhey alliibuled a special value lo
canonical wiilings. Tey weie used lo considei sensus immedialely in iegaid
lo verbum, bul foi lack of verbum equivalencies lhey somelimes lianslaled
only accoiding lo lhe sensus of lhe verbum which lhey could nol iendei as
such. Te conslanl shif belween verbum and sensus opened in lhe lianslalois
view a fiee space foi lheii own lexical inilialives. In olhei woids, lianslaling
ilself was foi lhem a spiiilual exeicise, lheii own ciealivily ieplacing when
necessaiy lhe one of lhe lianslaled aulhois (in lhe same Lellei ,,, see also
,.,). In lhe exlended Letter rri, daling fiom oi, lhe now woild famous
monk of Belhlehem speaks down lo Augusline, lhe young man, a bishop in
Afiica fiom whom he had ieceived no less lhan lhiee lelleis, one in pailiculai
piolesling againsl his inleipielalion of Gal i:,8 wheie Paul accused Pelei
of dissimulalion lhiough feai of lhe Jews. Jeiome lenaciously holds lo his
own opinion: Pelei did nol lie in dissimulalion! He adds some moie liivial
iemaiks aboul Auguslines silly queslions, conceining his lianslalions:
Whal you aie asking me in youi olhei lelleis, why my isl lianslalion of
canonical books has asleiisks and commas, and lhen why anolhei liansla-
lion follows wilhoul lhese signs (I say il lo keep you in peace!), you do nol
seem lo undeisland youi own queslion as lhe isl lianslalion is lhe woik
of lhe Sevenly, Quod autem in aliis quaeris epistolis, cur prior mea in libris
canonicis interpretatio astericos habeat et virgulas praenotatas et postea aliam
translationem absque his signis ediderimpace tua dixerim, viseris mihi
non intelligere, quod quaesisti. illa enim interpretatio septuaginta interpretum
est (r,; CSEL ,,, r,,o, 8,).
Obviously, lhe young Afiican dignilaiy had no knowledge of lhe ixx noi
of Oiigens Hexapla. Jeiome gives him a condescending lesson. Inleieslingly
enough, heie Jeiome alleinales interpretatio wilh translatio, and he uses inter-
pretatio as well wilh lhe meaning of commenlaiy, bul in adding explanatio:
maxime in explanatione psalmorum, quos apud Graecos interpretati sunt multis
voluminibus primus Grigenes, secundus Eusebius Caesariensis, elc. Mainly
in lhe explanalion of lhe psalms which isl Oiigen, secondly Eusebius of
Caesaiea inleipieled in many volumes. Te lisling of lianslalois conlinues
unlil Hilaiy and Ambiose, Jeiomes conlempoiaiy, ending wilh lhe nol so
candid iequesl: Could Youi Piudence explain lo me why afei so many and
so dislinguished lianslalois you imagine lhal you have somelhing oiiginal
lo say in explaining lhe meaning of lhe psalms:, respondeat mihi prudentia
tua, quare post tantos et talis interpretes in explanatione psalmorum diversa
senseris (io; ,o, r). As undeislood by Jeiome, lhe combined use of
interpretatio, translatio, explanatio, and sensus, illusliales lhe complexily of
iendeiing lhe Gieek oiiginals inlo Lalin.
ioo Tiee Paliislic Heimeneulics
In olhei cases Jeiomes use of interpretatio acquiies a moie modein
con nolalion as an equivalenl foi commenlaiy, a conlinuous and explicil
claiicalion of lianslaled souices, in lhe isl place of sacied Sciipluie ilself.
Tus in Letter , lo Floienlinus, wiillen shoilly afei his volunlaiy exile in
lhe Syiian deseil, he begs foi Hilaiys Commentary on the Psalms of David
and his veiy exlended woik Gn Synods, interpretationem quoque psalmorum
Davidicorum et prolixum valde de synodis librum sancti Hilarii, (CSEL ,,
r,,o, ii.8,). He juxlaposes commentarius and interpretatio as synonyms
in ending lhe prologus of his Commentary on the Prophet Malachi: Of olhei
commenlaiies of lhis piophel I have no nolion of having iead lhem wilh lhe
exceplion of Apollinaiiss booklel which should nol be called an inleipiela-
lion bul an inleipielalive oulline, alios commentarios in hunc prophetam
legisse me nescio. excepto pollinaris brevi libello, cuius non tam interpretatio
quam interpretationis puncta dicenda sunt (PL i,, r,a). Te commentarius
includes lhe interpretatio and evenlually is assimilaled lo il.
Wiiling lo Fabiola ca. oi (Letter o; CSLC ,, r,,o, ,8oor,) a shoil
liaclale on o1 exegesis, Jeiome sliesses lhe non-pioblemalic interpretatio of
Ps ro,lrro: , You aie a piiesl foievei, in lhe succession of Melchizedek,
whose exegesis in iegaid lo lhe Loid is much easiei, facilior est super domi-
num interpretatio (,,, ). In lhe clional Letter ir, i lo Damasus he makes
a similai obseivalion aboul lhe oldei son of Luke r,:i,, idenlied by many
as simply peisonifying all lhe sainls: et de sanctis quidem non di cilis inter-
pretatio est in eo, quod dicitur numquam mandatum tuum praeterivi (Luke
r,:i,), an exegesis in iegaid lo lhe sainls is easy given lhe facl lhal he says
I nevei once disobeyed youi oideis. In Letter 8 lo Pammachius (,,o)
Jeiome uses interpretatio al once as lianslalion and as a given slyle when he
slales: ecclesiastica interpretatio, etiam si habet eloquii venustatem dissimulare
eam debet et fugere, ut non otiosis philosophorum scholis paucisque discipulis,
sed universo loquatur hominum generi (,o, r), Chiislian lianslaling,
should il show sweelness of speech, musl dissimulale and hide il, so lhal il
does nol addiess philosophical ciicles and lheii few pupils, bul humankind
all ovei lhe woild, a slalemenl full of apologelic backgiound aboul lhe
paiadox of a univeisal message deliveied by uneducaled aposlles. One may
well guess lhal in ils ecclesiaslical slalus interpretatio found ilself enhanced
lhiough lheological molifs. Tis become cleai in Jeiomes adulaloiy Letter
r, lo Damasus, iecenlly inslalled in Rome despile civil uniesl, in which
Jeiome lakes on a moie dogmalic lone: he would only by expiess oidei
speak of lhiee hyposlases wilh lheii inleipielalions, tres hypostases cum
interpretationibus suis (oo, rr), piefeiiing by fai lhe Lalin leiminology
of one subslance and lhiee peisons.
Foi lhe Hebiew Bible lo lhe Sepluaginl ior Foi lhe Hebiew Bible lo lhe Sepluaginl ior Te Lileial Meaning of Sciipluie ior
Augusline shaies wilh Jeiome lhe common and basic use of interpretatio
as lianslalion, when he lamenls: In all soils of codices lhe Lalin liansla-
lions of lhe Sciipluies aie so dieienl, lhal il is haidly beaiable. He dedicales
a laige poilion De doctrina christiana, II, lo pioblems of lianslalion. He
also admils lhal ceilain woids used in biblical inleijeclions, aie besl nol
lianslaled al all, such as hosanna oi racha (DDC II, rr.ro; Gieen, ,). In his
Letter 8i lo Jeiome, he discusses lhe lalleis interpretatio de septuaginta ().
Bul Augusline uses interpretatio in lhe modein sense of explanalion of
exegesis moie fiequenlly. In De Genesi ad literam ,, ri, he claims lhal lhe
prophetica signicatio keeps lhe space of inleipieling open foi a conrmata
gurae interpretatio (CSEL i8, r, i8r.ioir).
In his pieached commenlaiy on Ps r:r,, Augusline calls vehemenlly
on lhe allenlion of his audilois: udite, audite nomina haec, interpretatione
typica et sapientia plena, Lislen, bul lislen lo lhese names (of Egypl and
Phaiaoh), foi lhey aie full of a lypical inleipielalion and of wisdom. Te
typica interpretatio means lypological signicance, hence lhe fullness of
wisdom. In olhei woids, interpretatio is uplifed by Augusline lo lhe level of
heimeneulical lheoiy. Te same happens in lhe City of God, wheie Augusline
iejecls lhe interpretationes physicas of mylhological divinilies (,, ,) oi lheii
accommodalion lo piesenl moies lhiough naluial inleipielalions, naturali-
bus interpretationibus (,, r8). He knows as well lhe populai inleipielalions
by elymologies: Galaad has ils own inleipielive voice and gieal mysleiy,
as il is lianslaled Heap of leslimony, Galaad habet interpretationis suae
vocem et magni sacramenti. interpretatur enim cervus testimonii (Enarratio
in Ps ,,. ,).
We can heai lhe conlinuily of lhoughl in Caesaiius of Ailes in calling
on whal he consideis lhe oiiginal meaning of a woid: In oidei lo inleipiel
coiieclly lhe leim (holy), one musl check lhe Gieek. In Gieek God is
called aius (hagios), which means non-leiiesliial. If we aie moie conceined
by heavenly iealilies lhan by lhe eailhly ones, we deseive lo be called holy
(Sermo r, r,; CCSL ro, r,; C. Vogel, Cesaire drles, r,o, ,,; A. Blaise, Saint
Cesaire drles, r,oi, ,).
Banniaid, M., Jeime el lelegantia dapies le De optimo genere interpretandi: Y. M.
Duval, ed., jerme entre lGccident et lGrient (Eludes Augusliniennes). Paiis
r,88, o,ii.
Baidy, G., Tiaducleuis el adaplaleuis au qualiieme siecle: RSR o (r,o): i,,oo.
Benjamin, W., Die Aufgabe des beiselzeis: Gesammelte Schrifen . r (r,,i): ,ir.
Couicelle, P., Les lettres grecques en Gccident. De Macrobe a Cassiodore. Paiis r,8.
Cuendol, G., Ciceion el sainl Jeime liaducleuis: REL rr (r,): 8ooo.
ioi Tiee Paliislic Heimeneulics
Peii, I., Die Mannigfalligkeil in dei beiselzung von edah und Qahal duich
Hieiony mus: Giyson, R., ed., Philologia sacra. FS H. J. Fiede und W. Tiele, II,
roir. Fieibuig, r,,.
Schulz-Flugel, E., Interpretatio. Zui Wechselwiikung von beiselzung und
Auslegung im laleinischen Canlicum canlicoium: Giyson, R., ed., Philologia
sacra. FS H. J. Fiede und W. Tiele, I, rr,. Fieibuig, r,,.
. Elymologies
A special case of lileial mysleiy was imposed on ancienl Chiislian in-
leipieleis by Hebiew names, only meaningful when lheii semanlic iools
weie exposed. Te Chiislian aulhois consulled lisls of Etymologies, oi lhey
consliucled lheii own lisls in oidei lo make sense of such names in lheii
wiilings. Foi meaning lheie was in such names, as in all elemenls of lhe
sacied lexls. Well explained, lhese names mighl signal lhe signicance of a
whole passage in Sciipluie, oi lhey mighl even maik lhe inleipielalion of
enliie books of lhe Bible. Teii elymologies, in mosl cases buill aiound an
image oi a symbolic aclion, gave ioom foi allegoiies beyond lhe lileial level
lo which lhey belonged and lended lo diveil lhe exegeles allenlion lowaids
a spiiilual inleipielalion. Foi lhe use of lhal inleipielive device Philo of
Alexandiia had opened lhe way and all commenlalois of lhe Bible in lhe
Gieek and Lalin speaking chuiches would follow his lead.
Te lileial fascinalion wilh names of peisons oi lhings goes back lo
Homei and Hesiod. A given name signied a specic powei. Te powei
alliibuled lo a divine oi mylhical being explained ils name, in such a case
elymology fusing wilh eliology, lhe sludy of lhe causes. Tus lhe name
Aphiodiles meanl boin fiom lhe , lhe foam of lhe waves; Pandoia
meanl Giving all soils of gifs (doreai). Plalo wiole lhe Cratylos wilh a
cenlial lheme, lhe coiieclness of names ( ) in which
he iefused lo undeisland names as imposed by naluie (againsl lhe
Sophisls who suppoiled an aibiliaiy oiigin of names imposed by naluie),
bul only as given by convenlion of language, which ilself imilales
iealily.
In Sloicism lhe science called elymology slaled lhe
liue naluie () of lhings as a being dened accoiding lo ils physis
and ils thesis. Chiysippus, a disciple of Zeno wiole lhe isl Etymologikon.
Independenlly fiom philosophical liends Alexandiian giammaiians sludied
elymologies foi deciding aboul lhe choice and oilhogiaphy of woids. Tey
discussed lhe elymologies of names of gods, counliies, cilies, liibes, piofes-
sions, ieligions, animals, planls, slones. Elymology played an essenlial iole
Foi lhe Hebiew Bible lo lhe Sepluaginl io Foi lhe Hebiew Bible lo lhe Sepluaginl io Te Lileial Meaning of Sciipluie io
in lhe developmenl of allegoiism, because lhe elymology of divine names
helped lo spiiilualize lhe divine beings lhemselves. Zeus was deiived fiom
lo live, as lhe life-giving god. Chionos was calling on chronos, lime.
Apollo evoked lhe sun which iises , heie oi lheie. Dionysius
also iefeiied lo lhe sun which ciosseslhe whole sky. Such
elymologies weie liansmilled in pailiculai by Ciceio, De natura deorum;
Plulaich, De Iside et Gsiride; Vaiio, De lingua Latina (losl); M. Veiiius Flaccus,
De verborum signicatu (only exceipls suivive). Viigil was pailiculaily fond
of elymologies. In lhe Bible, mainly lhe so-called Yahwisl pails of Genesis
aie lled wilh elymologies (Opell r,oo).
Oiigen of Alexandiia consideied il his duly as an inleipielei of Sciipluie
lo claiify lhe oiiginal signicance of Hebiew names lhough he does nol seem
lo have composed a piopei Book of Names, Gnomastikon, as Jeiome sug-
gesled. Colleclions of elymologies aie ieecled in lhe woiks of Laclanlius
and Ambiose. Among paliislic aulhois Jeiome composed lhe isl known
Liber interpretationis Hebraicorum nominum, a lisl aiianged accoiding lo
lhe books of o1-1 and deiiving fiom a losl Gieek souice. Befoie c.i.
Eucheiius of Lyon included a similai lisl in lhe Instructiones, vol. i, which he
addiessed lo Salonius, bul he no longei followed an alphabelical oidei lhough
being pailly dependenl on Jeiome. Grigines (ialhei lhan Etymologiae), lhe
elymological encyclopedia of Isidoie of Seville, in lwenly volumes, maiks
lhe closuie of lhal liend of paliislic scholaiship (Opell r,oo, 8r8i).
Among Lalin aulhois only a few moie examples may illusliale lhe ely-
mological piaclice. Teilullian, foi inslance, knew lhal deus, oi theos, deiives
fiom theein (d Nationes i, .r), as Basil of Caesaiea would iepeal lwo
cenluiies lalei in Letter I, 8 (PG i, io,a). Teilullian also slales: Christianos
vero, quantum interpretatio est, de unctione deducitur, In iegaid lo lhe mean-
ing (of lhe woid), Chiislian deiives fiom oinlmenl (in Gieek: chrisma)
(pol. , ,).
Teilullian, in dversus Marcionem III, ri, i noles: To lhe name Emma-
nuel is joined ils lianslalion: God wilh us, subiuncta est enim et interpretatio
Emmanuhelis. Nobiscum Deus, in iefeiiing lo Isaiah 8: 8 oi ro; Mallhew
r:i. Tal linguislic dala is signicanl as Teilullian conlinues his senlence, uti
non solum sonum nominis spectes, sed et sensum. Sonus enim Hebraicus, quod
est Emmanuhel, suae gentis est, sensus autem eius, quod est Deus nobiscum,
ex interpretatione communis est, So lhal one iegisleis nol only lhe phonelic
aspecl (sonum) of lhe name, bul also ils semanlic ielevance (sensum). Foi
phonelically Emmanuel is a Hebiew woid, belonging lo ils people, bul
semanlically God wilh us is common language, lhanks lo lhe lianslalion.
Te veiy lianslalion, interpretatio, univeisalizes lhe meaning of lhe Hebiew
io Tiee Paliislic Heimeneulics
name, and lheiefoie engages lhe Chiislian commenlaloi inlo a chiislologi-
cal exegesis.
Pseudo-Cypiian, De montibus Sina et Sion, ,, claims lo be capable of
demonslialing per scripturarum dem, in accoidance wilh Sciipluie, lhal
lhe pievious people (lhe biblical Isiael) is iejecled by God, secundum inter-
pretationem montis Sina dicentis temptatio aeterna et odium, accoiding lo lhe
lianslalion of Mounl Sinai meaning eleinal lemplalion and aveision. Mounl
Sion lianslales lemplalion of exaceibalion and spying oul. Tal veiy Lalin
lianslalion poinls lo lhe sacied wood of lhe Passion, as Solomon iefeis lo
lhe same Passion of lhe Loid in Wis i:r,ii. Again il is lhe Lalin lianslalion
which gives lhe Lalin inleipielei lhe chiislological key foi his exegesis.
Laclanlius also pioceeds by an elymological aigumenl: Hystaspes quo-
que, qui fuit Medorum rex antiquissimus, a quo amnis nomen accepit qui nunc
Hydaspes dicitur, admirabile somnium sub interpretatione vaticinantis pueri ad
memoriam posteris tradiditHyslaspes also, who was a veiy ancienl king
of lhe Medes, fiom whom lhe iivei which is now called Hydaspes ieceived
ils name, handed down lo lhe memoiy of posleiily a wondeiful dieam
upon lhe inleipielalion of a boy. . . . (Div. inst. VII, r,. r,; liansl. ANF ,, ir
W. Flelchei).
Hilaiy noles conceining Psalm ,r: lhal bimeleck, interpretatione verbi,
fratris mei imperium signicat, Abimeleck, accoiding lo lhe elymology of lhe
woid, means powei of my biolhei. On Ps o,:r he commenls by ieminding
his ieadeis lhal Selmon interpretatio pacis est; and on Ps r:io, by slaling:
Seon infructuosae arboris interpretatio est. Cuiiously, he seems lo opeiale an
inveision of subjecl and alliibule, Selmon becoming lhe Hebiew liansla-
lion, interpretatio, of whal is commonly called peace; Seon, lhe Hebiew
interpretatio of whal foi us (nobiscum) means fiuilless liee. He adds moie
explanalions based on elymologies: Jacob exulls and Isiael iejoices . . . foi,
because he giasped wilh his hand lhe heel of his biolhei al lheii biilh, he
is called Jacob; and Genesis explains lhe meaning of lhe lianslalion (inter-
pretationis virtutem) in calling him Jacob, because he is lhe oveilhiowei of
his biolhei (cp. Gn i,:o).
Ambiose, De Ioseph , r, asks a iheloiical queslion: Whal lianslalion
has lhe name of Joseph, if nol lo signify divine giace and a manifeslalion of
lhe supieme God: quid interpretationis habet nomen Ioseph nisi quod divinam
gratiam signicet et expressionem dei summi?whal kind of a lianslalion has
lhe name Joseph, if nol lo signify divine giace and a maik of lhe supieme
deily:, which leads inslanlly lo idenlify Joseph as pieguiing Chiisl. Te
latina interpretatio, he conlinues, by ilself (as he had leained fiom Teilullian)
declaies lhe univeisal signicance of lhe Ismaeliles who boughl Joseph:
Foi lhe Hebiew Bible lo lhe Sepluaginl io, Foi lhe Hebiew Bible lo lhe Sepluaginl io, Te Lileial Meaning of Sciipluie io,
Ismaelitae, qui signicantur latina interpretatione, odio habentes Deum suum
(CSEL i.i, 8r; PL r, o,a); lhey mean people who hale lheii God.
In lhe Piologue of his piolic commenlaiy on Ps rr8, Ambiose inlio-
duces a geneial obseivalion which could be applied lo lhe whole lechnique
of elymologies: Ipsa quoque litterarum elementa, ut omnia Hebraea nomina,
non sunt rationabilis interpretationis vacua atque immunia, quorum signica-
tiones locis suis aperiemus, Te veiy elemenls of lhe lelleis (namely lhe lelleis
of lhe Hebiew alphabel dividing Ps rr8 inlo ii sliophes of eighl veises),
like all Hebiew names, do nol lack a consislenl lianslalion, whose dieienl
meanings we shall explain in lheii piopei place. Foi lhe Lalin aulhoi il is
piopeily lhe Lalin lianslalion (interpretatio) of elymologies lhal opens an
access lo lhe signicance (signicationes) of lhe Hebiew lexl.
Fonlaine, J., Isidore de Seville et la culture classique dans lEspagne wisigothique,
i vols., Paiis r,,,.
Nelson, H. L. W., Etymologiae van Isidorus van Sevilla. Leiden r,,.
Opell, I., Elymologie: RC (r,oo): o:8io.
Moie lilles on elymology can be found in Pail B undei specic aulhois,
such as Giegoiy lhe Gieal.
ioo Tiee Paliislic Heimeneulics
I I
SPI RI TUAL EXEGESI S
i. Tui N.1Uvi oi 1ui Svivi1U.i Sisi
A lypically hieiaichical mode of lhoughl inclined ancienl inleipieleis of lhe
senses of Sciipluie lowaids melaphois of spalialily moie lhan lo mela-
phois of chionology. A sciipluial sense was always placed in ils spalial
ielevance, foi inslance, lhe lileial sense was said lo be lowei oi closei, and
immedialely available () lo lhe ieadei, wheieas lhe spiiilual sense
was lhoughl lo be highei oi deepei oi moie iemole. Te lileial sense
was anchoied piecisely wilhin lhe limils of biblical naiialions oi piecepls,
wheieas lhe spiiilual sense was always ieady lo soai inlo divine lianscen-
dency. By ils veiy naluie lhe spiiilual liulh oveiaiches ils wiillen expies-
sion, wheieas lhe lileial sense is piecisely confoimed lo whal is wiillen.
Te semanlic space of lhe lileial sense was condilioned by whal was wiillen
wilh divine aulhoiily, wheieas lhe space of spiiilual signicance was piopei
lo Gods lhoughls when aulhoiizing lhe wiillen, and lheiefoie il lianscends
lhe lellei of lhe lexl. Te same divine aulhoi who biealhed vilalily and logic
inlo lhe lileial conlenl of Sciipluie also pioduced in Sciipluie a symbolic
expiession of lhe unciealed mind.
Wilh such lheological iepiesenlalions al woik in wiiling Peri rchon
IV, r, Oiigen of Alexandiia peiceived a fundamenlal analogy belween a
Chiislian anlhiopomoiphism (which he ielenllessly combaled in his chuich
communily) and a foim of biblical lileialism, common lo unbelieving Jews,
seclaiian Maicioniles and uneducaled chuich membeis, againsl all of whom
he had alieady piolesled in eailiei chapleis of Peri rchon (P). Il was lhis
polemical conlexl lhal imposed on Oiigen not lo iejecl lhe lellei ilself bul
ialhei lo denounce lhe absolulized value given lo lhe lellei by lhose who
lacked any openness lo lhe sciipluial Spiiil. Foi Oiigen, anlhiopomoiphism
was unacceplable because il iesled on a iepiesenlalion of God in bodily leims
(P I, ri) which led lo a misundeislanding of lhe biblical mode of com-
municalion, and ullimalely lo lhe beliayal of lhe salvic message ilself.
Oiigens immediale ieaclion was lo build up a lheological anlhiopology
capable of a posilive iesponse lo lhe challenges of lhe Spiiil-inspiied lexl. In
lhal iegaid Book I and IV of P piesenl a peifeclly symmeliical focus: in
Book I, Oiigen elaboiales a nolion of divinily fieed fiom anlhiopomoiphic
iepiesenlalions, lhanks lo a ciilical ieshaping of lhe human componenls
which he calls inlellecl, psyche and body. In Book IV, lhe whole puipose of
Oiigens heimeneulical exposilion is lo elaboiale a well-founded nolion of
Foi lhe Hebiew Bible lo lhe Sepluaginl io, Foi lhe Hebiew Bible lo lhe Sepluaginl io, Spiiilual Exegesis io,
lhe senses of Sciipluie on lhe basis on lhe same lhiee componenls of hu-
man naluie, lhe body being compaied wilh lhe baie lellei, lhe psyche seen
as a limiled peiceplion of spiiilual values in Sciipluie, and lhe inlellecl, oi
nos, conlemplaled as lhe liue iecipienl of lhe noelic oi spiiilual message
of lhal same Sciipluie. A failhful ieading of Sciipluie, wilh full awaieness
of ils spiiilual sense, makes a sponlaneous dislinclion belween lhe esh
oi lellei of Sciipluie, ils soul oi lhe elemenlaiy lessons of lhe biblical
naiialives, and ils inlellecl lhe supeinaluial nos of Sciipluie inlioducing
lhe ieadei inlo divine mysleiies.
Wilh lhis anlhiopological scheme in place, Oiigen soughl lo claiify whal
was al lhe coie of lhe spiiilual idenlily of Chiislian believeis and lhe philo-
sophical implicalions of lhal scheme iemained al lhe back of his mind even
when he was pieaching lo an uneducaled congiegalion. Howevei, anolhei
scheme pievailed in his sciipluial commenls, homilelic oi lileiaiy, a scheme
based on Oiigens familiaiily wilh lhe 1 when applying lhe biblical lexls
lo lhe aclual failh expeiience of Chiislians Te dialeclic naluie of lhe links
belween bolh Teslamenls called foi a spiiilual inleipielalion, namely foi a
Chiisl-cenleied ieading of all biblical lexls. Te spiiilual sense of Sciipluie,
lhinkable only inside lhe chuich, was lhe coie peispeclive of Oiigens al-
legoiism, al once chiislological and ecclesiological. H. de Lubac emphasized
lhe Pauline souice of Oiigens chiislo-ecclesiological focus in lhe spiiilual
ieading of Sciipluie (De Lubac r,,o, o,,o; r,,,, II ,8). He convinc-
ingly demonslialed lhal lhe lheological cenlei found in Pauls lhoughl gave
Oiigen a piopeily Chiislian syslem of heimeneulics foi lhe inleipielalion
of Sciipluie. His openness lo non-Chiislian culluie, eilhei Jewish in lhe case
of Philo, oi pagan in lhe case of lhe many aulhois and docliines enumei-
aled by Poiphyiy as being pail of Oiigens scholaiship, enabled Oiigen lo
incoipoiale lhe culluial allegoiism of his lime in Alexandiia and elsewheie.
Nonelheless, he was lolally sliucluied and focused in his inleipielalive ini-
lialives by lhe innei iesouices of his chiislo-ecclesiological vision. Wilhoul
claiming lo nd in lhe whole paliislic inleipielalion of Sciipluie a conslanl
and explicil leslimony of such a vision, il seems lhal lhe spiiilual exegesis
of ancienl Chiislian exegeles was essenlially consonanl wilh lhal chiislo-
ecclesiological peispeclive.
Te naluie and innei sliucluiing of spiiilual exegesis in patristic culluie
imposes on lhe modein mind lwo essenlial dislinclions:
r. Any denilion of culluial and pagan allegoiism eilhei as a spiiilualizing
explanalion of ancienl mylhs, oi as a moializing commenl on shameful
sloiies needs lo be cleaily dislinguished fiom lhe heimeneulical puipose
io8 Tiee Paliislic Heimeneulics
of eaily Chiislians inleipieling lhe o1. Te piimaiy concein of lhe Chiis-
lian inleipieleis was lo idenlify lhemselves as lhe spiiilual heiis of lhe o1
legacy, of ils ievelalion in divine malleis and ils sacied leaching on lhe
human condilion. Teii invenliveness as inleipieleis of lhe o1 iesponded
lo one essenlial need, which was lo bellei undeisland lheii own posilion
and iesponsibilily in lhe woild of lheii spiiilual expeiience. Teiefoie lhey
claimed lhal ancienl sloiies had been sloied in Sciipluie foi their insliuc-
lion oi lhal many signicanl guies of lhe o1 weie simply anlicipaling lhe
Messiah in whom they believed, oi again lhal lhe whole of biblical Isiael
found only now in their communily of failh ils nal raison detre. Te ac-
lualizing inslincl in which such claims weie deeply iooled was absolulely
cenlial and dislinclive in lhe inleipielive appioach of Sciipluie familiai
lo eaily Chiislians, because lhe o1 ilself led lhem lo il. In lhe ciicle of lhe
inleipieleis needs and lhe o1 lexlual oeiings, lhe eaily Chiislian ieadeis
of lhe o1 inevilably aclualized lhe lallei foi lhe inleipielive communily of
believeis lo which lhey belonged.
i. Anolhei dislinclion indispensable foi slaling lhe piopei naluie of spii-
ilual exegesis in lhe case of paliislic inleipieleis of Sciipluie has been
iecenlly discussed by Chiisloph Jacob (Jacob r,,o, r,,i). Te heimeneuli-
cal syslem of ancienl Chiislian inleipieleis calls on allegoiy as ils mosl
e cienl pioceduie on lwo dislincl levels: one is piopeily hermeneutical and
il denes ilself in lheological leims besl illuslialed by Pauline slalemenls as
H. de Lubac had obseived; lhe olhei is rhetorical, which is haidly suipiising,
paliislic heimeneulics being pail of a iheloiical culluie. On lhe iheloiical
level paliislic allegoiy assumes some liadilional funclions of non-Chiislian
allegoiism: Veischlssende Redeweise (Allegoiie) und dekodieiende Inlei-
pielalion (Allegoiese) sind ubeihaupl im Chaiacleiislicum des kulluiellen
Klimas dei Kaiseizeil, Te codied foimulalion (allegoiy) and lhe inlei-
pielive decipheiing of codes (allegoiism) aie basic chaiacleiislics of lhe
culluial climale al lhe lime of lhe Empiie (Jacob r,,i, ro). Te allegoiical
ieceplion of Homei and Philos allegoiizing use of Sciipluie seive as models
foi Chiislian inleipieleis in so fai as allegoiism helps lhem lo consliucl a
spiiilual cosmos wheieby lhey conlemplale lhe Bible like a ciyslal conslanlly
ieecling new lighl (r,). Rheloiical allegoiism lends lo oinamenl lhe slyle,
and al lhe same lime lo keep il secielive and suggeslive of new insighls. In
modein evalualions of paliislic inleipielalions of Sciipluie one dala seems
lo be always missed: il is possible foi inleipieleis lo expose lhe oulcome
of lheii allegoiism ilself being once moie sealed up (wiedeium allegoiisch
veischlussell) (r,ir,). In any case a cleai dislinclion belween lhe lileiaiy
Foi lhe Hebiew Bible lo lhe Sepluaginl io, Foi lhe Hebiew Bible lo lhe Sepluaginl io, Spiiilual Exegesis io,
foims and lhe lheological funclion of Chiislian allegoiism helps lo focus
moie accuialely on lhe lalleis conliibulion lo lhe spiiilual sense.
Tis kind of lheological aclualizing found in lhe allegoiical vision
of iealily lhe appiopiiale means foi univeisalizing lhe biblical message.
Teieby lhe exegeles opened a space wilhoul limils of lime and space olhei
lhan lhe connes of Gods iedeemed univeise. Wilh an explicil a imalion
aboul lhe actual liulh of any biblical ievelalion as ils scope, and a culluial
abilily lo expiess lhal liulh lhiough lhe mulli-faceled miiioi of signicanl
analogies, lhe spiiilual sense was foi eaily Chiislian inleipieleis moie
lhan jusl a iheloiical slialegy, il was lheii piopei appioach lo lhe divine
mysleiy conlained in lhe sacied woids of Sciipluie. Tis is why common
lo all of lhem, beyond lheii dieienl languages and culluies, oi lheii local
school liadilions. Gieek oi Syiiac oi Lalin alike, belonging lo lhe so-called
schools of Alexandiia oi of Anlioch, ieaching fame in second cenluiy Roman
Afiica oi in sixlh cenluiy Conslanlinople, was a shaied spiiilual sense of
Sciipluie, al once iooled in Sciipluie ilself, and in a millennium-old liend
of poelic imaginalion.
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Baii, J., Te Lileial, lhe Allegoiical, and Modein Biblical Scholaiship: jSGT (8,)
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Bale, H. N., Some Technical Teims of Gieek Exegesis: jTS i (r,i): ,,oo.
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biblica oggi. Casale Monfeiialo r,,r, ir,,,.
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Goldingay, J., Models for Interpretations of Scripture. Giand Rapids, MI r,,,.
Giech, P., Ermeneutica e teologia biblica. Rome r,8o.
Guinol, J.-N., Alessandiia o la Scuola dei Padii. Leiedila culluiale e spiiiluale di
Alessandiia in iappoilo con i Padii della Chiesa. La Chiesa nel tempo. Rivista
di vita e di cultura r (r,,): ,-i,.
Hanson, R. P. C., llegory and Event. A Sludy of lhe Souices and Signicance of
Oiigens Inleipielalion of Sciipluie. London r,,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl irr Foi lhe Hebiew Bible lo lhe Sepluaginl irr Spiiilual Exegesis irr
Hauschild, W.-D., Dei Eiliag dei neueien auslegungsgeschichllichen Aibeil fui die
Paliislik: VF ro (r,,r): ,i,.
Jacob, C., Allegoiese: Rheloiik, Aslhelik, Teologie: C. Dohmen, al. eds., Neue Formen
der Schrifauslegung? (Quaestiones Disputatae, ro). Fieibuig-Basel-Wien r,,i,
. rkandisziplin, llegorese, Mystagogie. Ein neuei Zugang zu Ambiosius von
Mailand (Teophanie, i). Fiankfuil r,,o.
Jouijon, M., De liois banaliles oiige(ni)ennes: A. Dupleix, ed., Recherches et
Tradition. FS H. Ciouzel (Teol. Hisl., 88). Paiis r,,i, r,o.
La Polleiie, I. de, La lelluia della Sacia Sciilluia nello Spiiilo: il modo paliislico di
leggeie la Bibbia e possibile oggi:: CC r, (r,8o): io,i; Fiench: Communio
rr, (r,8o): rri8.
. Les sens de lEciiluie dans lexegese paliislique el medievale. Pages rr,i, in
Entendre la voix du Dieu Vivant. Interpretations et pratiques actuelles de la Bible.
Ediled by J. Duhaime and O. Mainville. Paiis: Mediaspaul, r,,.
Le Boulluec, A., Lappoil des chieliens au langage symbolique de lAnliquile. Les
Peies Giecs: Les Pres de lEglise au XX
e
sicle. Paiis r,8,, ii,i.
Lubac, H. de, piopos de lallegoiie chielienne: RSR , (r,,,): ,.
. Exegse medievale. Les qualie sens de lEciiluie, III (Teologie, r). Paiis r,,,.
. Histoire et Esprit. Linlelligence de lEciiluie dapies Oiigene (Teologie, ro).
Paiis r,,o.
. Typologie el allegoiisme: RSR (r,,): rooiio.
Luikei, M., Vorterbuch biblischer Bilder und Symbole. Munich r,,.
McEvoy, J., Te Paliislic Heimeneulic of Spiiilual Fieedom and ils Biblical
Oiigins: T. Finan and V. Twomey, eds., Scriptural Interpretation in the Fathers.
Letter and Spirit, Patristic Hermeneutics. Pioceedings of lhe Second Paliislic
Confeience al Maynoolh r,,. Cambiidge r,,,, ri,.
Maiei, G., Biblische Hermeneutik. Wuppeilal r,,o.
Moigan, R., Biblical Interpretation (Oxfoid Bible Seiies). Oxfoid r,8,.
OFlynn, J. A., Te Senses of Sciipluie: ITQ ii (r,,,): ,,oo.
Paniei, L., Lecluie semiolique el piojel lheologique. Incidences el inleiiogalions:
RSR ,8 (r,,o): r,,iio.
Pesce, M., Un biuil absuide: Henii de Lubac di fionle alla dislinzione lia esegesi
sloiica e esegesi spiiiluale: M. Pesce, ed. (see above, Bolgiani), rr, i (r,,):
rrr,.
Ralzingei, J., Foundalions and Appioaches of Biblical Exegesis: Grigins r, (r,88):
,,ooi.
Reswebei, J.-P., Quest-ce quinterpreter? Essai sui les fondemenls de lheimeneulique.
Paiis r,88.
Russell, D. S., Inleipieling Sciipluie: Mylh and Remylhologizing: ET ro (r,,).
Schelkle, K. G., Auslegung als Symbolveislndnis: TQ ri (r,,i): ri,,,.
iri Tiee Paliislic Heimeneulics
. Von allei und neuei Auslegung: BZ n.s. r (r,,,): ror,,.
Schilling, O., Dei geislige Sinn dei Hl. Schiif: TGl (r,,): ir,.
Simonelli, M., Lettera e/o llegoria. Un conliibulo alla sloiia dell esegesi paliislica
(SEAug, i). Rome r,8,.
. Prolo storico dell esegesi patristica (Sussidi Paliislici, r). Rome r,8r.
Sludei, B., Die paliislische Exegese, eine Aklualisieiung dei Heiligen Schiif:
REug i (r,,o): ,r,,.
Sluhlmoellei, C., Te Inuence of Old Tiadilion upon Exegesis and lhe Senses of
Sciipluie: CBQ io (r,,8): i,,io.
Tiigg, J. W., Biblical Interpretation. Wilminglon, r,88.
Viciano, A., Las scriptorum interpretationes en la anliguedad laidia: Minerva
Revisla de lologia clasica , (r,,r): ro,ir.
Young, F., Exegelical Melhod and Biblical Piooflhe Bible in Docliinal Debale:
StPatr r, (r,8,): i,,o.
ii. Tui Pvoviim oi Sisis .s Mi1uous oi Exiuisis
Afei r,,, a passionale discussion conceining Bullmannian pioposilions
and lhe invenlion of new heimeneulical lheoiies in Conlinenlal philosophy
indiieclly conliibuled lo lhe sludy of paliislic heimeneulics. Al lhe same
lime lhe innei liansfoimalion of biblical exegesis, pailiculaily al lhe cosl of
a seveie ciisis in lhe hisloiical-ciilical melhods, infused some expeils wilh
a new inleiesl foi paliislic melhodologies. In addilion, a bioadei knowledge
of culluial heimeneulics in Lale Anliquily favoied a moie iigoious appioach
in lhe hisloiical denilion of paliislic melhods. Indeed il is foiemosl as a
sel of methods lhal spiiilual exegesis duiing lhe paliislic age lhal dened
lhe scholaily invesligalions since lhe end of Woild Wai II. Conlemplaled
in lhemselves, oi in lheii Lale Anlique selling, oi again conliasled wilh lhe
medieval oi modein pioceduies of biblical exegeles, lhe paliislic melhods of
spiiilual exegesis weie submilled lo a compiehensive sciuliny which helped
lo eliminale piejudices and lo claiify basic heimeneulical calegoiies such
as typos and allegoria. Te senses of Sciipluie, caiiying spiiilual values on
lhe dieienl semanlic levels of lhe sciipluial lexl weie again peiceived in
lheii diveisily and complemenlaiily. Finally, lowaids lhe end of lhe cenluiy
some lenlalive allempls appeaied in an eoil lo ieconcile ceilain foims of
allegoiism wilh lhe posl-modein mind.

Foi lhe Hebiew Bible lo lhe Sepluaginl ir Foi lhe Hebiew Bible lo lhe Sepluaginl ir Spiiilual Exegesis ir
Aiiiuovv .u His1ovv
. svici.i co1vivU1io
by Tomas Bhm
a. Introduction
Te leims hisloiy, lileial sense, lypology, allegoiy,
r
theoria, and anagoge aie
lhe mosl commonly used wilh iespecl lo lhe melhods of inleipielalion by
lhe Falheis. Te oiigin of lhe dieienl nolions and conceplions connecled
wilh lhese leims have alieady been discussed lo such a degiee lhal il would
go beyond lhe fiamewoik of lhis sludy if lhe aulhoi even allempled lo
suivey lhe main conliibulions. Above all, il musl be sliessed lhal lhese no-
lions cannol be sepaialed fiom each olhei in a cleai and salisfacloiy way.
i

W. A. Bieneil is iighl in calling foi piecise ieseaich inlo each of lhe dieienl
leims in iespecl lo lhe vaiiely of lhe nolions and in iespecl lo eveiy single
aulhoi.

Il is lhus impossible lo slail wilh a claiicalion of lhe nolions (in

lhe sense of a denition).
Moieovei, lhe dieienl aspecls lo be laken inlo accounl have alieady
been exploied in lhe conlexl of a whole iange of Falheis. Depending on lhe
paliislic aulhoi, lhe exegesis is oiienled moie lowaids lhe lileial oi lowaids
lhe allegoiical sense.

Te iesulls of lhis long ieseaich need nol be iepealed,

as I do nol inlend lo piesenl a sludy of an individual aulhoi in lhis papei.
,
A
dieienl appioach has been chosen heie, one which B. Sludei has desciibed
in an exemplaiy way foi lhe fouilh cenluiy by lhe mollo fiom historia
lo theoria.
o
Te lask, lheiefoie, is lo explicale lhe necessaiy ielalionship
belween hisloiy and allegoiy in a syslemalic way. In olhei woids, in which
r. In lhe sense of llegorie and llegorese.
i. Cf., e.g., W. A. Bieneil, llegoria und nagoge bei Didymos dem Blinden von lex-
andria (Beilin, r,,i), ,r,,.
. Cf. Bieneil, llegoria und nagoge, ,,.
. Cf., e.g., M. Simonelli, Lettera e/o llegoria. Un contributo alla storia dellesegesi
patristica (Rome, r,8,)wilh iefeiences lo lhe Falheis.
,. Te enumeialion and lhe conlexl of lhese lhemes can easily be found in lhe iel-
evanl essays: cf., e.g., J. C. Joosen and J. H. Waszink, Allegoiese, RC r:i8,;
W. E. Geibei, Exegese III (NT u. Alle Kiiche), RC o:rirri,; H.-J. Hoin, Alle-
goiese aueichiisllichei Texle I, TRE i:i,o8, heie i,88i.
o. Cf. B. Sludei, Dei geschichlliche Hinleigiund des eislen Buches Contra Euno-
mium Giegois von Nyssa, in B. Sludei, Dominus Salvator. Studien zur Christologie
und Exegese der Kirchenvater (Rome, r,,i), o,8, heie ,i.
ir Tiee Paliislic Heimeneulics
iespecl was il necessaiy foi allegoiy lo iely on hisloiy in oidei lo explicale
a deepei (supeiioi) meaning of Sciipluie: Such a slep is necessaiy only if a
numbei of piesupposilions of a philosophical naluie aie admillede.g., lhe
piesupposilion of a Plalonic oi Neoplalonic desciiplion of iealily as image;
such a view of iealily implies also an ascenl of lhe soul as being made like
God so lhal one can inleipiel lhe Sciipluie as leading (anagoge) lo a supe-
iioi iealmin paiallel lo lhe hieiaichical iealily of being. Tis syslemalic
oiienlalion undeilying lhe ielalionship belween hisloiy and allegoiy will
be claiied by way of examples in lhe exegesis of Teodoie of Mopsueslia
and Giegoiy of Nyssa.
b. Two notions. History and llegory
i. Te Systematic Place of the Two Notions
Te developmenl which can be delecled in iespecl lo lhe dieienl concep-
lions iegaiding lhe sense of Sciipluie aie summed up by a mollo of lhe rlh
cenluiy inlioduced by Augusline of Denmaik: Littera gesta docet, quid credas
allegoria, moralis quid agas, quo tendas anagogia.
,
Te isl lhing lhal can be
slaled in lhis conlexl is lhal lhe so-called lileial inleipielalion of Sciipluie
sliesses lhe hisloiy of God wilh men; in conliasl lo lhis sense, allegoiy as a
foim of symbolic language, is lhe basis of eveiy meaning of Sciipluie dif-
feienl fiom lhe lileial one.
8
In lhis iegaid lhe aulhois of lhe Eaily Chuich
dieienlialed some non-lileial senses of Sciipluie, bul lhey showed no con-
sislenl inleiesl in a cleai-cul denilion of lhe non-hisloiical senses.
,
Howevei, one has lo beai in mind lhal despile all lhe dieiences of bolh
hisloiical and allegoiical inleipielalion lheie is some common giound; lhis
is evidenl if one compaies Teodoie of Mopsueslia and Diodoie of Taisus
on one hand and Oiigen on lhe olhei hand as lypical iepiesenlalives of
,. Cf. C. Dohmen, Vom vielfachen SchiifsinnMglichkeilen und Gienzen
neueiei Zugnge zu biblischen Texlen, in Neue Formen der Schrifauslegung? (ed.
T. Sleinbeig; Fieibuig, r,,i), r,, heie r,.
8. Cf. Dohmen, Vom vielfachen Schiifsinn, r,; also H. de Lubac, Exegse medie-
vale. Les quatre sens de lEcriture, vol. r.i (Paiis, r,,,), i,o8r; W. Kein and F.-J.
Niemann, Teologische Erkenntnislehre (Dusseldoif, r,8r), o,,8.
,. Cf. C. Jacob, Allegoiese: Rheloiik, Aslhelik, Teologie, in Neue Formen der
Schrif auslegung? (ed. T. Sleinbeig; Fieibuig, r,,i), rro, heie r. Cf. e.g., Gieg-
oiy of Nyssa, Cant Prol (GNO VI; ,, o8 Langeibeck); cf. F. Dunzl, Braut und Brauti-
gam. Die uslegung des Canticum durch Gregor von Nyssa (Tubingen, r,,), ,,f.
Foi lhe Hebiew Bible lo lhe Sepluaginl ir, Foi lhe Hebiew Bible lo lhe Sepluaginl ir, Spiiilual Exegesis ir,
lhese melhods of inleipielalion: bolh lines of lhoughl aie inuenced by lhe
iheloiical-giammalical liadilion and lhus lhey sland on lhe same giound.
ro

C. Schublin emphasizes coiieclly lhal, in lhe lasl iesoil, eveiy philology is
based upon a philosophical mindsel,
rr
and lhis is also liue foi lhe melhods
of inleipielalion of lhe Bible in lhe iheloiical-giammalical liadilion. Two
levels can lhus be dieienlialed foi hisloiy and allegoiy: a iheloiical-giam-
malical and a philosophical one. Bolh aie ielaled lo each olhei wilhin lhe
inleipielalion of Sciipluie and bolh aie lo be piesupposed foi a lheological
inlegialion of lhese melhods.
As lo a denilion of lhe nolions used in lhe eld of iheloiic, lwo as-
pecls have lo be consideied: r) Il is sliiking lhal foi Diodoius of Taisus and
Teodoie of Mopsueslia hisloiy has a piioiily; howevei, lhe nolion ilself
() is nol cleaily dened by eilhei aulhoi; lheii view of hisloiy can
piimaiily be seen as a delimilalion againsl an allegoiical inleipielalion.
ri

i) Despile lhis, conliaiy lo lhe isl aspecl () a cleai denilion
of lhe nolion allegoiy foi dieienl aulhoise.g., Philo of Alexandiia and
Oiigenis evidenl. In lhis iespecl I. Chiisliansen has iighlly poinled oul lhal
lhe denilion of allegoiy by lhe iheloiician Heiaclilus and by Cocondiius
is mosl impoilanl foi an undeislanding of allegoiy as used by Philo of
Alexandiia and Oiigen. Tis is because Philo emphasizes lhe dieience
belween language and lhoughl: Symbols exisl wilhin woids which can only
be giasped by lhoughls.
r
Similaiily, Cocondiius who, afei Heiaclilus, is
mosl inuenlial foi Philo and lhe Falheis, wiiles:
, (allegoiy is an
expiession which piopeily shows anolhei lhing, bul which has piesenled
anolhei nolion).
r
If lheie is a dieience, howevei, belween and
ro. Cf. C. Schublin, Untersuchungen zu Methode und Herkunf der antiochenischen
Exegese (Cologne, r,,); B. Neuschfei, Grigenes als Philologe (Basel, r,8,). On
lhe exegelical piaclice of Oiigen see also H. Kaipp, Schrif, Geist und Vort Gottes.
Geltung und Virkung der Bibel in der Geschichte der Kirchevon der lten Kirche bis
zum usgang der Reformationszeit (Daimsladl, r,,i), ,; M. Canevel, La Bible el
les Peies: jeunesse el impalience, NRT rro (r,,): 8oo.
rr. Cf. Schublin, Untersuchungen, o.
ri. Cf. Schublin, Untersuchungen, r,o; foi Diodoius cf. lhe impoilanl sludy of
G. Rinaldi, Diodoio di Taiso, Anliochia e le ieagioni della polemica anliallego-
iisla, ugustinianum (r,,): o,o.
r. Cf. Philo, De brahamo rr, (CohnlWendlandi,, ro.); Leg. all. II r, (Cohnl
Wendland ,,i,.).
r. Cocondiius, (Spengel i,i8f.); similaiily Heiaclilus, Quaest.
Hom. ,,r,o,r (Oelmann); cf. I. Chiisliansen, Die Technik der allegorischen
iro Tiee Paliislic Heimeneulics
(lhe olhei and lhe olhei), lhe homogeneousness of lhe lhings
compaied (language and lhoughl) is implied as lheie is no conliasl belween
lhe one and lhe olhei. Inslead, olheiness is alieady expiessed in lhe isl
. Bolh pails of lhe denilion coiiespond as lhey show lhe same con-
liasl lo somelhing dieienl which is accoiding lo lhe iheloiician Heiaclilus
lhe .
r,
Te conlexl of lhis piinciple, namely a denilion of allegoiy which
sliesses lhe dieience belween lhe olhei and a poinl of ielalion (lhe ),
and which is laken ovei fiom lhe iheloiical liadilion, sel lhe idea lhal some-
lhing is shown by lhe allegoiy which lianscends lhe expiession ()
ilself. Hence, allegoiy implies lhal fuilhei and beyond lhose aspecls which
seem lo be hidden al isl sighl, lhe lexl oi pails of il may well lead lo yel
anolhei level of meaning.
Foi lhe lime being, lhe philosophical implications need lo be sepaialed
fiom lhe iheloiical insighls desciibed. Bolh foi lhe philosophical foundalion
as well as foi lhe philosophical implicalions of a philological explanalion
of a lexl, il is nol necessaiy lo lhink in leims of a one-sided confionlalion
of Aiislolelianism and Plalonism,
ro
as if Aiislolelianism would necessaiily
and exclusively sliess lhe piesence of foims in lhe woild, wheieas Plalonism
would lead lo a veilical view of lhe woild wilh lhe ideas al lhe lop. Tal
lhe dieience belween Aiislolelianism and Plalonism had infoimed lhe
dicholomy belween lileial and hisloiically oiienled inleipielalion on lhe
one hand and allegoiical inleipielalion on lhe olhei hand,
r,
(quile apail
fiom lhe inuence of lhe Sloa, which should nol be neglecled), is al veiy
leasl a one-sided and pioblemalic conclusion. Il follows lhal Teodoie of
Mopsueslia should nol be seen as devoling himself lo Aiislolelianism and
inleipieling lhe Sciipluies in lhis iespecl, bul ialhei engaging inlo iejecling,
modifying, oi haimonizing lhe Plalonic assumplions wilh Biblical views
(e.g., moial conceplions).
r8
uslegungswissenschaf bei Philon von lexandrien (Tubingen, r,o,), r,; Bieneil,
llegoria und nagoge, ,if.; J. Pepin, Mythe et allegorie. Les origines grecques et les
contestations judeo-chretiennes (id ed.; Paiis, r,,o), 88.
r,. Cf. Heiaclilus, Quaest. Hom. roo,,. (Oelmann).
ro. E.g., A. von Hainack, C. Raven, L. Palleison, elc.: cf. R. A. Noiiis, Manhood and
Christ (Oxfoid, r,o), i,o,i. Similaiily H. N. Bale, Some Technical Teims of
Gieek Exegesis, jTS i (r,i): ,,oo, heie, e.g., ,,.
r,. Tis is also lhe lendency of Schublin, Untersuchungen, o, , ,,f.
r8. Cf. F. M. Young, From Nicaea to Chalcedon, Guide to the Literature and its Back-
ground (id ed. London, r,88), io,; R. A. Noiiis, Manhood, rii.
Foi lhe Hebiew Bible lo lhe Sepluaginl ir, Foi lhe Hebiew Bible lo lhe Sepluaginl ir, Spiiilual Exegesis ir,
Al lhis poinl, I lheiefoie piopose lhe following hypothesis: Te allegoiical
inleipielalion
r,
seems lo piesuppose a much sliongei philosophical lhiusl
lhan lhe so-called hisloiical ().
io
Such a lendency can be shown in lhe classical inleipielalion of lexls, e.g.,
lhe exegesis of Homei. Teie lhe classical philologisls emphasize lhal Homei
has lo be inleipieled by himself.
ir
All lhe enigmas, conliadiclions and lhe im-
moial, anlhiopomoiphical chaiaclei of lhe slalemenls of Homei, e.g., aboul
lhe Gods, aie, accoiding lo lhis inleipielalion, nol lhe iesull of lhe aulhois
caielessness; inslead lhey iepiesenl a conscious encoding of his lhoughls.
Il is lhus lhe lask of lhe inleipielei lo unveil lhe hidden.
ii
Wilh iespecl lo
allegoiy, lheie aie close a nilies of lhis inleipielalion wilh lhe piinciple of
Cocondiius. All lhal Homei has explicaled naiialively wilhin lhe sensual
iealm, iefeis by ilself lo lhe noelic iealm.
i
Te basic inlenlion of lhe exegesis
of Homei ieveals lhal lhe ciilique of Homei (e.g., by Xenophanes) and his
iehabililalion aie connecled; and bolh can only be undeislood (as ciilique)
againsl lhe backgiound of a fundamenlal allilude molivaled by lheology and
philosophy. On lhe one hand, lhis leads lo a posilion wheie Homei musl be
explained by Homei, on lhe olhei hand, lhe inleipieleis liied lo use olhei
iesouices foi explaining lhe lexl (e.g., lhe conlexl of Homei, elc.).
If one allempls lo conceive lhe iefeience of explicalions of a lexl wilh
iegaid lo lhe inlelligible moie accuialely, lhe shape of a manifold meaning of
Sciipluie pioves lo be implicilly deleimined by philosophical calegoiies,
i
in
pail al leasl by Plalonic philosophy. Te (philosophical) allegoiy is piimai-
ily inleiesled in how lhe pioblem is sel, and lhis can be lhe philosophical
and lheological lhoughl iespeclively, oi lhe liulh of iealily in lhe poeliy of
Homei and lhe Plalonic mylhs.
i,
One of lhe cenlial aspecls of (neo-) Plalonic
philosophy can be desciibed as lhe piesence of lhe piololype in lhe image.
r,. In iespecl lo lhe allegoiical inleipielalion one has lo dieienliale belween a
puie iheloiical allegoiy as a medium of slyle and lhe allegoiy which is of a philo-
sophical-lheological naluie; foi lhis dieience cf. C. Schublin, Untersuchungen,
rio; C. Jacob, Allegoiese, r,, r8.
io. Cf. Schublin, Untersuchungen, o.
ir. Cf. Neuschfei, Grigenes als Philologe, i,o8,.
ii. F. Bu eie, Les Mythes dHomre et la Pensee Grecque (Paiis, r,,), i,r.
i. Bu eie, Mythes dHomre, i, 8f.; also H. Diiie, Zui Melhodik anlikei
Exegese, ZNV o, (r,,): rir8, heie ri.
i. Cf. Dohmen, Vom vielfachen Schiifsinn, ii.
i,. W. Beieiwalles, Denken des Einen. Studien zur neuplatonischen Philosophie und
ihrer Virkungsgeschichte (Fiankfuil, r,8,), i,,.
ir8 Tiee Paliislic Heimeneulics
Teiefoie, one can diaw a conclusion fiom lhe image lo lhe piololype oi
souice because of an analogous sliucluie: If lhe piololype causes some-
lhing, lhe piololype musl be piesenl in lhe lhing caused in some sense and,
lheiefoie, idenlical wilh il in some iespecl. Howevei, lhe lhing eslablished
by causalion musl also be dieienl fiom lhe cause, so lhal analogy implies
idenlily and dieience al lhe same lime. Tus, lhe sensual can be lhoughl
of as an eeclive sign of lhe inlelligible, and lhe inlelligible again as a sign
of lhe lianscending iealily as such, because of lhe piesence which had al-
ieady been eslablished within lhe inlelligible: lhis is lhe sliucluie in which
lhe funclion of language and lhe lheoiy of allegoiical undeislanding can
be seen in lhe conlexl of a Plalonizing lhoughl.
io
Te iefeienlial chaiaclei
of language which ielies on a souice (alieady eslablished wilhin lhe inlel-
ligible) is nol mainlained oi inlended by lhe liealmenl of lexls in lhe sense
of hisloiy. Tus, allegoiy has a moie philosophical lhiusl (implied inter alia
lhiough ils oiigin fiom lhe exegesis of Homei) lhiough all lhe insliumenls
(instrumentarium) and lhiough ils aim lo ielale lhe sensual lo lhe noelic
iealm. As fai as lhe philosophical aspecl is conceined, lhe giealesl dieience
belween hisloiy and allegoiy in inleipieling Sciipluie lies heie.
i,
ii. Some Examples of the Interpretation of History and llegory
i8
Te above hypolhesis of lhe (philosophically condilioned) oiigin of lhe
dieience belween hisloiy and allegoiy (logelhei wilh lhe common basis
of lhe iheloiical-giammalical liadilion) can be expanded: bolh melhods
of inleipielalion aie also similai in iespecl lo lheii sliucluie; bolh begin
wilh lhe hisloiical aclion of God; bolh liy lo explicale lhe Silz im Leben
of lhe Holy Sciipluie; and, moieovei, bolh inlend lo play down lhe dis-
lance belween Sciipluie and lhe communily which is made necessaiy by
lhe conlemplalion of hisloiy. Tis is done by iefeiing lo lhe pioblems of
local communilies.
If lhe so-called hisloiical oi lileial inleipielalion liies lo iejecl lhe
view of iealily and language which is medialed by lhe Plalonic philosophy,
il piimaiily allows a view of hisloiy in leims of ils own dynamic. Such a
concenlialion on lhe inleipielalion of Sciipluie combined wilh an inleiesl
io. Cf. Beieiwalles, Denken des Einen, o,.
i,. Cf. Young, From Nicaea to Chalcedon, io, (foi Teodoie of Mopsueslia).
i8. I do nol cile lhe anlique aulhois exlensively because il is nol inlended lo expli-
cale special aspecls of eveiy single lheologian, bul lo nd oul lhe fundamenlal lines
of dispaiale lhoughls.
Foi lhe Hebiew Bible lo lhe Sepluaginl ir, Foi lhe Hebiew Bible lo lhe Sepluaginl ir, Spiiilual Exegesis ir,
in hisloiy can be shown in lhe case of Teodoie of Mopsueslia.
i,
Teodoie
begins his aigumenlalion wilh lhe manifeslalion of God in hisloiy; lheiefoie,
God's specic aclions and mens ieaclions have lo be conlemplaled wilhin
lhe dieienl hisloiical conlexls.
o
Tis is liue as well wheie Chiisl piays lhe
Psalms of David on lhe cioss, because lhe hisloiical ciicumslances of lhese
Psalms have lo be laken inlo consideialion. Te piophels have spoken lo
men of their lime.
r
Teodoie chooses lhis basic hisloiical viewpoinl also foi lhe inleipiela-
lion of lhe 1: lheie he also caiefully allends lo lhe iespeclive giammalical
backgiound of lhe dieienl expiessions, lhe pioblems of lhe lexl, and daik
passages, oi he liies lo explain lhe poinl of depailuie of a naiialive
i
lhus
lhe iheloiical scope inuences his own exegelical lheology as well as lhe
lheology of lhose who use allegoiy.

If, in conliasl lo lhis posilion, allegoiy

inleipiels lhe expiessions of lhe o1 in a pieguialive way (messianic-chiis-
lological, lypological elc.), il undeimines (in Teodoies eyes) lhe newness
of lhe ievelalion in Chiisl lhiough whom God wanled lo eslablish a new
beginning exceeding lhe o1.

Consequenlly, wheie such a view of ievelalion

is inlioduced lo exegesis, il leads lo a docliine of lwo ages
,
which liies lo
giasp Old and New Teslamenl as lwo momenls, wilh lheii own hisloiical
silualions, and which conceives each as a unily. Bul a hisloiical develop-
menl always pioduces a dislance in lime because lhe lhing conlemplaled
is looked al as such.
o
Teodoie of Mopsueslia knows lhal some expiessions of Sciipluie
should nol be laken lileially. He liies lo inlegiale a lypology inlo his view
i,. Cf. Schublin, Untersuchungen, ro8; R. Bullmann, Die Exegese des Teodor von
Mopsuestia (poslhumous ed. by H. Feld and K. H. Schelkle; Slullgail, r,8), ,,roi.
Cf. also M. F. Wiles, Teodore of Mopsuestia as Representative of the ntiochene
School (Cambiidge Hisloiy of lhe Bible r; Cambiidge, r,,o), 8,,ro.
o. Cf., e.g., In Ps i Piaef (PG oo,oo8CD).
r. Cf., e.g., In Ps ,i (PG oo,o,iDo,A); see Young, From Nicaea to Chalcedon,
iof.
i. Cf., e.g., Comm. in Joh (f. Vosle); see Young, From Nicaea to Chalcedon, ioo.
. Cf. Schublin, Untersuchungen, r,o.
. Cf. Cat. Hom I rr8f. (Mingana); seeYoung, From Nicaea to Chalcedon, ioo, io,.
,. Cf., e.g., Cat. Hom VIII rr (io Tonneau); In I
am
ad Tess. V (II Swele); see
Noiiis, Manhood, roor,i; Young, From Nicaea to Chalcedon, ioo; B. Sludei, La
riessione teologia nella Chiesa imperiale (sec. IV e V) (Rome, r,8,), i,, r,r.
o. Il is neveilheless nol meanl lhal an anlique aulhoi musl necessaiily have had
such an objeclive view as is deduced fiom a modein heimeneulical peispeclive.
iio Tiee Paliislic Heimeneulics
of hisloiy which he undeislands as being an image of fuluie lhings, namely
lhe evenls of lhe Chiislian peiiod;
,
lhe hisloiy of Isiael in ils developmenl
poinls lowaids Chiislianily. Eveiylhing has ils meaning in leims of lhe fuluie
which now becomes piesenl. Tus a pasl evenl shows a similaiily oi ielalion-
ship wilh lhe piesenl lime.
8
A lexl can, lheiefoie, have a double meaning: lhe
hisloiical sense and lhal of a typos, which is lhe pieiogalive of lhal lime coi-
iesponding lo lhe lexl in iegaid lo ils iecoided ciicumslances, and lhe sense
ielaled lo lhe piesenl lime evolving oul of lhe alieady eslablished fuluie.
Te typos is, neveilheless, subjecl lo a numbei of ciileiia, lhal is, il is subjecl
lo dispaiale conlexls of dieienl limes
,
and lo lhe facl lhal lhe pasl has lo
buisl ils own scope ().
o
Only because lhe pasl is nol iesliicled lo
ilself, bul has a meaning which is impoilanl foi anolhei peispeclive of lime,
a naiialive of lhe o1 can be seen as typos of anolhei evenl.
Te o1 is ielaled lo lhe 1 by lhe leim typos fiom an hisloiical poinl
of view. By lhe same loken, Sciipluie as a whole is meanl lo be of use foi
people by exlolling examples accoiding lo lhe classical piinciple delectare
et prodesse (lo enjoy and lo be of use).
r
We aie lo be educaled by insliuc-
lion and consolalion and so lhe inleipielalion of Sciipluie isin lhe sense
of Teodoieincoipoialed inlo a Chiislian pasloial undeislanding.
i
A
biblical lexl also opens ilself up lhiough exemplary applicalion lo an aclual
silualion, nol in lhe sense of modein aclualizing lendencies, so much as il
piovides a conlexl foi lhe hisloiy of salvalion.

History can, lheiefoie, be seen

(e.g., in iespecl lo Teodoie of Mopsueslia) undei lhiee aspecls which aie
inleiwoven: as an evenl in lhe pasl (in lhe sense of historisch), as a hisloiical
(geschichtlich) developmenl, and as pasloial (exemplaiy) piaclice. Il is silu-
aled againsl a iheloiical backgiound which assumes ceilain philosophical
piemises (iejeclion oi modicalion of Plalonic assumplions) and lheologi-
,. Cf., e.g., In Rom ,ri (PG oo,,, B); see Bullmann, Exegese, ro,f.; Simonelli,
Lettera, ro8.
8. Cf. In joel i,i8. (r,, Wegnein).
,. Cf. In Mich ,r ( Wegnein); In jon Piaef (i,, Wegnein).
o. Cf. In joel i,i8. (r,o Wegnein); see Schublin, Untersuchungen, ro,f.; Bull-
mann, Exegese, ro,; Simonelli, Lettera, r,i; Young, From Nicaea to Chalcedon, io,.
r. Cf. B. Sludei, Delectare et prodesse. Zu einem Schlusselwoil dei paliislischen
Exegese, in Sludei, Dominus Salvator, ror; also Simonelli, Lettera, r, foi
Teodoie.
i. Cf. Schublin, Untersuchungen, roio,.
. Cf. Dohmen, Vom vielfachen Schiifsinn, io.
Foi lhe Hebiew Bible lo lhe Sepluaginl iir Foi lhe Hebiew Bible lo lhe Sepluaginl iir Spiiilual Exegesis iir
cal ieeclions.

In lhe case of Teodoie lhese lheological ieeclions aie

piimaiily aboul chiislology and lheology of ievelalion.
,
Similaiily one can slale foi Giegoiy of Nyssa lhal his exegelical eoils
aie nol only dominaled by lhe sliiving lowaids a puie inleipielalion of a
biblical lexl. Tey aie accompanied by a piolieplic aspecl and lhe inlenlion
lo feililize Sciipluie, as can be shown in De vita Moysis
o
oi lhe Homilies
on the Canticle.
,
Allhough he woiks wilh similai pieiequisilespiolieplic
and pasloial inlenlion iespeclively as well as wilh a bioad agieemenl of lhe
iheloiical lhiusl
8
Giegoiy liies lo undeisland Sciipluie in lhe sense of
theoria / allegoria.
,
Tis should nol be seen as exaggeialed speculalion, foi
in lhe Vita Moysis Giegoiy iefeis again and again lo hisloiy in oidei lo nd a
supeiioi sense in a second slep.
,o
Tis lendency cannol simply be dismissed
by aiguing lhal, in geneial, Giegoiy only liies lo nd pieguialions of Chiisl
in lhe o1. His view of theoria, which is al lhe basis of his inleipielalion, is
connecled also wilh onlology.
Giegoiy of Nyssa lhoughl of lhe dieience belween lhe ciealed and
lhe unciealed as a basic dislinclion benealh lhal of lhe sensual and lhe
inlelligible.
,r
Realily in ils enliiely is laid oul in space and lime, lhus being
chaiacleiized by dislance ( and ). Eveiylhing which is
consliluled by dislance oi exlension dieis necessaiily fiom anylhing else
. Cf. C. Kannengiessei, Die Bibel, wie sie in dei fiuhen Kiiche gelesen wuide:
Die paliislische Exegese und ihie Voiausselzungen, Conc(D) i, (r,,r): i,o, heie
o; Jacob, Allegoiese, r,,.
,. Cf., e.g., R. A. Gieei, Teodore of Mopsuestia. Exegete and Teologian (London
r,or), rrir; Young, From Nicaea to Chalcedon, io,f.
o. Cf. VMoys I 8r, (,ro,, Musuiillo).
,. Cf. Cant Prol (,rr,ir Langeibeck).
8. Cf., e.g., A. Spiia, Rheloiik und Teologie in den Giabieden Giegois von
Nyssa, StPatr , (r,oo): roor; C. Klock, Untersuchungen zu Stil und Rhythmus bei
Gregor von Nyssa. Ein Beitrag zum Rhetorikverstandnis der griechischen Vater (Fiank-
fuil, r,8,); H. M. Meissnei, Rhetorik und Teologie. Der Dialog Gregors von Nyssa De
nima et Resurrectione (Fiankfuil, r,,r).
,. Cf. VMoys II (,,rrf. Musuiillo); on lhe whole pioblem cf., e.g., G.-I. Gai-
gano, La Teoria di Gregorio di Nissa sul Cantico dei Cantici. Indagine su alcune indi-
cazioni di metodo esegetico (Rome, r,8r), ,,i.
,o. Cf., e.g., VMoys II if (,,rr Musuiillo); VMoys II ,r (,,ir8, Musuiillo).
,r. Cf., e.g., Eun I i,f (roo,rii Jaegei); on lhis aspecl cf. A. A. Mosshammei,
Te Ciealed and lhe Unciealed in Giegoiy of Nyssa Conlia Eunomium r,ro,
rr, in El Contra Eunomium I en la produccion literaria de Gregorio de Nisa (ed. L. F.
Maleo-Seco and J.L. Basleio; Pamplona, r,88), ,,,.
iii Tiee Paliislic Heimeneulics
in oidei lo be exislenl and iecognizable as lhe same enlily.
,i
Tis is in cleai
dislinclion fiom God foi whom, as lhe Unciealed, one cannol assume any
exlension because lhen he would have lo be dieienl in himself accoiding
lo his naluie. As God is seen by Giegoiy as
,
and innile,
,
be-
ing made like God can only be desciibed as peipelual piogiess foi human
beings,
,,
bul nol as union in lhe Plolinian sense.
,o
Te linguislic level coiiesponds lo lhis basic onlological sliucluie ad-
opled by Giegoiy: language based on ils own has physical aspecls
which depend on lhe foim of lhe sound (in accoidance lo lhe Sloic lheoiy).
,,

Il can only inadequately expiess lhoughls because lhey do nol have a similai
exlension even lhough lhey aie dieienl in lhemselves. As eveiylhing cie-
aled, including lhe (ciealed) inlelligible iealm, is chaiacleiized by dieience,
language has ils meaning in leims of making lhe desciiplion of dieience
possible; in lhis sense il chaiacleiizes lhe ciealed oidei as a whole in iespecl
lo ils being dieienlialed.
,8
As language (and lheiefoie also lhe biblical lexl)
,,
can only desciibe
iealily as a whole, bul nol lhe unciealed wilhoul , language only
,i. Cf. T. P. Veighese, IATHMA and IATAI in Giegoiy of Nyssa: Inlio-
duclion lo a concepl and lhe posing of a pioblem, in Gregor von Nyssa und die
Philosophie (ed. H. Diiie, M. Allenbuigei, and U. Schiamm; Leiden, r,,o), ioo
(wilh lhe iefeiences lo Giegoiy).
,. Cf. Eun I r,o (,,,,f. Jaegei).
,. Cf., e.g., VMoys I , (,8 Musuiillo); esp. E. Muhlenbeig has poinled lo lhe piob-
lems of lhe innily of God deducing lhis conceplion esp. fiom Contra Eunomium
(cf. E. Muhlenbeig, Die Unendlichkeit Gottes bei Gregor von Nyssa. Gregors Kritik am
Gottesbegri der klassischen Metaphysik [Gllingen, r,oo]). I cannol discuss his po-
silion heie; some ciilical iemaiks can be found, e.g., in W. Ullmann, Dei logische
und dei lheologische Sinn des Unendlichkeilsbegiies in dei Golleslehie Giegois
von Nyssa, Bijdragen 8 (r,8,): r,o,r.
,,. Cf. VMoys II i,, (rro,i Musuiillo).
,o. On Plolinus cf., e.g., W. Beieiwalles, Plolins philosophische Myslik, in Grund-
fragen christlicher Mystik (ed. M. Schmidl and D. R. Bauei; Slullgail, r,8,), ,,,
heie , (wilh iefeiences lo Plolinus).
,,. Cf., e.g., Eun II io,io, (i8,,r,i8o,o Jaegei); see T. Kobusch, Name und Sein:
Zu den spiachphilosophischen Giundlagen in dei Schiif Contra Eunomium des
Giegoi von Nyssa, in El Contra Eunomium I en la produccion literaria de Gregorio
de Nisa (ed. L. F. Maleo-Seco and J. L. Basleio; Pamplona, r,88), i,o8, heie i,of.
,8. Cf. A. A. Mosshammei, Disclosing bul nol Disclosed: Giegoiy of Nyssa as De-
consliuclionisl, in Studien zu Gregor von Nyssa und der christlichen Spatantike (ed.
H. R. Diobnei and C. Klock; Leiden, r,,o), ,,ri, heie roof.
,,. Cf. Mosshammei, Disclosing, rr,r,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ii Foi lhe Hebiew Bible lo lhe Sepluaginl ii Spiiilual Exegesis ii
enables us lo giasp lhe innile being, God, in leims of dieience. Foi
Giegoiy, being made like God and pailicipalion in God mean lhal lhe
aim musl be lo ieach lhe oiiginal slale of humankind befoie lhe Fall and,
lhus, allain lo lhe closesl possible pioximily lo God;
oo
whilsl lhe dislance
lo God can nevei be oveicome
or
il is necessaiy foi us lo sliive lowaids lhe
inlelligible by discaiding all lhal is alien.
oi
Tis movemenl lawaids God is
pailiculaily founded in Neoplalonism.
o
Il was assimilaled in a Chiislian
conlexl by Giegoiy of Nyssa. Te lendency of appioximalion lowaids lhe
inlelligible beyond lhe sensual is medialed by lhe linguislic foim: by using
lhe language of dieience one should ullimalely be able lo lianscend lhe
dieience. Accoiding lo Giegoiy, keeping silenl befoie lhe mysleiy of God
(innily) would be lhe mosl meaningful iesponse as language conslanlly
iemains wilhin lhe limils of dieience.
o
In oidei lo make lhe Chiislian
message plausible and accessible foi us,
o,
lhe human being (heie lhe leachei
who is qualied foi lhe lask)
oo
is inviled lo speak aboul God wilhin his oi hei
limils even lhough lhis will always iemain inadequale. Allhough lhe evenls
in lhe hisloiy of salvalion aie dieienlialed wilhin lhemselves (as evenls) all
human beings should liy lo oveicome lhe dieienlialion and lo imilale lhe
unily of God himself. Giegoiy lhus fiequenlly uses lhe image of laking o
ones clolhes (shoes),
o,
when he iefeis lo lhe lianscendence of lhe sensual,
in oidei lo show a supeiioi sense of Sciipluie as analogical ascenl. Wilhin
lhe movemenl lowaids God, lhe melaphoi (e.g., lhe melaphoi of lighl) is lhe
oo. Cf. H. Meiki, . Von der platonischen ngleichung an Gott zur
Gottahnlichkeit bei Gregor von Nyssa (Fieibuig i. Ue., r,,i), e.g., ,ri.
or. Cf. Giegoiy of Nyssa, Cant , (r,8,rir, Langeibeck); see M.-B. v. Sliilzky, Zum
Problem der Erkenntnis bei Gregor von Nyssa (Munslei, r,,), ,,.
oi. Cf. VMoys II ior (ro,ri Musuiillo); see G. Walson, Giegoiy of Nyssas Use
of Philosophy in lhe Life of Moses, ITQ , (r,8,): roorri, heie rorf.
o. Cf. G. Walson, Giegoiy, rorf.; W. Beieiwalles, Selbsterkenntnis und Erfahrung
der Einheit. Plotins Enneade V ,. Text, Ubersetzung, Interpretation, Erlauterungen
(Fiankfuil, r,,r), i,r.
o. Cf. Eccl , (ro,,f. Alexandei); see D. Caiabine, Giegoiy of Nyssa on lhe Incom-
piehensibilily of God, in Te Relationship between Neoplatonism and Christianity
(ed. T. Finan and V. Twomey; Dublin, r,,i), ,,,,, heie ,; A. Meiedilh, Homily
I, in Gregory of Nyssa. Homilies on Ecclesiastes. n English Version with Supporting
Studies (ed. S. G. Hall; Beilin, r,,), r,,8, heie r,.
o,. Cf. Gr Cat i (rr,,,f. Siawley); see Meissnei, Rhetorik, r,o.
oo. Cf. Meissnei, Rhetorik, ,i andbased upon lhis sludyE. Peioli, Il Pla-
tonismo e lantropologia losoca di Gregorio di Nisa. Con particolare riferimento agli
inussi di Platone, Plotino e Porrio (Milan, r,,), ooo,.
o,. Cf. VMoys II ior (ro,ri Musuiillo).
ii Tiee Paliislic Heimeneulics
appiopiiale, allhough slill inadequale, possibilily one has lo speak of being
made like God. Tianscending lhe sensual, melaphoi and analogy aie also
lhe essenlial elemenls lo develop lhe historia (of God) as theoria/allegoria
foi human beings.
o8
Tus, il is evidenl lhal Giegoiy of Nyssa and Teodoie of Mopsueslia
make lwo basic assumplions which can be inleipieled as common giound: r)
Te foundalion of eveiy inleipielalion of Sciipluie is history; i) Sciipluie is
lo be ielaled lo lhe communily of lhe believeis. Despile lhe common iheloii-
cal-giammalical liadilion, lhe dieience lies piimaiily in how and by which
lheological-philosophical methods hisloiy is ielaled lo lhe ieadeisa hisloiy
which foi lhe isl lime confionls lhe believeis wilh a cleai dislance. Tis
is done lhiough lhe leim typos and a modied allilude lowaids Plalonism
(Teodoie) oi by lhe implemenlalion and conscious inlegialion ()
o,
of
allegory, which (despile lhe Sloic inuences) has lo be undeislood in leims of
ils Plalonic piesupposilions. Il follows lhal an exegesis which liies lo inlegiale
lhe aclual silualion of believeis begins wilh hisloiy, bul lhe medialion of
hisloiy is sliucluied by a second elemenl, lhus leading lo a sense of Sciipluie
which follows necessaiily fiom hisloiy, bul is dieienl fiom il.
c. Synchronic and Diachronic Reading of the Bible. n Gutlook
Te dieienl allempls lo undeisland lhe Bible conveige in lhal God has
acled in hisloiy, and lheiefoie evenls of lhe pasl aie lold which have ieally
laken placefiom a peispeclive of dislance.
,o
Bul Sciipluie does nol only
deiive meaning because il infoims a ieadei of pasl evenls; il does nol only
supeisede hisloiical facls and mediale a gloiied picluie of lhe pasl foi a
communily which ielies on an inspiied book. Tis cannol be liue because
il seems lo be veiy pioblemalic lo speak of facts which can be conlemplaled
wilhin lhemselves and which should be isolaled as bruta facta. Such a view
would be iealized only if hisloiical evenls did nol depend on lhe inleipielei
as well. Hisloiy is, lheiefoie, always an inleipieled hisloiy (in lhe sense of
Geschichte): Il is liue foi canonical ieceplion lhal lhe Bible and lhe chuich
nevei exisled sepaialely. Hence foi someone in anliquily, Sciipluie has ils
o8. Cf. M. N. Espei, llegorie und nalogie bei Gregor von Nyssa (Bonn, r,,,),
i8o, ,,8.
o,. Cf. C. Gnilka, . Die Methode der Kirchenvater im Umgang mit der anti-
ken Kultur I. Der Begri des rechten Gebrauchs (Basel, r,8); C. Gnilka, .
Die Methode der Kirchenvater im Umgang mit der antiken Kultur II. Kultur und Con-
version (Basel, r,,).
,o. Cf. Kein and Niemann, Teologische Erkenntnislehre, ,if.
Foi lhe Hebiew Bible lo lhe Sepluaginl ii, Foi lhe Hebiew Bible lo lhe Sepluaginl ii, Spiiilual Exegesis ii,
piopei sense only if il is inleipieled in lhe chuich and foi lhe chuich,
,r
silu-
aled in a compiehensive hisloiy of salvalion.
,i
In lhis conlexl, lhe lileial sense of Sciipluie can be seen as lhe meaning
of lhe lexl, i.e., lo ieceive somelhing fiom Sciipluie wilhin a compiehen-
sible piocess. Lileial need nol mean only lhal ieal hisloiy musl be lold
slep by slep, bul lhal lhe lexl slielched oul so lo speak in space includes
melaphois and leads lo lhe idea of God in movemenl wilhin lhe lime of
human biogiaphy. A synchionic ieading which undeislands lileial only
in a fundamenlalislic sense cannol be liue because meanings aie nol be
medialed ahisloiically.
,
Ralhei, il is lhe hisloiy of gioups (communilies)
and single peisons which is confionledin a diachionic slep because of lhe
conlinuily of lhe Virkungsgeschichte (hisloiy of ieceplion) in limewilh
lhe piesence of lhe lexl of Sciipluie wilhoul Sciipluie ilself being ieduced
lo a slalic icon of oui own (emolional) behavioi. Naiialives, in lhe sense of
hisloiies, aie being lold in a new way foi a new hisloiical conlexl (e.g., lhe
dieienl gospels wilh lheii pasloial silualions); lheiefoie, a diachionic iead-
ing necessaiily belongs lo lhe lexl ilself, and il seems plausible foi lhe ieading
of Sciipluie lo iepiesenl lhe lexl undei changing condilions in diachionic
lime, foi example, in lhe liluigy.
,
Te appioach lo lhe Bible as historia and
allegoria, can be seen undei socio-culluial condilions: Te single believei
who wanls lo nd hislhei idenlily
,,
wilhin lhe piesence of lhe hisloiy of
salvalion is a pail of a synchionic communily of failh which is again pail
of a diachionic communily of failh.
,o
Tus, a lexl can also be undeislood
fiom lhe slandpoinl of a (pasloial) hisloiy of ieceplion and lhe inleiesl in
lhe oiiginal selling of lhe lexl.
,,
,r. Cf. Kannengiessei, Bibel, io, i8; Dohmen, Vom vielfachen Schiifsinn, io;
Jacob, Allegoiese, r,i, r,,roo.
,i. Cf. on a compiehensive, syslemalic conlexl F. Mildenbeigei, Biblische Dogmatik.
Eine biblische Teologie in dogmatischer Perspektive. Vol. r: Prolegomena. Verstehen
und Geltung der Bibel (Slullgail, r,,r), oi,r.
,. Cf. R. D. Williams, Te Lileial Sense of Sciipluie, Modern Teology , (r,,r)
rir, heie rii,.
,. Cf. Williams, Lileial Sense, rioi,; D. Monshouwei, Te Reading of lhe
Sciipluies in lhe Eaily Chuich, Bijdragen , (r,,): ,,,r.
,,. Cf. E. Runggaldiei, Peisonen und diachione Idenlill, Phj ,, (r,,i): ioi8o;
L. Honnefeldei, Dei Slieil um die Peison in dei Elhik, in jahres- und Tagungs-
bericht der Gorresgesellschaf r,,: (Padeiboin, r,,i), oo8, heie ,8.
,o. Cf. Dohmen, Vom vielfachen Schiifsinn, if.
,,. Cf. Dohmen, Vom vielfachen Schiifsinn, o, ,, oi; cf. also R. Wain-
ing, Rezeptionsasthetik. Teorie und Praxis (id ed.; Munich, r,,,); H. Link,
iio Tiee Paliislic Heimeneulics
Because lhe diachionic inleipielalion, as shown accoiding lo Teodoie
of Mopsueslia and Giegoiy of Nyssa, makes implicil oi explicil philosophi-
cal assumplions, lhe level of inleipielalion can be seen as a conlexlualized
and conlexlualizing iefeience
,8
lo Sciipluie. Tus, lhe lheoielical slalus
of philosophy is nol jusl an exleinal applicalion lo a puie biblical lexl.
Philosophy has an oiiginal funclion foi conceplions wilhin an adequale
inleipielalion exlended wilhin lime.
,,
In lhis sense historia and allegoria aie
silualed in lhe lexluie of lhe iheloiical-giammalical liadilion, of philosophy
and lheology, embedded in a diachionic pasloial piaclice of lhe hisloiy of
salvalion. Tis does nol imply, in oui view, a ieluin lo a pieciilical lime of
exegesis,
8o
bul an undeislanding of lhe exegesis of dieienl conlexls and
their iespeclive condilions.
viviiouv.vuv
Beieiwalles, W. Denken des Einen. Studien zur neuplatonischen Philosophie und ihrer
Virkungsgeschicht. Fiankfuil, r,8,.
Bieneil, W. A. llegoria und nagoge bei Didymos dem Blinden von lexandria.
Beilin, r,,i.
Bu eie, F. Les Mythes dHomre et la Pensee Grecque. Paiis, r,,.
Chiisliansen, I. Die Technik der allegorischen uslegungswissenschaf bei Philon von
lexandrien. Tubingen, r,o,.
Rezeptionsforschung. Eine Einfuhrung in Methoden und Probleme (id ed.; Slullgail,
r,8o); J. Gnilka, Die Wiikungsgeschichle als Zugang zum Veislndnis dei Bibel,
MTZ o (r,8,): ,roi.
,8. On lhis dieienlialion cf. P. Beei, Kontextuelle Teologie. Uberlegungen zu ihrer
systematischen Grundlegung (BOT io; Padeiboin, r,,,).
,,. Cf. A. J. Buchei, Heideggeis Melaphysikkiilik als Nihilismus-Teiapie odei:
Das Ende dei Melaphysik als Anfang sinnvollen Seinsveislndnisses, in Metaphysik
in un-metaphysischer Zeit (ed. E. Coielh; Dusseldoif, r,8,), ,o8, heie of. (dei
Philosophie komml fui eine adquale, zeil-exlensive Inleipielalion eine oiig-
inie Konzeplionsfunklion zu). Cf. also M. Fiank, Das individuelle llgemeine.
Textstrukturierung und -interpretation nach Schleiermacher (Fiankfuil, r,8,);
R. Palmei, Allegoiical, Philological, and Philosophical Heimeneulics: Tiee Modes
in a Complex Heiilage, in Sl. Kiesic (Ed.), Contemporary Literary Hermeneutics and
Interpretation of Classical Texts (ed. S. Kiesic; Ollawa, r,8r), r,i.
8o. Cf. Kannengiessei, Bibel, o; A. M. Rillei sliesses lhis poinl coiieclly againsl
C. Jacob (cf. A. M. Rillei, ieview of C. Jacob, rkandisziplin, llegorese, Mystagogie.
Ein neuer Zugang zur Teologie des mbrosius von Mailand [Fiankfuil, r,,o] in TLZ
rr, [r,,]: i,o,i, heie i,i againsl Jacob, rkandisziplin, r,r); on lhe pioblem
see U. H. J. Kilnei, Schiif und Geisl: bei Legilimill und Gienzen allegoiischei
Schiifauslegung, NZST o (r,,): rr,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ii, Foi lhe Hebiew Bible lo lhe Sepluaginl ii, Spiiilual Exegesis ii,
Diiie, H. Zui Melhodik anlikei Exegese. ZNV o, (r,,): rir8.
Espei, M. N. llegorie und nalogie bei Gregor von Nyssa. Bonn, r,,,.
Fischei, B. Liluigiegeschichle und Exegesegeschichle. jC o (r,8,): ,r.
Gaigano, G.-I. La Teoria di Gregorio di Nissa sul Cantico dei Cantici. Indagine su al-
cune indicazioni di metodo esegetico. Rome, r,8r.
Geibei, W.E., Esegese III (NT u. Alle Kiiche), RC o:rirri,.
Gnilka, C. . Die Methode der Kirchenvater im Umgang mit der antiken Kultur
I. Der Begri des rechten Gebrauchs. Basel, r,8; II. Kultur und Conversion.
Basel, r,,.
Gieei, R. A. Teodore of Mopsuestia, Exegete and Teologian. London, r,or.
Goppell, L. Typos. Die typologische Deutung des lten Testaments im Neuen.
Daimsladl, r,o,.
Hennaux, J.-P. Sens liopologique de l'Eciiluie el pioblemes daujouidhui, in LEcri-
ture, me de la theologie (ed. R. Lafonlanie, el al.: Biussels, r,,o), rror.
Hoin, H.-J. Allegoiese aueichiisllichei Texle I. TRE i:i,o8.
Jacob, C. rkandisziplin, llegorese, Mystagogie. Ein neuer Zugang zur Teologie des
mbrosius von Mailand. Fiankfuil, r,,o.
Joosen, J.C. and J. H. Waszink. Allegoiese. RC r:i8,.
Kannengiessei, C. Die Bibel, wie sie in dei fiuhen Kiiche gelesen wuide. Die pa-
liislische Exegese und ihie Voiausselzungen. Conc(D) i, (r,,r): i,o.
Lubac, H. de. Der geistige Sinn der Schrif. Einsiedeln, r,,i.
. Exegse medievale. Les quatre sens de lEcriture. vols. Paiis, r,,,r,o.
Neuschfei, B. Grigenes als Philologe. Basel, r,8,.
Pepin, J. Mythe et allegorie. Les origines grecques et les contestations judeo-chretiennes.
ind ed. Paiis, r,,o.
Revenllow, H. Giaf. Epochen der Bibelauslegung, r. Vom lten Testament bis Grigenes.
Munich, r,,o.
Rinaldi, G. Diodoio di Taiso, Anliochia e le ieadioni della polemica anliallegoiisla.
ugustinianum (r,,): o,o.
Schublin, C. Untersuchungen zu Methode und Herkunf der antiochenischen Exegese.
Cologne, r,,.
Simonelli, M. Lettera e/o llegoria. Un contributo alla storia dellesegesi patristica.
Rome, r,8,.
Sleinbeig, T., ed. Neue Formen der Schrifauslegung? Quaesliones dispulalae ro.
Fieibuig, r,,i.
Sludei, B. La riessione teologia nella Chiesa imperiale (sec. IV e V). Rome, r,8,.
. Dominus Salvator. Studien zur Christologie und Exegese der Kirchenvater. Rome,
r,,i.
Williams, R. D. Te Lileial Sense of Sciipluie. Modern Teology , (r,,r): rir.
Young, F. M. From Nicaea to Chalcedon. Guide to the Literature and its Background.
ind ed. London, r,88.
ii8 Tiee Paliislic Heimeneulics

T. Bhms special conliibulion sliongly emphasizes lhe innei cohesion of lhe
piinciples which made exegesis spiiilual foi paliislic inleipieleis. Al lhe
coie of lheii heimeneulical consliucl, lhose inleipieleis secuied isl of all
a peiceplion of hisloiy, piopei lo lhe iealm of biblical spiiilualily. Hisloiys
becoming biblical demanded lhe piopei oidei of succession and lhe inli-
male connaluialily of o1 and 1. As lhe veiy souice of lheii expeiience of
failh, lhe 1 luined lhe believeis lowaids a ciealive ie-wiiling of lhe o1. Te
moie lhey assimilaled lhe sloiy of Jesus as naiialed by lhe 1 lhe moie lhey
discoveied lhal lhe 1 was alieady announced, oi bellei, immanenl in lhe
o1. Hence lhe sciipluial canon of lhe chuiches consolidaled in such a way
lhal inleipieleis had no moie lo wondei whether lhe Sciipluies combined
o1 and 1 bul only how lhey besl combined foi deliveiing lheii message
of salvalion.
In lhe liluigical celebialions of lheii communilies, oi in lheii docliinal
lhoughl in geneial, lhe eailiesl Chiislian communilies found lhemselves
wilhoul a piopei legacy lo consliucl an adequale discouise lo ailiculale
whal was mosl oiiginal in lheii biblical heimeneulics. Tey did nol pioceed
fiom book lo book and fiom inleipielei lo inleipielei, like lhe iabbis of
lheii lime, noi could lhey exaclly ieduplicale lhe appioach of Philo. Needless
lo say lhey abhoiied lhe symbolic ieading of ancienl mylhs by lheii pagan
conlempoiaiies. Ovei lime lhey giadually leained how lo build up lheii own
heimeneulical syslem by ieacling lo all lhese ciicumslanlial conlexls, bul
wilhoul losing sighl of lheii oiiginal and unalienable focus in failh. Tey
may have imaged Jesus lhiough moie and moie exliavaganl compaiisons,
bul lheii louchslone iemained whal lhey called lhe iule of failh.
Wilh lhe iecognilion of lhe impoilance of a ienewed undeislanding of
lhe spiiilual sense of Sciipluie, lhe sludy of lypology and allegoiy as
lhe lwo piominenl aspecls of paliislic exegesis moved lo cenlei slage in lhe
scholaiship in lhe ve decades following Woild Wai II.
iii. Tvvoiouv: Tui I1ivvvi1ivi Ui1v oi Bo1u Tis1.mi1s
r. Type: , typus, gura, (imago, forma, e cies)
A lype oiiginally meanl a blow (, percutio), as an oiacle liansmilled
by Heiodolus, Histories I o,, ; oi lhe maik of a blow, as in a Pylhagoiean
iule iepealed by Plulaich, De gloria theniensium r, , (,8c):
, lhe maiks of lhe blows, a meaning slill pieseived in John io:
Foi lhe Hebiew Bible lo lhe Sepluaginl ii, Foi lhe Hebiew Bible lo lhe Sepluaginl ii, Spiiilual Exegesis ii,
i,, lhe maik of lhe nails (seen by Tomas on lhe
hands of lhe iisen Chiisl). Il gained a moie geneial ielevance as guie,
image, in Aeschylos, Seven gainst Tebes 88; Sophocles, Euiipides; also
as diaf oi oulline, in Plalo, Rep II ,,b, III oe, VI ,rc, Crat ie; and
Aiislolle, Eth Nic II i; as appioximale conlenl of a wiiling, in lhe ixx
(r Mc r,:i) and lhe 1 (Acls i:i,), lalei in Jamblichus, Vit Pyth i, ro,;
,, i,,. Te nineleen occuiiences of typos in 1 beai no consislenl lechni-
cal signicance. Te nolion has a lheological connolalion only in Rm ,:r,
Adam who is a lype. Philo makes fiequenl use in lhe geneial sense
of model, foim. Te iabbis use il in lhe same way.
Foi lhe eailiesl chuich believeis, lypes weie biblical facts long befoie
lhey became specic issues foi Chiislian exegeles. Te oiiginalily, e ciency,
and obvious ielevance of lypes was isl encounleied in baplismal inilia-
lions, in euchaiislic liluigies, and in lhe communilaiian shaiing of Sciipluie.
Teiefoie lypes weie moie pioclaimed lhan discussed, moie iepealed in
a imalive and hymnic modes lhan embedded in aigumenlalive ullei-
ances. Casual oi solemn, such a imalions coveied lhe whole economy of
o1 because lhe spiiilual ielevance of lypes exlended lo all geneialions of
believeis. On lhe hoiizon of Isiaels hisloiy, Adam as well as Abiaham, Eve
as much as Saiah, when declaied lypes by Chiislian inleipieleis, gave a
meaning lo lhal enliie hisloiy.
In olhei woids, no lypes al all would have emeiged in Chiislian lhoughl
had Chiislians nol inheiiled a specic idea of hisloiy fiom lhe biblical lia-
dilion. Il was a peispeclive lhal iesled on lhe Isiaelile undeislanding of a
living liadilion bound lo lhe Law, a liadilion in which lhe Almighly and his
chosen people inleiacled. Ullimalely lhal inleiaclion, pushed lo ils logical
limils, exploded in whal we call lhe Gospel evenl, a heimeneulical evenl of
iadical ieinleipielalion. Te Christian ieceplion of o1 lypes is one of lhe
many side eecls of lhe Gospel evenl, liansfoiming lhe believing idenlily
of SaullPaul and of some olhei ieligious Jews. On lhe bioadei level of lale
Anlique culluie, Chiislian lypology, issuing fiom lhe ciucible of lhe Gospel
evenl, is a genuinely hisloiical peiceplion in line wilh classical hisloiiogiaphy
accoiding lo which pasl people and evenls weie accoided exemplai slalus, a
pioceduie veiy dieienl fiom lhe scienlic objeclivily espoused by modein
hisloiians. In lhe ancienl nolion of hisloiy an evenl was nol lhe cause of lhe
one lhal follows, bul il was ils pieguialion (Faiiei, r,,o).
In lhe vision of hisloiy dened by anceslial bonds belween Isiael and
ils God symbolic values weie moie inlensied lhan anywheie else because of
lhe biblical ceililude lhal lhe divine aclivily favoiing lhe chosen people was
leading somewheie, namely lo lhe ullimale fulllmenl of ancienl piomises
and piophecies. Tal expeclalion was decisive foi 1 believeis. Foi lhem
io Tiee Paliislic Heimeneulics
lypes weie al lhe same lime lhe waiianls and lhe veiicalions of lhe ex-
pecled fulllmenl: lhe guie of Chiisl iecapilulaled lhe guie of Adam, foi
Chiisl, like Adam, signied foi humanily a vilal beginning. Te veiy exislence
of Adam was nol somelhing lo be pioven, bul ialhei lhe Adamic lype was
conimed as embodied in Chiisl. Nolhing similai happened anywheie else
oulside of lhe Chiislian movemenl. Foi inslance in Philos exegesis lhe guies
of Adam, Abiaham, Jacob and olheis aie lhoioughly allegoiized as symbols
of failhful alliludes and viilues, bul lhey aie nol undeislood as lypes.
Te full meaning of lhe leim in paliislic lhoughl benels fiom lhal long
hisloiy: accoiding lo paliislic inleipieleis a biblical lype is a peison, an
evenl oi an inslilulion wilh a lasling signicance which enables lhal peison,
evenl oi inslilulion lo signify someone oi somelhing in Gods fuluie acling
in hisloiy. In any case, a lype, as peiceived by paliislic aulhois, iefeis lo
real and objective data. Il does nol include allegoiical elemenls wilh imagina-
live aspecls imposed by commenlalois. If by lypology we undeisland lhal
besides lhe lileial meaning a second meaning is connoled and inlended by
lhe divine Aulhoi of Sciipluie, and if allegoiy implies lhe complele loss of
lhe lileial sense, lhen lheie is in Paul veiy much lypological exegesis, and
haidly lhe case of lhe allegoiical. (P. Blsei, Sl. Pauls Use of lhe o1, Teology
Digest i [r,,]: ,,i; ,r [quoled by Biown r,,,, o]).
In Teilullians lhoughl, lypology sludies lhe hidden meaning of lhe o1
in gurae and sacramenta whose seciels aie ievealed lo lhose baplized inlo
lhe dealh of Chiisl. Teilullians cenlial heimeneulical leim is gura; a
gura musl have a basis in hisloiy in oidei lo pieguie somelhing (Osboine
r,,,, r,i, ror). As Eichiodl, quoled by Smail puls il: Typology is dislin-
guished fiom allegoiy by lhe facl lhal il faslens onlo lhe hisloiical iealily
of lhe evenl, wheie allegoiy disiegaids lhe hisloiical iealily and diaws oul
a conlempoiaiy meaning lhal has nolhing lo do wilh lhe oiiginal evenl
(Eichiodl r,,o, oi; Smail r,or, ri). In lhe wake of lhe legacy of Oiigen
of Alexandiia, paliislic aulhois nevei spoke aboul lypes when commenling
on viilues oi ieligious feelings, lhe whole iealm of lhe subjeclive expeiience
being ieseived by lhem foi allegoiism.
In addilion, il is impoilanl lo nole lhal paliislic iecognilion of lypes
iesls on a strictly literary basis: Adam oi any olhei o1 guie, male oi female,
could be laken al face value accoiding lo lhe lileial slalemenl made aboul
lhem, as signifying somelhing impoilanl foi ieadeis of lhe 1. Hence lypes
conim and gialify lhe allenlion given lo lhe littera, fai fiom disliacling
lhal allenlion. Keeping lhe lypological dala of Sciipluie as biblical aulhois
had naiialed lhem in lheii own lime and conlexl, paliislic inleipieleis saw
lhis dala in a peispeclive which unexpecledly enlaiged ils ielevance: lypes
Foi lhe Hebiew Bible lo lhe Sepluaginl ir Foi lhe Hebiew Bible lo lhe Sepluaginl ir Spiiilual Exegesis ir
weie undeislood inside lhe dynamic of a unied biblical hisloiy. In ieecling
on lhe signicance of Melchisedek, Ambiose commenls, De David rr: He
[Melchisedek] as a lype, Chiisl as lhe liulh; foi lhe lype is lo be a shadow
of lhe liulh, ille [Melchisedech] in typo, hic [Chiisl] in veritate. typus autem
sit umbra veritatis. Foi Augusline, Sermo r, i, typice meanl guialive oi
symbolic; and foi Aialoi i, , typicus equaled symbolic: typicae docu-
menta gurae, pioofs of lhe symbolic guie.
In aclual facl, lypological ielevance had slailed lo make sense long
befoie Chiislianily, when biblical hisloiy began lo be consideied as a con-
linuous sequence of evenls, coveiing many cenluiies and possessing an in-
nei logic of ils own. As a pielude lo such a poweiful heimeneulical vision,
lypology was alieady al woik in lhe o1, foi example in Deuleio-Isaiah wheie
a new exodus is pioclaimed (Is :r8ir); oi in i Sm ,:ri; oi again in Is
rr: r, calling on lhe fuluie King of salvalion; oi in Dl r8:r8, speaking of lhe
Piophel of lhe end-limes. (Beauchamp r,,,). Teiefoie lhe eaily chuich
inleipieled lhe o1 and 1 as complemenlaiy pails of a conlinuous naiialion
of salvalion hisloiy (Goppell; von Rad r,,i; Beauchamp r,,i).
Il is lhe founding inilialive of 1 heimeneulics lo have imposed a chiis-
lological focus on lhe whole Chiislian ieading of Sciipluie. In such a ieading,
o1 guies nol only precede lhe Gospel evenl, lhey anticipate il symbolically,
exaclly as lhe aulhoi of Hebiews expiesses il in lhe leim antitypa models
of liue iealilies in lhe fuluie (Heb ,:i). Tus a piophelic value was in-
cluded in lypes. Tey weie nol piopeily consideied as piophecies, bul as a
signicanl linkage belween pasl divine inleivenlions (embodied in people
oi inslilulions of Isiael) and lhe consummalion of Gods salvic piesence
in lhe Gospel evenl. Tey weie piophelic in signifying lhal consummalion
in advance, lheieby coniming lhe heimeneulical consliucl of 1 and of
lhe paliislic inleipieleis, and supplying lhem wilh unshakable foundalions
on which lo base lheii message of salvalion (Blenkinsopp r,o,). Te phiase
(in lhe neulial pluial) , paiallel lo ,
lhe heavenly iealilies in ,:i, is inlioduced in Heb ,:i foi evoking lhe
1 iealilies fullling o1 lypes in lheii ullimale liulh, a 1 being
lhe ieplica, bul also lhe full iealizalion of an o1 guie such as Abiaham oi
Isaac, oi of an o1 inslilulion such as lhe Temple oi ils liluigy.
In Jesus, lhe chaiismalic man Paul pioclaimed as Messiah, lhe aposlle
implicilly idenlied a new Adam when he called Adam lhe lype of lhe
One lo come (Rm ,:r). Heie typos is lhe casl oi hollow foim which,
as molding pallein, conlains in ilself bolh sides of lhe image (J. E. Alsup
r,,i, o8). While lhe aichelypal guie of Adam (as common falhei of us
all) iemained unchanged, ils lypological meaning in iegaid lo Chiisl is a
ii Tiee Paliislic Heimeneulics
declaialion of Pauls failh. Tiough lhe lypological ielevance given lo Adam,
Chiisl as ievelalion of Gods decisive acling in hisloiy becomes a univeisal
guie iecapilulaling lhe whole hisloiy of humankind and lianscending
hisloiical limes. Because of failh in Chiisl lhe whole 1 awaieness of a new
covenanl (Gal :i) becomes lypological. Tis is besl illuslialed by Heb
8:, aclualizing Ex i,:o, and by Heb ,:i, wilhin lhe elaboiale fiamewoik
of Heb 8:rro:r8.
To speak aboul lypology in lhe 1 sounds almosl pleonaslic, a veibal
iedundancy, since by denilion , lhe 1 in ils veiy exislence and message
is lypological. Il is no suipiise lhal in his Patristic Greek Lexicon G. W. H.
Lampe piesenls lwo of his longesl enliies undei and ; and one
can only agiee wilh J. Danielous ciilicism of H. de Lubacs emphasis on al-
legoiy, when lhe foimei insisls lhal lhe fundamenlal calegoiy of lypos had
piioiily ovei all olhei heimeneulical nolions in lhe paliislic mind.
i. Typology Discussed by Biblical Scholais
A ieview of lhe biblical sludies on lypology documenled in lhe abundanl
lileialuie since lhe lale nineleenlh cenluiy is ievealing of lhe way mosl ele-
menls of lhe lypological lhoughl chaiacleiislic of paliislic souices found
lheii enliy inlo lhe discussions of modein biblical scholais. Te leim lypol-
ogy ilself was coined by J. S. Semlei as lale in lhe r,,os, bul lhe pioceduie
coveied by il was of such a piominence in lhe paliislic legacy inheiiled by
medieval and modein exegesis lhal nol even lhe heimeneulical shifs of lhe
Refoimalion could eliminale il fiom lhe exegelical debale. Heie follows only
a shoil bibliogiaphy wilh a few annolalions, lhe scope of lhe Handbook
necessaiily imposing seveie iesliiclions on lhe analysis of such a iichly
documenled lopic.
Wilh iegaid lo lhe sludy of paliislic exegesis duiing lhe second half of
lhe lwenlielh cenluiy, il is woilh noling lhe veiy facl lhal lypology became
a central issue foi biblical scholais. Encyclopedia enliies gained in shaip-
ness and ciilical subslance (Alsup, Blenkinsopp, Faschei, Killel, Mooihead,
Mullei, Schunack, Osboine, compaied wilh lhe eailiei woiks of Calmel and
Lambeil). A ienewed inleiesl in lhe hisloiical conlinuily of o1 liadilions
as a ieaclion againsl Bullmanns exislenlialisl exegesis (Bullmann r,,o)
found ieason enough, in lhe analysis of lypes, foi clinging lo lhe widely
debaled nolion of salvalion hisloiy (Beauchamp, Diane, Eichiodl, Fulkes,
Fiilsch r,or,,; Levie, Smail r,o,, Uhlig, von Rad, Wol; Goppell wilh
sludies daling fiom befoie Woild Wai II was highly appiecialed in lhe posl-
wai peiiod). Sludenls of paliislic liadilions eageily focused on lhis issue in
Foi lhe Hebiew Bible lo lhe Sepluaginl i Foi lhe Hebiew Bible lo lhe Sepluaginl i Spiiilual Exegesis i
showing lhal lhe biblical hisloiy of salvalion was al lhe coie of calechesis
and pieaching in lhe eaily chuich.
Special allenlion was given by biblical expeils lo lhe links belween o1
and 1 as illuslialed by lypes (Andeison, Alkinson, Balenline, Baii, Black,
Bozzo, Caldecoll, Coppens, Davis, Ellis, Fiance, Fiilsch r,oo, Gouldei, Kaisei,
Lee, Lindais, Lys r,oo, Laichei, Moo, Sahlin, Sailei, Smilh, Spicq, Slendahl,
Wilkinson). Te ciucial nolions of lhe unily oi lhe aulhoiily of o1
(and of lhe Bible as such) weie al slake in lhe debale aiound lhe naluie of
lypes (Biighl, Dodd r,oo, Hebeil r,,, Richaidson r,8, Rowley). Te
eaily Chiislian use of lypes in biblical heimeneulics, exploied on a bioadei
level by biblical scholais (Aune, Bakei, Chailiei, Ellis r,,8), diieclly engaged
lhem inlo widening lheii inquiiy inlo paliislic dala (Woollcombe r,,,).
Hence, in lhose same yeais, lhe sludy of paliislic lypology was piivileged
by hisloiians of eaily Chiislian heimeneulics. Even Philo and lhe Rabbis
weie wilnesses lo lhe impoilance of lypology seen in posl-biblical geneia-
lions as an essenlial device of biblical lhoughl (Boigen, Davis, Le Deaul,
Williamson). Some o1 guies like Abiaham and Isaac played a special iole
in exemplifying biblical lypology (Leenhaidl, Leich), lhe same guies who
weie oicheslialed as lypological paiadigms by paliislic expeils.
In lhe heal of lhe debale aiound lypology ciilical slalemenls aboul
ils signicance foi lwenlielh-cenluiy Chiislianily mulliplied. Te mod-
ein quesl foi a ienewed lheological idenlily, so diamalically a imed by
Bullmann and his school of lhoughl, challenged biblical scholais, foicing
lhem lo ieconsidei lhe ielevance of lhe debale ilself (Amslei, Beikhof, Camp-
bell, Childs, Denlan, Gielol, Hasel, Maicus, Revenllow, Richaidson r,o,
Slek, Takamoii).
Roman Calholic exegeles weie specially conceined by lhe logical con-
neclion belween lileial sense and lypology. Tey invenled lhe phiase sensus
plenior, oi fullei sense, which enjoyed lheii favoi foi a while. Te nolion
iesled on lhe classical docliine of divine ievelalion, communicaled lhiough
inspiied Sciipluie, in calling on piecise ideas aboul lhe menlal slale and pio-
phelic awaieness of lhe biblical aulhois (Biown, in line wilh A. Feinandez,
Heimeneulica, Institutiones Biblicae [id ed.; Rome, r,i,]; Feinandez r,,,
Giibomonl, Moo r,8o, Sulclie, Temino Saiz, Vawlei).
Alfiink, B. G., Gver typologische exegese van het Gude Testament. Nijmegen-
Uliechl, r,,.
Alsup. J. E., Typology, Te nchor Bible Dictionary o:o8i8,.
Amann, E., Type: DTC r,:rr,,,.
Amslei, S, O en esl la lypologie de lAncien Teslamenl:: ETR i, (r,,i): ,,8r.
i Tiee Paliislic Heimeneulics
Andeison, H., Te o1 is Maiks Gospel: J. M. Eid, ed., Te Use of the o1 in the
New and other Essays. FS W. F. Slinespiing. Duiham, NC r,,i.
Alkinson, B. F. C., Te Texlual Backgiound of lhe Use of lhe o1 by lhe New:
jTransactions of the Victorian Institute ,, (r,,): ,o,.
Aune, D. E., Eaily Chiislian Biblical Inleipielalion: EvQ r (r,o,): ,,,o.
Bakei, D. L., Typology and lhe Chiislian Use of lhe o1: SjT i, (r,,o): r,,,.
Balenline, S. E., Te Inleipielalion of lhe o1 in lhe 1: SVjT i (r,8r): r,,.
Baii, J. Gld and New Interpretation, A Sludy of lhe Two Teslamenls. London r,oo
(ch. : Typology and Allegoiy, ro8).
Beauchamp, P., Inleipielalion guialive el ses piesupposes: RSR o (r,,,):
i,,ri.
. La lecluie lypologique el le Penlaleuque: MD r,o (r,8i): ,r,.
Beikhof, L., Principles of Biblical Interpretation (Sacred Hermeneutics). Giand Rapids,
r,,o.
Black, M., Te Chiislological Use of lhe o1 in lhe 1: NTS r8 (r,,rr,,i): rr.
Blenkinsopp, J., Type and Anlilype: NCE r (r,o,): ,r,i.
Boigen, P., Bread from Heaven. An Exegelical Sludy of Manna in lhe Gospel of John
and lhe Wiilings of Philo (1 Suppl. X). Leiden, r,o,.
Bozzo, E. G., Jesus as a Paiadigm foi Peisonal Life: jES rr (r,,): ,o.
Biighl, J., Te uthority of the o1. London r,o,.
Biown, R. E., Te Sensus Plenior of Scripture. Ballimoie r,,,; ch. r: II. Te Typical
Sense roir.
Bullmann, R.,Uispiung und Sinn dei Typologie als Heimeneulischei Melhode:
TLZ ,, (r,,o): io,ri.
Caldecoll, A., Te Signicance of lhe Cleansing of lhe Temple: jTS i (r,i):
8i8o.
Calmel, A., Type: A. Calmel, Dictionary of the Holy Bible, olh ed., London r8,
(rsl ed.: r8lh c): II, ,o8o,.
Campbell, D. K., Te Inleipielalion of Types: BS rri (r,,,): i8,,.
Chailiei, C., Typologie el Evolulion. Pioblemes dexegese spiiiluelle: EeV i (r,,):
,,8,,.
Childs, B. S., Piophecy and Fulllmenl. A Sludy of Conlempoiaiy Heimeneulics:
Interp ri (r,,8): i,,,r.
. Biblical Teology in Crisis. Philadephia, r,,o.
Coppens, J., Les haimonies des deux leslamenls en eludianl les diveis sens des
Eciiluies: CNRT. Louvain r,,, 8.
Davidson, R. M., Typology in Scripture. Beiiien Spiings, MI r,8r.
Davis, W. D., Paul and Rabbinic judaism. London r,,8.
Delpoile, L., Les piincipes de la lypologie biblique: ETL rr (r,io): ori,.
Denlan, R. C.,Typology. Ils Use and Abuse: TR (r,,i): irrr,.
Foi lhe Hebiew Bible lo lhe Sepluaginl i, Foi lhe Hebiew Bible lo lhe Sepluaginl i, Spiiilual Exegesis i,
Dodd, C. H., ccording to the Scriptures. Te Subsliucluie of lhe 1 Teology.
London r,,i.
. Te uthority of the Bible, ind ed. London r,oo (rsl. ed. r,i8).
Doignon, J., La liilogie forma, gura, exemplum, liansposilion du giec ,
dans la liadilion ancienne du lexle lalin de sainl Paul: Latomus r, (r,,8):
i,,.
Diane, J. W., Typology: EvQ ,o (r,,8): r,,iro.
Eichiodl, W., Isl die lypologische Exegese sachgemsse Exegese:: TZ, Nov. r,,o,
oi (= C. Wesleimann, ed., Essays on o1 Interpretation. London r,o, r,,.
Geiman: Probleme alttestamentlicher Exegese. Munich r,oo.
Ellis, E. E., How lhe 1 Uses lhe Old: I. H. Maishall, ed., 1 Interpretation: Essays
on Piinciples and Melhods. Giand Rapids, r,,,, r,,ir,.
. Pauls Use of the o1. Edinbuigh r,,,. iepi. Giand Rapids, r,8r.
. Prophecy and Hermeneutic in Early Christianity. Giand Rapids, r,,8.
Ellison, H. L.,Typology: EvQ i, (r,,): r,8oo.
. Te Message of the o1. Exelei r,o,.
Faiibaiin, P., Te Typology of Scripture. Viewed in Conneclion wilh lhe Whole Seiies
of lhe Divine Dispensalions. Edinbuigh r8o. r,oo ed. = Giand Rapids, r,,,.
Faschei, E., el al., Typologie: RGG (r,oi): o:ro,,8.
Feinandez, A.,Senlido plenioi, lileial, lypico: Bib (r,,): i,,io.
Foulkes, F., Te cts of God. Study of the Basis of Typology in the o1. London r,,8.
Fiance, R. T., jesus and the o1. His pplication of o1 Passages to Himself and His
Mission. London r,,r, 88o.
Fiilsch, C. T., Typological Inleipielalion in lhe 1: BS, Dallas, TX, ro (r,,):
8,roo.
. Piinciples of Biblical Typology BS Dallas, TX, ro (r,,): irii.
Goppell, L., Typos. Die lypologische Deulung des Allen Teslamenls im Neuen.
Guleilsloh r,, (= WBG r,o,. Anhang: L. Goppell, Apokalyplik und
Typologie bei Paulus: TLZ 8,, r,o, ir). Typos. Te Typological
Inleipielalion of lhe o1 in lhe New, liansl. D. H. Madvig. Giand Rapids, r,8i.
Geiman: Diss. Eilangen r,,.
Gouldei, M. D., Type and History in cts. London r,o.
Gielol, P., Les guies bibliques. Essai de denilion el iecheiche dun ciileie: NRT
8 (r,oi): ,or,8, o,,8.
Giibomonl, J.,Sens pleniei, sens lypique el sens lilleial: L. Ceifaux, el al., eds. Prob-
lmes et Methodes d exegse theologique. Louvain, Biuges, Paiis r,,o, irr.
Giillmeiei, A., Maiia Piophelin. Eine Sludie zui paliislischen Maiiologie: REug
i FS G. Baidy (r,,o): i,,ri.
Gundiy, S. N.,Typology as a Means of Inleipielalion: Pasl and Piesenl: BETS ri
(r,o,): io.
io Tiee Paliislic Heimeneulics
Hasel, G. F., o1 Teology. Basic Issues in the Current Debate. Giand Rapids, r,,i.
Hebeil, A. G., Te uthority of the o1. London r,,.
. Te Inleipielalion of lhe Bible: Interpr (r,,o): r,i.
Hummel, H. D., Te o1 Basis of Typological Inleipielalion: BR , (r,o): ,,o.
Jouassaid, G., Le paiallele Eve-Maiie aux oiigines de la paliislique: BVC , (r,,):
r,r.
Kaisei, W. C., Te Uses of the o1 in the New. Chicago r,8, (ch. Te Typological
Use of lhe o1 in lhe New ro).
Killel, G., Fiiediich, G., Teological Dictionary of the 1, liansl. G. W. Biomiley, VIII:
(Goppell). Giand Rapids, MI r,,i. Geiman: Slullgail r,o,.
Lambeil, J. C., Type: J. Haslings, Dictionary of the postolic Church II. Edinbuigh
r,r8, oiio.
Lampe, G. W. H., Typological Exegesis: Teology ,o (r,,).
Lampe, G. W. H and Woollcombe, K. J., Essays on Typology. London r,,,: Te
Reasonableness of Typology, ,8.
Laichei, C., Lactualite chretienne de lncien Testament daprs le 1 (Leclio Divina
). Paiis r,oi.
Lauienlin, R., Linleipielalion de Gen , r, dans la liadilion jusquau debul du
lieizieme siecle: BSFEM ri (r,,): ,,r,o.
Le Deaul, R., La nuit pascale. Essai sui la signicalion de la Pque juive a pailii du
Taigum dEdode XIII, i (nBib ii) Rome, r,o.
Lee, E. K., Woids Denoling Pallein in lhe 1: NTS 8 (r,oi): roo,.
Leenhaidl, F. J., Abiaham el la conveision de Saul de Taise, suivi dune Nole sui
Abiaham dans Jean VIII: RHPr , (r,,): r,r.
Leich, D., Isaaks Gpferung christlich gedeutet. Eine auslegungsgeschichlliche
Unleisuchung (BHT ri). Tubingen, r,,o.
Levie, J., Te Bible. Vord of God in Vords of Men, liansl. S. H. Tieman. New Yoik,
r,oi.
Lindais, B., 1 pologetics. Te Doctrinal Signicance of the o1 Quotations. London
r,or.
Lys, D., Lappiopiialion de lAncien Teslamenl: ETR r (r,oo): rri.
. Te Meaning of the o1. n Essay on Hermeneutics. Nashville, TN r,o,.
Mailinez, E., El senlido lipico en la S. Esciiluia: Misc Comillas i (r,): r.
Melzgei, B. M., Index to Periodical Literature on Christ and the Gospels (1 Tools
and Sludies, o). Leiden r,,i (wilh ,i lilles on: Te Use of lhe o1 in lhe
Gospels: Geneial SludiesMessianic PiopheciesTexls of lhe o1 Regaided
as Piophelic and TypologicalTe o1 in lhe Teachings of JesusSalvalion
Hisloiy, ,i,).
Mickelsen, A. B., Interpreting the Bible. Giand Rapids, r,o.
Millei, A., Zui Typologie des Allen Teslamenls: BenM i, (r,,r): rir,.
Foi lhe Hebiew Bible lo lhe Sepluaginl i, Foi lhe Hebiew Bible lo lhe Sepluaginl i, Spiiilual Exegesis i,
Moo, D. J., Te o1 in the Gospel Passion Narratives. She eld r,8.
. Te Pioblem of Sensus Plenioi: D. A. Caison and J. D. Woodbiidge, ed.,
Hermeneutics, uthority and Canon. Leiceslei r,8o, r,,irr.
Mooihead, W. G., Type: Te International Standard Bible Encyclopedia. Giand
Rapids, r,,, oi,o.
Moullon J. H., and G. Milligan, Vocabulary of the Greek Testament Illuslialed fiom
lhe Papyii and Olhei Non-Lileiaiy Souices. London r,o, id. ed. r,,,:
Rad., G. von, Typologische Auslegung des AT: EvT ri (r,,i,): r, =
Typological Inleipielalion of lhe o1; liansl. J. Biighl, Interp r, (r,or): r,
,i = C. Wesleimann, ed., Essays on o1 Interp. London, r,o.
Revenllow, H. G., Problems of Biblical Teology in the Twentieth Century. Philadel-
phia, r,8o.
Richaidson, A., Auloiile el iles acluels de lelhique de lAncien Teslamenl: ETR
i (r,8) ,o.
. Te Rise of Modein Biblical Scholaiship and Recenl Discussion of lhe
Aulhoiily of lhe Bible: CHB III (r,o): i,8.
Riddeibos, N. H., Typologie (Speciaal de lypologie naai Von Rads conceplie):
VoxT r (r,or): r,,,.
Riedmallen, H. de, Typology in lhe Sciipluies: Blackfriars (r,,i): rir.
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lica: EMaria i (r,oi): oo.
Rowley, H. H., Te Unity of the Bible. London, r,,, Philadephia, r,,,.
Sahlin, H., Zur Typologie des johannesevangeliums. Uppsala, r,,o.
Sailei, J., bei Typen im Neuen Teslamenl: ZKT o, (r,,): ,o,o.
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Schunack, G., Typos-anlilypos, lypikos: EVNT (r,8): 8,i,or.
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Allegoiy and Analogy, ,r.
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Smilh, R., Exodus Typology in lhe Fouilh Gospel: jBL 8r (r,oi): i,i.
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Problems. Papeis Read al lhe Fifh Meeling of OTWSA. Pieloiia, r,oi, ,8o.
Waal, C. van dei, Enkle opmeikinges ooi Tipologie: NGTT r, (r,,,): ii,,.
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Lampe, G. W. H. and Woollcombe, K. G., Essays on Typology. London, r,,,,
,,,.
. Paliislic Typology
Al isl glance lhe following iemaik seems lo undeislale lhe obvious: Te
developmenl of lypological lhinking inlo lhe paliislic peiiod and beyond is
maiked by consideiable excess, mosl nolably in lhe link lo allegoiy (Alsup,
o8). Wilhin lhe boundaiies diawn wilhin paliislic lileialuie ilself, lhis un-
deniable excess iepiesenls a speclaculai amplicalion of hinls iead in 1
wiilings: lhe menlion of o1 lypes led lhe Falheis lo aigue in polemical
conlexls oeiing lhem many oppoilunilies foi developing lheological in-
sighls aboul biblical Isiael and lhe chuich. Paliislic lypology piolifeialed on
lhe lhemalic level; il sliucluied lileiaiy genies in poeliy as well as in piose.
In shoil, il consliluled lhe ideological infiasliucluie as lhe waiianlee foi lhe
consislency of Chiislian lhoughl lhioughoul lhe paliislic age.
Teie is no doubl lhal ils inlimale link wilh allegoiy is a piopei maik
of paliislic lypology. By playing on bolh iegisleis, lhe lypological and lhe
allegoiical, lhe exposilois of paliislic exegesis succeeded in pioducing sym-
phonic masleipieces of biblical inleipielalion. Te iichness of lhe inleiplay
of lhese molifs may occasionally sound confusing foi unpiepaied modein
lisleneis, bul in lheii own lime lhese ciealive inleipieleis weie in mosl
cases addiessing populai audiences. Il is woilh liying lo claiify some of
lheii basic piinciples.
Types funclioned in paliislic exegesis as isl (oi founding) piinciples
Foi lhe Hebiew Bible lo lhe Sepluaginl i, Foi lhe Hebiew Bible lo lhe Sepluaginl i, Spiiilual Exegesis i,
of Chiislian lhoughl. Tey weie not peiceived as a pioducl of lhal lhoughl
issuing fiom a veneiable chuich liadilion as was lhe case foi lhe cieedal
denilion of synods in a lalei peiiod. Types weie a priori evidence included
in lhe piimal Gospel evenl.
One is nol suipiised lo obseive lhal lhe lypes in paliislic lypology
deiived fiom lypes alieady idenlied in lhe 1. Such was lhe case foi
Adam in Rm ,:rir; lhe iivaliy belween Saiah and Hagai (Gn ir:,ro),
in Gal :irr; lhe piieslhood of Melchisedek (Gn r:r,io), in Heb ,.
Te evenls in lhe book of Exodus weie all declaied in r Coi ro:ro:
lhe o1 Passovei (Ex ri:o as pieguialion of Jesus Passion in Jn r,:io);
in pailiculai lhe inleidicl againsl bieaking lhe bones of lhe paschal lamb
(Ex ri:o in Jn r,:r); lhe bionze seipenl of Nm ir:, pieguied Jesus
on lhe cioss in Jn :r; lhe walei of Jacobs well in Jn :ro and lhe Feasl of
Boolhs Jn ,:,,; lhe manna, in Jn o:i; lhe dealh of lhe one pieiced (Zec
ri:ro), in Jn r,:,. Fiom lhe 1 also, Cyiil of Jeiusalem boiiowed ,
ieplica, whose semanlic ambil he boldly enlaiged in consideiing Chiislis
Passion ilself lo be lhe lype ieplicaled by Chiislian baplism (Mystagogical
Instructions II o, o); oi lhe Holy Spiiil lo be lhe lype whose ieplica lhe
newly baplized aie beaiing (III r, ,.r); oi again lhe biead and wine which
you aie savoiing lo be lhe anlilype of lhe body and blood of Chiisl
(V io, o), a way of speaking which he could have leained fiom lhe oldei
liadilion pieseived in Hippolyluss postolic Tradition i: lhe bishop blesses
lhe biead as a ieplica called in Gieek anlilype of Chiisls body, in exemplum
quod dicit graecus antitypum corporis Christi. An enlhusiaslic cilalion of Heb
,:i focusing on occuis in Alhanasius of Alexandiia, Discourse
gainst the rians II r (,,a ,).
In paliislic exegesis, lypes weie one among a numbei of biblical no-
lions which expeiienced a new heimeneulical oiescence. Pail B of lhe
Handbook oeis ample evidence of lhe key iole played by lypology in
paliislic exegesis of Sciipluie. Fiom Melilo of Saidis oi Iienaeus of Lyon lo
Maximus Confessoi oi John of Damascus, fiom lhe Syiian Ephiem of Edessa
lo Isidoie of Seville in Visigolhic Spain, lhiough diveise culluies and long
cenluiies, biblical lypes inamed lhe Chiislian imaginalion, fueling again
and again lhe aclualizing piocess by which believeis idenlied lhemselves
wilh lhe Gospel evenl in keeping lheii liadilion of failh alive.
Alsup, J. E., Typology: Te nchor Bible Dictionary, o:o8i8,.
Aigyle, A. W.,Joseph lhe Paliiaich in Paliislic Teaching: Te Expository Times o,
(r,,,,o): r,,ior.
Bakei, D. L., Typology and lhe Chiislian Use of lhe o1: SjT i, (r,,o): r,,,.
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Chlillon, J., Isidoie el Oiigene. Recheiches sui les souices el linuence des
Quaestiones in Vetus Testamentum dIsidoie de Seville: Melanges Bibliques FS
A. Robeil (Tiavaux de lInslilul Calholique de Paiis ). Paiis r,,,, ,,,.
Claviei, H. Esquisse de lypologie compaiee dans le 1 el chez quelques eciivains
paliisliques: StPatr IV, TU ,,. Beilin, r,or, i8,.
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(r,o): oio.
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Calholique de Paiis ) Paiis, r,,,, ,,o,.
. From Shadow to Reality. Sludies in lhe Typologies of lhe Falheis. London, r,oo.
. Leloile de Jacob el la mission chielienne a Damas: VC i (r,,,): rir8.
. Mose, exemple el guie chez Giegoiie de Nysse: CSion 8 (r,,): io,8i.
. Teiie el Paiadis chez les Peies de lEglise: Eranos-jahrbuch ii (r,,): ,i.
. La lypologie el allegoiie chez Clemenl dAlexandiie: SPatr (TU o,). Beilin,
r,or, ,o,,.
Dassmann, E.,Jonas. B. Chiisllich (II. Die eislen diei Jahihundeile; III.
Kommenlai, Scholien, Kalenen, Homilien; IV. Auslegungsschweipunkle in dei
Giosspaliislik): RC rr (r,,,): o,88,.
Faiiei, E., Typology: ET o, (r,,o): ii8r.
Fishbane, M., Te Garments of Torah. Essays in Biblical Hermeneutics. Bloominglon
and Indianapolis, Ind., r,8,.
Folliel, G., La lypologie du sabbal chez Sainl Auguslin. Son inleipielalion mille-
naiisle enlie 8, el oo: REug i FS G. Baidy (r,,o): ,r,o.
Gonzalez, J. L., How lhe Bible Has Been Inleipieled in lhe Tiadilion: Typology,
Te New Interpreters Bible I. Nashville, TN, r,,, ,r,,.
Gianl, R. M. and D. Tiacy, Short History of the Interpretation of the Bible. ind ed.,
Philadelphia, r,8.
Giibomonl, J., Le lien des deux Teslamenls selon la lheologie de S. Tomas. Noles
sui le sens spiiiluel el implicile des S. Eciiluies: ETL ii (r,o): ,o8,.
Guillel, J., Les exegeses dAlexandiie el dAnlioche. Conil ou malenlendu:: RSR
(r,,): i,,oi.
Gundiy, S. N., Typology as a Means of Inleipielalion: Pasl and Piesenl: jETS ri
(r,o,): io.
Hanson, R. P. C., Biblical Exegesis in lhe Eaily Chuich: CHB r (r,,o): ri,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ir Foi lhe Hebiew Bible lo lhe Sepluaginl ir Spiiilual Exegesis ir
Hail, M., La ligaluie dIsaac (Gen ii:,) dans la Seplanle el chez les Peies giecs: A.
Caquol, M. Hadas-Lebel, J. Rioud eds., FS Valenlin Nikipiowelzky, Hellenica et
judaica. Leuven-Paiis, r,8o, ,,,i.
Helm, L., Studien zur typologischen Schrifauslegung im zweiten jahrhundert.
Barnabas und justin. Diss. Heidelbeig, r,,or,,r.
Jacob, C., Dei Anlilypos als Piinzip ambiosianischei Allegoiese: Zum hei-
meulischen Hoiizonl dei Typologie: StPatr XXV (r,,): ro,r.
Kiischbaum, E. el al., eds., Lexikon der christlichen Ikonographie, , vols. Fieibuig
r,o8r,,.
Lafonlaine, R., L eciiluie, me de la lheologie: ctes du Colloque de Bruxelles.
r,r, seplembie r,8,. Biussels, r,,o.
Lampe, G. W. H., Typological Exegesis: Teology ,o (r,,): iorio8.
Leconle, R., Lasceleiium de Diodoie: FS A. Robeil (Tiavaux de lInslilul
Calholique de Paiis ). Paiis (afei r,,,): ,ro.
Leich, D., Isaaks Gpferung christlich gedeutet. Eine auslegungsgeschichtliche
Untersuchung. Tubingen, r,,o.
Lubac, H. de, Typologie el Allegoiisme: RSR (r,,): r8oiio.
. Histoire et Esprit. Linlelligence de lEciiluie selon Oiigene. Paiis, r,,o.
. A piopos de lallegoiie chielienne: RSR , (r,,,): ,.
. Exegse medievale IIV. Paiis, r,,,o. English: Te Sources of Revelation, liansl.
L. ONeill. New Yoik, r,o8.
. LEcriture dans la Tradition. Paiis r,oo. Ilalian: La Sacra Scrittura nella
Tradizione, liansl. P. Inghilesi. Biescia, r,o,.
Luncan, A., Mose el les peies lalins: CSion. 8 (r,,): orir.
Maikus, R. A.,Piesupposilions of lhe Typological Appioach lo Sciipluie: CQR r,8
(r,,,): i,r.
Musuiillo, H., Shadow and Realily. Toughls on lhe Pioblem of Typology: TS ii
(r,or): ,,oo.
Osboin, E., Tertullian. First Teologian of the Vest. Cambiidge, r,,,.
Pepin, J., Mythe et llegorie. Paiis, ind ed., r,,o.
Pilhofei, P., Joseph (Paliiaich): RC rr (r,,,): ,ir.
Rahnei, H., ntenna crucis. VII: Die Aiche Noe als Schi des Heils: ZHT 8o
(r,o): r,,,.
. Symbole der Kirche. Die Ekklesiologie dei Vlei. Salzbuig, r,o.
Reijneis, G. Q., Te Terminology of the Holy Cross in Early Christian Literture as based
upon o1 Typology (Giaecilas Chiislianoium Piimaeva i). Nijmegen, r,o,.
Ryan, P. J., Te Gieek Tiadilion of Allegoiizalion and Ils Inuence on lhe Eaily
Chiislian Wiileis: Prudentia ir (r,8,): i,o.
Slaik, M., Joel: B. Chiisllich, II. Paliislik; III. Liluigie und Ikonogiaphie: RC r,l
ro (r,,,): ,,r.
ii Tiee Paliislic Heimeneulics
Teimes Ros. P., La foimacion de Eva en los Padies giiegos hasla S. Juan Ciisoslomo
inclusive: Misc. Bibl. B. Ubach. Monlseiial, r,, (r,,): r8.
. La foimacion de Eva en los Padies lalinos hasla S. Auguslin inclusive: EsTe
(r,oo): ir,,.
Teobald, C., Les changemenls de paiadigmes dans lhisloiie de lexegese el le
slalul de veiile en lheologie: RICP i (r,8,): ,,rrr.
Whilman, J., llegory. Oxfoid and New Yoik, r,8,.
Wilken, R., Exegesis and lhe Hisloiy of Teology: Reeclions on lhe Adam-Chiisl
Typology in Cyiil of Alexandiia: CH , (r,oo): r,,o.
. Melilo, lhe Jewish Communily of Saidis, and lhe Saciice of Isaac: TS ,
(r,,o): ,o,.
Wilkinson, J. D., A Defence of Oiigenisl Allegoiy: TU 8r (r,oi): ioo8.
Woollcombe, K. J., Le sens de lype chez les Peies: VS.S r, (r,,r): 8roo.
Young, F., Typology: Poilei, S. E., Crossing the Boundaries. Leiden, r,,, i,8.
Zuuimand, R.,On Allegoiical and Typological Exegesis (Dulch): CEBT , (r,8o):
ro,.
Figuies de lAncien Teslamenl chez les Peies (Cahieis de Biblia Patristica i). Slias-
bouig, r,8,.
Ponlical Biblical Commission, Te Interpretation of the Bible in the Church. Rome,
r,, (ed. J. L. Houlden, wilh Pieface and Commenls. London, r,,,).
Typus. Symbol., llegorie bei den ostlichen Vatern und ihren Parallelen im Mittelalter.
Eichslll: Inleinal. Kolloquium r,8r. Regensbuig, r,8i.
. Numeiology
A special applicalion of lypological heimeneulics belongs lo lhe paliislic
inleipielalion of biblical numbeis. In ancienl culluies, all ovei lhe planel,
numbeis had a symbolic signicance. Foi good oi bad lhey nolied some-
lhing olheiwise seciel. Tey maiked given ciicumslances in ominous ways
oi in olhei cases waiianled an expecled success. Religious and melaphysical
ideas allached lo lhe numbeis giving lhem an impoilanl iole in liluigies
and iiluals. Seven was specially in honoi among Semilic liibes. Il ieached
ils climax of sanclily in lhe Jewish Sevenlh Day, lhe Sabbalh. Accoiding
lo Zec : ro, Yahweh has seven eyes; lhe celebialion of Pasch oi of lhe Feasl
of Tabeinacles lasls foi seven days, elc. Jesus uiging his disciples lo foigive
declaies: I do nol say seven limes, I say sevenly limes seven (Ml r8:ii). In
lhe Johannine Apocalypse seven is used moie ofen lhan any olhei symbolic
numbei, in slaik conliasl wilh ooo, lhe feaisome numbei of Anlichiisl
menlioned only once.
Te signicance of paliislic numeiology should nol be undeieslimaled.
Foi lhe Hebiew Bible lo lhe Sepluaginl i Foi lhe Hebiew Bible lo lhe Sepluaginl i Spiiilual Exegesis i
On one side ancienl inleipieleis of lhe Bible in lhe chuich shaied wilh lheii
conlempoiaiies a sense foi numeial symbolism which was vulneiable lo
exliavaganl calculalions. On lhe olhei side lhey weie inlenl on accounling
foi all lhal is wiillen in Sciipluie, and lhis imposed on lhese inleipieleis
lhe necessily of explaining lhe meaning of lhe many and somelimes mys-
leiious numbeis lhey had lo commenl on in lhe sacied books. Te days
of lhe Ciealion sloiy in Genesis, like lhe days and limes expiessly noled in
lhe gospels, weie foi lhem as many impeialives challenging lheii symbolic
numeiology. In facl lhe inleipielalion of lhe six days of Ciealion became
somelhing of a lileiaiy genie in ils own iighllhe hexaemeron found among
lhe commenlaiies and homilies on Genesis of majoi aulhois of lhe Gieek
and Lalin chuiches.
Te fouilh Book of Toiah, beaiing in lhe Hebiew Bible lhe appiopiiale
lille In lhe Wildeiness which is a phiase found in lhe inilial veise of lhe
book, had been enlilled , Numbers, in lhe ixx, lhe Gieek liansla-
lois of Toiah emphasizing lhe vaiious censuses and lhe piecise numbeiing
which chaiacleiized lhe woik. A similai awaieness of lhe symbolic value
of numbeis was slill al woik in lhe Jewish mind of lhe Alexandiian aulhoi
of Te Visdom of Solomon, a book added lo lhe ixx in lhe second cenluiy
v.c.i. al lhe lime of a piodigious ievival of Pylhagoiism in Gieek culluie
(Ghyka r,,r). Wisdom rr:io slales, Tou (God) hasl oideied all lhings by
meas uie and numbeis and weighl, echoing Pylhagoias himself (,8o,oo
v.c.i.) who claimed lhal Accoiding lo numbei, all has been made
. Hence il is nol suipiising lo nolice how Philo of
Alexandiia in his commenlaiy on Toiah nevei misses an oppoilunily lo
exeicise his expeilise in commenling on symbolic numeiology. While lhe
special liealise Gn Numbers wiillen by Philo is losl (Slaehle rrr8), lheie is
ample evidence of lhe allenlion he gives lo numeiology in olhei woiks. In
De opicio mundi 8,rr,, lhe sevenlh day and lhe len peiiods of seven
yeais which conslilule lhe human life span, logelhei wilh lhe seven plan-
elaiian ciicles of lhe univeise, give space foi a sophislicaled speculalion on
divine ciealivily and human psychology. In De congressu eruditionis gratia
8,rii and in Quaestiones in Genesim IV rro, numbei len is declaied piopei
lo lhe deily, in sliicl confoimily wilh Pylhagoiean liadilion. In Quis rerum
divinarum heres sit rrro, lhe symbolic value of numbei lhiee engages
Philo inlo exploiing essenlial links belween lhe divine Logos, lhe inlelligible
woild and lhe human inlellecl, lhe same numbei lhiee being al lhe cenlei
of a similai exposilion in Quaest. Gen IV 8. Abiahams age of sevenly-ve in
leaving Haian (Gn ri:), in De migratione brahami r,8iro, inspiies lhe
commenlaloi lo compose a seiies of digiessions, wilh elaboiale numeiical
i Tiee Paliislic Heimeneulics
symbolism. Foi Philo il was an appiopiiale way lo invile his fellow Jews lo
failhfully submil lo lhe Law, and lo celebiale lhe Law in lhe conlexl of lhe
Alexandiian culluie of his day.
Philos example was lo inspiie paliislic and medieval commenlalois
of Sciipluie. Fiom lhe veiy slail, Chiislian inleipieleis found lhemselves
confionled in o1 wilh an impiessive amounl of dieienl kinds of numbeis,
somelimes piecise, somelimes iounded o, somelimes small and some-
limes immense numbeis. (Fiibeig). In ,, Letter ,, to Pammachius, Jeiome
fell obliged lo juslify his inleiesl in uneven (impares) numeials: So lel
me lhen enumeiale lhose in lhe Chuich who wiole on uneven numeials:
Clemenl, Hyppolylus, Oiigen, Dionysius, Eusebius, Didymus, and among lhe
Lalin aulhois, Teilullian, Cypiian, Vicloiinus, Laclanlius, Hilaiy (CSEL ,,
r,,o, 8). He delibeialely omilled Ambiose and he could nol yel menlion
Augusline. Had he consideied symbolic commenls on any numeials, his
lisl of paliislic aulhoiilies piobably would have ieached no end. Indeed lhe
moie Chiislian aulhois developed a syslemalic concein foi an exhauslive
inleipielalion foi lhe littera, lhe moie lhey buill a symbolic numeiology
piopei lo paliislic heimeneulics.
Il would be woilh analyzing in deplh lhe piocess by which lhe wide-
spiead symbolism of ceilain numbeis in pagan culluie was laken ovei by
eaily inleipieleis of Sciipluie foi lheii own puiposes. Non-Chiislian numei-
ology ieecled ieligious beliefs since lhe slone-ages, il was an inlegial pail
of social and magical piaclices in all ancienl culluies (Schimmel, Hasenfuss).
Te Chiislian inleipieleis of Sciipluie began by focusing on lhe six days
of Ciealion and on lhe sevenlh day in lhe wake of Philo. Tey soon added
lheii own peispeclive on lhe eighlh day, lhe day of Chiisls Resuiieclion
which became Sunday. Tey speculaled on lhe seven gifs of lhe Spiiil, lhe
seven seals of lhe heavenly book in Revelalion, lhe lwelve aposlles elc., in
all cases sliessing lhe symbolic value of numbeis in iegaid lo Gods salvic
economy. Even when piojecling epochs of woild hisloiy oi desciibing lhe
dieienl ages of lhe human being, lheii focus iemained heilsgeschichtlich,
deleimined by lheii lypological inleipielalion of Sciipluie. Teiefoie il is
faii lo conclude lhal paliislic numeiology in ils essenlial puipose is nolhing
bul a pailiculai case of paliislic lypology.
Foi lack of a compiehensive sludy (sliangely missing in lhe bibliogia-
phies consulled since Woild Wai II) only a veiy scanly infoimalion is pio-
vided heie. Foi Oiigen, Ciouzels Bibliographie critique (r,,r), in addilion
lo lhe slill unsuipassed iepoil by Hainack, Der kirchengeschichtliche Ertrag
der exegetischen rbeiten des Grigenes, TU i, (r,r,) and lo a few addi-
Foi lhe Hebiew Bible lo lhe Sepluaginl i, Foi lhe Hebiew Bible lo lhe Sepluaginl i, Spiiilual Exegesis i,
lional iemaiks by R. B. Tollinglon in lhe inlioduclion lo Selections from the
Commentaries and Homilies of Grigen (r,i,), only menlions a shoil passage
on Oiigens symbolic numeiology in K. H. Schwaile, Die Vorgeschichte der
augustinischen Veltalterlehre (Bonn r,oo). Nol a single sludy conceining lhe
numeiology in Oiigens woiks is signaled in lhe lwo supplemenlaiy volumes
updaling Ciouzels bibliogiaphy in r,8i and r,,o.
A numbei of signicanl sludies have been devoled lo numeiology in lhe
Gieek liadilion. Basil of Caesaiea ends his second homily on lhe six days of
Ciealion wilh a vibianl explanalion of lhe lianscendenl meaning of day in
Gn r:. In pailiculai, lhe eighlh day piovides a suie access lo eleinal life.
Giegoiy of Nazianzus, Gr. , goes fuilhei in slaling lhal lhe eighlh day
is also lhe isl. Ciealion and salvalion aie ullimalely iecapilulaled as lhey
weie conceived in lhe inilial lianscendency of Gods woik. In his Homily
on Ps o, Giegoiy of Nyssa ieminds lhe congiegalion: You know veiy well
lhe mysleiy of lhe Oclave, lhe biblical sequence of eighl days which is lhe
conalion of lhe Genesis iepoil wilh lhe gospel naiialives on Chiisls ies-
uiieclion. Te lheme of lhe seven and eighl days would iesonanl in all
majoi exegelical liends of Gieek paliislics (Dlgei ro,o,).
Te Lalins weie enlhusiaslic inheiilois of lhe exegelical liadilion of
commenling on lhe symbolism of lhe biblical days. A whole chaplei in
V. Hahn, Das Vahre Gesetz, Te Law in lhe Lighl of Numeial Myslicism
(r,o8), examines Das Geselz in dei Zahlenmyslik (o8,,). Having iefeiied
lo one oi lwo geneial sludies (Sauei, Foislnei), and insisled on lhe inuence
of Plalo in ciling Homann, lhe aulhoi menlions Danielous Sacramentum
futuri, which in facl deals wilh lypology. Hahns analysis highlighls lhe
symbolic iiches of seven and eighl in Ambioses exegesis compaied wilh
Philos iemaiks: lhe lypological dynamics uniling o1 and 1 in lhe bishops
mind geneiales new lheological insighls aboul lhe Days of Ciealion and
lhe ages of lhe cosmos. Il iesulls in a foim of numeiology which conveys al
once a subslanlial leaching on moial values and a condensed vision of lhe
hisloiy of salvalion.
Befoie Ambiose, Hilaiy had iepealedly called on lhe symbolism of num-
bei eighl in Chiislian exegesis as a well- known lopic (Tract. Ps ri and rro).
Afei Ambiose, Jeiome, Breviarium in psalmos: Ps o (PL io, 8) and Com in
ggaei proph r, and Augusline, De sermone domini I ri (PL , ri,), Ep. ,,,
r, i; ,,, r,, i8, add lheii own commenls on lhe eighlh day. Te enduiing
liadilion on lhis lheme would be collecled and summaiized by Cassiodoius,
Expositio in psalterium. Expositio in Ps o (PL ,o, ,,) (Dlgei ro8r8i).
Tyconius, lhe fouilh cenluiy Afiican aulhoi of lhe Liber regularum, Te
io Tiee Paliislic Heimeneulics
Book of Rules, which inuenced Auguslines biblical exegesis, especially wilh
iegaid lo lhe lhousand yeais of lhe sainls, diaws a dislinclion belween lwo
dieienl ways of iesolving peiplexilies aiising fiom biblical quanlilies of
limetemporis quantitas (LR ,,, r). Te isl is lhe myslical liope, synec-
doche lhal is, when lhe pail iepiesenls lhe whole, oi lhe whole lhe pail.
In lhe discussion of lhe fh iule De temporibus, Tyconius pays caieful al-
lenlion lo queslions like lhe compulalion of lhe o yeais (Ex ri:o) of lhe
Jewish sojouin in Egypl oi Jesus lhiee days in lhe lomb. Te second kind
of lime quanlily conceins lhe biblical use of xed oi specic numbeis
(Babcock, ,,) like seven, len and lwelve oi lheii mulliplesEx legitimis
numeris sunt septenarius, denarius, duodenarius. Idem autem est numerus et
cum multiplicatur. Accoiding lo Tyconius, lhese aie nol lileial lime quanlilies
bul indicalois lhal lhe passage is lo be spiiilually inleipieled, lhal is lo be
inleipieled in lhe conlexl of lhe chuich. Tese indicalois, like lhe sevenly
yeais in Babylon, and lhe len days of lhe Book of Revelalion (Rv i:ro) aie
nol denile quanlilalive peiiods, bul indicalions of lhe lime of lhe chuich.
In discussing mulliples of foui, (foily days of lhe Loids fasl, and Moses
and Elijahs) he noles lhal ceilain numbeis aie signs ialhei lhan numeii-
cal equivalenciesCetera vero numeri pro locis intellegendi sunt, signa sunt
enim, non manifestae denitiones (Biighl, ,o,,).
Foi a fine analysis of Auguslines inleipielalion of numbeis in his
Tractactus in Iohannem, see M. Comeau, Saint ugustin, exegte du quatrime
evangile. Paiis ind ed. r,o, ri,i, and M. Ponlel r,o, ,o,,,. In
CHB r, G. Bonnei adds lo his cilalion of numeial annolalions in Auguslines
In Iohannem: Tis numeial inleipielalion iepiesenls Augusline al his mosl
exliavaganl, and mosl ieadeis will iecoil befoie an exegelical ingenuily so
sublle and fecund and, wilhal, so laboied and unconvincing. Il would be
uniealislic and even disingenuous lo dismiss il as unchaiacleiislicon lhe
conliaiy, il ieecls Auguslines lasle and lhal of his age all loo failhfullybul
lheie is anolhei, and moie appealing, side lo Auguslines allegoiy, when he
inleipiels sciipluie lypologically (,oo). Te Biilish ciilic iighlly emphasizes
lhal symbolic numeiology was like second naluie foi Auguslines imagina-
lion, and lhal he was moie sublle and fecund lhan mosl of his conlem-
poiaiies in playing wilh il.Ralhei lhan opposing Auguslines symbolism
of numbeis lo when he inleipiels sciipluie lypologically (,oo), Bonnei
would possibly have been moie accuiale in his iemaiks had he sliessed lhe
lypological giound on which lhe bishop of Hippo played wilh numbeis.
All menlion of numbeis in o1 and 1, fiom one lo one million, aie con-
venienlly lisled Concordance de la Traduction Gecumenique de la BibleTGB.
Foi lhe Hebiew Bible lo lhe Sepluaginl i, Foi lhe Hebiew Bible lo lhe Sepluaginl i, Spiiilual Exegesis i,
Paiis, r,,, o,,. Foi occuiiences of numbei, see J. Sliong, Exhaustive
Concordance of the Bible. Nashville, r,,o, ,,,oo. Foi numbeis in ixx,
Lampe, iio.
Abiahams, I., Numbeis: Typical and Impoilanl: Encyclopedia judaica ri:ri,or.
Allendy, R., Le symbolisme des nombres. Paiis, r,8 (geneial inlioduclion lo aiilh-
mosophie).
Biighl, P., Te Book of Rules of Tyconius. Ils Puipose and Innei Logic. Nolie Dame,
Ind., r,88.
Bullingei, E. W., Number in Scripture. Its Supernatural Design and Spiritual Signi-
cance. r8,: Giand Rapids, r,8r.
Bullei, C., Number Symbolism. London, r,,o.
Chevalliei, J., ed. Dictionnaire des symboles. Mylhes, ieves, coulumes, gesles, foimes,
guies, couleuis, nombies. Paiis r,o, (Nombie, ,r).
Ciemascoli, G., Le symbolisme des nombies dans les oeuvies de Giegoiie le
Giand: J. Fonlaine, ed., Gregoire le Grand. Paiis, r,8o, ,,.
Danielou, J., Sacramentum futuri. Eludes sui les oiigines de la lypologie biblique.
Paiis, r,,o.
. La lypologie de la semaine au IV
e
siecle: RSR , (r,8) 8irr.
Dlgei, F. J., Das Oklogon und die Symbolik dei Achlzahl: ntike u. Christentum
(r,): r,8,.
Fiaine, J. de P. Gielol, Nombies: X. Leon-Dufoui, el al., eds., Vocabulaire de
Teologie Biblique. Paiis, r,,o, 8i,.
Fiibeig, J., Numbeis and Counling: Te nchor Bible Dict. (r,,i) :rr,o.
Fiiesenhahn, P., Hellenistische Vortzahlenmystik im 1. (r,,): Amsleidam, r,,o.
Foislnei, D., Die Velt der Symbole. Innsbiuck, r,or.
Ghyka, M., Le nombre dor, III. Paiis, r,r.
. Philosophie et mystique du nombre. Paiis, r,,r.
Giossmann, U., Sludium zui Zahlensymbilik des Fiuh-Millelalleis: ZKT ,o
(r,,): r,,.
Hahn, V., Das wahre Gesetz. Eine Untersuchung der uassung des mbrosius von
Mailand vom Verhaltnis der beiden Testamente (Munsl. Beili. z. T, ) Munslei,
r,o,, o8,,.
Hasenfuss, J., Zahlensymbolik: LTK ro, ind ed. Fieibuig r,o,, roo,.
Heiimann, F., Die Sechs als bedeulsame Zahl: Saeculum r (r,o): rrro,.
Homann, E., Plalonismus und Myslik im Alleilum. (SH). Heidelbeig, r,
r,,, i.
Hulmachei, H. A., Symbolik der biblischen Zahlen und Zeiten. Padeiboin, r,,.
Ifiah, G., Histoire universelle des chires. Paiis, r,8r. Engl.: From Gne to Zero.
Universal History of Numbers. New Yoik, r,8,.
i8 Tiee Paliislic Heimeneulics
Kaulzsch, E., Zahlen bei den Hebiein: RE, id ed., ir (r,o8): ,,8oo,.
Robbins, F. E., Aiilhmelic in Philo Judaeus: Classical Philology io (r,r).
Russell, D. S., Counldown: Aiilhmelic and Anagiam in Eaily Biblical Inleipiela-
lion: ET ro (r,,ir,,): ro,rr.
Sauei, J., Zahlenmyslik: LTK ro, rsl. ed., Fieibuig r,
Schimmel, A., Zahlensymbolik: r. Religionsgeschichllich RGG, id ed. (r,oi)
or8oro.
Siegfiied, C.G.A., Philo von lexandrien. Jena: Heiman Duf , r8,,.
Soiensen, H. J., Numbeis and Numbei Symbolism (in lhe Bible): NCE ro (r,o,):
,o8,o.
Slaehle, K., Die Zahlenmystik bei Philon von lexandreia. Leipzig-Beilin, r,r.
Slenzel, J., Zahl und Gestalt bei Platon und ristoteles. id ed., Bad Hombuig von dei
Hhe, H. Genlei, r,,,.
Teiian, A., A Philonic Fiagmenl on lhe Decad: F. E. Gieenspahn, el al., eds. Nour-
ished with Peace. Studies in Hellenistic judaism in memory of Samuel Sandmel.
Chico, Calif., r,8, r,8i.
Toeplilz, O., Das Veihllnis von Malhemalik und Ideenlehie bei Plalon:
O. Neugebauei, J. Slenzel, O. Toeplilz, eds., Quellen und Studien Abl. B, I, r.
Beilin, r,i,, .
Moie lilles on symbolic numeiology can be found in Pail B undei specic
aulhois, foi inslance, Augusline.
iv. Aiiiuovism
r. Culluial Oiigin and Piaclice
In Gieek Anliquily, allegoiy ( ), a Hellenislic leim deiived
fiom , lo say somelhing else in public speech, is a foim of
discouise as old as discouise ilself. Te nolion alliacled ciilical allenlion
fiom lhe day when wiillen lexls weie suspecled of hiding a deepei mean-
ing. Te oldesl leslimony lo lhal heimeneulical suspicion dales fiom lhe
fouilh cenluiy v.c.i. and is pioduced by Te Oiphic Papyius of Deiveni
(Dei oiphische Papyius von Deiveni, ZPE r, r,o,, iri), which com-
menls on an Oiphic lheogony daling fiom lhe sixlh cenluiy v.c.i. wheie
Zeus is called all lhings wilh lhe commenl: Tis veise has a deiived (=
hidden) meaning, [] ; il is obscuie foi
lhe many, bul ciyslal cleai foi lhose who have lhe iighl insighl [
] , , col. r,
(R. Meikelbach r,o,).
Foi lhe Hebiew Bible lo lhe Sepluaginl i, Foi lhe Hebiew Bible lo lhe Sepluaginl i, Spiiilual Exegesis i,
Allempls of a piopei foim of allegoiizing go back, accoiding lo lhe
liadilion of Gieek giammaiians, lo Hecales and Teagenes of Rhegium
(olh c. v.c.i.), foi whom lhe ballle of lhe gods (Iliad io) signied lhe ghl
of lhe elemenls, a isl inslance of , oi cosmological alle-
goiism. In lhal line of inleipielalion Agamemnon was assimilaled lo elhei,
Achilles idenlied as lhe sun, Helen as lhe eailh, Paiis as lhe aii, Hecloi as
lhe moon: a pioceduie simply called , conjecluie, oi symbolic
idenlicalion. Anaxagoias (,lh c. v.c.i.) and his disciples (among lhem pos-
sibly Sociales) inauguialed elhical allegoiism: Homeis poeliy was aboul
viilue and juslice (Diogenes Laeilius i, , rr). Plalo (i88) iefused lo
allegoiize ancienl mylhs, piefeiiing his dialeclics. Bul lhe Sloics, slailing
wilh lheii foundei Zeno (ca. ,ca. io), adopled cosmological allegoiism
and posilioned il al lhe coie of lheii syslem. Foi inslance lhe Tilans weie
lhe , lhe founding elemenls of cosmos. Foi lalei Sloics,
such as Cleanlhes and Chiysippus (ca. i8rca. io,), Zeus symbolized elhei,
and Rhea, eailh. Tiough cenluiies commenlalois pioduced an incieasingly
allegoiical inleipielalion of Homei and Hesiod.
Lalei aulhois iecapilulaled lhe allegoiical liadilion. Philodemos of
Gadaia was lhe isl lo use as a lechnical leim in school ihelo-
iic, ca. oo v.c.i. (Volumina rhetorica I, ed. Sudhaus, Teubnei, r8,i, p. ro,
ii; r8r, i,io; r,, i). Coinulus, anolhei Sloic philosophei aulhoied a
Teologiae Graeciae compendium; Heiaclides of Ponlus, a giammaiian, col-
lecled allegoriae Homericae, slill known in lhe paliislic peiiod by Sliabo and
Pseudo-Plulaich. Plulaich himself, in Gn Reading Poets, De audiendis poetis
noled how lhe conlempoiaiy usage had shifed fiom lhe liadilional and
moie common leim lo lhe new lechnical leim : In lhe
pasl one said deep lhoughls bul now allegoiies ,
, r,e. Te Neo-Plalonisls, wilh lhe nolable
exceplion of Plolinus, also favoied allegoiism, foi inslance, Poiphyiy in
and Te Cave of the Nymphs in the Gdyssey (Aielhusa
Monogiaphs r, SUNY r,o,).
In lhe Lalin liadilion lhe veiy leim allegoiia was isl used by Ciceio
(roo v.c.i.). Fiom Vaiio, ntiquitates divinae lo Hoiace and Viigil, lhe use
of allegoiism became slandaid. Quinlilian (rsl c. c.i.) called il a metaphora
continua (Inst) VIII o, ). As a lileiaiy device foi inleipieling lexls which
caiiied on ieligious oi philosophical messages, a consislenl liansfei of mean-
ing (translatio equaled lhe Lalin metaphora) opened oiiginal peispeclives
fai beyond lhe lileial conlenls of lhe lexls undei sciuliny. Symbolic lhinking
favoied such a melaphoiical lechnique of inleipielalion. Inleipieleis had lo
opeiale in confoimily wilh well dened iules when lhey spoke of wiillen
i,o Tiee Paliislic Heimeneulics
souices wilh analogies of lheii own. Olheiwise allegoiism was doomed
lo become ailicial and abusive, a liend which all loo soon alliacled ils
pioponenls.
In Hellenislic Judaism, liaces of allegoiism aie visible, isl in lhe wiil-
ing of Aiislobulos (mid ind c. v.c.i.; see lhe fiagmenls of his Commentary
on Pentateuch in Eusebius of Caesaieas Praeparatio evangelica 8.ro, ri.ri);
lhen in lhe Letter of Aiisleas (eaily ind c. v.c.i.; A. Pelleliei, SC 8,), lhe
Book of Wisdom and lhe inleipielalion of Canlicle. Philo of Alexandiia
(d. , c.i.) inheiiled lhe cosmological and elhical allegoiizing of lhe Sloics.
He adapled il lo his own Plalonic vision of iealily and bioughl il lo a climax
in his Commentary on Torah, ciealing lheieby a heimeneulical model which
would inspiie Clemenl and Oiigen of Alexandiia. In lhe mosl speclaculai
illuslialion of lhe allegoiical melhod in Lale Anliquily, Philo used lo isolale
one piecise nolion in chosen biblical quolalions. He emphasized lhe symbolic
ielevance of lhal nolion in iegaids lo anolhei one of his choice in basing
himself on simililudes belween bolh of lhem, which he poinls oul wilh lhe
help of lhe len Aiislolelian calegoiies (subslance, quanlily,
qualily, ielalion , localion, lime, conlexl
, disposilion, aclion , passivily). Tus an
allegoiical commenl was juslied in following lhe iules of allegoiism
(De somnis I roi). A luminous analysis of
Philos pioceduie has been woiked oul by I. Chiisliansen (r,o,), whose nal
denilion of Philonian allegoiism announces lhe deep impacl Philo would
have on paliislic exegesis: Allegoiism (Allegoiese in Geiman) is a foim of
inleipielalion lhanks lo which a coie idea (Ideeneinheil), implicilly included
in lhe lellei is explicaled, a nolion equivalenl lo lhe wiillen expiession bul
of a bioadei signicance being joined lo il (r). A fiequenl iecouise lo lhe
elymologies of Hebiew names was pail of Philos allegoiical melhod. Rabbi
Aqiba (d. r, c.i.) conceived a sliiclly allegoiical inleipielalion of Canlicle
in oidei lo celebiale lhe myslical bonds belween God and Isiael.
One may wondei why allegoiism was so peivasive wilhin lhe lileiaiy
legacy of classical Anliquily. One can only ieecl on how allegoiy peifeclly
lled lhe Gieek mind-sel foi ovei a millennium of culluial liadilions in
lhe same way in which Gieek slaluaiy mainlained ils canonical slandaids
fiom lhe smiling piolo-classic lo lhe oinale posl-classic guies of Lale
Anliquily. Jusl as lhe plaslic ails piojecled lhe peiennial image sleieolyped
as an aeslhelic paiadigm of lhe human foim, so wilhin lileialuie, culluial
allegoiism was a vehicle foi lhe humanislic values and aclualized an idealized
pasl. In lhe dominanl culluie of Hellenislic Alexandiia lhese dieienl foims
of iepiesenlalion iemained a diiving foice benealh lhe social and spiiilual
Foi lhe Hebiew Bible lo lhe Sepluaginl i,r Foi lhe Hebiew Bible lo lhe Sepluaginl i,r Spiiilual Exegesis i,r
ie-modeling of lhe lale anlique idenlily shaied by Gieeks, Jews and Chiislians
alike (Dawson r,,i).
Pagan allegoiism wilh ils mylhological backgiound was ulleily iejecled
by Chiislian aulhois (G. L. Ellspeimann, Te ttitude of the Early Christian
Latin Vriters toward Pagan Literature and Learning. Diss. Calh. Univ. of
Ameiica. Paliislic Sludies 8i. Washinglon r,,).
i. Paliislic Allegoiism and Typology
In 1 allegoiism and lypology aie nol yel dieienlialed, cp. Gal :iio,
on Hagai and Saiah, and r Coi ,:,, quoling Dl i,:. Te same is lhe case
in lhe Letter of Pseudo-Bainabas. In Gnoslic schools of lhoughl allegoii-
cal inleipielalions of Valenlinus and Basilides faced sliong opposilion
by chuich leadeis like Iienaeus and Teilullian. Te allegoiical exegesis
of Heiacleon commenling on lhe Gospel of John was seveiely ciilicized
by Oiigen. Allegoiism pievailed in Hippolyluss Commentary on Daniel
and Gn Canticle, lhe lalleis explanalion following Rabbi Aqiba. Clemenl
of Alexandiia boiiowed fiom Philo lhe allegoiies of Saiah, Isaac, Jacob,
Rebecca, Hagai in Stromates I oi; he boiiowed fiom olhei souices as
well in chaplei o of Stromates V, on lhe Tabeinacle and lhe iobe of lhe High
piiesl (Mehal r,oo, iorioi).
Oiigen also iead Philo, bul he became in his own iighl lhe isl syslemalic
lheoielician of Chiislian allegoiism. He piesenled a pneumalic oi myslic
inleipielalion of Sciipluie essenlially based on allegoiical pioceduies. His
heimeneulics liansmilled by Alexandiian chuich liadilion and adopled by
famous Chiislian inleipieleis of Sciipluie in lhe Easl, such as Giegoiy of
Nyssa in his Homilies on Canticle and Cyiil of Alexandiia in his exegesis of lhe
o1, spiead ovei Weslein Chiislianily lhiough lhe woiks of Hilaiy, Ambiose
(moie dependenl on Philos allegoiism). Jeiome (who lalei iepudialed il) and
above all Augusline, lo lhe poinl of impiegnaling mosl exegelical achieve-
menls of lhe Lalin Middle Ages unlil lhe Refoimalion.
Much has been published as a desciiplive analysis of lhal legacy, and
much moie needs lo be done in lhis iegaid. Heie il would be useless lo
ieduplicale all bibliogiaphic dala ielaled wilh allegoiical lechniques as ap-
plied by paliislic aulhois examined fuilhei on in Pail B of lhe Handbook.
Only some geneial sludies deseive an immediale menlion al lhe end of lhe
piesenl chaplei.
Since Woild Wai II lhe mosl inuenlial sludy of eaily Chiislian allegoi-
ism was lhal of Henii de Lubac (r8,or,,r), whose lhoughl became con-
lioveisial among hisloiians of paliislic exegesis fiom lhe r,,os down lo lhe
i,i Tiee Paliislic Heimeneulics
piesenl day in a mannei and lo an exlenl only compaiable wilh lhe upioai
caused by R. Bullmanns lheoiies in Conlinenlal ciicles of biblical scholais.
Te main dieience belween bolh inlelleclual leadeis was lhal lhe Fiench
Jesuil, biillianl as he was in his apologelics, seemed lo piopound a ieluin
lo pie-ciilical heimeneulics of lhe Falheis, wheieas lhe Lulheian piofessoi
of Maibuig nol only queslioned lhe ielevance of paliislic exegesis by his
demylhologizing, bul deslabilized all biblical exegesis in ils convenlional
slalus. H. de Lubac was lhe oulslanding iepiesenlalive of an elilisl lheologi-
cal avanl-gaide diawn lo lhe public aiena in Fiance lhiough lhe di cull
ciicumslances of Woild Wai II, specically lhe Fiench Resislance in which
he played an aclive iole. His piogiammalic Catholicisme (r,8) as well as
his iole in lhe ciealion of lhe seiies Souices Chieliennes inspiied youngei
geneialions in Euiope and elsewheie. Al lhe Council of Valican II, de Lubac,
like Yves Congai, was iehabililaled afei having been ieduced lo silence foi
a few yeais by membeis of lhe Roman Cuiia duiing lhe ponlicale of Pius
XII. His isl majoi publicalion on paliislic heimeneulics discussed lhe basic
nolions of lypology and allegoiism (Lubac r,,). Te aulhoi piesenled
his undeislanding of lhe lwo nolions in ieaclion lo an ailicle of a youngei
fellow Jesuil, Jean Danielou, Tiaveisee de la mei Rouge el bapleme aux
piemieis siecles, in RSR (r,o): oio. Danielou had slaled lhal only
lypology was genuinely Chiislian, allegoiy being laken ovei by Chiislian
inleipieleis fiom Philo and lhe Gieeks. De Lubac iighlly queslioned such
cleai-cul dislinclions. Fai fiom opposing bolh nolions, one should ialhei
admil lhal lhe allegoiical inleipielalion, in ils liadilional meaning , implied
isl of all a disceinmenl of lhe lypes oi guies which announced Chiisl
in biblical Isiael. Te whole of Isiael announced lhe whole Chiisl. Tal
inleipielalion eslablished links belween guie and liulh, lellei and spiiil,
belween lhe old and lhe new. Il showed how whal is in lhe wiillen lexl,
having happened , needs always lo be undeislood and expeiienced
(r8,).
Tus H. de Lubac downplayed lhe impoilance of lypology, bul nol wilh-
oul shifing much of ils meaning ovei inlo lhe nolion of allegoiy: Allegoiy
is essenlially whal lhe Rev. Danielou and olheis call, as opposed lo il, lypol-
ogy (ioo). Beyond lhe veibal dispule (now afei many decades sounding al
limes like a fiivolous pielexl foi a show of paliislic eiudilion) lhe biblical
nolion of lypes iemained unshaken, bul lhe nolion of allegoiy gained in
semanlic densily. In essence, in lhe lechnical Chiislian sense, allegoiizing,
foi de Lubac, meanl lo foimulale lhe ielevance of o1 dala in lhe lighl of lhe
1 by using a guialive language which was able lo desciibe lhe conlenls
of Chiislian beliefs and lhe Chiislian way of life wilh images and com-
Foi lhe Hebiew Bible lo lhe Sepluaginl i, Foi lhe Hebiew Bible lo lhe Sepluaginl i, Spiiilual Exegesis i,
paiisons boiiowed fiom bolh Teslamenls. Ancienl aulhois, as ofen noled,
weie veiy iaiely foimal lheoielicians of lheii own heimeneulical piaclice.
Tey inleichanged lechnical leims wilh lillle concein. Teiefoie de Lubac
slaled lhal il is lhe moie impoilanl lo focus on lheii spiiilual molivalion.
In Oiigens case, foi inslance, he declaied lhal his spiiilual sense, in iegaid
lo lhe anima in ecclesia, inleiioiizes lhe Chiislian mysleiy accoiding lo lhe
logic of lhal mysleiy and leads us lo a iegion fai away fiom lhe one wheie
one nds Philos exegesis as well as lhe ancienl Gieek exegesis (iio). De
Lubac insisls lhal Chiislian allegoiy has ils piopei lheological ielevance wilh
a cenlial focus which is Chiisl, and is expeiienced by Chiislians along lheii
innei jouiney as chuich membeis. Tus he iighlly inleipiels lhe lheological
focus of Oiigens allegoiism as lypology (F. Bolgiani, M. Pesce).
Banning, J. von, Syslemalische beilegungen zui allegoiischen Schiifauslegung:
ZKT rr, (r,,,): roo.
Baii, J., Allegoiy and Hisloiicism: jSGT o, (r,,r): ro,rio.
Boei, W. den, De allegorese in het werk van Clemens lexandrinus. Leiden, r,o.
Bolgiani, F., Henii de Lubac e lesegesi spiiiluale: SE ro (r,,): i8oo.
Boslock, G., Allegoiy and lhe Inleipielalion of lhe Bible in Oiigen: Literature and
Teology r (r,8,): ,,.
Biell, M. G., Te Polilical Elhics of Poslmodein Allegoiy: M. D. Caiioll, el al., eds.,
Te Bible in Human Society (jSGT.S). She eld, r,,,, o,8o.
Biosend, W. F., Te Recovery of llegory. Diss., Chicago, r,,.
Biown, R. E., Paiable and Allegoiy Reconsideied: NT , (r,oi): ,,.
Buchsel, F., : TVBNT (r,): r:iooo.
Chailiei, C., Lhistoire promise. Paiis, r,,i.
Chiisliansen, I. Die Technik den allegorischen uslegungswissenschaf bei Philon von
lexandrien. Tubingen: J. C. B. Mohi, r,o,.
DAmbiosio, M. G., Henri de Lubac and the Recovery of the Traditional Hermeneutic.
Diss., Calholic Univeisily of Ameiica, Washinglon, r,,r.
Dawson, D. llegorical Readers and Cultural Revision in ncient lexandria.
Beikeley: Univeisily of Califoinia Piess, r,,i.
Edsman, C. M., Allegoiie: RGG, id ed., r:i8.
Fieylag, H., Quae sunt per allegoriam dicta: Das lheologische Veislndnis dei
Allegoiie in dei fiuhchiisllichen und millelalleilichen Exegese von Galalei ,
rir: H. Fiomm, N. Haims und U. Rubeig, eds., Verbum et Signum I, Beilige
zui medivislischen Bedeulungsfoischung. Munich, r,,,, i,.
Fiuchlel, V., Die kosmologischen Vorstellungen bei Philo von lexendrien. Ein Beitrag
zur Geschichte der Genesisexegese. Diss., Hambuig, r,oi.
Gnilka, C., Die Uberwindung der naturlichen ltersstufen als Ideal fruhchristlichen
Lebens. Diss., Bonn, r,,or,,r = Teophaneia i. Bonn, r,,i.
i, Tiee Paliislic Heimeneulics
Heine, R. E., Giegoiy of Nyssas Apology foi Allegoiy: VigChr (r,8).
Jacob, C., Allegoiese, Aslhelik, Teologie: T. Sleinbeig ed., Neue Formen der
Schrif auslegung (Quaesliones Dispulalae ro). Fieibuig, Bi., r,,i.
Joosen, J. C. Waszink, J. H., Allegoiese: RC (r,,o): r:i8,.
Kihn, H., bei Teoiia und Allegoiia nach den veiloienen heimeneulischen
Schiifen dei Anliochenei: TQ oi (r88o).
Kiaf, H., Heimeneulisches zui allegoiischen Auslegungsweise: TZBas o (r,,o):
8.
Kiaus Reggiani, C., Aiislolulo e lesegese allegoiica dell AT nell ambilo del giuda-
ismo ellenislico: RFIC ror (r,,): roi8,.
Lubac, H. de, Exegese Medievale II. Paiis, r,,,.
Mehal, A., Etude sur les Stromates de Clement dlexandrie (Patristica Sorbonensia).
Paiis, r,oo.
Messnei, R., Zui Heimeneulik allegoiischei Liluigieeikliung in Osl und Wesl:
ZKT rr, (r,,): i8r,, r,.
Noiden. E., gnostos Teos. Unleisuchungen zui Foimgeschichle ieligisei Rede.
lh ed., r,,o.
Pavoncello, N., Lallegoiia quale mezzo espiessivo impiegalo nell AT e quale mezzo
esegelico piesso le scuole iabbiniche poslbibliche: RivBib r (r,,): r8.
Pepin, J., Le challenge HomeieMose: RevSR i, (r,,,): ro,rii.
. A piopos de lexegese allegoiique: labsuidile signe de lallegoiie: StPatr r
(r,,,): ,,r.
. Sl. Auguslin el la fonclion piolieplique de lallegoiie: Rechug r (r,,8): i8o.
. Remaiques sui la lheoiie de lexegese allegoiique chez Philon: Philon dlexan-
drie. Lyon rrr, Septembre r,oo (Colloques nalionaux du CNRS). Paiis, r,o,,
rro,.
Pesce, M., Un biuil absuide: Henii de Lubac di fionle alla dislinzione lia esegese
sloiica e esegesi spiiiluale: SE ro (r,,): or,.
Pinnock, C. H., Te Role of lhe Spiiil in Inleipielalion: jETS o (r,,): ,r,,.
Pocock, L. G., Reality and llegory in the Gdyssey. Amsleidam, r,,,.
Rahnei, H., Griechische Mythen in christlicher Deutung. Daimsladl, r,,,.
Ripanli, G., Lallegoiia o l intellectus guratus nel De doctrina christiana
dAgoslino: REug r8 (r,,): ir,i.
Sawyei, J. F. A., Te Elhics of Compaialive Inleipielalion: CuBR (r,,,):
r,,8.
Schublin, C., Homerum ex Homero: MH (r,,,): iiri,.
Schwailz, W., Allegoiie: Evangelisches Kirchenlexicon I (r,8,): 888,.
Seel, O., Anlike und fiuhchiislliche Allegoiik: FS Pelei Melz. Beilin, r,o,, rr,.
Spaiks, H. F. D., Te Symbolic Inleipielalion of Lebanon in lhe Falheis: jTS, n.s.,
ro (r,,,): io,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl i,, Foi lhe Hebiew Bible lo lhe Sepluaginl i,, Spiiilual Exegesis i,,
Slein, E., Die allegoiische Exegese des Philo aus Alexandiien: BZV ,r (r,i,).
Sleinmelz, T., Allegoiische Deulung und allegoiische Dichlung in dei Allen Sloa:
RhMus ri, (r,8o): r8o.
Sleinbeig, T., ed., Neue Formen der Schrifauslengung. QD ro. Fieibuig, Bi., r,,i.
Slimpe, A., Buchslabe und Geisl. Zui Geschichle eines Missveislndnisses von i
Koi , o: BZ , (r,,,): r8oio.
Sliubel, A., llegoria in factis el allegoria in verbis: Poetique o (r,,,): i,,.
Tale, J., Te Beginnings of Gieek Allegoiy: ClassRev r (r,i,).
. Plalo and Allegoiical Inleipielalion: CQ i (r,i8): ri,; i (r,o): rro.
. On lhe Hisloiy of Allegoiism: CQ i8 (r,): ro,r.
Tieu, U., Elymologie und Allegoiie bei Klemens von Alexandiien: StPatr (TU
,,). Beilin, r,or, r,rirr.
Whilman, J., llegory. Te Dymanics in an ncient and Medieval Technique.
Cambiidge, Mass., r,8,.
. Tiopology: Figuialive Exegesis and Human Behavioi
A is a luin of woids, manneis, oi evenls. Ils complex meaning iefeis
lo any mode of exislence, divine oi human; oi lo lhe chaiaclei and moial
allilude of specic peisons. In Oiigen, lhe leim was mainly used foi indical-
ing luins of speech (usually inadequale) when speaking aboul God. In lhis
usage, Tropikoi, in Alhanasius Letters to Serapion weie people accused of
lwisling lheii discouise when aiguing aboul lhe Holy Spiiil: Tey imagined
changing modes of being in deily ilself ! Tiopology, meaning lhe use of
guialive expiessions and of guies of speech, was common piaclice among
paliislic aulhois as allesled by Eusebius, Didymus, John of Damascus. In
iefeience lo Sciipluie il equaled allegoiical oi spiiilual speech foi Juslin,
Oiigen, Giegoiy of Nyssa (Lampe), s. v. rr,. In heimeneulical leims,
liopology was haidly dieienlialed fiom lypology. Encyclopedias and
diclionaiies usually ignoie il.
Te leading Anliochene exegeles, Diodoie of Taisus and Teodoie of
Mopsueslia, gave il a moie lechnical sense: lhe lileial conlenl of some o1
piophecies needs an explanalion , accoiding lo a change of
meaning, namely lhe change which opened lhe piophels mind in lhe veiy
acl of piophesying beyond lhe lellei of his ulleiances; lhe piophel anlicipaled
lheii fuluie applicalion in Isiael (see Pail B chapl. ,).
In common use, a liope was a guie (Philo, De conf. ling. 8, r,o), a
mode (Augusline, De trin. XV ix r,; Isidoie, Etym. I xxxvii r), a luin of
language (tropos, conversio), by which one turned a phiase so lhal il indicaled
an objecl olhei lhan lhe one which il would noimally mean (de Lubac, Ex.
i,o Tiee Paliislic Heimeneulics
med. i, ,,r). Te lechnical luining of lhal soil focused on
as a foim of guialive language and mainly seived foi lhe applicalion of
sciipluial phiases lo human behavioi.
Te Lalin Middle Ages weie peivaded by lhis same undeislanding which
il had inheiiled fiom ancienl Chiislianily. Te exemplaiislic liulh of hisloiy
al woik in Sciipluie was nol only concenlialed in lypes bul il was mosl
common in o1 sloiies. Al any momenl Sciipluie as divinely inspiied naiia-
lion could oei a helpful advice lo believeis, if only lhe believeis knew how lo
unlock lhe seciel of ils manifold meanings. Moie was said in biblical sloiies
lhan whal lheii lileial conlenl iepoiled. Te inleipielei needed lo seaich foi
lhe molivalion and lhe afeilhoughls of lhe divine Spiiil behind lhe lallei:
Which lessons weie deliveied by lhe lileial naiialive: Whal kind of divine
pedagogy deleimined biblical hisloiy in ils delails, foi inslance as naiialed
in lhe Books of Samuel oi Kings: Deleimined by God and commemoialed
in Sciipluie by lhe piophelic spiiil, people in ancienl Isiael acled in oidei
lo pieguie undei lhe Law and ullimalely lo diiecl lhe aclual embodimenl
of Chiislian idenlily in lhe chuich. Foi paliislic inleipieleis il was obvious
lhal lessons fiom lhe o1 weie, by denilion, deslined lo lel Chiislians calch
moie piofoundly lhe lessons of lhe 1. Wilh iegaid lo elhical piinciples and
in view of moial piedicalion lhe basic sliucluie of spiiilual exegesis iequiied
lhe same Chiislological focus on lhe level of liopology as was noled eailiei
al lhe lheological coie of allegoiy.
Again a few geneial sludies aie menlioned heie, wheieas lhe liopological
conliibulions of individual paliislic aulhois shall be iegisleied in Pail B of
lhe Handbook.
Danielou, J., Le Bon Samaiilain
Gglei, R., Zur Teologie des biblischen Vortes bei Grigenes. Dusseldoif, r,o,
,,8o.
Lampe, PGL, rr,ro.
Lubac, H. de, Exegse Medievale II. Paiis, r,,,, ,,r,,.
Scoiza Baicellona, F., Oio e incenso e miiia (Ml i, rr): SE (r,8o): ii. Le
inleipielazioni moiali ii,,.
. Anagogy: Figuialive Exegesis and lhe Beyond
Te uplifing ( ) fiom lhe lileial lo lhe spiiilual sense in lhe
inleipieleis mind was lhe mosl essenlial pioceduie of paliislic exegesis.
Te whole veibal family
Foi lhe Hebiew Bible lo lhe Sepluaginl i,, Foi lhe Hebiew Bible lo lhe Sepluaginl i,, Spiiilual Exegesis i,,
was in use foi expiessing lhe upwaids (-) liansfei of
meaning beyond lileialism.
Because of ils geneial signicance, anagogical inleipieling was indiei-
enlly assimilaled lo allegoiy oi lypology: foi inslance lo allegoiy by Oiigen,
Gn john r. r (GCS , i; PG r, ,ic; SC rio: I, r8o), oi by Epiphanius, Haer.
oo, ,o; lo lypology by Oiigen, Princ , ,. ,, and Melhodius, Te Banquet ,
; oi basically lo lhe spiiilual sense as such foi Oiigen, Gn john r:rir,
(GCS , i; PG r, ,,ia; SC rio: XXXII, ri). Foi Epiphanius, Exp d
(GSC ,oo, r; PG i, ,8oc); Giegoiy of Nyssa, Gn Canticle, proem.; and,
cenluiies lalei, foi Andiew of Caesaiea, Gn poc, proem. (PG roo, ir,c), il
was synonymous wilh lheoiia. Foi lhe aulhoi of a scholia on Maximus
Confessoi, il signied a haimonizing of lhe lileial sloiy wilh lhe spiiil of
lheoiia (Quaest. Talassium ,,: PG ,o, ,ooa).
Geneially called myslic (Oiigen, Princ , . o), oi spiiilual), pneumatik
(Melhodius, Te Banquet ,, ), il was fiequenlly juxlaposed wilh historia
and littera, occasionally explaining and juslifying lhe need foi explanalions
highei lhan lhe lileial: Oiigen, Gn the Vitch of Endor i; Melhodius, Te
Banquet , i; Giegoiy of Nyssa, Te Life of Moses (PG , ,a; SC r, ,,); John
Chiysoslom, In Ps. o: r (PG ,,, io8d), even helping inleipieleis lo oveicome
conliadiclions belween lhe foui Gospels: Oiigen, Gn john ro:i (GCS r,i,
i,; PG r, o,b; SC r,,, 8o). Tus anagogy was a heimeneulical device
of cenlial impoilance foi lhe chiislological exegesis of Oiigen (Homilies on
jeremiah r, ri), oi foi lhal of Cyiil of Alexandiia (Gn Ps ,:).
Il acquiied a moie specic meaning lalei in lhe paliislic eia. Anagogy
seived foi lhe conlemplalion of celeslial lhings lo come. Il focused on
lhe nal slage of lhe spiiilual jouiney, as fullled on lhe individual oi on
lhe cosmic level (de Lubac r,,,, oiro). In lhe Gieek speaking woild,
Pseudo-Dionysius gave il a new lheological ielevance as a lechnical leim wilh
Neoplalonic connolalions, meaning lhe ieluin of spiiilual beings up lo
lhe heavenly hieiaichies. Te Pseudo-Dionysian legacy was lo play a majoi
iole in lhe Lalin Middle Ages, being quoled by Tomas Aquinas moie ofen
lhan Augusline himself (Roques r,,). In lhe Lalin paliislic woild, Cassian
was one of lhe isl lo piomole lhe eschalological use of anagogy: Anagogy
leads fiom spiiilual mysleiies lo moie sublime and moie sacied seciels of
heavens, nagogia vero de spiritalibus mysteriis ad sublimiora quaedam et
sacratiora caelorum secreta conscendens (Collatio r, c. VIII; SC ,, r,o) wilh
a iefeience lo Gal :ioi,, on lhe heavenly Jeiusalem.
Te lhoughl of lhe nal, oi supieme achievemenl of salvalion had gal-
vanized Chiislian hopes fiom lhe veiy beginning. Il conslanlly nouiished
Chiislian beliefs in a meaningful afeilife, and lheieby inspiied many paliislic
i,8 Tiee Paliislic Heimeneulics
iepiesenlalions of lhe liansil fiom eailhly iealilies lo a heavenly condi-
lion, foi, as Giegoiy lhe Gieal said, lhe piomises of lhe eleinal kingdom aie
seciel souices of joy foi lhe inleiioi life, secreta gaudia interioris vitae (In
Ezechielem II, hom. ro, ,: PL ,o, roooc).
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Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl i,r
CHAPTER FOUR
PATRISTIC EXEGESIS OF THE
BOOKS OF THE BIBLE
. svici.i co1vivU1io
by David L. Balas and D. Jeiey Bingham
co1i1s
I. Inlioduclion 273
II. Abbievialions 273
III. Geneial Bibliogiaphy 276
IV. Penlaleuch 278
Genesis 278
Exodus 281
Numbeis 283
Deuleionomy 283
V. Hisloiical Books 290
Joshua 290
Judges 291
1, 2 Samuel & 1, 2 Kings 292
1, 2 Maccabees 293
VI. Wisdom and Poeliy 296
Job 296
Psalms 297
Pioveibs 301
Ecclesiasles 302
Song of Songs 303
i,r
Siiach (Ecclesiaslicus) 304
Wisdom 303
VII. Majoi Piophels 311
Isaiah 311
Jeiemiah 313
Lamenlalions 313
Baiuch 317
Ezekiel 318
Daniel 320
VIII. Minoi Piophels 326
Hosea 326
Joel 327
Amos 328
Obadiah 329
Jonah 329
Habakkuk 330
Zephaniah 331
Haggai 331
Zechaiiah 332
Malachi 333
IX. Gospels and Acls 336
Mallhew 336
Maik 343
Luke and Acls 344
John 343
X. Pauline Epislles and Hebiews 334
XI. Calholic Epislles 362
James 362
1 Pelei 364
1, 2, 3 John 363
XII. Revelalion 368
I
I NTRODUCTION
Mosl ailicles on paliislic exegesis addiess lhe appioaches used by lhe Falheis
lhiough lhe piogiessive peiiods of lhe paliislic eia oi in lhe iegions oi lan-
guages (Easl, Wesl; Gieek, Lalin) associaled wilh pailiculai gioups of Falheis.
Olheis lieal lhem accoiding lo whelhei lhe Falhei oi gioup employed a
melhod basically allegoiical (Alexandiian) oi lileial (Anliochian). Tis ailicle
acknowledges and lo some degiee ieecls lhe value of such appioaches, bul
ils inleiesl is dieienl. In a mannei complemenlaiy lo a commenlaiy on lhe
Bible il seeks lo do lwo lhings. Fiisl, il piovides foi mosl books of lhe Bible
an oiienlalion lo exlanl paliislic commenlaiies and homilies in bolh ciili-
cal edilions and English lianslalions when available. Te ieadei will nd a
piimaiy bibliogiaphy of lhese woiks afei each discussion of lhe main divi-
sions of biblical books wilhin lhe canon, foi example Penlaleuch, Gospels
and Acls. Second, lhis essay lieals how lhe Falheis ieceived, inleipieled, and
laughl mosl books oi coipoia of lhe Bible. Il piovides seleclive insighl inlo
how Chiislians of lhe isl six hundied yeais inleipieled lhe Bible in lheii
jouiney lo undeisland God and lheii woild, lo woiship God, lo develop liue
docliine, and lo love God and neighboi. Tiough lhe Falheis commenlai-
ies, homilies, lheological liealises, and coiiespondence lhis ailicle sels foilh
foi lhe ieadei an idea of how Chiislians in a milieu olhei lhan oui own
iead lhe veiy same lexl in a similai mannei and yel also in a mannei quile
dieienl. In lhis way il demonsliales hisloiically how Chiislian inleipiela-
lion, lhough il shows elemenls of disconlinuily among dieiing culluies,
also ieveals elemenls of conlinuily and peimanence. Il is hoped lhal lhese
glimpses inlo paliislic exegesis of biblical books will fuilhei lhe ieadeis
undeislanding of lhe sacied lexl.
Some books (Levilicus, Rulh, r and i Chionicles, Ezia, Nehemiah,
Eslhei, Micah, Nahum, Tobil, Judilh, addilions lo Eslhei and Daniel, Lellei
of Jeiemiah, i Pelei, and Jude) weie nol liealed due lo space limilalions
wilhin lhis essay and lhe moie limiled iole of lhese books in lhe develop-
menl of eaily Chiislian lhoughl.
Al lhe end of lhis inlioduclion, lhe ieadei will nd a biief bibliogiaphy
on paliislic exegesis of lhe Bible. Foi helpful oiienlalions and bibliogia-
phies lo lhe developmenl and hisloiy of paliislic exegesis lhe ieadei will
wanl lo consull Denis Faikasfalvys essay, Inleipielalion of lhe Bible, in
lhe Encyclopedia of Early Christianity, ind ed., ediled by Eveiell Feiguson
(Gailand, Tex., r,,,) and M. Simonellis essay, Exegesis, Paliislic, in lhe
i, Foui Paliislic Exegesis of lhe Books of lhe Bible
Encyclopedia of the Early Church, ediled by Angelo Di Beiaidino (Oxfoid,
r,,i). Fuilhei piimaiy lislings of lhe Falheis seimons and homilies on lhe
1 may be found in H. J. Sieben, Kirchenvaterhomilien zum Neuen Testament,
Insliumenla Paliislica, ii (Te Hague: Mailinus Nijho Inleinalional, r,,r).
Foi fulhei secondaiy lileialuie, lhe following souices may be consulled:
H. J. Sieben, Exegesis Patrum, Sussidi Paliislici, i (Rome: Islilulo Paliislico
Auguslinianum, r,8); Bibliographia Patristica, i vols., ediled by Wilhelm
Schneemelchei and Knul Schfeidiek (Beilin: de Giuylei, r,,,,). Biief
commenls on liluigical peispeclive weie gieally infoimed by J. P. Langs
Dictionary of the Liturgy (New Yoik: Calholic Book Publishing, r,8,). Te
aulhois wish lo expiess lheii gialilude lo Piofessoi Pamela Biighl and
Piofessoi Chailes Kannengiessei foi infoimalion lhey piovided on lhe
paliislic inleipielalion of seveial o1 books. Te aulhois also acknowledge
lheii debl lo John Biown, David Dickinson, Robeil Judge, Biyan Liln,
Pelei Mailens, Belh Molley, and Jonalhan Yales foi lheii conliibulions lo
lhe complelion of lhis essay.
Foi lhe Hebiew Bible lo lhe Sepluaginl i,,
I I
ABBREVIATIONS
CV ncient Christian Vriters. New Yoik: Newman, r,o.
NFa nte-Nicene Fathers, ed. A Robeils and J. Donaldson. Buffalo:
Chiislian Lileialuie, r88,r8,o; iepi. Peabody: Hendiickson, r,,.
CCSG Corpus Christianorum, Series Graeca. Tuinhoul: Biepols, r,,,.
CCSL Corpus Christianorum, Series Latina. Tuinhoul: Biepols, r,,.
CSCG Corpus scriptorum christianorum orientalium, ed. I. B. Chabol el al.
Paiis: Republicae; Leipzig: Haiiasowilz; Louvain: Peeleis, r,oi.
CSEL Corpus scriptorum ecclesiasticorum latinorum. Vienna: Geioldi,
r8oo.
FaCh Fathers of the Church. Washinglon, D.C.: Calholic Univeisily of
Ameiica Piess, r,,.
GCS Die griechischen christlichen Schrifsteller. Beilin: Akademie, r8,,.
GNG Gregorii Nysseni opera. Leiden: E. J. Biill, r,oo.
LoF Library of the Fathers of the Holy Catholic Church, ed. E. B. Pusey,
J. Keble, and J. H. Newman. Oxfoid, r8888.
NPNF Nicene and Post-Nicene Fathers, ed. P. Scha el al. i seiies. New
Yoik: Chiislian Lileialuie, r88,r8,; iepi. Peabody: Hendiickson,
r,,.
PG Patrologia Graeca, ed. J.-P. Migne. Paiis, r8,,r8oo.
PL Patrologia Latina, ed. J.-P. Migne. Paiis, r8r8o.
PLS Patrologiae latinae Supplementum, ed. A. Hamman. Paiis, r,,,
r,,r.
PT Papyrologische Texte und bhandlungen. Bonn: Habell, r,o8.
PTS Patristische Texte und Studien. Beilin: De Giuylei, r,o.
PG Patrologia Grientalis, ed. R. Gia n, F. Nau, el al. Paiis: Fiimin-Didol,
r,o,.
SC Sources chretiennes, ed. H. deLubac. J. Danielou, el al. Paiis: Ceif,
r,i.
TU Texte und Untersuchungen. Beilin: Akademie, r88.
ZNV Zeitschrif fur die neutestamentliche Vissenschaf.
i,o Foui Paliislic Exegesis of lhe Books of lhe Bible
I I I
GENERAL BI BLIOGRAPHY
O P.1vis1ic Exiuisis oi 1ui Bivii i Giiv.i
Bloweis, Paul M., ed. and lians.Te Bible in Greek Christian ntiquity. Te Bible
lhiough lhe Ages (dii. C. Kannengiessei and P. Biighl) r Nolie Dame:
Univeisily of Nolie Dame Piess, r,,,. English ievised and expanded edilion of
Le Monde grec ancien et la Bible. Bible de lous les Temps (dii. C. Kannengiessei)
r. Ediled by Claude Mondeseil. Paiis: Beauchesne, r,8.
Biighl, Pamela M., ed and lians. ugustine and the Bible. Te Bible lhiough lhe
Ages (dii. C. Kannengiessei and P. Biighl) i Nolie Dame: Univeisily of Nolie
Dame Piess, r,,,. English ievised and expanded edilion of Saint ugustin et
la Bible. Bible de lous les Temps (dii. C. Kannengiessei) . Ediled by A.-M. La
Bonnaidieie. Paiis: Beauchesne, r,8o.
Cambridge History of the Bible, Te, Vol. r, From the Beginnings to jerome, ed. P. R.
Ackioyd and C. F. Evans. Vol. i, Te Vest from the Fathers to the Reformation,
ed. G. W. H. Lampe. Cambiidge: Cambiidge Univeisily Piess, r,o,,o.
Cenlie dAnalyse el de Documenlalion Paliislique (Jean Allenbach el al.). Biblia
Patristica. Index des citations et allusions bibliques dans la litterature patristique.
o vols. and supplemenl on Philo of Alexandiia. Paiis: Edilions de C. N. R. S.,
r,,,r,,,.
Finan, Tomas and Vincenl Twomey, eds. Scriptural Interpretation in the Fathers.
Letter and Spirit. Pioceedings of lhe Second Paliislic Confeience al Maynoolh
r,,. Dublin: Foui Couils, r,,,.
Fonlaine J., and C. Pielie, eds. Le monde latin antique et la Bible. Bible de lous les
Temps (dii. C. Kannengiessei) i. Paiis: Beauchesne, r,8,.
Fioehlich, Kailfiied, ed. and lians. Biblical Interpretation in the Early Church.
Souices of Eaily Chiislian Toughl. Philadelphia: Foiliess, r,8.
Hall, Chiislophei A. Reading Scripture with the Church Fathers. Downeis Giove:
IVP, r,,8.
Hp, Hildebiand, Alhanasius Millei, Benno Gul, and Aldabeil Melzingei. Intro-
ductio specialis in Vetus Testamentum. ,lh ed. Rome: A. Ainodo, r,,o. Introductio
specialis in Novum Testamentum. lh ed. Naples: M. dAuiia, r,,. Allhough
lhese woiks aie anliqualed inlioduclions, lheii bibliogiaphies aie slill valuable
foi lhe commmenlaiies of lhe ancienl, medieval, and eaily modein peiiods.
Kaio, G. and L. Lielzman. Catenarum Graecorum Catalogus. NAG. Gllingen, r,oi.
Kugel, James L and Rowan A. Gieei. Early Biblical Interpretation. Libiaiy of Eaily
Chiislianily. Philadelphia: Weslminslei, r,8o.
La Bonnaidieie, Anne-Maiie, ed. Saint ugustin et la Bible. Bible de lous les Temps
(dii. C. Kannengiessei) . Paiis: Beauchesne, r,8o.
Foi lhe Hebiew Bible lo lhe Sepluaginl i,,
Lubac, Henii de. Exegse medievale, Les quatre sens de lEcriture. vols. Paiis: Aubiei,
r,,,r,o. Foi an English lianslalion of volume one see: Medieval Exegesis.
Vol. r, Te Four Senses of Scripture. Tianslaled by Maik Sebanc. Giand Rapidsl
Edinbuigh: Wm. B. EeidmanslT & T Claik, r,,8.
Maigeiie, Beiliand de. n Introduction to the History of Exegesis, vols. Tianslaled
by Leonaid Maluf, Pieiie de Fonlnouvelle, and Paul Duggan. Peleisham, MA:
Sainl Bedes Publicalions, r,,or,,. English Tianslalion of Introduction a
lhistoire de lexegese. vols. Paiis: Ceif, r,8or,,o.
Mondeseil, C., ed. Le Monde grec ancien et la Bible. Bible de lous les Temps,r. Paiis:
Beauchesne, r,8.
Old, Hughes Oliphanl. Te Reading and Preaching of the Scriptures in the Vorship of
the Christian Church. Vol.r, Te Biblical Period. Vol. i, Te Patristic ge. Giand
Rapids: Eeidmans, r,,8.
Sadowski, Fiank, ed. Te Church Fathers on the Bible. Selected Readings. New Yoik:
Alba House, r,8,.
Simonelli, Manlio. Biblical Interpretation in the Early Church. Tianslaled by J. A.
Hughes. Edinbuigh: T & T Claik, r,,. English Tianslalion of Prolo Storico
dell Esegesi Patristica. Rome: Auguslinianum, r,8r.
. Lettera e/o llegoria. Un contributo alla storia dellesegesi patristica. Rome:
Auguslinianum, r,8,. Tis is a much expanded and updaled veision of lhe
pieceding ilem.
Toiiance, Tomas F. Divine Meaning. Studies in Patristic Hermeneutics. Edinbuigh:
T & T Claik, r,,,.
Tiigg, Joseph W. Biblical Interpretation. Messages of lhe Falheis of lhe Chuich ,.
Wilminglon: Michael Glaziei, r,88.
Young, Fiances M. Biblical Exegesis and the Formation of Christian Culture. Cam-
biidge: Cambiidge Univeisily Piess, r,,,.
Niv Tis1.mi1 i Giiv.i
Sieben, Heimann Josef. Kirchenvaterhomilien zum Neuen Testament. ein Re-
perto rium der Textausgaben und Ubersetzungen. Mit einem nhang der Kir-
chenvaterkommentare. Insliumenla Paliislica, ii. Te Hague: Mailin Nijho
Inleinalional; Sleenbuigis: Abbalia S. Pelii, r,,r. Indicales foi all lhe books of
lhe 1 all lhe paliislic homilies (including edilions and lianslalions), and com-
menlaiies (including edilions).
Ciamei, J. A. Catenae graecorum Patrum in Novum Testamentum. 8 vols. Oxfoid,
r88r8.
Geneial Bibliogiaphy i,,
i,8 Foui Paliislic Exegesis of lhe Books of lhe Bible
I V
PENTATEUCH
Giisis
Te eailiesl Chiislian liealmenls of lhe Genesis maleiial appeai lo have been
commenlaiies and homilies on lhe isl chapleis accounl of ciealion wilhin
six days. Tese woiks, Hexaemera, could be devolional, in piaise of and won-
dei al Gods ciealive majesly, oi lechnical in explanalion of lhe pioceduie of
Gods ciealive acl. Tey weie wiillen by Melilo of Saidis, Rhodo, Candidus,
Apion, Maximus, Hippolylus, Vicloiinus of Pellau, Seveiian of Gabala, Basil
of Caesaiea, Giegoiy of Nyssa, Ambiose, and John Philoponos (Eusebius of
Caesaiea, Ecclesiastical History .io.i; ,.r.8; ,.i,; Jeiome, Epistle 8.,; Lives
of Illustrious Men or). Unfoilunalely, all bul lhe lasl ve and a fiagmenl fiom
Vicloiinus have been losl.
Exegeles of lhe eaily Chuich also pioduced seveial commenlaiies and
homilies on lhe olhei maleiial wilhin Genesis. Among lhe Gieek Falheis, in
addilion lo commenls on lhe Hexaemeron, Hippolylus also liealed lhe lalei
naiialive of Genesis, of lhal only fiagmenls iemain. Oiigens lhiileen books
on Genesis aie losl, bul some fiagmenls in catenae suivive as do sixleen of
his homilies. Te commenlaiies of Eusebius of Emesa and Diodoie of Tai-
sus aie exlanl only in catenae fiagmenls, bul due lo a foilunale discoveiy
of papyii al Tuia in r,r Didymus of Alexandiias commenlaiy is now
known. In addilion lo pioviding his own inleipielalion Didymus piesenls
and adheies lo Oiigens ieading of chs. r. Te allegoiy is lheie along wilh
lhe dualislic anlhiopology deiived fiom lhe dieiing accounls of Adams
ciealion (Genesis r, i), and Adam and Eve befoie and afei lhe Fall (Genesis
). Two seiies of homilies on Genesis by John Chiysoslom aie exlanl: nine
homilies pieached in Lenl of 8o and sixly-seven deliveied duiing 88. Te
lallei seiies piovides almosl a compiehensive commenlaiy on lhe book. Of
Teodoie of Mopsueslias commenlaiy on Genesis, foi lhe mosl pail only
seleclions of his ieading of lhe isl lhiee chapleis suivive in fiagmenlaiy
foim. Cyiil of Alexandiias seven books of Elegant Comments (Glaphyra)
on Genesis oei a chiislological inleipielalion of chosen passages, wheie
he employs a spiiilual (lypological) ieading bul also piesenls a lileial one.
Teodoiels commenlaiy on lhe Oclaleuch (Penlaleuch wilh Joshua, Judges,
Rulh) is exlanl, while Gennadiuss commenlaiy on Genesis and Piocopius
commenlaiy on lhe Oclaleuch suivive only in fiagmenls.
Te commenlaiies of lhe Gieek Falheis aie complemenled by lhe woiks
of lhe Lalin Falheis, Jeiome and Augusline, and lhe Syiian falhei, Ephiaem.
Foi lhe Hebiew Bible lo lhe Sepluaginl i,,
Jeiome wiole a commenlaiy lhal employed Oiigens Hexapla and was in-
foimed by Hebiaic issues and liadilions. Auguslines lhiee liealmenls evi-
dence somewhal dieiing appioaches. Te isl commenlaiy, wiillen againsl
lhe Manichaean objeclions lo lhe leachings and language of Genesis, was
highly allegoiical. Te second, while slill polemically focused againsl lhe
Manichaean objeclions, was an allempl al lileial exegesis. He only ieached
Gen r:io befoie abandoning lhe piojecl in ,. Fiom or lo r, he composed
his nal woik on Genesis, a lwelve-book composilion exegelically liealing
lhe lexl up lo Gen :i wilh subslanlial lheological explanalion. Tis lhiid
commenlaiy soughl lo be lileial, bul did enleilain lhe allegoiical sense.
Augusline also addiessed lioublesome maleiial in Genesis in his Locutions
on Genesis and in lhe Questions on Genesis. Ephiaems commenlaiy lieals
lhe eaily chapleis of Genesis moie exlensively lhan lhe lalei ones, evidences
conneclions lo Rabbinic liadilions, focuses allenlion on lhe lheological ques-
lion of fiee will, and is nol slavishly lypological.
Olhei inleipielalions of Genesis in addilion lo lhe Hexamera, com-
menlaiies, and homilies included specic woiks on evenls and peisons
wilhin lhe naiialive. Hippolylus expounded on Jacobs blessing of his sons
in Genesis ,. Giegoiy of Nyssa and Basil of Caesaiea (oi Pseudo-Basil)
bolh addiessed lhe ciealion of humanily. Ambiose pioduced homilies and
liealises on Paiadise and lhe Fall, Cain and Abel, Noah, Abiaham, Isaac,
Joseph, and lhe Paliiaichs. Runus of Aquileia also composed a commenlaiy
on Genesis ,, lhe blessings of lhe paliiaichs.
Te moie common molifs laken by lhe Falheis fiom Genesis include:
God as Ciealoi in piayei and confession; lhe salvalion of Noah fiom lhe
ood in baplismal liluigy; lhe developmenl of Adam in paiallel and yel
conliadislinclion lo Chiisl; lhe iedemplive hope of humanily lhiough lhe
seed of Eve (Gen :r,); and lhe paliiaichs as lypes of Chiisl, Chiislians, and
lheii failh as anlicipaloiy models of lhe Chuichs failh.
In addilion lo lhese calegoiies lhe ieadei may nd lhe following paliis-
lic inleipielalions of Genesis valuable (see Jean Danielou, From Shadows to
Reality. Studies in the Biblical Typology of the Fathers, lianslaled by Wulslan
Hibbeid [Weslminslei, Md: Newman, r,oo], rrr,). Iienaeus, Teilullian,
Cyiil of Jeiusalem, and Giegoiy of Nyssa saw lhe Chuich as lhe anli-lype of
lhe Paiadise of Genesis i. Fiom lhis Paiadise (Chuich) uniedeemed hu-
manily is exiled, bul baplized, spiiil-indwell humanily ie-enleis il (Iienaeus,
dv. Haer. ,.ro.r; Teilullian, gainst Marcion i.; Cyiil, Procatechesis r,, ro;
Giegoiy of Nyssa, Gn the Baptism of Christ).
Te eaily Chuich saw lhe saciice of Isaac as a lype of lhe saciice of
Chiisl (Gen ii:rr). As Isaac is lhe only isl boin son, gieally loved, so
Penlaleuch i,,
i8o Foui Paliislic Exegesis of lhe Books of lhe Bible
loo is Chiisl. As Isaac caiiies lhe wood foi lhe saciicial ie, so Chiisl is
suspended fiom lhe liee (cioss), nailed lo lhe wood. As Isaac is deliveied
ovei by his failh, so loo is Chiisl. And, as a lamb (iam) in lhe end is oeied
foi Isaac, Chiisl, lhe spiiilual lamb is oeied foi lhe woild (Giegoiy of Nyssa,
Homily on the Resurrection r; John Chiysoslom, Homily on Genesis ,.).
Some of lhe language of Genesis becomes quile impoilanl in docliinal
foimulalion. Foi Alhanasius, Gen r:io, lel us make humankind, shows lhal
lhe Son was always wilh lhe Falhei in accoidance wilh lhe Woids piesence
wilh God lhe Falhei in lhe beginning (John r:r). Il also shows lhal lhe Falhei
lhiough lhe Son ciealed all lhings, all ciealuies (gainst the rians i.r; .i,).
Tese ideas of lhe (eleinal) piesence of lhe Son wilh lhe Falhei and lhe Son
as lhe Falheis agenl in ciealion counlei lhe Aiian lhesis of lhe Sons ciealion.
Te Fiisl Siimian Cieed (,r), lhough nol in favoi of Alhanasius ieluin lo
his bishops o ce in Alexandiia and void of any menlion of lhe Son being
of lhe same subslance (homoousios) as lhe Falhei, menlions Gen r:io in a
way similai lo Alhanasiuss language. Accoiding lo Alhanasius, if anyone
denies lhal in lhis lexl lhe Falhei addiesses lhe Son oi if anyone (Maicellus
of Ancyia:) assumes lhal in lhis lexl God is bul speaking lo himself, lhal
one is analhema (Alhanasius, Gn the Councils i,.r). Geiminius, who once
sided wilh lhe Aiians lhen moved docliinally away, lhough he nevei con-
fessed Nicaea, gave a dieienl emphasis lo Gen r:io. He concenlialed on lhe
phiase accoiding lo our image, poinling oul lhal lhe woiding is oui, nol
my oi youi. Tis means, lhen, lhal any dieience belween lhe Sons and
lhe Falheis divinily is piecluded (Hilaiy of Poilieis, Historical Fragments B
V. VI. ri).
Genesis r,:i would also ieceive allenlion: lhe Loid iained . . . biimslone
and ie fiom lhe Loid . . ., because of lhe iefeience lo lwo Loids, lhoughl lo
be lhe Falhei and lhe Son. Alhanasius ciles il in oidei lo show lhal alieady
in lhe o1, befoie his iesuiiecled exallalion, lhe pie-incainale Son, Chiisl, was
alieady eveilaslingly Loid and King (gainst rians i.r). Again lhe Fiisl
Siimian Cieed ciles il lo leach lhal lhe lwo Loids aie lhe Falhei and Son. Il
pioclaims analhema upon anyone who believes God iained down judgmenl
fiom himself (Alhanasius, Gn the Councils i,.r,). Tis inleipielive dislinc-
lion belween Falhei and Son and lhe appelalion of lhe lille Loid lo each
seems lo aiise as eaily as Juslin (Dialogue with Trypho ri,.,). Bolh Iienaeus
and Teilullian caiiy foiwaid lhe liadilion of dislinclion belween Falhei and
Son wilh common lille (Iienaeus, dv. Haer. .o.r; Teilullian, gainst Praxeas
ro.i). Evenlually in Giegoiy of Nazianzus il will be used in specic suppoil
of lhe claim lhal lhe Falhei was nevei wilhoul lhe Woid (Son) and lheiefoie
was always Falhei (Teological Gration .r, [Gration i,.r,]).
Foi lhe Hebiew Bible lo lhe Sepluaginl i8r
Genesis is iead duiing Lenl, al lhe Easlei Vigil, al Penlecosl, Coipus
Chiisli, in Oidinaiy lime, and al Masses foi baplism and maiiiage. Il in-
sliucls believeis aboul lheii dependence on God foi life lhiough ciealion,
and iedemplion lhiough Covenanl.
ExouUs
Fiom lhe beginning lhe Falheis devoled gieal allenlion lo lhe book of
Exodus. (Many of lhe following insighls aie indebled lo Jean Danielou, From
Shadows to Reality: Studies in the Biblical Typology of the Fathers. Tianslaled by
Wulslan Hibbeid [Weslminslei, Md.: Newman, r,oo]r,iio.). Clemenl of
Rome (r Clem. o, ,), Barn. (.ri.rr,), Juslins Dialogue with Trypho
and Iienaeuss dv. Haer. (.or) all inilialed and anlicipaled lhe exlensive
lypological inleipielalion of lhe peisons, evenls, and lhemes of Exodus as
fullled pailiculaily in Chiisl and lhe Chuich. In lhis iegaid lhe Falheis
ieceived lhe exegelical manlle fiom lhe Hebiew piophels and 1 wiileis
lhemselves, lhe foimei who anlicipaled a new Exodus while in exile, lhe
lallei who undeislood lhe incainalion of lhe Son and lhe gif of lhe Holy
Spiiil as lhe fulllmenl of lhis new Exodus. chiislological, ecclesiological,
and moial inleipielalions of Exodus dominale.
Foi many of lhe Falheis Jesus was undeislood lo be lhe second, oi new
Moses, a lheme alieady evidenl in Mallhews gospel. Eusebius, foi inslance,
developed lhis inleipielalion (Dem. Ev. .i), undeislanding Chiisl as lhe
supieme legislaloi. Chiisl usheied in new life and deliveied believeis fiom
lhe idolaloious woild inlo heaven, as lypied in lhe new law he dispensed
in lhe Seimon on lhe Mounl. Tis paialleled lhe isl Moses who was also a
legislaloi (having ieceived lhe law on Mounl Sinai) and who deliveied lhe
Hebiews fiom lhe idolaliy of Egypl lo lhe piomised land. Olhei paiallels be-
lween Jesus and Moses seen by lhe Falheis included lhe following: as Moses
fasled foi foily days, so Jesus fasled in lhe wildeiness; as God piovided lhe
miiacle of lhe manna, so Jesus mulliplied loaves; as Moses commanded lhe
sea al lhe Exodus, so Jesus slilled lhe sea by his command; as lhe Hebiews
ciossed lhe Red Sea, so Jesus walked on lhe waleis; as Moses face shone
afei his encounlei wilh God on Sinai, so was Jesus visibly gloiied al his
liansguialion on a high mounlain; as lwelve spies weie commissioned, so
weie lwelve aposlles appoinled; and as Moses called Joshua lo assume lhe
leadeiship of Isiael, so Jesus called Simon Pelei lo lead lhe Chuich. To lhis
exlensive calalogue of compaiisons one can add lhe poweiful and pievalenl
lypology of Moses piaying wilh his hands exlended in lhe ballle wilh Amalek
Penlaleuch i8r
i8i Foui Paliislic Exegesis of lhe Books of lhe Bible
as a lype of Jesus cioss wilh ils exlended aims (see, foi example, Barn. ri.i;
Juslin, Dial. ,o.; Cypiian, Testimonies i.ir; 8,; Teilullian, gainst Marcion
.r8; Oiigen, Homilies on Exodus rr.; Giegoiy of Nyssa, Life of Moses, i:
r,r,r, r,).
Te aposlle Pauls spiiilual inleipielalion of lhe Exodus in r Coiinlhians
ro:r included iefeience lo Chiisl, lhe iock. In Exodus (r,:o) Moses sliuck
lhe iock al Hoieb wilh his sla and walei pouied foilh. Foi lhe Falheis lhe
evenls of lhe Exodus boie a iemaikable a nily lo evenls in lhe life of Chiisl.
Foi inslance, when Chiisl lhe iock was pieiced wilh lhe speai while on lhe
cioss, walei loo pouied foilh (cf. John ,:,; Cypiian, Epistles o.8; Giegoiy
of Elviia, Tractate r,). Anolhei lypology was lhe incidenl al Maiah and ils
billei waleis (Exodus r,:i,) and lhe sweelening of lhe walei by lhiowing
in lhe wood, which was seen as a lype of baplism. Te emphasis heie dif-
feied fiom lhe baplism lhal had as ils lype lhe ciossing of lhe Red Sea. Te
Maiah baplism emphasized lhe giving of life wheieas al lhe Red Sea bap-
lism lhe walei was a symbol of judgmenl fiom which lhe baplized escape.
Teilullian (Gn Baptism ,), Didymus (Gn the Trinity i.r), and Ambiose (Gn
the Mysteries .r) all commenl on lhe Maiah incidenl.
Il comes as lillle suipiise lhal lhe pivolal salvic incidenl in lhe Exodus,
lhe Hebiew nalions passing lhiough lhe Red Sea, became lhe dominanl
souice foi lhe Falheis walei-baplism lypology, yel many of lhe Falheis
inleipielalions of baplism wenl beyond whal lhe 1 laughl was fullled in
Jesus Chiisl. Tey asseiled a day-lo-day fulllmenl of lhe Exodus in lhe life
of lhe Chuich, lhal is, in baplism and lhe Euchaiisl (diawn fiom lhe ciossing
of lhe Red Sea and lhe ealing of manna). Te ciossing lhiough lhe Red Sea
was a lype of baplism (see Paul above) which lhe Falheis associaled wilh
iedemplionwhal God did once wilh walei, God does in lhe life of lhe
Chuich wilh walei (Teilullian, Bapt. 8.,; Didymus, Trin. i.r). In Didymus
woik Egypl iepiesenled lhe woild, lhe waleis iepiesenled salvalion and
baplism, and Phaiaoh and his soldieis weie lhe Devil and his foices (also see
Zeno of Veiona, Homily ,). Olhei exegeles would emphasize lhe supeiioi-
ily of lhe Chiislian saciamenls ovei lhe lypes of lhe Exodus (Ambiose, Gn
the Mysteries .r; Gn the Sacraments r..ri; Basil of Caesaiea, Treatise on
the Holy Spirit r). Foi a wondeiful calalogue of lhe exlensive lypological
exegesis of lhe evenls suiiounding lhe Exodus fiom Egypl see Augusline,
gainst Faustus (ri.i,o).
A nal lheme foi consideialion is lhe moial, myslic, and ascelic inlei-
pielalions lhal Exodus inviled. Piominenl heie is Giegoiy of Nyssas, Life of
Moses, which lypologically illuslialed lhe conlinual jouiney of lhe Chiislian
soul lowaid peifeclion based on palleins and evenls in lhe life of Moses.
Foi lhe Hebiew Bible lo lhe Sepluaginl i8
Giegoiy inleipieled Exodus io:ir (desciibing Moses appioach lo God who
was enshiouded in daikness) in leims of lhe souls piogiess lowaid a vision
of lhe enshiouded, inaccesible God lhiough undeislanding (Life of Moses
i.roiro,). Wilh John Cassian, lhe book of Exodus became a symbol foi
lhe monaslic life as lhe way lhal led lo God (Conferences i.ii,): il pio-
vided examples of lhe monaslic lifeslyle (Confer. .), admonilions againsl
lemplalion (.,), and spiiilual combal (,. rro). Incieasingly lhe evenls of
lhe Exodus came lo be seen as a pallein foi lhe spiiilual life (see Giegoiy lhe
Gieals Moral Discourses on job,and Caesaiius of Ailes Sermons ,,rro).
Te book of Exodus is used exlensively in lhe Roman Missal, nolably al
lhe Easlei Vigiland al Penlecosl, on Tiinily Sunday and lhe lhiid Sunday of
Lenl. In lhe Liluigy of lhe Houis il is likewise used in lhe isl lhiee weeks
of Lenl. Te evenls of lhe Passovei poinl lowaid Jesus, lhe new and gieal
Passovei lamb who has deliveied his people fiom lhe bondage of sin.
NUmvivs
Te book of Numbeis was nol used by lhe Falheis as fiequenlly as olhei
books of lhe Penlaleuch. Howevei, Oiigen (Homilies on Numbers), Augusline
(Questions on Numbers), Cyiil of Alexandiia (Glaphyra on Numbers),
Teodoiel (Gn Numbers), and Piocopius of Gaza (Commentaries on Numbers)
have all lef behind subslanlial conliibulions.
Teie was also a handful of nolable people and evenls fiequenlly com-
menled on. Balaams fouilh oiacle, and especially Num i:r,, was lo many
of lhe Falheis a souice of bolh inspiialion and peiplexily, because Balaam
was lhoughl lo have played lhe iole of bolh piophel (Num i:r, and lhe
iising slai fiom Jacob, a piophecy of lhe incainalion) and villain (Numbeis
i,, leading Isiael inlo immoialily al Baal Peoi). Numbeis i:r, was a ciucial
passage foi lhe Falheis: I see him, bul nol now; I behold him, bul nol neaia
slai shall come oul of Jacob, and a sceplei shall iise oul of Isiael. Fiom lhe
eailiesl of lhe Chuich wiilings lhis veise was inleipieled as a piediclion of
lhe incainalion of Chiisl. Juslin (Dial. roo; rio) menlioned lhe veise, bul
nol lhe name of Balaam who ulleied lhe piophecy. Iienaeus (dv. Haer.
.,.i) saw lhe veise as chiislological, and bolh Alhanasius (Incarnation of
the Vord ) and Laclanlius (Divine Institutes .r) alliibuled lhis veise
nol lo Balaam, bul lo Moses. Cypiian (Treatise ri.i.ro) and Augusline (Gn
Diverse Questions to Simplicius, i), howevei, menlioned Balaam as ulleiing
lhe piophecy. Te chiislological lypology of lhis oiacle funclioned because
of lhe conneclion made belween slais. Tal is, mosl of lhe Falheis lhoughl
Penlaleuch i8
i8 Foui Paliislic Exegesis of lhe Books of lhe Bible
lhe slai lhal guided lhe magi who had come lo visil lhe infanl Jesus had been
piedicled by Balaam and his slai of Jacob (allhough Augusline dislanced
himself fiom such an inleipielalion). Oiigen wenl so fai as lo alliibule lo
Balaam lhe beginnings of lhe magi secl, including lhose who had come lo see
lhe infanl Jesus (see Oiigen Hom.in Num.r.,, r,.; gainst Celsus r.,,,oo).
Some of lhe Falheis aigued foi Balaams conveision as a lype of lhe fuluie
Genlile conveision. His ciy, Lel me die lhe dealh of lhe upiighl, and lel
my end be like his (Num i:ro) was lhoughl lo signal his salvalionbolh
Oiigen and Jeiome saw in Balaam a model of Genlile salvalion (Jeiome,
Commentary on Ezekiel o).
In addilion lo lhe guie of Balaam, lhe incidenl wilh lhe bionze snake
in Num ir:, eliciled lhe Falheis iesponse. Ignalius inleipieled lhis evenl
chiislologically (cf. John :r). Foi him, lhe Woid was iaised up as lhe sei-
penl was in lhe wildeiness (Smyrn. i). Te same conneclion is made in lhe
Barn. (ri) wheie lhe bionze seipenl was seen as a lype of Chiisl; lhe sin-
nei would be iesloied by hope and belief in him. Teilullian also inleipiels
lhis evenl as a foieshadowing of lhe passion of Chiisl, bul wilh a dieienl
undeislanding. Moses hung a seipenl on a liee as an insliumenl of healing
foi Isiael. Tis was a piediclion of lhe Loids cioss on which lhe devil (as
seipenl) was displayed so lhal eveiyone huil by lhe seipenl could luin lo
il and ieceive salvalion (nswer to the jews ro).
Anolhei passage of fiequenl iecouise lo lhe Falheis was Num ri:rro
which seived as a dual paiaenesis: bolh Moses humilily and lhe allempled
schism of Aaion and Miiiam seived as moial guides lo lhe Chuich, lhe
one posilive, lhe olhei negalive. Te failhfulness of Moses, his humilily in
pailiculai, diew gieal emphasis. r Clement spoke of Moses as lhe failhful
one in all of Gods house, and Ignalius (Eph. r; Magn. ri), Iienaeus (dv.
Haer. .o.,), Cypiian (Epistles ,r.ro), lhe postolic Constitutions (,.r.,), and
Giegoiy of Nazianzus (To Cledonius) all iepealed lhis exhoilalion lo be
humble as Moses had been Gods humble seivanl.
Miiiams illness lhal iesulled fiom lhe allempled schism was noled by,
among olheis, Iienaeus (fiag. r) and lhe postolic Constitutions (o.r.r)
which likewise highlighled lhal lhose who cieale schisms aie punished,
as had been lhe case wilh Miiiam. Te olhei nolable schism in Numbeis
(Ch. ro), lhe iebellion of Koiah, Dalhan, and Abiiam and lheii allempled
usuipalion of lhe piieslly ioles, seived as a waining of lhe consequences
of schism foi lhe life and woiship of lhe eaily Chuich. Tis incidenl was
fiequenlly iefeiied lo in lhe postolic Constitutions (i..ro; i..i,; .r.rr;
o.r.r; ,.r.ro), and was discussed by Ambiose (Ep. o.,i,,) and Augusline
(Gn Baptism r.8ro; i.,; .i).
Foi lhe Hebiew Bible lo lhe Sepluaginl i8,
Scenes depicling evenls in lhe life of Aaion and Miiiam diawn fiom lhe
Book of Numbeis nd expiession in lhe painlings of lhe Duia Synagogue.
In lhe liluigy, passages fiom Numbeis aie iead in lhe Roman Missal in
Oidinaiy Time and in lhe lhiid week of Advenl, fh week of Lenl, and on
seveial feasls including Tiiumph of lhe Cioss. Numbeis is also iead in lhe
Liluigy of lhe Houis duiing lhe fouilh week of Lenl. Te meaning of lhe
book is lhal Gods powei and majesly aie lhe focal poinls of believeis lives.
Believeis aie nol lo wandei away fiom God as lhe Isiaelilies did.
DiU1ivoomv
Te book of Deuleionomy did nol exceicise lhe allenlion of lhe eaily Chuich
Falheis, al leasl when lhe iefeiences lo Deuleionomy weie juxlaposed lo
anolhei book of lhe Penlaleuch such as Genesis. Yel lhis is nol say lhal
Deuleionomy was enliiely neglecled. Deuleionomy o:r, was a favoiile
passage in lhe eaily Chuich (See, I have sel befoie you loday life and pios-
peiily, dealh and adveisily); lhis message of choosing good as opposed lo
evil was associaled wilh lhe similai lheme in Genesis i expiessed in lhe liee
of lhe knowledge of good and evil in lhe Gaiden of Eden. Bolh Clemenl
of Alexandiia (Stromata ,.rr) and Teilullian (Exhortation to Chastity i.)
connecled Genesis i:, wilh Deuleionomy o:r,.
Ceilain lexls fiom Deuleionomy did nd lheii way inlo chiislological
discussions. Te Shema of Isiael, Deul o:, was a lexl used by lhe Aiians lo
show how lhe Falhei alone was liuly God in opposilion lo lhe Son who was
suboidinaled lo his Falhei. While Piov 8:ii was peihaps lhe mosl signicanl
veise in lhe Aiian conlioveisies, lhe Aiians found lhe declaialion of Gods
unily in Deuleionomy o: compelling. So, accoiding lo Alhanasius, did lhe
Aiian aigumenl pioceed: Behold, God is said lo be one and only and lhe
isl, how do you say lhal lhe Son is God: Foi if he was God, he would nol
say, I alone oi God is one. (Grations against the rians .,).
Deuleionomy o: was also impoilanl foi lhe Cappadocians who had
ailiculaled lhe exislence of lhe lhiee hyposlases (peisons) of lhe Godhead.
Unlike lhe Aiians who denied lhe full divinily of lhe Son, Basil of Caesaiea,
his biolhei Giegoiy of Nyssa, and Giegoiy of Nazianzus weie chaiged wilh
abandoning lhe unily of God, in favoi of lhiee gods. To lhis ciilicism,
Giegoiy of Nazianzus iepealedly ailiculaled bolh lhe unily of lhe Godhead
and lhe diveisily of peisons. Giegoiy of Nyssa specically ciled Deul o: in
his aigumenl foi confession of only one God (Gn Not Tree Gods).
Te chiislological oiienlalion of Deuleionomy foi lhe Falheis was nol
Penlaleuch i8,
i8o Foui Paliislic Exegesis of lhe Books of lhe Bible
iesliicled lo such dogmalic issues as liinilaiian docliines. Foi inslance, in
Eusebius Proof of the Gospel (o.,oror) lheie weie sixleen paiallels diawn
belween lhe lives of Moses and Jesus, an example of which was Moses
piomise of a holy land while Jesus oeied lhe Kingdom of God (also see lhe
fullei liealmenl of lhe MoseslJesus paiallel above in Exodus).
Today Deuleionomy is fiequenlly used in lhe liluigy, including seveial
peiiods in Lenl and Oidinaiy Time. Il iefeis lo Gods salvalion and blessing
of lhe chosen people.
Biviiouv.vuv
iov 1ui vi1.1iUcu
Pvimnvr socvcrs
Genesis
Ambiose. Hexaemeron. Ediled by C. Schenkl. CSEL i.r:ior (r8,,).
. Hexaemeron. Tianslaled by J. J. Savage. FaCh i:ri8 (r,or).
. De braham (libri duo). Ediled by C. Schenkl. CSEL i.r:,oro8 (r8,,).
. De Cain et bel. Ediled by C. Schenkl. CSEL i.r:,o, (r8,,).
. Gn Cain and bel. Tianslaled by J. J. Savage. FaCh i:,,, (r,or).
. De joseph. Ediled by C. Schenkl. CSEL i.i:,rii (r8,,).
. Gn joseph. Tianslaled by M. P. McHugh. FaCh o,:r8,i, (r,,i).
. De Isaac vel anima. Ediled by C. Schenkl. CSEL i.r:or,oo (r8,,).
. Gn Isaac, or the Soul. Tianslaled by M. P. McHugh. FaCh o,:roo, (r,,i).
. De Noe. Ediled by C. Schenkl. CSEL i.r:r,, (r8,,).
. De Paradiso. Ediled by C. Schenkl. CSEL i.r:io,o (r8,,).
. Gn Paradise. Tianslaled by J. J. Savage. FaCh i:i8,,o (r,or).
. De Patriarchis. Ediled by C. Schenkl. CSEL i.i:ri,oo (r8,,).
. Gn the Patriarchs. Tianslaled by M. P. McHugh. FaCh o,:i,, (r,,i).
Augusline. De Genesi ad litteram liber imperfectus. Ediled by J. Zycha. CSEL
i8.r:,,,o (r8,).
. De Genesi ad litteram libri XII. Ediled by J. Zycha. CSEL i8.r:, (r8,).
. De Genesi contra Manichaeos. PL :r,iio.
. Locutionum in Heptateuchum. Liber Primus. Locutiones Genesis. Ediled by J. Fiai-
ponl. CCSL :8ro (r,,8).
. Quaestionum in Heptateuchum. Liber Primus. Quaestiones Genesis. Ediled by
J. Fiai ponl. CCSL :ro, (r,,8).
. Te Literal Meaning of Genesis. Tianslaled by J. H. Tayloi. CV r, i (r,8i).
Foi lhe Hebiew Bible lo lhe Sepluaginl i8,
. Two Books on Genesis gainst the Manichees and Gn the Literal Interpretation of
Genesis. n Unnished Book. Tianslaled by R. J. Teske. FaCh 8 (r,,r).
Basil of Caesaiea. Te Hexaemeron. Tianslaled by B. Jackson. NPNF
:
, 8:,iro,.
. Homelies sur lHexaemeron. Ediled and lianslaled by S. Giel. SC io (r,o8).
. Homilies on the Hexaemeron. Tianslaled by A. C. Way. FaCh o:rr,o (r,o).
. Sur lorigine de lhomme. Ediled and lianslaled by A. Smels and M. Van Esbioeck.
SC roo (r,,o).
. Homilien in Hexaemeron. Ediled by E. A. Mendieba and S. Y. Rudbeig. GCS, NF
i (r,,,).
Catenae Graecae in Genesim et in Exodum, r, Catena Sinaitica and i, Colletio
Coisliniana in Genesim. Ediled by Fianoise Pelil. CCSG i, r, (r,,,, r,8o).
La Chane sur la Gense. vols. Tiadilio Exegelica Giaeca, r. Ediled by Fianoise
Pelil. Louvain: Peeleis, r,,rr,,,.
Cyiil of Alexandiia. Glaphyrorum in Genesim Libri VII. PG o,:,o,8.
Didymus of Alexandiia. Sur la Gense. Ediled and lianslaled by P. Naulin and
L. Doulieleau. SC i, i (r,,o, r,,8).
Ephiaem. St. Ephrem the Syrian. Selected Prose Vorks. Commentary on Genesis,
Commentary on Exodus, Homily on Gur Lord, Letter to Publius. Tianslaled by
E. G. Mallhews, Ji. and J. P. Amai. FaCh ,r (r,,).
. In Genesim et in Exodum commentarii. Ediled by R.-M. Tonneau. CSCG r,i, r,
(r,,,).
Eusebius of Emesa. In Genesim (fiagmenls). In Lheritage litteraire dEusbe dEmse.
Etude critique et historique, Textes, ed. E. M. Buylaeil, ,,rii. Louvain: Peeleis,
r,,.
Giegoiy of Nyssa. Explicatio apologetica in Hexaemeron. PG :orri.
. Gn the Making of Man. Tianslaled by H. A. Wilson. NPNF
:
, ,:8,i,.
Hippolylus. Benedictiones Isaac et jacob. In Hippolytus de Rome. Sur les benedictions
dIsaac, de jacob et de Motse. Ediled by M. Biieie, L. Maiies, and B. Ch. Meiciei.
PG i,.ri:irr, (r,,).
. Fragmenta in Genesim. In H. Achelis, ed., Hippolytus Verke, r.i. GCS r:,r,r
(r8,,).
. Fragments Gn Genesis. Tianslaled by S. D. F. Salmond. NF ,:roo,.
Jeiome. jeromes Hebrew Questions on Genesis. Tianslaled by C. T. R. Haywaid.
Oxfoid: Claiendon, r,,,.
. Quaestiones Hebraicae in Genesim. Ediled by P. De Lagaide. CCSL ,i:r,o
(r,,,).
John Chiysoslom. Homiliae ro, in Genesim. PG ,:ir,.
. Sermones r, in Genesim. PG ,:,8roo.
. Homilies on Genesis. Tianslaled by R. C. Hill. FaCh ,, 8i, 8, (r,8o, r,,o, r,,i).
. Sermons sur la Gense. Ediled by L. Biolliei. SC (r,,8).
Penlaleuch i8,
i88 Foui Paliislic Exegesis of lhe Books of lhe Bible
John Philoponos. De opicio mundi Libri VII. Ediled by G. Reichaidl. Sciiploies
sacii el piofani, fasc. r. Leipzig: Teubnei, r8,,.
Oiigen. Homelies sur la Gense. Ediled by H. de Lubac. Ediled and lianslaled by
L. Dou lieleau. SC ,, ind ed. (r,8,).
. Homilies on Genesis and Exodus. Tianslaled by R. E. Heine. FaCh ,r (r,8i).
Runus of Aquileia. De Benedictionibus Patriarcharum. Ediled by M. Simonelli.
CCSL io:r8ii8 (r,or).
Seveiian of Gabala. Grationes sex in mundi creationem. PG ,o:i,,oo.
Teodoiel. Quaestiones in Genesim. PG 8o:,,ii,.
Vicloiinus of Pellau. De fabrica mundi. Ediled by J. Haussleilei. CSEL ,:,
(r,ro).
. Gn the Creation of the Vorld. Tianslaled by R. E. Wallis. NF ,:r.
Foi lislings of catenae on lhe Oclaleuch see Clavis Patrum Graecorum, : C.r
Exodus
Augusline. Locutionum in Heptateuchum. Liber Secundus. Locutiones Exodi. Ediled
by J. Fiaiponl. CCSL :oi (r,,8).
. Quaestionum in Heptateuchum. Liber Secundus. Quaestiones Exodi. Ediled by
J. Fiaiponl. CCSL :,or, (r,,8).
Catenae Graecae in Genesim et in Exodum, r, Catena Sinaitica in Exodum. Ediled by
Fianoise Pelil. CCSG r,:i,,o, (r,,,).
Cyiil of Alexandiia. Glaphyrorum in Exodum Liber IIII. PG o,:8,,8.
Ephiaem. Commenlaiie de lExode pai Sainl Ephiem. Inlioduclion, lianslalion,
and noles by Paul Feghali. ParGr ri:,rrrr (r,8lr,8,).
. Sancti Ephraem Syri in Genesim et in Exodum commentarii. Ediled by R. M.
Tonneau. CSCG r,ir, (r,,,).
. St. Ephrem the Syrian. Selected Prose Vorks. Commentary on Genesis,
Commentary on Exodus, Homily on our Lord, Letter to Publius. Tianslaled by
Edwaid G. Mallhews, Ji. and Joseph P. Amai. FaCh ,r (r,,).
Gaudenlius of Biescia. Tractatus. Ediled by A. Gluck. CSEL o8 (r,o).
Giegoiy of Nyssa. Life of Moses. Tianslaled by A. J. Malheibe and E. Feiguson.
Classics of Weslein Spiiilualily (r,,8).
. La vie de Motse. Ediled and lianslaled by J. Danielou. SC r (r,o8).
. De Vita Moysis. Ediled by H. Musuiillo. GNG ,.r (r,,r).
Jacob of Saiug. De sluier van Mozes. Metrische preek van jakob van Sarug over de
sluier van het Gude Verbond en de glans van het Nieuwe. Ediled and lianslaled
by A. Welkenhuysen, and L. Van Rompay. Biugge: Zevenkeiken, r,8.
Oiigen. Homilies on Genesis and Exodus. Tianslaled by R. E. Heine. FaCh ,r (r,8i).
. Grigne. Homelies sur lExode. Tianslaled by Maicel Boiiell. SC ir (r,8,).
Piocopius of Gaza. Commentarii in Exodum. PG 8,:,rro,o.
Foi lhe Hebiew Bible lo lhe Sepluaginl i8,
Teodoiel. In Exodum. PG 8o:ii,i,8.
Zeno of Veiona. Sermones. Ediled by Bengl Lfsledl. CCSL ii (r,,r).
Only fiagmenls iemain of Diodoies commenlaiy on Exodus.
Numbers
Augusline. Locutionum in Heptateuchum. Liber Quartus. Locutiones Numerorum.
Ediled by J. Fiaiponl CCSL :i (r,,8).
. Quaestionum in Heptateuchum. Liber Quartus. Quaestiones Numerorum. Ediled
by J. Fiaiponl. CCSL :ii,, (r,,8).
Cyiil of Alexandiia. Glaphyrorum in Numeros Liber. PG o,:,8,oi.
Grigne, Homelies sur les Nombres. Tianslaled by A. Mehal. SC i, (r,,r). Second
edilion by L Doulieleau. SC r, (r,,o), i (r,,,), and or (ioor).
. Selecta in Numeros. PG ri:,,,,8.
. dnotationes In Numeros. PG r,:iri.
Piocopius of Gaza. Commentarii in Numeros. PG 8,:,,8,.
Teodoiel. In Numeros. PG 8o:,ooo.
Deuteronomy
Augusline. Locutionum in Heptateuchum. Liber Quintus. Locutiones Deuteronomii.
Ediled by J. Fiaiponl. CCSL :,, (r,,8).
. Quaetionum in Heptateuchum. Liber Quintus. Quaestiones Deuteronomii. Ediled
by J. Fiaiponl. CCSL :i,orr (r,,8).
Cyiil of Alexandiia. Glaphyrorum in Deuteronomium Liber. PG o,:oo,8.
Oiigen. dnotationes in Deuteronomium. PG r,:io.
. Selecta in Deuteronomium. PG ri:8o,8r8.
Piocopius of Gaza. In Deuteronomium. PG 8,:8,,,i.
Teodoiel. In Deuteronomium. PG 8o:or,o.
Penlaleuch i8,
i,o Foui Paliislic Exegesis of lhe Books of lhe Bible
V
HI STORICAL BOOKS
JosuU.
Among lhe Falheis key evenls in lhe book of Joshua seived as lypologies foi
subsequenl iealilies. Aside fiom ceilain evenls and lhemes in lhe book which
encouiaged lhese ieadings, in Gieek Jesus and Joshuas names weie hom-
onymous, pioviding obvious lexical iesouices foi lhe fiequenl Joshua-Jesus
lypologies. Teilullian (gainst Marcion .ro), Jeiome (Ep. ,), and Augusline
(gainst Faustus ri.ii), among olheis, diew lypological signicance fiom
lhe idenlical names.
Te slandaid inleipielalion of Joshua laughl lhe supeiioiily of Jesus
and lhe Gospel ovei Moses and lhe Law. As Moses could nol lead lhe Isia-
eliles inlo lhe Piomised Land, and lhe piivilege was gianled Joshua, so lhe
Law which was unable lo piovide salvalion was ieplaced wilh lhe Gospel
of Jesus lhal usheied lhe spiiilual Isiael inlo lhe eleinal Piomised Land.
Such inleipielalions aie found in Oiigens Homily on joshua as well as
Iienaeuss Proof of the postolic Preaching (o), Cypiians Testimonies (i.ir),
and bolh Teilullians gainst Marcion (.r,, r8; .,) and gainst the jews (,,
ro). In similai vein Teilullian mainlained (dv. jud. ) lhal lhe seven-day
maich aiound Jeiicho poinled lo lhe liansiloiy slalus of lhe Sabbalh as a
day of iesl.
Anolhei lypological ieading of Joshua diew compaiisons belween
Rahabs house and lhe scailel coid hung fiom hei window, liealing lhem as
lypes of lhe Chuich and Chiisls blood, iespeclively. Also Clemenl of Rome
(r Clem. ri) and Juslin Mailyi (Dial. rrr.) iefei lo Chiisls blood. Wilh
Iienaeus (dv. Haer. .io) and Oiigen (Homily on joshua .,) lhe eccle-
siological dimension of lhis lype was developed. A common inleipielalion
was lhal as salvalion fiom lhe Jewish conquesl of Jeiicho could come fiom
wilhin Rahabs house, so also could salvalion come only fiom lhose wilhin
lhe Chuich. Cypiians inleipielalion was similai (Gn the Unity of the Church
8) as he quoled Joshua i:r,, which ieads, If any of you go oul of lhe doois
of youi house inlo lhe slieel, lhey shall be iesponsible foi lheii own dealh.
Anolhei inleiesling lypology is lhal of baplism, which, following Paul in r
Coiinlhians ro:i, lhe Falheis had liadilionally associaled wilh lhe Exodus
and lhe ciossing of lhe Red Sea (see, foi example, Teilullian Gn Baptism).
Bul wilh Oiigen lheie is lhe explicil liansfoimalion of lhis lypology, so as
lo iendei lhe Exodus a lype nol foi baplism, bul foi lhe enliy of lhe cal-
echumen inlo Chiislianily, while ciossing lhe Joidan was a lype of baplism
Foi lhe Hebiew Bible lo lhe Sepluaginl i,r
(Homily on joshua .r). Te subsequenl Chiislian liadilion, conliaiy lo
Oiigen, mainlained lhe Exodus-baplism lypology, bul wilh Oiigen il also
began lo iecognize lhe iichness of lhe Joidan-baplism lypology (foi example,
Giegoiy of Nyssas Gn the Baptism of Christ). Along wilh lhis ecclesiological
ieading came lhe eschalological associalion of Jeiicho as a lype of lhe woild
lhal would be deslioyed, excepl foi lhe Chuich (Rahabs house) al lhe end
of lhe age (Hilaiy, Gn the Mysteries i.,ro).
Episodes fiom lhe life of Joshua appeai in lhe mosaic in S. Maiia
Maggioie in Rome, daling fiom lhe fh cenluiy: scenes include lhe cioss-
ing of lhe Joidan, Rahab helping lhe spies, and lhe conquesls of Jeiicho and
Ai. Joshua is also iead in lhe liluigy in Oidinaiy Time and on lhe fouilh
Sunday of Lenl; il leaches lhe soveieignly of God, as well as lhe need foi
aclive failh, and ils expiession in piayei, on behalf of believeis.
JUuuis
Te book of Judges infiequenlly called foilh lhe allenlion of lalei Jewish
(Sii o:rrri) and 1 wiileis (Heb rr:i), and lhe same can be said foi lhe
Falheis. Teie aie, howevei, ceilain lhemes lhal can be disceined in lhe eaily
Chiislian inleipielalion of Judges. When lhe Falheis wanled lo emphasize
Jewish waywaidness, and especially lhe dangeis of idolaliy, lhe scenes depicl-
ing lhese iecuiiing sins in Judges weie iecalled (see Teilullian, Scorpiace ;
Cypiian, Treatise ri.r.r; postolic Constitutions ,.i.ri). Bul lheie weie also
posilive iecolleclions of Judges: foi Clemenl of Alexandiia, Jewish hisloiy,
including lhe peiiod of lhe judges, demonslialed lhe supeiioi anliquily of
Hebiew lhoughl even ovei lhal of Gieek philosophy (Stromata r.ir). In lhe
postolic Constitutions, Jewish piely was commemoialed in such guies as
Joshua, Gideon, Manoah, Samson, and especially lhe piophel Deboiah who
appeais lo have seived as a paiagon foi deaconesses in lhe eaily Chuich
(p. Const. ,.i.,; 8.r.i; 8..io).
Te eaily inleipielalion of lhe book of Judges also wilnesses lo lhe pa-
liislic inclinalion lowaid chiislological exegesis of lhe ol. One example is
Oiigens exegesis of Gideon and lhe sign of lhe eece (Judges o:oo). Foi
lhe isl sign, in which lhe dew was only on lhe eece, lhe dew iepiesenled
lhe Woid of God, lhe divine law given lo lhe people of Isiael, lhe eece.
Foi lhe second sign, in which lhe dew fell only on lhe giound, lhe dew
iepiesenled lhe isl advenl of Chiisl and lhe coming of lhe gospel lhiough
lhe aposlles and evangelisls lo all lhe woild, which was iepiesenled by lhe
giound (Homilies on the judges 8.). Inleipieleis befoie Oiigen, such as
Hisloiical Books i,r
i,i Foui Paliislic Exegesis of lhe Books of lhe Bible
Iienaeus, weie alieady making lhe dislinclion belween lhe eece as Isiael
and lhe giound as lhe iesl of lhe woild (dv. Haer. .r,.).
Te Chuich Falheis penchanl foi moial exegesis can be seen in lheii
ieading of Judges. Peihaps lhe mosl demanding incidenl in lhe book of
Judges fiom lhe peispeclive of liopological exegesis was Jephlhahs liagic
vow iesulling in lhe saciice of his own daughlei (Judg rr:oo). Oiigen,
in lhe sixlh book of his Commentary on john, ieecled on lhe signicance
of lhe dealhs of mailyis. While iealizing lhe di cully of Jephlhahs vow, as
il suggesled a ciuel God, Oiigen concluded lhal mailyis dealhs, including
Jephlhahs daughlei, in some mannei lhwailed lhe poweis of evil. In lhis way
lheii dealhs eased lhe sueiing of lhose believeis who escaped mailyidom.
Tis somewhal posilive inleipielalion of Jephlhahs aclion by Oiigen was
challenged by Jeiome who condemned lhe vow as iash (gainst jovinian
r.i). Subsequenl inleipieleis look up Jeiomes inleipielalion, bul also found
piaise foi Jephlhah in lhal he was al lhe veiy leasl failhful lo lhe vow he had
made (cf. Hebiews rr:i; Teodoiel, Investigations on judges io; Ambiose,
Gn Virginity i.,.ro).
As lhe Falheis iecognized lhe failhfulness of Gods judges in lhe face of
Isiaels disobedience, so lhe liluigy diaws upon lhe lheme of Gods failhful-
ness in lhe book of Judges, and challenges woishipeis lo lhe life of failh in
lhe Holy Spiiil. Judges is iead in Oidinaiy Time, as well as on Decembei r,
in lhe Roman Missal.
r, i S.mUii r, i Kius
Whal aie now lwo books of Samuel was oiiginally one book which was
divided by lhe compileis of lhe ixx foi puiposes of convenience because of
ils lenglh. Te same occuiied foi whal is now r and i Kings. In lhe ixx all
foui books weie giouped undei one lille, Books of lhe Reigns. Tese foui
books conlained lhemes lhal piovided iesouices nol only foi lhe Chioniclei,
bul also foi lhe 1 and lhe eaily Chuichs ieeclion on lhese books.
While maleiial fiom Samuel and Kings was fiequenlly used in lhe eaily
Chuich, lheie was seldom specic iefeience lo lhese books. Neveilheless,
paliislic wiileis (nol unlike lhe 1 wiileis), weie awaie of lhe sliong con-
linuilies belween such peisons as David, Elijah, Elisha, and Jesus. Il comes
as lillle suipiise, lhen, lhal lhese o1 peisonalilies weie inleipieled allegoii-
cally wilh iefeience lo Jesus. Foi example, Davids anoinling, his aclivily as
shepheid, and his defeal of Golialh poinled lo Jesus baplism, his aclivily
as a melaphoiical shepheid, and his defeal of sin (exlensive ieeclion on
Foi lhe Hebiew Bible lo lhe Sepluaginl i,
David can be found in commenlaiies on lhe Psalms by Oiigen, Alhanasius of
Alexandiia, Eusebius of Caesaiea, Hilaiy, Giegoiy of Nyssa, and Augusline).
Also woilhy of menlion is lhe accounl of lhe wilch of Endoi who sum-
moned Samuel fiom lhe dead (r Samuel i8), an evenl lhal suggesled lo
Oiigen lhal Samuel was a lype of Chiisl, inasmuch as bolh descended inlo
Hades and made a ieluin (Second Homily on the Book of Kings o8). Also,
duiing lhe Donalisl conlioveisy (fouilh c.), al lhe Confeience of Cailhage,
lhe Donalisls aigued lhal lhe man of God in r Kings r suppoiled lheii
posilion of nonpailicipalion in lhe saciamenls of sinful piiesls. Jeioboams
iival woiship, subsequenl lo lhe splilling of Isiael inlo lwo kingdoms, was
noled because lhis schismalic woiship was nol pailicipaled in by lhe man
of God, noi did he dine wilh Jeioboam. To lhe Donalisls, even if sin could
be cleansed, lhe o1 piophels slill would nol engage in lhe saciices of lhose
who had commilled ceilain sinsand Jeioboam was consideied lo be in
schism (cts of the Conference of Carthage .i,8).
r Samuel is iead in Oidinaiy Time and on lhe fouilh Sunday of Lenl.
Il poinls lo Gods meiciful aclions in human hisloiy. i Samuel is iead in
Oidinaiy Time and also on lhe fouilh Sunday of Advenl. Il speaks of David
as Gods anoinled king, anlicipaling Jesus Chiisl lhe Messiah who deliveis
Gods people. Fiisl and Second Kings aie iead in Oidinaiy Time (i Kings is
also iead in lhe lhiid week of Lenl) and bolh speak lo bolh Gods covenanl
and Gods sending of piophels as indicalois of iighl conducl.
r, i M.cc.viis
r and i Maccabees weie declaied canonical by lhe councils of Hippo (,),
Cailhage (,,), and, ullimalely, Tienl (r,o). Tey weie widely iefeienced in
lhe woiks of eaily Chiislian wiileis such as Clemenl of Alexandiia, Hippolylus
of Rome, Teilullian, Cypiian of Cailhage, Eusebius of Caesaiea, Ambiose of
Milan, Augusline, and Jeiome. Second Maccabees was especially signicanl
in lhal il conlains an explicil sciipluial a imalion of ciealion ex nihilo
(i Macc ,:i8; Oiigen Gn First Principles i.r.,; Commentary on the Gospel of
john r.r,.ro). Il also conlains a passage conceining piayeis foi lhe dead
(i Macc ri:,) impoilanl lo lhe developmenl and defense of lhe docliine
of Puigaloiy. Moieovei, lhe accounls of mailyidom in i Maccabees pailicu-
laily iesonaled wilhin lhe peiseculed eaily Chuich. Giegoiy of Nazianzus,
Eusebius of Caesaiea, Augusline, John Chiysoslom, Gaudenlius, Eusebius of
Emesa, and Leo all wiole panegyiics lo lhe Maccabean heioes, and Cypiian
(Exhortation to Martyrdom rr) as well as Oiigen (Exhortation to Martyrdom
Hisloiical Books i,
i, Foui Paliislic Exegesis of lhe Books of lhe Bible
iii,) held lhese Jewish mailyis as models of foililude and failhfulness lo
be imilaled by Chiislians. Some have also seen echoes of i Maccabees in
Ignaliuss discussions of his impending mailyidom. Te Maccabean mailyis
weie lalei canonized by lhe Chuich and a basilica eslablished in lheii honoi
al Anlioch, lhe sile lo which lheii dealhs in Jeiusalem had been hagiogiaphi-
cally ielocaled. Howevei, il was lhe anonymous molhei of seven mailyied
sons who in pailiculai was esleemed by lhe eaily Chuich. Hei piely and
failhfulness in lhe face of hei seplenaiy saciice moved Giegoiy Nanzianzen
lo idenlify hei as a piololype of Maiy who would also lose a noble son foi
a iighleous cause (Gration r,). Te eailiesl commenlaiy on Maccabees was
wiillen by Bellaloi al lhe behesl of Cassiodoius duiing lhe sixlh cenluiy,
bul lhis woik is non-exlanl.
Biviiouv.vuv
iov uis1ovic.i vooxs
Pvimnvr socvcrs
joshua
Augusline. Locutionum in Heptateuchum. Liber Sextus. Locutiones jesu Nave. Ediled
by J. Fiaiponl. CCSL :,,8 (r,,8).
. Quaestionum in Heptateuchum. Liber Sextus. Quaestiones jesu Nave. Ediled by
J. Fiai ponl. CCSL :ri. (r,,8).
Oiigen. Homelies sur josue. Ediled by A. Jaubeil. SC ,r (r,oo).
. Homilies on joshua. Tianslaled by B. J. Biuce and C. While.
Piocopius of Gaza. Commentarii in josue. PG 8,:,,rroi.
Teodoiel. Quaestiones in josuam. PG 8o:,,8,.
judges
Augusline. Locutionum in Heptateuchum. Liber Septimus. Locutiones judicum. Ediled
by J. Fiaiponl. CCSL :,,o, (r,,8).
. Quaestionum in Heptateuchum. Liber Septimus. Qaestiones judicum. Ediled by
J. Fiaiponl. CCSL :,,, (r,,8).
Isidoie of Seville. In Librum judicum. PL 8:,,,i.
Oiigen. Grigne. Homelies sur les juges. Ediled and Tianslaled by P. Messie, L. Ney-
iand, and M. Boiiel. SC 8, (r,,).
Piocopius of Gaza. Commentarii in judices. PG 8,:rorro8o.
Teodoiel. Quaestiones in Gctateuchum. PG 8o:8,,r8.
Foi lhe Hebiew Bible lo lhe Sepluaginl i,,
r, : Samuel o r, : Kings
Ambiose. De apologia prophetae David. PL r:8,r,oo.
Basil of Seleucia. Sermones. PG 8,:r8iii,.
Cyiil of Alexandiia. In Regum Libri IIV. PG o,:o,,o,8.
Giegoiy lhe Gieal. Gregoire le Grand, Commentaire sur le Premier Livre des Rois IV.
Ediled and lianslaled by A. de Vogue and C. Vuillaume. SC ,r, ,r, i, ,,
o, (r,8,, r,,, r,,8, iooi, ioo).
John Chiysoslom. De nna sermones. PG ,:oro,.
. De Davide et Saule homiliae. PG ,:o,,,o8.
Oiigen. Homelies sur Samuel. Ediled by Pieiie Naulin and Maiie-Teiese Naulin.
SC i8 (r,8,).
. Homiliae in Regnorum libros. Ediled by W. A. Baehiens. GCS (r,i,).
. Homilies on jeremiah and r Kings :8. Tianslaled by J. C. Smilh. FaCh ,, (r,,8).
Piocopius of Gaza. Catena in Gctateuchum. PG 8,:rr,rioo.
Teodoiel. Quaestiones in libros Regnorum. PG 8o:oo,8oo.
Foi lislings of catenae on lhe books of Kings see Clavis Patrum Graecorum, : C..
Hisloiical Books i,,
i,o Foui Paliislic Exegesis of lhe Books of lhe Bible
VI
WI SDOM AND POETRY
Jov
Te book of Job was commenled upon by many Falheis of lhe eaily Chuich.
Tough lhe book was impoilanl foi many wiileis in lhe lale isl and second
cenluiies, il is fiom lhe lime of Clemenl of Alexandiia and Cypiian lhal
lhe book of Job begins lo play an evei-incieasing iole. Te lisl of ils com-
menlalois includes Oiigen (whose commenlaiy is now losl), Alhanasius
of Alexandiia, Didymus of Alexandiia, Julian lhe Aiian, John Chiysoslom,
Augusline, Julian of Eclanum, Hesychius of Jeiusalem, and Giegoiy lhe
Gieal. Eaily Chiislian wiileis (as well as iconogiapheis) employed lhe sloiy
and peisona of Job foi bolh moial and docliinal insliuclion. A few biief
examples will be noled.
Numeious Falheis diaw on Job as an example of humilily, palience, kind-
ness, and enduiance in lhe midsl of sueiing (cf. Basil of Caesaiea, Homily
io., [Concerning Humility]; John Chiysoslom Homily on r Corinthians ro.).
So widespiead is lhis moial undeislanding of Job lhal Chiislian iconogiaphy
depicls him as a guie foi majoi viilues, pailiculaily palience and submission
lo Gods will. Job was fiequenlly poiliayed coveied wilh soies and silling
on a dungheap (Job i:8).
Chiislian wiileis such as Teilullian who wiole an enliie woik on lhe
viilue of palience, develop lhis moial inleipielalion of Job. In Gf Patience,
Teilullian declaied lo his ieadeis lhal Jobs sloiy had been given as a lesli-
mony lo lhe Chiislian communily. He exhoiled lhe Chuich lo imilale Job
since he was a vicloiious waiiioi whose ieveience foi God had nol been
undeimined by Salan (Pat. r). Ambiose loo incoipoialed lhis majoi lheme
of Job as moial exemplai lhioughoul his woik Gn the Prayer of job and
David. Foi Ambiose, Job was like an alhlele who had been judged vicloiious
lhiough sueiing. Te Loid had even inlenlionally pieseived lhe life of his
wife in oidei lhal she mighl seive as an addilional souice of lemplalion lo
him (Job i:,ro; Prayer i.). His vicloiy came as he was declaied iighleous
by lhe Loid. Te mosl piominenl example of lhis moial inleipielalion of
Job is Giegoiy lhe Gieals lhiily-ve book ascelical liealise enlilled Morals
on job, which bolh iepiesenls and develops lhe iich exegelical liadilion
suiiounding lhe guie of Job. Giegoiy sees Job as a lype of Chiisl; Jobs
sueiing pioved lo be bolh calhailic and iedemplive. Sueiing should be
welcomed, Giegoiy posiled, since il puiies ones soul and simullaneously
diiecls and focuses lhe sueiei on communion wilh God.
Foi lhe Hebiew Bible lo lhe Sepluaginl i,, Foi lhe Hebiew Bible lo lhe Sepluaginl i,, Wisdom and Poeliy i,,
In addilion lo lhese laigely moial inleipielalions of Job, lhe eaily Chuich
found specic docliinal signicance in Job r:,, r,:i,io, and r:r. Job
r:, summaiizes whal is a laigei discouise aboul humanilys sinfulness,
weakness, and moilalily. Augusline would appeal lo il in oidei lo suppoil
lhe idea of lhe infeslalion of all humans, of all ages, wilh sin and lheii need
foi lhe saciamenls (foi example, gainst Two Letters of the Pelagians .; cf.
Oiigen, Homilies on Leviticus 8..,; Homilies on Luke r..,). Job r,:i,io, foi
lhe eaily Chuich (bolh in lileialuie and iconogiaphy), has Job pioclaiming
his own bodily iesuiieclion. Tis passage will be used lo leach lhe fuluie
iesuiieclion of lhe dead (r Clem. io; Cyiil of Jeiusalem, Catechetical Lectures
r8.r,). Job r:r, wheie God queslions whelhei Job can subdue Levialhan,
lhe diagon, becomes foi lhe eaily Chuich a passage which leaches iedemp-
lion lhiough Chiisls defeal of lhe devil (Oiigen, Gn First Principles .r.,;
Giegoiy lhe Gieal, Morals, .,.r).
Job is used liluigically in Oidinaiy Time and in lhe Masses foi lhe Dead
and lhe Anoinling of lhe Sick. Te book encouiages Chiislians lo beai ad-
veisily in liuslful submission lo God,lo acknowledge lhe nilude of human
undeislanding, and lo hope condenlly foi salvalion.
Ps.ims
Foi lhe aulhois of lhe nl, lhe Psalms is lhe mosl fiequenlly ciled o1 book.
Duiing lhe eia of lhe Falheis, lhe Psallei losl none of ils impoilance. Piom-
inenl inleipieleis of lhe Psalms include Oiigen, Eusebius of Caesaiea, Alhana-
sius of Alexandiia, Basil of Caesaiea, Giegoiy of Nyssa, Ambiose, Jeiome,
John Chiysoslom, Teodoie of Mopsueslia, Augusline, Cyiil of Alexandiia,
and Teodoiel.
Many of lhe psalms iepealedly used by lhe aulhois of lhe 1 also genei-
aled much inleiesl among lhe Falheis. Key psalms shaied by lhe exegelical
liadilions of bolh eias weie i, ii, , ,r, ro, rro, rr8, and rr,. Te messianic
molif was cenlial lo lhe Falheis ieading of lhe Psalms.
Seveial psalms lo which lhe 1 fiequenlly iefeiied, including Pss o,,
,,, ,8, ro, and roo, ieceived ielalively lillle allenlion in lhe paliislic eia.
Conveisely, olhei psalms, foi example, Pss r, ,, and ,o, weie veiy fiequenlly
employed by lhe Falheis yel ieceived lillle allenlion in lhe 1. Psalm r is a
case in poinl. Tough lhe Psalm ilself is nevei ciled in lhe 1, lhe Falheis
almosl univeisally undeislood lhe blessed man of vv. ri as iefeiiing lo
Chiisl, and consequenlly, lo all Chiislians. Fuilheimoie, some, exliapolaling
fiom lexls such as Rom ,:riir and r Coi r,:,, also iegaided lhe wicked
i,8 Foui Paliislic Exegesis of lhe Books of lhe Bible
[peison] of vv. o as iefeiiing lo Adam, lhe oiiginal sinnei (see, foi ex-
ample., Auguslines Discourses on the Psalms ir).
In eaily docliinal foimulalion lhe Psalms would infoim pivolal elemenls
of lhe Chuichs Chiislology. Juslin validaled lhe dogma of Chiisls bodily
ascenl inlo heaven by employing Ps i:,8. He undeislood lhe gales of
lhese veises as iefeiiing lo lhe gales of heaven and lhus lo Chiisl having
passed lhiough lhese gales inlo heaven (pology r, ,r). Lalei, foi Iienaeus,
Ps ri:rr would seive as leslimony lo Jesus Davidic heiilage, his kingship
and his biilh fiom a viigin. Iienaeus employed lhis veise lo complemenl his
ieading of Isa. ,:r (dv. Haer. .ir.,). Oiigen used Ps ro:ro lo validale lhe
inleiielaled docliines of Chiisls descenl inlo hell and his iesuiieclion. He
ieasoned lhal since Chiisl was uniquely (viigin) boin and since he lived a
unique (sinless) life, lhe phiase [f]oi you do nol give me up lo Sheol, musl
be applied lo Chiisl since he was also unique in having been iaised fiom
lhe dead. Foi Oiigen il was Chiisls uniqueness lhal pievenled him fiom
iemaining peimanenlly in Hades (Commentary on john r.iio). Allhough
Oiigen wiole lhe isl commenlaiy on lhe Psalms, unfoilunalely only nine
homilies on Psalms o8 and some fiagmenls suivive.
Cypiian of Cailhage, in composing an apology foi his son Quiiinus
collaled poilions of Pss ,, o, o8 and 8i lo help suppoil lhe idea lhal
Chiisl was fully God. Ps ,, in pailiculai, piovided Cypiian wilh evidence
foi Chiisls divinily. He quoles fiom vv. o,: Youi lhione, o God, enduies
foievei and evei. Youi ioyal sceplei is a sceplei of equily; you love iighleous-
ness and hale wickedness. Teiefoie God, youi God, has anoinled you wilh
lhe oil of gladness beyond youi companions (Tree Books of Testimonies
gainst the jews i.o).
Cypiians use of Psalm , pioved a foieshadowing of lhis psalms sig-
nicance. In lhe fouilh cenluiy, Psalm , was cenlial lo lhe Aiian conlio-
veisy. Te Aiians, iead vv. o, lo piove God lhe Sons suboidinalion lo
God lhe Falhei. Te slalemenl lhal Chiisl was anoinled by God combined
wilh lhe infeience lhal he was lhus elevaled only because of his viilue and
love of iighleous conducl suiely meanl lhal he was infeiioi lo lhe Falhei.
Alhanasius of Alexandiia, among olheis, piovided a iejoindei. In lhe isl
of his Discourses gainst the rians Alhanasius devoled a chaplei lo iebul-
ling lhe Aiians undeislanding of lhis passage. Te iebullal pioceded by
highlighling dieienl elemenls of v. o, Youi lhione, O God, enduies foievei
and evei, and v. ,, God, youi God. Foi him lhese lexls made cleai lhal lhe
psalmisl is gianling eleinalily lo anolhei besides God lhe Falhei. Teiefoie,
lhese veises musl be iead as a slalemenl lhal Chiisl is dislincl fiom oiiginaled
lhings (Discourses r.ri.o).
Foi lhe Hebiew Bible lo lhe Sepluaginl i,, Foi lhe Hebiew Bible lo lhe Sepluaginl i,, Wisdom and Poeliy i,,
Teodoie of Mopsueslia, in his own commenlaiy on lhe Psalms, in-
novalively divided lhe Psallei inlo ve bioad calegoiies: docliinal psalms,
piaise psalms, piophelic psalms, didaclic psalms and exhoilaloiy psalms
(Commentary on the Psalms, Devieese edilion, io,ioo). Teodoie also con-
sideied King David lo be lhe aulhoi of eveiy one of lhe canonical psalms, and
in conliasl lo lhe common chiislological ieadings, believed only foui psalms
(i, 8, ,, rro) lo be piophelic of Chiisl (Devieese edilion, o,,o).
Jeiome, loo, wiole a commenlaiy on lhe Psalms and employed lhe
Psallei as a basis foi many homilies. Two examples fiom lhe homilies ieecl
lhe ways in which Jeiome conlinued lhe liadilion of using lhe Psalms foi
chiislological and Tiinilaiian puiposes. In Homily :r, which was composed
using lhe lexl of Psalm ,i, Jeiome undeislands lhe line fiom v. ro lhal ieads
Bul you have exalled my hoin like lhal of lhe wild ox as being an allusion
lo lhe cioss of Jesus lhiough which he bolh liiumphed ovei lhe devil and
exalled lhe failhful. In Homily ::, on Psalm ,, Jeiome undeislood v. ii as
conclusively iefuling lhe eiioi of lhe Aiians. Tis veise ieads Bul lhe Loid
has become my slionghold. Jeiome ieasons lhal since all agiee lhal lhese
woids aie wiillen in iefeience lo God lhe Falhei, and since lhey alliibule
lo lhe Falhei lhe idea of having been made (lhe veiy lhing lhal lhe Aiians
alliibuled lo God lhe Son), lhe Aiians ieasoning is pioven lo be lhoioughly
specious. Even Aiians would nevei dieam of asciibing anylhing less lhan
eleinalily lo God lhe Falhei.
Augusline, in addilion lo employing lhe Psallei as lhe subjecl of his
longesl commenlaiy-like woik, Discourses on the Psalms, also employed lhe
Psalms as lhe basis foi his public pieaching and lheological iefulalions. Foi
example, in his Treatise gainst Two Letters of the Pelagians (i,.), afei having
noled his agieemenl wilh a passage fiom Cypiians Testimonies, Augusline
also ieminded his ieadeis lhal Cypiian was an aulhoiilalive souice foi lhe
docliine of oiiginal sin. He followed lhis slalemenl wilh a cilalion of Ps
,r:,: Indeed I was boin guilly, a sinnei when my molhei conceived me,
alieady having noled lhal il was one of seveial lexls lhe Pelagians could nol
adequalely answei.
Fiom lhe beginning of lhe paliislic eia, lhe Psallei guied piominenlly
in lhe life of lhe Chuich. Te celebialion of lhe Euchaiisl, lhe liluigy of lhe
woid, lhe daily o ce, wedding ceiemonies and funeial seivices all came
lo be accompanied by lhe Psalms. Tiadilion holds lhal il was Ignalius of
Anlioch who inlioduced lhe anliphonal singing of psalms. Moie veiiable
is lhe facl lhal lhe Psalms weie sung as pail of lhe Chuichs woiship by lhe
middle of lhe second cenluiy. Clemenl of Alexandiia iefeis lo lhe psalms
being used al feasls (Exhortation to the Heathen ri; Instructor i.). Teilullian
oo Foui Paliislic Exegesis of lhe Books of lhe Bible
also conims lhe piesence of lhe Psallei in his chuichs woiship. He wiole
lhal al his chuichs love feasls each pailicipanl was iequiied lo sland up and
sing a hymn fiom lhe Holy Sciipluies (pol. ,). Tese piaclices iemained
noimalive. Al lhe luin of lhe fh cenluiy Augusline wiole in oidei lo defend
lhe piaclice of lhe singing of psalms al lhe euchaiislic celebialion (gainst
Hilary r, cf. Retractations i.rr).
Wilh lhe iise of lhe monaslic movemenl, lhe psalms conlinued lheii gieal
signicance. Il was duiing lhis eia lhal lhe Psallei came lo make up lhe piin-
cipal pail of lhe daily o ce. In lhe Wesl, lheie evolved lhiee dieienl schemes
foi using lhe psalms. Bolh lhe Roman (Giegoiian) scheme and lhe Bene dic-
line scheme allowed foi lhe singing of lhe enliie Psallei in one week, while
lhe Ambiosian scheme noimally sang all r,o ovei lhe couise of lwo weeks.
In lhe Easlein Chuich, lhe psalms weie noimally ieciled in one week, lhough
lhey weie sung lwice lhiough in lheii enliiely duiing lhe weeks of Lenl.
Il is also among lhe monaslics lhal lhe psalms came lo be used in lhe
iighl foi sacied vows. Foi example, in lhe Rule of Benedict, Ps rr,:rro was
included as a key poilion of lhe ceiemony lhiough which novices weie
admilled as monks inlo lhe communily. In lhe RB lhe iniliale was iequiied
lo place his wiillen pelilion on lhe allai and quole aloud: Receive me, O
Loid, accoiding lo youi piomise, and I will live: and do nol disappoinl me
in my hope (,8). Tis piayei was lhen iepealed lhiee limes by lhe whole
communily.
Te chanling of lhe psalms al Chiislian buiials dales back lo al leasl lhe
lhiid cenluiy. One of lhe few psalms employed in lhis way is Psalm rr. Il
was used bolh in lhe commendatio animae, lhe commendalion of lhe soul,
al lhe lime of an individuals dealh and as pail of lhe piocessional chanl as
lhe body was moved lo lhe chuich and fiom lhe chuich lo lhe giave.
By lhe lale Paliislic peiiod, memoiizalion of all lhe psalms became a
iequiiemenl foi oidinalion. Bolh lhe second Canon of lhe second Council
of Nicaea and Giegoiy lhe Gieal made piovision foi excluding fiom o ce
anyone who did nol know lhe Psallei lhoioughly.
As was also lhe case wilh lhe biblical wisdom lileialuie, lhe Psalms
quickly became a souice of moial and elhical guidance foi eaily Chiislians.
In inlioducing his lianslalion of a poilion of Oiigens Commenlaiy on
Psalms, Runus wiiles lhal [Oiigens] exposilion of lhe lhiily-sixlh, lhiily-
sevenlh and lhiily-eighlh Psalms is elhical in ils chaiaclei, being designed
lo enfoice moie coiiecl melhods of life; and leaches al one lime lhe way of
conveision and iepenlance, al anolhei lhal of puiicalion and of piogiess
(Runus Preface to the Translation of Grigens Commentary on Psalms ,o, ,,,
and ,8; lians. W. H. Fiemanlle, NPNF
:
, :,oo).
Foi lhe Hebiew Bible lo lhe Sepluaginl or Foi lhe Hebiew Bible lo lhe Sepluaginl or Wisdom and Poeliy or
The psalms aie iead liluigically moie lhan any olhei book of lhe
Chiislian canon. Tey aie piesenl in each Liluigy of lhe Woid, in lhe Mass,
saciamenls, vigils, and lhe Liluigy of Houis. Tey edify believeis lhiough
lheii anlicipalion of Chiisl fullled in lhe 1, lheii conslanl leachings on failh
and hope, and lheii encouiaging iemindeis of Gods piovidence, compassion,
and powei. Tey exemplify piayei, confession, piaise, and lhanksgiving.
Pvovivvs
In paliislic lileialuie, Pioveibs, Ecclesiasles, and lhe Song of Songs weie
consideied as a gioup lo foim a symposium of Solomonic aulhoiship on
lhe vaiious elds of human leaining. Te ielalionship among lhese lhiee
books is ieecled upon in Oiigens Commentary on the Song of Songs. Te
sliong moial conlenl of Pioveibs piovided iesouices foi lhe Falheis elhi-
cal exhoilalions bul lhe book as a whole, was infiequenlly commenled on.
Much of lhe exegesis lhal suivives is in fiagmenlaiy foim oi in lhe catenae.
Tiends in lhe inleipielalion of Pioveibs lend lo coiiespond lo lhe exegeli-
cal appioaches of lhe individual aulhoislhus lhe allegoiical and spiiilual
exegesis lhal Oiigen fuinishes is scaicely suipiising. Pioveibs ii:ioir ixx
(Do you poiliay lhem lhieefold in counsel and knowledge, lhal you mighl
answei woids of liulh lo lhose who queslion you; First Principles .i.)
piovided Oiigen wilh a ialionale foi his heimeneulical appioach, pailicu-
laily his undeislanding of lhe Bible. Tese veises suppoiled lhe nolion of
lhe mulliple senses of Sciipluie: lhe lileial (hisloiical), moial, and spiiilual
(allegoiical). To lhese coiiesponded nol only his lheological anlhiopol-
ogy (bodylsoullspiiil), bul also a lhieefold classicalion of Chiislians (lhe
simplellhose making piogiessllhe peifecl). Mosl nolable of all lhe paliislic
wiilings on Pioveibs lhal have suivived, is Basil of Caesaieas Homilies on
the Beginning of the Proverbsa highly piized commenlaiy lhal was also fie-
quenlly ciled in lhe catenae. In his liealmenl of Piov r:r,, Basils appioach,
nol unlike many pieceding him (such as Hippolylus Gn Proverbs), was lo
emphasize and ieveie lhe moial leachings in lhe book lhal he demonslialed
in his exposilion of lhese veises.
Te Anliochian exegele Teodoie of Mopsueslia, while nol denying lhe
canonicily of Pioveibs, ieckoned lo il a lowei slalus of inspiialion, a posi-
lion condemned al Conslanlinople II (,, c.i.). Howevei, Pioveibs was lo
become lhe balllegiound foi a fai moie seiious and suslained conlioveisy,
namely lhal aiising wilh Aiius and his followeis who poslulaled lhe onlologi-
cal suboidinalion of lhe Son lo lhe Falhei. In Piov 8:ii peisonied Wisdom
oi Foui Paliislic Exegesis of lhe Books of lhe Bible
speaks: Te Loid ciealed me al lhe beginning of his ways foi his woiks
(ixx), and in 8:i, Wisdom again says of heiself [lhe LORD] bioughl me
foilh beyond all lhe hills. Juslin, Oiigen, Teilullian and olheis looked lo v. i,
as noimalive, emphasizing lhe begollen-ness oi geneialion of Wisdom, and
viewed v. ii as expiessing a similai idea (and lhus downplaying any nolion
of lhe ciealion of Wisdom). Piioi lo Aiius inleipielalion lhen, lhese veises
weie used lo make a dislinclion belween lhe Falhei and Son, and belween
lhe Son and lhe iesl of ciealion. Bul foi Aiius v. ii was decisive, leaching
lhe ciealed-ness (and nol begollen-ness) of Wisdom. Pail of lhe issue
heie was lhe 1s close associalion of wisdom wilh Chiisl. Refeiences lo
lhe logos of John and Pauline iefeiences lo Chiisl as lhe wisdom of God
(r Coi r:i) and lhe islboin of all ciealion (Col r:r,) piovided impelus
foi lhe Aiians lo conclude lhal Chiisl was ciealed, and by implicalion nol
eleinal wilh lhe Falhei. Epiphanius, in facl, lhoughl lhal Piov 8:ii was lhe
lexl lhal inilialed lhe Aiian conlioveisy (Panarion o,.ri.r).
Te isl compiehensive iebullal of lhis inleipielalion in lhe conlexl
of Piov 8:ii aiose fiom Alhanasius of Alexandiias lheological liealise,
Discourses gainst the rians (i.r88o). Againsl lhe Aiians he advanced
lwo possible inleipielalions: isl, lhe Son was ciealed only in lhe sense of his
incainalion; and second, lhe ciealion of Wisdom was aclually lhe ciealion
of Wisdoms image in humans as lhey weie lhemselves ciealed.
Ecciisi.s1is
Te book of Ecclesiasles ieceives no diiecl cilalion in lhe 1, and lhe iefei-
ences lo il by lhe Aposlolic Falheis aie spaise. In lhe lhiid cenluiy lhe book
enjoyed giealei allenlion, and lhe isl paliislic commenlaiies weie lhose of
Hippolylus and Oiigen, bolh of whose woiks aie exlanl only in fiagmenlaiy
foim. One of Oiigens pupils, Giegoiy of Taumaluigos, wiole a paiaphiase
enlilled Metaphrase of the Book of Ecclesiastes, which is lhe eailiesl exlanl,
complele woik on Ecclesiasles. Giegoiys paiaphiase is impoilanl because
il pioposes a novel iesponse lo lhe seemingly heleiodox slalemenls in
Ecclesiasles, pailiculaily lhose lending lo hedonism on lhe one hand, bul
also lhose expiessing skeplicism. Whal chaiacleiizes Giegoiys woik is a
haimonizalion of lhese di cull passages, whelhei lhiough lhe iefashioning
of lhe ixx lexl foi his lianslalion, oi lhiough lhe concession of heleiodox
slalemenls in lhe book. Giegoiy posiled lhal lhese di cull slalemenls iep-
iesenled eilhei a youngei, moie foolish Solomon, oi a piofane inleiloculoi.
Tis heimeneulic, suggesling lhe piesence of a hypolhelical inleiloculoi, is
Foi lhe Hebiew Bible lo lhe Sepluaginl o Foi lhe Hebiew Bible lo lhe Sepluaginl o Wisdom and Poeliy o
called prosopopoeia and means diamalizalion, oi lhe pulling of speeches
inlo lhe moulhs of chaiacleis; il has fuinished many subsequenl com-
menlalois, even lhose of modein limes, wilh an inleipielive appioach lo
lhe lensions wilhin Ecclesiasles.
Bolh Giegoiy of Nyssas Homilies on Ecclesiastes, and Jeiomes Com-
mentary on Ecclesiastes made use of prosopopeia lo vindicale Solomon of
Epicuiean chaiges. Towaids lhe end of lhe sixlh cenluiy, Giegoiy of
Agiigenlum wiole a massive Explanation of Ecclesiastes lhal slands along
wilh Jeiomes as among lhe besl of paliislic commenlaiies on lhis book.
In lhe piologue Giegoiy ciled Piov o: ixx (piess milk and you will
have bullei) and idenlied milk wilh a moie obvious, lileial ieading of
lhe lexl, while lhe bullei iepiesenls lhe seciel, oi spiiilual sense. Giegoiy
ulilized bolh inleipielive appioaches, yel he slavishly followed neilhei (lhe
same could be said of Jeiomes woik). While an apologelic and moializing
lenoi deiived fiom eailiei woiks (lo osel lhe hedonislic leaching) was
piesenl in Giegoiys commenlaiy, his pioclivily lowaid a lileial ieading
manifesled ilself in a giealei acceplance of lhese passages. Te olhei lheme
lhal lioubled exegeles was Ecclesiasles skeplicism, which aiose piominenlly
in lhe opening lines of lhe book: Vanily of vanilies! All is vanily (r:i).
Veises such as lhis suppoiled a contemptus mundi, a conlempl of lhe woild
subsequenlly appiopiialed by lhe Chuichs ascelic liadilion, and ailiculaled
nol only by lhe paliislic wiileis pieviously menlioned bul also by medieval
commenlalois.
Sou oi Sous
Te eailiesl exlanl Chiislian commenlaiy on lhe Song of Songs comes fiom
Hippolylus. In il we nd lhe beginnings of a long liadilion of allegoiical
inleipielalion in which Chiisl is viewed as lhe biidegioom and lhe Chuich
as his biide. Tis nuplial lheology, iooled in Ephesians ,, would come lo
dominale paliislic inleipielalion afei Oiigens commenlaiy and homilies
on lhe Song of Songs. Oiigen soughl lo eliminale all inleipielalions which
would ieecl an eailhly oi cainal message, lhough he did nol deny lhe books
lileial meaning as a diama aboul maiiiage. Foi inslance, he undeislood lhe
Songs, Lel him kiss me wilh lhe kisses of his moulh! in r:i as an appeal
foi lhe advenl of lhe Biidegioom which suipasses lhe ievelaloiy kisses of
Moses and lhe piophels (First Homily on the Canticle of Canticles i). Along
wilh his chiislological and ecclesiaslical exegesis, Oiigen inleipieled lhe
Song as a picluie of lhe souls ascenl lowaid union wilh God. Jeiome would
o Foui Paliislic Exegesis of lhe Books of lhe Bible
a im Oiigenian exegesis; il was Jeiome who, wilh Runius lianslalion of
lhe commenlaiies, pieseived Oiigens homilies and pail of his commenlaiy
on lhe Song.
Allegoiical inleipielalions lhus became lhe noim in lhe eaily Chuich.
Ofen lhe lwin bieasls of lhe biide in :, and ,:8 weie seen as iepiesenling
lhe Old and New Teslamenls of salvalion hisloiy. Foi Ambiose, lhe owei
of Song i:r was Chiisl who had spiouled fiom lhe viigin Maiy lo biing
lhe fiagiance of failh lo lhe whole woild (Te Holy Spirit i,.8). Cyiil of
Alexandiia believed :r desciibed lhe women who soughl lhe iisen Savioi
on Easlei moining, and ,:r pieguied lhe Lasl Suppei (Commentary on
the Canticle of Canticles, iespeclive veises). Giegoiy of Nyssa, Teodoiel,
and Aponius all conlinued lhe Oiigenian inleipielalion of lhe Chuich as
Biide in lheii commenlaiies on lhe Song. Giegoiy highlighled lhe iole of
lhe Euchaiisl in lhe union belween Chiisl and lhe Chuich. In Noilh Afiica,
Oiigens conceplion of lhe Chuich as an unspolled biide would give iise
lo conlioveisy ovei lhe liue exlenl of lhe Chuich in lighl of ils impuiily oi
capilulalion lo woildly piessuies. Te Song was also incoipoialed inlo lhe
Chuichs liluigy.
In maiked conliasl lo olhei inleipieleis, Teodoie of Mopsueslia look a
lileial view of lhe Song of Songs in his commenlaiy. Following Anliochian
heimeneulical lendencies, he aigued il should nol be undeislood as speak-
ing of Chiisl and lhe Chuich, bul was inslead lo be iead in a plain sense
as an eiolic song. Solomon wiole il in oidei lo boldly exlol lhe beaulies of
human love in lhe face of ciilicism foi his maiiiage lo an Egyplian piincess.
Tus possible use by Chiislians foi edicalion was minimal. Teodoies
view was condemned a cenluiy afei his dealh by lhe Second Council of
Conslanlinople in ,,.
Siv.cu (Ecciisi.s1icUs)
Allusions lo lhis book, also known as Wisdom of Siiach, appeai eaily in lhe
Didache (.,), lhe Letter of Barnabas (r,.,), Teilullian (n Exhortation to
Chastity i), and in Clemenl of Alexandiia (Miscellanies r.r) who suggesled
lhal lhe woik was wiillen by Solomon and had inuenced lhe Hellenic
philosophei Heiaclilus (Misc. i.,.i). Hippolylus (Gn the Psalms r.,) and
Eusebius (Eccl. Hist. ,.o.r) bolh quole fiom Siiach, and in lhe Easl il was
ciled by Chiislian wiileis such as Basil of Caesaiea, Giegoiy of Nazianzus,
Giegoiy of Nyssa, and John Chiysoslom. Oiigen iefeienced Siiach fiequenlly
in his homilies, as did Augusline, especially in his Expositions on the Books of
Foi lhe Hebiew Bible lo lhe Sepluaginl o, Foi lhe Hebiew Bible lo lhe Sepluaginl o, Wisdom and Poeliy o,
Psalms. Siiachs aulhoiily was made explicil by lhe Councils of Hippo (,)
and Cailhage (,,, r,) which o cially eslablished lhe book as canonical. In
lhe sixlh cenluiy Paleiius compiled Giegoiy lhe Gieals numeious iefeiences
lo Siiach inlo a quasi-commenlaiy lhal lwo cenluiies lalei inspiied similai
eoils by Bede. Il was nol unlil lhe ninlh cenluiy, lhough, lhal Rhabanus
Mauius pioduced lhe isl full-lenglh commenlaiy of lhis book.
Wisuom
Also known as lhe Wisdom of Solomon, lhis book was wiillen pseudony-
mously by a Hellenislic Jew in lhe isl cenluiy v.c.i., lhough many eaily
Chiislian wiileis, including Clemenl of Alexandiia, Teilullian, and Cypiian
accepled ils self-piofessed Solomonic aulhoiship. Te Book of Wisdom is isl
alluded lo by Clemenl of Rome (r Clem. i,.,) and possibly soon lheieafei
by Ignalius (Magn. 8.ib) and Barnabas (io.i). Olhei eaily wilnesses include
Iienaeus (dv. Haer. .8.), lhe Muialoiian Canon (o8,o), Teilullian
(gainst the Valentinians i.i), Oiigen (gainst Celsus .,i), and Cyiil of
Jeiusalem (Catechetical Lectures ,.r,). Cassiodoius iecoids bolh Ambiose
and Augusline pieaching on lhe Book of Wisdom (Gn the Institution of
Divine Letters ,), lhough lhese homilies aie non-exlanl. Cassiodoius also
commissioned Bellaloi lo wiile a full-lenglh commenlaiy on Wisdom (lhe
eighl book Exposition on Visdom), lhough lhis sixlh cenluiy documenl has
also been losl. In lhe sevenlh cenluiy Paleiius compiled Giegoiy lhe Gieals
scalleied commenls on Siiach and Wisdom, and in lhe ninlh cenluiy lhe
Benedicline Rhabanus Mauius wiole lhe eailiesl exlanl full-lenglh com-
menlaiy on lhe Book of Wisdom. Tough Jeiome calegoiized Wisdom
as pseudepigiaphic, Clemenl of Alexandiia and Augusline iegaided il as
canonical, an appiaisal o cially conimed by lhe councils of Saidis (,),
Cailhage (,,), Tiullo (o,i), and Tienl (r,o).
While lhe nineleen chapleis compiising lhis woik piovided a well of wis-
dom foi lhe Falheis lo plumb (Augusline alone iefeis lo Wisdom of Solomon
moie lhan eighl hundied limes), Wis ,:ii8:r in pailiculai pioved lo be a
favoiile lexl foi eaily Chiislian wiileis. In lhis passage wisdom is peisoni-
ed and chaiacleiized by lwenly-one alliibules, including such lheologically
piovocalive slalemenls as Foi she is a ieeclion of eleinal lighl, a spolless
miiioi of lhe woiking of God, and an image of his goodness (Wis ,:io; cf.,
Heb. r:); and, Foi she is a biealh of lhe powei of God, and a puie emanalion
of lhe gloiy of lhe Almighly (Wis ,:i,). On hundieds of occasions eaily
Chiislian wiileis linked Wisdom , wilh such chiislologically signicanl
oo Foui Paliislic Exegesis of lhe Books of lhe Bible
1 passages as Col r:r,, i Coi :, Heb. r:, and John r:,,ro (foi example,
Oiigen, n Exhortation to Martyrdom ,). Tis chiislological coiiespondence
became especially impoilanl in lhe fouilh cenluiy wilh lhe iise of Aiianism,
and lhe Aiian debale also iaised pneumalological queslions lo which lhe
Wisdom of Solomon could speak. Foi example, Ambiose linked Wis ,:ii,
i wilh r Coi i:oro lo explain lhe Holy Spiiils iole in dispensing and
developing wisdom and disceinmenl wilhin lhe Chuich (Gn the Holy Spirit
.o). Te Donalisl lheologian Tyconius, a conlempoiaiy of Ambiose, made
lhis same lexlual conneclion as well. Finally, lhis book was also impoilanl
lo lhe developmenl of lhe mailyiology of lhe eaily Chuich. Te Book of
Wisdom linked iighleous sueiing wilh lhe gif of eleinal life (Wis r:riro;
i:,,:i; ro:rr,:ii), and lhe aulhoi of lhe Letter of the Martyrs of Lyon
(r,,) applied lhis ielalionship lo Chiislian mailyis who in lheii sueiing
weie uniled wilh lhe dealh and iesuiieclion of Jesus Chiisl.
Biviiouv.vuv
iov visuom .u voi1vv
Pvimnvr socvcrs
job
Die alteren und griechischen Katenen zum Buch Hiob. r: Einleitung, Prologe und Epiloge,
Fragmente zu Hiob r,:8,::, ed. U. Hagedoin and D. Hagedoin. PTS o (r,,).
Ambiose. De interpellatione Iob et David. Ediled by C. Schenkl. CSEL i.i:irri,o
(r8,,).
. Te Prayer of job and David. Tianslaled by Michael P. McHugh. FaCh o,:i,
,, (r,,i).
Alhanasius. Scolia in Iob (fragmenta in catenis). PG i,:rr8.
Augusline. dnotationes in Iob. Ediled by J. Zycha. CSEL i8.i:,o,oi8 (r8,,).
Didymus of Alexandiia. Didymus der Blinde, Kommentar zu Hiob. vols. Ediled by
A. Heniichs, U. Hagedoin, D. Hagedoin, and L. Koenen. PT r, .r (r,o8,
r,8,).
Giegoiy lhe Gieal. Moralia in Iob. Ediled by M. Adiiaen. CCSL r, rA, rB
(r,,,r,8,).
. Morals on the Book of job by S. Gregory the Great. vols in . Ediled and lians-
laled by J. Bliss. LoF r8, ir, i, r.
Hesychius of Jeiusalem. Hesychius de jerusalem, Homelies sur job. Version armeni-
enne. i vols. Ediled by C. Renoux and C. Meiciei. PG i.ri (r,8).
Foi lhe Hebiew Bible lo lhe Sepluaginl o, Foi lhe Hebiew Bible lo lhe Sepluaginl o, Wisdom and Poeliy o,
John Chiysoslom. Commentarius in Iob (partum editus). PG o:,o,o,.
. Fragmenta in Iob in catenis. PG o:,ooo,o.
. Kommentar zu Hiob. Ediled by U. Hagedoin and D. Hagedoin. PTS , (r,,o).
Julian lhe Aiian. Der Hiobkommentar des rianers julian. Ediled by D. Hagedoin.
PTS r (r,,).
Julian of Eclanum. Expositio libri Iob. Ediled by L. DeConinck. CCSL 88:rro,
(r,,,).
Olympiodoius. Glympiodorus lexandria, Kommentar zu Hiob. Ediled by U. Hage-
doin and D. Hagedoin. PTS i (r,8).
Oiigen. Homiliae in Iob (fiagmenls). PG ri:roiro,. PG r,:,,ro,.
Foi a lisling of catenae on Job see Clavis Patrum Graecorum, : C.,o,r
Psalms
Ambiose. Expositio de psalmo CXVIII. Ediled by M. Pelschenig. CSEL oi (r,r).
. Explanatio super psalmos XII. Ediled by M. Pelschenig. CSEL o (r,r,).
Apollinaiis. Fragmenta in psalmos in Robeil Devieesse, Les anciens commentateurs
grecs des Psaumes. Sludi e lesli, rr, irri. Valican Cily: Biblioleca Aposlolica
Valicana, r,,o.
Ainobius lhe Youngei. Commentarii in psalmos. Ediled by K. D. Daui. CCSL i, (r,,o).
Asleiius. Homiliae in Psalmos. Ediled by M. Richaid. In sterii Sophistae. Oslo:
Bioggei, r,,o.
Alhanasius. Expositiones in psalmos. PG i,:oo,,.
. Epistula ad Marcellinum. PG i,:ri,.
. On lhe Inleipielalion of lhe Psalms (Lellei lo Maicellinus). Tianslaled by
P. Biighl. In Chailes Kannengiessei, ed., Early Christian Spirituality. Philadel-
phia: Foiliess, r,8o, ,o,,.
Augusline. Expositions on the Book of Psalms. Tianslaled by J. Tweed. LoF ii,, o,
i, , (r8,,).
. Enarrationes in psalmos. Ediled by D. E. Dekkeis and I. Fiaiponl. CCSL 8, ,,
o (r,,o, r,,o).
. Expositions on the Psalms. Tianslaled by S. Hegbin and F. Coiiigan. CV i,, o
(r,oo).
Basil of Caesaiea. Homiliae super psalmos. PG i,:io,,.
Cassiodoius. Expositio psalmorum. Ediled by M. Adiiaen. CCSL ,,, ,8 (r,,8).
. Explanation of the Psalms. Tianslaled by P. G. Walsh. CV ,r, (r,,o,r).
Cyiil of Alexandiia. Expositio in Psalmos. PG o,:,r,ri,.
Didymus of Alexandiia. Didymos der Blinde, Psalmenkommentar (Tura-Papyrus), ,
vols. Ediled by L. Doulieleau, A. Gesche and M. Gionewald. PT , o, ,, 8, ri
(r,o8r,,o).
o8 Foui Paliislic Exegesis of lhe Books of lhe Bible
. Fragmenta in psalmos. PG ,:rr,ororo, ror,ii.
Diodoie of Taisus. Commentarii in Psalmos. Ediled by J. M. Oliviei. CCSG o (r,8o).
Eusebius. Commentarius in Psalmos. PG o:8rro. PG i:rriir.
Evagiius of Ponlus. Scholia in psalmos. PG ri:ro,ro8o. PG i,:oo ,,.
Giegoiy of Nyssa. In inscriptiones psalmorum and In sextum Pslamum. Ediled by
J. McDonough. GNG ,: ir, (r,8o).
. Gregory of Nyssas Treatise on the Inscriptions of the Psalms. Tianslaled by R. E.
Heine. Oxfoid: Claiendon, r,,,.
. Sur les titres des Psaumes. Ediled by J. Reynaid. SC oo (iooi).
Hilaiy. Tractatus super psalmos. Ediled by A. Zingeile. CSEL ii (r8,r).
. Homilies on Psalms. Tianslaled by W. Sanday. NPNF
:
, ,:io8.
Hippolylus. In Psalmos (fiagmenls). Ediled by H. Achelis. GCS r:ror,, r,.
Jeiome. Commentarioli in psalmos. Ediled by G. Moiin. CCSL ,i (r,,,).
. Tractatus lix in psalmos. Ediled by G. Moiin. CCSL ,8:,i (r,,8).
. Tractatum in psalmos series altera. Ediled by G. Moiin. CCSL ,8:,,
(r,,8).
. Homilies on the Psalms. Tianslaled by M. L. Ewald. FaCh 8, ,, (r,o, r,o,).
John Chiysoslom. Expositiones in psalmos. PG ,,:,,i8.
. St. john Chrysostom Commentary on the Psalms. i vols. Tianslaled by R. C.
Hill. Biookline, MA: Holy Cioss Oilhodox Piess, r,,8 (Heimeneia eis lous
Psalmous).
Oiigen. Excerpta in Psalmum I. PG ri:ro,oro8, ro,iro,o.
. Excerpta in Psalmum. VI, XV, XVIII. PG r,:ro,oro8, ro,iro,o.
. Libri in Psalmos (Praefatio). PG ri:ro,ro,o.
. Libri in Psalmos (Fragmenta in diuersos Psalmos in catenis). PG ri:ro8,rio,
ro,ro8o. PG r,:ro,r,.
. Homelies sur les Psaumes ,o a ,8. Ediled by Emanuela Piinzivalli. Tianslaled by
Henii Ciouzel and Luc Biesaid. SC rr (r,,,).
. Homiliae de Psalmis. PG ri:rr,rro.
Piospei of Aquilaine. Expositio psalmorum a centesimo usque ad cetesimum quinqua-
gesimum. Ediled by P. Callens. CCSL o8A (r,,i).
Psalmenkommentare aus der Katenenuberlieferung r, i; Psalmenkommentare aus der
Katenenuberlieferung , Untersuchungen zu den Psalmenkatenen. Ediled by
E. Muh lenbeig. PTS r,, ro, r,.
Teodoie of Mopsueslia. Le Commentaire de Teodore de Mopsueste sur les
Psaumes. Ediled by R. Devieesse. Valican Cily: Biblioleca Aposlolica Valicana,
r,,.
. Teodori Mopsuesteni Expositiones in Psalmos Iuliano eclanensi interprete.
Ediled by L. DeConinck. CCSL 88A (r,,,).
Foi lhe Hebiew Bible lo lhe Sepluaginl o, Foi lhe Hebiew Bible lo lhe Sepluaginl o, Wisdom and Poeliy o,
. Fragments syriaques du Commentaire des Psaumes. Ediled by L. Van Rompay.
CCSO ,o (r,8i).
Teodoiel. Interpretatio in Psalmos. PG 8o:8,,r,,,.
. Commentary on the Psalms, r,i; ,r,o. Tianslaled by R. C. Hill. FaCh ror
(ioo) and roi (ioor).
Foi a lisling of catenae on Psalms see Clavis Patrum Graecorum, : C.ro.
Proverbs
Basil of Caesaiea. Homilia in principium Proverbiorum. PG r:8,i.
Evagiius of Ponlus. Scholies aux Proverbes. Ediled and lianslaled by P. Gehin. SC
o (r,8,).
Hippolylus. In Proverbia. PG ro:or,oi8.
John Chiysoslom. Fragmenta in Salomonis Proverbie. PG o:ooo,o.
Oiigen. Fragmenta and Expositio in Proverbia. PG r,:r,i,i.
Foi a lisling of catenae on Pioveibs see Clavis Patrum Graecorum, : C.,o,.
Ecclesiastes
Anonymus in Ecclesiaslen Commentarius qui dictur Catena Trium Patrum. Ediled
by S. Luca. CCSG rr (r,8).
Catena Havniensis in Ecclesiasten. Ediled by Anlonio Labale. CCSG i (r,,i).
Didymus of Alexandiia. Kommentar zum Ecclesiastes. Ediled by G. Bindei,
L. Liesenboighs, M. Gionewald, and J. Kiamei. PT ,, r, ro, ii, i, i,
(r,o,r,,,).
Evagiius of Ponlus. Evagre le Pontique, Scholies sur lEcclesiaste. Ediled and lians-
laled by P. Gehin. SC ,, (r,,).
Giegoiy of Agiigenlum. In Ecclesiasten. PG ,8:,rrr8r.
Giegoiy of Nyssa. In Ecclesiasten. PG :or,,,.
. In Ecclesiasten Homiliae. Ediled by P. Alexandei. GNG ,:i,,i (r,8o).
. Gregory of Nyssa. Homilies on Ecclesiastes. n English Version with Supporting
Studies. Ediled by S. G. Hall. Beilin: de Giuylei, r,,.
. Homelies sur lEcclesiaste. Ediled and lianslaled by F. Vinel. SC ro (r,,o)
Giegoiy of Taumaluigos. Metaphrasis in Ecclesiasten. PG ro: ,88ror,.
. Gregory Taumaturgos Paraphrase of Ecclesiastes. Tianslaled by John Jaiick.
Sepluaginl and Cognale Sludies i,. Allanla: Scholais Piess, r,,o.
Jeiome. Commentarius in Ecclesiasten. Ediled by M. Adiiaen. CCSL ,i (r,,,).
Foi a lisling of catenae on Ecclesiasles see Clavis Patrum Graecorum, : C.roo
ro,.
ro Foui Paliislic Exegesis of lhe Books of lhe Bible
Song of Songs
Aponius. In Canticum Canticorum expositionem. Ediled by B. de Viegille and
L. Neyiand. CCSL r, (r,8o).
. Commentaire sur le Cantique des cantiques IIII. Ediled and lianslaled by B. de
Viegille and L. Neyiand. SC io, ir (r,,,) and o (r,,8).
Cyiil of Alexandiia. Fragmenta in Canticum Canticorum. PG o,:ri,,,.
Giegoiy of Nyssa. In Canticum Canticorum. Ediled by H. Langeibeck. GNG o
(r,8o).
. Homilien zum Hohenlied. Ediled and lianslaled by F. Dunzl. FontChr ro (r,,).
Giegoiy lhe Gieal. Expositio in Canticum Canticorum. Ediled by P. Veibiaken. CCSL
r (r,o).
Hippolylus. Interpretatio Cantici canticorum. Ediled by G. Gaiille. CSCG io:i,o;
io:i, (r,o,).
Oiigen. Commentaire sur le Cantique des Cantiques. Runus lexl. Tianslaled by
L. Biesaid, H. Ciouzel and M. Boiiel. SC ,,, ,o (r,,r, r,,i).
. Te Song of Songs. Commentary and Homilies. Tianslaled by R.P. Lawson. CV
io (r,,,).
Teodoie of Mopsueslia. Fragmenta in Canticum. PG oo:o,,,oo.
Teodoiel. Explanatio in Canticum Canticorum. PG 8r:i8ir.
Foi a lisling of catenae on Song of Songs see Clavis Patrum Graecorum, : C.8o8,.
Foi lhe Hebiew Bible lo lhe Sepluaginl rr
VI I
MAJ OR PROPHETS
Is.i.u
Oiigen gave lhe Chiislian communily ils isl commenlaiy on Isaiah. Un-
foilunalely, lhis massive pioduclion of lhiily books is no longei exlanl.
Howevei, nine of Oiigens homilies on Isaiah weie lianslaled inlo Lalin by
Jeiome and lhese slill suivive. Eusebius of Caesaiea, a disciple of Oiigen,
pioduced lhe eailiesl suiviving commenlaiy on lhe piophel. Also exlanl aie
lhe six homilies of John Chiysoslom, lhe commenlaiy of Pseudo-Basil of
Caesaiea on Isaiah rro, Jeiomes commenlaiy, Cyiil of Alexandiias com-
menlaiy, lhe commenlaiy of Teodoiel of Cyius, Hesychius of Jeiusalems
scholia, and Piocopius of Gazas catena.
In geneial, lhe commenlaiies and homilies weie composed by Chiislian
minds ieading lhe piophelic lexls in lighl of lhe Chiisl-evenl. (Foi lhis in-
sighl we acknowledge oui debl lo R. L. Wilkens essay, In novissimis diebus:
Biblical Piomises, Jewish Hopes and Eaily Chiislian Exegesis, journal of
Early Christian Studies r [r,,]: rr,.) Te messianic age, lo which even lhe
Jews fiequenlly believed much of Isaiahs maleiial poinled, had come lo pass
in Jesus. Foi lhe Chiislians lhe Jewish messianic expeclalion conlained in
lhe Isaianic phiase in days lo come (Isa i:i), was a mallei of conlempoiaiy
expeiience. Te piomises of Isa i:i iefeiied lo lhe limes of lhe Roman
empiie following Chiisl, lhe limes of salvalion, lhe limes of lhe univeisal
Chuich, lhe new communily lhal biings lhe gospel lo lhe woild.
If eaily commenlalois iead Isaiah wilh lillle inleiesl in lhe oiiginal
hisloiical selling il was because a new hisloiical selling now exisled. Bul
allhough lhe isl sense was chiislological lhe commenlalois did lieal lhe
hisloiical sellings of lhe piophecies, somelimes exlensively, and did use
allegoiy foi malleis olhei lhan chiislology.
Tis same Chiislian newness lo hisloiy would lead some eaily Chiis-
lians lo iead olhei passages in Isaiah as piophecies of Jewish unbelief in
Jesus. Oiigen (gainst Celsus i.8) and Cypiian (Treatise ri.r.), foi exam-
ple, would iead Isa o:,ro in lhis way. Cypiian (Treat. ri.r.) would addi-
lionally undeisland Isa r:i lo apply lo lhe Jews in lheii misundeislanding
of Jesus while Teilullian would apply Isa r:i lo lheii unbelief in bolh Son
and Falhei (Gn Prayer i). Te evangelizalion of lhe Genliles and lhe miseiy
of Isiael afei ,o c.i. piovided a conlexl foi Chiislian inleipielalion of lhe
piophel.
Yel in eaily Chiislian inleipielalion lhe maleiial of Isaiah seived a
ri Foui Paliislic Exegesis of lhe Books of lhe Bible
numbei of dieienl ends. Isaiah r:rrr laughl lhe lasling puiily of innei
viilues bul lhe end of saciices (Barn. i). Fiom Isa r:roio lhe Chiislian
leained aboul lhe need foi iepenlance (r Clem. 8.) and of lhe baplism in
walei lhal bioughl iemission of sins (Juslin, pol. r, or). Clemenl of Rome
in his ecclesiological conceins found piophelic waiianl foi lhe aposlolic ap-
poinlmenl of bishops and deacons in Isa oo:r, (r Clem. i.,), while Cypiian,
in his own ecclesiological piessuies, found Isa i:ri; r:rro helpful in
encouiaging humilily and lhe foisaking of hubris (Ep. ,.). Of couise lhe
passage on lhe sueiing seivanl, Isa ,:rri, infoimed lhe Chuichs failh
and piaclice. Clemenl of Rome would quole lhe enliie passage lo leach hu-
milily fiom lhe example of lhe Loid Jesus Chiisl (r Clem. ro). Oiigen ciles
almosl lhe enliie passage in oidei lo explain lhe piediclion of lhe Saviois
dealh foi sinneis, a dealh lhal would biing benel, healing (gainst Celsus
i.,,,). Foi Alhanasius, loo, ,:ro was a piophecy of Chiisls dealh, a
dealh of one of divine naluie sueied foi lhe salvalion of all, and nol foi his
own sake (Gn the Incarnation ). Giegoiy of Nazianzus iead ,:, , in lhe
sense of i Coi ,:ir and Gal :r. Te Loid was made sin and a cuise in lhe
sense lhal he look lhem upon himself, boie lhem, and iemoved lhem fiom
sinneis (Ep. ror). Foi Augusline ,:, sels foilh lhe isl lowly, hidden, silenl
coming of Chiisl lo be followed by his exalled, manifesled advenl (Tractate
on the Gospel of john .i).
In docliinal conicl and developmenl Isaiahs maleiial would play many
ioles. Iienaeus would aigue againsl Teodolion, Aquila, and lhe Ebioniles
lhal Isa ,:r spoke of a virgin conceiving, nol a young woman. God had
supeiinlended lhe lianslalion of lhe Hebiew inlo Gieek (ixx), and lhe
lianslalion was in accoid wilh lhe aposlolic failh (dv. Haer. .ir.r).
Againsl lhe gnoslics who allegoiized Isaiahs piophecies of lhe end limes
inlo ideas ielaled lo lheii pleroma Iienaeus would aigue lhal lhey laughl no
such docliine. Ralhei, in accoid wilh Revelalion lhey laughl lhe limes of lhe
kingdom and lhe iefashioning of lhe ciealion (dv. Haer. ,.,.ro.). Also
againsl lhe gnoslics Iienaeus would connecl lhe piophecies of Isa rr:r
and or:ri wilh lhe baplism of Jesus and lhe Spiiils descenl upon him as
iecoided, foi inslance in Mall :ror,. By doing so he opposed lhe gnoslic
lhesis lhal il was a spiiilual Chiisl fiom lhe pleroma lhal descended upon
Jesus (dv. Haer. .,.; .r,.r).
Oiigen would see lhe Son and lhe Holy Spiiil in lhe lwo seiaphim of
Isa o (Homilies on Isaiah r.i; First Principles r..). Tis would evoke lhe
anonymous (Pseudo-Jeiome) anli-Oiigenislic liaclale Gn the Vision of Isaiah
o.r,. Jeiome, loo, would objecl lo Oiigens inleipielalion in his Commentary
on Isaiah (.o.i) and in a lellei lo Damasus (Ep. r8A, .r,.,). Jeiome sees
Foi lhe Hebiew Bible lo lhe Sepluaginl r Foi lhe Hebiew Bible lo lhe Sepluaginl r Majoi Piophels r
Chiisl as lhe Loid who is sealed and who speaks and lhe seiaphim as lhe
lwo leslamenls.
Isaiahs iole in lheological discussion would nol be limiled lo lhe dispule
ovei lhe vision of ch. o. Much maleiial fiom lhe piophel would have an im-
poilanl place in liinilaiian developmenl. Te Aiians used Isaiah r:i lo nullify
lhe claim lhal lhe chiislological leim begollen iefeiied lo lhe Sons shaiing
lhe Falheis naluie. Foi lhem lhe piophel made lhe leim son applicable lo
lhose of dissimilai naluie lo God (Eusebius of Nicomedia, Epistle to Paulinus
of Tyre; Alexandei of Alexandiia, Epistle to lexander of Tessalonica rorr;
Alhanasius, Defence of the Nicene Denition ,ro). Alexandei of Alexandiia,
howevei, would explain lhal lhe passage iefeiied lo lhose adopled as Gods
sons, nol lhe Son who was lhe Son by naluie (Epis. lex. Tes. i). Isaiah
,:r would be used by Alhanasius lo piove lhe divine essence of lhe Son,
foi lheie he is woishipped (gainst the rians i.i), while Ambiose ciled il
lo validale lhe unily of lhe divine subslance (Gn the Christian Faith r..i,).
Foi Basil lhe Gieal Isa 8:ro laughl lhe Holy Spiiils divine naluie (gainst
Eunomius .i.; Gn the Holy Spirit r,.,). Isaiah ,:8 would be quile piomi-
nenl. Alexandei of Alexandiia ciled il lwice in his Epistle to lexander of
Tessalonica (ir, o) lo insisl lhal lhe Son is begollen of lhe Falhei, bul lhal
his hypostasis and his geneialion aie beyond human invesligalion. Tus
Alexandei soughl lo pievenl Aiian speculalion inlo lhe Sons geneialion,
bul lhe Aiians would use lhe lexl lo pievenl Nicaeas language aboul lhe
Son being lhe same subslance as lhe Falhei fiom being laken loo seiiously;
lhe Son was cleaily suboidinale (Siimian Foimula (Blasphemia) in Hilaiy,
Gn the Councils rr). Bul Cyiil of Jeiusalem would see lhe Sons eleinalily in
lhe piophels woids (Catechetical Lectures rr.,).
Isaiahs place in lhe Chuichs liluigical use of lhe o1 is second only lo
Psalms. Il is iead duiing Advenl, Chiislmas, Lenl, and Holy Week. Te iead-
ings iemind lhe people of God lhal a holy, iighleous God has piovided a
sueiing, yel ullimalely vicloiious, savioui in lhe incainale Son.
Jivimi.u
Fiom Oiigens hand lwenly homilies on Jeiemiah aie exlanl in Gieek and
fouileen in Lalin. Fiagmenls fiom Cyiil of Alexandiias commenls on lhe
piophel can be found in catenae, and slill exlanl is a commenlaiy said lo be
aulhoied by John Chiysoslom, bul il is spuiious. Teodoiels commenlaiy
on Jeiemiah lieals lhe piophel as well as Lamenlalions and Baiuch. Jeiomes
commenlaiy on Jeiemiah seems lo have been his lasl. Catenae also pieseive
r Foui Paliislic Exegesis of lhe Books of lhe Bible
commenls on Jeiemiah by Ephiem (oi Pseudo-Ephiem). Wilhin Jeiemiah lhe
Falheis of lhe eaily Chuich would nd maleiial lhal infoimed lhem aboul
lheii place in iedemplive hisloiy, lheii minisliy, lheii elhics and moials, and
lheii lheological queslions.
Jeiemiah i:rir, a passage in which lhe piophel chides lhe people foi
foisaking lhe Loid and digging bioken cisleins, is a favoied lexl foi Chiislian
self-denilion againsl olhei gioups. Te opponenls aie conliasled wilh lhe
Chuich, Chiislian failh, and maybe Jews (Juslin, Dialogue Vith Tryphoo
r.r; Teilulliam, n nswer to the jews r) oi heielics (Iienaeus, dv. Haer.
.i.r). An appeal by lhe piophel foi lhe people lo ciicumcise lheii heails in
accoid wilh new covenanl expeclalion (:) is used as a pelilion lo Jews
foi Chiislian conveision (Juslin, Dial. i8.i) and as waiianl foi lhe unily of
lhe one God of bolh piophel and aposlle of lhe new covenanl (Teilullian,
gainst Marcion r.io.). Aphiahal will undeisland Jei o:o as leaching lhal
lhe kingdom of God has passed away fiom lhe Jews, lhal lhey have been
iejecled (Demonstrations ,.ir). Jeiemiah echoes lhe Chuichs message and
ils self-undeislanding.
Te piophel also piovides moial leaching. Jei ,:8 is used lo compaie lusl-
ful behavioi lo lhal of hoises (Iienaeus, dv. Haer. ,.8.; Cyiil of Jeiusalem,
Catechetical Lectures ,.r). Jeiemiah ,:ii funclions as an appeal lo
Chiislian humilily (r Clem. r) and an exhoilalion lo liusl and gloiy in
God (Cypiian, Treatise ri..ro). Foi Oiigen, in a homily on lhe piophel, Jei
io:, leaches lhe need lo confess and iepenl of sinful woids which buin in
lhe sinneis heail (Homily on jeremiah r,.8,).
In lhe developmenl of docliine Jeiemiahs maleiial would play an im-
poilanl iole. Iienaeuss explanalion of Chiisls divinily and humanily againsl
lhose who asseil lhal he was only a man is infoimed by Jei r,:,: he (il) is
a man and who can know him (ixx). Te lexl leaches lhe Loids human-
ily, bul also lhe unfalhomable deplh of his deily ievealed only by God. He
is Son of humanily and Son of God (dv. Haer. .r8.; .r,.i; ..rr). Foi
Teilullian lhe same passage would conliibule lo lhe Chiislian leaching,
againsl Maicion and lhe Jews, on lhe lwo advenls of Chiisl, one lowly and
lhe olhei gloiious (gainst Marcion .,).
In lhinking aboul God, Giegoiy of Nazianzus would invesl considei-
able space in explaining Gods incompiehensibilily fiom Jei i:i (Gration
i.8rr). Oiigen would be fascinaled wilh Jei io:,: O Loid, you have deceived
me and I have been deceived. Il sels foilh God as a paienl oi physician who
may deceive lhe child oi palienl foi his oi hei ullimale good. Il should iaise
believeis awaieness of lheii childlike, unlaughl slale in which God leaches
lhem as childien, nol as adulls (Homilies on jeremiah r,, io).
Foi lhe Hebiew Bible lo lhe Sepluaginl r, Foi lhe Hebiew Bible lo lhe Sepluaginl r, Majoi Piophels r,
In lhe Tiinilaiian conlioveisy Alhanasius would cile Jei i:r of lhe
Falhei: A founlain of living walei. Since lhe Son is life (John r:o) il is ab-
suid foi lhe Aiians lo suppose lhal lheie was when he was nol. Tis would
make lhe Falhei a diy founlain void of life (Defence of the Nicene Denition
.ri; gainst the rians r.r,). Te same bishop of Alexandiia would cile
Jei ,:ro (ixx ,:,) and i:ii (ixx i:r8) in suppoil of lhe Nicene foimulas
slalemenl on lhe Son being of lhe Falheis essence oi subslance (Epistle to
the Bishops of frica ). Alhanasius sees in lhe Gieek woiding of lhese lexls
(hypostemati, hyparxis) piophelic leslimony lo lhe language of Nicaea.
Finally, since lhe eaily Chiislian communily iead lhe piophels in lighl
of lhe new age inlioduced by lhe Chiisl-evenl, Jeiemiah infoimed lheii vi-
sion of chiislology and soleiiology. Oiigen iead Jei rr:r, (ixx), Come lel
us pul wood inlo his biead, as indicaling lhe Biead of Lifes, lhe Teacheis,
lhe Woids ciucixion al lhe hands of lhose people who opposed his leach-
ing (Homily on jeremiah ro.i). Likewise, Alhanasius is found associaling
lhe liee oi wood of rr:r, wilh lhe piophelic piediclion of lhe cioss (Gn
the Incarnation ,). Of couise lhe Falheis would give special place lo Jei
r:r, lhe new covenanl. Iienaeus emphasizes lhe newness, lhal is, ils
libeily, lhe blessing of lhe Spiiil, lhe failh in Chiisl, lhe new mannei of life
lhal dieis somewhal fiom lhe covenanl of Moses, bul he also sliesses lhe
unily of lhe God who gave bolh (dv. Haer. .,.r; ..r). In his Treatises
Cypiian quoles lhe enliie passage lo leach lhe piophelic expeclalion of a
new dispensalion and covenanl foi lhe Genlile Chuich (ri.r.rr). Foi Jeiome
lhe passage leaches, in conceil wilh olheis, lhal unlil lhe end comes humans
will be incomplele in iighleousness (gainst the Pelagians i.i,io), and foi
Augusline il emphasizes lhe blessing of powei lo fulll lhe Law lhiough lhe
Spiiils wiiling il upon heails. Te feaiful become lhose who delighl in Law;
lhe liansgiessoi is made a lovei (Te Spirit and the Letter ii).
In lhe liluigy Jeiemiah is iead in Oidinaiy Time, Lenl, and Rilual
Masses including lhose of Penance, Maiiiage, Baplism of Adulls, Religious
Piofession, and Vocalions. Te woids of lhe piophel iemind lhe failhful lo
seek iighleousness nol lhiough law wiillen on slone bul lhiough a new heail
wiillen upon by Gods Spiiil.
L.mi1.1ios
Eusebius lells us lhal he possessed ve books of Oiigens Commentary on
Lamentations (Hist. Eccl. o.i.i). Unfoilunalely, of lhese only fiagmenls have
suivived. Teodoiel includes iemaiks on Lamenlalions in his Commentary
ro Foui Paliislic Exegesis of lhe Books of lhe Bible
on jeremiah. Olympiodoius commenls on Lamenlalions also suivive only
as fiagmenls in cataena.
Lam :io was an impoilanl lexl lo eaily Chiislians. In addilion lo
ieading lhe lexl as iefeiiing lo Chiisl as lhe believeis spiiilual food, eaily
Chiislians would see lhe incainalion, cioss, and passion piophesied in Lam
:io. Since lhe nose, lhe oigan of biealhing, slands oul fiom lhe face, Juslin
believed a cioss was liaced in lhe cenlei of lhe human visage. Tus Lam
:io, lhe biealh of oui nosliils is lhe Loids anoinled, anlicipaled Chiisls
ciucixion foi Juslin (r pology ,,.ro). Iienaeus, loo, would see lhe Loids
passion in Lam :io, bul he would emphasize bolh lhe iefeience lo biealh
in :ioa, which he lianslales Spiiil, and lhe iefeience lo his shadow in
:ioc. Tis combinalion of leims piophesied lhe billei, veiling incainalion
(shadow) of lhe Spiiil Chiisl (Demonstration of the postolic Preaching ,r).
Foi Oiigen as well lhe passage spoke of lhe isl advenl of lhe Loid Chiisl,
lhal humble incainalion (Homily on joshua 8.o). Bul lhe shadow in which
we live could also iefei lo lhe moilalily of lhe piesenl age lhal clouded even
lhe believeis pailial expeiience of immoilalily in lhis life (Commentary
on Matthew r,.ri). Again lhe Alexandiian would iead il in a posilive, yel
guaided mannei of lhe Chiislians piesenl expeiience. His shadow in which
we live among lhe nalions is conliasled lo lhe shadow of lhe Law in which
lhe uniedeemed live. In lhe shadow lhe believei has a shaie in Chiisl as lhe
way, liulh, and life, bul il is dim. Te believei slill awails a peifecl, fuluie
iedemplion (Commentary on the Canticles ).
The language of Lam :io, lhen, as alieady seen would seive lhe
Chiislians undeislanding of lhe piesenl slale in lension belween lwo woilds,
one of moilalily and lamenl and one of immoilalily and exullalion, a slale
ieeclive of lhe Loids passion piioi lo gloiy. Such a lheme would also be
found in Lam :, . . . lhe piisoneis of lhe eailh. Giegoiy of Nazianzus would
nd heie a iefeience lo lhe body and cainalily (eailh) lhal obsliucls lhe
Chiislians (piisonei) palh lo God (Teological Gration i.ri [Gration i8.ri]).
Te same lheme of lhe Chiislians sliuggle in lhe piesenl slale would be seen
in Lam :i,, i8, o, r. Fiom lhese veises Jeiome composed a desciiplion
of lhe chaiaclei of lhe ascelic life of lhe anchoiiles. Finally, eaily Chiislians
would nd in Lamenlalions anlicipaloiy woids of lheii own deep, ielenlless
giief. Al his Funeral Gration on Meletius, bishop of Anlioch, Giegoiy of Nyssa
would cile Lam r:, Te ioads lo Zion mouin. Foi Giegoiy, Jeiemiah spoke
lhese woids long ago in iefeience lo his giief ovei lhe demise of Jeiusalem,
bul lhese woids of lamenl weie also iealized and fullled in lhe communilys
mouining foi Melelius.
Foi lhe Hebiew Bible lo lhe Sepluaginl r, Foi lhe Hebiew Bible lo lhe Sepluaginl r, Majoi Piophels r,
B.vUcu
Fiequenlly iefeiied lo by lhe Falheis as a pail of Jeiemiah, lhe book of
Baiuch supplied iich maleiial foi eaily Chiislian lhoughl. Teodoiel would
include iemaiks on Baiuch in his Jeiemiah commenlaiy, and Olympiodoius
would also piovide commenlaiy. Baiuch would infoim lhe Chuichs ideas
on a bioad iange of queslions fiom eschalology, ievelalion, and incainalion
lo Chiislian gnosis and sanclily in maiiiage.
Iienaeus, lhe eailiesl Falhei lo cile Baiuch, ieads lhe addiess lo Jeiusalem
in :o,, ,:r, as Jeiemiahs piophelic expeclalion of lhe iebuill, escha-
lological Jeiusalem in lhe Kingdom piioi lo lhe new eailh (dv. Haer.
,.,.ri). He also ieads Bai :, [8], which speaks of God conveising wilh
humanily on lhe eailh, as fullled in lhe piophelic minisliy of ievelalion
medialed by lhe Falheis Woid and in lhe Woids own incainale minisliy of
ievelalion (dv. Haer. .io., 8). Teilullian will allude lo lhe passage when he
also discusses lhe Son of Gods minisliy of ievelalion lhioughoul all iedemp-
live hisloiy (gainst Praxeas ro.). Even lalei, in lhe fouilh cenluiy, Bai :,
[8] would be associaled wilh lhe Sons incainale life among humanily. Il is
heie lhal God was conveising wilh humanily (Ambiose, Gn the Christian
Faith ,.r8.iii). Foi Clemenl of Alexandiia, Bai :r, which piomises eleinal
peace lo lhe one who walks in Gods way, leaches lhe blessing lhal follows
knowledge (Te Instructor r.ro). Clemenl would also nd in lhe language
of Bai :ro, which speaks of Isiaels delemenl in a sliange counliy, a lesson
againsl inlimacy wilh a foieign (lhal is, a non-spousal) pailnei.
In lheii foimulalion of liinilaiian docliine Chiislians of lhe fouilh
cenluiy also luined lo Baiuch. In lhe same way lhal he had used Jei i:r;
r,:ri againsl lhe Aiians, Alhanasius would use Bai :ri. If lhe Falhei is lhe
founlain of wisdom he could nevei be wilhoul lhe Son, foi lhis would
make him a diy spiing (Defence of the Nicene Denition .ri; gainst the
rians r.r,). Fuilheimoie, Bai :io, ii wilh ils language aboul lhe eleinily
of God piovided Alhanasius wilh a basis foi his aigumenl on lhe Sons elei-
nily. Againsl lhe Aiians who said lheie was when he was nol, Alhanasius
aigues lhal he who is lhe expiession and ievelalion (cf., foi example, Mall
rr:i,; John r:8,; Heb r:) of lhe Falhei who is eleinal musl himself be
eleinal (gainst the rians r.ri). Wilh lhe same agenda lo show lhe Sons
deily and lo show him as a dislincl peison fiom lhe Falhei, Hilaiy (Gn the
Trinity .i) ciles Bai :,[o],[8]. In conliasl lo an Aiian usage of lhe
lexl lhal would capilalize on lhe language aboul Gods exclusive unique-
ness in :,[o] in oidei lo emphasize lhe Falheis sepaialion fiom lhe Son,
Hilaiy lakes anolhei palh. He emphasizes :,[o],[8] in oidei lo leach
r8 Foui Paliislic Exegesis of lhe Books of lhe Bible
lhal lhe o1 leslied lo lhe exislence of lhe Son, God, who dwell among
humanily on eailh (:o [,], [8]). Teiefoie lhe leim God (:,[o])
could nol be assigned lo lhe Falhei alone, foi he was nol incainale on eailh
in conveisalion wilh humanily.
Ezixiii
Oiigens lwenly-ve book commenlaiy on Ezekiel was lhe isl in lhe eaily
Chuich. Unfoilunalely, il is no longei exlanl, bul fouileen of his homilies on
lhe piophels wiilings, lianslaled by Jeiome, do suivive. Sadly, many olhei
commenlaiies on Ezekiel have nol ieached lhe piesenl eia, excepl as fiag-
menls in catenae. Tose of Apolinaiis of Laodicea, Teodoie of Mopsueslia,
and Polychionius of Apamea, have all been losl. Howevei, lhe commenlaiies
of Teodoiel of Cyius and of Jeiome aie exlanl as aie lwenly-lwo homilies
of Giegoiy lhe Gieal which piesenl impoilanl leachings on his views of
spiiilualily, conlemplalion and compunclion (his lexls aie Ezek r:r: and
Ezek o). Also, a homily falsely asciibed lo lhe Egyplian monk, Macaiius
lhe Gieal, giving a spiiilual inleipielalion of Ezek r:i:r is available in lhe
colleclion Fify Spiritual Homilies.
Te Falheis openly declaied lhe piofundily and obscuiily of lhe wiilings
of lhe piophel Ezekiel yel found his piophecies foimalive foi Chiislian failh,
peispeclive, and piaclice.(cf. Giegoiy of Nanzianus, Grat. i; Teodoiel,
Commentary on Ezekiel Pief.; Jeiome, Ep. ,, Commentary on Ezekiel Pief.).
Te eaily Chuich would nd lhe vision of God in Ezekiel r pivolal lo ils case
foi lhe pailial, piogiessive naluie of Gods ievelalion of lhe divine essence
lo humanily. Foi Iienaeus lhe naluie of lhe vision of ch. r is explained by
Ezek r:i8: il was lhe vision of lhe likeness of Gods gloiy. Tis conliibules lo
his lheme of lhe piogiession of humanily, in lhe advance of lhe economies,
lowaid evei moie immediale visions of God. Te piophels did nol see God
as lhose who saw lhe Son would see God, and lhe incainale vision anlicipales
lhe fullei vision of God in lhe eschalological kingdom. Foi Oiigen, loo, lhe
vision desciibed in Ezek r:r, is nol a diiecl seeing of God. Il is a vision of
good lhings, lhe lype of life which is available lo lhe believei in lhe piesenl
age. Yel il is only a shadow of lhe full life available in lhe fuluie gloiy when
one is absenl fiom lhe body and uniled wilh God and Gods Son (Dialogue
with Heraclides r,,). Likewise, foi Giegoiy of Nazianzus lhe vision of lhe
piophel was nol an obseivalion of lhe essence oi naluie of God. No human
being in lhe piesenl slale of lhings, piioi lo eschalological gloiy, has seen
Gods naluie oi essence (Teological Gration i.r,, cf. r, [Gration i8.r,]).
Foi lhe Hebiew Bible lo lhe Sepluaginl r, Foi lhe Hebiew Bible lo lhe Sepluaginl r, Majoi Piophels r,
Foi lhe Alexandiians, Clemenl and Oiigen, Ezek r8:, Te soul lhal sins
shall die, piovided a basis foi medilalion on sanclicalion and lhe naluie of
dealh. Clemenl (Gn Spiritual Perfection .r) would aigue lhal lhe passage
was addiessing a Chiislians pulling aside of wicked passions in lhe same
way lhal Paul speaks of lhe old human dying and being iaised lo life (Eph
:ii, i). In lhis way one would be an acceplable saciice (cf. Rom ri:r).
Oiigen, howevei, would iead lhe passage dieienlly. Il is seen iepealedly in
his discussions of lhe souls dealh, moilalily, and immoilalily. Foi him lhe
passage leaches dealh as a souls capilulalion lo sin. Il addiesses lhe exclu-
sion of lhal soul fiom God, lhal is, life (Homily on Leviticus ,.rr; Dialogue
with Heraclides ro8,i; Commentary on john r.,,).
Foi Giegoiy of Nyssa, who aigued againsl an idea lhal lhe incainalion
involved only human esh and nol lhe human soul, Ezek r8:io was ciilical.
He ieasoned lhal if Chiisl came lo save lhe losl he came lo save lheii whole
being. Ezekiel r8:io leaches lhe dealh of lhe sinning soul, as does r8:, which
in his mind look eecl immedialely al lhe Fall because lheie humanily was
alienaled fiom God; bodily dealh followed yeais afeiwaid. Since, lhen, hu-
manily dies in bolh soul and body lhe Savioui musl have laken upon himself
all lhal is losl (gainst Eunomius i.r).
Fuilheimoie, foi lhe eaily Chiislians ch. r8 would funclion piominenlly
lo infoim lhem aboul iepenlance and sleadfaslness in lhe Chiislian life. Ezek
r8:r8i, which leaches lhe Loids piefeience foi lhe sinneis iepenlance
and iighleousness ialhei lhan lhe sinneis dealh, and :rr, which leaches
lhe same, would be iefeiied lo iepealedly (e.g., Alhanasius of Alexandiia,
Ep. [Easlei r] ; Life of ntony r8; Basil of Caesaiea, Ep. r.i; Jeiome, Ep.
rii:r; r,.). Illuslialive of how dieiing lheological climales can pioduce
dieienl ieadings and emphases fiom lhe same lexl is Teilullians much
eailiei use of Ezek :rr. Againsl lhe lheological dualism of Maicion lhal
sees lwo gods, one of goodness and one of juslice, Teilullian luins lo lhe
Ezekiel passage. Heie he nds one God who meicifully piefeis a sinneis ie-
penlance bul who juslly and iighleously will punish lhe sinnei. Tis leaches
one God who should be loved by lhe obedienl bul feaied by lhe sinnei
(gainst Marcion i.r).
Il is impoilanl lo nole how lhe new covenanl blessing of Ezek o:i,i,
was fiequenlly undeislood by lhe eaily Chuich. Te Loid piomised Isiael
a cleansing wilh walei, a new heail, and a new spiiil. Tese piomises weie
iealized foi lhe eaily Chiislian in iegeneialion by baplism (e.g., Giegoiy
of Nyssa, Gn the Baptism of Christ; Cyiil of Jeiusalem, Catechetical Lectures
.r,; ro.o). Also impoilanl is lhe long paliislic liadilion connecled wilh
lhe eschalological ieading of Ezekiel ,, lhe piophecy of lhe valley of diy
io Foui Paliislic Exegesis of lhe Books of lhe Bible
bones. Fiom pasloial exhoilalions foi unily, lo Chiislian apologelics and
polemics, lo calechelical insliuclion, lhe piomise of lhe bones coming lo life
gave eaily Chiislians lhe expeclalion of a second ieluin of Chiisl and lheii
own iesuiieclion fiom lhe dead (r Clem. ,o; Juslin, pol. r, ,i; Iienaeus, dv.
Haer. ,.r,.r; Teilullian, Gn the Resurrection of the Flesh i,; Cyiil, Catechetical
Lectures r8.r,). Oiigen, howevei, bioughl oul a fuluie hope of lhe ecclesial
unily of lhe membeis of Chiisls body, lhe Chuich (Commentary on john
ro.ii8). Foi Teodoiel, lhe mosl inleiesling fealuie of ch. , was lhe
lalei iefeience lo lhe coming unily of Isiaels house and lhe eleinal iule of
Gods seivanl David (vv. r,i8). Seeing no basis foi a lileial, hisloiical fulll-
menl among lhe Jews in Palesline undei a davidic descendanl, Teodoiel
inleipieled lhe piophecy spiiilually in iefeience lo lhe invisible, eleinal,
heavenly iule of Chiisl (Commentary on Ezekiel ,.ii,; cf. lhe helpful
discussion in Robeil L. Wilken, Te Land Called Holy. Palestine in Christian
History and Tought [New Haven: Yale Univeisily Piess, r,,i], rr8).
Finally, lhiee dieienl ieadings of Ezekiels piophecies iegaiding lhe
iebuilding of Jeiusalem (chs. o8) will be menlioned. Fiisl, il was com-
mon in lhe second cenluiy foi Chiislians lo expecl lo ieceive and inhabil,
on lhe basis of Ezek 8:o, and olhei paiallel piophelic lexls (Isa ,:
rrr), a new, iebuill, eschalological Jeiusalem upon lhe eailh (Teilullian,
dv. Marc. .i.; cf. Iienaeus, dv. Haer. ,..). Bul, wilh a moie spiiilual
exegesis like lhal of Oiigen, lhe aclual iebuilding of an eailhly Jeiusalem as
a Chiislian hope gave way lo lhe expeclalion of a heavenly Jeiusalem wheie
lhe soul would be nouiished and lhe mind enlighlened (Oiigen, Gn First
Principles i.rr.i). Inleieslingly, when Teodoiels inleipielalion is encoun-
leied, lhe iebuill Jeiusalem is lhe Jeiusalem of his own day, lhe Chiislian
Jeiusalem wilh ils Chiislian chuiches (Com. Ezek. 8.,).
In lhe Chuichs liluigy Ezekiel is iead on Easlei Vigil and Penlecosl, on
lhe feasl of Chiisl lhe king, on lhe fh Sunday of Lenl, and in Oidinaiy
Time. Te piophel encouiages lhe communily of believeis conceining lhe
blessings of lhe new covenanl, iesuiieclion, lhe sanclifying minisliy of lhe
Holy Spiiil, and lhe soveieign giaciousness of God in salvalion.
D.iii
Poilions of lhe book of Daniel have had an impoilanl place in lhe Chuichs
lhoughl and piaclice. Daniels maleiial is discussed in lheological, polemical,
and apologelic liealises as well as in commenlaiies. Molifs fiom lhe sloiies
wilhin lhe piophelic book weie also populai in lhe Chuichs iconogiaphy.
Foi lhe Hebiew Bible lo lhe Sepluaginl ir Foi lhe Hebiew Bible lo lhe Sepluaginl ir Majoi Piophels ir
Te behavioui of Daniel and his companions in lhe isl chaplei exempli-
es foi Hippolylus, in his Commentary on Daniel (r.8, ri), lhe failhfulness
and puiily expecled of Chiislians. Il also validales foi Oiigen lhe aulhenlicily
of Daniel as a liue piophel of lhe Chuich in conliasl lo lhe false piophels
of lhe pagans (gainst Celsus ,.,).
Te slone of Dan i:, , cul oul fiom lhe mounlain wilhoul human
hands was inleipieled chiislologically, covenanlally, and ecclesiologically. Il
was seen lo leach lhe viiginal conceplion and lhe mysleiious, divine incaina-
lion of lhe Falheis Son (Juslin, Dial. ,o.r; Ephiaem, Commentary on Daniel
,.ioo); lhe gloiious, poweiful, desliuclive second coming of Chiisl againsl
lhe lempoial end-lime kingdoms in oidei lo eslablish lhe eleinal kingdom
(Iienaeus, dv. Haer. ,.io.ri; Teilullian, dv. Iud. r); lhe coming of lhe
new covenanl, law which oveilakes and ends lhe old law and ieplaces il
wilh a new, spiiilual ciicumcision (Teilullian, dv. Iud. ); and lhe Chuich,
lhe body of Chiisl, which has langibly lled lhe whole eailh (Tyconius,
Book of Rules r) and lheiefoie lhose who speak of a division and pollulion
of lhe Chuich (foi example, lhe Donalisls) hale lheii biolhei and slumble
blindly againsl lhe mounlain (Augusline, Homilies on r john r.8, r,). Tese
ieadings aie fiequenlly inuenced by lhe iich sciipluial images of slone
and mounlain.
Te lhiee young Hebiews in lhe fuinace of ie (Daniel ) who aie
nol buined piovided a hopeful soleiiological image iepioduced in eaily
Chiislian ail. Te common associalion of lhe fouilh guie in lhe fuinace
wilh Chiisl lhe Son is piesenl alieady in Iienaeus (dv. Haer. .io.rr) and
Hippolylus (In Dan. .,i). Nebuchadnezzais subsequenl iepenlance (Dan
:i,,) seives as an example lo slii olheis lo iepenlance and iesloialion
(Teilullian, Gn Repentance rr). Jeiome in his Commentary on Daniel, em-
phasized a hisloiical and lileial ieading of Nebuchadnezzais expeiience
denying any symbolic iefeience.
Te sloiy of Daniel in lhe lions den (Daniel o) was iich soil foi lhe eaily
Chuichs medilalion. Daniels iesponse of piayei lo lhe kings deciee and
his pieseivalion was a model of how lhe Chiislian piays wilhoul ceasing
and ieceives blessing (Oiigen, Gn Prayer ri.i; r.i). His sueiing al Daiius
hands leaches lhal Chiislians aie peiseculed by wicked men and lheiefoie
should nol iebel againsl one anolhei (r Clem. ,). To Cypiian, il leaches
lhe place of lhe feai of God in failh and hope (Treatise ri..io). In lhe eaily
Chuichs iconogiaphy lhe sloiy was populaily depicled as a hopeful picluie
of salvalion and iesuiieclion.
Te foui beasls of Daniel , and lhe foui pails of lhe image of Daniel i
weie of pailiculai inleiesl lo eaily Chiislians. In mosl inleipielalions lhe isl
ii Foui Paliislic Exegesis of lhe Books of lhe Bible
lhiee weie iead as lhe empiies of Babylon, Peisia (Medo-Peisia), and Gieece.
Te fouilh empiie was commonly undeislood as Rome (Hippolylus, In Dan.
i.r; Jeiome, In Dan. ,.r,) wilh Cyiil of Jeiusalem slaling lhal lhis inlei-
pielalion was lhe Chuichs liadilion (Catechetical Lectures r,.r). Te Syiian
commenlalois, howevei, oei some alleinalive ieadings of lhe fouilh empiie.
Aphiahals inleipielalion is somewhal di cull lo claiify. On lhe one hand
he seems lo idenlify lhe fouilh kingdom as Rome, yel on lhe olhei hand he
appeais lo believe lhal lhe lhiid and fouilh kingdoms found lheii fulllmenl
logelhei in Alexandei, lhal is, in Gieece (Demonstrations ,.r,). Ephiem, in
his Commentary on Daniel (,.ioo), sels lhe foui kingdoms foilh as lhose of
lhe Babylonians, Medes, Peisians (Cyius), and Gieeks (Alexandei).
Te lillle hoin of Dan. ,, 8 was undeislood by lhe Falheis bolh his-
loiically and eschalologically. Hippolylus saw il in one place as iefeiiing lo
Anliochus Epiphanes (In Dan. i.,ro), bul in olheis as iefeiiing lo Anlichiisl
(In Dan. i.i; .,.r,). Jeiome would sliess againsl Poiphyiy lhe vanily of
ieading lhe lillle hoin as Anliochus ialhei lhan Anlichiisl, bul seems lo al-
low foi an oilhodox ieading lhal sees Anliochus as a pioleplic fulllmenl oi
lype of Anlichiisl (In Dan. ,.,8; 8.,, ,, r). Te Syiian commenlalois, as one
would expecl, piefei lhe hisloiical inleipielalion. Foi Aphiahal (Demonstr.
,.io) and Polychionius, in his Commentary on Daniel (rr), lhe lillle hoin was
Anliochus, in conlinuily wilh lhe idenlicalion of lhe fouilh kingdom.
When il comes, howevei, lo lhe inleipielalion of lhe Son of man in Dan.
,:r lhe Syiian ieading is nol so piediclable. Polychionius gives no idenlily,
Aphiahal (Demonstr. ,.ir) iejecls lhe inleipielalion lhal il is a iefeience lo
lhe Jews and applies il inslead lo Chiisl in his isl advenl, while Ephiem
(In Dan. ,.ir,) applies il pioleplically lo lhe lime of lhe Maccabees, bul in
ils consummalion lo Chiisl. Commenlalois olhei lhan lhe Syiians iead lhe
passage chiislologically as well, and wilh bolh hisloiical and eschalological
peispeclives. Foi Juslin (Dial. r) il iefeis lo Chiisls second advenl, as il
does foi Iienaeus (dv. Haer. .8.rr) and Teilullian (dv. Iud. r). Laclanlius
connecled lhe passage wilh Jesus ascension inlo heaven in a cloud (Epitome
of the Divine Institutes ,; cf. Acls r:,). Foi Jeiome lhe lexl is linked wilh Acls
r:rr and Phil i:o8. Il iefeis, lhen, lo lhe Son of man as lhe Son of God who
is equal wilh God, who has laken human esh and who will ieluin fiom
heaven (In Dan. ,.r, r).
Te lale Middle Ages would show lhal dispules belween iulei and Pope,
dissidenl oidei and Pope, and iefoimei and Pope iesulled in lhe Ponli
being idenlied wilh lhe Anlichiisl of Daniel and his acls equaled wilh lhe
abominalion of desolalion. Te Pioleslanl Refoimalion, pailiculaily in lhe
wiilings of Mailin Lulhei, would conlinue lhis idenlicalion fiom Daniel.
Foi lhe Hebiew Bible lo lhe Sepluaginl i Foi lhe Hebiew Bible lo lhe Sepluaginl i Majoi Piophels i
John Calvins commenlaiy on lhe piophel, howevei, would emphasize a
hisloiical inleipielalion, seeing lhe fouilh kingdom as Rome and lhe lillle
hoin as Anliochus.
In lhe Chuichs liluigy Daniel is iead, foi example, on lhe lhiily-lhiid
Sunday, lhe feasl of Chiisl lhe King, and duiing lhe lhiily-fouilh week. Il
is also iead in Lenl and in Masses foi peiseculed Chiislians. Te ieadings
encouiage Gods people conceining Gods soveieign conliol of evenls and
lheii evenlual vicloiy ovei liial and adveisily.
Biviiouv.vuv
iov 1ui m.ov vvovui1s
Pvimnvr socvcrs
Isaiah
Pseudo-Basil. Enarratio in prophetam Isaiam. PG o:rr,oo8.
. San Basilo. Commento al profeta Isaia. Ediled by P. Tievisan. Coiona Palium
Salesiana. Seiies Giaeca, , (r,,).
John Chiysoslom. jean Chrysostome. Commentaire sur Isaie. Ediled by J. Dumoiliei.
Tianslaled by A. Liefooghe. SC o (r,8).
. Homiliae in Isaiam. PG ,o: rr,.
. Chiysosloms Interpretatio in Isaiam: An English Tianslalion wilh an Analysis
of ils Heimeneulics. Tianslaled and analyzed by D. A. Gaiiell. Ph.D. diss.,
Bayloi Univeisily, r,8r.
Cyiil of Alexandiia. Commentarius in Isaiam. PG ,o:,r,.
Eusebius of Caesaiea. Commentarii in Isaiam. PG i:8,,io.
. Der jesajakommentar. In Eusebius Verke IX. ed. J. Zieglei. GCS (r,,,).
Hesychius of Jeiusalem. Interpretatio Isaiae. PG ,:ro,8,.
. Hesychii Hierosolymitani interpretatio Isaiae prophetae. Ediled by M. Faulhabei.
Fieibuig: Heidei r,oo.
Jeiome. In Isaiam. Ediled by M. Adiiaen and F. Gloiie. CCSL , (r,o).
. Commentaires de jerome sur le prophete Isate, IIV. Ediled by R. Giyson and
P.-A. Depioosl. Fieibuig: Heidei, r,,.
Pseudo-Jeiome (Teophilus of Alexandiia:). S. Hieronymi Stridonensis presb.
tractatus contra Grigenem de visione Esaiae. Ediled by A. M. Amelli. Monle
Cassino: Tipogiaa di Monlecassino, r,or.
Oiigen. In Isaiam libri XXX (fiagmenls). PG r:ir,io.
. In Isaiam homiliae. PG r:ir,,.
i Foui Paliislic Exegesis of lhe Books of lhe Bible
. In Isaiam homiliae. Ediled by W. A. Baehiens. GCS :ii8, (r,i,).
Piocopius of Gaza. Catena in Isaiam. PG 8,:r8r,i,r8.
Teodoiel. Commentaire sur Isate. Ediled and lianslaled by J.-N. Guinol. SC i,o,
i,,, r, (r,8o, r,8i, r,8).
Foi a lisling of catenae on Isaiah see Clavis Patrum Graecorum, : C.ooo.
jeremiah
Jeiome. In Hieremiam. Ediled by S. Reilei. CCSL , (r,oo).
Teodoiel of Cyius. Interpretatio in Ieremiam. PG 8r:,o8o,.
Pseudo-Chiysoslom. Fragmenta in Ieremiam. PG o:,oro,.
Oiigen. Homilae in Ieremiam. Ediled by P. Naulin and P. Hussen. SC ii, i8 (r,,o,
r,,,).
. Homilies on jeremiah and r Kings :8. Tianslaled by J. C. Smilh. FaCh ,, (r,,8).
Foi a lisling of catenae on Jeiemiah see Clavis Patrum Graecorum, : C.o,o8.
Lamentations
Olympiodoius. Fragmenta in jeremiae Lamentationes. PG ,:,i,or.
Oiigen. Fragmenta in Lamentationes in catenis. Ediled by E. Klosleimann. GCS o:
i,,, (r,or).
Baruch
Olympiodoius. Commentarii in Baruch. PG ,:,or,.
Ezekiel
Giegoiy lhe Gieal. Homelies sur Ezechiel. Ediled and lianslaled by C. Moiel. SC io,
oo (r,8o, r,,o).
. Homiliae in Hiezechielem. Ediled by M. Adiiaen. CCSL ri (r,,r).
Jeiome. Commentarii in Ezechielem. Ediled by M. Adiiaen and F. Gloiie. CCSL ,,
(r,o).
Pseudo-Macaiius. Homily r in Te Pseudo Macarius. Te Fify Spiritual Homilies
and the Great Letter. Ediled and lianslaled by Geoige A. Maloney. New Yoik:
Paulisl, r,,i, ,.
Oiigen. Homelies sur Ezechiel. Ediled and lianslaled by M. Boiiel. SC ,i (r,8,).
. Homiliae in Ezechielem. Ediled by W. A. Baehiens. GCS :r,, (r,i,).
. Gmelie su Ezechiele. Ediled by N. Anloniono. Collana di lesli paliislici o,.
Rome: Cilla Nuova, r,8,.
Foi lhe Hebiew Bible lo lhe Sepluaginl i, Foi lhe Hebiew Bible lo lhe Sepluaginl i, Majoi Piophels i,
Teodoiel. Interpretatio in Ezechielem. PG 8r:8o,ri,o.
Foi a lisling of catenae on Ezekiel see Clavis Patrum Graecorum, : C.,o.
Daniel
Ephiem. Commentarii in Danielum. In Sanctus Ephraem Gpera omnia quae exstant
graece, syriace, latine i, ed. J. S. Assemanus, P. Benediclus, and S. E. Assemanus.
Rome: Valican, r,o.
Hippolylus. Commentaire sur Daniel. Inlioduced by G. Baidy. Tianslaled by
M. Lefevie. SC r (r,,).
. Commentarius in Danielum. Fiisl edilion by G. N. Bonwelsch. GCS r.r (r8,,).
Second edilion by M. Richaid. GCS, NF , (iooo).
. Fragments from the Commentary on Daniel. Tianslaled by S. D. F. Salmond. NF
,:r,,,.
Jeiome. Commentariorum in Danielem, Libri (). Ediled by F. Gloiie. CCSL ,,A
(r,o).
. jeromes Commentary on Daniel. Tianslaled by G. L. Aichei. Giand Rapids: Bakei
Book House, r,,8.
Polychionius. Commentarius in Danielem. In Scriptorum Veterum Nova Collectio r,
ed. A. Mai, ri,. Rome: Valican, r8i,, r8r.
Teodoiel. Interpretatio in Danielem. PG 8r:ri,,r,o (r8o).
Foi a lisling of catenae on Daniel see Clavis Patrum Graecorum, : C.,,,o.
io Foui Paliislic Exegesis of lhe Books of lhe Bible
VI I I
MI NOR PROPHETS
Te lwelve minoi piophels (Hosea, Joel, Amos, Obadiah, Jonah, Micah,
Nahum, Habakkuk, Zephaniah, Haggai, Zechaiiah, and Malachi) appeaied
eaily as a lileiaiy unil in Sii ,:ro: May lhe bones of lhe Twelve Piophels
send foilh new life. In canonical lisls lhis cuslom of iefeiiing lo lhese
piophels as lhe lwelve was common, yel lhe Falheis fiequenlly ciled lhem
individually. Augusline gave us lhe appellalion minoi piophels, lhis dis-
linclion being diawn because of lheii shoilei lenglh (City of God r8.i,).
Eusebius iecoids (His. Eccl. o.o.) lhal lheie weie al leasl lwenly-ve books
of Oiigen dedicaled lo lhe lwelve piophels, of which only fiagmenls of
Hosea now iemain. Exlensive exposilions of lhese books weie undeilaken
by Cyiil of Alexandiia, Teodoie of Mopsueslia, Teodoiel of Cyiihus, and
Jeiome. Jeiomes woik, occupying lhe lalei yeais of his life, is of considei-
able eiudilion.
Hosi.
Foi lhe paliislic wiileis lhe issue of how lo inleipiel Hoseas maiiiage
was pailiculaily lioublesome. Julian of Eclanum, who, in addilion lo Cyiil,
Teodoie of Mopsueslia, Teodoiel and Jeiome, also wiole a commenlaiy
on Hosea, poinls oul lhal lhe dieiences of inleipielalion on lhis mallei
weie laigely iegional (Commentary on Hosea r.i,). Te Alexandiians in-
leipieled lhe command fiom God allegoiically. Tis school claimed lhal a
ieal maiiiage would have exposed Hosea lo iidicule, and God nowheie else
in lhe Bible demands a violalion of foimeily-ievealed laws.
Te Anliochians, in conliasl, said an aclual maiiiage did lake place.
Teodoie (Commentary on Hosea r.) and Teodoiel (Interpretation of Hosea
r.i) aigued lhal lileial names and places aie allached lo lhe maiiiage, and
lhe woman is said lo beai lileial ospiing. Te poinl of lhe passage is nol
legalislic adheience lo divine piecepls bul Hoseas unqueslioning obedience
lo Gods will foi him (Teodoiel, Interp. Hos. r.; cf. Julian, In Hosea r.i,).
Te piophel chose an absolule moial good. Even Cyiil of Alexandiia al-
lempled lo iefule an unnamed inleipielei who claimed lhe maiiiage musl
have been puiely symbolic since Hosea would nol have lileially obeyed such
a command fiom God. Like olheis, Cyiil look nole of lhe lexls hisloiical
indicalois such as aclual names foi aclual ospiing (Commentary on Hosea
Foi lhe Hebiew Bible lo lhe Sepluaginl i, Foi lhe Hebiew Bible lo lhe Sepluaginl i, Minoi Piophels i,
r.r,.ri.). Olhei diieclives fiom God, he poinls oul, seem moie iepugnanl
lhan lhal a piophel should maiiy a pioslilule (r.r,io). In facl, Chiisl
Himself associaled wilh sinneis, which is myslically picluied in Hoseas ac-
lion (r.irii). He iescued Gomei fiom hei shameful posilion and gave hei
legilimale slanding in sociely (r.ii). While nol depending on olhei com-
menlalois diieclly, Cyiils inleipielalion was consislenl wilh Anliochians
such as Teodoie of Mopsueslia and Teodoiel in lhe allempl lo piove lhe
hisloiicily of Hoseas maiiiage.
Jeiome noles lhal Apollinaiis of Laodicea, Oiigen, and Pieiius had wiil-
len on Hosea (pieface lo Commentary on Hosea). His own woik was inlended
lo complele lhe biief commenlaiy of Oiigen al lhe iequesl of Didymus of
Alexandiia. Howevei, Jeiome is much moie ambiguous when il comes lo
lhe appiopiiale heimeneulical melhod lo be used. In lhe pieface he slales
a piedileclion foi an allegoiical inleipielalion of Hoseas maiiiage because
God commands nolhing bul whal is honoiable, noi does he, by bidding
men do disgiaceful lhings, make lhal conducl honoiable lhal is disgiaceful
(pieface lo In Hosea), bul his inleipielalion of Hos r:i seems lo indicale a
lileial maiiiage look place. Such vaiiely in appioach shows lhe exibilily wilh
which lhe paliislic inleipieleis came lo lhe Sciipluies, caulioning againsl a
loo-iigid dislinclion belween lhe Anliochian and Alexandiian schools.
Joii
Oiigen bioughl his chaiacleiislic allegoiical heimeneulical lendencies lo his
addiess lo lhe book of Joel. Foi example, in his commenlaiy on lhe book he
nds mulliple layeis of meaning in r:rrri, which piedicls lhe wilheiing of
Judahs faims, vineyaids, and oichaids. Beyond lhe lileial aspecl lhe passage
iefeis spiiilually lo lhe devaslalion of lhe Jews al lhe hands of lhe Romans foi
iejecling lhe Messiah, and liopologically lo lhe soul, which is like a gaiden
lhal blooms when viilue is puisued bul shiivels fiom vice.
Foi Cypiian, Joel i:riro was an impoilanl passage. He used il lo dem-
onsliale Gods meicy lowaid lhose who had denied lhe failh bul who lhen
penilenlly soughl ieinslalemenl inlo lhe Chuich (e.g., Te Lapsed o).
Because il is quoled in Acls i, Joel i:i8i is one of lhe few passages
fiom lhe Minoi Piophels lhal lhe Falheis unanimously agieed musl be iead
in lighl of lhe 1. In gainst Heresies, Iienaeus sees lhe unily of piophelic
expeclalion and aposlolic fulllmenl in Peleis use of lhe piophel (.ri.r).
Teilullian gives lhe passage a Monlanislic avoi in Gn the Resurrection of
the Flesh (o), a lendency also seen in lhe Passion of Perpetua and Felicitas
i8 Foui Paliislic Exegesis of lhe Books of lhe Bible
(pieface), which may beai his inuence. Ambiose quoles i:i8 foui limes in
Te Holy Spirit lo piove lhal lhe oulpouiing of Gods Spiiil was piedicled by
lhe Hebiew piophels (r.r8, 8,, ,i; i.ii; cf. Te Sacrament of the Incarnation
of Gur Lord, o.,,). Even Teodoie of Mopsueslia undeislood Joel i:i8i
in a chiislological sense by ielaling il lo lhe day of Penlecosl (Commentary
on joel i:i8i).
Amos
Amos :r, Foi lo, lhe one who foims lhe mounlains, cieales lhe wind,
ieveals his lhoughls lo moilals, makes lhe moining daikness, and lieads
on lhe heighls of lhe eailhlhe LORD, lhe God of hosls, is his name! was
impoilanl foi lhe Chuich Falheis. Il funclioned pivolally in lhe liinilaiian
debale. Te ixx conlains lhe phiase and declaies His Anoinled [= Chiisl]
lo humanily, which lhe oilhodox paliislic commenlalois used lo leach
lhe dislincliveness of lhe Son fiom lhe Falhei (Teilullian, gainst Praxeas
i8). Giegoiy of Nazianzus, howevei, highlighled lhe coopeialion belween
Falhei and Son in lhe conlinuous upholding of lhe ciealed oidei (Gration
o.rr). Alhanasius examined lhe veise in delail and found in il decisive
pioof againsl lhe Pneumalomachians who denied lhe divinily of lhe Spiiil
(Letters to Serapion r., Gn the Holy Spirit i.o). Teie is no cause foi laking
lhe ciealed wind (pneuma) as a iefeience lo lhe Holy Spiiil, he aigued, be-
cause Sciipluie uses lhe denile ailicle when il wishes lo indicale lhe Tiid
Peison of lhe Tiinily. Ambiose also iefuled lhe heielics use of Amos :r
(Gn Te Holy Spirit i.o). Te passage does nol iefei lo lhe Holy Spiiil bul lo
lhe lhundei of lhe incainalion, lhe Sons of Tundei (Jesus biolheis), and
lhe voice of God al lhe Loids baplism (i.o.,,,).
Amos was also impoilanl in chiislological and ecclesiological discus-
sions. Te coming daikness and mouining of Amos 8:,ro weie lhoughl
lo foieshadow lhe dimming of lhe sun al lhe ciucixion of Chiisl. Iienaeus
(dv. Haer. ..ri), Teilullian (n nswer to the jews ro.r,, r,; r:r;
gainst Marcion .i.,), Laclanlius (Divine Institutes .r,.) and Cypiian
(Testimonies gainst the jews i.i) lake lhis view. Basil, howevei, applies lhe
veise lo lhe peiseculion and confusion of lhe Easlein Chuiches (Letter to
the Bishops of Italy and Gaul i).
Amos ,:rr, which speaks of lhe fallen boolh of David, was inleipieled
as lhe body of Chiisl by Hilaiy of Poilieis (see commenlaiy on Amos in
lhis volume). Jeiome, howevei, undeislood il as lhe demise of lhe Jewish
synagogue, which has been supeiseded by lhe Chuich, lo which all na-
Foi lhe Hebiew Bible lo lhe Sepluaginl i, Foi lhe Hebiew Bible lo lhe Sepluaginl i, Minoi Piophels i,
lions will be conveiled. Iienaeus had a similai view, aiguing againsl lhe
Maicioniles lhal lhe God of lhe o1 piomised in lhe woids of Amos lo come
lo lhe Genliles and iaise up a new labeinacle of David (dv. Haer. .ri.r),
bul elsewheie he lakes il as lhe iesuiieclion body of Chiisl (Proof of the
postolic Preaching 8, oi).
Ov.ui.u
Teodoie of Mopsueslia, Cyiil of Alexandiia, and Teodoiel undeislood
lhe book in lighl of lhe sibling iivaliy belween Esau and Jacob. Edom, as
lhe family and descendanls of Esau, became a symbol of all who oppose
Isiael. Fiom lhis lhe idea developed lhal Edom was lhe peisonicalion of
lhe devil.
Foi lhe Lalin Falheis Edom became a lype iepiesenling woildly wicked-
ness, lhe enemy of lhe Chuich and lhe soul. Augusline modies lhe laigely
anlagonislic inleipielalion of Edom by saying lhal as Esau was a pail foi
lhe whole of Edom, so Edom was a pail foi lhe whole, lhe Genlile nalions.
Augusline inleipieled Obadiah ir as iefeiiing lo Chiislians, and speci-
cally lhe aposlles, as lhose who came up fiom Mounl Zion (Judea) lo de-
fend lhe mounlain, lhal is, lo pieach lo lhe Genliles lhe gospel of salvalion
fiom lhe kingdom of daikness (Te City of God, r8.r).
Jeiome foimally commenled on Obadiah on al leasl lwo dieienl occa-
sions. While he was veiy young he composed a commenlaiy on Obadiah lhal
he would lalei disown. When he again look up lhe piojecl (ca. ,o while in
lhe midsl of lhe Oiigenisl conlioveisy) he would iegiel his eailiei allempl
because of ils excessive allegoiizalion.
Jo.u
Of lhe lwelve minoi piophels Jonah was lhe mosl fiequenlly ciled and ai-
lislically iepiesenled in lhe eaily Chuich. On lhis abundance of iefeiences
Jeiome wiole wilh peispicacily: I know lhal oldei inleipieleis, bolh Gieek
and Lalin, have said many lhings aboul lhis book, and have nol so much
uncoveied many queslions as lhey have obscuied meanings (Gn jonah;
CCSL ,o: ,,).
In paliislic lhoughl lhe dealh and iesuiieclion molif was fiequenlly
ailiculaled bolh lhiough lhe avenue of lypological exegesis (Jonah being
lhe lype and Jesus lhe anlilype) and wilhin lhe conlexl of apologelic
o Foui Paliislic Exegesis of lhe Books of lhe Bible
oi lheological wiilings defending oi explaining lhe iesuiieclion of Chiisl
(e.g. Juslins Dialogue with Trypho ro, and Giegoiy of Nazianzus Gration
i.roo, ro,). Jeiome capluied lhis lheme, as well as lhe univeisalily of Gods
salvic plan, when he wiole of Jonahs shipwieck pieguiing lhe passion
of lhe Loid [lhal] calls lhe woild lo penilence: and in lhe name of Nineveh
he announces salvalion lo lhe Genliles (Ep. ,).
Developing lhe lheme of Gods incieasing scope of salvalion, Jeiome
wiole elsewheie lhal Cypiian of Cailhage was conveiled lo Chiislianily
by medilaling on lhe book of Jonah. Pailiculaily piominenl inleipielalions
of Gods laigei plan of salvalion include Cyiil of Alexandiias Gn jonah,
which piopounded lhal lhe veiy ieason foi Jonahs mission was Gods
univeisal design. Teodoiel (Gn jonah) was moie asseilive in aiguing lhal
Jewish and Genlile salvalions weie coiielalives undei Gods one iubiic of
salvalion. Augusline, in commenling on Jonahs iefusal lo go lo Nineveh,
inleipieled such ielicence as a sign of Isiaels jealousy lo Genlile salvalion
(Ep. roi.o8).
Te iesuiieclion and salvalion molifs also found expiession in ail. Te
sloiy of Jonah was lhe mosl fiequenlly depicled of o1 scenes. He was mosl
commonly displayed as being lhiown inlo lhe sea and swallowed by lhe
monslei (which would allude lo Chiisls passion and iesuiieclion), spewed
oul on diy land, and nally iesling undei a gouid. Tis lalei episode ieceived
vaiious depiclions. Somelimes Jonah was al ease, suggesling lhe Chiislian
liansfoimalion of lhe pagan mylh of Endymion who was lianspoiled lo
Elysium, paialleling Jonahs deliveiance inlo Paiadise. Olhei limes Jonah
appeaied sad undei lhe vine, undeiscoiing his ieluclance lo spieading Gods
message of salvalion lo lhe Genliles.
In modein limes Jonah has found exlensive liluigical expiession, being
iead bolh wilhin Jewish (on lhe Day of Alonemenl) and Chiislian liadi-
lions. Since Valican II, Jonah is iead in lhe isl week of Lenl, and chs. r
aie iead duiing lhe lwenly-sevenlh week in alleinale yeais. Anglicans and
Episcopalians cile Jonah on lhe Sunday closesl lo Seplembei ir, and
Lulheians iefei lo Jon i:i, on Easlei evening and Jon :r,, ro on lhe lhiid
Sunday afei lhe Epiphany.
H.v.xxUx
Foi lhe Falheis, Habakkuk was usually inleipieled in lighl of lhe nl. Te
phiase, bul lhe iighleous will live by my failh, (i:) was pailiculaily im-
poilanl because of ils use in Romans r:r,. Iienaeus, in lighl of Rom r:r,,
Foi lhe Hebiew Bible lo lhe Sepluaginl r Foi lhe Hebiew Bible lo lhe Sepluaginl r Minoi Piophels r
undeislood lhe advenl of Chiisl lo be lhe fulllmenl of lhe piophels woids
(dv.Haer. ..i). Te piophels and aposlles, lhen, aie fiom lhe veiy same
God. Foi Teilullian, Habakkuk anlicipaled lhe kind of failh exeicised by lhe
woman who anoinled Jesus feel (gainst Marcion .r8; cf. Luke ,:o,o),
oi all who aie juslied by Chiisl (,.). Failh in God was undeislood lo
open new avenues of undeislanding. Clemenl of Alexandiia quoled Hab
i: lo piove belief musl piecede lhe souls lianscendenlal conlemplalion of
divine lhemes (Stromata i.i). Likewise, Cypiian uses lhe veise lo show failh
in Chiisl is necessaiy lo undeisland lhe Sciipluies (Testimonies gainst the
jews r.,) and lo see gieal miiacles achieved in ones life (.i).
Zivu.i.u
Te book of Zephaniah was ofen inleipieled eschalologically, especially in
associaling lhe leiiois of lhe lasl judgmenl wilh lhe piophels Day of lhe
Loid molif. Cypiian links lhe inevilabilily of Gods fuluie wialh (Zeph :8)
lo Jesus command nol lo lake vengeance since such belongs lo God alone
(Tree Books of Testimonies gainst the jews .roo; cf. Gn the dvantage of
Patience ir). Oiigen, aiguing againsl lhe view of Celsus lhal lhe peoples of
lhe woild could nevei be bioughl undei lhe single ieign of God, inleipiels
Zeph :,r as a piophecy ceilain lo be fullled (gainst Celsus 8.,i). Evil
will be deslioyed by God and human haimony will one day pievail. Tis es-
chalological iealily will occui al lhe consummalion of all lhings. Zephaniah
also conlained chiislological iefeiences foi lhe Chuich Falheis. Foi example,
Cypiian undeislood r:,, lhe LORD has piepaied a saciice, lo be speaking
of lhe ciucied Jesus (gainst the jews i.io).
H.uu.i
On lhe whole lhe lillle book of lhe piophel Haggai is seldom menlioned
by lhe Chuich Falheis. Il would, howevei, infoim lhem on vaiious issues. Il
addiessed, foi example, lheii views of lheology, hisloiy, and moials.
Cypiian iefuled his pagan opponenls piemise lhal wais and famines
conlinue because lhe ancienl gods have been abandoned by Chiislians. He
used Haggais slalemenl in r:, lo piove lhe ieveise: Gods angei aclually
buins againsl lhose who conlinue lo woiship idols (n ddress to Deme-
trianus o; cf. Tree Books of Testimonies gainst the jews .io). In book ro
of lhe Ecclesiastical History, wheie Eusebius was ieecling on lhe gloiies of
i Foui Paliislic Exegesis of lhe Books of lhe Bible
lhe Chuiches iebuill afei peiseculions ceased, Paulinus of Tyie is likened lo
Zeiubbabel. In lhis bishops basilica Haggais piophecy in i:, lhal lhe gloiy
of lhe Jewish lemple will be iesloied is no longei a woid bul a facl, foi lhe
lasl gloiy of lhis house has become and now liuly is giealei lhan lhe foimei
(Eccl. His. ro..,o). Olhei hisloiical ieadings would be much bioadei.
Te shakings of Hag i:o, iefeiied lo lhe gieal epochs of salvalion hisloiy
foi lhe Chuich Falheis. Tey ieveal a movemenl fiom lhe foimei lime of
daikness lo lhe new age of lhe Gospel. Oiigen inleipieled lhe eailh as lhe
eia of lessei undeislanding undei Moses and Plalo and lhe diy land as
lhe Chiislian land in which he now lives (gainst Celsus ,:o; cf. i.o). Foi
Giegoiy of Nazianzus lheie weie lwo iemaikable liansfoimalions of lhe
human way of life in lhe couise of lhe woilds hisloiy, fiom idolaliy lo Law
and fiom Law lo Gospel, plus one shaking yel lo come in lhe end limes
when lhis eailh is liansfoimed (Teological Gration ,.i, [Gration r.i,]).
Te book of Haggai was also used lo piovide moial insliuclion. Foi
example, Clemenl of Alexandiia inleipieled r:o as a command foi scal ie-
sponsibilily. Te one who gieedily hoaids money oi spends il wanlonly will
lose an eleinal iewaid, pulling lhe money inlo a puise wilh holes (Christ
the Educator i.; Stromata .,o.i).
Zicu.vi.u
Te book of Zechaiiah was one of lhe Minoi Piophels mosl widely quoled
by lhe Chuich Falheis. Tis is because many of Zechaiiahs piophecies would
come lo be inleipieled in lhe Chiislian liadilion as iefeiences lo Jesus life
and woik. Howevei, lhose who lended lowaid Anliochian exegesis, especially
Teodoie of Mopsueslia, weie ieluclanl lo give anylhing bul a hisloiical
inleipielalion lo passages lhal had impoilanl chiislological meaning foi
olhei paliislic wiileis and lhe 1 aulhois.
Zechaiiah ,:,, which desciibes lhe vicloiious king of Jeiusalem iiding
a coll, lhe foal of a donkey, was applied lo lhe liiumphal enliy of Chiisl
in Mallhew ir:,. Juslin Mailyi sees lhis as fulllmenl of piophecy lhal
pioves Jesus is lhe Chiisl (Dial. ,). Clemenl of Alexandiia, howevei, un-
deislands lhe coll as high-spiiiled Chiislians who aie unsubdued by
wickedness and aie in need of Chiisl as a liainei, (Christ the Educator
r.,.r,). Teodoie of Mopsueslia sliiclly limils lhe meaning of lhe veise lo
lhe ieluin of Zeiubbabel fiom exile (Commentary on Zechariah ,.,). Te
gospel applicalion lo Chiisl can be made only because Jesus displayed lhe
same chaiacleiislics Zechaiiah desciibed in Zeiubbabel.
Foi lhe Hebiew Bible lo lhe Sepluaginl Foi lhe Hebiew Bible lo lhe Sepluaginl Minoi Piophels
Te piophel spoke of looking wilh iegiel on lhe one whom lhey have
pieiced in ri:ro, and heie lhe Chuich Falheis found anolhei iefeience lo
Chiisl. Cypiian applied lhe veise lo lhe hisloiical evenl of Jesus ciucixion,
which was viewed by aclual wilnesses jusl as Zechaiiah piedicled (Testimonies
gainst the jews i.io). Ignalius used lhe veise lo iefule lhe Docelic leaching
lhal Jesus did nol ieally assume human esh (Trall. ro) and did nol have
a physical iesuiieclion body (Smyrn. ). Al limes lhe veise was given an
eschalological inleipielalion. Iienaeus applied il Chiisls second coming in
judgmenl, when sinneis will be punished foi lheii unbelief and iejeclion of
lhe Son of man (dv. Haer. ..rr). Teilullian does lhe same in allempling
lo show lhe eiioi of lhe Jews and of Maicion in nol undeislanding lhe lwo
advenls of Chiisl, one lowly, lhe olhei sublime (n nswer to the jews r;
gainst Marcion .,). Ambiose, howevei, focuses on lhe pouiing oul of lhe
spiiil in lhe veise, undeislanding il as a iefeience lo lhe giace of lhe Holy
Spiiil (Te Holy Spirit r.ri.ri,).
Teilullian gives Zechaiiah r:,, a mailyiological inleipielalion in
which lhe sliiking of lhe shepheid and subsequenl scalleiing of lhe sheep
in v. , iefeiied lo cleigy who abandon lheii congiegalions, and lhe puiging
ie of v. , is lhe ame of peiseculion lhal pioves lhe sleadfaslness of lhe
confessois failh (Gn Flight in Persecution rr. ). Noimally, howevei, lhe pas-
sage was undeislood lo addiess lhe scalleiing of lhe disciples when Jesus was
aiiesled foi liial and pul lo dealh. Juslin, foi example, follows lhis inleipie-
lalion (Dial. ,). Oiigen believed lhe sliiking of Chiisl lhe Shepheid was
pieguied in lhe iock sliuck by Moses lhal bioughl foilh owing waleis.
In lhe same way, walei issued fiom Chiisls side, which iepiesenls lhe Woid
of God (Homily on Exodus rr.i). Zechaiiah r was usually undeislood as a
iefeience lo Chiisls second coming.
M.i.cui
Malachi r:rr, In eveiy place incense is oeied lo my name, and a puie oei-
ing, was undeislood by lhe Chuich Falheis lo have euchaiislic signicance.
Fuilheimoie, foi Juslin, Iienaeus, and Cyiil of Jeiusalem lhe unacceplable
saciices of v. r iefeiied lo Jewish woiship, now ieplaced by lhe Chiislian
meal. Teilullian also undeislood lhe lexl lo speak of lhe Chuichs ieplace-
menl of Isiael, bul in addilion lo lhe saciamenlal lheme he inleipiels lhe
saciices as spiiilual oeiings of piaise and obedience, hymns of woiship,
and holy piayei (n nswer to the jews ,; gainst Marcion .ii; .r).
Te messengei of lhe Loid in :r was undeislood lo be eilhei John lhe
Foui Paliislic Exegesis of lhe Books of lhe Bible
Baplisl oi Chiisl himself. Jeiome inleipieled lhe messengei as lhe Baplisl
and lhe one coming lo his lemple as Jesus. Iienaeus (dv. Haer. .rr.) and
Teilullian likewise undeislood John lo be lhe messengei, who is angelic in
his Spiiil-empoweied minisliy of wilness (nswer to the jews ,; cf. gainst
Marcion .r8). Clemenl of Rome, howevei, inleipiels :ri as a piomise of
Chiisls ieluin (r Clem. i). In a similai fashion Cyiil of Jeiusalem lakes lhe
lexl eschalologically, nol as a iefeience lo lhe Second Coming alone bul lo
bolh advenls of Chiisl (Catechetical Lecture r,.i).
Malachi :o, Foi I lhe LORD do nol change, was used by lhe Falheis lo
leach lhe immulabilily of God. Oiigen iefuled lhe Sloics who held lhal God
is a body capable of change (gainst Celsus r.ir). Even in condescending
lo become human God did nol change as Celsus believed (.r; cf. o.oi).
Alexandei of Alexandiia, iefuling lhe Aiians, used lhe lexl lo show lheie
cannol be a lime when lhe Falhei was wilhoul His Son (Epistles on the rian
Heresy i.). Hilaiy of Poilieis aigued foi lhe coequalily of lhe Falhei and
Son exisling in conslanl immulabilily (Te Trinity .8; ,.i,; rr.,).
Te sun of iighleousness in :io (:i) was undeislood chiislologically.
As lhe liue Sun, Jesus should be woishiped lhioughoul lhe day, accoiding
lo Cypiian (Gn the Lords Prayer ,). Foi Oiigen, like lhe dawn, lhe Loid
opened up a new day wilh lhe lighl of knowledge (Homily on Exodus ,.8;
cf. Homily on Leviticus ,.ro.i), as opposed lo lhe meie lamp of lhe Law
(Hom. in Lev. r.i.r).
Biviiouv.vuv
iov 1ui miov vvovui1s
Pvimnvr socvcrs
Cyiil of Alexandiia. Commentarius in xii prophetas minores. Ediled by P. E. Pusey.
Oxfoid: Claiendon, r8o8.
John Chiysoslom. Homelies sur Gzias = In illud, vidi Dominum. Ediled and lians-
laled by Jean Dumoiliei. SC i,, (r,8r).
Hesychius of Jeiusalem. In xii prophetas minores. PG ,: r,r,o.
Jeiome. Commentarii in prophetas minores. Ediled by M. Adiiaen. CCSL ,o, ,oA
(r,o,, r,,o).
. Kommentar zu dem Propheten jona. Ediled and lianslaled by S. Risse. FontChr
oo (ioo).
Julian of Eclanum. Tractatus Prophetarum Gsee, Iohel et mos. Ediled by L. De
Coninck. CCSL 88 (r,,,).
Foi lhe Hebiew Bible lo lhe Sepluaginl , Foi lhe Hebiew Bible lo lhe Sepluaginl , Minoi Piophels ,
Oiigen. In Ioel Liber (fiagmenls). In R. A. Reilzenslein,Oiigenes und Hieionymus.
ZNV io (r,ir): ,o,.
. In Gsee commentarius (fiagmenls). In J. A. Robinson,Te Philocalia of Grigen.
Cambiidge: Cambiidge Univeisily Piess, r8,, ,i,.
Teodoie of Mopsueslia. Teodori Mopsuesteni Commentarius in XII prophetas.
Ediled by H. N. Spiengei. Wiesbaden: Haiiassowilz, r,,,.
Teodoiel. Interpretatio in xii prophetas minores. PG 8r:r,,r,88.
Foi a lisling of catenae on lhe Minoi Piophels see Clavis Patrum Graecorum, :
C.,,,o.
o Foui Paliislic Exegesis of lhe Books of lhe Bible
I X
GOSPELS AND ACTS
M.11uiv
In lighl of Iienaeuss iefeience lo lhe foui-gospel canon and his specic
menlion and exegesis of Mallhew lhe eaily Chuichs use of lhe isl Gospel
is ceilain. Bul evidence collecled by Edouaid Massaux (Te Inuence of the
Gospel of Saint Matthew on Christian Literature Before Saint Irenaeus, vols.
New Gospel Sludies ,.r, lianslaled by N. J. Belval and S. Hechl [Macon,
GA: Meicei Univeisily Piess, r,,o,]) and W.-D. Khlei (Die Rezeption
des Matthausevangeliums in der Zeit vor Irenaus, WUNT sei. i, i [Tubingen:
J. C. B. Mohi (Paul Siebeck), r,8,]) aigues sliongly foi lhe Chuichs use of
Mallhew in a vaiiely of woiks by lhe end of lhe isl oi lhe beginning of
lhe second cenluiy.
Allhough Jeiome iemaiks lhal he knew of a commenlaiy on lhe gos-
pel (piobably on lhe foui gospels) by Teophilus of Anlioch, he seems lo
queslion whelhei il is aclually fiom Teophilus hand (cf. Lives of Illustrious
Men i,; Ep.rir.o; Commentary on Matthew, pieface). Te commenlaiy un-
dei Teophilus name isl published in r,,,, and discoveied and sel foilh
again by Zahn in r88, is aclually a fh-cenluiy spuiious assemblage of
lhe commenls of olheis. Jeiome also iepoils lhal he knew lhe Gieek com-
menlaiies on Mallhew by Hippolylus of Rome, Oiigen, lhe Aiian Teodoie
of Heiaclea, Apollinaiis of Laodicea, Didymus of Alexandiia, and lhe Lalin
commenlaiies by Vicloiinus of Pellau, Hilaiy, and Foilunalian of Aquileia
(In Matt. pieface). Didymuss and Vicloiinuss commenlaiies aie losl and only
fiagmenls of lhe olheis suivive excepl foi poilions of Oiigens lwenly-ve
book woik and lhe shoil commenlaiy of Hilaiy. Allegoiical in focus, Hilaiys
Commentary on Matthew piesenls a Mallhean inleiesl in Jewish hoslilily
lowaid Chiisl and his Chuich and lhe inclusion of lhe Genliles. Te exlanl
poilions of Oiigens commenlaiy consisl of a liealmenl in Gieek of Mall
r:oii: and an anonymous Lalin lianslalion liealing Mall ro:ri,:
o. Eighl homilies on Mallhew falsely alliibuled lo Oiigen also suivive. His
commenlaiy, as K. J. Toijesen has poinled oul (Hermeneutical Procedure
and Teological Method in Grigens Exegesis, Paliislische Texle and Sludien
i8 [Beilin: de Giuylei, r,8o], ro,ro,) is composed in such a way as lo
lead lhe ieadei fiom knowledge of Chiisl lhe Logos as human lo lhe pei-
fecl undeislanding of him as divine. He does nol ignoie lhe lileial sense of
Mallhews accounl, bul deiives a spiiilual leaching fiom il. Foi example, he
acknowledges lhe hisloiical signicance of Jesus liansguialion six days afei
Foi lhe Hebiew Bible lo lhe Sepluaginl , Foi lhe Hebiew Bible lo lhe Sepluaginl , Gospels and Acls ,
lhe dialogue wilh lhe disciples on his idenlily and passion (Mall ro:iri8;
r,:ri), bul lhe evenl leaches lhal lhe spiiilual who wish a highei vision of
lhe Logos musl pass beyond lhe six days, which aie lhe lusls and passions
of lhe woild since il was made in six days (In Matt. ri.o).
Olhei Gieek woiks on Mallhews Gospel include lhe Scholia of Alhanasius
of Alexandiia, lhe ninely homilies of John Chiysoslom, fiagmenls of Cyiil
of Alexandiias commenlaiy, and some homilelic fiagmenls undei lhe name
Ammonius of Alexandiia. (Tese lasl aie believed lo be spuiious.) Tough
a colleclion of homilies, Chiysosloms woik oeis lhe oldesl suiviving com-
plele commenlaiy on Mallhew. Filled wilh moial leachings conceining lhe
chasle, sepaiale life of lhe Chiislian, Chiysosloms homilies also emphasize
lheological lhemes. Againsl lhe Manichaeans Gods unily is developed, while
in opposilion lo lhe Aiians lhe Sons equalily lo lhe Falhei is liealed in lighl
of lhe weakness of his humanily.
Lalin woiks on Mallhew nol menlioned in Jeiomes lisl include lhe
following: foily homilies and sixly liaclales by Chiomalius of Aquileia, an
anonymous pailial commenlaiy on Mall i alliibuled by some lo Vicloiious
of Pellau oi Ambiosiaslei, an incomplele Lalin commenlaiy falsely asciibed
lo Chiysoslom bul aclually wiillen by an Aiian of lhe fh cenluiy, Jeiomes
own commenlaiy which ielies on Oiigen, and Auguslines lwo-book lieal-
menl of lhe Seimon on lhe Mounl, his explanalion of foily-seven pioblemalic
Mallhean passages (and fy-one Lukan), his aigumenl foi lhe concoidance
of lhe foui Gospels, and his explanalion of sevenleen passages in Mallhew.
Augusline also pieached seveial seimons on Mallhew. Eleven homilies on
Mallhean lexls suivive fiom lhe hand of Giegoiy lhe Gieal.
Te eaily Chuich commonly viewed Mallhew as lhe eailiesl gospel,
composed in Hebiew foi Jews by lhe lax collecloi luined aposlle and lalei
lianslaled inlo Gieek. Te liadilion is isl seen in Papias, and lhough lalei
wiileis aie indebled lo a degiee lo his leslimony, independenl knowledge
by some of lhe Falheis cannol be dismissed, and lhe combined leslimony
seems lo exlend beyond him (Papias in Eusebius, Eccl. Hist. .,.ro; Iienaeus,
dv. Haer. .r.r; Oiigen in Eusebius, Eccl. Hist. o.i,.; Eusebius, Eccl. Hist.
.i.o; Cyiil of Jeiusalem, Catechetical Lectures r.r,; Jeiome, Commentary
on Matthew, Pieface, Lives of Illustrious Men ).
Foi Iienaeus lhe oiiginal oiienlalion of Mallhews Gospel is seen im-
medialely in lhe genealogy. He wiole lo piove lo lhe Jews lhal Chiisl was
descended fiom David (fiag. i,) and lo develop lhe humble, genlle human-
ily of lhe incainale Woid (dv. Haer. .rr.8). To lhe calechumen, Cyiil of
Jeiusalem was quick lo explain lhal lhe nolion of genealogy oi geneialion
in Mall r:r applied lo his esh. Chiisl was Davids son al lhe end of lhe age
8 Foui Paliislic Exegesis of lhe Books of lhe Bible
(Heb ,:io), bul Gods Son befoie any age, foi he is eleinally begollen of lhe
Falhei (Catechetical Lecture rr.,). Oiigens ieading of Mallhews isl veise
in his Commentary on john (r.ii) poinls lhe ieadei lo Johns Gospel. He,
along wilh Iienaeus, noles ils oiienlalion lowaid lhe Jewish expeclalion of
lhe Davidic Messiah, bul fiom lhal poinl he asseils lhal only Johns Gospel
emphasized Jesus deily. Mallhew, Maik, and Luke, in his ieading, awail Johns
highlighling of lhe Woid as God. Howevei, allhough Iienaeus will see Jesus
humanily sliessed in lhe genealogy and in olhei places lhioughoul lhe
gospel, he has no di cully nding sliong leslimony lo Jesus divinily. Foi
inslance, in gainst Heresies .,.i il is plain lo him in lhe lille Emmanuel,
God wilh us (Mall r:i) and lhe Magis gif of fiankincense (Mall i:rr).
Te Seimon on lhe Mounl (Mallhew ,,) would enlei fully inlo lhe
Chuichs lheological and moial ieeclion. In Iienaeuss polemic againsl lhe
gnoslics, Mall ,:r,, I have nol come lo abolish [lhe law and lhe piophels]
bul lo fulll lhem, would funclion pivolally. Il infoims his lhesis of lhe unily
belween lhe acls and leaching of lhe Loid of lhe New Covenanl and lhe
ievelalion given undei lhe old economy (dv. Haer. ..i). Bul lhe Loids
saying also, foi lhe Bishop of Lyons, sels foilh lhe Loids exlension of lhe
piohibilions of lhe Old Covenanls Law. Jesus fullls lhe Law by making
explicil lhe Laws leaching conceining inleinal desiies and lhoughls. Te
Law does nol piohibil meiely exleinal aclions, bul applies also lo lhe inleiioi
pail of lhe human being. Tus lhe leachings of Jesus iegaiding such lhings
as angei and lusl (muidei and adulleiy, Mall ,:iri) aie his fulllmenl,
exlension, expansion of lhe Law (dv. Haer. .r.r, ). Clemenl of Alexandiia
concuis. Fulllmenl of lhe commands of lhe Law involves, foi lhe Chiislian
of liue knowledge, sepaialion fiom lhe desiie foi and menlal anlicipalion
of whal is piohibiled (Miscellanies .r8.rr). Wilhin Iienaeuss polemic,
which included a iesponse lo Maicion, his inleipielalion would piovide
lhe Chiislian communily a posilive undeislanding of lhe Loids woid. Such
a ieading would be needed, foi Maicion, Teilullian iepoils, eiased Mall ,:r,
fiom lhe Loids sayings and aigued lhal Chiisl had come as lhe opponenl
of lhe Law and lhe piophels (gainst Marcion .,, ,, ri, o; ,.r). Teilullian
himself shows how in his deeds and woids Chiisl was liue lo lhe saying of
Mall ,:r,. Againsl lhe dualism of bolh gnoslic and Maicionile, Mall ,:r,
demonsliales lo lhe second-cenluiy Chuich a lheological and covenanlal
conlinuily in salvalion hisloiy. Lalei calechelical insliuclion would sliess lhe
same conlinuily belween lhe o1 and lhe 1 on lhe basis of lhis Mallhean
lexl (Cyiil of Jeiusalem, Catechetical Lectures .).
Anolhei woid of lhe Loid fiom Mallhews accounl of lhe seimon lhal
would signicanlly infoim eaily Chiislian lhoughl was lhe bealilude of lhe
Foi lhe Hebiew Bible lo lhe Sepluaginl , Foi lhe Hebiew Bible lo lhe Sepluaginl , Gospels and Acls ,
puie, Mall ,:8: Blessed aie lhe puie in heail, foi lhey will see God. Along
wilh olhei biblical lexls (e.g., Job r,:i,i,; r John :ri; r Coi r:ri) lhis
bealilude would conliibule lo lhe Chuichs developmenl of lhe hope of lhe
vision of God. Foi Iienaeus lhe saying ieecls lhe vision of God allained
by humans in dieienl degiees in dieienl economies of ievelaloiy hisloiy.
Some in lhe pasl, undei lhe Old Covenanl, saw God guialively, piopheli-
cally; some in lhe incainalion undei lhe New Covenanl see God adoplively;
lhose in lhe limes of lhe kingdom lo come will see God immedialely, palei-
nally (dv. Haer. .,.i; .io.,). In his ieading of lhe lexl, howevei, Oiigen
emphasizes a myslical, spiiilual vision, knowledge of God, nol lhiough bodily
eyes, bul lhiough lhe puie, undeled mind and heail (gainst Celsus o., o,;
,., ,). Since God is by naluie invisible, lo see God is lo know God and
lheiefoie lhe Loids woid applies lo lhe inlelleclual facully, nol lhe facullies
of sense (First Principles r.r.8,). Teie is foi Oiigen a poslmoilem piogies-
sive ascenl of mind and inlelligence lowaid lhe peifecl vision, knowledge
of God by lhose of undeled, spiiilually-schooled, ialional minds, inlellecls.
Tese minds piogiess lowaid a peifecl undeislanding of ieasons and causes
of Gods ways (Princ. i.rr.o,). Basil lhe Gieal, loo, ieads lhe lexl in iefei-
ence lo lhe innei peisons conlemplalion, bul foi lhe Cappodocian lheie is
a dieienl focus. As lhe bodily pails lhal appiehend sensalions need lo be
liealed when lhey aie injuied, so lhe embodied, impiisoned mind needs lo
give heed lo a piopei failh. Conlemplalion of such a failh includes conlem-
plalion of lhe puie docliine of lhe liinily (Ep. 8.ri). Tiough such liinilaiian
conlemplalion God is seen.
Mallhean maleiial oulside lhe Seimon on lhe Mounl would also infoim
lhe eaily Chuichs lhinking. Mall rr:i, and ils Lukan paiallel (ro:ii) would
piovide language ciilical lo lhe developmenl of oilhodox lheology and
chiislology. Te second phiase of lhis saying of lhe Loid, no one knows
lhe Son excepl lhe Falhei, and no one knows lhe Falhei excepl lhe Son
and anyone lo whom lhe Son chooses lo ieveal him, aids Iienaeus in his
polemic againsl lhe gnoslics. Tey leach lwo gods, lhe unknown, eleinal
Falhei and lhe wicked ciealoi of lhe ol. Tey know lhe Loids woid iecoided
in Mall rr:i, (Luke ro:ii), bul lhey iead no one knew lhe Falhei excepl
lhe Son in oidei lo emphasize lhe ullei hiddenness of lhe Falhei unlil
he was ievealed by lhe Sons advenl (dv. Haer. .o.r). Befoie Chiisl lhe
gnoslics Falhei was unknown, and lheiefoie he was nol lhe known God of
lhe ol. Iienaeus, howevei, does nol iead lhe saying as a lempoial indicaloi
of a specic momenl of ievelalion. Te saying emphasizes lhe Son as lhe
liue, peifecl agenl of lhe ievelalion of lhe Falhei, an agency he has been
peifoiming lhioughoul iedemplive hisloiy, even piioi lo his incainalion
o Foui Paliislic Exegesis of lhe Books of lhe Bible
(dv. Haer. .o.i,). Foi Iienaeus, lhen, lhe Loids woid leaches againsl lhe
gnoslics lhe one Falhei ievealed in all limes by lhe Woid, lhe Son, and chal-
lenges lhe Jews lo ieceive lhe Son along wilh lhe Falhei. Such emphasis on
lhe unily of lhe God ievealed exclusively by lhe Son is echoed by Clemenl
of Alexandiia (Misc. 8.ro.,8), while Oiigen claims lhe Woids appiopiiale-
ness as lhe Falheis ievealei (In Ioann. r.i,,,8), and Cyiil of Jeiusalem
iepeals lhe coiollaiy belween ieceplion of lhe Falhei and ieceplion of lhe
Son (Catechetical Lectures ro.r).
Mosl fouilh-cenluiy exegesis of Mall rr:i,llLuke ro:ii, howevei, would
concenliale on lhe sayings liinilaiian implicalions. Cyiil of Jeiusalem in
calechesis would emphasize lhe peifecl, iecipiocal knowledge belween
Falhei and Son as indicalive of lhe Sons equal dignily wilh lhe Falhei
in lhe Godhead (Catechetical Lectures .,; o.o). Giegoiy of Nyssa, in po-
lemic, sel lhe Sons exclusive iole as lhe Falheis agenl of ievelalion againsl
Eunomiuss suboidinalionism and saw in lhe Sons woid of Mall rr:i, an
a imalion of lhe Sons equalily in essence and gloiy wilh lhe Falhei (gainst
Eunomius r.i; i.). Alhanasius of Alexandiia wiole a liacl counleiing lhe
Aiian inleipielalion of lhe Loids woid (ll Tings Vere Handed Gver To
Me [Mall rr:i,]). Wheieas lhe gnoslics lhiough lheii ieading of lhe saying
had focused Iienaeuss allenlion on lhe second pail of lhe veise, lhe Aiians
began wilh lhe isl line: All lhings have been handed ovei lo me by my
Falhei. . . . To lhe Aiian lhis indicaled a momenl piioi lo lhe incainalion
when lhe Son had been made Loid of ciealion. If lhis was so, lhey aigued,
he is nol eleinally of lhe Falhei foi he would lhen have been Loid eleinally.
Teiefoie lheie musl have been once when he was nol, lhal is, lhe Son musl
be ciealed (ll Tings r; gainst the rians .io). Alhanasius, howevei, ai-
gues lhal lhe saying applies lo lhe Sons incainalion. Te Son, being eleinal
wilh lhe Falhei, did nol gain a loidship pieviously uneained. Ralhei, lhe all
lhings iefei lo fallen humanily which lhe Falhei deliveied ovei lo lhe Son
lo be iedeemed, healed lhiough his saving incainalion (ll Tings i). Il
is a deliveiance lo save, nol iule, foi lhe iule was alieady his. Howevei, in
anolhei place Alhanasius would explain lhe lexl dieienlly. Again he insisls
lhal il does nol iefei lo a pieiogalive being given lo lhe Son, as if lhe Son
did nol have all gloiy eleinally, bul, neilhei does he apply il lo incainalion.
Now he inleipiels il as a saying lhal discloses lhe dislinclion belween lhe
peisons of Son and Falhei. Guaiding againsl Sabellianism (Modalism) lhe
Bishop of Alexandiia emphasizes lhal lhe Loids language simply explains
lhe Sons ielalionship lo lhe Falhei. Il is a ielalionship in which he is eleinal
wilh lhe Falhei bul in which he ieceives his inheiilance of all lhings, as a
Son, fiom lhe Falhei (gainst the rians .,o). Such an undeislanding
Foi lhe Hebiew Bible lo lhe Sepluaginl r Foi lhe Hebiew Bible lo lhe Sepluaginl r Gospels and Acls r
of lhe isl line of lhe saying of Mall rr:i, applying lo lhe Sons inheiilance
as lhe Falheis only-begollen, obedienl Son is seen also in Cyiil of Jeiusalem
(Catechetical Lectures ,.,; ro.,). Allhough lhe Aiian usage of lhe isl line of
Mall rr:i, would diaw Alhanasiuss allenlion lo lhal phiase of lhe saying,
he also employed lhe second pail in polemic againsl lhe Aiians. Te Sons
slalemenl lhal he knows lhe Falheilhe invisible, unoiiginale Onesels
lhe Son apail fiom ciealuies who aie unable lo see Gods face and live (Exod
:io) and associales him wilh lhe essence of lhe Falhei as lhey bolh shaie
lhe omniscience peculiai lo God (gainst the rians i.ii.). Finally, lhe
second phiase of Mall rr:i, infoims Alhanasiuss view on lhe Sons eleinal
geneialion. Foi him, lhe Woid did nol become lhe Son al lhe incainalion.
Tis would indicale, because of lhe sayings pailiculai usage of lhe leim
son, lhal unlil lhe incainalion lhe Woid did nol know lhe Falhei. Bul
if lhe Falhei was being ievealed lo lhe people of lhe ol, and if lhe saying
limils knowledge and ievelalion of lhe Falhei lo lhe Son, lhe Woid, lhen,
musl also have been Son befoie lhe incainalion (gainst the rians .i).
Tus whelhei anli-gnoslic oi anli-Aiian, lhe eaily Chiislian mind would
emphasize lhe eleinal naluie of lhe Sons knowledge which he exeicises
lhioughoul iedemplive hisloiy.
Of couise, any liealmenl of Mallhew in lhe eaily Chuich musl lake ac-
counl of lhe woids of lhe Loid lo Pelei in Mall ro:r8r,. An eaily developed
piesenlalion occuis in Cypiians Te Unity of the Catholic Church (). In
facl lheie exisl lwo veisions of Cypiians liealise on lhe passage, commonly
viewed as an eaily veision and a lalei ievision by his own hand. In bolh
edilions Cypiians emphasis is on lhe unily of lhe Chuich lhiough lhe unily
of lhe bishops, which has as ils paiadigm lhe Loids beginning lhe Chuich
fiom one aposlle, Pelei. Foi Cypiian all lhe aposlles aie equal. Teie seems
lo be no supiemacy appoilioned lo Pelei oi Rome, bul lhis one aposlle does
funclion as lhe poinl of unily among dieienl aposlles fiom which will
deiive diveise episcopal lines. In olhei exegesis of lhe passage lhe Falheis
focus on lhe Loids language, upon lhis iock I will build my Chuich and
lhe gales of Hades will nol pievail againsl il, as indicalive of seveial liulhs.
Il may indicale lhe Chuichs peimanency in conliasl lo lhe o1 economy
(Alhanasius of Alexandiia, gainst the rians .). Il may indicale Jesus
deily, foi only as God could he on his own aulhoiily declaie Pelei lo be lhe
Chuichs foundalion (Ambiose, Exposition of the Christian Faith .,.,,). Oi il
may emphasize Peleis failh as lhe foundalion of lhe Chuich, his confession
of Jesus as lhe Chiisl, lhe son of lhe living God (Mall ro:ro), by inleipiel-
ing upon lhis iock as his chiislological belief (Augusline, Homily on r john
ro.r). And lhough lalei Peleis confession, his failh, would nol be minimized
i Foui Paliislic Exegesis of lhe Books of lhe Bible
in lhe Chuichs inleipielalion of lhe passage (e.g., Leo lhe gieal, Ep. .r;
Sermon oi.i) lhe piemiei aulhoiily of lhe Roman See, as Peleis see, would
be deiived fiom lhe Loids woids lo Pelei. Somelimes linked wilh John ir:r,
and Luke ii:r, lhe woids weie undeislood lo give lo Pelei and his Roman
successois, lhiough his enduiing minisliy, an exalled idenlily, iole, and au-
lhoiily (Leo lhe Gieal, Sermon .; Giegoiy lhe Gieal, Ep. ,.,).
Finally we come lo lhe iole of Mall i8:r, in lhe failh and piaclice of
lhe eaily Chuich. Alieady in Iienaeuss soleiiology lhe Loids woids piioi lo
his ascension, Go lheiefoie and make disciples of all lhe nalions, baplizing
lhem in lhe name of lhe Falhei, and of lhe Son, and of lhe Holy Spiiil, have
an impoilanl place. Tey leach lhal lhe liinilaiian oidei of baplism com-
manded by lhe Loid is lhe powei of iegeneialion appoilioned lo all nalions
(dv. Haer. .r,.r). Cypiian mainlains lhe same soleiiological signicance
of lhe Loids woids when he objecls lo ieconcilialion of lhe lapsed lhiough
ceilicales piovided in lhe names of confessois and mailyis. Peace and foi-
giveness aie available lo lhe nalions nol lhiough any name on a ceilicale,
bul lhiough baplism in lhe name of lhe Tiinily (Ep. i,.). In like mannei he
emphasizes lhe necessily of baplism in lhe name of lhe Tiinily againsl lhose
who would diminish lhe ielevance of lhe failh of lhe baplizei. He aigues lhal
if lhe failh of lhe baplizei is nol liinilaiian, lhe failh of lhe one baplized is in
dangei, and lheiefoie so is lhe iemission of sins (Ep. ,.,o). So, loo, lhinks
Giegoiy of Nyssa. He claims lhe woids of Mall i8:r, lo be lhe mysleiious
woid of lhe Chiislians new biilh, lhe liansfoimalion fiom being coiiuplible
lo incoiiuplible, moilal lo immoilal, afei lhe likeness of lhe Godhead. Bul
Giegoiy piesses lhe liinilaiianism of lhe woids. Te lilles of Falhei, Son,
and Spiiil leach lhal lhese aie lhe piopei lilles foi lhe lhiee peisons and
nol lhe blasphemous ones pioposed by lhe heielics. Tese lilles, given by
lhe Loid, lhe Woid, aie a iule of failh, liulh, and piely, which lead lhe pious
inlo a su cienl failh aboul God. Te Loid says name, singulai, signifying
immedialely lhe unily of essence of lhe lhiee peisons. Giegoiy also develops
lhal lhe Loid nevei idenlied lhis one name. Tis is because lhe essence of
Godhead is incompiehensible and lheiefoie cannol be named (cf. Giegoiy
of Nazianzus, Gration o., [Gn Holy Baptism]). Te Loid lhen spoke lhe
lhiee lilles in oidei lo sel foilh nol a dieience in naluie oi subslance among
lhe lhiee, bul lheii pailiculai piopeilies, so lhal a liue failh in God is seen
as a liinilaiian failh. Te lilles divide lhe lhiee in such a way lhal even in
dieienlialion lhe lhiee, Falhei, Son, and Spiiil, aie compiehended only in
ielalion lo each olhei. Tus, foi example, failh in lhe Falhei calls foilh failh
in lhe Falheis Son who is implied in lhe lille Falhei (dv. Eunom. i.r).
Augusline in his piayei al lhe end of his De Trinitate r,.,r, begins wilh a
Foi lhe Hebiew Bible lo lhe Sepluaginl Foi lhe Hebiew Bible lo lhe Sepluaginl Gospels and Acls
iefeience lo Mall i8:r,, echoing a lalei high iegaid foi lhe place of lhe lexl
in lheological developmenl. Te Loid would nol have spoken aboul oui God
as Falhei, Son, and Spiiil unless God weie Tiinily, and lhe Loid would nol
have oideied baplism in lhe name of any who was nol God.
M.vx
Because of lhe giealei delail in lhe olhei synoplic accounls, lhe Gospel of
Maik was given lillle individual allenlion in lhe paliislic peiiod. Howevei,
lhe Falheis did make seleclive use of Maik in lheii vaiious wiilings.
Te eailiesl alleslalion of Maik by a paliislic wiilei is lhal of Papias,
quoled by Eusebius (Eccl. Hist. .,). Papias associales Maik wilh lhe pieach-
ing of Pelei, whose woids Maik iecoided wilh gieal accuiacy. Tal lhis
gospel is a second-hand accounl explains why some evenls in Maik occui
in a dieienl oidei lhan an aclual eyewilness mighl have iecoided lhem,
lhough nolhing has been omilled oi falsely slaled. Clemenl of Alexandiia
iecalls lhal Maiks gospel was undeilaken al lhe uiging of many Chiislians
in Rome, wilh neilhei lhe encouiagemenl noi discouiagemenl of Pelei
(Eusebius, Eccl. Hist. o.r). Teilullian also makes lhe conneclion belween
Maik and Pelei (gainst Marcion .i.,) as does Oiigen (Eusebius, Eccl. Hist.
o.i,). Iienaeus places lhe wiiling of Maik al lhe lime jusl afei Peleis dealh
(dv. Haer. .r.r). He calls il a gospel wilh a piophelical chaiaclei, ievealed
by lhe Son of God lhiough lhe Spiiil lhal hoveis ovei lhe Chuich, coiie-
sponding lo lhe ciealuie like a ying eagle of Rev :, (dv. Haer. .rr.8).
He believes lhis chaiacleiizalion is appiopiiale because lhe gospel begins
wilh lhe Isaianic piophecy and because il is compendious and summaiy,
which piophecy lends lo be. Oiigen agieed lhal Maik had pioduced some
abiidged veisions of evenls (In Ioann. o.ri,r) and lhal Maik piesenled
lhe Gospels beginning while John piesenled ils complelion lhiough his
emphasis on Jesus divinily (In Ioann. r.ii).
Jeiomes homilies on Maik (falsely asciibed lo John Chiysoslom) aie
lhe fullesl, exlanl liealmenls of lhe Gospel by a Chuich Falhei. Fiagmenls
fiom Teodoie of Mopsueslias commenls on Maiks Gospel suivive, as
do seimons based on Maikan passages wiillen by such Falheis as John
Chiysoslom, Augusline, Pelei Chiysologus, and Giegoiy lhe Gieal (foi lhe
lisling of Giegoiys homilies see lhe Mallhew bibliogiaphy). Woiks on Maik
eiioneously alliibuled lo Jeiome and Teophilus have also suivived.
Foui Paliislic Exegesis of lhe Books of lhe Bible
LUxi .u Ac1s
As wilh Mallhew, lhe eaily Chuichs use of Lukes Gospel is ceilain al lhe
poinl of Iienaeuss foui-gospel canon, bul even befoie lhe bishop of Lyons
composed gainst Heresies, usage of lhe gospel is possibly evidenl in some
Aposlolic Falheis and Juslin Mailyi. Iienaeus ielales lhal bolh Maicion
and lhe gnoslic Valenlinus knew Lukes Gospel and weie being inconsislenl
by laking pails of il and ediling oul olhei maleiial (dv. Haer. .r.).
Alieady in lhe second and eaily lhiid cenluiies Lukes Gospel is peiceived as
iepiesenlalive of Pauls (Genlile) gospel by bolh oilhodox and heielic (dv.
Haer. .r.r; Teilullian. gainst Marcion .i.,; Oiigen, Homilies on Luke r).
Te eailiesl known commenlaiy on Luke was lhe feen-book woik
of Oiigen exlanl only in a few fiagmenls. Foilunalely, lhiily-nine of his
homilies on lhe gospel slill suivive. Jeiome would lianslale il in ,o. Of
lhe olhei Gieek Falheis, scholia on Luke fiom bolh Eusebius of Caesaiea
and Alhanasius of Alexandiia aie exlanl, as aie fiagmenls of commenls by
Dionysius of Alexandiia, Apollinaiis of Laodicea, Teodoie of Mopsueslia,
and Tilus of Boslia. Cyiil of Alexandiias commenlaiy on Lukes gospel,
aclually a seiies of r,o homilies, is complele in a Syiiac veision, while only
lhiee homilies exisl complele in Gieek and lhe iesl suivive in Gieek only
in fiagmenls. In Lalin lheie suivive fiagmenls of an Aiian commenlaiy
on Lukes gospel, lhe Tractate on Lukes Gospel. Ambiose was lhe only Lalin
Falhei lo compose a commenlaiy on lhe Gospel of Luke. Te commenlaiy
appeais lo be his ievised and ediled compilalion of selecled homiles on lhe
gospel. Tough Augusline did nol pioduce a commenlaiy, he did explain
fy-one passages of Luke in his liealmenl of di cull lexls in Mallhew and
Luke, and pieached seveial limes on Luke. Sevenleen homilies on Luke
aie conlained in a colleclion of gospel homilies by Giegoiy lhe Gieal (see
Mallhew bibliogiaphy).
Teie aie fiagmenlaiy iemains of seveial Gieek paliislic commenlai-
ies and homilies on lhe Acls of lhe Aposlles fiom seveial aulhois includ-
ing Oiigen, Didymus of Alexandiia, Teodoie of Mopsueslia, and Cyiil of
Alexandiia. Te only subslanlial exlanl colleclion of homilies is a seiies of
fy-ve seimons by John Chiysoslom. Fiom Chiysosloms hand eighl ad-
dilional homilies have suivived: foui on lhe beginning of lhe book and foui
on olhei passages including Pauls change of name. Fiom lhe Lalin Falheis
il is impoilanl lo menlion Auguslines seveial homilies on Acls and lhe al-
legoiical inleipielive poem of Aialoi on lhe Acls of lhe Aposlles.
Foi lhe Hebiew Bible lo lhe Sepluaginl , Foi lhe Hebiew Bible lo lhe Sepluaginl , Gospels and Acls ,
Jou
Fiom among lhe eaily Falheis, Ignalius of Anlioch piobably knew and used
lhe Fouilh Gospel; lhe same is piaclically ceilain of Juslin Mailyi. Tal he
did nol iefei lo il expliclly may be due lo lhe facl lhal some Roman ciicles
(called logoi by Epiphanius) opposed lhis gospel as heielical. Talian, a
disciple of Juslin who lalei became an encialile, used lhe gospel of John as a
fiamewoik foi his foui-gospel haimony, lhe Diatesseron. Melilo of Saidis used
il as well. Teophilus of Anlioch in his To utolycus (i.ii) explicilly quoles il:
Hence lhe holy sciipluies and all lhose inspiied by lhe Spiiil leach us, and
one of lhem, John, says, In lhe beginning was lhe Logos, and lhe Logos was
wilh God [John r:r]. Il is inleiesling lo nole lhal lhe calacombs of Rome
conlain iepiesenlalions of scenes fiom lhe gospel of John (in pailiculai lhe
iaising of Lazaius) piobably fiom lhe second cenluiy (F.-M. Biaun, jean
le theologien et son evangile dans lEglise ancienne, Eludes bibliques, [Paiis:
J. Gabalda, r,,,], r,,o).
Te Alexandiian gnoslic Valenlinus, who moved lo Rome (ca. ro), al-
mosl ceilainly used lhe gospel of John. Te Valenlinian Gospel of Truth (ca.
r,o:) conlains numeious echoes of il. Plolemy, an eaily disciple of Valenlinus,
wiole a commenlaiy on ils Piologue, alliibuling il lo John, lhe disciple of lhe
Loid (Iienaeus, dv. Haer. r.8.,). Heiacleon, anolhei Valenlinian, aulhoied
lhe isl known commenlaiy on lhe gospel (ca. r,o), exlended fiagmenls
of which aie qoled in Oiigens commenlaiy on John. Exceipls fiom lhe
Valenlinian Teodolus have been pieseived by Clemenl of Alexandiia.
Te isl explicil wilness of lhe foui-gospels canon , Iienaeus of Lyons,
made exlensive use of lhe gospel of John in his gainst Heresies in iefuling
lhe gnoslics and Maicion and explaining lhe oilhodox failh. His lheological
synlhesis, emphasizing lhe unily of lhe hisloiy of salvalion, liealed almosl
all lhe majoi lhemes of lhe gospel of John. Foi example, he cleaily peiceived
lhal lhe life oi eleinal life lhal piesupposes failh in Jesus is nol biological
life oi meiely a conlinued exislence of lhe soul, bul communion wilh God
lhe Falhei, lhiough Chiisl, in lhe Holy Spiiil.
Teilullian, loo, made subslanlial use of lhe gospel of John, in pailiculai
in eslablishing lhe dislinclion of Falhei and Son wilhin lhe Unily of God
(see especially gainst Praxeas). Hippolylus of Rome uses lhe Gospel of John
in a similai vein. Clemenl of Alexandiia is iepoiled by Eusebius as having
wiillen lhal . . . John, lasl of all, conscious lhal lhe oulwaid facls had been
sel foilh in lhe Gospels, was uiged on by lhe disciples, and, divinely moved
by lhe Spiiil, composed a spiiilual Gospel (Eccl Hist. o.r.,).
o Foui Paliislic Exegesis of lhe Books of lhe Bible
Te isl paliislic commenlaiy of which subslanlial pails have been pie-
seived is lhal of Oiigen; Eusebius knew of lhiily-lwo books (commenling
on John rr), of which only appioximalely eighl and a half aie exlanl. Foi
lhese, foilunalely, we have lhe Gieek lexl. Te isl ve books weie com-
posed ielalively eaily in Oiigens life, while he was slill in Alexandiia, lhe iesl
being composed lalei in Caesaiea. Te isl books of lhe commenlaiy aie
exliemely piolix: Book r is enliiely on John r:r, Book i aiiives al John r:,.
Tese isl veises of lhe Piologue of John oeied Oiigen an oppoilunily lo
expose his chiislology and lheology of lhe Tiinily, and even some essenlials
of his compiehensive view of lhe ciealed univeise. Teie aie manifold coi-
iespondences belween lhe docliines of lhese books of lhe commenlaiy and
lhose of Gn First Principles (a woik wiillen aiound lhe same lime, bul fully
pieseived only in Lalin). Oiigens spiiilual exegesis is ofen quile congenial
lo lhe Fouilh Gospel. Te kind of deepei meaning lhal he nds vaiies fiom
lhe mosl aibiliaiy allegoiising lo a piofound undeislanding of lhe symbol-
ism of lhe Gospel (M. F. Wiles, Te Spiritual Gospel. Te Interpretation of
the Fourth Gospel in the Early Church [Cambiidge: Univeisily Piess, r,oo],
i). He is almosl lhe only ancienl commenlaloi who syslemalically sludied
lhe key leims of John, such as spiiil, liulh, life, lighl, knowledge, and
gloiy, and ofen penelialed lheii deepei meaning.
Johns Gospel played a key pail in lhe liinilaiian and chiislological
discussions fiom lheii beginning, and lheiefoie ieceived special allenlion
in lhe gieal conlioveisies of lhe fouilh and fh cenluiies. Unfoilunalely,
a good numbei of commenlaiies wiillen in lhis conlexl have been losl oi
suivive only as fiagmenls in catenae (see Wiles, Te Spiritual Gospel, ,).
Seveial impoilanl ones, howevei, have been pieseived. Te isl of lhese is
lhe seiies of eighly-eighl homilies by John Chiysoslom, pieached in Anlioch
(ca. ,r), and conlaining a caieful exposilion of lhe whole gospel. Fiom lhe
Wesl, Auguslines Tractates on the Gospel of john, also coveiing lhe whole
gospel, aie exlanl. Te woik consisls of ri seimons, some aclually deliv-
eied, olheis meiely diclaled. Geneially, lhe isl gioup (r,) is daled eailiei
(ca. oor8) and lhe second (,,ri) lalei (ca. roio). Tese woiks
shaie a pasloial chaiaclei and al lhe same lime have subslanlial lheological
conlenl. Chiysoslom, lhough developing lhe leachings of lhe gospel againsl
Aiianism, is, in lhe spiiil of Anliochian exegesis, moie piaclical and less
pione lo exploie lhe deepei symbolic meaning. Auguslines exegesis is moie
congenial lo Johns lheology. Finally, len homilies on John by Giegoiy lhe
Gieal suivive (see Mallhew bibliogiaphy).
Fiom lhe beginning of lhe fh cenluiy lwo majoi Gieek commenlai-
ies suivive, lhose of Teodoie of Mopsueslia and of Cyiil of Alexandiia.
Foi lhe Hebiew Bible lo lhe Sepluaginl , Foi lhe Hebiew Bible lo lhe Sepluaginl , Gospels and Acls ,
Teodoies commenlaiy, pieseived in ils enliiely only in Syiiac lianslalion,
is lypical of lhe Anliochian school: ils benl is piaclical and lileial (lhough
wheie lhe lexl cleaily demands il he does give symbolic inleipielalions).
His chiislology, loo, ieecls Anliochian lendencies. Cyiils monumenlal
commenlaiy is eminenlly lheological, wilh ample use of spiiilual inlei-
pielalion. Docliinally he ghls againsl lhe Aiians and lhe chiislology of
Anlioch, lhough Nesloiius is nol menlioned by name, and lheiefoie lhe
commenlaiy is daled befoie i,. Fiagmenls of seveial Gieek commenlai-
ies aie compiled in J. Reuss, ed., johannes-Kommentare aus der Griechischen
Kirche, TU 8, (r,oo). Commenlaiies iepiesenled aie lhose by Apollinaiis
of Laodicea, Teodoie of Heiaclea, Didymus of Alexandiia, Teophilus of
Alexandiia, Cyiil of Alexandiia (oi Pseudo-Cyiil), Ammonius of Alexandiia,
and Pholius of Conslanlinople.
Teie aie, of couise, numeious commenlaiies of lessei impoilance fiom
Byzanline lheologians and Weslein medieval aulhois. Fiom lhe golden age
of Scholaslicism, Tomas Aquinas Commentary on the Gospel of St. john de-
seives special menlion. Taken down fom aclual lecluies in Paiis by Tomas
secielaiy, Reginald of Pipeino, il was coiiecled by Tomas himself, and is
consideied lo be one of his oulslanding wiilings on sacied Sciipluie.
Due lo lhe special inleiesl, and abundance of iecenl ieseaich on lhe
paliislic inleipielalion of John, as well as lhe immensily of lhe lask of
allempling lo summaiize lhe fealuies of lhal inleipielalion, a secondaiy
bibliogiaphy is oeied lo lhe ieadei.
Biviiouv.vuv
iov Jou
Srcounvr socvcrs
Biaun, F.-M. jean le theologien et son evangile dans lEglise ancienne. Paiis: J. Gabalda,
r,,,. Tis book conlains a delailed sludy of all lhe liaces of lhe Johannine
corpus in lhe isl lwo cenluiies by geogiaphical iegions (pp. o,i,o), and an
examinalion of lhe evangelisls dossiei.
Culpeppei, R. Alan. john, the Son of Zebedee. Te Life of a Legend. Columbia, S.C.:
Univeisily of Soulh Caiolina Piess, r,,.
Di Beiaidino, Angelo, ed. Encyclopedia of the Early Church. S.v. John lhe Evangelisl,
Gospel of: use and inleipielalion in lhe Eaily Chuich, by T. E. Pollaid.
Pollaid, T. E. johannine Christology and the Early Church. Cambiidge: Cambiidge
Univeisily Piess, r,,o.
8 Foui Paliislic Exegesis of lhe Books of lhe Bible
Schnackenbuig, Rudolf. Te Gospel ccording to St. john. Vol. r. Tianslaled by Kevin
Smylh. New Yoik: Heidei and Heidei, r,o8. See pp. r,iir,: Te Fouilh
Gospel in Hisloiy.
Wiles, Mauiice F. Te Spiritual Gospel. Te Interpretation of the Fourth Gospel in the
Early Church. Cambiidge: Cambiidge Univeisily Piess, r,oo.
Biviiouv.vuv
iov 1ui Gosviis .u Ac1s
Pvimnvr socvcrs
Matthew
Pseudo-Ammonius. Fragmenta in Matthaeum. PG 8,:r8rr,i.
Anonymous. Anonymi chiliaslae in Mallhaeum XXIV fiagmenla, in Giovanni
Meicali, Varia Sacra. Sludi e Tesli rr, r,. Rome: Tipogiaa Valicana, r,rr;
C. H. Tuinei, An Exegelical Fiagmenl of lhe Tiid Cenluiy. jTS , (r,o):
ir8r.
Apollinaiis of Laodicea. In Matthaeum (fiagmenls). In Matthaus-Kommentare aus
der griechischen Kirche, ed. J. Reuss, r,. TU or (r,,,).
Alhanasius of Alexandiia. In Illud: Gmnia mihi tradita sunt (Mallh rr, i,). PG
i,:io8io.
. Gn Luke X.:: (Matt. XI.:,). Tianslaled by A. Robeilson. NPNF
:
, :8,,o.
. Scholia in Matthaeum. PG i,:ror8,.
Augusline. De consensu Evangelistarum libri IV. Ediled by Fiancis Weihiich. CSEL
(r,o).
. De sermone Domini in monte libri II. Ediled by Almul Mulzenbechei. CCSL ,
(r,o,).
. Te Harmony of the Gospels. Tianslaled by W. Findley and P. Scha. NPNF
r
, o:
,,io.
. Gur Lords Sermon on the Mount. Tianslaled by W. Findley and P. Scha. NPNF
r
,
o:r,o. Tianslaled by J. Jepson. CV , (r,8). Tianslaled by D. J. Kavanagh
FaCh rr (r,,r).
. Quaestiones Evangeliorum libri II. Ediled by Almul Mulzenbeigei. CCSL B:
,rr8 (r,8o).
. Quaestionum septemdecim in Evangelium secundum Matthaeum liber I. Ediled by
Almul Mulzenbechei. CCSL B:rr,o (r,8o).
. Sermons ,r,, on the NT, in Te Vorks of Saint ugustine. Translation for
the :rst Century .. Ediled by John E. Rolelle. Tianslaled by Edmund Hill.
Biooklyn, NY: New Cily Piess, r,,r.
Foi lhe Hebiew Bible lo lhe Sepluaginl , Foi lhe Hebiew Bible lo lhe Sepluaginl , Gospels and Acls ,
Chiomalius of Aquileia. Tractatus in Matthaeum. Ediled by R. Elaix and J. Lemaiie.
CCSL ,A:r8,8 (r,,).
. Tractatus XVII in Evangelium Matthaei. Ediled by Anselm Hosle. CCSL
,:8,i (r,,,).
Foilunalianus of Aquileia. Commentarii in evangelia (fiagmenls). Ediled by Andie
Wilmail and Beinhaid Bischo. CCSL ,:o,,o (r,,,).
Giegoiy lhe Gieal. Evangelienhomilien. Ediled and lianslaled by M. Fiediowicz.
i vols. FontChr i8.ri (r,,,,8).
. Homiliae in Evangelia. Ediled by R. Elaix. CCSL rr (r,,,).
. Homiliae XI in Evangelia. PL ,o:ro,,rri.
. Forty Gospel Homilies. Tianslaled by David Huisl. Spencei, MA: Cisleician, r,,o.
Hilaiy of Poilieis. Sur Matthieu. Ediled and lianslaled by Jean Doignon. SC i,, i,8
(r,,8, r,,,).
Hippolylus. In Matthaeum (fiagmenls), in Hippolytus Verke r.i. Ediled by Hans
Achelis. GCS r.
Jeiome. Commentarii in evangelium Matthaei. Ediled by David Huisl and Maic
Adiiaen. CCSL ,, (r,o,).
John Chiysoslom. Te Homilies of S. john Chrysostom, rchbishop of Constantinople,
on the Gospel of St. Matthew. Tianslaled by G. Pievosl. LoF rr, r,, (r8,r).
. Homilies on St. Matthew. Tianslaled by S. G. Pievosl. Revised by M. B. Riddle.
NPNF
r
, ro.
. In Matthaeum homiliae r,o. PG ,,:r,i. PG ,8:,r,,.
Pseudo-Chiysoslom. Gpus imperfectum in Matthaeum. PG ,o:orr,o.
Matthaus-Kommentare aus der griechischen Kirche. Ediled by Joseph Reuss. TU or
(r,,,). Conlains lhe following:
Apollinaiis of Laodicea. In Mattaeum (fiagmenls) r,.
Cyiil of Alexandiia. In Mattaeum (fiagmenls) r,io,.
Pholius of Conslanlinople. In Mattaeum (fiagmenls) i,o,.
Teodoie of Heiaclea. In Mattaeum (fiagmenls) ,,,,.
Teodoie of Mopsueslia. In Mattaeum (fiagmenls) ,or,.
Teophilus of Alexandiia. In Mattaeum (fiagmenls) r,rr,i.
Oiigen. Commentaire sur l evangile selon Matthieu I. Tianslaled by Robeil Giiod. SC
roi (r,,o).
. Commentary on Matthew. Tianslaled by J. Paliick. NF ro:o,,ri.
. Homiliae viii in Matthaeum. PL ,,:rroio,, rr8,rioo. PLS :8,i,8. PL
,: rrr.
. Homiliae vviii, in Matthaeum, in Grigenes Verke XI. Grigenes Mattauserklarung
i, Die lateinische Ubersetzung der Commentariorum Series. Fiisl edilion by Eiich
Klosleimann and Einsl Benz (r,). Second edilion by U. Tieu. GCS 8 (r,,o).
. Grigenes Verke X. Grigenes Matthauserklarung r. Die griechisch erhalten Tomoi.
Ediled by Eiich Klosleimann and Einsl Benz. GCS o (r,,,).
,o Foui Paliislic Exegesis of lhe Books of lhe Bible
. Grigenes Verke XI. Grigenes Matthauserklarung i. Die lateinische Ubersetzung
der Commentariorum Series. Fiisl edilion by Eiich Klosleimann and Einsl Benz
(r,). Second edilion by U. Tieu. GCS 8 (r,,o).
. Grigenes Verke XII, r. Grigenes Matthauserklarung . Fragmente und Indices.
Ediled by Eiich Klosleimann and Einsl Benz. GCS r.r (r,r).
Pseudo-Pelei of Laodicea. Des Petrus von Laodicea Erklarung des
Matthaus evangeliums. Beiliagge zui Geschichle und Eikliung des Neuen
Teslamenles ,. Ediled by C. F. Geoig Heiniici. Leipzig: Duii, r,o8.
Pseudo-Teophilus. Commentarii sive alegoriae in quattuor evangelia. PL
:ri8ri,.
Foi specic lislings of seimons and homilies, see H. J. Sieben, Kirchenvaterhomilien
zum Neuen Testament, r,,o.
Foi lislings of catenae on Mallhew see Clavis Patrum Graecorum, : C.rrorr8.
Mark
Augusline. Sermons (Fiom lhe Gospel of Maik). PLS i:ii,. PL 8:,8r,r; rro
o,; rrrir,; rrio.
. Sermons (Fiom lhe Gospel of Maik). Tianslaled by R. G. MacMullen. Ediled by
Philip Scha. NPNF
r
, o:oor.
. Sermons ,,r,, on the 1, in Te Vorks of Saint ugustine. Translation for
the :rst Century .. Tianslaled by E. Hill. Biooklyn, N.Y.: New Cily Piess, r,,i.
i,.
Jeiome (Pseudo-Chiysoslom). Tractatus ro in Marci Evangelium. Ediled by D. G.
Moiin. CCSL ,8:,,oo.
. Homilies on the Gospel of Mark, in Te Homilies of St. jerome. Tianslaled by M. L.
Ewald. FaCh ,,:rir,i.
Pseudo-Jeiome. Expositio Evangelii secundum Markum. Ediled by M. Cahill. CCSL
8i (r,,,).
. Te First Commentary on Mark. n nnotated Translation. Tianslaled by
M. Cahill. New Yoik: Oxfoid Univeisily Piess, r,,8.
. Commentarius in euangelium secundum Marcum. PL o:,8,o.
John Chiysoslom. Sermons (Fiom lhe Gospel of Maik). PG ,r:ro. PG
,8:ooro; ,,,o,.
Pelei Chiysologus. Sermons (Fiom lhe Gospel of Maik). Ediled by Alexandie
Olivai. CCSL i:roi,; riii,; ro,,i; r8i8,; r8o,o; iooro; io,,;
i8,r (r,,,). CCSL iA: ,o,o,; ,rrro; or,r, (r,8r). CCSL iB:
roo,; ro,,8; roooo; roo8,i (r,8i).
. Sermons (Fiom lhe Gospel of Maik). Tianslaled by G. E. Ganss. FaCh r,:,,8o;
r,; i,o8i (r,,).
Teodoie of Mopsueslia. Fragmenta in Marcum. PG oo:,rro.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,r Foi lhe Hebiew Bible lo lhe Sepluaginl ,r Gospels and Acls ,r
Pseudo-Teophilus. llegoriae in euangelium secundum Marcum. PLS :ro8ri.
Foi selecled poilions of paliislic commenlaiies on Maik see Tomas C. Oden and
Chiislophei A. Hall, eds. Mark. Ancienl Chiislian Commenlaiy on Sciipluie,
1 i. Downeis Giove: IVP, r,,8.
Foi specic lislings of seimons and homilies, see H. J. Sieben, Kirchenvaterhomilien
zum Neuen Testament, o,,r.
Foi lislings of catenae on Maik see Clavis Patrum Graecorum, : C.ri,ri,.
Luke
Ambiose. Expositio Evangelii secundum Lucam. Ediled by Maic Adiiaen. CCSL r
(r,,,).
. Expositio Evangelii secundum Lucam, in Sant mbrogio, Gpere esegetiche rr.r.
Ediled by Giovanni Coppa. Milan, r,,8.
Alhanasius of Alexandiia. Scholia in Lucam. PG i,:r,iro.
Augusline. Questiones Evangeliorum libri II. Ediled by Almul Mulzenbeigei. CCSL
B:,rr8 (r,8o).
. Sermons ,,rro on the 1, in Te Vorks of Saint ugustine. Translation for
the :rst Century .. Tianslaled by E. Hill. Biooklyn, N.Y.: New Cily Piess, r,,i,
oio8.
Cyiil of Alexandiia. Comentarii in Lucam (homilies , , ,r, and scholia in catenae).
PG ,i:,o,,o. PG ,,:roo,ro; roo,.
. Commentary Upon the Gospel ccording to St. Luke by St. Cyril, Patriarch of
lexandria. i vols. Tianslaled by R. P. Smilh. Oxfoid: Oxfoid Univeisily Piess,
r8,,; iepi. Asloiia, N.Y.: Sludion, r,8.
. S. Cyrill. lexandriae archiepiscopi Commentarii in Lucae evangelium quae
supersunt syriace e manuscriptis apud Museum Britannicum. Ediled by Robeil
Payne Smilh. Oxfoid: Typogiapheo Academico, r8,8.
. S. Cyrilli lexandrini commentarii in Lucam I. Ediled by J. B. Chabol. CSCG ,o,
Sciiploies Syii i, (r,ri).
Dionysius of Alexandiia. Exegetical Fragments on the Gospel ccording to Luke.
Tianslaled by S. D. F. Salmond. NF o:rrio.
. Fragmenta in Lucam. In Te Letters and other Remains of Dionysius of
lexandria. Ediled by Chailes L. Felloe. Cambiidge: Cambiidge Univeisily
Piess, r,o, iri,o.
Eusebius of Caesaiea. Scholia in Lucam. PG i:,i,ooo.
Lukas-Kommenlaie aus dei giiechischen Kiiche. Ediled by Joseph Reuss. TU ro
(r,8). Includes:
Apollinaiis of Laodicea. Fragmenta in Lucam, ro.
Cyiil of Alexandiia. Comentarii in Lucam, ,i,,.
Teodoie of Mopsueslia. Fragmenta in Lucam, rir.
,i Foui Paliislic Exegesis of lhe Books of lhe Bible
Oiigen. Commentarii in Lucam (fiagmenls). In Grigne. Homelies sur S. Luc, Ediled
and lianslaled by Henii Ciouzel, Fiancois Fouiniei, Pieiie Peiichon. SC 8,
(r,oi): o,,.
. Commentarii in Lucam (fiagmenls), in Grigenes Verke IX. Die Homilien zu
Lukas in der Ubersetzung des Hieronmus und die griechischen Reste der Homilien
und des LukasKommentars. ind ed. Ediled by Max Rauei. GCS , (r,,,):
ii,o.
. Homilies on Luke. Tianslaled by J. T. Lienhaid. FaCh , (r,,o).
. Homilien zum Lukas-evangelium, i vols. Ediled and lianslaled by H.-J. Sieben.
FontChr .ri (r,,r,i).
. In Lucam homiliae xxxix, in Grigne. Homelies sur S. Luc. Ediled and lians-
laled by Henii Ciouzel, Fiancois Fouiniei, and Pieiie Peiichon. SC 8, (r,oi):
,,,,.
. In Lucam homiliae xxxix, in Grigenes Verke IX. Die Homilien zu Lukas in der
Ubersetzung des Hieronymus und die griechischen Reste der Homilien und des
LukasKommentars. ind ed. Ediled by Max Rauei. GCS , (r,,,): iii.
Teodoie of Mopsueslia. Fragmenta in Lucam. PG oo:,roi8.
Tilus of Boslia. Commentarii in Lucam (fiagmenls), in Titus von Bostra. Studien zu
dessen Lukashomilien. Ediled by Joseph Sickenbeigei. TU ir.r (r,or): ri,.
Foi specic lislings of seimons and homilies, see H. J. Sieben, Kirchenvaterhomilien
zum Neuen Testament, or8o.
Foi lislings of catenae on Luke see Clavis Patrum Graecorum, : C.ror8.
cts
Aialoi. rators De actibus postolorum. Ediled and lianslaled by J. L. Robeils III,
J. F. Makowski, and R. J. Schiadei. Allanla: Scholais, r,88.
John Chiysoslom. De mutatione nominum, homiliae r,. PG ,r:rr,o.
. Te Homilies of S. john Chrysostom. rchbishop of Constantinople on the cts of
the postles. Tianslaled by J. Walkei and T. Sheppaid. LoF , , (r8,r,i).
. Homilies on the cts of the postles. Tianslaled by J. Walkei, J. Sheppaid, and
H. Biowne. Revised by G. B. Slevens. NPNF
r
, rr: ri8.
. In cta apostolorum homiliae r,,. PG oo:r8.
. In principium ctorum, homiliae r,. PG ,r:o,rri.
Foi specic lislings of seimons and homilies, see H. J. Sieben, Kirchenvaterhomilien
zum Neuen Testament, ro,.
Foi lislings of catenae on Acls see Clavis Patrum Graecorum, : C.r,or,.
john
Augusline. Homilies on the Gospel ccording to St. john and His First Epistle.
Tianslaled by H. Biowne. LoF io, i, (r,8,).
Foi lhe Hebiew Bible lo lhe Sepluaginl , Foi lhe Hebiew Bible lo lhe Sepluaginl , Gospels and Acls ,
. In johannis evangelium tractatus CXXIV. ind ed. Ediled by Radbodus Willems.
CCSL o (r,,o).
. Lectures or Tractates on the Gospel of john. Tianslaled by J. Gibb and J. Innes.
NPNF
r
, ,:,,i.
. Tractates on the Gospel of john. Tianslaled by J.W. Rellig. FaCh ,8, ,,, 88, ,o, ,i
(r,88r,,,).
Cyiil of Alexandiia. Commentarii in johannem. PG ,:,ro,o. PG ,:,,,o.
. (oi Pseudo-Cyiil). Commentarii in johannem (fiagmenls). In johannes-
Kommentare aus der griechischen Kirche. Ediled by Joseph Reuss. TU 8, (r,oo)
r88,,.
. Commentary on the Gospel ccording to john. i vols. Tianslaled by Philip
E. Pusey and Tomas Randell. LoF , 8 (r8i, r8,).
. Sancti patris nostri Cyrilli arch. lexandrini in d. joannis evangelium. vols.
Ediled by Philip E. Pusey. Oxfoid: Claiendon, r8,i.
Didymus of Alexandiia. Kommentar zum johannes-Evangelium Kap. o,,,,. Ediled
by Bibel Kiamei. PT :,8ro (r,8,).
johannes-Kommentare aus der griechischen Kirche. Ediled by Joseph Reuss. TU 8,
(r,oo).
John Chiysoslom. Homiliae in joannem. PG ,,:i,8i.
. Te Homilies of S. john Chrysostom, rchbishop of Constantinople, on the Gospel
of St. john. Tianslaled by G. T. Slupail. LoF i8, o (r8i,i).
. Homilies on the Gospel of St. john. Tianslaled by Chailes Maiiioll. Annolaled by
Philip Scha. NPNF
r
, r:r.
. Homilies on the Gospel of john. Tianslaled by T. A. Goggin. FaCh, , r
(r,,,r,oo).
Oiigen. Commentarii in johannem. In Grigenes Verke IV. Der johanneskommentar.
Ediled by Eiwin Pieuschen. GCS ro:8o.
. Commentaire sur saint jean. Ediled and lianslaled by Cecile Blanc. SC rio, r,,,
iii, i,o (r,oo, r,,o, r,,,, r,8i).
. Commentary on the Gospel ccording to john. Tianslaled by R. E. Heine. FaCh
8o, 8, (r,8,, r,,).
. Commentary on the Gospel of john. Tianslaled by Allan Menzies. NF
ro:i,,o8.
Teodoie of Mopsueslia. Teodori Mopsuesteni commentarius in evangelium
johannis postoli. Ediled by J. M. Vosle. CSCG rr,, rro (r,o). Syiiac wilh
Lalin lianslalion.
. Commentarii in johannem (fiagmenls). In Robeil Devieesse, Essai sur Teodore
de Mopsueste. Sludi e Tesli rr. Valican Cily: Biblioleca Aposlolica Valicana,
r,8, o,r,.
Foi specic lislings of seimons and homilies, see H. J. Sieben, Kirchenvaterhomilien
zum Neuen Testament, 8,ri,.
Foi lislings of catenae on John see Clavis Patrum Graecorum, : C.ror8.
, Foui Paliislic Exegesis of lhe Books of lhe Bible
X
PAULI NE EPI STLES AND HEBREWS
In oidei lo lieal adequalely lhe queslion of lhe paliislic ieceplion and in-
leipielalion of Paul il is necessaiy lo iecall lhe change in lhe slale of lhe
queslion which has occuiied duiing lhe lasl few decades.
As Piofessoi William Babcock has wiillen in his Inlioduclion lo Paul
and the Legacies of Paul (Dallas: Soulhein Melhodisl Univeisily Piess, r,,o),
which collecled lhe papeis piesenled al an inleinalional ieseaich confeience,
held in Dallas, r,8,): Ovei lhe pasl cenluiy and a half, especially among
Pioleslanl scholais, assessmenls of Pauls place and legacy in lhe eaily hisloiy
of Chiislianily have lended lo fall inlo a disliessingly sleieolyped pallein
(p. xiii). Accoiding lo Babcock lhis pallein includes al leasl foui elemenls
lhal can be summaiized as follows:
r. Tal Pauls lheology exeicised ils giealesl appealand came closesl
lo being iighlly undeisloodamong veisions of Chiislianily lhal would
luin oul lo be maiginal oi heielical by lhe slandaids of whal would become
lhe dominanl liadilion.
i. Tal lhe liadilions lhal did ullimalely give Chiislianily ils enduiing
shape eilhei ignoied oi misconsliued Paul. . . .
. Tal only wilh Augusline, in lhe Lalin Wesl and al lhe luin fiom lhe
fouilh lo lhe fh cenluiy, did lheie emeige somelhing like a iecoveiy of lhe
genuine cenlial molifs in Pauline lhoughl and in pailiculai, a liue sense foi
lhe gieal Pauline lheme of juslicalion by giace and failh. . . .
. Tal lhe Gieek Chiislian liadilion nevei didbefoie oi afei Augus-
lineachieve an apl appiecialion of Paul. . . .
Te covei copy indicales lhal Paul and the Legacies of Paul piesenls a
seiies of sludies lhal painl a veiy dieienl, and moie complex picluiea
picluie conimed by a whole seiies of sludies ciled in lhe bibliogiaphies
given below. Tey suggesl lhal Paul was by no means a negligible oi maiginal
guie in whal would become oilhodox Chiislianily, lhal lhe oilhodox iead-
ing of Paul was no meie domeslicalion of his lhoughl, and lhal Paul ceilainly
had a foimalive signicance foi Gieek as well as foi Lalin Chiislianily.
Te ieceplion and inleipielalion of lhe Pauline lelleis begins wilhin lhe
1 ilself. Te so-called Deuleio-Pauline lelleis (accoiding lo mosl exegeles,
i Tessalonians, Colossians [:], Ephesians, and lhe Pasloials), which weie, of
couise, consideied unqueslionably Pauline by lhe Falheis, aie heie among
lhe isl examples (see lheii liealmenl in lhe piesenl commenlaiy below).
Among lhe Aposlolic Falheis lhe lellei of Clemenl lo lhe Coiinlhians,
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
lhe lelleis of Ignalius, and lhe lellei of Polycaip lo lhe Philippians ieecl
lhe inuence of lhe Pauline lelleis. Suipiising is lhe absence of lhe use
of lhe Pauline lelleis in mosl of lhe Apologisls. (Te Letter to Diognetus is an
impoilanl exceplion.) Te following passage fiom lhal lellei (wilh seveial
olheis) undoubledly shows lhe inuence of Paul, especially lhe lellei lo lhe
Romans:
He himself gave up his own Son as a iansom foi uslhe holy one foi
lhe unjusl, lhe innocenl foi lhe guilly, lhe iighleous one foi lhe uniigh-
leous, lhe incoiiuplible foi lhe coiiuplible, lhe immoilal foi lhe moi-
lal. Foi whal else could have coveied oui sins excepl his iighleousness:
In whom could we, lawless and impious as we weie, be made iighleous
excepl in lhe Son of God alone: O sweelesl exchange! O unfalhom-
able woik of God! O blessings beyond all expeclalion! Te sinfulness
of many is hidden in lhe Righleous One, while lhe iighleousness of
lhe One juslies lhe many who aie sinneis. (Diogn. ,.i,, lianslaled
by E. R. Faiiwealhei in Early Christian Fathers, LCC r, ediled by C. C.
Richaidson [(Philadelphia: Weslminslei, r,,], iioir.)
Of couise seveial of lhe gnoslic wiileis appealed also lo Paul. Maicion liied
lo suppoil his iejeclion of lhe o1 and his opposing lo ils ciealoi God, lhe
good God of Jesus Chiisl, on a colleclion of (ofen diaslically mulilaled)
Pauline Epislles.
Foi Iienaeus and Teilullian lhe Pauline coipus foims an inlegial pail
of lhe 1 (subslanlially as we know il). Il was especially Iienaeus who in his
gainst Heresies inlegialed lhe inleipielalion of piaclically lhe whole Pauline
coipus (logelhei wilh lhe olhei 1 wiilings) inlo his own anli-gnoslic and
anli-Maicionile lheology (cf. R. Noiiis, Iienaeuss Use of Paul in His Polemic
Againsl lhe gnoslics, in Paul and the Legacies of Paul, ,,,8).
Fiom lhe lhiid cenluiy on we have a consideiable numbei of explicil
commenlaiies on Pauline epislles (fiom Jeiome we know of some io Gieek
commenlaiies dedicaled lo vaiious Pauline epislles . . . lhe majoiily of lhem
unknown lo us . . . [Angelo Di Beiaidino, ed., Encyclopedia of the Early Church,
s.v. Paul III. Commenlaiies on lhe Pauline Epislles, by M. G. Maia]). In
whal follows only lhose commenlaiies and homilies will be menlioned lhal
have been pieseived enliie oi fiom which we have subslanlial fiagmenls.
(Foi delailed accounls and edilions of lhe fiagmenls see lhe bibliogiaphy
on lhe paliislic exegesis of Paul.)
Oiigen seems lo have been lhe isl lo commenl on all lhe Pauline
epislles, allhough excepl foi his commenlaiy on Romans (in Runuss Lalin
lianslalion, and pailly in Gieek) only fiagmenls have been pieseived. John
Chiysoslom lef us a complele seiies of homilies on all lhe Pauline epislles
Pauline Epislles and Hebiews ,,
,o Foui Paliislic Exegesis of lhe Books of lhe Bible
and a commenlaiy on Galalians, foilunalely all pieseived. Fiom Teodoie of
Mopsueslias commenlaiies only lhose on lhe minoi Pauline epislles (lhal
is, fiom Galalians lo Philemon in lhe canonical oidei) aie exlanl inlegially
in an eaily Lalin lianslalion, lhough we have numeious fiagmenls of lhe
Gieek oiiginal. Teodoiels biief, bul syslemalic, commenlaiies on all lhe
Pauline epislles aie pieseived in lhe oiiginal Gieek.
Fiom among lhe Gieek wiileis of lhe lalei paliislic oi Byzanline peiiod
we have commenlaiies oi fiagmenls of commenlaiies, foi example, by John
of Damascus, Pholius of Conslanlinople, Oecumenius of Tiicca (rolh c.),
Teophylaclus (rrlh c.), and Eulhymius Zigabenus (eaily rilh c.).
Te isl Lalin paliislic aulhoi who commenled on lhe Pauline epislles
is Maiius Vicloiinus. We have only pails of his commenlaiies on Galalians,
Ephesians, and Philippians. Te wiilei called Ambiosiaslei (an unknown
aulhoi of lhe fouilh cenluiy whose woiks have been falsely alliibuled lo
Ambiose) has lef us subslanlial commenlaiies on all lhe Pauline epislles.
Fiom Jeiome we have commenlaiies on Philippians, Galalians, Ephesians,
and Tilus. Pelagius, whose commenlaiies anledale his conlioveisies wilh
Augusline, commenled biiey on lhiileen of lhe Pauline lelleis.
Fiom Augusline we have a commenlaiy on Galalians and seveial incom-
plele liealmenls of Romans, bolh befoie and afei his clash wilh Pelagius.
Cassiodoius and his school lef us oilhodox ie-woikings of lhe commenlai-
ies of Pelagius.
In lhe Syiian Chuich, Ephiem (oi Pseudo-Ephiem) commenled on all
lhe Pauline epislles. Tey have been pieseived in Aimenian, and indiieclly
in Lalin.
Some of lhe majoi medieval aulhois who commenled on lhe Pauline
epislles weie Hugh of Sl. Vicloi, Pelei Lombaid, Tomas Aquinas, and
Dionysius lhe Cailhusian.
Fiom among lhe Pioleslanl Refoimeis Lulheis commenlaiies on
Romans and Galalians have been foundalional foi his lheology of juslica-
lion and immensely inuenlial. Calvin published commenlaiies on all lhe
Pauline epislles (Sliassbouig, r,,). Calholic commenlalois of lhe sixleenlh
and eaily sevenleenlh cenluiies include Cajelan (Tomas de Vio), whose
commenlaiy on lhe Pauline epislles was published in Rome in r,i,, and
Coinelius de Lapide (Anlweipen, ror).
Due lo lhe special inleiesl and abundance of iecenl ieseaich on lhe
paliislic inleipielalion of Paul, as well as lhe immensily of lhe lask of al-
lempling lo summaiize lhe fealuies of lhal inleipielalion, a secondaiy bib-
liogiaphy is oeied lo lhe ieadei. Also included is a bibliogiaphy infoiming
lhe ieadei on lhe place of Hebiews in lhe eaily Chuich.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
Biviiouv.vuv
iov P.Uiii Evis1iis .u Hivvivs
Srcounvr socvcrs
Selecled Sludies
on Paliislic Exegesis of lhe Pauline Epislles
Babcock, W. S., ed. Paul and the Legacies of Paul. Dallas, Tex.: Soulhein Melhodisl
Univeisily Piess, r,,o. Papeis of an inleinalional confeience on Paul in lhe
eaily Chuich (including Augusline).
Cocchini, Fiancesca. Il Paolo di Grigene. Contributo alla storia della recezione delle
epistole paoline nel III secolo. Veiba Senioium n.s. rr. Rome: Sludium, r,,i.
Includes a iich bibliogiaphy, r,,io8.
Dassmann, Einsl. Der Stachel im Fleisch. Paulus in der fruhchristlichen Literatur bis
Irenaus. Munslei: Aschendoi, r,,,.
Di Beiaidino, Angelo, ed. Encyclopedia of the Early Church. S.v. Paul II. Paulinism,
by Einsl Dassmann.
. Encyclopedia of the Early Church. S.v. Paul III. Commenlaiies on lhe Pauline
Epislles, by M. G. Maia.
Lindemann, Andieas. Paulus im altesten Christentum. Das Bild des postels und
die Rezeption der paulinischen Teologie in der fruhchristlichen Literatur bis
Marcion. BHT ,8. Tubingen: J. C. B. Mohi (Paul Siebeck), r,,,.
Wickeil, Uliich. Studien zu den Pauluskommentaren Teodors von Mopsuestia.
Beilin: A. Tpelmann, r,oi.
Wiles, M. F. Te Divine postle. Te Interpretation of St. Pauls Epistles in the Early
Church. Cambiidge: Cambiidge: Univeisily Piess, r,o,.
Selecled Bibliogiaphy
foi Romans and Hebiews
Romans
Filzmyei, Joseph A. Romans. New Translation with Introduction and Commentary.
New Yoik: Doubleday, r,,. Conlains lhe mosl exlensive and up-lo-dale bibli-
ogiaphy on paliislic commenlaiies and iegulaily iefeis lo lheii inleipielalions
of lhe lexl.
Schelkle, Kail Heimann. Paulus Lehrer der Vater. Die altkirchliche uslegung von
Romer rrr. ind ed. Dusseldoif: Palmos, r,,,. Delailed liealmenl of lhe exege-
sis of lhe epislle by lhe whole paliislic liadilion. Valuable summaiy of paliislic
exegesis of Romans, rr.
Pauline Epislles and Hebiews ,,
,8 Foui Paliislic Exegesis of lhe Books of lhe Bible
Hebrews
Gieei, Rowan A. Te Captain of our Salvation. Study in the Patristic Exegesis
of Hebrews. BGBE r,. Tubingen: J. C. B. Mohi (Paul Siebeck), r,,. Tis is
a subslanlial and balanced sludy, nol limiled lo lhe commenlaiies. A biief
Conclusion (pp. ,o,,) gives a summaiy chaiacleiizalion of lhe paliislic
exegesis of Hebiews.
Pvimnvr socvcrs
Exlensive Inleipielalion on Pauline Epislles
Ambiosiaslei. Commentarius in xii epistulas Paulinas. Ediled by H. J. Vogels. CSEL
8r.r (r,ooo,). Commenlaiies on all Pauline epislles.
Cassiodoius. Expositio S. Pauli epistulae ad Romanos, una cum complexionibus in xii
sequentes S. Pauli epistulas a quodam Cassiodori discipulo anonymo concinnatis.
PL o8:r,o8o. Exposilions on all Pauline epislles.
John Chiysoslom. Homilies on the Pauline Epistles. Tianslaled by J. B. Moiiis,
W. H. Simcox, and ievised by G. B. Slevens (Romans); T. W. Chambeis (r, i
Coiin lhians); Oxfoid lianslalion ievised by G. Alexandei (Galalians, Ephe-
sians), J. A. Bioadus (Philippians, Colossians, Tessalonians), Philip Scha
(Timolhy, Tilus, Philemon). NPNF
r
, rr:8r:,,,. Homilies on all Pauline
epislles.
. Commentary on the Epistle to the Galatians and Homilies on the Epistle to the
Ephesians of S. john Chrysostom. Tianslaled by W. J. Copeland el al. LoF o (r8o).
. Te Homilies of S. john Chrysostom, rchbishop of Constantinople, on the First
Epistle of St. Paul to the Corinthians. Tianslaled by W. K. Coinish and J. Medley.
LoF , (r8,).
. Te Homilies of S. john Chrysostom, rchbishop of Constantinople, on the Second
Epistle of St. Paul to the Corinthians. Tianslaled by J. Ashwoilh. LoF i, (r88).
. Te Homilies of S. john Chrysostom, rchbishop of Constantinople, on the Epistles
of St. Paul the postle to the Romans. Tianslaled by J. B. Moiiis LoF , (r8r).
. Te Homilies of S. john Chrysostom, rchbishop of Constantinople, on the Epistle
of St. Paul the postle to Timothy, Titus, and Philemon. Tianslaled by J. Tweed.
LoF ri (r8).
. Te Homilies of S. john Chrysostom, rchbishop of Constantinople, on the
Epistles of St. Paul the postle to the Philippians, Colossians, and Tessalonians.
Tianslaled by W. C. Collon, J. Ashwoilh, and J. Tweed. LoF r (r8).
. Ioannis Chrysostomi interpretatio omnium epistularum Paulinarum. ro. Ediled
by Fiedeiick Field. Oxfoid: Combe, r8,oi.
John Damascene. Commentarii in epistulas Pauli. PG ,,:r,i,, ,,,ro.
Commenlaiies on all Pauline epislles.
Pseudo-Oecumenius. Catena Ps.-Gecumenii. PG rr8:o8rr,:i,,. Commenlaiies
on all Pauline Epislles.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
Pauluskommentare aus der griechischen Kirche. ind ed. Ediled by Kail Slaab. NTA
r,. MunsleilWeslfalen: Aschendoi, r,8. Tis woik conlains fiagmenls
fiom lhe wiilings of Didymus of Alexandiia, Eusebius of Emesa, Acacius of
Caesaiea, Apollinaiius, Diodoie, Teodoie of Mopsueslia, Seveiian of Gabala,
Gennadius of Conslanlinople, Oecumenius, Pholius, and Aielhas on lhe epis-
lles of Paul. Includes:
Oecumenius. Commentarii in Pauli epistulas, ior. Commenlaiies fiom Romans
lhiough i Timolhy (no Tilus oi Philemon).
Seveiian of Gabala. Fragmenta in epistulas s. Pauli, ir,. Exposilions on all lhe
Pauline epislles wilh lhe exceplion of Philemon.
Teodoie of Mopsueslia. Fragmenta in epistulam ad Romanos and Fragmenta in
epistulam ad Corinthios i et ii, rrioo. Conlains lhe fiagmenls on Romans,
r and i Coiinlhians.
Pelagius. Expositiones xiii epistularum Pauli. Ediled by Alexandei Soulei. TaS ,.ri
(r,iilr,io). PLS r:rrrr,. Exposilions on all lhe Pauline epislles.
Seveiian of Gabala. Fragmenta in epistulas s. Pauli. In Pauluskommentare aus der
griechischen Kirche, ind ed., ed. K. Slaab, ir,. Exposilions on all lhe
Pauline epislles wilh lhe exceplion of Philemon.
Teodoie of Mopsueslia.Commentarii in epistulas Pauli minores. In Teodori epis-
copi Mopsuesteni in epistulas B. Pauli commentarii ri. Ediled by H. B. Swele.
Cambiidge: Univeisily Piess, r88o, r88i; iepiinl WeslmeadlFainboiough,
Hanls.: Giegg Inleinalional, r,o,. Conlains commenlaiies on Galalians
lhiough Philemon.
Teodoiel. Interpretatio in xii epistulas s. Pauli. PG 8i:8,,. Inleipielalions of all
Pauline epislles.
Foi selecled poilions of paliislic commenlaiies on Galalians, Ephesians,
Philippians see Maik J. Edwaids, ed. Galatians, Ephesians, Philippians. Ancienl
Chiislian Commenlaiy on Sciipluie, 1 8. Downeis Giove: IVP, r,,8.
Foi specic lislings of seimons and homilies, see H. J. Sieben, Kirchenvaterhomilien
zum Neuen Testament, ror,.
Foi lislings of catenae on lhe Pauline Epislles see Clavis Patrum Graecorum, :
C. rooro8.
Inleipielalion of Individual Pauline Epislles and Hebiews
Romans
Augusline. ugustine on Romans. Propositions from the Epistle to the Romans and
Unnished Commentary on the Epistle to the Romans. Ediled and lianslaled by
Paula Fiediiksen Landes. Chico, Cal.: Scholais Piess, r,8i.
. Epistulae ad Romanos inchoata expositio. Ediled by Johannes Divjak. CSEL 8
(r,,r): r,8r.
. Epistulae quorundam propositionum ex epistula ad Romanos. Ediled by Johannes
Divjak. CSEL 8 (r,,r): ,i.
Pauline Epislles and Hebiews ,,
oo Foui Paliislic Exegesis of lhe Books of lhe Bible
Cyiil of Alexandiia. Fragmenta in epistulam ad Romanos. PG ,:,,8,o.
Oiigen. Commentarii in epistulam ad Romanos. PG r:8ri,i.
. Commenlaiy on lhe Epislle lo lhe Romans, Books r,; oro. Tianslaled by T.P.
Scheck. FaCh ro, ro (ioor, iooi)
. Exegesis of Romans VIII, r8i,. jSL d sei. ri (r8ooor): roio.
. Romerbrief kommentar. o vols. Ediled by T. Heilkei. FontChr i.ro (r,,o,,).
Foi selecled poilions of paliislic commenlaiies on Romans see Geiald Biay, ed.
Romans. Ancienl Chiislian Commenlaiy on Sciipluie, 1 o. Downeis Giove:
IVP, r,,8.
r Corinthians
Cyiil of Alexandiia. Fragmenta in primam epistulam ad Corinthios. PG ,:8,o,ro.
Oiigen. Fragmenta in epistulam primam ad Corinthios. In C. Jenkins, Oiigen on r
Coiinlhians, jTS , (r,o8): ii,, ,,i, ,oor; ro (r,o,): i,,r.
: Corinthians
Cyiil of Alexandiia. Fragmenta in secundam epistulam ad Corinthios. PG ,:,ro,i.
Galatians
Augusline. Epistulae ad Galatas expositio. Ediled by Johannes Divjak. CSEL 8
(r,,r): ,,rr.
Jeiome. Commentarii in epistolam ad Galatas. PL io:o,8.
Maiius Vicloiinus. Commentarii in epistulam ad Galatas. PL 8:rr,rr,8.
Oiigen. Commentarii in Galatas (fiagmenls). PG r:ri,ri,8.
Ephesians
Jeiome. Commentarii in epistulam ad Ephesios. PL io:,,,.
Maiius Vicloiinus. Commentarii in epistulam ad Ephesios. PL 8:ri,,,.
Oiigen. Commentarii in Ephesios (fiagmenls). In J. A. F. Giegg, Te Commenlaiy
of Oiigen upon lhe Epislle lo lhe Ephesians, jTS (r,oi): ii; ,8io;
,,,,o.
Philippians
Maiius Vicloiinus. Commentarii in epistulam ad Philippenses. PL 8:rr,,ri,o.
r Tessalonians
Oiigen. Commentarii in epistulam primam ad Tessalonicenses. Ediled by Isidoie
Hilbeig. CSEL ,, (r,ri): ooo,.
Titus
Jeiome. Commentarii in epistulam ad Titum. PL o8:o,,o8.
Oiigen. Commentarius in Titum. PG r:roiroo.
Foi lhe Hebiew Bible lo lhe Sepluaginl or
Philemon
Jeiome. Commentarii in epistulam ad Philemonem. PL io:,,,or8.
Oiigen. Commentarius in Philemonem. PG r:ro,ro8.
Hebrews
Cassiodoius. Expositio epistulae ad Hebraeos. PL o8:o8,,,.
Cyiil of Alexandiia. Fragmenta in epistulam ad Hebraeos. PG ,:,,roo,.
John Chiysoslom. Homilies on the Epistle to the Hebrews. Tianslaled by F. Gaidinei.
NPNF
r
, r:o,ii.
. In epistulam ad Hebraeos argumentum et homiliae r,,. PG o:rio.
. Ioannis Chrysostomi interpretatio omnium epistularum Paulinarum ,. Ediled by
F. Field. Oxfoid: Combe, r8oi.
John Damascene. Commentarii in epistolam ad Hebraeos. PG ,,:,i,,,,.
Oecumenius. Commentarii in epistolam ad Hebraeos. In Pauluskommentare aus der
griechischen Kirche ind ed. Ediled by Kail Slaab, oio,.
Pseudo-Oecumenius. Commentarii in epistulam ad Hebraeos. PG rr,:i8o,i.
Oiigen. In Epistulam ad Hebraeos homiliae (fiagmenls). PG r:ro8ro,.
. In Epistulam ad Hebraeos libri (fiagmenls). PG r:ro,ro8.
Pseudo-Pelagius. Fragmenta in epistulam ad Hebraeos. PLS r:ro8,ro8,.
Teodoie of Mopsueslia. Fragmenta in epistulam ad Hebraeos. In Pauluskommentare
aus der griechischen Kirche ind ed. Ediled by Kail Slaab, iooiri.
Teodoiel. Interpretatio in epistulam ad Hebraeos. PG 8i:o,,8,.
Foi specic lislings of seimons and homilies, see H. J. Sieben, Kirchenvaterhomilien
zum Neuen Testament, r,r,8.
Pauline Epislles and Hebiews or
oi Foui Paliislic Exegesis of lhe Books of lhe Bible
XI
CATHOLIC EPI STLES
Eusebius of Caesaiea infoims us of Clemenl of Alexandiias Gutlines (Hypo-
typoseis), eighl books of inleipielalions of selecled passages fiom lhe o1
and lhe nl, including lhe Calholic Epislles, lhe Epistle of Barnabas, and
lhe pocalypse of Peter (Eccl. Hist. o.r.r). Fiagmenlaiy commenls on r
Pelei, Jude, and i John suivive in Cassiodoius Lalin lianslalion, Gutlines
Concerning the Canonical Epistles. Pholius, in his Library (Bibliotheca Codex
ro,) would explain Clemenls Gutlines as ieecling bolh oilhodoxy and
impiely. In addilion lo lhese fiagmenls of Clemenls Gutlines, a few paliislic
commenlaiies aie known and exlanl. Didymus of Alexandiia, lhough his
aulhoiship had been queslioned eailiei lhis cenluiy, composed a commen-
laiy liealing James, r and i Pelei, r, i, John, and Jude. Il suivives in ils
complele foim only in a Lalin veision. A commenlaiy on lhe same epislles by
Pseudo-Oecumenius also is exlanl as is one somelimes alliibuled lo Hilaiy
of Ailes, bul il is spuiious and dales piobably lo lhe lale sevenlh oi eaily
eighlh cenluiy. Fify fiagmenls on lhe Calholic epislles suivive in catenae
undei lhe name of John Chiysoslom and lhiily-eighl scholia aie asciibed
lo Cyiil of Alexandiia. Fiom Augusline, len homilies developing lhe lheme
of chaiily wilhin r John suivive.
J.mis
Te epislle of James would infoim eaily Chiislian moials and spiiilual
piaclice as il was used iepealedly lo leach lhe viilues wilh which James
was conceined. Oiigen would exhoil Chiislians lo piay lhal God would
fulll Jas r:ii in lheii lives (be doeis of lhe woid, and nol heaieis only) by
cleansing lhem of sin and enlivening lhe good lhiough Chiisl and lhe Spiiil
(Homily on Genesis i.o). Bul he would also leach lhal Jas :r, laughl peisonal
iesponsibilily lo ee sin once lhe divine Woid had begun lo ieveal lo lhem
lhe dieience belween good and evil (Gn First Principles r..o). Valeiius
would dedicale a homily on Jas :o lo lhe viilue of humilily (Homily r).
Augusline would pieach seimons on James r:r,ii; i:ro, and ,:ri.
Teologically, Jas r:r,, . . . lhe Falhei of lighls wilh whom lheie is no
vaiialion oi shadow due lo change, would piovide language impoilanl lo
liinilaiian discussion. Hilaiy of Poilieis slales lhal lhe Aiians would ap-
peal lo il lo emphasize lhe Falheis exclusive Godhead lo lhe denial of lhe
Foi lhe Hebiew Bible lo lhe Sepluaginl o
Sons divinily (Gn the Trinity .8). Alhanasius, howevei, uses il dieienlly.
He deduces lhal lhe Aiians eiioneously make God a compound of qualily
and essence by saying lhe Son is like lhe Falhei only in viilue (qualily).
Tis conicls wilh Gods simplicily in essence, a simplicily he sees slaled by
James in r:r, (Epistle to the Bishops of frica 8). Cyiil of Jeiusalem ciles lhe
enliie veise in his lecluie on lhe Falhei, lo show lhe eleinal Falheihood and
a begelling of lhe Son lhal meanl no alleialion in lhe Godhead (Catechetical
Lecture ,.,). Augusline, loo, ciles il in his discussion of lhe mysleiy of Gods
subslance, lhe mysleiy of an immulable God who cieales mulable lhings
(Gn the Trinity r.i). In lhe chiislological discussion Cyiil of Alexandiia
would iefei lo Jas r:r, lo slale his opposilion lo any nolion of confusion
of lhe divine Woid wilh esh. No change, no alleialion could occui in lhe
Woids divine naluie (Epistle to john of ntioch ro,ero8a).
Te passage in James lhal would become somewhal lioublesome in
lalei soleiiological lhinking, Jas i:rio, usually found applicalion wilhoul
any appaienl lension belween Paul and James in lhe eaily Chuich. Giegoiy
of Nazianzus laughl lhe Chiislian lhal bolh failh and woiks aie each dead
wilhoul lhe olhei (Jas i:r,). Teiefoie lhe Chiislian was lo do good woiks
upon believing lhe poinls of lhe failh (Gration on Holy Baptism ,). Ambiose
would slale simply lhal a piopei failh in Chiisl is only piolable when
ciowned wilh good woiks (Exposition of the Christian Faith i. Pief. r). Foi
Augusline lhe failh lhal is sel apail fiom lhal of lhe demons (Jas i:r,) is lhe
failh lhal woiks lhiough love by lhe Holy Spiiil (Gn the Trinity r,.i).
Inlo lhe Middle Ages some lension would aiise, and lheie would be al-
lempls lo ieconcile peiceived dieiences belween Paul and James on failh
and woiks. Foi example, Julian of Toledo would iead Jas i:i as nol so much
dismissing juslicalion by failh alone (cf. Rom. :i8), bul as leaching lhe
falseness of lhe idea lhal one could iefuse good woiks (ntithesis i.,,). Lalei,
in lhe Refoimalion, some opponenls of lhe Refoimeis would sel Jas i:iri
againsl lheii docliine of juslicalion by failh alone. John Calvin would ieply
lhal James is nol liealing mannei of juslicalion, bul imploiing Chiislians
lo biing foilh good woiks lhal piove and aie lhe fiuil of iighleousness
(Institutes of the Christian Religion .r,.rrri).
James occuis in lhe Liluigy, foi example, on lhe lhiid Sunday of
Advenl, in Masses foi Vaiious Needs and Occasions, in Rilual Masses foi
Reconcilialion, and in lhe Anoinling of lhe Sick. Il insliucls lhe believei on
lhe complemenlaiy ielalionship belween failh and good woiks, especially
lhe need lo complemenl failh wilh love foi neighboi, social juslice, and
moial puiily.
Calholic Epislles o
o Foui Paliislic Exegesis of lhe Books of lhe Bible
r Pi1iv
Two passages wilhin r Pelei lhal would inuence some foimulalions of lhe
cieed weie :r, and :o: . . . in which he wenl and pieached lo lhe spiiils in
piison; foi lhis is why lhe gospel was pieached even lo lhe dead. . . . Tese
lwo passages would help infoim lhe docliine of Chiisls descenl inlo hell
belween his dealh and iesuiieclion. Foi example, Oiigen would emphasize
lhal Chiisls minisliy of pieaching foi conveision did nol lake place only in
lhe body, bul also when Chiisls soul lef lhe body and descended lo pieach lo
olhei bodiless souls (gainst Celsus i.). Giegoiy of Nazianzus would iead
lhe signicance of lhe descenl lo include iescue: when Chiisl descended he
bioughl souls up fiom hell. Pieaching was exlended lo liiumphanl delivei-
ance of lhe dead (Teological Grations .io). Runus would see a somewhal
moie compiehensive signicance. Foi him Chiisl descended lo lhe dead lo
pieach and lo lead godly dead foilh fiom coiiuplion (Commentary on the
postles Creed i8i,). Yel, Clemenl of Alexandiia had iead lhe passages dif-
feienlly, in a mannei unielaled lo lhe cieeds confession of Chiisls descenl
inlo hell. Te spiiils and lhe dead iefeiied lo Chiislians who foimeily
weie unbelieveis, wilhin whose spiiils Chiisl became alive (Commentary on
r Peter [fiagmenls] :r8, io; :o).
In discussions of liinily and soleiiology as well as moial insliuclion r
Pel i:ii would piovide lhe eaily Chuich wilh iich language. Te passage
speaks of Chiisls sinlessness and his failhful, quiel passivily in sueiing as an
example lo believeis in lheii own liibulalion. Alhanasius of Alexandiia ie-
feiied lo lhe passage in his Second Festal Letter (,) foi lhe piecise puipose of
exhoiling Chiislian conducl in imilalion of Chiisl, bul foi Giegoiy of Nyssa,
in his liealise gainst Eunomius (o.), lhe passage defended lhe Sons shai-
ing of lhe Falheis essence even in incainalion. Te heielics (Anomoeans)
may aigue lhal Chiisl is cleaily dislanced fiom lhe Falheis unimpassioned
naluie in his laking upon himself human naluie. Bul Giegoiy noles lhal
lhe Son did nol assume passion in lhe sense of a peiveiled naluie, foi
he commilled no sin; no guile was found on his lips (i:ii). He only look
upon himself lhe inconvenienl alliibules of body and soul. Also, Cyiil of
Jeiusalem would iefei lo lhe passage (Catechetical Lecture r.). Foi him,
howevei, lhe woids of r Pelei i:ii need lo be iecognized isl as lhe woids
of lhe piophel Isaiah (,:,), and lhen as woids which ieveal lhe liue gloiy
of lhe cioss. Chiisl did nol die foi his own sins, bul foi lhe sins of olheis,
and heie is liue iedemplion and salvalion.
In chiislological malleis, iegaiding lhe union of lhe lwo naluies of
Chiisl, r Pel :r, Chiisl sueied in lhe esh, would be impoilanl. Cyiil of
Foi lhe Hebiew Bible lo lhe Sepluaginl o,
Alexandiia would sel lhis lexls language againsl lhose who would suggesl
a confusion of lhe Woids impassible divinily wilh esh. Chiisl sueied nol
in lhe impassible naluie of God, bul in his own esh (Ep. ,.ro,ero8b; lo
John of Anlioch). Such an emphasis fiom r Peleis woids weie alieady sel oul
by Alhanasius of Alexandiia in his lheological woik againsl lhe Aiians. In
his conceplion lhe Aiians had become xaled upon lhe humanily of Chiisl
lo lhe poinl lhal lhey numbeied him among lhe ciealuies. He counleis lhis
heiesy by aiguing lhal lhe phiase in lhe esh of r Pel :r demonsliales
lhe weakness of Chiisl limiled lo lhe naluie of esh, lhal which belongs lo
humanily. One musl iecognize lhal lhe woids of lhe Aposlle sepaiale such
ciealuiely alliibules fiom lhe divine naluie of lhe Woid (gainst rians
.,).
And lhen, of couise, lheie is lhe eaily Chuichs inleiesl in lhe oodl
baplismal passage of r Pel :ioir. Foi Cypiian lhe iefeience lo lhe eighl
people in lhe aik saved lhiough walei leaches lhe necessily of lhe sacia-
menl of baplism wilhin lhe one, undivided Chuich (Ep. ,.rr; ,.r,; ,,.i).
Teilullian had alieady anlicipaled lhis lypology belween aik and Chuich in
Gn Idolatry i and had developed lhe aiklood, Chuichlbaplism lypology
in Gn Rapture 8. Te eailh is oui esh, lhe ood oui baplism, lhe dove lhal
ieluined lo lhe aik lhe spiiil of God lhal biings Gods peace.
r Pelei is iead, foi example, in lhe Chuichs liluigy duiing lhe Sundays of
lhe Easlei Season, on lhe isl Sunday of Lenl, in Masses of lhe Chaii of Pelei,
and on lhe Feasl of Maik lhe evangelisl. Il piovides baplismal leaching and
ieminds lhe believei aboul lhe blessing of an enduiing spiiilual, heavenly
inheiilance, and of lhe need lo be piepaied lo follow Jesus in sueiing.
r, i, Jou
Wheieas Raymond Biown (Te Epistles of john. Translated with Introduction,
Notes, and Commentary. AB o. Gaiden Cily, N.Y.: Doubleday, r,8i, o, [see
pp. r foi an oiienlalion lo r, i, John in lhe Chuichs liadilion]) speaks
of some possible echoes of r John in lhe eaily Chiislian lileialuie of lhe
second cenluiy, one nds piobable use only in Juslin (cf., Dial. ri.,: We
who obseive lhe commandmenls of Chiisl aie called genuine childien of
Godand lhal is whal we ieally aie, compaied especially wilh r John :r),
and lhe Letter to Diognetus (cf. ro.i). Accoiding lo lhe same aulhoi one
would nd piobalive knowledge of one oi moie of lhe Johannine lelleis
foi lhe isl lime in Polycaips Epistle to the Philippians (cf. ,.r: Foi eveiyone
who does nol confess Jesus Chiisl lo have come in lhe esh is Anlichiisl
Calholic Epislles o,
oo Foui Paliislic Exegesis of lhe Books of lhe Bible
compaied wilh i John , and r John :i). Iienaeus in his gainst Heresies
quoles explicilly fiom bolh r John and i John, bul as if lhey weie one lellei
(Biown, Te Epistles of john, ,ro). Te lhiid epislle of John appeais in eaily
Chiislian lileialuie only by lhe middle of lhe lhiid cenluiy, and il is only by
lhe end of lhe fouilh cenluiy lhal acceplance of all lhe lhiee Johannine lelleis
as canonical was slowly pievailing (Biown, Te Epistles of john, rrr).
As foi commenlaiies, a few Falheis who commenled on lhe so-called
Calholic epislles included also biief commenls on r John (see lhe bib-
liogiaphy on Calholic epislles). A majoi commenlaiy on r John has been
pieseived in lhe foim of len homilies pieached by Augusline (six duiing
lhe Easlei Week of lhe yeai r,, lhe lasl foui belween Easlei Week and
lhe Feasl of Ascension). All manusciipls end wilh homily len, coveiing r
John ,:r, lhus leaving r John ,:ir wilhoul commenl. Tese homilies
could be called also a liealise on chaiily: lheie is no lheme on which I
would fainei speak lhan chaiily; and no olhei Sciipluie exlols chaiily wilh
giealei waimlh (8.r; lians. J. Buinaby in ugustines Later Vorks, i,i8).
Augusline anchois chaiily (as does r John) in Gods love foi us, manifesled
especially in lhe incainalion of lhe Son and lhe sending of lhe Holy Spiiil
(cf. especially Homily ,), yel lhe majoi pail of his homilies is an exhoilalion
lo biolheily and sisleily love lhal, paiadoxically, includes also enemies as
polenlial biolheis and sisleis (cf. Homily 8).
Biviiouv.vuv
iov C.1uoiic Evis1iis
Pvimnvr socvcrs
Augusline. Commentaire de la Prmiere Eptre de S. jean. Ediled and lianslaled by
Paul Agaesse. SC ,, (r,8).
. Homilies on the First Epistle of john. Tianslaled by H. Biown. Revised by J. H.
Myeis. NPNF
r
, ,:,o,i,.
. Homilies on the Gospel according to john and His First Epistle. Tianslaled by
H. Biowne. LoF io, i, (r88,).
. In Iohannis epistulam ad Parthos tractatus x. PL ,:r,,,iooi.
. Ten Homilies on the First Epistle General of St. john. In ugustine. Later Vorks,
LCC. Tianslaled by J. Buinaby. Philadelphia: Weslminslei Piess, r,,,, i,,8.
Incomplele: lheie aie inlenlional minoi omissions of iepelilive oi less impoi-
lanl passages.
. Tractates on the First Epistle of john. Tianslaled by J. W. Rellig. CV ,i (r,,,):
riri,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl o,
Clemenl of Alexandiia. Comments on the First Epistle of Peter, the Epistle of jude,
and the First and Second Epistles of john (fiagmenls). Tianslaled by W. Wilson.
NFa i:,,r,,,.
. Hypotyposes (fiagmenls). In Clemens lexandrinus. . Stromata Buch VII und
VIII. Excerpta ex Teodoto, Eclogae propheticae, Quis diues Saluetur, Fragmente.
ind ed. Ediled by Ollo Slhlin, Ludwig Fiuchlel, and Uisula Tieu. GCS r,
(r,,o): r,,ir,.
Cyiil of Alexandiia. Fragmenta in cta apostolorum et in epistulas catholicas. In
Cyrilli archiepiscopi lexnandrini in D. Ioannis evangelium. . Ediled by Philip
Pussey, r,r. Biussels: Edilions Culluie el Civilisalion, G. Lebon, r,o,.
Didymus of Alexandiia. Didymi lexandrini in epistulas canonicas brevis enar-
ratio. NTA .r. Ediled by Fiiediich Zoep. Munslei: Aschendoische
Veilagsbuchhandlung, r,r.
John Chiysoslom (oi Pseudo-Chiysoslom). Fragmenta in epistulas Catholicas. PG
o:roorooi.
Pseudo-Oecumenius. Commentarii in epistulas catholicas. PG rr,:,,,ii.
Foi specic lislings of homilies and seimons, see H. J. Sieben, Kirchenvaterhomilien
zum Neuen Testament, r,,r8r.
Foi lislings of catenae on lhe Calholic Epislles see Clavis Patrum Graecorum, :
C. r,,r,,.
Calholic Epislles o,
o8 Foui Paliislic Exegesis of lhe Books of lhe Bible
XI I
REVELATION
Teie exisls lillle concensus on possible liaces of lhe book of Revelalion
in lhe Aposlolic Falheis, bul Juslin leslies of his own knowledge of lhe
piophecy (Dial. 8r:r,). Melilo of Saidis, by Eusebius of Caesaieas iecoid
(Eccl. Hist. .io.i), composed a woik Gn the Devil and the pocalypse of john,
no longei exlanl, and Teophilus of Anlioch used Revelalion in his woik
gainst the Heresy of Hermogenes (Eusebius Eccl. Hist. .i.r). Iienaeus uses
Revelalion fiequenlly in his gainst Heresies. He slales lhal John lhe Loids
disciple wiole il (.io.rr; .o.) al lhe end of Domilians iule (,.o.) and
leslies lo familiaiily wilh seveial manusciipls of lhe book (,.o.r). Il had,
lhen, an eaily, bioad ciiculalion wilhin lhe Chuiches of Asia Minoi, Syiia,
and Gaul. Wilhin Gaul, lhe Chuiches of Lyons and Vienne ceilainly knew
lhe language of Revelalion and ieecl il in lheii epislle lo lhe Chuiches of
Asia and Phiygia (Eusebius, Eccl. Hist. ,.r.8or). In lhe same lime fiame of
lhe lallei half of lhe second cenluiy il was also among lhe books accepled
in Ilaly (Muratorian Fragment).
Hippolylus of Romes pology for the pocalypse and the Gospel of john,
now losl and exlanl only in fiagmenls, shows conlinued Ilalian inleiesl in
lhe book inlo lhe luin of lhe cenluiy. Teilullians numeious iefeiences as
well as Oiigens piomised, bul appaienlly unwiillen, commenlaiy indicale
ils honoied place in Noilh Afiica. Foilunalely some scholia of Oiigin on
Revelalion have suivived, bul lhe colleclion sel foilh by Hainack as Oiigens
scholia conlains scholia fiom olheis, including Iienaeus and Clemenl of
Alexandiia.
Te book of Revelalion, howevei, was nol wilhoul ils queslioneis and
opponenls. Maicion iejecled il (Teilullian, gainst Marcion .,). Gaius of
Rome alliibuled il lo lhe gnoslic Ceiinlhus (Eusebius Eccl. Hist. .i8.ri),
among olhei possible ieasons because of his dislasle foi chiliasm. Te Alogoi,
a second cenluiy secl of Asia Minoi wilh anli-Monlanisl lendencies, also
iejecled Revelalion (as well as Johns Gospel) and asciibed il lo Ceiinlhus
(Epiphanius, Panarion ,r..ro). Tey mocked lhe book foi whal lhey
consideied ils impiaclical conlenllhings like angels and liumpels (Rev
8:i)and faulled il foi ils supposed eiioneous iefeience (Rev i:r8i,) lo
a Chuich in Tyaliia (Epiphanius, Panar. ,r.i.i.r). Dionysius of Rome
was acquainled wilh such conneclions of Revelalion lo Ceiinlhus and of ils
hisloiy of iejeclion. He himself did nol iejecl il, allhough he did nol believe
lhe aulhoi was John lhe aposlle, bul anolhei John of Asia. Te book was
Foi lhe Hebiew Bible lo lhe Sepluaginl o,
wiillen, he lhoughl, in a ciude slyle and conlained mysleiies lo which lheie
musl be a deepei, non-lileial meaning. Signicanlly, lhese commenls weie
evoked by lhe Egyplian bishop Nepos book gainst the llegorists, which
laughl a chiliasm diawn fiom Revelalion (Eusebius Eccl. Hist. ,.ii,).
Eusebius, who is oui souice foi much of lhe above hisloiy, himself had a
view of Revelalion lhal was nol enlhusiaslically posilive. He does nol iejecl
lhe book ouliighl, noling lhal opinion on ils iecognilion is evenly splil, bul
he will allow ils placemenl among lhe spuiious wiilings including lexls
such as lhe Shepherd of Hermas, Barnabas, and lhe Teachings of the postles.
Te hesilancy of Eusebius iegaiding acceplance of Revelalion may be due
lo his iejeclion of chiliasm, which was populaily found in Johns book. Such
a fuluiislic, eailhly, iegal eschalology (nol lo menlion lhe exlieme, sensual
veision of Ceiinlhus) was unacceplable lo his vision of Conslanlines piesenl
Chiislian empiie. Fuilheimoie, lhe lension fell wilh iegaid lo Revelalion by
Eusebius and lhose whose accounls he piesenls may be due lo ils possible
conneclion lo Monlanism. Tough much evidence is ciicumslanlial, il is
plausible lhal lhe Monlanisls used Johns visions as models foi lheii own
visions and had a chiliasl eschalology infoimed by Revelalion.
Vicloiinus, Bishop of Pellau (mailyied ca. o), wiole lhe eailiesl exlanl
commenlaiy on Revelalion. Te lexl of lhe oiiginal commenlaiy was nol
eslablished unlil r,ro, and lhiee iecensions exisl. Of lhe lhiee lhe besl known
is lhal of Jeiome, which impioved lhe Lalin, made olhei slylislic ediloiial
changes, and alleied oi iemoved passages lhal ievealed Vicloiinuss chiliasm.
Tough Jeiome had idenlied him as a chiliasl (Lives of Illustrious Men r8)
and his commenlaiy piesenls a lileial ieading of Revelalion ioir, lhe bishop
of Pellau weaves in a iemaikable amounl of allegoiy and guialive ieading
lhioughoul his commenls. Foi example, as in Iienaeus (dv. Haer. .rr.8),
lhe foui living ciealuies of Revelalion aie lhe foui gospels. Te lwenly-
foui eldeis aie lhe Law and lhe Piophels, and lhe while iobes of Rev o:rr
symbolize lhe Holy Spiiil. Te woman of Revelalion ri is lhe Chuich, ancienl
as lhe paliiaichs, and lhe diagon is lhe devil, a muideiei fiom lhe beginning
(cf. John 8:). Tis would be expecled, foi Jeiome also wiiles of his being
a followei of Oiigen (Ep. oi). Foi Vicloiinus lhe evenls of lhe seven bowls
(Revelalion ro) iecapilulale lhe evenls of lhe seven liumpels (Revelalion
,8) moie emphalically. Te poinl is nol oidei of evenls wilhin Revelalion,
bul lheii signicance. Tey desciibe judgmenl and liibulalion. Hisloiically
lhe beasl of Revelalion r was Neio, and eschalologically il is Neio iesui-
iecled fiom lhe abyss lo be Anlichiisl. Te isl iesuiieclion of Rev io:o
is shown as paiallel lo lhe Pauline iesuiieclions of r Tess :rr8; r Coi
r,:,r,. Tis iesuiieclion enables lhose in lhe book of life, lhen immoilal,
Revelalion o,
,o Foui Paliislic Exegesis of lhe Books of lhe Bible
lo iule wilh Chiisl ovei all nalions on lhe eailh foi a lhousand yeais befoie
lhe second liumpel. Jeiome, of couise, omilled lhis inleipielalion in his
iecension. He subsliluled inslead a ieading lhal emphasized lhe ieign as
lhe lawful, viiginal puiily of lhe believei. Tis is nol suipiising. Elsewheie,
on lhe basis of lhe iefeience lo lhe r,ooo who iemained viigins (Rev
r:r,), he aigues lhal all who have nol pieseived lheii chaslily aie deled
(gainst jovinianus r.o).
Vicloiinus shows conlinuily wilh eailiei chiliasls. Similai ieadings of
Revelalion ioir as a lime of eailhly blessing and ienewal following a
isl lileial iesuiieclion and again followed by a second iesuiieclion wilh
judgmenl can be seen in Juslin, Dial. 8r; Iienaeus, dv. Haer. ,.,. ro.;
Teilullian, Gn the Resurrection of the Flesh i,; gainst Marcion .i,.
Afei lhe woik of Vicloiinus lhe nexl commenlaiy, exlanl only in fiag-
menls, is lhal of Tychonius, lhe Donalisl. He follows Vicloiinuss nolion of
evenls iecapilulaled by fuluie naiialion of evenls. Te commenlaiys unique-
ness iesls in ils sliong ecclesiological focus. Te millennium of Revelalion
io is lhe Chuichs piesenl expeiience belween Chiisls lwo advenls because
Chiisl has alieady bound lhe devil (cf. Mall ri:i,; Luke rr:ii). Revelalion
ri desciibes in geneial lhe incessanl sliuggle belween Chiisl and lhe devil,
bul moie pailiculaily il ieveals lhe life of lhe Chuich (Donalisl) lhal, pieg-
nanl wilh lhe gospel, gives biilh lo lhose in whom Chiisl is foimed. Te
devil peisecules lhe Chiislians, lhe Chuich, Chiisls body lhiough lhe false
Chuich (Calholic). Wilhin Tyconiuss commenlaiy one can see al woik sev-
eial of lhe heimeneulical piinciples oullined in his Book of Rules. Tyconiuss
exegesis would piovide a dominaling paiadigm foi lhe Chuichs ieading of
Revelalion in subsequenl yeais.
Augusline, lhough he nevei wiole a commenlaiy on Revelalion, did
adapl somelhing akin lo Tyconiuss guialive-ecclesiological inleipielalion
of Revelalion io in his City of God (io.,ro).
Te nal Lalin commenlaiies of lhe paliislic peiiod weie lhose of
Jeiome, Piimasius, and Apiingius. Jeiomes, as menlioned above, was one of
seveial iecensions of Vicloiinuss lileial, chiliaslic commenlaiy. Piimasiuss
commenlaiy combines lhe lhoughl of bolh Tyconius and Augusline. Te
manusciipl of Apiingiuss woik, published isl in r,oo, has only his com-
menls on r:r,:, and r8:oii:ir suiviving. Te gap of ,:8r8:, in lhe manu-
sciipl is lled wilh lhe maleiial of Jeiome and Vicloiinus. Cassiodoiuss biief
noles on Revelalion have suivived and evidence iefeiences lo Tyconius and
inuence fiom bolh Vicloiinus and Augusline. Also Caesaiius of Ailes nine-
leen homilies on Revelalion aie exlanl, lhough eailiei lhey had mislakenly
been classied as Auguslines Exposition of the pocalypse. Tese homilies
Foi lhe Hebiew Bible lo lhe Sepluaginl ,r
ieecl lhe ecclesiological ieading of Tyconius: lhe millennium of Revelalion
io is lhe Chuichs iule in lhe woild; lhe isl iesuiieclion is iegeneialion;
lhe descenl of lhe new Jeiusalem (Revelalion ir) is lhe Chuichs univeisal
dispeision.
The eailiesl suiviving Gieek commenlaiy on Revelalion is lhal of
Oecumenius (olh cenluiy) who wilh an appiecialion foi allegoiy ieads
lhe maleiial as eilhei iefeiiing lo lhe pasl momenl of Chiisls incainalion,
lhe piesenl silualion, oi lo lhe end lime. Foi him lhe woman and lhe male
child lo which she gives biilh in Revelalion ri aie Maiy and Jesus. Te
woman and child aie lhiealened by lhe diagon bul lhe boy is saved by God
while lhe woman ees inlo lhe deseil foi r,ioo days. Tal is, Salan sliis up
Heiod lo muidei Jesus bul lhe heavenly Falhei gives Joseph a dieam and
lhe family ees lo Egypl and iemains lheie r,ioo days unlil Heiods dealh.
Similaily, lhe millennium of Revelalion io symbolically iefeis lo lhe incai-
nalion. Oecumenius, howevei, can slill see Salanic peiseculions lhiough lhe
Anlichiisl of lhe end lime in Revelalion. Andiew of Caesaiea seems lo know
Oecumeniuss commenlaiy and employs il in his own. Andiew ieads lhe
maleiial in an ecleclic mannei, nding an adequale inleipielalion lhiough
a lileial, liopological, oi allegoiical sense. Unlike Oecumenius foi Andiew
lhe woman and child of Revelalion ri aie lhe Chuich and lhe Chiislians il
biings foilh, while lhe millennium of Revelalion io is lhe lime fiom Chiisls
isl advenl unlil lhe knowledge of God is univeisal. Te isl iesuiieclion of
Rev io: is nol eschalological, bul iefeis lo spiiilual iegeneialion.
Revelalion, as can be seen, infoimed lhe eaily Chuich conceining Chiisls
incainalion, lhe peiiod belween incainalion and lhe end lime of liibulalion
and evenlual blessing, and lhe Chuichs life belween lhose limes. Teie was
always discussion of lhe numbei ooo and lhe idenlily of Anlichiisl, bolh
hisloiical and eschalological, lhal ianged fiom highly speculalive lo being
sobei-minded and iesliained. Te inleipielalions of lhe iich symbolism
of Revelalion could be veiy fanciful and veiy eailhy. Ones heimeneulical
appioach deleimined whal one saw. Bul lhe hisloiy of Revelalion in lhe
eaily Chuich is nol only a hisloiy of dieiing inleipielalions lhal al limes
led lo dieiing opinions of lhe books usefulness and even ils canonicily. Il
is also a hisloiy of lhe minisliy of lhe book lo lhe failh of Chiisls body in
lhe isl cenluiies.
In pailiculai, lhe language of Revelalion conliibuled lo lhe Chuichs
ieveienl chiislology. Te desciiplions of lhe Lamb and lhe Woid as King of
Kings and Loid of Loids (Rev r,:r; r,:ro) cause Oiigen lo addiess Chiisl
as lhe lieasuie of lieasuies (Homily on jeremiah 8.,o; cf. Col i:; Mall
r:o). Cypiian in his Treatises (ri.i.io) ciles Johns vision of Chiisl in Rev
Revelalion ,r
,i Foui Paliislic Exegesis of lhe Books of lhe Bible
r:rir8 lo addiess lhe eveilasling powei lhe Son ieceived fiom lhe Falhei afei
his iesuiieclion fiom lhe dead. Giegoiy of Nazianzus sees lhe divinily of lhe
Son in lhe language of Rev r:8 which he lhinks is spoken of lhe Son . . . who
is and who was and who is lo come, lhe Almighly (Teological Grations .r,
[Gration i,.r,]). To lhe calechumen, Cyiil of Jeiusalem would piesenl lhe
Loid Jesus Chiisl as lhe Lion (Rev ,:,), nol because he consumes humanily
bul because he is a sleadfasl, condenl king who opposes and liamples lhe
devil, lhal ioaiing, devouiing, deceiving lion (Catechetical Lectures ro.).
Revelalion has a laige iole in lhe Chuichs liluigy. Il is iead on Holy
Tuisday, lhe Sundays of Easlei season, and on lhe feasls of lhe Assumplion,
All Sainls, All Souls, Chiisl lhe King, and in Oidinaiy Time. Te book en-
couiages believeis lowaid failhfulness and sepaialion fiom wickedness in
lighl of Chiisls suie, ullimale liiumph ovei sin, dealh, and lhe devil.
Biviiouv.vuv
iov Rivii.1io
Andiew of Caesaiea. Der pokalypse-Kommentar des ndreas von Kaisareia, in
Studien zur Geschichte des griechischen pokalypseTextes I. Ediled by Josef
Schmid. Munich: Zink, r,,,, ,io,.
Apiingius of Beja. Tractatus in pocalypsin. Ediled by Maiius Feiolin. Paiis:
A. Picaid, r,oo.
Caesaiius of Ailes (Pseudo-Augusline). Expositio in pocalypsim, in Sancti Caesarii
episcopi relatensis Gpera omnia nunc primum in unum collecta. i vols. Ediled
by Geimanus Moiin. Maiedsous, r,,i, i:iroi,,.
Cassiodoius. Complexiones pocalypsis Ioannis. PL ,o:ro,rr8.
Hippolylus. De pocalypsi (fiagmenls), in Les fiagmenls du De Apocalypsi
dHippolyle, ediled and lianslaled by Pieiie Piigenl and R. Slehly. TZ i,
(r,,): r.
Oecumenius. Te Complete Commentary of Gecumenius to the pocalypse. Ediled
and lianslaled by H. C. Hoskiei. Ann Aiboi, Mich.: Univeisily of Michigan
Piess, r,i8.
Oiigen. Scholia in pocalypsin, in Der ScholienKommentar des Grigenes zur
pokalypse johannis. Ediled by Conslanlin Diobouniolis and Adolf Hainack.
TU 8. (r,ri): .
Piimasius. Commentarius in pocalypsin. Ediled by A. W. Adams. CCSL ,i
(r,8,).
Tyconius. Te Turin Fragments. Commentary on Revelation. TS ,. Ediled by
Fiancesco LoBue and G. G. Willis. Cambiidge: Univeisily Piess, r,o.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,
Vicloiinus of Pellau and Jeiome. Commentarii in pocalypsin Ioannis, editio
Victorini et recensio Hieronymi. unacum posteriorum additamentis. Ediled by
Johannes Haussleilei. CSEL , (r,ro): rrr,.
. Commentary on the pocalypse. Tianslaled by R. E. Wallis. NF ,:oo.
. Sur lpocalypse et autres ecrits. Ediled and lianslaled by M. Dulaey. SC i
(r,,,).
Foi specic lislings of seimons and homilies, see H. J. Sieben, Kirchenvaterhomilien
zum Neuen Testament, r8i8.
Revelalion ,
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
Pail B
Hisloiical Suivey
,,
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
CHAPTER FI VE
THE SECOND CENTURY
co1i1s
I. Inlioduclion 379
II. Te Foimalion of lhe Sciipluial Canon 392
i Te issues al slake 392
ii Te legacy of Judaism 393
iii Te Old Teslamenl of lhe Chiislians 394
iv Te Sepluaginl (LXX) 397
v Te New Teslamenl 398
vi Te New Teslamenl Apociypha 400
III. Te Aposlolic Falheis: Founding an Aposlolic Consensus 404
i Clemenl of Rome 409
ii Te Anonymous of lhe Didache 413
iii Ignalius of Anlioch 413
iv Polycaip of Smyina 419
v Papias of Hieiapolis 421
vi Pseudo-Bainabas 423
vii Heimas 424
viii Te Physiologos 426
IV. Eaily Chiislian Poeliy: Te Odes of Solomon 429
V. Acls of Mailyis 431
VI. Te Gieek Apologisls 434
i Juslin of Rome 434
ii Talian lhe Syiian 439
iii Milliades 441
iv Apollinaiis of Hieiapolis 442
v Alhenagoias of Alhens 442
,8 Five Te Second Cenluiy
VII. Monlanism 443
VIII. Chiislian Gnoslicism 448
i Inlioduclion 448
ii Maicion of Sinope 430
iii Te Valenlinian exegesis (by Anne Pasquiei) 434

IX. Te Response lo Gnoslicism in lhe Gieek-speaking Chuiches 471
i Inlioduclion 471
ii Hegesippus 471
iii Teophilus of Anlioch 472
iv Melilo of Saidis 473
v Lellei lo Diognelus 476
vi Iienaeus of Lyon 477
vii Iienaeus and lhe Bible (by Noibeil Biox) 483
X. Clemenl of Alexandiia 307
XI. Anli-Rabbinic Polemics 316
i Testimonia 316
ii Anli-Judaic aulhois 317
1 Aiislon of Pella 317
(2 Juslin of Rome: see p. 434)
(3 Melilo of Saidis: see p. 473)
4 Pseudo-Cypiian 318
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
I
I NTRODUCTION
As lhe lime of lhe foimalion of posl-aposlolic chuiches, lhe second cenluiy
c.i. was a piivileged aiea of ieseaich foi many lwenlielh cenluiy paliislic
scholais. Il was in lhe second cenluiy lhal lhe canon of lhe 1 emeiged fiom
lhe consensus among lhe majoi chuich communilies and lhal lhe ieceplion
of lhe o1 peivaded lhe veiy isl Chiislian lileialuie. Il was al lhis lime lhal a
hieiaichy of communily seivices, oi minisliies, slailed lo become a iegulai
fealuie of Chiislian gioups. Te lwenlielh cenluiy scholaily focus on lhe
second cenluiy was lhe iesull of a fusion of lheological conceins wilh his-
loiical inquiiy, diawing on lhe liadilional iepiesenlalion of a divine agency
aclively involved in lhe building up of lhe eailiesl chuich communilies. In
lhis way lhe Aposlolic Falheis of lhe second cenluiy became, in a sense,
sacialized by lheii pioximily in space and lime lo lhe 1 peiiod.
New peispeclives challenged such liadilional apologelics. While lhe
lille Aposlolic Falheis conlinued lo be in use, lhe lheological consliucls
on which il oiiginally iesled did nol sland lhe lesl of lime. In pailiculai,
lhe bieakdown of lhe eailiei slance iesulled fiom lhe fasl developmenl of
sludies on Gnoslicism in lhe wake of lhe Nag Hammadi discoveiy in r,,,
as well as fiom lhe special inleiesl on second cenluiy Judaeo-Chiislianily
developed by a numbei of specialisls duiing lhe r,,os.
Te piesenl chaplei examines highly complex issues in lhe inlelleclual
hisloiy of lhese eaily Chiislian communilies, a hisloiy which culminales in
lhe woiks of Clemenl of Alexandiia and Iienaeus of Lyon. Oui sole puipose
is lo documenl lhe use of sciipluie by second cenluiy aulhois. Il is unnec-
essaiy lo insisl lhal lhe piesenl suivey does nol dispense fiom consulling
Paliologies foi moie geneial infoimalion.
Seclion I, Te Foimalion of lhe Sciipluial Canon, follows lhe piocess
by which lhe chuiches ieached an agieemenl aboul lhe sciipluial canon.
Te legacy of biblical Judaism foi Chiislian communilies maleiialized in lhe
foim of a slandaid colleclion of wiilings soon lo be called Old Teslamenl.
To lhese sciipluies anolhei colleclion was joined in lhe foim of gospels and
olhei aposlolic wiilings, iecognized as aulhoiilalive by local liadilions.
In lhese foundalional wiilings calechumens weie insliucled and liluigies
celebialed. Tese wiilings, claiming aposlolic oiigins, evenlually became
lhe canon, oi o cial colleclion, of lhe sacied 1. While lhe oveiwhelming
inuence of lhe 1 in second cenluiy chuiches has been lhe objecl of much
8o Five Te Second Cenluiy
ieseaich duiing iecenl decades, il iemains a eld open foi new sludies and
fiesh appioaches.
Te chuich leaching based on lhe 1 will be discussed in Seclion II,
Te Aposlolic Falheis, which deals wilh lhe founding of an aposlolic
consensus of Chiislian liadilions. Te souices conceined aie lhe Letter to the
Corinthians of Clemenl of Rome (wilh a menlion of lhe apociyphal Second
Letter to the Corinthians), lhe Didache, lhe Letters of Ignalius of Anlioch;
Polycaip of Smyina, Papias of Hieiapolis, lhe Letter of Bainabas and lhe
Shepherd of Heimas and lhe enigmalic Physiologos, an anonymous pioducl
of lhe culluie of Alexandiia in lhe lale second cenluiy by which a Chiislian
expeil in naluie claims lo have leained his lypological knowledge of lhe
animal kingdom fiom lhe sciipluies.
Seclion IIIEaily Chiislian Poeliy, consisls of a (loo) shoil nolice
aboul lhe Gdes of Solomon, and a seclion IVAcls of lhe Mailyis, is
dedicaled lo lhe lileiaiy genie of lhe mailyi acls. In Seclion V, ve aulhois
iepiesenling lhe inlelleclual life of lhe second cenluiy, aie inlioduced undei
lhe lille Gieek Apologisls, a lille which emphasizes lheii main signicance
in lheii own lime and in lhe lalei liadilions of lhe chuich. Tey aie Juslin of
Rome, Milliades, Talian lhe Syiian, Apollinaius of Hieiapolis, Alhenagoias
of Alhens.
Wilh a biief ieview of Monlanism in Seclion VI, Seclion VII opens lhe
debale conceining Gnoslicism, sliiclly limiling lhe analysis lo lhe use and
inleipielalion of sciipluie duiing lhal majoi ciisis of eaily Chiislianily.
Specic allenlion will be given lo lhe Nag Hammadi Libiaiy, Maicion, and
Valenlinian exegesis aboul which Anne Pasquiei oeis a special conlii-
bulion. Seclion VII, Te Response lo Gnoslicism in lhe Gieek-Speaking
Chuiches, will considei lhe woiks of Hegesippus, Teophilus of Anlioch,
Melilo of Saidis, and lhe aulhoi of lhe Letter to Diognetus logelhei wilh a
special conliibulion on Iienaeus of Lyon by N. Biox. Te nal seclion (VII)
is dedicaled lo Clemenl of Alexandiia whose lileiaiy ciealivily alieady an-
nounces lhe leading iole lhal lhe Alexandiian chuich would play in lhe
hisloiy of Chiislian exegesis in lhe lhiid cenluiy.
Giiv.i Biviiouv.vuv
Sicou Ci1Uvv
Adam, A. Gnoslische Zuge in dei paliislischen Exegese von Lukas r,. Studia Evan-
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,i Five Te Second Cenluiy
I I
THE FORMATION OF THE SCRI PTURAL CANON
i. Tui IssUis .1 S1.xi
Te link belween Old Teslamenl (o1) and New Teslamenl (1) is of a vilal
impoilance foi lhe innei sliucluiing of lhe new-boin chuich. Te Hebiew
sciipluies became o1 foi believeis who expeiienced a heimeneulical con-
veision when facing lhe newness of lhe gospel-evenl. In a iming lhe liulh
of lhe gospel lhese conveils opened a new space and a new lime inlo which
lhey enleied by ciealively claiming lheii Chiislian idenlily. As pail of lhe
ienewed ciealion (lhe eighlh day, accoiding lo lhe Epistle of Barnabas)
lhe disciples of Jesus iead lhe sacied books of Isiaels pasl as anlicipaloiy
slages in lhe hisloiy of Gods aclion in lheii woild. Tey consideied lhem-
selves as pailicipaling diieclly in lhal divine aclion lhiough lheii failh in
lhe gospel-evenl.
Te 1 iesulled fiom lhe conveision expeiiences of seveial geneialions
of believeis who piogiessively enleied inlo whal lhey saw as lhe ullimale
phase of salvalion hisloiy. Fiom lhe lime of Jesus dealh unlil aiound rio
c.i., lhe 1 gives leslimony lhal hosls of men and women became pailici-
panls in lhal same gospel-evenl. Il piesenls a sloiy of Jesus, lhe Messiah,
wiillen moie oi less independenlly by dieienl aulhois designaled by eaily
Chiislian communilies, logelhei wilh a sel of ciicumslanlial essays oi lelleis
addiessed lo small gioups of believeis sliuggling foi suivival. In a vaiiely
of lileiaiy genies ciealed oi adapled foi lhese puiposes, lhe 1 ieliieves
lhe o1 message in oidei lo celebiale lhe gospel-evenl. In a woid, lhe 1
iesulled fiom a ielocalion of lhe Hebiew Bible fiom lhe pailiculaiily of
Isiaels pasl. Al lhe same lime il iadicalized o1 piophecies and o1 wisdom
applying lhem diieclly lo lhe veiy peison of Jesus and lo lhe failh expeii-
ence of his disciples.
Te spiiilual lieasuies of lhe o1 lled lhe heails of eailiesl Chiislians,
jusl as lhe heimeneulical conveision included in lhe gospel-evenl ieshaped
and diiecled lheii minds. Wilh lheii eyes opened and lheii longues fieed
by lheii conveision, Chiislian believeis exploied and pioclaimed lhe fulll-
menl of lhe o1 in lhe gospel evenl. Hence lhe 1 ieecls lhe dynamics of
lhal evenl, as undeislood and ailiculaled by a pailiculai gioup of believeis.
As a lileiaiy documenl, lhe 1 iepiesenls a communily evenl in which one
can heai lhe message of Jesus lhiough lhe voices of lhe men and women
who lived il.
Te Foimalion of lhe Sciipluial Canon ,
ii. Tui Liu.cv oi JUu.ism
Te sliong Jewish belief in lhe divine aulhoiily of Toiah (lhe Penlaleuch:
ve books of Genesis, Exodus, Levilicus, Numbeis, Deuleionomy) is besl
expiessed lhiough lhe vivid melaphoi of God himself wiiling on slone foi
Moses lhe basic elemenls of lhe Law: Ex r:r8, i:r,-ro: Dl ,:ii, r:ro-r.
Te special saciedness of Toiah was foievei elched inlo lhe biblical failh of
Isiael, bul afei some lime il was lo a ceilain degiee exlended lo olhei books:
lhe Book of Job was piobably one of lhe isl lo be counled wilh Toiah as of
divine oiigin (paleo-Hebiaic manusciipl al Qumian). In lhe eaily second
cenluiy v.c.i., a canon (in Gieek, iulei: o cial colleclion of wiilings) of
Piophels alieady exisled including Isaiah, Jeiemiah, Ezechiel and lhe lwelve
Minoi Piophels.
Al Qumian, in lhe Essene communily foimed aboul lwo cenluiies befoie
Chiisl, holy sciipluie, foimally quoled as such, included: Toiah, Isaiah, Jei-
emiah, Ezechiel, Daniel, lhe lwelve Minoi Piophels, Psalms: a lolal of lwenly-
lwo books. Eslhei is lhe only o1 book nevei iefeiied lo al Qumiannoi is
il menlioned in lhe 1. Psalms aie used as piophecies (again as in lhe 1),
while lhe Song of Songs is complelely allegoiized. Hisloiical books (Samuel,
Kings, Chionicles) have nol yel ieached lhe slalus of holy sciipluie, ialhei
lhey aie ieveied documenlaiies, again as in lhe 1. Many olhei ieveied
wiilings weie quoled and copied al Qumian: lhe cycle of Enoch, lhe Book
of Jubilees, lhe Roll of lhe Temple, elc.
In Gieek, a Qumian ioll of Minoi Piophels daling fiom lhe eaily isl
cenluiy c.i. shows liaces of a ievisionhence lhe Hebiaic lexl used foi lhe
ievision was consideied as aulhoiilalive. In lhe isl cenluiy v.c.i., a Gieek
veision of Esdias-Nehemiah had ieplaced an oldei one, wheieas lhe Can-
licle of Canlicles, Rulh, Lamenlalions weie lianslaled foi lhe isl lime inlo
Gieek duiing lhal same peiiod and disliibuled among lhe synagogues of
lhe Diaspoia foi liluigical Passovei ieadings. Qohelel (Ecclesiaslicus) was
lianslaled inlo Gieek only neai lhe end of lhe isl cenluiy c.i. because of a
conlioveisy belween Phaiisees: lhe school of Shamma iefused ils canonicily,
bul lhe school of Hillel admilled il.
Aclually, lhe Phaiisean canon of sciipluie was consideied closed fiom
lhe middle of lhe second cenluiy v.c.i., lhe end of a conlinuous succession
of Piophels having been daled fiom lhe end of lhe Peisian peiiod. Piophels
weie seen as followed by Sages. If Daniel could be added lo lhe canon, il
was as piophel, and so weie Esdias, Nehemiah, Kings, Chionicles.
A galheiing of iabbis belween ,o and ro, al Yahvne decided lo ieplace
Gamaliel II by his biolhei-in-law Eleazai ben Hyicanos as lhe head of lhe
, Five Te Second Cenluiy
Yeshiva, lhe iabbinic academy. Duiing lhe meeling, Canlicle and Qohelel
weie conimed in lheii canonical slalus, Canlicles being iecommended foi
lhe liluigy only and Qohelel defended againsl lhe objeclions of Shamma.
Againsl JudaeanlChiislian innovalions, lhe iabbinic canon of lwenly-lwo
(lwenly-foui commonly admilled) o1 books was denilively closed befoie
Bai Kochbas ievoll.
iii. Tui Oiu Tis1.mi1 oi 1ui Cuvis1i.s
As desciibed by Oiigen of Alexandiia in his Letter lo Julius Afiicanus, lhe
o1 includes also Tobil and Judilh, and in Daniel lhe sloiies of Susannah,
of Bel and lhe Diagon, and lhe Canlicle of Ananias, Azaiias, Misael; il also
includes in Eslhei lhe piayeis of Eslhei and Maidochai and lwo ioyal edicls;
bul some pails of lhe Hebiew lexl in Jeiemiah and Job weie ignoied by lhe
Gieek lianslalois.
Te dieiences belween lhe Rabbinic and lhe Chiislian canon aie nol
due, as ofen iepealed, lo an Alexandiian canon, bul lo pielisl ciicles nol
yel conliolled by lhe Phaiisees al lhe beginning of c.i., ciicles like Qumian
open lo enlaiging lhe canon. Only afei Bai Kochba did Phaiisaism idenlify
wilh Judaism.
Te Phaiisean Canon and lhe Chiislian Bible foim lwo concenliic ciicles
wilh lhe same cenlial piinciples:
Mosaic aulhoiship is limiled lo Toiah.
Te colleclion of Psalms is lhe same.
Te Phaiisees admilled lwo Salomonian addilions.
Te Phaiisees admilled an addilion lo Jeiemiah, lhe
Lamenlalions; ixx-Chiislians add Baiuch and lhe Lellei of
Jeiemiah.
To ancienl hisloiical books, lhe Phaiisees added
Chionicles, Esdias, Nehemiah; ixx-Chiislians add a moie
iecenl one, Maccabees.
Te Phaiisees admilled lhiee shoil novels: Rulh, Jonah,
Eslhei; ixx-Chiislians add lwo moie: Tobil and Judilh.
Lisls of canonical books aie given by Melilo in lhe second, and Oiigen in
lhe lhiid cenluiy c.i. Tey aie liansmilled, like olhei lisls, by fouilh-cenluiy
aulhois: Codex Hierosolymitanus ,, folio ,r; Melilo (Eusebius of Caesaiea,
Church History IV.io,r;); Oiigen (same, VI.i,,i); Cyiil of Jeiusalem, Cat-
Te Foimalion of lhe Sciipluial Canon ,,
echetical Homilies IV, ,; Alhanasius of Alexandiia, Festal Letter ,; Council
of Laodiocea, canon ,, (oo); Epiphanius of Salamis, Panarion 8,o; De men-
sura and i, lhiee lisls; Giegoiy Nazianzus, Carmen ri; Amphilochius of
Iconium, Iambi ad Seleucum, veises i,rr,; postolic Canons, 8,.
In second-cenluiy lileialuie, lhe unconlesled piedominance of o1 ief-
eiences is lhal of lhe Penlaleuch and lhe Psalms. Wisdom lileialuie enleis
inlo lhe sciipluial aimouiy of Chiislians only neai lhe end of lhe second
cenluiy wilh aulhois like Clemenl of Alexandiia, who also quoles Enoch,
IV Esdias, Ascension of Moses, Apocalypse of Sophoniah, Hebiaic Sybill,
Apocalypse of Elija, an Apociyphal of Ezechiel, in a lolal of aboul lhiily
quolalions fiom Apociyphals. In lhe lhiid cenluiy Oiigen dislinguishes
belween leslamenlaiy () and apociyphal () books,
a iabbinic dislinclion.
Te apociyphal books quoled by Oiigen aie: Te Martyrdom of Isaiah,
Te Prayer of joseph, Te Book of Iannis and Mambres, Te pocalypse of
Elija, Te pocalypse of Ezechiel, Te Story of joseph and seneth, Te Testa-
ments of the Twelve Patriarchs, Te scension of Moses, Te pocalypse of
braham, Te pocalypse of Baruch. Oiigen nevei leims books nol included
in lhe Hebiew veision of lhe iabbis, like Wisdom, Siiach, Judilh, oi Tobil, as
apociyphal. Nole lhal apociyphal implies no pejoialive connolalion; il
means valuable, bul nol canonical. As such, Apociyphals aie censuied foi
lhe isl lime only by Alhanasius, Festal Letter ,, in o,, because lhey aie
nol used in lhe liluigy, aie quoled only by heielics, and al all evenls moie
iecenl lhan canonical wiilings. Alhanasius calls Deuterocanonicals lhe olhei
books (hetera biblia) and he iecommends lhem foi lhe moial piogiess of
beginneis. Cyiil of Jeiusalem speaks of apociyphal and conlioveiled
(like Revelalion) books all al once. No paliislic homilies oi commenlaiies
on deuleiocanonical books aie available.
In lhe Lalin chuiches, Piiscillian (c. o8o) in Spain pleads in favoi of
lhe Apociyphals: lhey should be used foi piivale sludy, if nol in lhe liluigy,
as piophecy goes beyond canon. Condemned by impeiial aulhoiilies undei
Maximus, Piiscillian became lhe isl Chiislian subjecled lo capilal punish-
menl foi an alleged heiesy.
In Ilaly, ca. oo, in pology against jerome and Explanation of the Creed,
Runus of Aquileia opposes Jeiomes Hebiaica veiilas in defense of lhe ixx,
which he consideied as lhe only inspiied lexl, because il was ieceived in lhe
chuich, sciipluie and chuich laking lheii oiigin in lhe same Spiiil.
Te Decretum Gelasianum is a piivale colleclion (Collectio Hispana)
daling fiom lhe sevenlh cenluiy, inlioduced in a laigei colleclion of can-
ons. Il liansmils documenls of lhe lale fouilh cenluiy wilh a lisl of biblical
,o Five Te Second Cenluiy
books: Kings and Samuel aie nol dislinguished, hence Kings; Maccabees
aie placed al lhe end of lhe lisl. Againsl Piiscillian, il does nol enlaige lhe
canon; againsl Jeiome (who eliminaled lhe Deuleiocanonicals because of
his naiiow undeislanding of lhe veiilas Hebiaica), neilhei does il ieduce
lhe canon.
In Afiica, synods of Hippo (,) and Cailhage (,,) slaled: Ut praeter
scripturas canonicas nihil in ecclesia legatur sub nomine divinarum scriptu-
rarum, oulside of canonical wiilings nolhing should be iead in chuich un-
dei lhe lille of divine sciipluies. Augusline defends lhe Deuleiocanonicals
againsl Jeiome in De doctrina christiana II, r,. ii. Following sliiclly lhe
conlenl and oidei of lhe iabbinic canon in his Piologue lo Kings, Jeiome
calls all olhei books apociyphal, lhal is Wisdom, Ecclesiaslicus, Judilh, Tobil,
Maccabees. Te iesulling confusion in ielalion lo Alhanasius denilion of
Apociyphals is a cleai wilness of Jeiomes eiudile viewpoinls pievailing
ovei liadilional liluigical use.
Foi a populai lileialuie coveiing seven cenluiies, fiom lhe lhiid cenluiy
v.c.i. lo lhe fouilh cenluiy c.i., lhe Clavis pocryphorum Veteris Testamenti,
published by J.-C. Haelewyck, piesenls manusciipls, edilions and biblio-
giaphies conceining i,, dieienl wiilings. Te eld slill iemains open foi
fiesh discoveiies, foi inslance, lhe aulhoi noles: Il is likely lhal documen-
lalion foi Slavic will undeigo a majoi upheaval: F. J. Tomson is piepaiing
a clavis of slavic lileialuie foi lhe Corpus Christianorum foi which he has
assembled a voluminous bibliogiaphy (XI, nole ). Of pailiculai inleiesl foi
lhe sludy of paliislic exegesis aie books daling fiom lhe lhiid cenluiy v.c.i.
unlil aiound roo c.i. Wilh lhe exceplion of i Esdias, lhey aie all included
in ixx: r Esdias; Tobil, Judilh; addilions lo lhe Book of Eslhei; Wisdom of
Solomon; Ecclesiaslicus (Siiach); Baiuch, wilh lhe Lellei of Jeiemiah; Song
of lhe Tiee Young Men; Susanna; Beliaid lhe Diagon; Piayei of Manasseh;
r Maccabees; i Maccabees. Te lolal of lhese wiilings equals foui-fhs of
lhe 1 wiilings.
Of a hisloiical chaiaclei aie r Esdias, quoled by Cypiian and Augusline;
r and i Maccabees. To lhe genie of haggadah (moials communicaled
lhiough clional lales) belong Tobil, Judilh, lhe addilions lo Eslhei and
Daniel. Wisdom lileialuie is iepiesenled by Ecclesiaslicus and Wisdom of
Solomon.
Eui1ios nu S1cuirs
Chailes, R. H., pocrypha and Pseudepigrapha of the Gld Testament.
Goodspeed, E. J., Te Story of the pocrypha.
Te Foimalion of lhe Sciipluial Canon ,,
Haelewyck, J.-C., Clavis pocryphorum Veteris Testamenti. CC. Tuinhoul r,,8.
Rwekamp, G.: LCL ind ed., r,,,, 8r.
iv. Tui Siv1U.ui1 (ixx)
Gieek was consideied by lhe iabbis as lhe only language capable of seiving
as a lianslalion of lhe Hebiew Bible. Tey invoked Gn ,:i,, May God exlend
Japhelhs boundaiies, lel him dwell in lhe lenls of Shem, may Canaan be
his slave. In iabbinic inleipielalion, Japhelh iepiesenled lhe Gieeks, Shem
lhe Hebiews. Accoiding lo Taigum of Jonalhan (Add. i,or), lhe lenls
weie iabbinic sludy houses: May lhe sons (of Japhelh) become pioselyles
and slay in lhe school of Shem. A laige peicenlage of lhe populalion in a
vaiiely of culluies aiound lhe Medileiianean and in lhe Neai Easl spoke
Gieek, eilhei in adminislialion, lhe aimy, commeice oi scholaiship. In Egypl,
wheie lheii piopoilion was lhe highesl, Jews weie sociologically assimilaled
lo hellenophones. Gieeks did nol leain foieign languages, bul no foieignei,
including Jews, would neglecl lo leain some Gieek.
Duiing lhe lasl lhiee cenluiies v.c.i., Hebiew sciipluie was lianslaled
inlo Gieek in Egypl, al Qumian and among oilhodox iabbis in Judaea. As an
ongoing enleipiise, new veisions weie also pioduced in lhe isl cenluiies c.i.
by iabbis like Teodolion, Aquila and Symmachus, unlil lhe lime of Oiigen.
Always awaie of lhe dieiences belween lhe lwo languages, in lianslaling
lhey kepl in mind lhe ciilical obseivalions and lhe puipose foimulaled by
lhe aulhoi of Ecclesiaslicus: Foi whal is said in Hebiew does nol have lhe
same foice when lianslaled inlo anolhei longue. Nol only lhe piesenl woik,
bul even lhe law ilself, as well as lhe piophels and lhe olhei wiilings, aie
nol a lillle dieienl when spoken in lhe oiiginal . . . I lhoughl il necessaiy
lo spend some eneigy and laboui on lhe lianslalion of lhis book (Pieface
liansl. Revised English Bible).
Ovei lhe cenluiies lhe Hebiew sciipluies weie subjecl lo a piocess of
conslanl, if slighl, changes. Fiom geneialion lo geneialion new vaiianls
enleied inlo lhem unlil a gioup of iabbis, in lhe eaily second cenluiy c.i.,
succeeded in imposing lhe so-called massoielic (massorah, Hebiew liadi-
lion) lexl by vocalizing il (dols and olhei signs signal foi each consonanl
lhe appiopiiale vowels lo be joined, excepl foi YHWH loo sacied lo be pio-
nounced). Te giealesl Jewish commenlaloi of Toiah in lale Anliquily, Philo
of Alexandiia (isl cenluiy c.i.), knew only lhe Gieek Bible; like Oiigen
(lhiid cenluiy c.i.), he possessed no knowledge of Hebiew.
On lhe scale of lhe Roman Empiie, lhe Chiislian ieceplion of lhe Bible as
,8 Five Te Second Cenluiy
o1 inculluialed lhe synlax and melaphoiic language of lhe Hebiew people,
lianslaled in an Hebiaic-sounding Gieek by bilingual Jews. Al lhe same lime,
lhis Chiislian biblical ieceplion also assimilaled heimeneulical piinciples
and devices piopei lo lhose lianslalois:
r) lhe piinciple of literalism: allenlion was given lo lhe lellei of lhe lexl
in view of ils woid-by-woid appiopiialion;
i) lhe piinciple of intertextuality: lexical analogies weie iecognized
when lhe same woids iecuiied in dieienl places and conlexls, ciealing an
inleilexlualily which eniiched lhe meaning of isolaled woids and suggesled
a nelwoik of lhemalic coiiespondences;
) lhe piinciple of allegorism: lhe need foi allegoiy is wilnessed foi
inslance in Is ,:r, r, as il is foi lhe inleipielalion of lhe Song of Songs al
Qumian and in iabbinic exegesis al laige, and in lhe chuich.
v. Tui Niv Tis1.mi1
Te 1 wiilings evidenced foi small gioups of believeis fiom Jewish and
non-Jewish backgiounds lhe validily of lhe Chiislian claim lhal lhe ancienl
piophecies aboul Gods inilialives foi saving his elecled people have found
lheii ullimale fulllmenl in Jesus of Nazaielh, lhe Messiah. Te cenlial iefei-
ence foi all slalemenls made by aulhois of lhe 1 was lhe wiillen liadilion
of Isiaelile failh, enlaiged in lhe Sepluaginl (ixx), ils Gieek edilion secuied
by lhe Egyplian Diaspoia. In lhe 1, lhe books of lhe ixx aie quoled, al-
luded lo, ielhoughl and paiaphiased, in oidei lo give a piopei accounl of
lhe Jesus-evenl foi lhe eailiesl Chiislian communilies. Condilioned by lheii
own conlexl al lhe lime of lheii composilion, and maiked by lhe peisonal
gifs and molivalions of lheii aulhois, in essence, 1 wiilings oiiginaled
fiom a specic exegesis of ixx.
Te 1 enleipiise, lhough in some iespecls midiashic in chaiaclei, im-
plied a piofound iupluie wilh lhe use of sciipluie in lhe iabbinic schools
because of lhe spiiilual naluie of lhe Jesus-evenl celebialed among gospel
believeis. Te life, dealh and iesuiieclion of lhe Messiah is announced by
lhe gospel wiileis as the cenlial iealily of lhe gospel. On lhe one hand lhey
gave a down-lo-eailh faclicily in lhe hisloiical immediacy of lheii accounls,
and on lhe olhei, a lianscendenl access lo lhe divine mysleiy of salvalion.
Hence lhe iabbinic oidinances, which applied Mosaic Law in age-old veneia-
lion, sounded obsolele and dispensable lo a gospel-oiienlaled communily.
In Pauls Lelleis and in lalei pails of whal was lo become lhe 1, a conslanl
Te Foimalion of lhe Sciipluial Canon ,,
a imalion of failh iefeis lo Jesus as the ievelalion which gives all foimei
slalemenls of sciipluie a new meaningin olhei woids Chiislian failh de-
mands a conveision of ones foimei undeislanding of sciipluie.
Fiislly, lhe use of sciipluie in 1 wiilings is kerygmatic. Te veiy isl
public announcemenl (kerygma, in Gieek) of lhe gospel-evenl as peiceived
by lhe disciples of Jesus as essenlially accoiding lo sciipluie. Teie was no
way, sacied oi piofane, lo menlion lhe iisen Chiisl in olhei lhan sciipluial
leims. Te mosl elemenlaiy awaieness of lhe new kind of failh claimed by
lhe disciples of Jesus poslulaled a hermeneutical conversion by which lhese
believeis ieinleipieled lheii sacied sciipluies of old in oidei lo ailiculale lhe
meaning of lhe Jesus-evenl foi lhem. Tus lheii keiygma pioceeded fiom
implicil oi explicil iecall of lhe ancienl sciipluies conslanlly mingled wilh
lheii naiialives and lheii pioclamalions aboul Jesus.
Secondly, lhe use of sciipluie in 1 wiilings is charismatic. Te aulhois
of gospels, acls, lelleis, homilelic essays and apocalyplic wiilings (up lo
lwenly-seven wiilings in lhe canonical colleclion which became slandaid
in all majoi chuiches fiom lhe lhiid cenluiy on) seived lheii local commu-
nilies in exeicising a peisonal chaiisma (a gif alliibuled lo Gods Spiiil).
Tese aulhois conliibuled aclively lo lhe building up of lhe chuich which
lhey seived, as lheii wiilings helped lo claiify and slabilize lhe oial liadi-
lions of which dieienl communilies gave ovei lo lhem as a vulneiable and
vanishing legacy. In a humble minisliy, enlailing no peisonal fame excepl
in lhe case of lhe aposlle Paul, all lhe wiileis of lhe 1 aie, foi us, nolhing
bul namesJohn, Maik, Mallhew, bul foi all limes lhey aie lhe voices of
believing men and women who declaied lhemselves Chiislians duiing lhe
lalei decades of lhe isl cenluiy and lhe isl decades of lhe second.
Tiidly, lhe use of sciipluie in 1 wiilings is foundational. Because of
lheii use of lhe o1 which made possible lhe liansmission of lhe gospel-mes-
sage in a wiillen foim, lhese wiilings of lhe 1 conslilule a sacied founda-
lion of all Chiislian lileialuie lo come. While lhey aie nol pail of paliislic
lileialuie lhe sciipluies anlicipale and iegulale il. Fiom lhe slandpoinl of
conlempoiaiy 1 scholaiship, il is impoilanl lo iecognize lhe pailiculai
focus of lhe 1 foi paliislic sludies. Fiom a paliislic viewpoinl, lhe focus is
on lhe reception of sciipluie in lhe chuiches, ialhei lhan on lheii genesis.
Te leim ieceplion implies an hisloiical piocess:
(a) lhe iecognilion of given wiilings as being of an aposlolic oiigin and
lheiefoie noimalive foi Chiislian failh;
(b) lhe liansmission and disliibulion of lhese wiilings in lheii oiiginal
Gieek oi in lianslalions;
oo Five Te Second Cenluiy
(c) lhe quolalion of lheii slalemenls as aulhoiilalive foi iegulaling lhe
veibal oi wiillen shaiing of failh, allowing lheieby a consensus among vaii-
ous chuich liadilions.
Te cenlialily of lhis piocess of ieceplion will be evidenl lhioughoul
lhe whole of Pail B of lhis woik.
vi. Tui Niv Tis1.mi1 Avocvvvu.
Te majoi pail of Chiislian wiilings pioduced duiing lhe lale isl and lhe
whole second cenluiy has been classied undei lhe iubiic New Teslamenl
Apociypha. Convenienl as il may be in iegaid lo lhe o cial colleclion of lhe
1, canonized piogiessively duiing lhe second and lhiid cenluiy, lhal iubiic
seems aibiliaiy and inadequale foi calegoiizing lhe mosl populai lileialuie
of Chiislian oiigins. Foi by no means was il a hidden (, lo
hide fiom) soil of wiilings. ll had nol been conceived as such by ils aulhois,
noi was il iead as such, and lheie was no iegulaling aulhoiily fiom whom
lo hide il fiom censuie.
Te so-called Apociypha iepiesenl a needed complemenl lo lhe 1
wiilings. Mosl impoilanlly, lhey help lo idenlify lhe lallei in lheii spe-
cic oiiginalily. Tey also illusliale lhe colleclive need foi aclualizing lhe
signicance of lhe gospel-evenl in lhe eveiy-day life of lhe communilies.
Tey open a space foi lhe imaginalion of lhe believeis beyond lhe ielio-
speclive ieconsliuclion of lhe gospel naiialives bound exclusively lo lhe
ciicumslances of lhe life and dealh of Jesus. Tey queslion lhe limes, pasl,
piesenl and fuluie, in which lhe ievelaloiy dimensions of lhe gospel-evenl
aie meaningful. Finally, lhey iespond lo ieligious needs in lhe heails and
souls of believeis, needs which could nol adequalely expiess lhemselves in
whal became canonical 1 lileialuie. Such was lhe undeislandable lendency
lo speculale aboul afei-life and lhe olhei woild of supeinaluial poweis,
specially in ielalion wilh lhe iesuiieclion of Jesus, a lopic haidly alluded lo
in lhe aposlolic wiilings of lhe 1. In oidei lo salisfy legilimale aspiialions
of lhal soil, moie aposlolic wiilings weie composed long afei lhe lime of
lhe liue aposlles. Belween such apociyphal woiks and gnoslic pioduclions
lhe boidei cannol always be liaced wilh ceililude, bolh soils of wiilings
inlending lo iespond lo similai spiiilual queslionings.
Foi a melhodological inlioduclion and a geneial suivey see F. Bovon,
A. G. Biock, C. R. Mallhews, eds. Te pocryphal cts of the postles. Cam-
biidge, Mass., r,,,.
Te Clavis pocryphorum Novi Testamenti, published in r,,i by M.
Te Foimalion of lhe Sciipluial Canon or
Geeiaid (CC, Tuinhaul r,,i), piovides infoimalion aboul manusciipls
and ielevanl bibliogiaphies conceining lhe cts of Peter (r lilles), lhe
Griental cts of Peter (, wiilings), lhe cts of ndreas and Bartolomaeus (,
lilles), Matthias (i lilles), Paul (ro lilles), Philemon; lwenly-nine apociyphal
Apocalypses of Baruch, Daniel, Elija, james (o lilles), john (r lilles), Mary (,
lilles), Paul (ro lilles), Peter, Philip (, lilles), Sedrach ( Jewish oi Chiislian,
o1 oi 1 Apoci.:), Zephaniah, Tomas (o lilles), plus scensio Isaiae, VVI
Ezra, Mysteria Iohannis, Gracula Sibyllina, Sibylla Maga, Sibylla Tiburtina, and
Visio Ezrae; lhe Cycle of Pilate (r, wiilings), lhe Dialogues with the Savior (,
lilles), Epistles (ro of lhem), Gospels (ro losl oi clilious, o gnoslic, , moie
iecenl, such as lhe Gospel of Barnabas, unpublished gospels fiom Geoigia
and Romania, lhe Aiabic apociyphal Gospel of john, and fiagmenls fiom al
leasl io olhei losl Gospels).
Te Seiies Apociyphoium, added since r,8 lo lhe Coipus Chiisliano-
ium, piesenlly includes lhe ciilical edilions and lianslalions, compleled wilh
luxuiious commenlaiies, of lhe cta Iohannis. cta ndreae and scensio
Isaiae. To lhis musl be added lhe lwo volumes of pocrypha postolorum
rmeniaca wilh inlioduclions and Fiench lianslalions of lhe Aimenian
Acls of Pelei, Paul, Andieas, Mallhias, Mallhew, James son of Zebedee,
John, Philip, Bailhelemy, Tomas, James lhe biolhei of Jesus, Taddaeus,
and Simon Zealol.
Because lhey weie excluded fiom lhe canon, ullimalely lhe 1 Apociypha
exeicised a minoi inuence on lhe foimalion of lhe Chiislian mind. Teii
diiecl use by some paliislic aulhois appeais only peiipheial. Teii conlii-
bulion lo specic beliefs (lhe miiaculous biilh of Jesus, his descenl inlo
Sheol belween his dealh and Easlei moining, his iesuiieclion ilself and his
encounleis wilh lhe aposlles befoie ieluining lo lhe Falhei), iichly imagina-
live as il was, cannol be compaied wilh lhe mighly foundalion secuied foi
subsequenl Chiislian lhoughl by lhe 1 ilself.
Ecrits apocryphes chretiens, I, an edilion diiecled by F. Bovon and
P. Geolliain (Bibliolheque de la Pleiade. Paiis r,,,), includes lhiily-lwo
apociyphal wiilings, lianslaled fiom Gieek, Lalin, Syiiac, Coplic, Aiabic
and Elhiopian, by as many, if nol moie, specialisls. In addilion, one nds in
il a sel of manusciipl vaiianls fiom lhe gospel lexls and small gospel fiag-
menls. Each wiiling is pieceded by a delailed inlioduclion; il is lhoioughly
annoled and followed by a bibliogiaphy. Tese apociyphals iefei indieienlly
lo lhe o1 oi lhe 1, bul lhey all dale fiom lhe isl lwo oi lhiee cenluiies of
lhe paliislic eia. A volume II is announced wilh lhe apociyphal Chiislian
wiilings of lhe following cenluiies (unlil lhe Middle Ages) (XII, nole ,).
Il is unnecessaiy lo sliess lhe facl lhal lhis lalesl colleclion of Chiislian
oi Five Te Second Cenluiy
apociyphals, secuied by F. Bovon and P. Geolliain, evidences lhe iemaik-
able piogiess made in lhe eld since lhe publicalion of similai colleclions
by M. R. James (Oxfoid r,i); E. Hennecke and W. Schneemelchei (id ed.
Tubingen r,8,8,); M. Eibella (Casale Monfeiialo r,oo8r); L. Moialdi
(Tuiin r,,r) and even A. de Sanlos Oleio (olh ed. BC, Madiid r,8). Bul
see also J. K. Ellioll (Oxfoid r,,).
Te conlenl of lhe admiiably ediled volume in lhe Bibliolheque de
la Pleiade (r,,8i pages!), is besl indicaled by a lisling of lhe apociyphal
lilles:
r. Gn jesus and Mary
Te Pieaching of Pelei
Te Gospel of Tomas
Te Seciel Gospel of Maik
Te Piolo-Gospel of James
Te Childhood Gospel of Pseudo-Mallhew
Te Book of lhe Nalivily of Maiy
Maiys Doimilion of Pseudo-John
Te Hisloiy of lhe Childhood of Jesus
Te Aiabic Life of Jesus
Te Gospel of Pelei
Te Queslions of Bailhelemy
Te Book of lhe Resuiieclion of Jesus Chiisl by lhe Aposlle Bailhelemy
Te Epislle of lhe Aposlles
Gospel Fiagmenls
i. Visions and Revelations
Te Ascension of Isaiah
Te Apocalypse of Esdias
Te Apocalypse of Sediach
Te Vision of Esdias
Te Fifh Book of Esdias
Odes of Solomon
Te Apocalypse of Pelei
Te Apocalypse of Paul
Te Book of lhe Revelalion of Elkasai
. Gn john the Baptist and the postles
Acls of Andiew
Acls of John
Acls of Pelei
Acls of Paul
Acls of Philip
Te Foimalion of lhe Sciipluial Canon o
Acls of Tomas
Docliine of lhe Aposlle Addai
Te Legend of Simon and Teonoe
Encomium of Sainl John lhe Baplisl
Coiiespondence of Paul and Seneca
Eui1ios nu Tvnsin1ios
NF 8 r88, = r,,,.
CC Series pocryphorum
Bovon, F. and P. Geolliain, Ecrits apocryphes chretiens. Bibliolheque de la
Pleiade. Paiis r,,,.
Ellioll, J. K., Oxfoid r,,.
Eibella. M., Casale Monfeiialo r,oo8r.
Hennecke, E. and W. Schneemelchei, id ed., Tubingen r,8,r,8,.
James, M. R., Oxfoid r,i.
Moialdi, L., Tuiin r,,r.
Sanlos Oleio, A. de, olh ed. BC r8. Madiid r,8.
Schneidei, G., Evangelia infantiae pocrypha, FaCh r8, r,,,.
S1cuirs
Biox, N., Pseudepigraphie in der heidnischen und judisch-christlichen ntike.
Daimsladl r,,,.
Chaileswoilh, J. H., Reseaich on lhe 1 Apociypha: NRV II, i,l, (r,88):
,r,o8.
Faimei, W. R. and D. M. Faikasfalvy, Te Formation of the 1 Canon. New Yoik
r,8.
Geio, S., Apociyphal Gospels: NRV II, i,, (r,88): ,o,,o.
MacDonald, D. R. ed., Te pocryphal cts of the postles. Semeia 8. r,o.
Rwekamp, G.: LCL ind ed. r,,,, 8r, wilh up-daled bibliogiaphy; in pailicu-
lai, one may nole in il.
Yaibio-Collins, A., Eaily Chiislian Apocalyplic Lileialuie: NRV II, i,lo (r,88):
oo,,r.
o Five Te Second Cenluiy
I I I
THE APOSTOLIC FATHERS:
FOUNDI NG AN APOSTOLIC CONSENSUS
Undei a lille invenled in lhe r,lh cenluiy (J.-B. Coleliei, Patres aevi apostolici,
ro,i), seven aulhois fiom lhe lale isl and eaily second cenluiies wilness
lhe biilh oi lhe eailiesl slages of lileiaiy and docliinal liadilions in lhe
chuiches beyond lhe pioduclion of wiilings. Te aie liealed heie accoiding
lo lhe mosl piobable chionology.
Giiv.i Biviiouv.vuv
Avos1oiic F.1uivs
Aldama, J. A. de. Maiia en la paliislica de los siglos I y II. BC, vol. oo. M: Ed.
Calolica, r,,o.
Alvaiez, D. Los Salmos en las Consliluciones Aposlolicas . Revista de
Espiritualidad 8 (r,,r,,o): ,o,, r,iii,.
Baiid, J. A. Te holy woid; lhe hisloiy and funclion of lhe leachings of Jesus in lhe
lheology and piaxis of lhe eaily Chuich. NTS (r,8,): ,8,,,.
Bakhuizen van den Biink, J. N. Tiadilion und Hl. Schiif am Anfang des . Jh.
Catholica , (r,,i): ro,r.
Bainaid, L.W. Studies in the postolic Fathers and their Background. Oxfoid:
Blackwell, r,o,.
Baslil-Kalinowska, A. Esquisse dune hisloiie de lexegese des Evangiles jusqua
Oiigene. Pages r,ror in Les problmes dexpression dans la traduction biblique,
Colloque ,8 nov. Ediled by H. Gibaud. Angeis: Univ., r,88.
Bekei, J. C. Piophecy and lhe Spiiil in lhe Aposlolic Falheis. Diss., Chicago, r,,,.
Bellinzoni, A. J. Te Gospel of Mallhew in lhe Second Cenluiy. SecCen ,l (r,,i):
r,,i,8.
Bellis, M. A. Levanles puias manus (r Tim i:8) nellanlica lelleialuia ciisliana. In
Ric. di storia religiosa, vol. r,r, ,,, r,,.
La Bibbia nellantichita cristiana. Ediled by E. Noielli. Bo: Dehoniane, r,,i.
Bouigeaull, G. Decalogue et morale chretienne. Enquete patristique sur lutilisation et
linterpretation chretienne du decalogue de c. oo B c. :oo. Recheiches, Teologie,
vol. i. PlTouinai Monlieal: DescleelEd. Bellaimin, r8,r.
. La specicile de la moiale chielienne selon les Peies des deux piemieis siecles.
ScEs i (r,,r): r,,i.
Bionson, D. Aelian and lhe 1. Some Aspecls of Eaily Chiislian Lileialuie in
Relalion lo a Seculai Wiilei of lhe Eaily Second Cenluiy. Diss., Haivaid, r,or.
Te Aposlolic Falheis o,
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Sardi e dellnonimo Quartodecimano e altri testi del II secolo. Intrd., trad. e
commento. Ed. Liluigiche 8. Rome, r,,r.
Calelli, G. Ciislo nei Padie Aposlolici. Helmantica (r,,i): i,,r.
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U. Wickeil. Kampen: Kok Phaios, r,,i.
Cools, P. J., and A. Diubbel. Vegwijzer door het Evangelie. Tilbuig: Missiehuis, r,,,.
Cullmann, O. Die Pluialill dei Evangelien als lheologisches Pioblem im
Alleilum. TZ r (r,,): ii.
Danielou, J. Etudes dexegse judeo-chretienne. Les Testimonia. Teologie Hisloiique,
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Dassmann, E. Die Bedeulung des AT fui das Veislndnis des kiichl. Amles in dei
fiuhpaliislischen Teologie. BiLe rr (r,,o): r,8ir.
Deckei, D. de. Evocalion de la Bible dans le DiscouislAssemblee des Sainls
lempeieui Conslanlin. Pages r in Studia Biblica, oth International
Congress on Biblical Studies, ediled by E. A. Livingslone. Oxfoid, r,,8r,,,.
Didache (postellehre), Barnabasbrief, Zweiter Klemensbrief, Schrif an Diognet,
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Dollai, G. W. Te Loids Suppei in lhe Second Cenluiy (Did.; Ign.; Cl. Rom.;
Juslin.; Iien.). BS rr, (r,oo): r,.
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. Jahihundeils. Rivc i, (r,,r): ro,,o.
Foid, J. M. Te Ray, lhe Rool and lhe Rivei: A Nole on lhe Jewish Oiigin of
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Fiend, W. H. C. Te Scillilan Sainls and lhe Pauline Epislles. jEH , (r,,o):
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Glimm, F. X., M. F. Maiique, and G. G. Walsh. Te postolic Fathers. Falheis of lhe
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Goppell, L. Chiislenlum und Judenlum im eislen und zweilen Jahihundeil. In
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Iiigoin, J. Poui une elude des cenlies de copie byzanlins, II. Scriptorium r (r,,,):
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Jacob, R. Le mailyie, epanouissemenl du saceidoce des chieliens, dans la lilleialuie
paliislique jusquen i,8. MSR i (r,o,): ,,8; r,,i; r,,io,.
Kannengiessei, C. Bullelin de lheologie paliislique. RSR , (r,8o): ,,,or.
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Jusl., Teil., Oiig., Cyi. Al.). VD 8 (r,oo): ioi,,.
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Mazas, J. La maleiia incandescenle; una imagen ciislologica en San Ciiilo de
Alejandiia. Helmantica (r,,i): r,i8.
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Soulhweslein Baplisl Teological Seminaiy, r,8.
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(della Ponticia Facolta Teologica di Milano). Milan, r,o8.
Milios, J. Finis el ienovalio mundi. Docliina de conagialione el ienovalione
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Munch, J. Jewish Chiislianily in Poslaposlolic Times. NTS o (r,,,r,oo): roro.
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Opilz, H. Ursprunge fruhkatholischer Pneumatologie. Ein Beitrag zur Entstehung der
Lehre vom Heiligen Geist in der romischen Gemeinde unter Zugrundelegung des
r. Clemens-Briefes und des Hirten des Hermas. B: Evang. Veilagsanslall, r,oo.
Oibe, A. Une lheologie du judeo-chiislianisme (Danielou). RSR , (r,,,): ,,,.
. El dilema enlie la vida y mueile (exegesis pienicena de Deul o:r,r,).
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r, pp.
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liice. Koinonia , (r,8,): r.
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e
siecle, avanl Iienee.
Pages o,ir in (Hrsg.). La communaute johannique et son histoire, Labor et
Fides Ediled by J.-D. Kaeslli el al. Geneva, r,,o.
Quacquaielli, A. La Genesi nella lelluia dei Padii Anleniceni. RBibIt XVl, (r,o,):
,r,,.
. Lesegesi lipologica della cioce dai Padii Aposlolici ai piimi Apologeli. nnali
di storia dellesegesi roli (r,,): o,,.
Raposo, J. G. As S. Esciiluias nos Padies Aposlolicos. REB (r,): 88or.
Rappold, F. Dei Weg dei kalechelischen Veikundigung von dei Didache bis Oii-
genes. Diss., Giaz, r,8.
Rinaldi, G. LAnlico Teslamenlo nella polemica anliciisliana di Poiiio di Tiio.
ugR ii (r,8i): ,,rrr.
Ruiz Bueno, D. Padres postolicos. BC, r,,o.
Salles, A. La dialiibe anli-paulinienne dans le Roman pseudo-Clemenlin el
loiigine des Keiygmes de Pieiie. RB o (r,,,): ,ro,r.
Schindlei, P. De postoliske Faedre og andre urkirkelige Dokumenter, indlede, fordan-
skede og forklarede. Hageiups Foilag, r,8.
Schmidl, M. Typus, Symbol, llegorie bei den ostlichen Vatern und ihren Parallelen im
Mittelalter, Kolloquium Eichstatt r,8r. Eichslllei Beilige. Eichslll, r,8i.
Schwanz, P. Dei Wandel in dei Gollebenbildlichkeilsvoislellung vom 1 zui
fiuhen Paliislik. Zugleich ein Veisuch zui Slandoilbeslimmung biblischei
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Simonelli, M. Linleipielazione paliislica del Vecchio Teslamenlo fia II e III
secolo. ug iilri (r,8i): ,.
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r,,,.
Slhlin, W. Die dieigeleille Voihalle: Judenchiislenlum, Heidenchiislenlum und:
Zeitwende o (r,,,): o,,oo.
Telfei, W. Te Fouilh-Cenluiy Gieek Falheis as Exegeles. HTR ,o (r,,,):
,rro,.
Teochaiis, A. Le ile de Piov 8:ii pendanl les conlioveises chiislologiques.
Kleronomia i (r,,o): ,, ,s.
Toiiance, T. F. Te Doctrine of Grace in the postolic Fathers. Olivei and Boyd, r,8.
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Vaii, R. Te Old Teslamenl Piomise of lhe Land as Reinleipieled in Fiisl and
Second Cenluiy Chiislian Lileialuie. Dissb o (r,,,l8o).
Wiesnel, E. Zui Fiage nach den Quellen dei Paschaslauiologie bei den Kiichen-
vlein. Diss., Tiiei, r,,o.
Wyllei, E. A. Te Plalonic concepl of iheloiic in Phaedius and ils eecl upon
Chiislian iheloiic. TTK o (r,,i): ir,i.
Zameza, J. Caiacleiislica misioneia de los Padies Aposlolicos y Apologelas. In
Mis siones Estranjeros, oi. Buigos, r,,.
Zimmeimann, A. Die uichiisllichen Lehiei; Sludien zum Tiadenlenkieis dei
didas kaloi im Uichislenlum. Diss., Bein, r,8i.
i. Ciimi1 oi Romi (i.1i rs1 c.)
Te Letter to the Corinthians, lhe eailiesl exlanl Chiislian wiiling which
is nol pail of oui 1 canon (Hagnei, r,,, r), was piobably wiillen al lhe
lime of lhe peiseculion of Domilian (,o,8 c.i.). Tal exhoilalion foi peace
and concoid, addiessed in lhe name of lhe Chiislian communily of Rome
lo a fellow communily in Coiinlh, was lianslaled inlo Syiiac, Coplic, and
Lalin. Ils aulhoi shows an inlimale knowledge of o1 and liaining in seculai
iheloiics.
Clemenl of Rome, piesidei ovei lhe local college of eldeis who goveined
lhe Jewish Chiislian communily neai lhe end of lhe isl cenluiy, in ,, oi ,o
c.i., was lhe aulhoi of lhe Letter. By his disappioval of any foim of discoid in
lhe communily of believeis, and his many aigumenls in favoui of penance,
piely and humilily, lhe aulhoi is led in lhe isl pail of lhe lellei lo a massive
quolalion of biblical examples. In lhe second pail, his insislenl demands
foi discipline and submission also iesl on iefeiences lo o1 inslilulions. Te
way of aiguing and composing his lexl keeps Clemenl in close vicinily lo
conlempoiaiy Jewish lileialuie. Aclually lhe dislinclion belween o1 and 1
iemains bluiied in his unied vision of Gods woiking in hisloiy. Despile an
explicil menlion of Pauls similai Lellei(s) lo lhe Coiinlhians, Clemenl seems
unable lo lake ovei any elemenl of Pauline dialeclics. His allilude lowaids
sciipluie paiallels lhe one piopei lo some Apociyphals. He iewiiles sciipluie
in quoling il. He lacks lhe sliong chiislology of lhe canonical Gospels oi
Lelleis, bul mainlains an eschalological focus.
Biblical quolalions in Clemenls Letter have ieceived a full liealmenl by
D. A. Hagnei who dislinguishes belween essenlially veibalim quolalion (Gn
:8; i:i; ri:r; r:rro; r8:i,; r:iii,; r:i8; Ex i:r; Dl i:8,, ,:rir;
Job rr:i; ,:r,io; in addilion lheie aie lwenly-one quolalions fiom lhe
ro Five Te Second Cenluiy
Psalms, lhiee fiom Pioveibs and lhiee fiom Isaiah); modeialely vaiianl quo-
lalions (Gn r,:,o; Ex i:i; Job r:r; r:,; r,:io; Ps o:,,; o8:r;
Is i,:r; Ez :rr), and composile quolalions eilhei fiom lhe same book oi
fiom dieienl books (8o). Te use of lhe aposlolic wiilings undeilines
lhe facl lhal lhese wiilings weie alieady well iecognized as such.
CPG I, roorroo8.
Eui1ios
Jaubeil, A.: SC ro, (r,,o).
Fischei, J. A., Die postolischen Vater, ,lh ed. Munich r,,o, iro,.
Lindemann, A. and H. Paulsen, Die postolischen Vater. Tubingen r,,i,
8or,r.
Schneidei, G.: FontChr r, (r,,).
Tvnsin1ios
English: NF r, r88, = r,,,. Lighlfool, J. B., Te postolic Fathers. ind ed.,
London r88,r8,o.
Fiench: Hemmei, H., G. Ogei, A. Lauienl, A. Lelong. Jaubeil: above.
Geiman: Fischei: above; Lindemann, A., Die Clemensbriefe. Tubingen r,,i;
Lindemann, Paulsen: above.
Ilalian: Colombo, S., Tuiin r,.
Spanish: Ruiz Bueno, D., BC, Madiid r,,o.
S1cuirs
Aiuia, T. A Sludy of Old Teslamenl Quolalions in Fiisl Clemenl. nnual Studies
r,r (r,,): rro.
Andien, O. Rattfardighet och Frid. En Studie i det forsta Clemens-brevet. Slo:
Diakonislyielsen, r,oo.
Bealiice, P. F.: DPC I (r,8) ,ri,r.
Beyschlag, K. Zui (r Clem i,i). VigChr io (r,,i): r8i.
Boismaid, M.-E. Clemenl de Rome el lEvangile de S. Jean. RB ,, (r,):
,o8,.
Biunnei, G. Die theologische Mitte des ersten Klemensbriefes Ein Beitrag zur Herme-
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r,,i.
Bumpus, H. B. Te Christological wareness of Clement of Rome and its Sources.
Cambiidge: Univeisily Piess of Cambiidge, r,,i.
Te Aposlolic Falheis rr
Chadwick, H. Juslicalion by Failh and Hospilalily (exemplo Abiahae, in r Clem).
StPatr (r,or): i8r8o.
Dassmann, E., Der Stachel im Fleisch. Paulus in dei fiuhchiisllichen Lileialui bis
Iienaeus. MunsleilW. r,,,.
Evans, C. A. Te Cilalion of Isaiah oo:r, in r Clemenl. VigChr oli (r,8i): ro,o,.
. A nole on Enkrptein in r Clemenl. VigChr 8 (r,8): ioof.
Faivie, A. Le sysleme noimalif dans la lellie de Clemenl de Rome aux
Coiinlhiens. RSR ,li (r,8o): ri,i.
Faikasfalvy, D. Te Chiislological conlenl and ils biblical basis in lhe lellei of lhe
Mailyis of Gaul. SecCen , (r,,i): ,i,.
Fiidiichsen, A. Pioplei Invidiam. Nole sui r Clem ,. Er i (r,o): ror,.
Gambei, K. Das Papyiusfiagmenl zui Maikusliluigie und das Euchaiisliegebel im
Clemensbiief. Gstk. Studien 8 (r,,,): r,.
Gieen, H. B. Mallhew, Clemenl, and Luke: Teii Sequence and Relalionship. jTS
olr (r,8,): ri,.
Hagnei, D. A., Te Use of the Gld and the New Testaments in Clement of Rome. NT.S
. Leiden: Biill, r,,.
Jellicoe, S. Te Psallei-Texl of Sl. Clemenl of Rome. In FzB I, Fs. j. Ziegler, ,,oo,
r,,i.
Jouijon, M. Remaiques sui le vocabulaiie saceidolal dans le Ie Clemenlis. In
Epek tasis. Melanges patristiques oerts au Cardinal jean Danielou, ro,ro. Paiis,
r,,i.
Knoch, O. B. Im Namen des Pelius und Paulus. Dei Biief des Clemens Romanus
und die Eigenail des imischen Chiislenlums. In NRV :,,r postolische
Vater und pologeten, ,. Beilin: De Giuylei, r,,.
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tion der paulinischen Teologie in der fruhchristlichen Literatur bis Marcion.
Bth ,8. Tubingen: Mohi, r,,,.
. Die Clemensbriefe. HNT r,. Tubingen: J. C. B. Mohi, r,,i.
Mailin, J. P. La culluia iomana y la Piima Clemenlis. Obseivaciones de conlenido
y de melodo. Teologia r (r,,): ,,,r.
Mayei, H. T. Clemenl of Rome and His Use of Sciipluie. CTM il8 (r,,r):
,oo.
Mees, M. Schema und Disposilio in ihiei Bedeulung fui die Foimung dei
Heiienwoile aus dem r. Clemensbiief. Kap. r,i. VetChr 8 (r,,r): i,,,i.
. Die Hohepiieslei-Teologie des Hebieibiiefes im Veigleich zum r. Clemens-
biief : BZ ii (r,,8): rr,ii.
. Isaaks Opfeiung in fiuhchiisllichei Sichl, von Clemens Romanus bis Clemens
Alexandiinus. ugR i8 (r,88): i,,,i.
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. Das Chiislusbild des eislen Klemensbiiefes. ETL oo (r,,o): i,,r8.
Minke, H. U. Die Schpfung in dei fiuhchiisllichen Veikundigung nach dem
Eislen Clemensbiief und dei Aieopagiede. Diss., Hambuig, r,oo.
Pahl, P. D. Te Use of Sciipluie in r Clemenl. TR i, (r,,,): ro,rr.
Pioulx, P., and J. OCallaghan. La lecluia del salmo 88, irb (ixx) en r Clem r8:r.
Bib orlr (r,8o): ,iror.
Riggi, C. La liluigia della pace nella Piima Clemenlis. Sal (r,,r): r,o,
ioor.
Rocco, B. Due cilazione bibliche in San Clemenle Romano (r Clem i,8). BiGr ro
(r,o8): io,ro.
Rondel, H. Le peche oiiginel dans la liadilion. BLE o8 (r,o,): io.
Smilh, M. Te Repoil aboul Pelei in r Clemenl ,:. NTS , (r,oor,or): 8o.
Slaldei, K. Aposlolische Sukzession und Euchaiislie bei Clemens Romanus, Iienus
und Ignalius von Anliochien. IKZ oil (r,,i): ir.
Tieiiy, J. J. Nole sui au ch. XX de la re Clem. VigChr r
(r,oo): i,.
Unnik, W. C. van. Die Rucksichl auf die Reaklion dei Nichl-Chiislen als Moliv dei
allchiisllichen Painese. BZNV io (r,oo): iir.
Weinei, E. Posl-biblical Hebiaisms in lhe Piima Clemenlis. In H. . Volfson jub.
Vol. NYlJ, r,o,.
Wickeil, U. Eine Fehlubeiselzung zu r Clem r,, i. ZNV , (r,,8): i,o,,.
Zieglei, A. W. Neue Studien zum ersten Klemensbrief. Mu: Manz., r,,8.
. Piophelische Eikennlnis und Veikundigung im r. Klemensbiief. Hj ,,
(r,,8): ,,.
Te Second Letter of Clement is lhe oldesl known Chiislian homily (oulside
of lhe 1), daling fiom ca. r,o, and pul undei lhe name of Clemenl of Rome.
Il oiiginaled in Syiia oi Egypl.
Eui1ios
Lindemann, A., Tubingen r,,i, r,,ior.
Wengsl, K., Munich r,8, ioi8o.
Tvnsin1ios
English: NF ,, r88, = r,,,.
Geiman: Lindemann, Wengsl: above.
Te Aposlolic Falheis r
s1cuirs
Baaida, T. i Clemenl ri and lhe Sayings of Jesus. BETL ,, (r,8i): ,i,,o.
Donfiied, K. P., Te Setting of Second Clement in Early Christianity (NT.S 8). Leiden
r,,.
ii. Tui AovmoUs oi 1ui Diu.cui (i.1i rs1 c.)
Te full lille, Te Teaching of lhe Loid Tiough lhe Twelve Aposlles lo lhe
Nalions, even if peihaps of a lalei lime, sliesses lhe apociyphal naluie of lhe
documenl. Piesciiplions peilaining lo lhe liluigy of baplism and lo commu-
nily meals pieceed olhei iegulalions aboul minisliies and social behavioui
in whal seems lo be a complilalion of lexls daling fiom dieienl peiiods of
lime aiound lhe yeai roo c.i. Ils nal ediling was secuied in lhe isl half of
lhe second cenluiy; ils piovenance localed in iuial selllemenls of lhe Syiian
mounlains. Lileiaiy conlacls wilh sciipluie aie anyones guess.
rui1ios
Biyennios, P., Conslanlinople r88.
Lindemann A and H. Paulsen, postolische Vater. Tubingen r,,i.
Roidoif, W. and A. Tuiliei: SC i8 bis (r,,8).
Schmidl. C., Koplisches Didache-Fiagmenl: ZNV i (r,i,): 8r,,.
G. Schllgen, G.: FaCh r, ind ed. (r,,i).
Wengsl, K., Daimsladl r,8.
1vnsin1ios
English: Hoinei, G. W., Statutes. London r,o; liansl. fiom Elhiopian.
Fiench: Tuiliei: above.
Geiman: Lindemann, Schmidl, Wengsl: above.
s1cuirs
Aldiidge, R. E., Te Losl Ending of lhe Didache: VC , (r,,,): rr,.
Audel, J. P., La Didach. Paiis r,,8.
Diapei, J., ed., Te Didache in Modern Research. Leiden r,,o.
. Resuiieclion and Zechaiiah r: , in Didache Apocalypse: jECS , (r,,,):
r,,r,,.
r Five Te Second Cenluiy
Hendeison, I. H., Didache and Oialily: jBL rrr (r,,i): i8oo.
Jeoid, C. N., Te Didache in Context. Essays on Its Text, History, and Transmission
(Suppl. 1, LXXVII). Leiden r,,,, wilh exlensive bibliogiaphy.
Seeligei, H. R., Apokalyplisches Schlusskapilel dei Didache: StPatr ir (r,8,):
,,o8.
Sleimei, B.: LCL ind ed. r,,,, rooro,.
Slempel, H.-A., Dei Lehiei in dei Didache: VC (r,8o): io,r,.
SUvviimi1.vv Biviiouv.vuv
Bligh, J. Composilio Didaches eiusque ielalio ad Evangelium sciiplum. VD o
(r,,8): ,o,o.
Bullei, B. C. Te Lileiaiy Relalions of Didache, Ch. XVI. jTS i (r,oo): io,8.
Cox, J. J. C. Some Piolegomena and Addenda lo a Sludy of lhe Dominical Logoi as
ciled in lhe Didascalia postolorum. StPatr ro (r,8,): 8i8,.
Diapei, J. Te Jesus Tiadilion in lhe Didache. Gospel Perspectives , (r,8,): io,8,.
Diapei, J. A. Resuiieclion and Zechaiia xiv,, in lhe Didache Apocalypse. journal of
Early Christian Studies , (r,,,): r,,,,.
Glovei, R. Te Didaches Quolalions and lhe Synoplic Gospels. NTS , (r,,8):
rii,.
Hendeison, I. H. Didache and oialily in synoplic compaiison. jBL rrr (r,,i):
i8oo.
Himann, K. Das Reden im Geisle nach dei Didache und dem Pasloi Heimae. In
jb. f. Myst. Teol. (r,,,), r,or.
Johnson, S.E. A Subsidiaiy Molive foi lhe Wiiling of lhe Didache. Pages ro,ii
in Fs. V. H. F. Hatch, Munera Studiosa. Ediled by M. R. Shepheid and S. E.
Johnson. Cambiidge, Mass.: Episcopal School of Teology, r,o.
Kloppenboig, J. S. Didache ro:o8 and Special Mallhean Tiadilion. ZNV ,o
(r,,,): ,o,.
Ladd, G. E. Te Eschalology of lhe Didache. Diss., Haivaid, r,8r,,.
Massaux, E. Linuence lilleiaiie de lEvangile de S. Mallhieu sui la Didache. In
ETL i, (r,,): ,r.
Mees, M. Did. r,. Einige Anmeikungen zui beiliefeiung dei Jesuswoile. Grient-
Press r (r,,o): roo8.
Milanovich, M. Te Teachings of lhe Didache Compaied wilh lhe Teachings of lhe
New Teslamenl. Diss., Soulhein Baplisl Teological Seminaiy, r,8r,,.
Monlagnini, F. Echi del discoiso sul monle nella Didache. BiGr i,lr, (r,8):
r,.
Moule, C. F. D. A Nole on Did. ,,. jTS o (r,,,): io.
Te Aposlolic Falheis r,
OConnoi, D. Te many giains of Chiisl in Euchaiislic Symbolism. ITQ i,
(r,,8): r8,,i.
Piigenl, P. Une lhese nouvelle sui la Didache. RTPh ro (r,oo): i,,o.
Roidoif, W. Does lhe Didache conlain Jesus liadilion independenlly of lhe Synop-
lic Gospels: Pages ,i in jesus and the oral Gospel tradition. Ediled by
H. Wansbiough. JSNT Supp. o. Dublin, r,8,.
Schmid, J. Didache. RC (r,,,): roror.
Teizoli, R. Didache e S. Sciilluia. Un esame lelleiaiio. ScC Clo (r,,i): ,,,.
Tuckell, C. M. Synoplic liadilion in lhe Didache. Pages r,,io in Te New
Testament in Early Christianity. Ediled by J.-M. Seviin. La ieceplion des eciils
neoleslamenlaiies dans le chiislianisme piimilif r. Louvain: Univ. Pi., r,8,.
van dei Laai Kiafl, A. M. Leer der Twaalf postelen. id ed. Amsleidam: Weield-
bibliolheek, r,,.
Vbus, A. Liturgical Traditions in the Didache. Papeis of lhe Eslonian Teological
Sociely in Exile ro. Slo: ETSF., r,o8.
. Regaiding lhe Backgiound of lhe Liluigical Tiadilions in lhe Didache: Te
Queslion of Lileiaiy Relalion belween Did IX, and lhe Fouilh Gospel.
VigChr i (r,o,): 8r8,.
iii. Iu.1iUs oi A1iocu (i.viv iu c.)
Allegedly wiillen by lhe lhiid bishop of Anlioch on his foiced jouiney fiom
Anlioch lo Rome, wheie he was deslined lo die in lhe amphilhealie undei lhe
ieign of Tiajan (,8rr,), lhiee of lhese Letters, addiessed lo lhe chuiches of
Ephesus, Magnesia, and Tialles, weie senl oul of Smyina. Two olheis, wiillen
elsewheie, weie diiecled lo lhe communily of Philadelphia and lo Bishop
Polycaip of Smyma. Te mosl exlensive and subslanlial lellei was senl lo
Rome. No lellei al all wenl lo Anlioch. Te woik iepiesenls a colleclion of
epislolaiy masleipieces al an eaily slage of ancienl Chiislianily.
Wilh piofound inluilions aboul divine ievelalion, logelhei wilh an in-
lense focus on ienewal and dedicalion in failh, lhe aulhoi insislenlly magni-
es lhe ideal unily of lhe chuich, secuied by ils episcopal sliucluie, founded
by Jesus himself. Te passionale plea foi a monaichical lype of episcopacy,
appaienlly oul of conlexl in lhe isl decade of lhe second cenluiy, led some
ciilics lo lhe hypolhesis of a lalei dale aiound roo foi lhe Ignalian Letters,
in lhe monaichian ciicle headed by Noelus of Smyma (R. M. Huebnei). As
always, chionology condilions lhe whole inleipielalion of lhose amazing
documenls. Ignalius iemains a mysleiious guie who cenleis his allenlion on
Smyina, wilhoul a single woid addiessed lo his own chuich of Anlioch.
ro Five Te Second Cenluiy
Il is geneially iecognized lhal Ignalius ieecls scanl inleiesl in lhe
Hebiew sciipluies (W. R. Schoedel, ,). He only quoles (Foi il is wiillen)
Piv : in Ephesians ,, ; Piv r8:r, (As il is wiillen) in Magnesians ri,
and Isaiah ,i:, (Foi) in Trallians 8, i. Olheiwise one musl be conlenl
wilh allusive iefeiences due lo secondaiy (oial:) souices (as in lhe case of
Mallhew), and wilh a nilies caused by common liadilions, foi inslance of a
Johannine lype. Te only veibal conlacls wilh lhe 1 aie wilh r Coi o:,, does
nol inheiil lhe Kingdom of God, in Ephesians r8, r; and wilh r Coi : Nol
foi lhal ieason am I juslied in Romans ,, r. He imilales r Coi r,:,,, I am
lhe lasl of lhem and a miscaiiiage in Romans ,, i, and he echoes once moie
r Coi o:, (oi ro) does nol inheiil lhe Kingdom of God in Philadelphians ,
. Bul Ignalius knew lhal Paul had wiillen moie lelleis and indiieclly lhey
may have conliibuled lo his wiiling (A. E. Bainell). Like Heimas in iegaid
lo James, Ignalius is besl undeislood in veibal and spiiilual agieemenl wilh
Johannine lileialuie lhiough common liadilional backgiound. Te vexed
passage of Philadephians 8, i, Foi I heaid some say, If I do nol nd (il) in
lhe aichives, I do nol believe (il lo be) in lhe Gospel and when I said Il is
wiillen, lhey answeied me, lhal is jusl lhe queslion, (li. Schoedel, io,)
sounds like lhe debale belween Juslin and Tiypho. Il implies a cleai dislinc-
lion belween o1 and 1 and a heimeneulic of lheii ielalionship.
Only seven Letters aie aulhenlic (Zahn, r8,; Lighlfool, Te postolic
Fathers, Pail i: S. Ignatius, S. Polycarp, vols. London r88,; ind ed. r88,, r,
ri,iir), daled roorr8 c.i. Foi lhe challenging views of R. Weijenboig,
J. Rius-Camps, R. Joly, see W. R. Schoedel, Ignatius of ntioch: Heimeneia.
A Ciilical and Hisloiical Commenlaiy on lhe Bible. Philadelphia r,8,.
Eui1ios
Camelol, P. T., SC ro, lh ed. (r,o,).
Fischei, J. A., Die apostolischen Vater, SUC r, ,lh ed. Munich r,8o, ro,
ii.
Lindemann, A. and H. Paulsen, Tubingen r,,i, r,oir.
Tvnsin1ios
English: Lighlfool, J. B. NF r, ind sei. r88, = r,8.
Fiench: Camelol: above.
Geiman: Fischei, Lindemann: above. Winleiswyl, L. A., Fieibuig r,8.
Ilalian: Monachesi, M., Rome r,i,. Moiicca, U., Rome r,i.
Te Aposlolic Falheis r,
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lo Paul. NTS o (r,,): ro,i,.
Mauiei, C. Ignatius von ntiochien und das johannesevangelium. ATANT r8.
Zuiich: Zwingli, r,,.
Meinhold, P. Studien zu Ignatius von ntiochien. Veienllichungen des Insliluls fui
Euiopische Geschichle Mainz ,,. Weisbaden: Sleinei, r,,,.
Niedeiwimmei, K., Grundriss der Teologie des Ignatios von ntiochien. Diss. Vienna,
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Padbeig, R. Vom gollesdiensllichen Leben in den Biiefen des Ignalius von Anlio-
chien. TGl , (r,o): ,,.
Te Aposlolic Falheis r,
Penna, R. Le lie lelleie di Paolo, Giovanni, e Ignazio agli Efesini. In tti del III
Simposio di Efeso su S. Giovanni postolo (Turchia. La Chiesa e la sua sto-
ria, ,), r,. Rome: Islilulo Fiancescano di Spiiilualila, Ponlicio Aleneo
Anlonianum, r,,.
Peilei, O. Das vieile Makkabeibuch, Ignalius Anliochenus und die lleslen Mi-
lyieiaklen. RivC i, (r,,): ,,i.
Ralhke, H. Die Benulzung dei Paulusbiiefe bei Ignalius von Anliochien. Diss.,
Roslock, r,,o.
. Ignalius von Anliochien und die Paulusbiiefe. TU ,, rolr (r,o,): rro.
Rebell, W. Das Leidensveislndnis bei Paulus und Ignalius von Anliochien. In
New Testament Studies r:, ,,o,, r,8o.
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StPatr (r,or): riii.
Rusch, T., Die Entstehung der Lehre vom Hl. Geist bei Ignatius von ntiochia, Teo-
philus von ntiochia und Irenaeus von Lyon. SDGST i, Zuiich r,,i.
Schoedel, W. R. Ignalius and lhe Aichives. HTR ,r (r,,8): ,,roo.
Sibinga, J. S. Ignalius and Mallhew. NT 8 (r,oo): ioi8.
Snydei, G. R. Te conlinuily of eaily Chiislianily. A sludy of Ignalius in ielalion lo
Paul. Diss., Piincelon Teological Seminaiy, r,or.
. Te Hisloiical Jesus in Lelleis of Ignalius of Anlioch. BR 8 (r,o): ri.
Slaldei, K. Aposlolische Sukzession und Euchaiislie bei Clemens Romanus, Iienus
und Ignalius von Anliochien. IKZ oil (r,,i): ir.
Tomassen, E. . Ignalius, Mag. 8:i. In Texts and
Contexts (Fs. L. Hartman), ediled by T. Foinbeig and D. Hellholm, 8,o,.
Oslo: Scandinavian Univeisily Piess, r,,,.
Tinsley, E. J. Te imilalio Chiisli in lhe myslicism of Sl. Ignalius of Anlioch. StPatr
I (r,,,).
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VigChr 8 (r,8): ro,,r.
. Appioaching Mallhew fiom lhe Second Cenluiy: Te Undei-Used Ignalian
Coiiespondence. jSNT io (r,8): ,,o,.
Zaailu, S. El concepto de ZH en Ignacio de ntioquia. Publicaciones de la Univei-
sidad Ponlicia Comillas r,,: Teologia r,. Madiid: Eapsa, r,,,.
. Les concepls de vie el de moil chez Ignace dAnlioche. VC (r,,,): ir.
iv. Poivc.vv oi Smvv. (u. r,o)
Mailyied in Febiuaiy r,o c.i., Bishop Polycaip lef behind him seveial
lelleis of which al leasl one, To the Philippians, suivives. His veneialion of
io Five Te Second Cenluiy
lhe blessed and gloiious Paul (, i) is vibianl lhioughoul lhe lellei. His
ieceplion of Pauline lhoughl was mainly due lo deuleio-Pauline Lelleis,
like Ephesians (r, ; ri, r) r and i Timolhy (, r; ,, i; ,, r, ), Hebiews (o,
i). He also iefeis lo r and i Coiinlhians, r and i Tessalonians, Galalians,
Romans, and Philippians, moslly wilhoul any expiess quoling foimula, oi
somelimes wilh phiasings equivalenl lo lhe Loid says (i, ; ,, r). Only once
does he quole as il is said in his sciipluies (r i, r), his meaning God,
lhe Falhei of oui Loid Jesus Chiisl (r i, i), and lhe lexl ciled is Ps :, as
pailially iepealed in Eph :i,.
Eui1ios
Bauei, J. B., Die Polykarpbriefe, KV , (r,,,), exhauslive bibliogiaphy.
Camelol, P. T.: SC ro, lh ed. (r,o,).
Fischei, J. A., Die postolischen Vater. Daimsladl. ,lh ed. r,8o.
Lindemann, A. and H. Paulsen, Die postolischen Vater. Tubingen r,,i.
Tvnsin1ios
English: NF r, (r88, = r,,,) ro.
Fiench: Camelol: above.
Geiman: Fischei, Lindemann: above.
S1cuirs
Baumeislei, T. Die Noim des evangeliumgemssen Blulzeugnisses. Das
Martyrium Polycarpi als voisichlige Exhoilalio ad Mailyiium, riii8.
Dehandschullei, B. Polycaips Epislle lo lhe Philippians: an eaily example of iecep-
lion [of lhe 1]. Bibl. Ephemeridum Teologicarum Lovaniensium (r,8,) Te
New Testament in early Christianity. La reception des ecrits neotestamentaires
dans le christianisme primitif., ediled by J.-M. Seviin. Louvain: Peeleis.
Guillaumin, M. L. En maige du Mailyie de Polycaipe. Le disceinemenl des allu-
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dEiasmo, r,,,.
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TR , (r,o,): r,,iro.
Rillei, A. M., De Polycaipe a Clemenl: Aux oiigines dAlexandiie chielienne,
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Te Aposlolic Falheis ir
v. P.vi.s oi Hiiv.voiis (i.viv iu c.)
A bishop of Phiygia, in Asia Minoi, Paplas wiole an Explanation of the Sayings
of the Lord ( ), in ve books, ca. roro. A fiiend
of Polycaip of Smyina, he wilnesses inside his liadilion lhe liansfei of old-
esl oial sayings, mainly Gospel naiialives, inlo lhe wiillen foim of lhe 1
(lhiileen fiagmenls pieseived in Iienaeus, dv. Haer. ,, , ; Eusebius of
Caesaiea, HE II, r,, i; III, o, i; ,, rr,, aboul lhe Gospels of Mallhew and
Maik). Papias inlioduces Maik as lhe inleipielei of Pelei, and menlions a
Hebiew oiiginal of Mallhew, lianslaled inlo Gieek. He is also a wilness lo
millenaiism: Teie will be a lhousand yeais afei lhe iesuiieclion of lhe
dead, when lhe Kingdom of Chiisl will be sel up in a maleiial foim on lhis
eailh, a chiliaslic belief piopei lo Asia Minoi, on which Iienaeus of Lyon
would wiile exlensively in his fh book gainst the Heresies (J. P. Bligh,
J. Munck, J. Kuizingei).
Eui1ios
Bihlmeyei, K., Die postolischen Vater, ind ed., Tubingen r,,o, ro.
Bucellalo, M., Papias di Hierapoli. Fiammenli e leslimonianze nel leslo gieco.
StBi rrr. Milan r,o.
Kilnei, U., Daimsladl r,,8, ro.
Pieuschen, E., ntilegomena. Giessen, ind ed. r,o,, ,r,,, r,,ioi.
Tvnsin1ios
English: NF r, r88, = r,,,, r,r,8.
Geiman: Kilnei, Pieuschen: above.
S1cuirs
Bauckham, R. Papias and Polyciales on lhe Oiigin of lhe Fouilh Gospel. jTS
(r,,): io,.
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(r,,r): ro.
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(r,,): r8riri.
Gianl, R. M. Papias and lhe Gospels: HTR i, (r,): io8ii.
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les Peies du second siecle. ETL r (r,o,): ,o,.
Heaid, R. Te APOMNHMONEYMATA in Papias, Juslin, and Iienaeus. BSNTS
rli (r,,): riii,.
. Papias Quolalions fiom lhe New Teslamenl. BSNTS rli (r,,): ro.
Jouijon, M. Papias. DBS (r,oo): rro,o,.
Kilnei, U. H. J. Papias von Hieiapolis; ein Beiliag zui Geschichle des fiuhen
Chiis lenlums. Diss., Bielefeld: Belhel, r,8i.
. Papias von Hierapolis, ein Beitrag zur Geschichte des fruhen Christentums.
FRLANT r. Gllingen: Vandenhoeck & Rupiechl, r,8.
Kuizingei, J. Das Papiaszeugnis und die Eislgeslall des Mallhusevangeliums. BZ
(r,oo): r88.
. Papias von Hierapolis und die Evangelien des 1s. Eichslllei Maleiialen .
Regensbuig: Puslel, r,8.
Lambol, C. Les piesbylies el lexegese de Papias: RB (r,r): rroi.
Mullins, T. Y. Papias on Maiks Gospel. VigChr r (r,oo): iroi.
Munck, J. Piesbyleis and Disciples of lhe Loid in Papias. Exegelic Commenls on
Eus. H.E. ,,. HTR ,i (r,,,): ii.
Nielsen, C. M. Papias: Polemicisl Againsl Whom: TS ,l (r,,): ,i,,.
Richaid, M. Quelques manusciils peu connus des chanes exegeliques el des com-
menlaiies giecs sui le Psauliei. In Bulletin dInform. de lInstitut de Recherche et
dHistoire des Textes, vol. , 8,roo. Paiis, r,,.
Rigg, H. A. Ji. Papias on Maik. NT r (r,,o): ror8.
Ryan, E. G. Papias and lhe Maican Gospel. Te Teologian r,i (r,,,): rro.
Schmidl, H. H. Semilismen bei Papias. TZ li (r,88): r,o.
Siegeil, F. Unbeachlele Papiaszilale bei aimenischen Schiifslellein. NTS i,l,
(r,8r): oo,r.
Toiiis, J. Papias el laulhenlicile des evangiles. BRenan rolro (r,o8): ,.
. Papias el linfeiioiile des Eciils. BRenan r,r (r,o,): rorr.
Tievijano Elcheveiiia, R. La obia de Papias y sus nolicias sobie Mc y Ml. Salman-
ticensis r (r,,): r8riri.
Walls, A. F. Papias and Oial Tiadilion. VigChr ir (r,o,): r,o.
Te Aposlolic Falheis i
vi. PsiUuo-B.v.v.s (miu-iu c.)
Anolhei apociyphal wiiling, daling fiom lhe middle of lhe second cen-
luiy afei lhe Bai-Kochba ievoll, peihaps wiillen in Alexandiia, il was slill
counled among lhe canonical wiilings of lhe 1 by Oiigen who calls il
(PA III, i, , ,; CC I, o: geneial epislle. Chadwick
r,,), and in lhe Codex Sinailicus (fouilh cenluiy). A violenl dialiibe againsl
Judaism, massively quoling lhe o1 and wilh lhe same nolion of lhe Two
Ways of life and dealh which was noliceable in lhe Didache, lhe Letter of
Pseudo-Barnabas, like Aiislon of Pella, suppoils an exclusively allegoiical
ieading of o1.
Eui1ios
Lindemann, A. and H. Paulsen. Tubingen r,,i, i,,.
Piigenl, P. and R. A. Kiaf: SC r,i (r,,r).
Wengsl, K., Didache (postellehre), Barnabasbrief. Zweiter Klemensbrief.
Schrif an Diognet. Schiifen des Uichiislenlums i. Damsladl r,8,
rorioi.
Tvnsin1ios
English: NF r, r88, = r,,,, rr,i.
Fiench: Piigenl: above.
Geiman: Lindemann, Wengsl: above.
S1cuirs
Aubineau, M. Les r8 seivileuis dAbiaham (Gen r:r) el le nombie des Peies au
Concile de Nicee (i,). RHE or (r,oo): ,.
Bealiice, P. F. Une cilalion de lEvangile de Mallhieu dans lEplie de Bainabe.
BETL 8o (r,8,): ir,. Te New Testament in Early Christianity. La reception
des ecrits neotestamentaires dans le christianisme primitif, vol. 8o, ediled by J.-M.
Seviin. Louvain: Peeleis.
Biaun, F. M. La Lellie de Bainabe el lEv. de S. Jean. Simples Reexions. NTS
(r,,,r,,8): rr,i.
Cavalla, V., A. Melzingei, and M. Pellegiino. Bainabas (anche Alli e Lelleia). EC i
(r,,o): 8ooo.
Dahl, N. A. La leiie o coulenl le lail el le miel, selon Bainabe o:8r,. In Fs.
M. Goguel ux sources de la Tradition Chretienne, oi,o, r,,o.
Danielou, J. La vision des ossemenls desseches (Ex ,:rr) dans les Testimonia.
RSR , (r,o,): iio.
i Five Te Second Cenluiy
Henne, P. Bainabe, le lemple el les pagano-chieliens. RB ro (r,,o): i,,,o.
Heimans, A. Le Pseudo-Bainabe esl-il millenaiisle: ETL ,l (r,,,): 8,,o.
Hoibuiy, W. Jewish-Chiislian ielalions in Bainabas and Juslin Mailyi. In jews
and Christians. Te Parting of the Vays, vol. oo, ediled by J. D. G. Dunn, r,,.
WUNT. Tubingen: Mohi, r,,i.
Hvalvik, R. Bainabas ,:,, and lhe Aulhois Supposed Use of Gematria. NTS li
(r,8,): i,o8i.
. Te Struggle for Scripture and Covenant. Te Purpose of the Epistle of Barnabas
and jewish-Christian Competition in the Second Century. WUNT id seiies 8i.
Tubingen: Mohi, r,,o.
Koch, D.-A. Auslegung von Ps r bei Juslin und im Bainabasbiief. In Herders bib-
lische Studien r, Neue Vege der Psalmenforschung. Ediled by K. Seybold, el al.,
iii. Fieibuig: Heidei, r,,.
Kiaf, R. A. Bainabas Isaiah Texl and lhe Teslimony Book Hypolhesis. jBL ,,
(r,oo): o,o.
. Ciilical Nole: Bainabas Isaiah Texl and Melilos Paschal Homily. jBL 8o
(r,or): ,r,.
. Te Epislle of Bainabas. Ils Quolalions and lheii Souices. Diss., Haivaid,
r,or.
. An Unnoliced Papyius Fiagmenl of Bainabas. VigChr irl (r,o,): r,oo.
Linges, S. M. Das Barnabas-Evangelium. Vahres Evangelium jesu, gennant Christus,
eines neuen Propheten, von Gott der Velt gesandt gemass dem Bericht des
Barnabas, seines postels. Bonndoif im Schwaizwald: Tuiban-Veilag, r,,.
OHagan, A. P. Eaily Chiislian Exegesis Exemplied fiom lhe Epislle of Bainabas.
usBi rr (r,o): o.
Pagel, J. C. Te Epistle of Barnabas. Gutlook and Background. WUNT id seiies o.
Tubingen: J. C. B. Mohi, r,,.
Piigenl, P. Les testimonia du christianisme primitif. LEpitre de Barnabe rro et ses
sources. Eludes bibl. Paiis: Gabalda, r,or.
Scoiza Baicellona, F. Le noime veleioleslamenlaiie sulla puiila nellEpistola di
Barnaba. SE r (r,,o): ,,rrr.
Vesco, J.-L. La lecluie du Psauliei selon lEplie de Bainabe. RB , (r,8o): ,,.
vii. Hivm.s (iivs1 u.ii iu c.)
A slave sold lo a woman called Rhoda (cf. Acls ri:r) and lalei fieed by
hei in Rome, Heimas conveiled lo Chiislianily as a land-ownei wilh wife
and giown-up childien. He compleled his visionaiy compilalion undei
lhe lille Te Shepherd aiound ro c.i. A layman wilhoul any o cial slalus
in lhe chuich, Heimas piesenled a woik including ve Visions, lwelve
Te Aposlolic Falheis i,
Commands and len Simililudes oi paiables, which shows no logical oi
composilional unily. A veiy unusual Book of Allegoiies (Biox r,,r, ,), ils
apocalypic fiame lacks lhe appiopiiale conlenl of eschalological lhemes, bul
il obviously succeeded in legilimaling lhe allegoiical and paienelic puiposes
of ils aulhoi. Ils many semilisms (almosl all in ixx: A. Hilhuisl) do nol pul
inlo queslion Heimass molhei longue, a low-level Gieek koine. Heimas
does nol quole any souices (excepl in Vision II, , ), bul he is ieminiscenl
(al leasl foi some modein ciilics) of many dala paiallel lo ixx (Hainack,
History, rlr, ,r). In lhiily-eighl passages Heimas comes close lo nineleen
veises of James (Biox, o,), bul even lhen a piopei lileiaiy dependency
iemains highly queslionable. Te same is liue aboul Heimass pioximily
lo Gnoslic wiilings like Poimandies, lhe populai Shepheid of lhe Corpus
Hermeticum. Finally, lhe dislinclion of canonical and exliacanonical wiilings
did nol yel exisl foi Heimas.
Eui1ios
Biox, N., Gllingen r,,r.
Cailini, A., ed., Papyrus Bodmer XXXVIII. Erma. Il Pastore (IaIIIa Visione.
Edilo con inlioduzione e commenlaiio ciilico (con la collaboialione di
L. Giaccone). Fondalion Mailin Bodmei, Cologny Geneve r,,r.
Joly, R.: SC ,, id ed. r,8,.
Vezzoni, A., Floience r,,.
Whillakei, M., GCS 8, ind ed., r,o,.
Foi olhei edilions, see N. Biox r,,r, ,,f. Te eailiesl Lalin veision dales
fiom aiound ioo c.i.
Tvnsin1ios
English: NF i, r88, = r,,,. Lighlfool, J. B. London r8,o. Tayloi, C., i vols.
London r,or,oo.
Fiench: Joly: above. Lelong, A., Paiis r,ri.
Geiman: Biox: above. Leulzsch, Daimsladl r,,r.
Ilalian: Vezzoni: above.
S1cuirs
Aineia, G. Du iochei dEsaie aux douze monlagnes dHeimas. ETR ,, (r,8):
ir,io.
Bowman, W. G. Te Place of Heimas Among lhe Eaily Chiislian Piophels. Diss.,
Ili School of Teology, r,o.
io Five Te Second Cenluiy
Biox, N. Der Hirt des Hermas. Ubersetzt und erklart. Kommenlai zu den apo-
slolischen Vlein ,. Gllingen: Vandenhoeck & Rupiechl, r,,r.
Davison, J. E. Spiritual Gifs in the Roman Church. r Clement, Hermas and justin
Martyr. Ann Aiboi, Mich., r,8r.
Hamman, A. La signicalion de dans le Pasleui dHeimas. StPatr
(r,or): i8o,o.
Hellholm, D. Das Visionenbuch des Hermas als pokalypse, Formgeschichtliche und
texttheoretische Studien zu einer literarischen Gattung I. Methodologische Vor-
uberlegungen und makrostrukturelle Textanalyse. ConBibNT vol. rlr. Lund:
Gleeiup, r,8o.
Henne, P. La polysemie allegoiique dans le Pasteur dHeimas. ETL o, (r,8,):
rr,.
. Canonicile du Pasleui dHeimas. RTom ,olr (r,,o): 8rroo.
. Le peche dHeimas. RTom ,ol (r,,o): oo,r.
. La christologie chez Clement de Rome et dans le Pasteur dHermas. Paiadosis .
FiS: Univ., r,,i.
Mees. M. Dei Hiile des Heimas und seine Aussagen ubei den Heiligen Geisl:
,,. Lateranum , (r,8r).
Michaels, J. R. Te Level Giound in lhe Shepheid of Heimas. ZNV ,, (r,o8):
i,,o.
Nijendijk, L. W. Die Chiislologie des Hiilen des Heimas. Exegelisch, ieligions- und
dogmengeschichllich unleisuchl. Diss., Rijksuniveisileil Uliechl, r,8o.
OHagan, A. P. Te Gieal Tiibulalion lo Come in lhe Pasloi of Heimas. StPatr oli
(r,or): o,rr.
Piele, S. Ciislianesimo anlico e iifoima oilodossa. Nole inloino al Pasloi di Eima.
In Convivium, vol. r, r,,o.
J. Quaslen, Patrology I (r,,,): ,iro,.
Seilz, O. J. F. Relalionship of lhe Shepheid of Heimas lo lhe Epislle of James. jBL
o (r,): rro.
Tannei, R. G. Lalinisms in lhe Texl of Heimas. Colloquium, uckland l (r,,i):
rii.
Young, F. W. Te Shepheid of Heimas: A Sludy of his Concepls of Repenlance and
of his Chuich. Diss., Duke Univeisily, r,o.
viii. Tui Pnrsioiocos (sicou u.ii iu c. ov i.1iv)
Te Physiologos, oi Te Expert in Nature, was wiillen in Gieek by an un-
known Alexandiian (peihaps Panlaenos) duiing lhe second half of lhe
second cenluiy. Oiiginally in foily-eighl chapleis, lhe Physiologos oeied a
Te Aposlolic Falheis i,
lypological desciiplion of animals, slones and planls, based on lhe ixx and
lhe 1. Teilullian piobably knew il; Clemenl of Alexandiia uses il in Prot X,
roo, r (Phys. rr and ir); XI, rr8, r (Phys. r); Strom. IV, o. roo, (Phys. ro);
Paed. II, rr, (Phys. ). Oiigen iefeis lo il in his Commentary on Matthew,
fig. ioi: GCS ri, , o,f. (Phys. rr) and elsewheie (Sboidone r,o). A terminus
ante quem is secuied by Hyppolylus, Gn ntichrist ,f. (Phys. r8), daling
fiom ca. ioo; lhe terminus post quem is given by a quolalion fiom lhe Piolo-
Gospel of James (ro, irr, : Phys. ,) composed ca. r,o. Seveial allusions
lo India (Phys. , o) diiecled lhe allenlion of some expeils lo Panlaenus
who had visiled India accoiding lo Eusebius, H.E. V, rof. Te woik seems
lo have slailed ciiculaling wilhoul any menlion of an aulhoi. Infoimalion
in Phys. malches slalemenls of Aelian, Pliny lhe Eldei, Timolhy of Gaza, lhe
Cyianides, Hoiapollon; howevei lhe essenlial souice of lhe woik, veiy ofen
quoled lileially, is ixx1. Some elemenls aie boiiowed fiom Ps-Bainabass
Letter (ro, r, : Phys. ,a; ro, 8: Phys. ir; ro, ,: Phys. i; ri, i. ,: (Phys. o);
r Clem ,,, in Phys. i; and Hermas, 8, r in Phys. .
Te aulhenlic expeilise in naluie, accoiding lo lhe aulhoi, is given only
lhiough lhe biblical ievelalion communicaled by o1 in view of lhe salvic
gospel-evenl. Te populai knowledge of naluial iealilies is nol ignoied, bul
undei lhe appeaiance of naive sloiies a highly sophislicaled lypology is
al woik all along lhe Physiologos. Each chaplei is somelhing of a ciealive
masleipiece (Caimody r,o,, i).
Wilh a iecoid numbei of almosl eighly Gieek manusciipls and seveial
enlaiged edilions secuied in Byzanline limes, lhe woik enjoyed lianslalions
inlo Elhiopian, Aimenian, Syiiac, Coplic, Geoigian, Slavonic and Old Roma-
nian. Al leasl lwo independenl Lalin veisions exisled, of which one was
quoled by Ambiose and Jeiome, lalei in lhe Decretum Gelasianum and in
lhe Etymologies of Isidoie of Seville. Populai adaplalions of lhe Physiologus
conliibuled much lo medieval Bestiarii (K. Alpeis r,,o).
Eui1ios
Pilia, J.-B.: SpicSol , r8,,, XLVIILXXV, 8,o.
Sboidone, F.: Milan r,o: Hildesheim r,,o, r,,r.
Caimody, F. J.: Physiologus Latinus, Veisio B, Paiis r,,; Veisio Y, University
of California Publications in Classical Philology, Beikeley, CA ri (r,r)
,,r: NY r,,r.
Tvnsin1io
English: Rendell, A. W., London r,i8.
i8 Five Te Second Cenluiy
S1cuirs
Alpeis, K.: TRE io (r,,o): ,,oooi, bibliogiaphy.
Bioek, van den, R., Te Myth of the Phoenix ccording to Classical and Early Chris-
tian Tradition (Eludes Pieliminaiies aux Religions Oiienlales dans lempiie
iomain i). Leiden r,,i.
Caimody, F.: NCE rr (r,o,): if.
Ciccaiese, M. P., Il foimicaleone, il Filiologo e lesegesi allegoiica di Gb : rr: SE
rrli (r,,): ,,o,.
. Il simbolismo anliopologico degli animali nellesegesi ciisliana anlica: ciileii e
conlenuli eimeneulici, SE ,li (r,,o): ,i,o,.
. Il simbolismo animale nellesegesi ciisliana anlica, in Responsabilila del
Sapeie. Centro internazionale di comparazione e sintesi (r,,i): ,,.
. Peidix diabolus. Lesegesi paliislica di Ger xvii, rr. In Paideia cristiana. Fs.
M. Valdini, ediled by G. A. Piivileia, i,,,o. Rome, r,,.
Geihaidl, M. I., Te Anl-Lion. Naluie Sludy and lhe Inleipielalion of a Biblical
Texl (Job :rr), foim lhe Physiologus lo Albeil lhe Gieal: Vivarium (Assen
r,o,): ri.
Juigen, W., Spiritalis Unicornis, Munich r,,o.
Peleison, E., Die Spiiilualill des giiechischen Physiologus: Fruhkirche, judentum
und Gnosis, Fieibuig r,,,: Daimsladl r,8i, io,.
Tieu, U., Zui Dalieiung des Physiologus (befoie Oiigen): ZNV ,, (r,oo): ror
ro.
Wilma G. and Y. Biunsdon, Te Naming of Beasts. Naluial Hisloiy in lhe Medieval
Besliaiy. London r,,r.
Foi lhe Hebiew Bible lo lhe Sepluaginl i,
I V
EARLY CHRI STIAN POETRY:
THE ODES OF SOLOMON EARLY 2ND C.
M. J. Pieiie ends hei inlioduclion lo lhe Gdes in Ecrits apocryphes anciens
by asking: Which biblical lexl did lhe aulhoi of lhe Gdes know: Had he
alieady a wiillen copy of lhe 1, oi did he only collecl an oial liadilion:
Foi lhe Gdes nevei quole sciipluie lileially, even when playing wilh bibli-
cal vocabulaiy: quasi-quolalions, allusions, lhemalic a nilies, all leslify lo
a deep knowledge of lhe Bible and of ils inleipielive liadilions in a Semilic
milieu, in line wilh lhe messianic fullmenl. Bul lhe lileiaiy genie imposes
ils foim: lhe Gdes aie poems, and lhe poel inlends no didaclic woik. In a
iigid and sliicl fiame, lhe discouise seeks lo iecovei lhe mysleiy, submilled
lo lhe haimony of ihylhm, lhe peilinence of sound (o,,,o).
A colleclion of foily-lwo poems composed in Syiiac, piobably in lhe
eaily second cenluiy, lhe Gdes of Solomon iemain mysleiious in lheii
oiigin and lheii veiy peifeclion. Teii Fiench ediloi, M.-J. Pieiie, suggesls
lhe hypolhesis lhal lhe aulhoi belonged lo lhe Judaeo-Chiislian nazii of
Jeiusalem, membeis of lhe piieslly casle wilh whom lhe eailiesl Chiislian
liadilion associales lhe Davidic family of Jesus. She also obseives lhal lhe
wisdom and lhe chiislology of lhe Gdes aie veiy piimilive, eailiei lhan
lhe lechnical elaboialions of lhe Gnoslics and lhe dogmalic denilions of
lhe mainslieam Chuiches (r,,,, o,,). Pieiie adds a bibliogiaphy wilh lhe
essenlial lilles of edilions and sludies (o,8o,,).
In a nolice of LCL, M. Lallke condensed lhe iesulls of a life-long dedica-
lion lo lhe Gdes: Te Gdes benel fiom lhe Old Teslamenl, lhey aie close lo
some lexls fiom Qumian, lhey iefei lo lhe ciicles of lhe evangelisl John and
of lhe Ignalian Lelleis. . . . As lhe lime of lheii composilion one may choose
lhe isl quailei of lhe second cenluiy (,i).
Eui1ios
Haiiis, R., A. Mingana: Mancheslei r,roio.
Lallke, M.: Fiibouig, Swilzeiland r,,,.
. FontChr r, (r,,,).
Pieiie M. J. and J. M. Mailin, eds. and liansl., Les Gdes de Salomon, Tuinhoul
r,,.
Tesluz, M., Gd. rr, Papyius Bodmei XXII. Geneve r,,,.
o Five Te Second Cenluiy
Tvnsin1ios
English: Biighl, P., Gd. , and o: C. Kannengiessei ed. Early Christian
Spirituality Philadelphia r,8o, ,f. Haiiis: above.
Fiench: Pieiie, Tesluz: above.
Geiman: Lallke, M., LCL, ind ed. r,,,, ,rf.
S1cuirs
Lallke, M., Die Gden Salomos in Ihrer Bedeutung fur Neues Testament und Gnosis,
vols. Gllingen r,,,8o.
. Die Messias-Slellen dei Oden Salomos: Fs. F. Hahn. Gllingen r,,r, i,,.
Pieiie, M. J., Lail el miel ou la douceui du Veibe: pocyrpha ro (r,,,) r,,o.
Foi lhe Hebiew Bible lo lhe Sepluaginl r
V
ACTS OF MARTYRS
Sliiclly speaking Acls of Mailyis aie lhe o cial iecoids of lhe liials wheie
Chiislians weie condemned lo dealh, and aie lo be dislinguished fiom
lhe Passions, oi mailyi sloiies based on lhe leslimonies of eyewilnesses.
Such cts and Passions aie enumeialed by W. Roidoif in DS ro (r,8o):
,ioii:
Martyrdom of Polycarp and his eleven companions, a lellei fiom lhe chuich
of Smyina, daling piobably fiom r,o.
Martyrdom of Ptolemee and Lucius in Rome, ca. r,,roo, ielaled by Juslin,
pology II, i.
Martyrdom of justin and six companions in Rome, belween ro and ro,, of
which seveial iecoids aie liansmilled.
cts of Carpus, Papylus and gathonike, mailyis of Peigamum, piobably
rorro,, oi duiing lhe peiseculion of Decius, accoiding lo a Lalin
liadilion.
Martyrs of Lyon and Vienne, in r,,.
cts of the Scillitan Martyrs, a iecoid is liansmilled of lheii liial in Cailhage
ca. r8o.
cts of pollonius, wilh a hisloiical nucleus daling fiom lhe ieign of
Commodus (roor,i).
Passion of Perpetua and Felicitas and lheii companions, in Cailhage ioiio,
undei Seplimus Seiveius; possibly ediled by Teilullian.
Martyrdom of Potamiana and Basilides, disciples of Oiigen, in Alexandiia
ioiio.
To lhis lisl aie lo be added sloiies of a moie queslionable aulhenlicily,
ielaled lo lhe peiseculion of Decius (i,oi,r):
Martyrdom of Pionius, a piiesl of Smyina, and foui companions.
cts of Maximus
Martyrdom of pollina and companions, iepoiled in a lellei of Dionysius of
Alexandiia (Eusebius, HE VI, r).
cts of catius, bishop of Anlioch of Pisidia.
Olhei spaise infoimalion is available in lhe Letters of Cypiian.
Fiom lhe peiseculion of Valeiian (i,,i,8) dale:
Te Proconsularis cts of St. Cyprian, execuled in i,8;
Te Passion of Montanus, Lucius and companions in Cailhage;
Te Passion of Marian and james in Lambes, Numidia;
Te Passion of Fructuosus and Companions, in Taiiagona, Spain;
i Five Te Second Cenluiy
Te Martyrdom of Marin, one of lhe isl soldieis mailyied (Eusebius, HE
VII, r,).
In lhe Martyrdom of Polycarp, il is woilh noling lhe puipose of lhe lel-
lei: Tal lhe Loid mighl show us fiom above a mailyidom becoming lhe
Gospel (I; NF r, ,). I Coi i:, is quoled in ch. i and lhe delails of lhe
naiialive indeed evoke lhe passion sloiy of Jesus in lhe Gospels: Polycaip,
beliayed by people of his own household and found al supppei lime on lhe
Day of lhe Piepaialion, was bioughl lo lhe sladium by an o cei called Heiod,
lhal he mighl full his special lol, being made a pailakei of Chiisl (VI;
NF r, o). Te iepoil closes by slaling lhal all desiie lo imilale (Polycaips)
mailyidom as having been allogelhei consislenl wilh lhe Gospel of Chiisl
XIX; NF r, ). Tus lhe paiadigm was eslablished foi lhe genie of cts of
Martyrs lo become, foi lhe mosl pail, naiialives aclualizing lhe Passion of
Chiisl when desciibing lhe heioic dealh of Chiislian wilnesses.
Te Passion of the Holy Martyrs Perpetua and Felicitas ieceived in ils
nal iedaclion, possibly due lo Teilullian, a Monlanisl avoui. Te mailyis
wilness lo lhe powei of lhe Spiiil as a souice of special gifs and visions
piedicled by Jl i:i8i, (Pieface). In one of hei visions Peipelua comes close
lo conlemplaling a scene of lhe Book of Revelalion: We enleied and saw
lhe boundless lighl, and heaid lhe uniled voices of some who said wilhoul
ceasing, Holy! Holy! Holy! And in lhe midsl of lhal place we saw, as il weie,
a hoaiy man silling, having snow-while haii and wilh a youlhful conlenance;
and his feel we saw nol. And on his iighl hand and on his lef weie foui and
lwenly eldeis (IV, i; NF , ,o). Enleiing lhe amphilhealei, Peipelua sang
psalms, and wilh hei companions iejoiced lhal lhey should have incuiied
anyone of lheii Loids passions (VI, r; NF , ,o).
Eui1ios
Amel, J.: SC r, (r,,o).
Beek, C. I. M. Ivan, Nijmegen r,o = FlorPatr (r,8).
Fianchi, de Cavalieii, P., Rome r8,o = Scritti agiograci r, StT iir (r,oi):
rr,,.
Robinson, J. A., Cambiidge r8,r.
Tvnsin1ios
English: NF: above. Biighl, P., Te Mailyis of Lyon: C. Kannengiessei,
ed., Early Christian Spirituality. Philadelphia r,8o, ,,o. Shewiing,
W. H., London r,r.
Foi lhe Hebiew Bible lo lhe Sepluaginl
Fiench: Amel: above.
Geiman: BKV ind ed. r (r,r). Hagemeyei, O., Klosleineubuig r,8.
S1cuirs
Pellegiino, M., Limilalion du Chiisl dans les acles des mailyis: VS ,8 (r,,8):
8,.
Saxei, V., Morts, martyrs, reliques en frique chretienne aux premiers sicles. Les
lemoignages de Teilullien, Cypiien el Auguslin a la lumieie de laicheologie
chielienne (TH ,,). Paiis r,8o (on liluigical sciipluie ieading, see pp. io8
ii,).
Van Damme, D., Polycaip von Smyina: TRE i, (r,,,): i,i8.
Acls of Mailyis
Five Te Second Cenluiy
VI
THE GREEK APOLOGI STS
i. JUs1i oi Romi (u. roilro8)
Juslin of Rome wiole lhe isl known apology Againsl lhe Jews, lhe Dialogue
with Trypho, of which lhe inlioduclion and a laige pail of chaplei , aie
losl. Te long dialogue, oi a sel of equivalenl conveisalions, iepoiled in ri
capitula, may aclually have happened, possibly in Ephesus. Ils aigumenl
includes (r) a summaiy on Chiislian inleipielalion of lhe o1 in chap. ,,;
(i) a im a imalion of failh in Chiisl in chap. 8ro8; () a iecognilion
of pagan nalions gained foi Chiisl, as lhe new Isiael and lhe liue elecl.
Te lexluie of lhe whole woik iesls on inleiielaled quolalions fiom lhe o1
and 1.
As a philosophei, Juslin opened a school in Rome. He was no aulo-
didacl, no vagianl in lhe leiiiloiy of Plalo, bul lhe sludenl and exponenl of
a syslemalic docliine which il was possible lo heai in lhe schools of his day
(Edwaids). Cuiienlly, one calls lhis docliine Middle Plalonism, besl iepie-
senled by lhe leaching of Numenius. As a ieligious lhinkei, Juslin conceived
his public iesponsibililies in line wilh lhe philosophical apologisls in lhe
Jewish Chiislian chuich of his lime. He undeislood lheology as a kind of
aigumenlalive pioduclion of biblical lexls. . . . Accoiding lo a lendency of lhe
Judeo-Chiislian communily of Rome, Juslin has lillle feeling foi lhe newness
of lhe Gospel in lhe way of Pauline dialeclics, bul he a ims lhal newness
in lhe lighl of his own peiceplion of lhe ialional consislency of Chiislian
failh. Te Gospel is nol foi him lhe fulllmenl of a divine dynamic, giowing
lhioughoul lhe economy of salvalion as Iienaeus would leach neai lhe end of
lhe cenluiy; foi Juslin, il piesenls lhe conciele and peifecl evidence of whal
has always been lhe liulh foi Jewish lhinkeis as well as foi any philosophei. . . .
Sciipluie is lhe mysleiy of lhe links belween piophelic ievelalions and lheii
fulllmenl in Jesus Chiisl, a mysleiy peiceived only by lhose who adheie
fieely lo Chiisl in failh (Dialogue and 8). Juslin enumeiales lhe gifs of
lhe Holy Spiiil in line wilh Pauline slalemenls and Is rr:i. He piesenls
a seiies of lypological inleipielalions of Exodus and of Jacob as a guie of
Chiisl and lhe chuich. He iefeis lo Jeiemiah and Job.
Eui1ios
apol. dial.: Goodspeed, E. J., Die altesten pologeten. Gllingen r,r = r,8.
apol.: Maicovich, M., Beilin r,,.
Muniei, C., Fiibouig r,,,.
Te Gieek Apologisls ,
dial.: Aichambaull, B., Paiis r,o.
Haeusei, P., BKV ind ed. .
Tvnsin1ios. Dini.
English: Hallon, T. P. and Slossei, M., Rev. ed. and lians. of T. B. Fall, FaCh
o (ioo). NF r (r88, = r,,,), r,,oi. Lukyn Williams, A., London
r,o.
Fiench: Muniei, Aichambaull: above.
Geiman: Rauschen, BKV ind ed. ri. Veil, H., Sliasbouig r8,.
S1cuirs
Aune, D. E. Juslin Mailyis Use of lhe o1. BETS , (r,oo): r,,,,.
Ayan Calvo, J. J. El lialado de san Juslino sobie la Resuiieclion. Revg r (r,,o):
,,ror.
Bachl, H. Die Lehie von dei piophelischen Inspiialion des hl. Juslinus Mailyi.
Schol i, (r,,i): ri.
Bakei, A. Juslins Agiaphon in lhe Dialogue wilh Tiypho. jBL 8, (r,o8): i,,8,.
Bainaid, L. W. Te Old Teslamenl and Judaism in lhe Wiilings of Juslin Mailyi.
VT r (r,o): ,,oo.
Bailhelemy, D. Juslin el le lexle de la Bible. In justin Martyr. Geuvres Compltes.
Giande Apologie, Dialogue avec le juif Tiyphon, Requele, Tiaile de la Resui-
ieclion, inli. J. D. Dubois, liad. G. Aichambaull Pauligny E. Gauche, lavole e
appendici a cuia di A.-G. Hamman, D. Bailhelemy, o,,,. Paiis: Bibliolheque
Migne Biepols, r,,.
Basevi, C. La geneiazione eleina di Ciislo nei Ps i e ro, secondo S. Giuslino e
S. Iieneo. ug ii (r,8i): r,,.
Bellinzoni, A., Ji. Te Sayings of Jesus in lhe Wiilings of Juslin Mailyi. HTR ,o
(r,o): ii.
Bingham, D. J. Juslin and Isaiah ,. VigChr , (iooo): i8or.
Bishop, E. F. F. Some Reeclions on Juslin Mailyi and lhe Nalivily Naiialives. EvQ
, (r,o,): ir,.
Boismaid, M.-E. De Juslin a lhaimonie de Pepys: la paiabole de la Semence. RB
ro (r,,o): o.
. Le Dialessaion; de Talien a Juslin. In EtBN r,. Paiis: Gabalda, r,,i.
Bouigeois, D. La sagesse des anciens dans le mystre du Verbe, Evangile et philosophie
chez Saint justin philosophe et martyr. Pieface by L. Bouyei. In Cioiie el Savoii.
Paiis: Tequi, r,8r.
Biolheis, J. T. Te Inleipielalion of in Juslin Mailyis Dialogue with
Trypho. StPatr , (r,oo): ri,8.
o Five Te Second Cenluiy
Chmiel, J. Linspiialion biblique chez Sainl Juslin. nalecta Cracoviensia , (r,,,):
r,,o.
Covolo, E. dal. Sangue del Ciislo nel Diagolo di Giuslino con Tiifone Giudeo.
In Sangue e antropologia nella teologia. atti della VI settimana, Roma :,:8
novembre r,8,, ediled by Fiancesco Vallioni, 8,,,o. Rome: Ed. Pia Unione
Pieziosissimo Sangue, r,8,.
Cuvilliei, E. Maic, Juslin, Tomas el les aulies. Vaiialions auloui de la Peiicope du
Deniei a Cesai. ETR o, (r,,i): i,.
Davey, D. M. Juslin Mailyi and lhe Fouilh Gospel. Scripture r, (r,o,): rr,ii.
Esbioeck, M. van. La lellie de Juslinien poui la fele de lHypapanle en ,oi. B rri
(r,,): o,8.
Fau, G. Juslin el les evangiles. CRenan il,r (r,,,): ri8.
Fianklin, C. L. Juslins Concepl of Delibeiale Concealmenl in lhe o1. Diss.,
Haivaid, r,or.
Gagnei, D. A. Te Sayings of Jesus in lhe Aposlolic Falheis and Juslin Mailyi.
Gospel Perspectives , (r,8,): io8.
Hall, B. Te Samaiilans in lhe Wiilings of Juslin Mailyi and Teilullian.
In Proceedings of the First International Congress of the Societe dEtudes
Samaritaines, Tel viv, pril rrr,, r,88, rr,ii. Tel Aviv: Chaim Rosenbeig
School foi Jewish Sl, Tel Aviv Univeisily, r,,r.
Heaid, R. Te Y in Papias, Juslin, and Iienaeus. BSNTS
rli (r,,): riii,.
Hengel, M. Die Sepluaginla als von den Chiislen beanspiuchle Schiifensammlung
bei Juslin und den Vlein voi Oiigenes. Pages ,8 in jews and Christians.
Te Parting of the Vays, ediled by J. D. G. Dunn. WUNT oo. Tubingen: Mohi,
r,,i.
Henne, P. Poui Juslin, Jesus esl-il un aulie Dieu: RSPhT 8r (r,,,): ,,o8.
Heinando, J. D. Iienaeus and lhe Aposlolic Falheis: an inquiiy inlo lhe develop-
menl of lhe New Teslamenl canon. Diss., Diew Univ., r,,o.
Hiishman, M. Polemic Lileiaiy Unils in lhe Classical Midiashim and Juslin
Mailyis Dialogue with Trypho. jQR 8 (r,,): o,8.
Hofmann, Fl. De Piofeel Moses in de Apologie van Sinl Juslinus Mailelaai. ETL
o (r,,): ro,.
Hoibuiy, W. Jewish-Chiislian ielalions in Bainabas and Juslin Mailyi. Pages
r,, in jews and Christians. Te Parting of the Vays, ediled by J. D. G. Dunn.
WUNT oo. Tubingen: Mohi, r,,i.
Jalland, T. G. Juslin Mailyi and lhe Piesidenl of lhe Euchaiisl. StPatr (r,oi): 88,.
Kannengiessei, C. and A. Solignac: DSp 8 (r,,) roo, (bibliogiaphy:
A. Solignac).
Kalz, P., Old Teslamenl Quolalions and lhe Gieek Dodekapiophelen Scioll
(r,,,): S. Jellicoe and M. Oilinsky, eds. Studies in the Septuagint. New Yoik
r,,, ,oo.
Te Gieek Apologisls ,
Kline, L. L. Haimonized Sayings of Jesus in lhe Pseudo-Clemenline Homilies and
Juslin Mailyi. ZNV oo (r,,,): iir.
Koch, D.-A. Auslegung von Ps r bei Juslin und im Bainabasbiief. Pages iii in
Neue Vege der Psalmenforschung. Ediled by K. Seybold, el al. Heideis biblische
Sludien r. Fieibuig: Heidei, r,,.
Kominiak, B. Te Teophanies of lhe Old Teslamenl in lhe Wiilings of S. Juslinus.
Calh. Univ. of Ameiica, r,8.
Lecleicq, J. Lidee de la ioyaule du Chiisl dans loeuvie de S. Juslin. nTol , (r,o):
8,,.
Maicovich, M., Patristic Texual Criticism r. Allanla r,,.
Maiilano, M. Le piofezie veleioleslamenlaiie sulla nascila veiginale di Ciislo negli
sciilli di Giuslino mailiie. In diutor Gaudii vestri. Miscellanea in onore del
cardinale Giovanni Saldarini, arcivescovo di Torino, in occasione del suo LXX
compleanno, r,. Leumann (Toiino): LDC, r,,,.
May, G., Schopfung aus dem Nichts. Beilin r,,o.
Muniei, C. Lpologie de S. justin philosophe et martyr. Paiadosis. Eludes de lilleia-
luie el de lheologie anciennes 8. Fiibouig (S.): Edilions Univeisilaiies, r,,.
Olianlo, G. Esegesi biblica e storia in Giustino (Dial. o,8,). Quad. VelChi. Baii:
Univ. Isl. Lelleialuia Ciisliana Anlica, r,,,.
. La leiminologia esegelica in Giuslino. VetChr i (r,8,): ir.
Pablo Mailin, J. Los evangelios de Juslino y la nueva lesis de M.-E. Boismaid.
RevBib (rg) ,, (r,,): ,rror.
Panimolle, S. Loia del Ciislo nel Dialogo con Trifone. VetChr i, (r,,o): oi.
. Sloiicila dellincainazione del Veibo e Vangelo dellInfanzia nel Dialogo con
Trifone di san Giuslino. Marian ,i (r,,o): o8,.
. Il Vangelo dellInfanzia negli sciilli di san Giuslino. Ricerche storico-bibliche
(r,,i): ,,roi.
Peilei, O. Logos und Euchaiislie nach Juslinus, r Apol c. oo. DT r8 (r,o):
i,oro.
Peleisen, W. L., Talians Dependence upon Juslins Y:
NTS o (r,,o): ,ri.
Pilhofei, P. Juslin und das Peliusevangelium. ZNV 8r (r,,o): oo,8.
Pipei, O. A. Te Naluie of lhe Gospel acc. lo Juslin Mailyi. jR r (r,or): r,,o8.
Poilei, H. B. Te Euchaiislic Piely of Juslinus Mailyi. TR , (r,,,): i.
Piigenl, P. justin et lT. Largumentation scripturaire du traite de justin contre toutes
les heresies comme source principale du Dialogue avec Tryphon et de la Premire
pologie. El. Bibl. Paiis: Gabalda, r,o.
. Les cilalions des evangiles chez Juslin (Apologia rr,). In Lectures anc.,
r,,r, r,8,.
Piyoi, J. W., Juslin and lhe Fouilh Gospel: SecCen , (r,,i): r,o,.
Pyche, N. Connaissance ialionelle el connaissance de gice chez S. Juslin. ETL ,
(r,or): ,i8,.
8 Five Te Second Cenluiy
Romanides, J. S. Juslin Mailyi and lhe Fouilh Gospel. GGTR li (r,o): rr,i.
Sholwell, W. A. Te Biblical Exegesis of justin Martyr. SPCK. London, r,o,.
Sideia, J. Lus dels evangelis en lApologia de Jusli. Pages ,, in Tradicio i
Traduccio de la Paraula. Miscellania Guiu Camps (Sciipla el Documenla ,),
ediled by F. Rauiell, D. Rouie, and P.-R. Tiagan. Monlseiial: Associacio Biblica
de CalalunyaPublicacions de lAbadia de Monlseiial, r,,.
Skaisaune, O. Te Proof from Prophecy, a Study in justin Martyrs Proof-Text
Tradition, Text-Type, Provenance, Teological Prole. SNT ,o. Leiden: E. J. Biill,
r,8,.
Slanlon, G. N. Te Two Paiousias of Chiisl: Juslin Mailyi and Mallhew. Pages
r8,, in From jesus to john. Essays on jesus and New Testament Christology in
Honour of Marinus de jonge (JSNTSup 8), ediled by M. C. de Boei. She eld:
jSGT, r,,.
Sleinei, M. La tentation de jesus dans linterpretation patristique de Saint justin a
Grigne. Eludes bibliques. Paiis: Gabalda, r,oi.
Slylianopoulos, T. Juslin Mailyis Conliibulion lo lhe Exegelical Tiadilion of lhe
Chuich. Pages r,,,i in Eisegeseis a Grthodoxou Hermeneutikou Sunedriou.
Ediled by J. Panagopoulos. Alhens, r,,.
. justin Martyr and the Mosaic Law. In SBL Diss., io. MMS, r,,,.
Toinlon, C.-J. Juslin und das Maikusevangelium. ZNV 8 (r,,): ,rro.
Tiakalellis, D. C. Te Pie-Exislence of Chiisl in lhe Wiilings of Juslin Mailyi.
An Exegelical Sludy wilh Refeience lo lhe Humilialion and Exhallalion
Chiislology. Diss., Haivaid, r,,i.
. Te Chiislological Inleipielalion of lhe Teophanies of lhe o1 in lhe Wiilings
of Juslin Mailyi. Pages r,,o in Eisegeseis a Grthodoxou Hermeneutikou
Sunedriou. Ediled by J. Panagopoulos. Alhens, r,,.
Tsiipanlis, C. N. Te Anlichiisl and lhe End of lhe Woild in Iienaeus, Juslin,
Hippolylus and Teilullian. Te Patr. o Byz. Rev. , (r,,o): ,r,.
Unnik, W. C. van. Dei Fluch des Gekieuziglen. Deuleionomium ir:i in dei
Deulung Juslinus des Milyieis. In Teologia crucissignum crucis. Fs. fur
Erich Dinkler, 8,,. Tubingen, r,,,.
Uiibaiii, G. Las leofanias veleioleslamenlaiias en Juslino, Dial. ri, y Teiluliano:
un caso de conlinuidad en la aigencion exegelica anlimonaiquiana. Misc.
Comillas ,i (r,,): o,r,.
Wailelle, A. Une bibliogiaphie de sainl Juslin, philosophe el mailyi. REug i
(r,8o): r8r.
Walls, C. M. Te Humanily of Jesus in Juslin Mailyis Soleiiology. EvQ ,o (r,8):
ir.
. Die Eiinneiungen dei Aposlel bei Juslin. Pages r, in Das Evangelium
und die Evangelien. Ediled by P. Sluhlmachei. Tubingen: J. C. B. Mohi, r,8.
Te Gieek Apologisls ,
ii. T.1i. 1ui Svvi. (i.1i iu c.)
Talian, a Syiian by biilh, became a pupil of Juslin afei a conveision lhal
piobably look place in Rome. As he naiiales in his Discourse to the Greeks
(Gratio), he encounleied ceilain baibaiic wiilings loo old lo be compaied
wilh lhe opinions of lhe Gieeks, and loo divine lo be compaied wilh lheii
eiiois. He appiecialed in lhese wiilings (undoubledly lhe sciipluies) lhe
unpielenlious casle of lhe language, lhe lack of ailice of lhe wiileis, lhe
foieknowledge displayed of fuluie evenls, lhe excellenl qualily of lhe pie-
cepls cenleied on one Being (Grat i,; J. Quaslen I, iio). His emphasis on
lhe uniqueness of lhe sciipluies led lo a complele iupluie wilh lhe seculai
woild, occasioned ciilicism of lhe Chiislianily of his lime which he accused
of being loo indulgenl lowaid conlempoiaiy educalion and culluie. Aiound
r,i, back in lhe Easl, he founded lhe secl of lhe Encialiles, oi Abslaineis
in line wilh Gnoslic iigoiism. Al lhal lime Talian composed (piopably in
Syiiac) lhe Diatesseron, lileially Oul of Foui, a composile seleclion lhiough
which lhe lhieads of lhe naiialives of lhe foui gospels weie dexleiously
inleiwoven (Vbus, r,o,, o,). Tis woik was lo play an exliaoidinaiy
iole in lhe Syiiac liadilion. As lale as lhe fouilh cenluiy, Ephiem wiole a
commenlaiy on il. Neai lhe middle of lhe fh cenluiy Teodoiel found lwo
hundied copies of il in lhe diocese of Cyiihus and had lhem deslioyed: I
myself found ovei lwo hundied copies of lhal soil veneialed ()
which I pul away (), and I inlioduced in lheii place lhe gospels of
lhe foui gospel wiileis (Haer r, io; PG 8, ,i). Many quolalions suivive
in Syiiac lileialuie. Te inuence of lhe Diatesseron can be liaced fiom
Aimenia lo Abyssinia, and fiom Rome lo lhe Biilish Isles (Vobus, r,o,).
Tianslalions inlo Aiabic, Peisian, Lalin, Ilalian dialecls, medieval Geiman
dialecls, Dulch, Fiench and English, allow a faiily accuiale ieconsliuclion
of lhe oiiginal lexl (See bibliogiaphy in Quaslen I, ii,ii8).
Among lhe losl wiilings of Talian, menlioned by Eusebius of Caesaiea
(H.E. ,, r, 8) lhe book Gn Problems in which he engaged in explaining whal
is obscuie and hidden in lhe sciipluies is a pailiculai loss foi lhe hisloiy
of eaily biblical inleipielalion. Teie is lillle doubl lhal Talians inilialives
in his Syiiac-speaking homeland conliibuled enoimously lo consolidaling
a Chiislian idenliiy, as dislincl fiom lhe iabbinic.
Eui1ios
PG o, 8o888.
Goodspeed, E. J., Die altesten pologeten. Gllingen r,r = r,8, iooo,.
o Five Te Second Cenluiy
Schwailz, E., Leipzig r888.
Whillakei, M. Tatian. Gratio ad Graecos, Oxfoid r,8i.
Tvnsin1ios
English: NF i, J. E. Ryland, ,,8, r88, = r,,,. Whillakei: above.
Fiench: Puech, A., Recherches sur le Discours aux Grecs de Tatien, Paiis
r,o.
Geiman: Kukula, R. C., BKV ind sei. ri.
Ilalian: Ciislina, S. di, Rome r,,r.
S1cuirs
Baaida, T. Early transmission of words of jesus. Tomas, Tatian and the text of New
Testament. Ediled by J. Heldeiman and S. Nooida. Amsleidam: Fiee Univ. Pi.,
r,8.
. . Faclois in lhe haimonizalion of lhe Gospels, especially
in lhe Dialessaion of Talian. Pages r, in Gospel traditions in the second
century. origins, recensions, text, and transmission. (Chiislianily and Judaism in
Anliquily ), vol. rr, ediled by W. L. Peleisen. Nolie Dame, Ind.: Univeisily of
Nolie Dame Piess, r,8,.
. A sla only, nol a slick: dishaimony of lhe Gospels and lhe Haimony of
Talian (Mallhew ro:,f.; Maik o:8f.; Luke ,: and ro:). In Te New Testament
in early Christianity. (La ieceplion des eciils neoleslamenlaiies dans le chiis-
lianisme piimilif r), ediled by J.-M. Seviin, rr. Louvain: Univeisily Piess,
r,8,.
. John r:, in lhe Oialion and Dialessaion of Talian. Conceining lhe ieading of
. VC , (r,,): io,i,.
Bainaid, L. W., Te Heiesy of Talian: Bla io (r,,8) r8r,.
Beck, E. Dei syiische Dialessaionkommenlai zu dei unveigebbaien Sunde widei
den Heiligen Geisl ubeiselzl und eiklil. GrChr , (r,8,): r,.
. Dei syiische Dialessaionkommenlai zu dei Peiikope von dei Samaiileiin am
Biunnen ubeiselzl und eiklil. GrChr , (r,,o): ri.
. Ephim und dei Dialessaionkommenlai im Abschnill ubei die Wundei beim
Tode Jesu am Kieuz. GrChr ,, (r,,): ror,.
Boismaid, M.-E., and A. Lamouille. Le Diatessaron de Tatien a justin. Eludes bib-
liques, NS r,. Paiis: Gabalda, r,,i.
Bowman, J. Temple and Feslivals in lhe Peisian Dialessaion. BZV ro (r,o8):
,or.
Biuns, P. : LCL, ind ed. (r,,,) ,8r.
Te Gieek Apologisls r
Chaileswoilh, J. H. Talians Dependence upon Apociyphal Tiadilions. Heyj r,
(r,,): ,r,.
De Biuyn, T. S. Conslanlius lhe Tractator: Aulhoi of an Anonymous Commenlaiy
on lhe Pauline Epislles: jTS (r,,i): 8,.
Dungan, D. L. Reaclionaiy Tiends in lhe Gospel Pioducing Aclivily of lhe Eaily
Chuich: Maicion, Talian, Maik. BETL (r,,): r,,ioi.
Gianl, R. M. Talian and lhe Bible. StPatr r (r,,,): i,,oo.
. Talians Teological Melhod. HTR ,r (r,,8): rii8.
Halleux, A. de. Ladoialion des Mages dans le commenlaiie syiiaque du Diales-
saion. Mus ro (r,,r): i,ro.
. Lannonce a Zachaiie dans le commenlaiie syiiaque du Dialessaion. Mus
roo (r,,): i,,oo.
Hanig, R., Talian und Juslin, ein Veigleich. VC , (r,,,): r,.
Head, P. M. Talians Chiislology and Ils Inuence on lhe Composilion of lhe
Dia lessaion. TynB (r,,i): rir,.
Kukula, R. C., Tatians sogenannte pologie. Leipzig r,oo.
Oibe, A., A pioposilo de Gen r: en la exegesis de Talian. Greg i (r,or):
or.
Peleisen, W. L. Te Diaslessaion and Ephiem Syius as souices of Romanos lhe
Melodisl. In CSCG ,oo, Subs. ,,, r,8,.
. Texlual evidence of Talians dependence upon Juslins -
. NTS o (r,,o): ,ri.
. Tatians Diatessaron. Its Creation, Dissemination, Signicance, and History in
Scholarship (SVigChi i,). Leiden: Biill, r,,.
. Te Dialessaion of Talian. Pages ,,,o in Te Text of the New Testament in
Contemporary Research. Essays on the Status Quaestionis. A Volume in Honoi
of B. M. Melzgei. Ediled by B. D. Ehiman and M. W. Holmes. StD o. Giand
Rapids: Eeidmans, r,,,.
iii. Mii1i.uis (sicou u.ii iu c.)
Among many olhei apologelic pamphels, Milliades wiole lwo liealises, one
gainst the Greeks (Idolatres), in which he defend lhe Chiislian way of life
againsl lhe iuleis of lhis woild ( ), a phiase
close lo r Coi i:o8, and anolhei liealise, gainst the jews, lhus maiking
a liadilion of polemical apologelics, which would lead in lhe eaily fouilh
cenluiy lo Alhanasius of Alexandiias Treatise on the Incarnation.
i Five Te Second Cenluiy
Socvcrs
Eus. Caes., HE ,, r,, ,.
S1cuirs
Gianl, R. M., Five Apologisls and Maicus Auielius. VC i (r,88): rr,.
iv. Avoiii.vis oi Hiiv.voiis (sicou u.ii iu c.)
Apollinaiis of Hieiapolis bishop ca. roor8o, followed Milliadess inilialive by
composing ve books gainst the Greeks and lwo olheis gainst the jews.
Eui1ios nu Tvnsin1ios
fr.: Canlalamessa, R., Gstern in der lternkirche. Bein r,8r, of.
S1cuirs
Laili, G., Acqua el sangue: Centro Studi Sanguis Christi . Rome r,8, ,r,.
v. A1ui.uov.s oi A1uis (sicou u.ii iu c.)
A conlempoiaiy of lhe Empeiois Maicus Auielius and Commodian, lo
whom is addiessed lhe Embassy for the Christians, Alhenagoias was a philoso-
phei, piobably eslablished in Alhens. He seems lo have been unmenlioned
by his conlempoiaiies, excepl foi Melhodius (De res. I, ,, r) who quoles
him (= Epiphanius, Panarion o, i,, r). A copy execuled by Aielhas of
Caesaiea in lhe lenlh cenluiy allowed his main wiilings, lhe Embassy and
lhe Treatise on the Resurrection of the Dead, lo suivive.
Afei conveiling lo Chiislianily, Alhenagoias conlinued his leaching of
philosophy and iheloiics in lhe fiame of conlempoiaiy Middle Plalonism.
He lenlalively haimonized Chiisl and Reason as lwo expiessions of lhe
same divine Logos, in building up a isl syslemalic foim of Chiislian phi-
losophy. Te Embassy dales fiom ca. r,,, aiound lhe lime when Chiislians
weie peiseculed in Lyon. Gn the Resurrection, wiillen soon afei, is a piece
of anli-Gnoslic apologelics on lhal issue.
Refeiences lo sciipluie aie iaie, and on lhe whole allusive in bolh wiil-
Te Gieek Apologisls
ings. Seven passages of o1 aie quoled in lhe Embassy: Is ii:r; :rorr;
:o; oo:r; Piv: 8:ii; ir, r; Bai :o), all fiom ixx. Tey seem always quoled
fiom memoiy. Cilalions fiom 1 in lhe Embassy also aie fiom memoiy: Ml
,:i8, o,, o; r,:,; Rom r:i,; r Tm i:i. Only lhiee sciipluial cilalions
occui in De res.: Is ii:r; Ex io:ri, r; Rom r:, (Poudeion r,,i, r:
Appendice VII. Les cilalions sciipluiaiies el leuis souices).
CPG I (ro,o,r).
Eui1ios
leg. res.: Gecken, J. Zwei griechische pologeten. Leipzig r,o,.
Goodspeed, E. J., Die altesten pologeten. Gllingen r,r = r,8, r,8.
Poudeion, B: SC ,, (r,,i).
Schoedel, W. R. Oxfoid r,,i.
leg.: Maicovich, M., PTS r. Beilin r,,o.
res.: Schwailz, E. TU , i. Leipzig r8,r.
Tvnsin1ios
English: NF i, r88, = r,,,, ri,roi. Schoedel: above.
Fiench: Poudeion: above.
Geiman: Ebeihaid, A., BKV ind sei. ri. Kemplen r,r.
S1cuirs
Bainaid, L. W. Te Old Teslamenl and lhe Aulhoiship of Alhenagoias De
Resurrectione. jTS r8 (r,o,): if.
. Te Philosophical and Biblical Backgiound of Alhenagoias. Pages ro in
Epektasis. Melanges patristiques oerts au Cardinal jean Danielou. Paiis r,,i.
. thenagoras. Study in Second Century Christian pologetics (TH r8) Paiis
r,,i.
. Alhenagoias and lhe Biblical Tiadilion. Studia Evangelica o (r,,): r,.
Halleux, A. de. Patrologie et oecumenisme (i, conliibulions r,,,o).
Lison, J. Andie de Halleux (r,i,r,,). In memoriam. RevSR o8 (r,,): oo8.
Poudeion, B., La chaii el le sang: Encoie sui laulhenlicile du liiale dAlhena goie.
VC (r,,o): r,.
. Alhenagoie. Supplique au sujel des chieliens el Sui la iesuiieclion des moils.
SC ,,. Paiis r,,i.
. Apologelica. Encoie sui laulhenlicile du De iesuiieclione dAlhenagoie:
RevSR o, (r,,) io; o8 (r,,) r,8; o, (r,,,) r,ior; ,o (r,,o) ii,.
Five Te Second Cenluiy
. Les cilalions sciipluiaiies dans loeuvie dAlhenagoie: Leuis souices el leuis
slalul. Vetera Christianorum r (r,,): rrr,.
. Dthnes a lexandrie. Eludes sui Alhenagoie el les oiigines de la philosophie
chielienne (Bibliolheque Cople de Nag Hammadi. Seclion Eludes ). Leuven
r,,8.
Rizzi, M. Iuslilia el veiilas; lexoidium degli sciilli apologelici di Giuslino, Alhena-
goia, Teiulliano. evum o, (r,,r): ri,,.
Schoedel, W. R. thenagoras. Legatio and De resurrectione (Oxfoid Eaily Chiislian
Texls). Oxfoid r,,i.
Ubaldi, P.-M. Pellegiino, tenagora. La Supplica per i Cristiani. Della risurrezione dei
morti (Coiona Palium Salesiana. Seiie gieca, r,). Tuiin r,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,
VI I
MONTANI SM
In Phiygia, ca. r,i, possibly as eaily as r,,, a chaiismalic movemenl was
boin led by Monlanus, who had expeiienced ecslalic piophecy (Eusebius
H.E. V, ro, o). Te myslic evenl signied foi Monlanus and his eailiesl dis-
ciples lhe aclive piesence of lhe Paiaclele, accoiding lo Jn r:ror8, and
lhe imminenl second coming of lhe Loid, inauguialing lhe ullimale mil-
lennium (Rv io:ro). Te end of limes called foi inlense fasling and foi
volunleiing foi mailyidom. Te heavenly Jeiusalem was lo be eslablished
on eailh (Rv ir:rro).
Te message of Monlanus ieveived an enlhusiaslic iesponse in lhe
villages of Phiygia, wheie eschalological expeclalion and lhe piaclice of
piophecy had pievailed since lhe days of lhe daughleis of lhe alleged Gospel
wiilei Phillip, all foui famous piophels, buiied in lhe cily of Hieiapolis. In
r,,, lhe Monlanisl New Piophecy had possibly ieached Lyon: Te Letter
on the Martyrs of Lyon names Vellius Epagalhus as aidenl in lhe Spiiil
lhanks lo lhe assislance of lhe Paiaclele, and eagei lo die in lhe aiena. Te
movemenl had also spiead ovei inlo Galalia and Tiaca. Soon il expanded
lo Anlioch and Rome. Il ieceived a favouiable welcome in Roman Afiica
wheie Teilullian adopled ils iigoiism in io,. Te chaiismalic inleivenlions
of lhe Paiaclele weie emphasized by lhe anonymous iedacloi of lhe Passio
Perptuae et Felicitatis. As a consolidaled chuich wilh numeious bishops,
piesbyleis and deacons, all of lhem male oi female, Monlanism mainlained
ilself deep inlo lhe fouilh cenluiy. One nds il menlioned foi lhe lasl lime
aiound ,8o in John of Ephesus Church History III, io, i.
Te signicance of Monlanism is lhe hisloiy of paliislic exegesis is veiy
limiled, due lo lhe facl lhal lhe chaiismalic movemenl did nol pioduce
ils own lileialuie. A pailial and piobably biased insighl aboul il may be
gained by examining lhe peculiai use of sciipluie in Teilullians wiilings
daled fiom io, on, slailing wilh his Treatise gainst Marcion. In pailiculai,
belween irr and ir, lhe aulhoi of dversus Praxean, Gn Fasting, Gn Mono-
gamy, Gn Chastity, was enliiely commilled lo lhe seclaiian piinciples of
Monlanism, as he was in Gn the Veiling of Virgins and in Gn Modesty. An
essay in six books Gn Ecstacy is losl. Foi a moie in-deplh ieview of Teilul-
lians Monlanisl wiilings in iegaid lo his use of sciipluie, Fiedouille (r,,i)
gives valuable insighls. One could also exploie lhe inlioduclions lo lhe iel-
evanl volumes of Souices Chieliennes: In SC , De monogamia, P. Mallei
noles lhe use of Pauline lexls (); In SC r,, De exhortatione castitatis,
o Five Te Second Cenluiy
C. Moie schini discusses lhe inleipielalion of r Coiinlhians , (,,); In
SC i, De virginibus velandis, lhe allenlion concenliales on r Coiinlhians
rr; in SC ,, De pudicitia, olhei Pauline veises, mainly of r Coiinlhians,
aie cenlial in Teilullians aigumenl.
Despile giound-bieaking inquiiies in epigiaphic and aicheological dala
(Tabbeinee), lhe Monlanisl use of sciipluie iemains enigmalic. A suggeslive
foiay inlo lhe signicance of Siiach i in Teilullian, dversus Praxean 8, ,
(noled by O. Skaisaune, Te Developmenl of Sciipluial Inleipielalion in
lhe Second and lhe Tiid Cenluiiesexcepl Clemenl and Oiigen: Magne
Saebo, ed., Hebrew Bible/Gld Testament. Te History of Its Interpretation, vol.
rlr: ntiquity, Gllingen r,,o, n. rr,) is piesenled by J. C. Poiiiei (r,,,).
Poiiiei concludes lhal lhe peisonied guie of Lady Wisdom in Siiach i
was cenlial in lhe Monlanisl ieceplion of sciipluie, leading lhe adheienls
of lhe secl lo conceive wisdom in chaiismalic leims, as lhe piophelic unc-
lion. Tis undeislanding of wisdom as a piophelic unclion, headquaileied
in Pepuza, ialhei lhan lhe millenialisl eschalology of lhe Book of Revelalion,
holds lhe key foi undeislanding (Epiphanius) haer ,, r, i (,o,).
Eui1ios/Socvcrs
Bonwelsch, D. N., Texte zur Geschichte des Montanismus. Bonn r,r.
Heine, R. E., Te Montanist Gracles and Testimonia. Macon, Ga. r,8,.
Labiiolle, P. de, Les sources de lhistoire du montanisme. Fiibouig r,r.
Tabbeinee, W., Montanist Inscriptions and Testimonia. Epigraphic Sources Illustrating
the History of Montanism. Macon, Ga. r,,o.
S1cuirs
Biaun, R., Teilullien el lexegese de r Coi. ,: J. Fonlaine C. Kannengiessei eds.,
Epektasis. Fs. J. Danielou. Paiis r,,i, iri8 = R. Biaun, pproches de Tertul-
lien. Paiis r,,i, rrrr8.
. Teilullien el le monlanisme. Eglise inslilulionnelle el Eglise spiiiluelle:
RSLR ir (r,8,): i,,,.
Foid, J. M., Sainl Paul lhe Philogamisl. r Coi. , in Eaily Paliislic Exegesis:
NTS rr (r,o,): io8.
Fiedouille, J. S., Tertullien et la conversion de la culture antique. Paiis r,,i,
,rroo.
Gioh, D. E., Ulleiance and Exegesis: Biblical Inleipielalion in lhe Monlanisl
Ciisis. In Te Living Text. Essays in Honour of E. V. Saunders. Ediled by
D. E. Gioh and R. Jewell. Lanham, Md.: Univeisily Piess of Ameiica, r,8,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,
Hanson, R. P. C., Noles on Teilullians Inleipielalion of Sciipluie: jTS ri (r,or):
i,,.
Heine, R. E., Te Role of lhe Gospel of John in lhe Monlanisl Conlioveisy. Te
Second Cent o (r,8,r,88): rr,.
OMalley, T. P., Tertullian and the Bible. Nijmegen Uliechl r,o,.
Poiiiei, J. C., Monlanisl Pepuza-Jeiusalem and lhe Dwelling Place of Wisdom:
jECS , (r,,,): ,r,o,.
Vokes, F. E., Te Use of Sciipluie in lhe Monlanisl Conlioveisy: StEv , (r,o8)
r,io.
Walls, A. F., Te Monlanisl Calholic Epislle and Ils New Teslamenl Piololype:
StEv li (r,o): ,o.
Monlanism ,
8 Five Te Second Cenluiy
VI I I
CHRI STIAN GNOSTICI SM
i. I1vouUc1io
Duiing lhe second and lhiid cenluiies of ils exislence Chiislianily faced a
life lhiealening ciisis, due lo lhe success of Gnoslic docliines piolifeialing
inside lhe main-cuiienl chuiches and in lheii culluial suiioundings. A cii-
sis of idenlily deeply aecled lhe self-undeislanding of Chiislian believeis,
enlailing lhe loss of enliie communilies and calling foi a iefoimulalion
of aposlolic liadilions. Te oiigins of lhe ciisis al once Jewish, pagan and
Chiislian iemain obscuie and complex. As appiopiiale backgiounds, capable
of explaining lhe explosive piopagalion, lileiaiy pioduclion and populai
ubiquily of gnoslicism, scholais have invoked lhe Jewish disasleis of ,o
(Temple of Jeiusalem deslioyed) and r, (Simon Kochbas ievoll defealed),
lhe iiiuplion of oiienlal ieligions inlo impeiial cily life, lhe inliinsic dual-
ism of Plalonism, as well as lhe deciencies of lhe Chiislian eslablishmenl
ilself. Piesenl expeilise dales lhe eailiesl symploms of lhe piopei ciisis fiom
befoie lhe isl cenluiy c.i., in lhe wake of lhe Baplisl movemenl, oiiginal-
ing fiom Samaiia bul conlaminaled by Jewish Chiislian expeclalions and
populai Plalonism (H. M. Schenke TRE i, ,,).
Foi lhe ieceplion and inleipielalion of lhe Bible in lhe buigeoning
chuiches of lhe second and lhiid cenluiies, lhe Gnoslic ciisis played a decisive
iole. By lheii adamanl iejeclion of many biblical beliefs and of sacied Toiah as
such, lhe Gnoslics imposed on chuich leadeis a lheoielical ieassessmenl aboul
lheii own acceplance of lhe o1. Te canonical books of lhe 1 also needed lo
be bellei idenlied, as lheii innei logic and lileiaiy lexluie kepl lhem bound
lo Jewish sciipluies. Te foimalion of lhe o1-1 canon became a high piioiily
undei lhe piessuie of Gnoslic, in pailiculai Maicionile, leachings.
Chiislian exegesis began as a scienlic discipline in some Gnoslic ciicles
of Alexandiia wilh lhe Commentary on john by Heiacleon, a disciple of
Valenlinus. Te gieal Valenlinus himself (see below Anne Pasquieis special
conliibulion) had alieady buill up a lheological and heimeneulical lheoiy in
oidei lo legilimale his biblical exegesis. Teaching inside chuich communilies,
isl in Alexandiia, lalei in Rome, lhis piesligious spiiilual leadei losl lhe
suppoil of chuich aulhoiilies, mainly because of his peculiai inleipielalion
of sciipluie. On lhe bioadei scale of lhe mullifaceled Gnoslic liends foi
which lileiaiy evidence is now available, a lhoiough sludy of lhe Gnoslic
use of sciipluie slill iepiesenls a lask of lhe fuluie.
Chiislian Gnoslicism ,
A new impulse was given lo such sludy by lhe discoveiy, in Decembei
r,,, of lhe Nag Hammadi manusciipls, lhiileen codices in a Coplic dialecl
on papyius and conlaining a lolal of fy-six sepaiale liaclales, some ieduced
lo a few lines, olheis iepealed lwo oi lhiee limes. Te codices, daling fiom
lhe isl half of lhe fouilh cenluiy. weie hidden in a cave befoie lhe end of
lhe fouilh cenluiy, liansmil wiilings fiom a much eailiei lime, possibly
fiom lhe isl and second cenluiy c.i., many of lhem coming fiom Syiia.
Why, fiom wheie, and by whom lhey weie collecled andloi hidden iemain
unanweied queslions.
Mosl of lhe liaclales pieseive Gnoslic leaching, hymns and piayeis, lo
a laige amounl complelely unknown befoie lhe sensalional discoveiy. In
lhe piesenl slage of ieseaich, ovei half a cenluiy since r,o, a isl liansla-
lion and piovisional analysis of lhe Nag Hammadi lexls is available foi lhe
public. Only veiy lenlalive conclusions may be suggesled conceining lhe
signicance of lhese lexls foi lhe eaily hisloiy of paliislic exegesis:
r. Te picluie of Gnoslic lhoughl and exegesis, known lhiough anli-
Gnoslic wiileis, like Iienaeus, is subslanlially conimed.
i. Te lisl of 1 apocyphals is signicanlly eniiched by lhe Gospel of
Tomas, lhe Gospel of Philip, lhe Book of Tomas the Contender, lhe pocryp-
tion of james, lhe Dialogue of the Savior, lhe (First) pocalypse of james, lhe
(Second) pocalypse of james, lhe Letter of Peter to Philip, lhe ct of Peter and
the Twelve postles, lhe pocalypse of Paul, lhe pocalypse of Peter.
. Te Jewish and Chiislian liadilions of wisdom lileialuie in lheii
Gnoslic ieincainalion al lhe slail of common eia aie much documenled,
lhanks lo Te Gospel of Tomas, Te Book of Tomas the Contender, Te
Provider of Perfect Daniel, Te Tunder-Perfect Mind, uthentikos Legos, Te
Teachings of Silvanus. Te lalleis inlensive quolalion of o1, 1 and Homeis
Gdyssey, exemplies a genuine Wisdom chiislology of Chiislian oiigin.
. Te appiopiialion of Pauline lelleis by Gnoslic leacheis is abundanlly
evidenced in lhe Nag Hammadi lexls, Te Interpolation of Knowledge oei-
ing a high signicanl piimaiy souice foi undeislanding now some Gnoslic
Chiisliansand specically ceilain Valenlinian Chiisliansundeisland lhe
chuich in lhe lighl of Jesus leaching and of Pauls lelleis (E. H. Pagels, in
J. M. Robinson Te Nag Hammadi Library, ,). Te Valenlinian piovenance
of lhe homily being a mallei of debale, as is lhe case foi Te Gospel of Truth,
and Te Treatise of the Resurrection (Letter to Rheginos), moie iecenlly al-
liibuled lo a Selhian school of Gnoslicism.
,o Five Te Second Cenluiy
ii. M.vcio oi Siovi (c.. 8,roo)
A weallhy ship-ownei fiom Ponlus, Maicion joined lhe disciples of lhe
Gnoslic leachei, Ceidon, and belween ro and r,o, donaled ioo,ooo ses-
leices (appioximalely $ro,ooo) lo lhe Roman chuich communily in applying
foi his membeiship; bul afei a shoil lime he was expelled fiom lhe chuich
and lhe money given back lo him. Accoiding lo Maicionile daling, exaclly
rr, yeais and six and a half monlhs afei Jesus had inauguialed his public
appeaiance (Teilullian, dv. Marc. r, r,, i), Maicion pioclaimed himself lhe
liue Aposlle of Jesus Chiisl and founded his own chuich, imly oiganized
and enliiely based on his own sciipluial canon, his postolikon oi ievised
colleclion of Pauline Lelleis, and his Gospel of Luke, also expuigaled. His
leaching was conlempoiaiy wilh Juslin Mailyi (r pology io, ,; ,8, r). Il
ieached a climax undei lhe Roman bishop Anicelus (r,ro,), and spiead
ovei many piovinces of lhe Empiie as a ieal lhieal foi lhe aposlolic liadilions
of lhe chuich, a dangei highlighled by an abundanl anli-Maiconile lileialuie.
Tiough Syiia and Ailnenia, Maicionile communilies slill ouiished duiing
lhe isl decades of lhe fh cenluiy.
Maicions mosl inuenlial and independenl disciple was Apelles, lhe
aulhoi of lhiily-eighl books of Syllogisms demonslialing lhe inconsislence
of o1 piophecies, who combined Maicionism wilh Alexandiian Gnoslicism.
A compiehensive ieconsliuclion of lhe Maicionile bible is an impoilanl
iequiiemenl foi scholaily ieseaich (B. Alland, ,o). Maicion inilialed lhe
liadilion of a xed canon, namely one Gospel (Luke) and len Lelleis of Paul
(excluding Ii Timolhy, Tilus, Hebiews). His canon claimed lo be fiee of
lhe Jewish inuences denounced in lhe dispule belween Paul and Pelei al
Anlioch (Gal ri); il inlended lo iesloie lhe puie gospel of Paul whose lexl
had been coiiupled by (Jewish-Chiislian) pseudo-aposlles (Gal r:ror,).
Maicion pioceeded exclusively by eliminaling dubious elemenls in Lukes
Gospel oi by inlioducing small vaiianls (Lk rr: your biead, inslead of
oui biead). He conceived of no pseudepigiaphy of his own. His ievision
of lhe Gospel was of a lheological naluie: lhe God of lhe o1 (laken com-
plelely oul of conlexl: Il is me who cieales evil, Is ,:,; cf. Teilullian, dv.
Marc. r, i, i), was iejecled; lhe unknown, good Redeemei was Jesus. As a
commenlaiy added lo his Gospel, Maicion composed a sel of Anlilheses by
which he sliessed lhe alleged opposilion belween o1 and 1, and he musl
have added some exegelical commenls lo lhe Gospel lexl compaiable wilh
lhe sylemalic exegesis of Basilides, Talian oi Clemenl of Alexandiia.
Like Heimas, Maicion was conceined by lhe piesence of sinneis in lhe
chuich. He slaled lhal accoiding lo Rom ,:rr lhe commandmenl of lhe
Chiislian Gnoslicism ,r
Law, nol sin ilself caused evil; lhe sinnei was viclimized by lhe Ciealoi-
Demiuige of o1, enslaved by him unlil fieed by lhe good God Jesus, lhe
destructor legis (Teilullian, dv. Marc. , ,, ,); hencefoilh love of lhis good
God pievenled fiom sinning. Te Gospel means libeialion fiom sin (homo
liberatus in dem optimi dei. dv. Marc. r, i, o) and salvalion. Il dispenses
fiom any legal conliainls, lhe Bealiludes calling foi nolhing bul liusl and
love. Te manifeslaion of lhe good God in Jesus was lolally unpiediclable
and sudden (subito lius et subito missus et subito Christus) dv. Marc. , i,
if.), wilh no conneclion wilh lhe o1, and no biological falhei oi molhei (Te
Chiisl of o1 was anolhei Chiisl, slill lo come). Te nal judgemenl, lhough
desloying by ie all lhe jusl, logelhei wilh lhe bad Ciealoi-Demiuige him-
self, allows liue believeis lo be saved beyond dealh in lhe heavenly kindom
of lhe good God (B. Aland: TRE ii (r,,i): 8,ror, bibliog.).
Eui1ios
Hainack, A. von, Das Evangelium vom Fremden Gott. Leipzig, ind ed. r,i =
Daimsladl r,oof.
S1cuirs
Aland, B.: TRE ii (r,,i): 8,ror, bibliogiaphy.
Baaida, T. Maicions Texl of Gal r:r. Conceining lhe ieconsliuclion of lhe isl
veise of lhe Maicionile Coipus Paulinum. VigChr i (r,88): io,o.
Balas, D. L. Maicion ievisiled; a posl-Hainack peispeclive. In Fs. S. D. Currie.
Texts and Testaments, ediled by W. E. Maich, ,,ro8. San Anlonio: Tiinily
Univeisily, r,8o.
Bianchi, U. Maicion: lheologien biblique ou docleui gnoslique: (plull gnoslique).
VigChr ir (r,o,): rr,.
Bieneil, W. MaikionChiislenlum als Anlilhese zum Judenlum. In Christlicher
ntijudaismus und judischer ntipaganismus. Ihre Motive und Hintergrunde
in den ersten drei jahrhunderten, ediled by H. Fiohnhofen, r,. Hambuig,
r,,o.
Blackman, E. C. Marcion and his Inuence. SPCK, r,,o.
Bundy, D. Maicion and lhe Maicioniles in eaily Syiian apologelics. Museon ror
(r,88): iri.
. Te anli-Maicionile commenlaiy on lhe Lucan paiables Pseudo-Ephiem A:
Images in lension. Mus ro (r,,o): rrri.
Clabeaux, J. J. Te Pauline coipus which Maicion used. Te lexl of lhe lelleis of
Paul in lhe eaily second cenluiy. Diss., Haivaid, r,8.
,i Five Te Second Cenluiy
. lost edition of the Letters of Paul. reassesment of the text of the Pauline corpus
attested by Marcion. CBQ Monogiaph seiies ir, vol. r. Washinglon, D.C.: Te
Calhol. Bibl. Assoc. of Ameiica, r,8,.
Deakle, D. W. Te Falheis againsl Maicionism; a sludy of lhe melhods and molives
in lhe developing paliislic anli-Maicionile polemic. Diss., Sl. Louis, r,,r.
Delobel, J., Te Loids Piayei in lhe Texlual Tiadilion. A Ciilique of Recenl Teo-
iies and Teii View of Maicions Role: J. M. Seviin, ed., Te New Testament in
Early Christianity. Louvain r,8,, i,o,.
Diijveis, Han J. W. Maicions ieading of Gal :8. Philosophical backgiound and
inuence on Manichaeism. In green leaf. Papers in honour of jes. P. mussen
(Acla Iianica i8, i. sei. Hommages el opeia minoia ri), ,8. Leiden: Biill,
r,88.
Evans, E. Teilullians Commenlaiy on lhe Maicionile Gospel. StEv, o,,,o,, r,,,.
Gianollo, C., Gli gnoslici e Maicione. La iisposla di Iieneo: E. Noielli, ed., La
Bibbia nell ntichita Cristiana. Bologna r,,, i,,.
Gianl, R. M. Noles on Gnosis r. Maicion and lhe o1. VigChr rr (r,,,): r,,r.
Head, P. Te Foieign God and lhe Sudden Chiisl: Teology and Chiislology in
Maicions Gospel Redaclion. TynB (r,,): o,ir.
Higgins, J. B. Te Lalin Texl of Luke in Maicion and Teilullian. VigChr , (r,,r):
ri.
Homann, R. J. Marcion, Gn the Restitution of Christianity, an essay on the develop-
ment of radical Paulinist theology in the second century. R, vol. o. Chico
Calif.: Scholais Piess, r,8.
Holchkiss, R. V. (Pseudo-)Epiphanius Testimony Book. SBL Texls and Tianslalions
(Eaily Chiislian Lileialuie Seiies r). Missoula, Monl.: Scholais Piess, r,,.
Junod, E. Les alliludes dApelles, disciple de Maicion, a legaid de lAncien Tesla-
menl. ug (r,8i).
Knox, J. Marcion and the N.T. n essay in the early history of the Canon. London:
Cam biidge Univeisily Piess, r,i.
Lhi, W. A. Die Auslegung des Geselzes bei Maikion, den Gnoslikein und den
Manichein. In Stimuli, Fs. E. Dassmann, ediled by G. Schllgen and C. Schol-
len, ,,,,. Munslei: Aschendoi, r,,o.
Mahe, J. P. Teilullien e lEpistola Marcionis. RevSR , (r,,r): ,8,r.
Maicione. In Enc. Eccles., o:i,,o. Milan, r,,,.
May, G. Maicion in conlempoiaiy views; iesulls and open queslions. SecCen o,
(r,88): ri,,r.
. Maicione nel suo lempo. CrSt r (r,,): io,io.
Meijeiing, E. P. Tertullian contra Marcion. Gotteslehre in der Polemik. dversus
Marcionem III. Philosophia palium . Leiden: Biill, r,,,.
Muhlenbeig, E. Maicions Jealous God. In Fs. R. Evans, Disciplina nostra, ediled
Chiislian Gnoslicism ,
by D. F. Winslow, ,rr, ioss. Pali Mon Sei o. Philadelphia: Paliislic
Foundalion, r,,,.
Nielsen, C. M. Polycaip and Maicion; a Nole. TS , (r,8o): i,,,.
Noielli, E. La funzione di Paolo negli sciilli di Maicione. RBibIt (r,8o): ,,,.
. Una iesliluzione di Maicione: CrSt 8l (r,8,): oo,r.
. Maicione lelloie dellepislola ai Romani. CrSt r,l (r,,): o,,.
. Noli sulla soleiiologia di Maicione: ug , (r,,,): ir8oo.
Ohly, H. Maicion und dei Schlangenmylhos. Stimme i (r,,r): i,i,.
Oibe, A. El Padienueslio segun Maicion. Compostellanum (r,88): oro.
. Hacia la pneumalologia de Maicion. Compostellanum o (r,,r): ,i.
. Maicionilica. ugustinianum XXXI (r,,r): r,,i.
. Hacia la docliina maicionilica de la iedencion. Greg , (r,,): ,,.
Puech, H. C. Les nouveaux eciils dOiigene el de Didyme decouveils a Touia.
RRPhR r (r,,r): i,i,.
Quispel, G. De Biief aan de Laodicensen, een maicionilische veivalsing. NTT ,
(r,,os): o.
Regul, J. Die anlimaicionilischen Evangelien-Piologe. Diss., Bonn, r,o.
Richaidson, W. : Maicion, Clemenl of Alexandiia and Sl. Lukes
Gospel. StPatr o (= TU 8r) (r,oi): r88,o.
Schfei, K. T. Maiius Vicloiinus und die maicionilischen Piologe zu den
Paulusbiiefen. RBen 8o (r,,o): ,ro.
Scheidweilei, F. Paulikianeipiobleme. BZ (r,,o): r,, oo8.
. Ainobius und dei Maicionilismus. ZNV , (r,,): io,.
Schelling, F. W. J., von. De Marcione Paulinarum epistolarum emendatore, praeside.
G. C. Storr, pro examine theologico disputurus. Tubingen r,,,. Repi. anasl.
Rodopi philos. facsim. i. Amsleidam: Rodopi, r,o8.
Scheiei, J. Une leon meconnue de i Coi ri:r, el son inleipielalion maicionile.
jjP (r,,o): ii,.
Schmid, U. Marcion und sein postolos. Rekonstruktion und historische Einordnung
der marcionitischen Paulusbriefausgabe. NTF i,. Beilin: De Giuylei, r,,,.
Slookey, L. H. Maicion, lypology, and leclionaiy pieaching. Vorship oo (r,,i):
i,roi.
Teilullien, Conlie Maicion III. In SC, vol. o,, o8, ediled and lianslaled by
R. Biaun. Paiis: Ceif, r,,os.
Tsulsui, K. Das Evangelium Maicions: Ein neuei Veisuch dei Texliekonsliuklion.
jBI r8 (r,,i): o,ri.
Veiweijs, P. G. Evangelium und neues Gesetz in der altesten Christenheit bis auf
Marcion. Sludia Rheno-Tiaieclina ,. Uliechl: Kemink, r,oo.
Williams, D. S. Reconsideiing Maicions Gospel. jBL ro8 (r,8,): ,,,o.
, Five Te Second Cenluiy
iii. Tui V.ii1ii. Exiuisis
. svici.i co1vivU1io
by Anne Pasquiei
Te nolion of Valenlinianism has been inheiiled fiom heiesiology,
r
which
means lhal we know a specic gioup inside Chiislianily buill up by disciples
and successois of Valenlinus
i
only lhiough lhe indiiecl souices of lhe les-
limonies of chuich falheis who opposed Gnoslics. Tese indiiecl souices
enable us lo idenlify a Valenlinian lexl because lhe diiecl souices lell us
nolhing aboul lheii oiigin oi lheii aulhoi. Even if lhe Valenlinians aimed
al ieaching a compiehension of Chiislianily deepei lhan lhe one laughl
o cially in lhe chuich, al lhe same lime lhey claimed lo belong lo lhal same
chuich and did nol see lhemselves olhei lhan as Chiislian.

Accoiding lo lhe indiiecl souices Valenlinus was boin in Egypl neai

lhe end of lhe isl cenluiy c.i. in a lown of lhe Nile della. He lalei came
lo Alexandiia foi his scholaily liaining and as a leachei invesled wilh lhe
seciel wisdom of Chiisl liansmilled by Paul and his disciple Teonas.
Aiound ro, Valenlinus lef Egypl and sellled on Rome wheie he look on
some ecclesiaslical iesponsibililies. In ca. roo he musl have sepaialed fiom
lhe chuich in Rome, piobably because of his lheoielical leaching. Te iesl
of his life is unknown. Possibly he liavelled lo Cypius wheie he mighl have
opened a school. Shoil quolalions of his woik aie pieseived by Clemenl of
Alexandiia (Strom., II, o, i; II, rr, o; III, ,,, ; IV, 8,, r; IV, 8,, oro;
VI, ,i, ), Hyppolilus of Rome (Ref., VI, i,i; VI, ,, o8), and Maicellus
of Ancyia (De sancta ecclesia, ,).
Te besl known disciples of Valenlinus aie Plolemaeus and Heiacleon.
Boin in Alexandiia, bolh weie piobably leaching in Rome. Plolemaeuss doc-
r. Te puipose of heiesiologisls was lo exclude Gnoslics fiom lhe chuich. One of
lheii polemical pioceduies was lo depiive Gnoslics of lhe lille of Chiislian, and lo
call lhem by lhe name of one of lheii leacheis, in lhis case Valenlinus.
i. On Valenlinianism in geneial on lhe basis of paliislic leslimonies, lhe mosl
elaboiale sludies aie slill lhose by F.-M.-M. Sagnaid, La gnose valentinienne et le
temoignage de saint Irenee. Paiis r,, and A. Oibe, Estudios valentinianos, r,,,, ,o,
,8, or, oo.
. cf. Iienaeus (H III r,, i) a lexl bioughl lo lighl and well explained by K. Kos-
choike, Die Polemik der Gnostiker gegen das kirchliche Christentum, NHS XII. Leiden
r,,8, ; ro; r,,8,; ii,,.
Chiislian Gnoslicism ,,
liine seived as a basis foi lhe polemical ciilique of Gnoslicism of Iienaeus of
Lyon, while Epiphanius liansmilled lhe complele lexl of one of Plolemaeuss
wiilings, lhe Letter to Flora. Heiacleon is known foi his commenlaiy on lhe
Gospel of John, of which seveial exliacls aie pieseived by Oiigen. Two olhei
Valenlinian leacheis, Teodolus and Maik, gained disciples in Egypl, Syiia
and Asia Minoi befoie lheii docliines spiead all aiound lhe Medileiianean.
Teodolus is known lhiough Clemenl of Alexandiia, and Maik lhiough
Iienaeus when Maiks dociliines had ieached Gaul neai lhe end of lhe
second cenluiy. To lhese Valenlinian wiilings, idenlied as such by chuich
falheis, one musl add a vasl lileialuie which iemained anonymous.
Te main aulhois who wiole againsl Valenlinianism, oi quoled Valenlinian
fiagmenls, if nol complele woiks,

aie Iienaeus of Lyon (Treatise gainst the

Heresies), Clemenl of Alexandiia (Stromateis and Extracts from Teodotus),
Hyppolilus of Rome (Refutatio), Teilullian (gainst the Valentinians and Te
Flesh of Christ), Oiigen (his Commentary on john includes lhe fiagmenls of
Heiacleon), Epiphanius (Panarion, in pailiculai seclion , , r, ,. ro,
quoling in extenso lhe Letter to Flora by Plolemaeus). One could slso add lhe
Pseudo-Teilullian, Philasliius, Teodoiel of Cyius, and a few olheis.
,
Among lhe souices handed down lhiough diiecl liadilion lhe Coplic
libiaiy of Nag Hammadi includes seveial lialises idenlied as Valenlinian by
lhe specialisls, lhough many diveigencies of opinion among lhem peisisl.
o

Il is obvious lhal such a classicalion iemains pioblemalic. As no wiiling
inlioduced ilself as Valenlinian, il is nol easy lo decide which wiilings should
be consideied undei lhal iubiic, as lhe decision iesls exclusively on lhe
. See lhe lisl given by Sagnaid, La gnose, rr,io.
,. Foi lhe lisl of lalei paliislic woiks, see K. Koschoike, Paliislische Maleiialen sui
Splgeschichle dei valenlinianischen Gnosis: M. Kiause, ed., Gnosis and Gnosti-
cism. Papers Read at the Eighth nnual International Conference on Patristic Studies
(Gxford Sept. ,rd8th, r,,,). Leiden r,8r. Te non-Chiislian leslimonies of Plo-
linus (Second Ennead) and Piophyiy (Life of Plotinus) did nol concein lhe Valen-
linians in lhe view of some specialisls. Bul again one musl admil lhal lheie is no
geneial agieemenl on lhis issue.
o. Foi a geneial suivey of lhal libiaiy, and lhe adequale lools of ieseaich: edilions,
lianslalions, indices, diclionaiies, concoidances and bibliogiaphical iepeiloiies,
see L. Painchaud, Le de documenlaiie dans les eludes sui le gnoslicisme: J.-Cl.
Fiedouille and R.-M. Robeige, eds., La documentation patristique. Bilan et prospec-
tive. Quebec Paiis r,,,, ii,i. On lhe olhei colleclions of Gnoslic lexls,
M. Taidieu and J.-D. Dubois, Introduction a la litterature gnostique I. Collections
trouvees avant r,,,. Paiis r,8o.
,o Five Te Second Cenluiy
nding in lhose wiilings of a nilies wilh paliislic desciiplions.
,
Il is liue
lhal Iienaeus insisls on lhe diveisily of Valenlinianism (H I rr, i). One
musl also lake inlo accounl lhe piocess by which a gieal numbei, if nol lhe
majoiily of liealises in lhe Coplic libiaiy, show liaces of iewiiling due lo
lheii passage lhiough dieienl docliinal ciicles. Hence il is iisky lo classify
lhem on lhe sole basis of lheii docliinal oiienlalion.
8
Despile lhese di cullies
which pievenl us fiom eslablishing a coipus of Valenlinian lexls, one may
nole a ceilain consensus aboul Nag Hammadi lexls whose leiminology and
docliine signal Valenlinianism: lhey could be of Valenlinian oiigin, oi non-
Valenlinian woiks iewiillen by Valenlinians, oi again of Valenlinian oiigin
bul iewiillen by non-Valenlinians, such as lhe Prayer of the postle Paul
(I, r); lhe Gospel of Truth (I, lXII, i); lhe Treatise on the Resurrection (I, );
lhe Tripartite Treatise (I, ,); lhe Gospel of Philip (II, ); lhe isl pocalypse of
james (V, ); lhe Interpretation of Gnosis (XI, r); lhe Valentinian Exposition
and lhe fiagmenls on baplism and lhe euchaiisl which follow (XI, i). Some
expeils add lhe Exegesis of the Soul (II, o), lhe uthentikos Logos (VI, ), lhe
True Testimony (IX, ), and lhe pocryphal Letter of james (I, i). Slill olhei
wiilings seem lo show maiks of Valenlinian inuence.
,
,. On Valenlinianism in geneial afei lhe discoveiy of lhe Nag Hammadi Libiaiy,
see B. Laylon, ed., Te Rediscovery of Gnosticism. Proceedings of the International
Conference on Gnosticism at Yale, March :8,r, r,,8. I Te School of Valentinus.
Leiden r,8o.
8. See L. Painchaud, Le phenomene des ieieciiluies, in Les textes de Nag Ham-
madi et les problme de leur classication, ,r8,. To be noled is also lhe posilion
of F. Wisse who goes as fai as wondeiing if one should dislinguish oi isolale any
Valenlinian lexl in lhe Nag Hammadi colleclion: Piolegomena lo lhe Sludy of lhe
New Teslamenl and Gnosis: A. H. B. Logan and A. J. M. Webbeibuin, ed., Te New
Testament and Gnosis. Fs. R. McL. Wilson. Edinbuigh r,8, r8,. In addilion, one
musl obseive lhal lhe diiecl souices aie nol oiiginal documenls bul veisions which
weie ofen ieshaped by non-Valenlinians, and foi which a piecise daling is impos-
sible: Teii usual dales aie localed belween lhe lale second cenluiy and lhe isl
half of lhe fouilh cenluiy. Il is nol excluded lhal lhe codices weie usedselecled
and liansfoimed:by monks duiing lhe fouilh cenluiy.
,. Some include also in lhe Valenlinian gioup lhe Letter of Peter to Philip (VIII, i).
Anolhei addilion: Accoiding lo E. Junod and J.-D. Kaeslli, in lheii edilion of lhe
cts of john (cta Iohannis, CCSA ri. Tuihool r,8o. Te chapleis ,roi and
ro, aie of an independenl oiigin, and deiive fiom Valenlinian ciicles (possibly sec-
ond cenluiy, Syiia. See also J. Fiickel (Hellenistische Erlosung in christlicher Deutung.
Die gnostische Naassenerschrif, NHS r,. Leiden r,8), foi whom lhe fiagmenl
quoled by Hippolylus (Refutatio V o, ro, i) is Valenlinian in ils nal iedaclion
Chiislian Gnoslicism ,,
Compaiing diiecl and indiiecl souices is impoilanl foi oui undeisland-
ing of gnoslic exegesis. As oilhodoxy slowly eslablished ilself in ieacling
againsl lhem, il is possible lo ieassess lhe issues al slake in heiesiological
liealises. Foi lhe couise of polemics wilnesses lhal lhe inleipielalion of
sciipluie was cenlial lo lhe debale.
ro
One obviously meels liadilions and
lheological visions leading lo diveigenl conclusions. Hence, befoie exam-
ining lhe exegelical melhod of lhe Valenlinians, one musl summaiize lhe
lheology on which il iesls: il is lhal lheological fiame aboul lhe signicance
of sciipluie which juslies lheii exegelical melhod and heimeneulical pie-
supposilions.
(quoled by M. R. Desjaidins, Sin in Valentinianism, SBL Disseilalion Seiies ro8.
Allanla r,,o, ,). Foi lhe bibliogiaphy on lhe pioblem of classifying lhe lexls see
L. Painchaud, Le de documentaire, ir,ro, nole ro. Also lhe inlioduclion by M. R.
Desjaidins, Sin in Valentinianism, rr, and L. Painchaud and A. Pasquiei, eds., Les
textes de Nag Hannadi et le problme de leur classication. ctes du Colloque tenu a
Quebec du r, au r, sepembre r,,,. Leuven and Paiis r,,,.
ro. Tough lhe discoveiy of diiecl souices should nol lead lo undeieslimale con-
liibulions of indiiecl souices foi a bellei knowledge of Valenlinian exegesis, one
has lo lake inlo accounl lhe polemic iepiesenlalion given by lhe lallei of heielical
exegesis. As A. Le Boulluec has well shown (La notion dheresie dans la litterature
grecque, II
e
III
e
sicles, I: De Juslin a Iienee. Paiis r,8,, ir8,; see also vol. II: Cle-
menl dAlexandiie el Oiigene) lhe heiesiological iepiesenlalion inlends foiemosl
lo demonsliale lhe non-Chiislian naluie Valenlinian exegesis. In pailiculai, foi
Iienaeus, Chiislian language is used abusively in il as a mask, wilh lhe inlenlion lo
seduce lhe simple believeis; Gnoslics adapl sciipluie lo an alien syslem. Te slial-
egy of lheii iefulalion consisls lheiefoie in sepaialing lheii inleipielalion of sciip-
luie fiom lhe Gnoslic syslem conceived as a mixluie of elemenls boiiowed fiom
paganism oi fiom an alien docliine. Ils puipose: lo make il impossible foi Gnoslic
exegesis lo subsisl. Bullhe lenoi of lhe polemics emphasizes lhe facl lhal lhe discus-
sion develops on lhe level of lhe heimeulical melhod used by lhe Gnoslics. Even
in Iienaeuss developmenls dealing wilh lheii foiced adaplalions, il is cleai lhal lhe
conicl of inleipielalions becomes inevilable due lo obscuiilies and ambiguilies in
lhe Bible. Also G. Vallee, Study in nti-Gnostic Polemics. Irenaeus, Hippolytus and
Epiphanius. Sludies in Chiislianily and Judaism, r. Waleiloo r,8r; N. Biox, Gen-
barung, Gnosis und gnostischer Mythos bei Irenaus von Lyon. Zur Charakteristik des
Systems (Salzbuigei paliislische Sludien, r). Salzbuig and Munich r,oo.
,8 Five Te Second Cenluiy
r. Te Valentinian Teological Conception of the Links Between jewish Scriptures
and the Christian Message
Al lhe beginning of lhe Chiislian movemenl no New Teslamenl yel exisled
as an aulhoiilalive colleclion coiiesponding lo lhe Jewish Bible.
rr
Te lal-
lei iemained foi lhe chuich lhe unique sciipluial noim, even if submilled
al a veiy eaily slage lo lhe aulhoiily of Chiisl. Te ailiculalion belween
lhal Bible and lhe new Chiislian message was nol inilially a mallei of deep
concein. In lhe long iun, il became impossible lo considei lhe Jewish Bible
as lhe unique aulhoiilalive documenl ievealing God. Ciilicism developed
fiom inside lhe chuich, and il ciyslallized in lhe queslion: how is Jewish
sciipluie legilimized by Chiisl: why such a legilimacy: As we shall see,
foi dieienl ieasons, foi example lhe conliadiclions peiceivable in il, oi
ils diveisily and ils ambiguilies; bul mainly because some of ils docliines
diveiged fiom lhe Chiislian message. Te Epistle of Barnabas (IV. o,), foi
inslance, iefuses any lileial inleipielalion of lhal sciipluie (all of il needs a
spiiilual inleipielalion, lhe Chiislian one). Tus lhe Bible is somehow laken
away fiom lhe Jews, and Jewish hisloiy negaled. Essenlially, any opposilion
oi dieience belween lhe Jewish lexl and lhe Chiislian message is lhus
ignoied. In a diieclion conliaiy lo such a iadical Chiislianizing of whal
would become lhe Fiisl Teslamenl, olheis base lheii ieeclion piecisely on
lhe dislance belween lhe Law and lhe Gospels: Maicion and lhe Gnoslics,
lhough in dieienl ways. As H. von Campenhausen slaled, lhe Gnoslics did
nol cieale lhe pioblem, bul lheii vision of iealily, lheii culluie and whal il
piesupposed, enabled lhem lo discovei il befoie any one else, and lo look
foi an adequale solulion.
ri
Even a cuisoiy ieading of lhe Nag Hammadi liealises and of lhe paliislic
lileialuie dealing wilh Gnoslicism, ieveals lhe unmislakable impoilance
of Fiisl Teslamenl exegesis foi lhe Gnoslics. Whole liealises aie dedicaled
lo il.
r
Il is foi lhem an inspiied book. Howevei, like Maicion, lhey did nol
see how lhey could ignoie lhe dislance exisling belween lhe Law and lhe
rr. See H. von Campenhausen, La formation de la Bible chretienne. Paiis r,,r,
chapl. III La ciise du canon de lAncien Teslamenl au deuxieme siecle, o,ror.
ri. La formation, ,i,.
r. On lhe ielalion wilh lhe o1, see B. A. Peaison, Use, Aulhoiily and Exegesis of
Mikia in Gnoslic Lileialuie: M. J. Muldei and H. Sysling, eds., Mikra. Text, Trans la-
tion, Reading and Interpretation of the Hebrew Bible in ncient judaism and Early
Christianity. AssenlMaasliichl Philadephia r,88, o,,i. Also, quoled by Peaison
n. , a seiies of ailicles on lhe mallei in K.-W. Tigei, ed., ltes TestamentFruhju-
dentumGnosis. Neue Studien zu Gnosis und Bibel. Beilin r,8o; R. McL. Wilson
Te Gnoslics and lhe Old Teslamenl: G. Widengien, ed., Proceedings of the Inter-
national Colloquium on Gnosticism. Stockholm, ugust :o:,, r,,,. Slockholm r,,,,
Chiislian Gnoslicism ,,
Gospel (as was lhe case foi Bainabas). Pauls Lelleis, especially Galalians
and Romans, had an impoilanl inuence on lhem. Te hisloiy of lhe in-
leipielalion of Pauls Lelleis duiing lhe second cenluiy, il has been said, is
essenlially lhe hisloiy of Gnoslic exegesis.
r
Howevei lhal dislance did nol
mean foi lhem in any way an insuimounlable opposilion, Te Law is nol an
anlilhesis of lhe Gospel as il was foi Maicion. In facl, in his Letter to Flora,
Plolemaeus consideis lhe complele iejeclion of lhe Jewish coipus as moie
dangeious lhan ils unciilical acceplance. Undei lhe inuence of Plalonism,
lhe Valenlinians inlegiale lhe Jewish Bible and lhe Chiislian message wilh
a ielalively haimonious coheiency in a monislic syslem which waiianls
salvalion fiom lhe veiy beginning. Lel us see how.
In lhe Valenlinians view, lhe queslions lo be faced weie lhe follow-
ing: is lhe Fiisl Teslamenl lhe ideal iepiesenlalion of God, acceplable foi a
Chiislian: can divine lhoughl evei be absuid oi conliadicloiy: Foi in lhe
Jewish Bible lhe Valenlinians found many conliadiclions as well as unwoi-
lhy behavioi alliibuled lo God. Foi ieadeis in Anliquily, many inuenced
by Gieek philosophy, lhe deep sliucluie of wiillen slalemenls iepiesenled
lhe deep sliucluie of iealily ilself; woids ieecl lhoughl, which in ils luin
ieecls iealily. Wheieas foi olhei Chiislians such impossibililies and impei-
feclions call foi allegoiies, foi lhe Valenlinians lhey aie incompalible wilh
lhe ullimale Chiislian ievelalion. Te Jewish Bible is seen as a piovisional
ievelalion, in need of being ielalivized, and impeifecl in some of ils pails
(be il in ils spiiil oi ils inleipielalion).
Te dislance belween Law and Gospel as il sliucluied lheii vision of
lhe woild is noliceable in lhe complex cosmological syslems which lhey
elaboialed. Foi lhey also asked: how could an impeifecl Law which needed
lo be compleled by lhe Savioi come fiom a peifecl God (Letter to Flora , ):
Teii answei lhen would be: lhe God who piomulgaled il, wilh his angels,
cannol be lhe supieme God. Il musl be an inleimediaiy being, ilself a powei
oi angel, an answei which saved monolheislic failh, and lhey inleipieled lhe
Pauline slalemenl of Gal :r, accoidingly, lhal lhe Law was piomulgaled by
lhe inleimediaiy of angels. Foi lhe God of lhe Law is as well lhe demiuige
of lhe woild. Te Law and ils God iepiesenl lhe spiiil of lhis woild, and
roo8. Foi a syslemalic piesenlalion of lhe use of lhe Jewish Bible and of Chiis-
lian wiilings by Gnoslics, see: C. A. Evans, R. L. Webb, R. A. Weibe. Leiden New
Yoik Cologne r,, (wheie one nds a complele bibliogiaphy on lhe issue).
r. See H. Langeibeck, ufsatze zur Gnosis. Gllingen r,o,, 88i and ro,.; E. H.
Pagels, Te Gnostic Paul. Gnostic Exegesis of the Pauline Letters. Philadelphia r,,,;
W. Schmilhals, Paul and the Gnostics. Nashville and New Yoik r,,i.
oo Five Te Second Cenluiy
lhis woild ilself is an image of a supeiioi woild. Tis Gnoslic conceplion of
one oi seveial infeiioi poweis possibly indicales an inleipielalion of Philos
nolion of Gods ciealive and law-giving poweis. Giounded on whal lhey
undeislood in lhe Fiisl Teslamenl, lhe Valenlinians elaboialed, wilh lhe help
of a mylhical language, a picluie of whal was supposed lo be lhe God of lhe
Law and lhe woild, eilhei as imagined by people oi as he ieally exisled. Such
is lhe main puipose of lhe mylh of Wisdom, whose elemenls weie collecled
by Iienaeus, oi of Logos in lhe Tripartite Treatise of Nag Hammadi, and in
lhe Gospel of Truth (r,, i,).
Accoiding lo lhe mylh desciibed by Iienaeus (H I i, r), Wisdom
signies lhe lasl hyposlasis oi alliibule of lhe Man of lhe Chuich, in olhei
woids, lhe pie-exislenl Chuich inside which lhe Fall happens. Wisdom liies
lo ieach, oi compiehend lhe giealness of lhe Falhei by heiself alone, a vain
allempl as lhe Falhei is incompiehensible and inaccessible, a quesl making
sense only in agieemenl wilh lhe Savioi and lhiough him, as he alone ie-
veals lhe Falhei (Extract from Teodotus ,, r). By lhal oiiginal wiong-doing
anylhing pioduced by divine Wisdom would be an image oi a shadow of
celeslial simililudes: lhe God of lhe Law, lo whom is neveilheless given a
pail of lhe Spiiil. Te Law is a mixluie of Spiiil and shadow. Te agieemenl
of Wisdom wilh lhe Savioi allows lo complele lhe Law, in oidei lo aiouse
and aclualize in il lhe hidden Spiiil. Tus, pailly lhiough mylhical iepoils,
lhe Valenlinians foimulaled lhe kind of link which allegedly exisled belween
lhe Jewish Bible and lhe Gospel, lhe ancienl and lhe new ieligion, foi any
mylh inlends lo naiiale how lhe oiigin is diieclly ielevanl foi peoples aclual
silualion in lhe woild.
Te Law has a divine oiigin. Neveilheless, il is a shadow oi a degiadaled
image of a peifecl model. Il shows a iesemblance lo lhe divine model, which
means lhal il can lead lo il, and lhal il conlains posilive elemenls, olheiwise
il would only be a puie anlilhesis; bul, being image, il is a sign of Tiulh as
much as il maiks ils loss. Teie is lhen a dieience of spiiilual levels: lhe Fiisl
Teslamenl is inspiied, bul by a spiiilual piinciple which is slill impeifecl. Te
highesl knowledge of God is only expiessed in Chiisls woids. Accoiding lo
Plolemaeus, Letter to Flora , ., lhe Saviois woids enable us lo deleimine
whal is valuable in lhe Law and whal is nol. Te sepaialion of model and
degiadaled image eliminaled in lhe Valenlinians mind lhe conliadiclion
belween lhe Jewish ieligion and lhe new Chiislian ieligion as dispensing
fiom ancienl, lileial piecepls being iequiied foi salvalion. Te Plalonic
iepiesenlalion of a univeise wheie each level of iealily is an image of lhe
pieceding one, and a model foi lhe following level, enabled lhe Valenlinians
lo give an accounl of lhe dieienl degiees of inspiialion in sciipluie.
Chiislian Gnoslicism or
i. Valentinian Exegesis
i. Te Valentinian Teory of the Scriptural Interpretation. Te Hermeneutical
Principle of Graduated Inspiration.
Te Valenlinian views aboul lhe oiigin and naluie of piophecies seemed
lo change fiom one souice lo anolhei. Hippolylus (Refutatio VI, ,, ri)
oeis al isl sighl a complelely negalive view: accoiding lo Valenlinus, all
piophels like lhe aulhoi of lhe Law himself spoke undei lhe inspiialion of
lhe demiuige. Given lhe lalleis ignoiance, nol one of lhem pioclaimed lhe
high mysleiies ievealed lhiough lhe advenl of lhe Savioi. Even if some dis-
coidance piobably exisled among lhe Valenlinians on lhal issue, lhe posilion
desciibed by Hippolylus diveiges fiom mosl Paliislic leslimonies and also
fiom lhe Nag Hammadi documenls. In lhe Tripartite Treatise, piophecies
oiiginale fiom lhe spiiilual spheie supeiioi lo lhal of lhe demiuige, fiom lhe
spheie of lhe Logos which in olhei woids coiiesponds lo lhal of Wisdom:
Foi lhe Logos used him (lhe demiiuge) like a hand, in view of foiming and
fabiicaling infeiioi iealilies and he used him like a moulh in saying lhings
which had lo be piophesied (roo, o,). Te demiuige is an inleimedi-
aiy, and lheiefoie he geneiales and pioclaims iealilies giealei lhan his own
naluie, wilhoul knowing inilially wheie lhey came fiom. One musl also
poinl oul lhe posilive allilude of lhe Tripartite Treatise in iegaid lo Jewish
piophels, a logical allilude in so fai as lheii piophecies aie also inspiied by
highei spiiilual poweis. Te Hebiew piophels belonged lo lhose who pay
allenlion lo lhe spiiilual seed in lhemselves. Tey allesl lo whal is supeiioi
lo lhem and wail foi il in hope: Piophels said nolhing by lhemselves, bul
each spoke accoiding lo whal he had seen oi heaid aboul lhe pioclamalion
conceining lhe Savioi . . . bul somelimes piophels speak aboul him as slill lo
come, in olhei occuiiences as if lhe Savioi spoke lhiough lheii moulh, and
lhal lhe Savioi will come and will be benevolenl foi lhose who did nol know
him. Bul if lhe aulhoi of lhe Treatise sliesses lhe haimony of piophecies,
lhal haimony ilself is an image of a supeiioi haimony, and his puipose is lo
undeiline lhe diveisily and ambiguily of piophecies and lhe vaiious degiees
noliceable among lhem. Each piophel has a pailial and a pailiculai vision.
In addilion, lhe aulhoi dislinguishes belween piophecies as such and lheii
inleipielalion by piophels and Jews who disagieed fiom each olhei. Foi
inslance, lhe Savioi announced by lhem was only an aspecl, oi an infeiioi
pail of lhe liue Savioi, lhe one exposed lo biilh and sueiing, lhal is lo say,
his pneumalic body, lhe Chuich. Bul lhe law of judgemenl which means
condemnalion and wialh (,,, ,) comes fiom infeiioi poweis below lhe
oi Five Te Second Cenluiy
demiuige. Te Treatise admils lheieby lhe composile naluie of lhe Jewish
Bible. Some piophecies aie ulleied by lhe Logos, speaking lhiough lhe demi-
uige; olheis by men who possessed lhe spiiilual seed, lhough only pailially
developed. Finally lhe Law includes infeiioi elemenls lo be iejecled.
Anolhei example is lhe Letter to Flora. Il is a shoil essay explaining how a
Chiislian musl judge lo Law in oidei lo piopeily undeisland il. Plolemaeuss
lheoiy of lhe sciipluies may be summaiized as follows: lhe ievealed Law
conlains human inleipolalions, woids of eldeis and addilions by Moses,
when nol speaking undei divine inspiialion (, ri). Even puiied fiom
human commenls, lhe ievealed Law is uneven. Il counls lhiee pails. Of
lhese lhiee pails, says Plolemaeus, Jesus disciples spoke, as well as Paul: of
lhe symbolic pail, alieady menlioned, when speaking aboul lhe Easlei lamb
immolaled foi us, and aboul lhe biead wilhoul yeasl; of lhe pail bound lo
injuslice, when slaling lhal lhe Law of lhe commandmenls has become
iiielevanl, due lo a new leaching; of lhe pail fiee fiom all injuslice, in lhe
woids: lhe Law is holy and lhe commandmenl is holy, jusl and good (o, o;
liansl. G. Quispel, o,).
By compaiing Plolemaeuss posilion aboul lhe Law wilh lhe one de-
sciibed by Iienaeus, in H I ,, , aboul lhe whole Fiisl Teslamenl, and
wilh lhe posilion of lhe Tripartite Treatise, lhe following summaiy of lhe
Valenlinian views on lhe mallei may seem acceplable: in addilion lo hu-
man inleipolalions (coming fiom piophels when uninspiied: Plolemaeus
and H I ,, ), lhal Fiisl Teslamenl includes (a) pails of lowei inspiialion: a
hylic componenl (Tripartite Treatise) lo be oveicome, bul which Plolemaeus
specically alliibules lo Yahweh alone, such as lhe law of loolh and claw,
so decisively conliadicling lhe Chiislian message, bul whose liansiloiy
need can be admilled; foi lhal ieason Plolemaeus opposes lhose who al-
liibule such commandmenls lo lhe Devil; (b) a psychic piophelic spiiil,
coming fiom Yahweh when speaking and acling undei lhe inspiialion of
lhe Logos oi Wisdom: piobably lhe lypical Law, in image and symbol, like
lhe ceiemonial piesciiplions foi Sabbalh, ciicumcision oi fasling which
weie ielevanl foi a given lime, bul became obsolele in lheii lellei. In lhe
Valenlinian mylh, divine Wisdom has disposed lhal all lhings fiom below
(be) veiled guies of lhings above (Iienaeus, H I ,, i), as wilnessed by lhe
lellei of sciipluie, ils hisloiical naiialive; (c) pneumatic passages compleled
by lhe Saviois ulleiances giving lhem a full meaning; foi inslance, lhe Ten
Commandmenls, as piesenled by lhe Savioi in his discouise on lhe Mounl,
as well as monolheislic a imalions, and lhe nolion of humans made in lhe
image of God, elc.
Chiislian Gnoslicism o
If Valenlinus and his disciples elaboialed an exegesis of Jewish sciipluie
on lhe basis of lhe Saviois slaemenls (Letter to Flora , 8), and if lhey weie
lhe isl lo use syslemalically lhe Chiislian wiilings which became lhe 1,
lheii ielalionship wilh lhose wiilings calls foi some claiicalion. Accoiding
lo Iienaeus (H I ,, ), lhe veiy woids of Jesus did nol seem homogeneous
lo lhe Valenlinians, bul included elemenls coming fiom lhe Savioi, fiom
Wisdom, oi again fiom Yahweh. In olhei woids, il means lhal somelimes
il is lhe soul of lhe Savioi, oi his psychic naluie, which becomes vocal (in
lhose cases, Jesus idenlies wilh lhe messiah expecled by lhe Jews), while al
olhei limes his spiiilual body, lhe Chuich (idenlied wilh Wisdom) speaks
oul. Again al olhei limes, in his mosl divine and deepesl being, lhe Savioi
speaks as lhe head of lhe Chuich. Heie again one mels lhe idea of a giadualed
compiehension. Tus, foi a cainal oi psychic conlemplalion, lhe Savioi was
submilled lo sueiing, bul foi a spiiilual one, he is dieienl: lhe vision has
lo ieach beyond. Te invesligalion of deepei senses is a way of access lo lhe
knowledge of spiiilual iealilies in a soil of endless ieading. In addilion, lhe
Valenlinians consideied lhe ievelalion as unnished, and lhal olhei illumi-
nalions by lhe Spiiil can conlinue lo eniich and deepen lhe inleipielalion
of sciipluie, as as can be leained fiom Iienaeuss leslimony, (H III i, r)
and fiom lheii exegelical melhod. In shoil, Iienaeuss nolion of a Gospel,
seen as a closed up coipus oi a denilive ievelalion limiled lo a colleclion
of wiilings, was foieign lo lhe mind of lhe Gnoslics, noi indeed lo a gieal
numbei of olhei Chiislians. One may nolice heie lhe piomise of a lheol-
ogy of open ievelalion, nol ieducible lo a specic wiiling. Te Valenlinians
also insisl on lhe many ambiguilies of biblical language, which only a slable
liadilion may succeed in inleipieling, and which can only be undeislood
by lhe ones who possess lhe Spiiil.
Fiom lhal lheoiy of sciipluial inspiialion, il is possible lo infei mosl of
lhe Valenlinian exegelical melhod. Befoiehand lel us nole lhal, like some
olhei Chiislians, lhey admil lhe inuence of Homei (lhe Exegesis of the Soul
conlains quolalions fiom Homei called lhe Poel in ro, i,i8: Gdyssey
r, 8,, and ), Hesiod, Plalo and olhei Plalonic souices. Tey also used
Apociyphals, and lhey had links wilh Jewish apocalyplic lileialuie, Jewish
myslicism and magical lexls. As well, lhey liansmil haggadic liadilions oi
midrashim, as can be seen foi inslance in Te True Testimony (,, oo, i
and o,, i,o, i).
o Five Te Second Cenluiy
ii. Te Exegetical Method
(a) Typology and Allegoiy: Te Dieienl Degiees of Inspiialion
Since lhey idenlify dieienl degiees of inspiialion in lhe Fiisl Teslamenl,
lhe Valenlinians submil il lo a selective exegesis. Teie is indeed lhe puie
Law, foi example, lhe Ten Commandmenls which musl be followed lileially,
bul undeislood spiiilually. Teie is lhe symbolic pail of lhe Law, given as
image of lianscendanl iealilies (Letter to Flora o, ), which also calls lo be
applied in a spiiilual sense. Like olhei Chiislians, lhe Valenlinians piacliced
a lypological ieading of lhe Bible, as can be seen in lhe Letter to Flora, wheie
cainal ciicumcision is lhe lype of lhe ciicumcision of lhe heail, and lhe
Easlei lamb lhe lype of lhe Saviois passion (o, o) elc. Te same is liue foi lhe
inleipielalion of lhe mailyidom of Isaiah in Te True Testimony: As Isaiah
was sawn inlo lwo pails wilh a saw, so does lhe Son of Man pailake wilh
us lhiough lhe Logos of lhe cioss (o, iri,). A iecuiienl lheme menlions
lhe sepaialion and union of Adam and Eve lypologically applied lo Chiisl
and lhe Chuich, oi lo lhe spiiiluals and lheii angelic pailneis (Gospel of
Philip rr8, ,rr,, ii). Again, always wilh Pauline oveilones, il is applied lo
lhe lheme of Adam as guie of Chiisl (Gospel of Philip rr,, roir), oi lhe
lheme of Isiael iepiesenling lhe spiiilual man (Ext. Teod. ,o, ).
Howevei il is impoilanl lo nole lhal veiy ofen lypology is combined
wilh allegoiy, since lheie aie nol only links belween lhe hisloiical iealilies,
bul belween hisloiical iealilies and a non-lempoial woild. Like Philo, lhe
Valenlinians belong lo Alexandiia, namely lo ils Judeo-Chiislian liadilion.
Teii main idea comes fiom Plalonic exemplaiism, accoiding lo which lhe
visible woild, oi lhe hisloiic level of iealily, is of secondaiy value. Te dual-
ism noliceable in any allegoiy aclually ie-duplicales ilself, when il seives a
dualislic vision of lhe woild. In lhis iegaid, Valenlinian exegesis iesembles
lhal of lhe Epislle lo lhe Hebiews, wheie lhe Law and ils cull aie an image
and a shadow of lianscendenl iealilies (Heb 8:ro). Accoiding lo Iienaeus
(H II i, ) lhe Valenlinians seize upon eveiylhing in lhe Law lling wilh
lhe numbeis of lheii syslems, and lhey liy lo build up pioofs of lhe iealilies
of lhe Pleima. Teii lasle foi lhe symbolic value of names and numbeis is
emphasized, as can be seen in lhe case of Maik; elymology plays an impoilanl
iole in lheii exegesis. Aclually lhe majoi pail of lhe Law is open lo such a
symbolism. Foi inslance, Clemenl of Alexandiia noles (Ext. T. ir, r), lhal
lhe Valenlinians see in lhe veise In lhe image of God he ciealed lhem, male
and female he ciealed lhem, Gn r:i,) lhe signicalion of lhe syzygies in lhe
Pleima. Te Exegesis of the Soul ailiculales lexls of lhe Jewish Bible and
lheii commenlaiies in an elaboiale exegelical composilion, sacied passages
Chiislian Gnoslicism o,
leading lo symbolize dieienl momenls in lhe docliine of lhe soul, ils exile
and ils ieluin, hence some iefeiences lo lhe Gdyssey, which was iead since
Numenius as an odyssey of lhe soul. Bul foi lhe Valenlinians, as foi lhe whole
Chiislian liadilion, lhings lhemselves, evenls and aclois of Jewish hisloiy,
signify olhei iealilies, and nol only lhe lellei of lhe lexl.
Te Plalonic poslulale of a spiiilual ieading is also applied in lheii exe-
gesis of Chiislian lexls. As in lhe case of lhe Fiisl Teslamenl, lhe leading
nolion is lhal of degiees of meaning, wilh deepei oi highei levels wheie one
goes fiom whal is impeifecl and incomplele lo peifeclion and fullness; il is
nol lhe nolion of liulh opposed lo eiioi. Te abilily lo dislinguish is whal
chaialeiizes lhe Gnoslics. Te lileial sense gives a ceilain knowledge of oui
woild, and foi a same lexl one passes on lo deepei meanings. In Heiacleons
exegesis of Jn :ii (fi. ii), salvalion comes fiom lhe Jews, in lhe lileial sense
means lhal salvalion was spiead ovei lhe woild fiom lhe Jewish people, as
lhe Savioi appeaied in Judea; bul in lhe spiiilual sense, salvalion comes fiom
lhem because lhey aie images of lhose who live in lhe Pleima, in olhei
woids images of lhe Chuich when lhe Chuich is conlemplaled in lhe fullness
of Chiisls body. In a similai way, lhe leiiesliial Jeiusalem is lhe image of lhe
celeslial Jeiusalem; lhe lash used againsl lhe meichanls of lhe Temple, is lhe
image of lhe powei of lhe Spiiil and a lype of lhe cioss, elc. Allegoiism and
piecise obseivalions aie key maiks of Heiacleons melhod noled by all lhe
ciilics. In addilion, one should nole lhe play belween lellei and allegoiy, an
allegoiy somelimes conceeding space lo lhe lellei, somelime exisling side by
side wilh il, and al olhei limes excluding il. Beside lhe Plalonic backgiound
of lhal melhod lhe use of piecise iules of giammalical analysis piovided by
lhe Sloics and lhe allegoiical lechniques of Philo has been noled. Like olhei
Valenlinians, Heiacleon applies allegoiy lo lhe speeches of Jesus as well as lo
lhe evenls of his life in explaining almosl all lhe delails of lhe naiialive.
Te leims used by him aie: foi
lhe lileial and lhe spiiilual sense, lhe lallei being also indicaled by lhe veib
. In Plolemaeus, one nds lhe phiases: and -
opposed lo , oi . Foi lype and
image, lhe woids used aie mainly: , , . Anolhei chaiac-
leiislic is lhe piolifeialion of mulliple foims of allegoiism: elhical, anlhiopo-
logical, cosmological and anagogical, wilh howevei a pievalence of soleiiology.
In facl, one and same biblical lexl occasions a vaiiely of allegoiies.
Te inleipielalions aie ofen displayed in a hieiaichical oidei. Te levels
of meaning can be linked wilh lhe lhiee-fold anlhiopology of r Coi i: o
: (body, psyche, inlellecl), paialleled wilh lhiee levels of life, lhe hylic, lhe
psychic and lhe pneumalic, and possibly beyond il in a piocess of endless
oo Five Te Second Cenluiy
ieading, accoiding lo Iienaeus of Lyons iepoil. Tus lhe senses of sciipluie
aie compaied wilh lhe anlhiopological divisions (body, soul, spiiil oi inlel-
lecl). Oi, as shown by F. Sagnaid, wilh lhe lhiee divisions of lhe woild as
plerma (fullness), kenma (empliness), and cosmos: in iegaid lo lhis lhiee-
fold fiame a same passage can be inleipieled in iefeience lo one oi lhe olhei
levels, like in Heiacleons exegesis of Jn r:. Anolhei example of such a
giadualed exegesis, bul of a dieienl naluie: in lheii inleipielalion of lhe
piologue of Johns Gospel, Plolemaeus and Heiacleon elaboialed lheii chiis-
lology on lhe basis of a Judeo-Plalonic hieiaichy of being. Tey dislinguished
belween dieienl epinoiai, oi names of lhe Son wilh iegaid lo lhe lilles in
lhe piologue, lhe Son ievealing himself as Piinciple, Woid, Life, and Lighl,
becoming mulliple in oidei lo save (Ext. T. o:r and H I 8, ,).
Some addilional iemaiks on Valenlinian allegoiism. Fiisl, some inlei-
pielive iules seem lo be of a rhetorical naluie. Combined wilh lhe heime-
neulical piinciple of lhe degiees of inspiialion, lhese iules apply melaphoi,
melonymy, oi synecdoche. Tus lhe same veise may be iead on lwo levels of
inleipielalion. In lhe woids heie is lhe lamb of God who lakes away lhe sin
of lhe woild (Jn r:i,), accoiding lo Heiacleon, lhe lamb signies lhe body
of Chiisl, wheieas lhe following woids iefei lo lhe divine naluie: by me-
lonymy lhe sacied lexl speaks of lhe Savioi wilhoul dislinguishing belween
his body and his divine naluie, and he ciosses fiom one lo lhe olhei due lo
lhe facl lhal lhey aie inlimalely linked, lhough lhey should be dislinguished
fiom one anolhei. Te Gospel of Philip (rro, ioi8) alliibules lhe queslion
of Jesus in Mk r,: (My God, my God, why have you abandoned me:),
nol lo lhe whole Savioi, bul lo lhe cainal Jesus afei lhe depailuie of his
divine pail: lhe synecdoche consisls heie in consideiing lhe whole as a pail.
Accoiding lo Iienaeus, lhe same phiase was inleipieled by lhe Valenlinians
as speaking of divine Wisdom when sepaialed fiom hei spouse, lhe Savioi
(H I 8, i). A similai applicalion of such iheloiical guies can be found in
Extracts of Teodotus or, ,.
Te seaich foi lhe deepei meaning of sciipluie, uiged on by lhe need lo
answei exislenlial queslions like in lhe Extracts of Teodotus (,8), is slimu-
laled by lhe enigmalic aspecls of sciipluie. Te obscuiily of lhe biblical lexl
has a double signicance in Gnoslic undeislanding: il is a piivalion of lighl,
bul also a signal of lhe unieachable and unknown God. Te obscuie pas-
sages show lhal lhe Spiiil oi lhe highesl Wisdom was hidden in lhe peiiod
pieceding salvalion. Iienaeus explains lhal lhe Valenlinians discoveied a
Falhei dieienl fiom lhe one usually pioclaimed as God, who was indicaled
only in paiables and enigma in sciipluie, when lhey allempled lo explain
ambiguous lexls (H II ro, r.; II i,, i). Tey inleipieled in such a way
Chiislian Gnoslicism o,
Is r:; Hos :r; Ex :io; Rom :rrri; elc. (H I io, i). Il is inleiesling nol-
ing lhe use of lhe lechnique of queslions and answeis foi solving sciipluial
di cullies.
A lasl dislinclive maik of lheii allegoiical exegesis: il is veiy ofen lai-
geled anlhiopologically, ialhei lhan being piopeily chiislological, given lheii
nolion of lhe Savioi-saved: lhe Son, being unique in mulliplicily, comes lo
collecl lhe spiiiluals, his membeis.
(b) Te Pails of lhe o1 wilh Infeiioi Inspiialion: an Allegoiism of
Rejec lion, oi a Refusal lo Allegoiize
In addilion lo lhe puie Law and lhe symbolic pail, lhe Jewish sciipluie
conlains pails wilh an infeiioi inspiialion. In lhis case only the literal sense
is possible, oi olheiwise allegoiism becomes polemical, and one deiives fiom
lhe lellei a meaning which aclually conliadicls il. In olhei woids, lhe Fiisl
Teslamenl is liue in so fai as il deliveis a liue knowledge aboul lhe ciealion
and lhe slalus of lhe woild. If one ieads some pails of il lileially, lhey ieveal
lhe aulhenlic condilions of lhe woilds ciealion. Foi lhe woild ilself is boin
fiom a fall, and lhe Law ieecls lhe spiiil of lhis woild. Anlhiopomoiphisms,
ciuel acls of God, his wialh oi jealosy, his iepenlance, show lhal lhis God is
nolhing bul an image, lhal he is nol God in liulh. Al lhe slail of Gn Principles,
Book IV, which deals wilh exegesis, Oiigen examines all lhe pioponenls of
lileialism in oidei lo ciilizise lhem, among lhem lhe Gnoslics (i, r). Te
lileial slalemenls aboul God, he says, when laken wilhoul allegoiy, iesull in
an undeivalued image of God. Wilh lhe Gnoslics, Oiigen admils impossible
meanings, deciencies, conliadiclions. Bul he noles lhal lhis is necessaiy:
divine Wisdom inlended lo place slumbling blocks and inleiiuplions along
lhe lines of lhe hisloiical naiialives (IV i, ,). Tus she (Wisdom) signals lhal
one should nol conlenl oneself wilh lhe appaienl meaning, bul conlinue lhe
seaich foi a deepei signicance. Il is lhe lheoiy of absuidily as exponenl of
allegoiy. A Jewish exegele like Philo inuenced by Plalonism could considei
ceilain slalemenls aboul God as inconvenienl. He needed bul lo allegoiize
lhem lo oveicome lhe di cully.
Foi lhe Gnoslics, il does nol make sense lo allegoiize lhe whole of lhe
Fiisl Teslamenl. Teieby one would lose lhe dieience belween Jewish ie-
ligion and Chiislian message. Te lileial sense can in no way be conceived
in its entirety as lhe guie of a piopei sense slill lo come oi lo be unveiled.
Te lack of meaning, oi slalemenls unwoilhy of God aie nol necessaiily a
sign lhal a spiiilual ieading is needed. Hence lheie is no global allegoiizalion
iequiied which would eliminale lhe opposilion belween Law and Gospel.
Even lhe mylhs in il, like lhoses of Genesis, ieecl lhe iealily of lhe woild,
o8 Five Te Second Cenluiy
as one sees in lhe Gnoslic inleipielalion of lhe biblical sloiy aboul Paiadise
and lhe liansgiession of humankind. Tal inleipielalion seives essenlially
lo chaiacleiize lhe psychic naluie of lhe God of lhe Fiisl Teslamenl and of
lhe Law in geneial. (Te True Testimony ,, r8, ,; Tripartite Treatise roo,
i,ro,, r8; Gospel of Philip ,, ,, ri.).
In facl being lileialislic, lhal exegesis fiequenlly becomes subveisive.
Tus lhe seipenl in lhe liee of Paiadise is no longei idenlied as Salan, as
in olhei Chiislian oi Jewish inleipielalions, bul as lhe seipenl held up by
Moses in lhe deseil (Nm ir: ,): Il symbolizes Chiisl on lhe cioss who came
lo abolish pail of lhe Law (Te True Testimony 8, r,,, ro). Some aspecls
of lhe Jewish Bible being peiceived as an inveision of invisible iealilies in
lhe sensible woild, lhe Gnoslics adopl al given limes whal could be called an
inveiled and polemical lypology: By diveiling ils oiiginal meaning, Jewish
sciipluie becomes ieduced lo a iefeience on lhe basis of which one builds
up a new sciipluial univeise. In lhe Gospel of Truth, foi inslance, lhe liee of
Paiadise is lhe guie of lhe liee on which Jesus was nailed. Fai fiom giving
dealh as did lhe liee of Paiadise, Jesus becomes lhe fiuil of lhe knowledge of
lhe Falhei foi lhose eal fiom il (r8, irr). Teiefoie, in addilion lo lhe foim
of a commenlaiy oi a homily, Gnoslic exegesis may somelimes iesull in a
iewiiling of lhe sacied lexl. Such iewiiling somelimes aclualizes lhe lexl.
(c) Naiialive Exegesis and Aclualizalion
If one ieliieves lhe idea of a hisloiical ievelalion in Gnoslic wiilings (Jewish
piophels having benelled fiom a pailial ievelalion of liulh), lhe impoilanl
facloi of lhis ieliieval is lhe closeness il cieales belween lhe evenls naiialed
in lhe Bible wilh conlempoiaiy evenls. Whal is lhen pioduced is a soil of
actualizing of biblical writings in iegaid lo lhe piesenl silualion: one slails
fiom lhe piesenl in oidei lo highlighl lhe lexls. Tus lhe sloiy of Genesis
on Cain, Abel and Selh would seive as a foundalion foi explaining how in
lhe piesenl one nds dieienl levels of consciousness, which may be psy-
chic oi pneumalic (Ext. T. ,, r,,). In facl, il is an ascelical ieading of
Paul which founds lhe piaclical implicalions of lhe sloiy. Te focus is moie
anlhiopomoiphic ialhei lhan hisloiical oi announcing fuluie evenls, as in
lhe lypological exegesis of olhei Chiislians.
Such an exegesis is close lo lhe one adopled in seveial inleileslamen-
lal wiilings, apociyphal oi pseudo-epigiaphic; il is also close lo Judeo-
Hellenislic lileialuie, in pailiculai lo Philo of Alexandiia; in shoil, due lo
lheii paiaphiases of biblical naiialives, lo a lype of wiilings whose way of
inleipieling led afei some lime lo lhe haggadic midiash. Tal exegesis aim-
ing al a moie explicil conlenl of biblical naiialions is ciealive and il ofen
Chiislian Gnoslicism o,
beais a polemical oi apologelical dimension. Te Gnoslics ielell lhe sloiies
of lhe Bible; lhey amplify lhem wilh Jewish, Gieek, oi Chiislian molifs; lhey
inseil inlo lhem ieligious, oi philosophical and speculalive consideialions
by supplying missing links and focusing on passages moie di cull lo ex-
plain; oi again lhey supply dala which iemedy lhe silences of sciipluie: foi
example, in lhe wake of lhe Gospel naiialives lhey slage dialogues wilh lhe
Risen One. Teieby no quolalion of lhe sacied lexl is necessaiily iequiied,
bul lhe lexl is iecapluied, and biblical phiases aie iewoiked like basic dala
in lhe naiialive piocess. Such iewiiling, inuenced by Plalonism nds ils
mosl elaboiale expiession in bioad inleipielalions of lhe woild, like lhe
Tripartite Treatise, oi in Plolemaeus (H I r,, ,). Te lallei combines as
model and image, lhe Johannine Piologue foi desciibing lhe spiiilual woild,
and lhe sloiy of Genesis foi lhe maleiial woild, lhe couples of lhe Pleima
iepiesenling lhe spiiilual geneialions of which lhe cainal ones aie shadows
and guies. Biblical lilles and nolions, like failh, wisdom, only-begollen,
beginning, logos and life, engage lhem, in exliemely dieienl ways fiom
one lexl lo anolhei, inlo a naiialive and mylhical piocess ialhei lhan inlo
a discuisive piesenlalion.
Conclusion
Te heimeneulical piesupposilions and lhe exegelical melhod of lhe Valen-
linians deiive fiom lheii lheological undeislanding of sciipluie. Te Fiisl
Teslamenl is needed foi lhe hisloiy of salvalion because il piepaies foi
and explains lhe coming of lhe Savioi. Te iesemblance belween lype and
anlilype is due lo lhe facl lhal Law and Gospel aie pails of lhe same divine
piojecls, bul lhe idea lhal lhe supieme God is nol lhe diiecl oiigin of lhe
Law explains lhe lalleis slalus as an impeifecl image. Tal piesupposes lhal
lheie was a peiiod of iupluie and pailial ignoiance duiing which lhe Law
was hiding lhe liue God, in veiling lhe Spiiil mixed wilh il, and somehow
impiisoned in il. Chiisl comes lo save lhe hidden Spiiil in ievealing lhe slalus
of lhe Fiisl Teslamenl as an image, in biinging lo fullness whal was incom-
plele, bul also in iejecling whal was conliaiy lo lhe Chiislian message. Hence
lheie aie dieienl degiees of inspiialion in lhe Law, and exegesis becomes
seleclive. Coheienl docliine iesulls fiom seleclion. Te Fiisl Teslamenl is
nol a single piece, all pails of il do nol have equal meaning foi salvalion and
should nol be undeislood as speaking aboul Chiisl and lhe Chuich. Hence
on one side lhe iefusal lo allegoiize ceilain pails, and on lhe olhei lhe use
of an inveiled and polemical lypology. Undei lhe inuence of Plalonic ex-
emplaiism, lhe o1 oi Chiislian wiilings aie inleipieled on giadualed levels
,o Five Te Second Cenluiy
of meaning wheie one shifs fiom shadow lo iealily, fiom lhe lempoial lo
lhe eleinal, fiom incomplele signicance lo ils fullness. Tese semanlic dif-
feiences aie somelimes linked wilh lhe lhiee-fold anlhiopological divisions
of r Coi i:o:. Tey may also be explained in lhe lighl of a Plalonic woild
vision: maleiial woildspiiilual woild, oi Plerma, Kenma, Cosmos. Finally,
in addilion lo lhe usual foims of exegesis common lo olhei Chiislians, lhe
Valenlinians adopl a foim of naiialive exegesis close lo midrash.
Bibliography
Foi Nag Hammadi lexls, see lhe following ciilical edilions: in English, see
lhe complele lianslalion of Te Nag Hammadi Library in English, ed. J. M.
Robinson, New Yoik r,,,; foi ciilical edilions, lhe Coptic Gnostic Library,
diiecled by J. M. Robinson; in Fiench, lhe Bibliothque copte de Nag Hammadi,
of lhe Univeisily Laval, Quebec, a colleclion diiecled by P.-H. Poiiiei and
M. Robeige; Sources gnostiques et manicheennes, Paiis, diiecled by M. Taidieu;
in Geiman, Gnostische Schrifen of lhe Beilinei Aibeilskieis fui koplisch-
gnoslische Schiifen, diiecled by H.-M. Schenke.
Foi bibliogiaphy on Gnoslicism, see D. M. Scholei, Nag Hammadi
Bibliography r,,8r,o,, NHS r, Leiden r,,r, and lhe annual supplemenl
of Novum Testamentum.

Foi lhe Hebiew Bible lo lhe Sepluaginl ,r
I X
THE RESPONSE TO GNOSTICI SM I N THE
GREEKSPEAKI NG CHURCHES
i. I1vouUc1io
Duiing lhe lhiid cenluiy c.i. lhe iesponse lo Gnoslicism will ieach ils cli-
max wilh lhe lwo majoi conliibulions of Oiigen, Gn First Principles, and
lhe Commentary on john examined in lhe nexl chaplei. Foi now, lhe sloiy
of second cenluiy chuiches needs lo be compleled by noling lhe mosl im-
poilanl chapleis of anli-Gnoslic polemics.
Anli-Gnoslic pamphlels, laking on lhe piopoilions of voluminous
iepiesenlalions as in Teilullians gainst Marcion, oi deliveied in lhe poelic
foim of homilies sung fiom lhe pulpil as by Melilo of Saidis, occupy lhe isl
woik among lhe pioduclion of Chiislian aulhois duiing lhe second cenluiy
of lhe chuich. Te sludy of lhal piofuse lileialuie limils ilself in lhe piesenl
woik lo a shoil menlion of ielevanl exegelical aspecls.
Tey aie: Hegesippus (c. r,or8o), Teophilus of Anlioch (ca. r8o),
Melilo of Saidis (ca. r8or,o), lhe aulhoi of lhe Letter to Diognetus (c.r,
ioo), and lasl bul nol leasl, Iienaeus of Lyon (c. r,oioo).
ii. HiuisivvUs (c.. r,or8o)
Hegesippus, a Hellenistic jew, born in Syria, travelled to Rome where he lived
from r,, to r8o. His purpose was to check in all places the continuity of early
apostolic traditions. Five books of Memoirs (), wiillen in lhe
Oiienl afei his ieluin, aie losl. Againsl piolifeialing Gnoslic liadilions lhese
books exposed lhe awless liadilion of lhe aposlolic keiygma as Eusebius
quoles in H.E. , ,, r,8, i. Tus lhe inslilulional fiame foi lhe foimalion of
lhe canon and lhe paliislic inleipielalion of canonical wiilings was secuied,
as needing lo be aposlolic, an anli-Gnoslic concepl linked wilh lhe claim
of a veiiable conlinuily in malleis of failh.
Eui1ios
Lawloi, H. J,. Eusebiana. Amsleidam r,, = Oxfoid r,ri, ,8ro,.
Pieuschen, E., ntilegomena. Giessen, ind ed. r,o,, ro,r.
Zahn, T., Forschungen zur Geschichte des neutestamentlichen Kanons o. Leipzig r,oo,
ii8,.
,i Five Te Second Cenluiy
Tvnsin1io
Geiman: Pieuschen: above, iroro.
S1cuirs
Abiamowski, L., Diadoche und bei Hegesippus ZKG 8, (r,,o):
iri,.
Duisl, M., : LCL, ind ed., i,8.
. Hegesippus HypomnemalaTilel odei Gallungsbezeichnung: RQ 8 (r,8,):
i,,o.
Hyldahl, N., Hegesippuss Hypomnemala: StTe r (r,oo): ,orr.
Tuinei, E. W., Te Pattern of Christian Truth. London r,,, ,,8o.
iii. TuiovuiiUs oi A1iocu (sicou u.ii oi iu c.)
Teophilus of Anlioch, sixlh bishop of Anlioch in Syiia, accoiding lo Euse-
bius (HE , io), was boin of pagan paienls and ieceived an excellenl educa-
lion. His conveision iesulled fiom a peisonal sludy of lhe sacied books of
lhe holy piophels. In d utolycum he oeied lhe isl lheoielical slalemenl
in an anli-Gnoslic conlexl on lhe ciealion of lhe woild oul of nolhing,
creatio ex nihilo (G. May).
Teophilus wiole Commentaries on the Gospels and Gn the Proverbs of
Solomon accoiding lo Jeiome, De vir. inl. i,. In Gn Histories, composed befoie
d utolycum, he had discussed biblical genealogies, showing lheieby how
lhe Gnoslics engaged chuich leadeis lo sludy moie caiefully lhe o1.
Eui1ios
Baidy, G. and J. Sendei: SC io (r,8).
Gianl, R. M., Oxfoid r,,o.
Maicovich, M., PTS . Beilin r,,,.
Tvnsin1ios
English: NF i, r88, = r,,,. Gianl: above.
Fiench: Baidy: above.
Geiman: Leilland, J. and A. di Pauli, BKV ind ed. r. Kemplen r,r.
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches ,
S1cuirs
Bolgiani, F. Sullo sciillo peidulo di Teolo dAnliochia Conlio Eimogene [. . . lesli-
moni biblici, spec. dellApoc.]. In Fs. G. Lazzati = StPM ro, ,,rr8, r,,,.
Gianl, R. M. Te Bible of Teophilus of Anlioch. jBL oo (r,,): r,,o.
. jesus fer the Gospels. Te Chiisl of lhe Second Cenluiy. Louisville, Kenlucky
r,,o: ch. ,, Te Jewish Chiislian Chiislology of Teophilus (o88i).
Hainack, A. von, Teophilus von Anliochien und das Neue Teslamenl: ZKG rr
(r8,o): rir.
Loeschke, G. Die Vaterunser-Erklarung des Teophilus von ntiochien. eine
Quellenuntersuchung zu den Vaterunser-Erklarungen des Tertullian, Cyprian,
Chromatius und Hieronymus. Aalen: Scienlia-Veilag, r,,.
Mailin, J. P. La piesencia de Filon en el Hexameion de Teolo de Anlioquia. Salm
li (r,8o): r,,,.
. La anliopologia de Filon y la de Teolo de Anlioquia. Sus lecluias de Genesis
i,. Salm o (r,8,): i,r.
. Filion hebieo y Teolo ciisliano: La conlinuidad de una leologia naluial. Salm
,l (r,,o): orr,.
McVey, K. E. Te Use of Sloic Cosmogony in Teophilus of Anliochs Hexaemeron.
Pages i,8 in Biblical Hermeneutics in Historical Perspective. Studies in Honor
of Karlfried Froehlich on his Sixtieth Birthday. Ediled by M. S. Buiiows and
P. Roiem. Giand Rapids: Eeidmans, r,,r.
Naulin, P. Ciel, pneuma el lumieie chez Teophile dAnlioche (Noles ciiliques sui
d utolyc. i,r) (Gen r:i). VigChr i, (r,,): ro,,r.
Simonelli, M. La Sacia Sciilluia in Teolo dAnliochia. Pages r,,io, in
Epektasis. Melanges patristiques oerts au Cardinal jean Danielou. Ediled by
J. Fonlaine and C. Kannengiessei. Paiis, r,,i.
Zeegeis-Vandei Voisl, N., Les cilalions du Nouveau Teslamenl dans les livies a
Aulolycos de Teophile dAnlioche: StPatr ri (r,,,): ,r8i.
. La Ciealion de Lhomme (Gn r: io) chez Teophile. VC o (r,,o): i,8o,.
. Salan, Eve el le seipenl chez Teophile: VC , (r,8r): r,ioo.
iv. Miii1o oi S.vuis (i.1i iu c.)
Melilo of Saidis, in a meliical seimon, Gn the Passion ( ) op-
poses Gnoslic salvalion lheoiies by gloiifying lhe salvic dimension of Gods
incainalion. In line wilh lhe Letters of Ignalius of Anlioch, he sliesses lhe
expeiienced iealily of God-made-man and lhe aclualizing of lhal iealily in
lhe piesenl failh expeiience of Chiislians.
On Melilos anli-Judaic slance, see chaplei ,, XI, ii.
, Five Te Second Cenluiy
Eui1ios
Blank, J., Fieibuig r,o.
Esbioeck, M. van, Nouveaux fiagmenls de Melilon dans une homelie geoigienne:
nBoll. ,o (r,,i): ,,,.
pass. fr.: Hall S. G.: OECT. Oxfoid r,,,. J. Blank, Fieibuig r,o. J. Ibanez Ibanez,
F. Mendoza Ruiz: BTeo rr, Pamplona r,,,.
Peilei, O., Ein Hymnus zur Gstervigil von Melito? Papyius Bodmei XIII. Fiibouig
r,oo.
. SC ri (r,oo).
Richaid, M., Temoins giecs des fiagmenls XIII el XV de Melilon: Museon 8, (r,,i):
o,o.
Ruckei, I., Florilegium Edessenum nonymum. Munich r,.
Tvnsin1ios
English: Hall: above.
Geiman: Blank: above.
Spanish: Ibanez Ibanez: above.
S1cuirs
Angeisloifei, I. Melilo und das Judenlum. Diss., Rg, r,8o.
Bonnei, C. Te Homily on lhe Passion by Melilo, Bishop of Saidis, and some
Fiagmenls of lhe Apociyphal Ezechiel. VD i, (r,,o): i, n. i,.
Chadwick, H. A Lalin Epilome of Melilos Homily on lhe Pascha: jTS n.s. rr
(r,oo): ,o8i.
Chiislou, P. K.
. Kleronomia r (r,o,): o,,,.
Danielou, J. Figuie el evenemenl chez Melilon de Saides. In Neotest. et Patr. Fs.
G. Cullmann, i8i,i. Leiden, r,oi.
Diobnei, H. Dei Aufau dei Paschapiedigl Melilos: TQ 8o (r,,o): io,io,.
. r, Jahie Foischung zu Melilo von Saidis (r,o,r,8o). Eine kiilische
Bibliogiaphie: VC o (r,8i): r.
Giillmeiei, A. Das Eibe dei Shne Adams in dei Homilia de Passione Melilos. Ein
neues Beispiel giiechischei Eibsundelehie aus fiuhchiisllichei Zeil. Schol iol
i (r,,): 8r,oi.
Hall, S. G. Melito of Sardis, on Pascha and fragments. Texts and translations. Eaily
Chiislian Texls. Oxfoid: Claiendon, r,,,.
Hubnei, R. M. Melilo und Noel von Smyina: Fs. W. Schneemelchei. Slullgail r,8,,
ir,o.
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches ,,
Kiaf, R. A. Bainabas Isaiah Texl and Melilos Paschal Homily. jBL 8o (r,or):
,r,.
Leanza, S. Lesegesi paliislica di Qohelel; da Melilone di Saidi alle compilazioni cal-
enaiie. In Letture cristiane dei Libri Sap, vol. ,, ediled by F. Bolgiani, i,,o.
Sl. Eph. Aug. Rome: Auguslinianum, r,,i.
Manis, A. M. Heimeneulic and Conlexl): GGTR i (r,8,): 8,oi.
McDonald, J. I. H. Some Commenls on lhe Foim of Melilos Paschal Homily.
StPatr ri (r,,,): rori.
Melilo Said., Homilia sobie la pascua. In EUNS, ediled by J. Ibaez Ibaez.
Pamplona, r,,,.
Naulin, P. Lhomelie de Melilon sui la Passion. RHE (r,,): i,8.
Noiiis, F. W. Melilos Molivalion: TR o8 (r,8o): roio.
Peilei, O. Ein Hymnus zur Gstervigil von Meliton? P. Bodmei XIII. Fiibouig:
Univeisillsveilag, r,oo.
. Recheiches sui le Peii Pascha de Melilon: RSR ,r (r,o): o,ir.
Racle, G. Peispeclives chiislologiques de lHomelie pascale de Melilon de Saides.
StPatr ,l (r,oo): ioo,.
Rwekamp, G. LCL ind ed., r,,,, o,.
Schneemelchei, W. Dei Seimo De anima el coipoie: Fs. G. Dehn. Neukiichen
r,,,, rr,.
Sfameni-Gaspaiio, G. Lo gnoslicismo. In Storia delle Religioni, vol. , ,rr8.
UTET, r,,r.
Studi di storia religiosa della tarda antichita pubblicali dalla calledia di sloiia delle
ieligioni dellUniveisila di Messina (ediled by U. Bianchi). Messina: Eadem
calhedia, r,o8.
Toiiance, T. F. Diamalic Pioclamalion of lhe Gospel: Homily on lhe Passion by
Melilo of Saidis. GGTR , (r,,i): r,o.
Tiisoglio, F. Dalla Pasqua ebiaica a quella ciisliana in Melilo: ug i8 (r,88):
r,r8,.
Tsakonas, B. G. Te Usage of lhe Sciipluies in lhe Homily of Melilo of Saidis on
lhe Passion: Teol (A) 8 (r,o,): oo,io.
Waal, C. van dei. Het Pascha van onze verlossing. De schrifverklaring in de paas-
preek van Melito van Sardes als weerspiegeling van de confrontatie tussen Kerk
en Synagoge in de II de eeuw. Raad vii Geesleswelenskaplike Navoising o.
JohannesbuiglFianekei: De JonglWevei., r,,,.
Wilken, R. I. Te Aulhenlicily of lhe Fiagmenls of Melilo of Saidis on lhe Saciice
of Isaac (Genesis ii): Commenls on Peileis Edilion, oo,o8. beiliefeiungsge-
schichlliche Unleisuchungen. Beilin, r,8r.
Wilken, R. L. Melilo, lhe Jewish Communily al Saidis, and lhe Saciice of Isaac:
TS , (r,,o): ,o,.
Winslow, D. F. Te Polemical Chiislology of Melilo: StPatr r, (r,8i): ,o,,o.
,o Five Te Second Cenluiy
Zunlz, G. On lhe Opening Senlence of Melilos Paschal Homily. In Zuntz, Gpuscula
selecta, i,o,. Mancheslei, r,,i.
v. Li11iv 1o Dioui1Us (i.1i iu c.)
An anonymous lellei, daling fiom lhe end of lhe second cenluiy, piesum-
ably in Alexandiia, and addiessed lo a high-ianking pagan in lhe impeiial
adminislialion: Te wiilei is a maslei of iheloiic, his senlence sliucluie
is full of chaim and sublly balanced, his slyle is limpid (Quaslen I, i,r).
Te only suiviving manusciipl was deslioyed in Sliasbouig in r8,o duiing
lhe Fianco-Piussian Wai. As can be expecled, no cilalion fiom sciipluie
occuis in an apology deslined foi a non-Chiislian ieadeiship, bul ils close-
ness lo Pauline lhoughl is sliiking (H. P. Roasenda, Il pensieio paolino nell
Epislula a Diognelo. evum (r,,): o8,: H. I. Maiiou, Diognte, SC
bis (r,,o, ind ed., r,o,), ri,ri8 (olhei paiallels lo Mallhew, ror8):
K. Bindle (r,,,); A. L. Townsley, r,,o. Te nal chapleis oei an allegoii-
cal inleipielalion of Gn i:, in foim of a iemaikable docliine on lhe divine
Logos, souice of all knowledge and life.
Eui1ios
F. X. Funk, K. Bihlmeyei, Die postolischen Vater. Tubingen ind ed. r,,o.
A. Lindemann, H. Paulsen, Die postolischen Vater. Tubingen r,,i.
H. I. Maiiou: SC , r,,o.
H. G. Meecham, Te Epistle to Diognetus. Mancheslei r,,.
K. Wengsl, Schrifen des Urchristentums i. Daimsladl r,8.
Tvnsin1ios
English: J. A. Kleisl: CV o (r,8): ri,,. K. Lake: LCL, Te postolic
Fathers r (r,r): ,o,,. H. G. Meecham, H. G., Te Epistle to Diognetos.
Mancheslei r,,o.
Fiench: Maiiou r,,o. A. De Biouwei, Esprit et Vie r (r,8): rio.
Geiman: Lindemann Paulsen r,,i. Wengsl r,8.
Ilalian: L. Leone: Lecce r,,i. A. Quacquaielli, I Padri postolici, CTP , ind
ed. Rome r,,8. S. Zincone, ind ed. Rome r,8,.
Spanish: D. Ruiz Bueno: BC o,, lh ed. Madiid r,,,.
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches ,,
S1cuirs
Bindle, R. Die Ethik der Schrif an Diognet. Eine Viederaufnahme paulinischer
und johanneischer Teologie am usgang des zweiten jahrhunderts. TNT o.
Zuiich, r,,,.
. Mysleiium: StPatr r (r,,,): rrr,.
Buiini, C. Ma come pellegiini. A Diognelo ,,,. PSV i8 (r,,): io,8r.
Caiassai, P. Il pioblema dell aulhenlicila dell Ad Diognelum capp. XI e XII:
pioposlo pei una soluzione: nnali della Fac. di Lettere e Filos. del Univ. di
Macerata ro (r,8) ,,ri.
de Biouwei, A. Ep. ad Diognelum (liad. fian). Esprit et Vie r (r,8): rio.
Elleslei, W. Mysleiium: ZNV or (r,,o): i,8,.
Giasso, D. Un saggio di evangelizzazione nel secondo secolo, la lelleia a Diognelo.
Pages ,,,88 in Fs. S. Cipriani. Parola e Spirito. Ediled by C. Maichese. Biescia,
r,8i.
Giossi, V. La iiceica ciisliana della veiila nel sec. III, pioblemi di melodo. Pages
8o in Fs. S. Cipriani. Parola e spirito. Ediled by C. Maichese. Biescia, r,8i.
Kuhneil, W. Sinndeulung: Fs. Ev.- Teol. Fak. Vien. Munich r,,i, ,r.
Lienhaid, J. T. Chiislology: VC i (r,,o): i8o8,.
Lindemann, A. Paulinische Teologie im Biief an Diognel. Pages ,,o in
Kerygma und Logos. Fs. fur Carl ndresen. Kerygma und Logos. Ediled by A. M.
Rillei. Gllingen, r,,,.
Loienz, R. Der Brief an Diognet. Ubersetzung und Einfuhrung. Einsiedeln, r,8i.
Meecham, H. G. Te Epistle to Diognetos. Mancheslei: Univeisily Piess, r,,o.
Rizzi, M. La questione dell unita dell ad Diognetum (SlPali Med ro). Milan r,8,.
Tieiiy, J. J. Te Logos as Teachei: VC io (r,oo) ro,.
Wengsl, K. Paulinismus und Gnosis in dei Schiif an Diognel. ZKG ,o (r,,,):
roi.
. LCL ind ed. r,,,, r,i,.
vi. Ivi.iUs oi Lvo (ii. i.1i iu c.)
In ve books gainst the Heresies and in a pamphlel enlilled Demonstra-
tion of the postolic Kerygma, Iienaeus boin in Smyina (Tuikey), bishop of
Lyon fiom r,8, piesenled lhe isl complele and syslemalic exposilion of
an anli-Gnoslic undeislanding of Chiislian failh. Foi him sciipluie is moie
lhan a pioof lexl. Il is lhe maliix of his whole lheological discouise. Againsl
Gnoslicism Iienaeus applies piinciples of ieason and a sound a imalion
of classical paideia in his biblical heimeneulics. Te salvalion sloiy of lhe
,8 Five Te Second Cenluiy
Bible demonsliales how lhe conslanl educalion secuied by lhe Ciealoi helps
humankind lo giow lo lhe full maluiily of Chiislian failh. Contra Haereses
was soon lianslaled inlo Lalin. Te Gieek oiiginal being losl, one complele
Lalin lexl used foi cuiienl edilions, dales fiom lhe lale fouilh cenluiy. Also
available is a lileial lianslalion inlo Aimenian of Books IV and V. Many
fiagmenls in Gieek oi in Syiiac conlinue lo be idenlied.
Eui1ios
PG ,, rrr8.
SC roo (r,o,), r,if. (r,o,), irof. (r,,), iof. (r,,,), i,f. (r,8i), oo.
Tvnsin1ios
English: NF r (r88, = r,,,). Smilh, J. P., CV ro, New Yoik r,,i. Spaiks.
J. N., Biookline MA. Ungei, D. J. and J. J. Dillon, CV ,, (r,,i).
Fiench: All SC above.
Geiman: BKV ind ed.: E. Klebba, S.Webei. FaCh 8lr: N. Biox, (r,,
r,,,).
Spanish: Romeio Pose, E., Madiid r,,i.
S1cuirs
Aldama, J. A. de. Adam, lypus fuluii (S. Iieneo, Adveis. haei. ,ii,). SE XIII
(r,oi): ioo8o.
. La naissance du Seigneui dans lexegese paliisliique du Ps ir:ros (= ii:roa).
RSR ,r (r,o): ,i,.
Andia, Y. de. Linleipielalion iieneene de la bealilude des doux: Bienheuieux les
doux, ils iecevionl la leiie en heiilage (Ml ,:,). In StPatr r8.,. Te second
century, Tertullian to Nicaea in the west, Clement and Grigen, the Cappadocian
fathers, 8,roi. Kalamazoo, Mich.: Cisleician Publicalions.
. Modeles de lunile des leslamenls selon Iienee de Lyon, StPatr ir (r,8,): ,,,.
. La bealiludine dei mili (Ml ,:,) nellinleipielazione di Iieneo. RSLR ioli
(r,8): i,,8,.
Bacq, P. De lancienne a la nouvelle alliance selon S. Irenee. Unite du Livre IV de
ldversus Haereses. Paiis: Le Sycomoie. P. Lelhielleux, r,,8.
Basevi, C. La geneiazione eleina di Ciislo nei Ps i e ro, secondo S. Giuslino e
S. Iieneo. ug iilri (r,8i): r,,.
Benol, A. S. Irenee. Introduction a letude de sa theologie. Paiis: PUF, r,oo.
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Evangelica , (r,o8): ii,.
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches ,,
Beiiouaid, M. F. Seivilude de la loi el libeile de lEvangile selon Sainl Iienee. Lum
or (r,o): roo.
Bingham, D. J. Irenaeus use of Matthews Gospel in dversus Haereses. TEG ,.
Leuven: Peeleis, r,,8.
. Iienaeuss Reading of Roman 8. In :oor Seminar Papers, one hundred thirty-
seventh annual meeting, November r,:o, :oor dams Mark Hotel and Colorado
Convention Center, Denver, Colorado rr,o. Allanla: Sociely of Biblical
Lileialuie, ioor.
Blanchaid, Y.-M. Iienee de Lyon. Temoin du developpemenl du Canon leslamen-
laiie. Diss., Paiis: Inslilul calholique, r,,o.
. ux sources du canon, le temoignage dIrenee (CFi, r,,). Paiis: Ceif, r,,.
Biox, N. Chaiisma veiilalis ceilum (Zu Iienus, Adv. haei. ,io,i). ZKG ,, (r,o):
i,r.
Campenhausen, H. von, Iienus und das 1 TLZ ,o (r,o,): r8.
Caicione, F. La cieazione e luomo in Iieneo. In Dizionario di spiritualita biblico-
patristica, vol. II. CreazioneUmmoDonna. Paile seconda: negli sciilli dei
Padii, 8iro. Rome: Boila, r,,,.
Cebeilaud, D. La cilalion hebiaque de la Demonstration dIienee (Dem., ): une
pioposilion. Mus ro (r,,r): iir.
Chillon, B. D. Iienaeus on Isaac. In StPatr r,/:, ediled by E. A. Livingslone, o,.
Oxfoid: Peigamon Piess, r,8i.
Ciani, P. Ireneo e il , Vangelo. Aveisa: Macchioie, r,,,.
Cleiici, A. M. Inconlio lia sloiia biblica e sloiia piofana in Iieneo. ev (r,o,):
ro.
Cosla, G. Piincipi eimeneulici gnoslici nella lelluia di Paolo (Lelleia ai galali)
secondo lo dv. Haer. di Iieneo. RBibIt (r,8o): or,,.
Dukieie, W. L. Le Canon neoleslamenlaiie el les eciils chieliens appiouves pai
Iienee. NC VI (r,,): r,,ii.
Fabbii, E. E. El baulismo de Jesus y el ieposo del Espiiilu en la leologia de S.
Iieneo. CiFe ri,8 (r,,o): ,o.
. El baulismo de Jesus y la union del Espiiilu en la leologia de S. Iieneo. Ciencia
y Fe ri,, (r,,o): ri.
. Agua y Espiiilu. Invesligacion hisloiica sobie el Ciislo vivicanle y el bau-
lismo del Seoi en los piimeios Padies pienicenos. Diss., Buenos Aiies: Ponl.
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Fanlino, J. La lheologie de la ciealion ex nihilo chez S. Iienee. StPatr XXVI (r,,r):
rio,.
. La ciealion ex nihilo chez sainl Iienee; elude hisloiique el lheologique.
RSPhT ,ol (r,,i): iri.
. La lheologie de sainl Iienee; lecluie liinilaiie des Eciiluies en ieponse a
lexegese gnoslique. Diss., Lille, r,,i.
8o Five Te Second Cenluiy
. La theologie dIrenee. Lecture des ecritures en reponse a lexegse gnostique. Une
approche trinitaire. Cogilalio Fidei r8o. Paiis: Ceif, r,,.
Faikasfalvy, D. Teology of Sciipluie in Sl. Iienaeus. RBen o8 (r,o8): r,.
. Te Chiislological conlenl and ils biblical basis in lhe lellei of lhe Mailyis of
Gaul. SecC , (r,,i): ,i,.
Feilay, P. Iienee de Lyon exegele du qualiieme evangile. NRT rooli (r,8): iii.
Fiank, I. Der Sinn der Kanonbildung. Eine historisch-theologische Untersuchung
der Zeit vom r. Clemensbrief bis Irenaus von Lyon. Fieibuig. lheol. Slud. ,o.
Fieibuig: Heidei, r,,r.
Gallinaii, A. Lopeia del Veibo sec. S. Iieneo. Diss., Rome: Ponl. Univ. Giegoiiana,
r,,s.
Gonzalez-Faus, J. J. Salus in compendio. Esludio sobie el signicado salvico de la
Encainacion en la leologia de S. Iieneo. Diss., Innsbiuck, r,o8.
. Creacion y progreso en la teologia de S. Ireneo. Leccion inaugural. San Cugal del
Valles: Facullad de Teologia de Baicelona, r,o8lo,.
Hauke, M. Heilsverlust in dam, Stationen griechischer Erbsundenlehre, Irenaus,
Grigenes, Kappadozier, r,,i.
Heaid, R. Te Y in Papias, Juslin, and Iienaeus. BSNTS
rli (r,,): riii,.
Henei, P. Teological Melhodology and S. Iienaeus. jR (r,o): i,o,.
Hemmeidingei, B. Remaiques sui lecdolique de S. Iienee. StPatr (= TU ,8)
(r,or): o,,r.
Heinando, J. D. Iienaeus and lhe Aposlolic Falheis: an inquiiy inlo lhe develop-
menl of lhe New Teslamenl canon. Diss., Diew Univeisily, r,,o.
Hoeigl, L. Die goellliche Eiziehung des Menschen nach Iienaeus. NDid r (r,o):
ri,.
Holslein, H. La liadilion des Aplies chez S. Iienee. RSR ,o, ii,,o r,,.
Houssiau, A. Lexegese de Ml rr:i,b selon S. Iienee. ETL i, (r,,): i8,.
Iienaus von Lyon. dversus haeresesGegen die Haresien, Bd. ,. Fonles Chiisliani
8l. Fieibuig: Heidei, r,,,.
Kannengiessei, C., Te Speaking God and Iienaeuss Inleipielive Pallein: lhe
Receplion of Genesis. SE r,li (r,,8) ,,i.
Khlei, W. D. Die Rezeption des Matthausevangeliums in der Zeit vor Irenaus. WUNT
i. Reihe i. Tubingen: J. C. B. Mohi, r,8,.
Lanne, E. Cheiubim el Seiaphim. Essai dinleipielalion du ch. X de la
Demonslialion de S. Iienee. RSR (r,,,): ,i,.
Lawson, J. Te Biblical Teology of S. Irenaeus. Epwoilh, r,,.
Lof, L.J. van dei. Te piophel Abiaham in lhe wiilings of Iienaeus, Teilullian,
Ambiose and Augusline. ugustiniana (r,,): r,i,.
McRay, J. Sciipluie and Tiadilion in Iienaeus. RestQ ro (r,o,): rrr.
Milios, J. Finis el ienovalio mundi. Docliina de conagialione el ienovalione
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches 8r
mundi apud sloicos iecenlioies, apud Palies Aposlolicos, S. Iienaeum el
Apologelas giaecos. Diss., Rome: Geoigiana, r,,s.
Naulin, P. LAdv. Haei. dIienee III. Noles dexegese. RTM io (r,,): r8,ioi.
Nooimann, R. Paulus in fiuhchiisllichei Zeil. Sludien zu Rezeplion Veislndnis
und Wiikung paulinischei Teologie im Weik des Iienus von Lyon. Diss.,
Beilin, r,,i.
. Irenaus als Paulusinterpret. Zur Rezeption und Virkung der paulinischen und
deuteropaulinischen Briefe im Verk des Irenaus von Lyon. WUNT. i. R, oo.
Tubingen: Mohi, r,,.
Noiiis, R. A., Ji. Iienaeus use of Paul in his polemic againsl lhe Gnoslics. In
Paul and the legacies of Paul. Revised papers presented at the conference held at
Southern Methodist University in March r,8,, ediled by W. S. Babcok, ,,,8.
Dallas, Tex.: Soulhein Melhodisl Univeisily Piess, r,,o.
Ochagavia, J. Visible Patris Filius. Study of Irenaeus Teaching on Revelation and
Tradition. OiChiAnal r,r. Rome: Ponl. Insl. Oiienlalium Sludioium, r,o.
Olson, M. J. Iienaeus, lhe Valenlinian Gnoslics, and lhe Kingdom of God (A.H. Book
V): lhe debale aboul r Coiinlhians r,:,o. Diss., Univeisily of Viiginia, r,,o.
. Irenaeus, the Valentinian Gnostics, and the Kingdom of God (.H. Book V), the
debate about r Corinthians r,.,o. Lewislon, N.Y.: Mellen, r,,i.
Oibe, A. ntropologia de S. Ireneo. BC i8o. M: Ed. Calolica, r,o,.
. San Iieneo y la piimeia pascua del Salvadoi (Io i:r:ir). EsTe lr,o
(r,o,): i,,.
. La ievelacion del Hijo poi el Padie segun san Iieneo (adv. haei. IV:o). Paia la
exegesis pienicena de Ml rr:i,. Greg ,rlr (r,,o): ,8o.
. S. Iieneo y el discuiso de Nazaiel (Lc :r8s = Is or:rs). ScrVict r, (r,,o): ,;
ioir,.
. Ipse luum calcabil capul (S. Iieneo y Gen :r,). Greg ,i (r,,r): 8,r,; ir,o,.
. S. Iieneo y la paiabola de los obieios de la via. EsTe o (r,,r): ,oi.
. Paiabolas evangelicas en San Iieneo. BC rli. M: Ed. Calolica, r,,i.
. Cinco exegesis iieneanas de Gen i:r,b adv. haei. V. i:ri. Greg oilr (r,8r):
,,rr.
. El Dios ievelado poi el Hijo. Analisis de Iieneo, Adv. haei. iv,o. ugustinianum
i (r,,i): ,,o.
. Gloiia Dei vivens homo (analisis de Iieneo, adv. haei. IV, io, r,).
Gregorianum , (r,,i): io,o,.
. Los hechos de Lol, mujei e hijas vislos poi s. Iieneo (dv. haer. IV,r,r,r,l
,,r). Gregorianum ,,lr (r,,): ,o.
. El signo de Jonas segun san Iieneo. Gregorianum ,, (r,,o): o,,,.
. Teolog|a de San Ireneo, IV. Traduccion y Comentario del Libro IV del dversus
Haereses (BC, Maior, ,,). Madiid: Biblioleca de Auloies ciislianos-Esludio
leologico di San Ildefonso de Toledo, r,,o.
8i Five Te Second Cenluiy
Osboin, E., Irenaeus of Lyons. Cambiidge: Univeisily Piess, ioor.
Pani, G. Iieneo di Lione e lpocalisse. In tti del VI Simpopsio di Efeso su
S. Giovanni postolo, a cua di L. Padovese (Turchia. la Chiesa e la sua storia, XI),
r,,8. Rome: Islilulo Fiancescano di Spiiilualila, Ponlicio Aleneo Anloniano,
r,,o.
Peiello, E. Ciileii di oilodossia e di eiesia nella Epideixis di Iieneo. ug i, (r,8,):
o,oo.
. Il pensieio di S. Iieneo su Rom r:io. RBibIt 8 (r,oo): oi.
. Sludio ciilico delle cilazioni di Rom r8 nell di S. Iieneodversus Haereses.
Diss., Rome: Ponl. Insl. Biblici, r,o,.
. Le cilazioni di Rom r8 nelldv. Haer. di S. Iieneo. In nnali dellUniv. di Bari,
,rio, r,o8.
. Rom r8 nelldv. Haereses di S. Iieneo. In nnali Fac di Magistero (dellUniv.
di Bari), vol. ,, r,,8, r,o8.
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Chiislianoium, vol. o. Baii: Inslilulo di Lelleialuia Ciisliana Anlica, Univ. di
Baii, r,,r.
Pieliella, E. Caio el sanguis iegnum Dei possideie non possunl. I. Lesegesi gnos-
lica ed ecclesiaslica no ad Iieneo; II. Lesegesi gnoslica ed ecclesiaslica in
Teilulliano. ev , (r,,,): ooo; oo,o.
Poel, J.-M. Indices de ieceplion de levangile de Jean au II
e
siecle, avanl Iienee. In
Communaule johannique el son hisloiie, o,io. Genova: Laboi el Fides, r,,o.
Poiiiei, P.-H. Poui une hisloiie de la lecluie pneumalologique de Gn i:,. Quelques
jalons jusqua Iienee de Lyon. REug o (r,,): rii.
Robeil, R. Le lemoignage dIienee sui la foimalion des evangiles. RTom 8,li
(r,8,): i,,.
Roldanus, J. Lheiilage dAbiaham dapies Iienee. In Text and Testimony. Essays on
New Testament and pocryphal Literature in Honour of . F. j. Klijn, ediled by
T. Baaida, irii. Kampen: Kok, r,88.
Ruiz, G. Lenfance dAdam selon sainl Iienee de Lyon. BLE 8, (r,88): ,,rr,.
. Ma puissance se deploie dans la faiblesse (i Coi ri:,). Une inleipielalion
dIienee de Lyon. In Recherches et tradition. Melanges patristiques oerts a Henri
Crouzel, S. j. sous la direction d. Dupleix (Teologie hisloiique 88), i,,o,.
Paiis: Beauchesne, r,,i.
Sagnaid, F. LEuchaiislie, iepas de Noces (Iienee sui Jo i). In ,, Congr. Eucar.
Intern., Sessiones de Estudio I. Baicelona, r,,.
Schoedel, W. R. Teological melhod in Iienaeus (Adveisus haeieses i:i,i8). jTS
,lr (r,8): r,.
Sesboue, B. La pieuve pai les eciiluies chez sainl Iienee: a piopos dun lexle di -
cile du Livie III de lAdveisus Haeieses. NRT ro (r,8r): 8,i8,.
Simonelli, M. Pei lypica ad veia, nole sullesegesi di Iieneo. VetChr r8 (r,8r): ,,8i.
Siniscalco, P. La paiabola del glio piodigo (Lc r,:rri) in Iieneo. SMSR 8li
(r,o,): ,io,.
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches 8
Skeal, T. C. Iienaeus and lhe Foui-Gospel Canon. NT (r,,i): r,,,.
Skevinglon Wood, A. Te Eschalology of Iienaeus. EvQ rlr (r,o,): or.
Smilh, Chi. R. Chiliasm and iecapilulalion in lhe lheology of Iienaeus. VC 8
(r,,): rr.
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i.
Sobosan, J. G. Te Role of lhe Piesbylei: An Invesligalion inlo lhe Adveisus
Haeieses of Sainl Iienaeus. SjT i,li (r,,): ri,o.
Slaldei, K. Aposlolische Sukzession und Euchaiislie bei Clemens Romanus, Iienus
und Ignalius von Anliochien. IKZ oil (r,,i): ir.
Sliobel, A. Ein Kalenenfiagmenl mil Iienaeus, Adv. Haei. ,,i,if. ZKG o8 (r,,,):
r,.
Toiisu, Y. Gott und Velt, eine Untersuchung zur Gotteslehre des Irenaus von Lyon.
SludVD, vol. ,i, r,,i.
Toiiance, T. F. Keiygmalic Pioclamalion of lhe Gospel: Te Demonslialion of
Aposlolic Pieaching of Iienaios of Lyons. GGTR , (r,,i): ro,ir.
Toiloielli, K. M. Some melhods of inleipielalion in Sl Iienaeus. VetChr o (r,,):
rii.
Tosaus Abadia, J. P. Cristo y el universo. Estudio lingu|stico y tematico de Ef r.roh
en Efesios y en la obra de Ireneo de Lyon. Pleniludo lempoiis i. Salamanca:
Univeididad Ponlicia, r,,,.
Tsiipanlis, C. N. Te Anlichiisl and lhe End of lhe Woild in Iienaeus, Juslin,
Hippolylus and Teilullian. Te Patr. o Byz. Rev. , (r,,o): ,r,.
Viloies Gonzales, A. La lenlacion de Ciislo en S. Iieneo. Diss., Jeiusalem: Lic.
Sludii Biblici Fianciscani, r,,is.
Vogl, H. J. Die Gellung des ATs bei Iienus von Lyon. TTQ roo (r,8o): r,i8.
Widmann, H. Dei Begii oikonomia im Weik des Iienaeus und seine
Voigeschichle. Diss., Tubingen, r,,o.
Wilcken, J. Iienaeus docliine of a living man. CR ,, (r,8i): ,8i.
Wingien, G. Man and the Incarnation. Study in the Biblical Teology of Irenaeus.
Tianslaled by R. MacKenzie. Philadelphia: Muhlenbeig Piess, r,,,.
Zieglei, A. W. Das Biol von unsein Feldein. Ein Beiliag zui Euchaiislielehie des hl.
Iienaeus. Pro Mundi Vita (r,oo).
vii. Ivi.iUs .u 1ui Bivii
. svici.i co1vivU1io
by Noibeil Biox
Iienaeus has nol lef any handbook as a guide lo biblical inleipielalion.
His majoi woik adveisus haeieses (gainst the Heretics) is a polemical and
apologelic liealise. In il he defends lhe fundamenlal docliines and liulhs
8 Five Te Second Cenluiy
of Chiislianily, since in his lime, in lhe middle and lowaids lhe end of lhe
second cenluiy c.i., lhis was a need of lhe giealesl uigency foi his chuich.
Iienaeus ballled againsl Gnoslicism, a ieligion which aiose al ioughly lhe
same lime as lhe infanl Chiislianily and confionled il somelimes wilh a
degiee of sympalhy and somelimes in iivaliy. Chiislian lheologians de-
fended lhemselves eicely againsl lhe sliange docliines. Iienaeus wiole a
compiehensive dogmalic book, in which he achieves lhe eecl of developing
and safeguaiding lhe whole docliine of failh. Foi lhis he uses lhe Bible as
his aulhoiilalive slandaid, because in il all liulh is lo be found. His lheme
in any case compelled him lo go back lo lhe Bible. And since on lhe one
hand lhe biblical lexls, as is well known, could piesenl di cullies foi inlei-
pielalion, and on lhe olhei hand many gnoslics claimed lhis same Bible foi
lheii own, and in Iienaeuss judgmenl disloiled il, inleipieled il falsely, and
misused il, he had lo explain whal lhe gnoslics did wiong. Te ballle foi
lhe liulh led lo a ballle aboul lhe Bible. Te ballle aboul lhe Bible howevei
became moie and moie a conicl aboul melhod: how is lhe Bible lo be iead
lo ieveal lhe liulh lhal is conlained in il: Iienaeus slales lhe melhods of his
chuich. Wilh full conviclion he sels foilh lhe iules accoiding lo which one
musl pioceed, and sleinly demands of lhe gnoslics lhal lhey abandon lheii
melhods because lhey lead lo eiioi. Again and again he wiilesscalleied
ovei lhe bookveiy fundamenlal ideas aboul dealing wilh lhe Bible and
ils liulh, so lhal one may nd in him and collecl a whole seiies of iules,
piinciples and melhods, as well as expeiiences and obseivalions, lo which
lhe exegele musl hold and which he has lo beai in mind.
r. Te Bible of Iienaeus: Conlenl and Aulhoiily
Iienaeus knows lhe Bible in ioughly lhe same dimensions as lhe lalei chuich
fiom lhe fouilh cenluiy on. Te only books in ils Canon which aie miss-
ing in him aie Rulh, r and i Chionicles, Nehemiah, Eslhei, Ecclesiasles,
Song of Songs, Obadiah, Nahum, Haggai and in lhe 1 Philemon, John,
Jude, Hebiews.
r,
He iead lhe o1 in lhe ixx veision which was cuiienl in
lhe chuich, and maivelled al lhe ciicumslances of ils oiigin (III ir.i). Te
desciiplion of lhe biblical books as a whole in Iienaeus lakes vaiious foims:
he ofen uses lhe pluial Sciipluiesl foi lhe o1 (e.g. II ,.r; i8.,) oi foi
r,. Iienaeus knew Hebiews, bul appaienlly oulside lhe chuichs Canon (Euseb.
HE V io). On Iienaeus 1 canon, cf. G. Nalhanael Bonwelsch, Die Teologie des
Irenaus, Guleisloh, C. Beilelsmann, r,i,, o; H. Revenllow, Epochen der Bibelausle-
gung l.I, Munchen r,,o, r,.
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches 8,
lhe lwo Teslamenls logelhei (II i,.i: universae scripturae), and lhe singulai
foi individual biblical books (e.g. III ri.,; V o.i), foi pailiculai passages,
and foi lhe whole ol; he also chooses il foi exlia-biblical and even heielical
books (I io.r; III .), fiequenlly also foi his own book Againsl lhe Heielics
(III o.; r,.; V praef.). Te foimula scripturae dominicae (II o.o; ,.; V
io.i) denoles lhe whole Bible.
ro
To aulhenlicale biblical lexls Iienaeus ad-
duces lhe following aulhoiilies, wilh deep iespecl and in a vaiiely of choice
and sequence: il was lhe Loid, Moses, lhe iemaining piophels, aposlles, lhe
Holy Spiiil, lhe Gospel, Paul (I 8.r; II i.o; o.o; III ,.; o.r; 8.r; ,.r; IV i.r; V
r.r) who in each case said whal lhen follows. Il is nol possible lo iecognise
any dislincl lheological evalualion (e.g. in a compaiison of speeches of Paul
and woids of lhe Loid).
Iienaeus nds in lhe foim of lhe biblical wiilings many advanlages,
which all conliibule lo lhe liuslwoilhiness of lheii slalemenls. He sees
a happy fullness and compleleness in lhe qualeinion of lhe Gospels (III
rr.8).
r,
Te numbei foui is no accidenl, and musl be pieseived wilhoul
queslion, because of lhe guaianlee of lhe liulh which il signies (III rr.,).
Eveiy biblical aulhoi allesls wilh full powei lhe whole liulh of lhese wiil-
ings, all have lhe enliie Gospel, lhe unabiidged liulh, which is sloied up in
lhe chuich. To exliacl a poilion is lo abandon lhe whole. Te Bible conlains
lhe complele slock and in addilion lhe ieliable slandaid of lhe liulh. One
musl eal of eveiy liee in Paiadise, lhal is, feed upon eveiy sciipluie of lhe
chuich (V io.i). Conveisely one does nol by any means have lo sludy and
full lhe whole iange of gnoslic ideas in oidei lo know lheii miseiable qual-
ily. Iienaeus quoles lhe pioveib: One need nol, as lhe saying goes, diink
up lhe whole sea lo know lhal ils walei is sall (II r,.8). Il is dieienl wilh
lhe Holy Sciipluies. One musl know lhem all in oidei lo do juslice lo lhe
claim of liulh. In leims of conlenl, lhe piimaiy queslion is lhe demonslia-
lion, diiecled againsl lhe gnoslics, of lhe unily and uniqueness of God and
of lhe facl, wilh ils allendanl phenomena, of lhe iedemplion of humanily
lhiough God incainale.
Since lhe whole liulh is piesenl in all biblical books, Iienaeus lakes
pains lo piesenl il in all ils aclual fullness and bieadlh. He does nol pioceed
in a seleclive fashion, oi give only examples, bul uses foi piefeience and
consislenlly lhe whole Bible (e.g. IV r.). He ieviews il in ils full bieadlh,
ro. Cf. Teodoi Zahn, Geschichte des neutestamentlichen Kanons Ilr, Eilangen
r,88, ,,.
r,. Te symbols oi alliibules of lhe foui Evangelislslhe man, bull, lion and
eagleappeai foi lhe isl lime in Chiislian liadilion in Iienaeus (III rr.8).
8o Five Te Second Cenluiy
lels his ieadeis know and undeisland il fiom all sides, and claims eveiy
single line foi lhe whole liulh. Iienaeus seeks lo biing lhe whole Bible, all ils
lexls, individual wiilings and aulhois, inlo play foi lhe pioof of lhe Chuichs
docliine and liulh. Foi lhis a passage fiom Book III is signicanl by way of
example, foi in il fiom o.r lo ri.rr one and lhe same lheme (lhe one God)
is given expiession lhiough many biblical books. If one ieads Iienaeus long
enough, one can in facl be of lhe opinion lhal foi his quolalions he was
nol, like mosl eaily Chiislian lheologians, dependenl upon cuiienl lisls of
selecled biblical passages, bul lhal fiom an enoimous knowledge and giasp
of lhe Bible he had evidenlly lo a laige exlenl masleied il by heail.
r8
Heie
one may alieady see a isl heimeneulic iule: lhe Bible is always lo be used as
a whole. Seleclion means abiidgemenl and loss of liulh. When one isolales
lexls fiom lheii conlexl, lhal leads lo one-sidedness and eiioi. Accoiding
lo Iienaeus, all pails of lhe Bible sland in complele haimony wilh one an-
olhei.
r,
Individual conliadiclions oi obscuiilies cancel oul wilhin lhe fiame
of lhe whole Bible, and piesenl no pioblem. Iienaeus demonsliales fiom lhe
gnoslics whal is lhe iesull when one neglecls lhis basic piinciple. Te Bible
does nol allow ilself lo be liealed as lhe gnoslics wish (II i.). Foi a mo-
menl Iienaeus deals cynically and expeiimenlally wilh lhe lexls, exaclly as
lhey do, lo show himself a malch foi and supeiioi lo lhe gnoslic melhods,
bul lhen says lhal nolhing bul blasphemy and nonsense comes of il when
one in lhis fashion neglecls lhe oidei and conlexl of lhe lexls, enlangles
individual lexls in gnoslic speculalions, and does nol pay allenlion lo whal
is aclually spoken of in lhe Bible in each case (I ,.i; II i,.r)
i. Te Peifeclion of Sciipluie
In Iienaeus lhis piinciple slands al lhe beginning: lhal lhe Bible is in eveiy
iespecl peifecl and su cienl. Il is as a iule of conducl lhe liulh ilself and
lhe leslimony of God sel foilh in all claiily (II i8.r). Te Sciipluies aie
peifecl, because lhey weie spoken by lhe Woid of God and by his Spiiil
(II i8.i). Teie is oidei () and conlinuily () in lhe sciipluies,
which lhe inleipielei musl know and obseive (I 8.r), and nolhing is un-
impoilanl of lhal which . . . slands in lhe sciipluies (IV r.r). Since in con-
liasl lo lhe unlold mullilude of apociyphal and falsied wiilings lhey aie
lhe sciipluies of liulh (I io.r), appeal lo any olhei aulhoiily whalsoevei
r8. Revenllow r,,. Iienaeus can pul lhe Lucan Sondeigul logelhei fiom lhe Bible
wilhoul any liouble (III r.r,.r).
r,. See H. Revenllow, r,o,o: Haimonie dei Teslamenle.
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches 8,
(lhe unwiillen special and seciel liadilion of lhe gnoslics) is inadmissible
(I 8.r). Te peifeclion of sciipluie has ils consequences foi inleipielalion.
On lhe basis of lhis conceplion of lhe Bible Iienaeus skelches a iadianl and
inspiied picluie of lhe ideal biblical exposiloi: A mind lhal is heallhy and nol
impeiilled, pious and loving lhe liulh, which zealously invesligales all lhal
God has given inlo lhe hands of men and made accessible lo oui knowledge,
will be successful lheiein, making leaining easy foi himself lhiough daily
piaclice. Tese aie lhe lhings which lie befoie oui eyes, and lhose which
aie sel foilh openly and unambiguously woid foi woid in lhe sciipluies (II
i,.r). Tal is how biblical inleipielalion appeais accoiding lo Iienaeus. Te
basic allilude of lhe exegele is of lhe ulmosl impoilance foi iighl exegesis,
lhal is, his discielion (see below) as a iespecl foi lhe liulh in lhe lexl and
as a iealislic self-assessmenl of humanily in geneial, in which he does nol
seek lo know eveiylhing lhal he mighl ask of lhe Bible.
Il is pail of lhe peifeclion of sciipluie lhal il has been handed down
lhiough lime unadulleialed since lhe Aposlles. Te Aposlles gave il inlo
good hands. Te chuich is lhe place wheie il is, so lo speak, al home. Teie
il was and is expounded in ils full compass. Nolhing was added lo il, nolh-
ing iemoved fiom il. Il is iead wilhoul falsicalion, and in confoimily wilh
lhe sciipluies il is expounded coiieclly and caiefully, wilhoul dangei and
wilhoul blasphemy (IV .8). Wilh lhe oiigin of lhe Bible and ils place in
lhe chuich we have named lhe cenlial oiienlalion, accoiding lo Iienaeus, of
all sciipluial inleipielalion and all lheology, lhe basic heimeneulical molive
of his undeislanding of exegesis: Te whole docliine will sland im foi lhe
exegele if he caiefully ieads lhe sciipluies wilh lhe piesbyleis of lhe chuich,
wilh whom lhe aposlolic leaching iesls (IV i.r). Lel one lheiefoie iead
lhe sciipluies, how lhe Loid afei his iesuiieclion fiom lhe dead discouised
wilh his disciples and showed lhem fiom lhe Sciipluies lhal il was neces-
saiy foi Chiisl lo suei . . . lhus will one become a consummale pupil (IV
io.i). Only lo lhis exlenl does Iienaeus iesliicl lhe su ciency of lhe Bible,
accoiding lo which one needs nolhing bul lhe Bible ilself and lhe Bible is lo
be inleipieled fiom ilself alone.
io
Wilhoul a bond lo lhe chuich sciipluial
inleipielalion musl suei shipwieck. In view of such weighly pioofs, one
oughl nol lo seek lhe liulh fiom olheis when il may easily be oblained fiom
lhe chuich (III .r)lhal is lhe homely biblical heimeneulic of lhe chuich
al lhe end of lhe second cenluiy. Wilh lhis and nolhing else one unlocks lhe
io. IV io.i: If I liouble myself wilh lhe sciipluial pioofs . . . you can undeisland
lhal lhe pioofs which aie conlained in lhe sciipluies can only be exhibiled fiom lhe
sciipluies lhemselves.
88 Five Te Second Cenluiy
Bible, which Iienaeus calls lhe iule (oi canon) of liulh (IV ,.,: nos regulam
veritatis habentes eius sermones; cf. II i8.r). Teie is no moie eminenl symbol
of ils ieliabilily and fieedom fiom ambiguily in his leiminology.
. Allegoiy, Paiables, and Compiehension
Anyone who ieads lhe Bible comes acioss pioblems which lie in lhe lexl, nol
in lhe ieadei. Iienaeus loo knows di cullies, which accoiding lo his lheoiy
sliiclly should nol have exisled, bul lhey aie inconleslable. Te exegele musl
nd and show lhe ways by which lhey aie oveicome. Teie aie kinds of
lexl which do nol al all l lhe lhesis of lhe claiily, fieedom fiom ambigu-
ily and unifoimily of lhe Bible, bul lead lo obscuiilies which aie exliemely
dangeious. Tese aie lhe paiables
ir
and allegoiies, which can be pulled in
many diieclions (I .o) and in which lhe queslion always aiises as lo whal
is meanl in lhem (II ro.r). Iienaeus does nol make any decided dislinclion
belween lhe lwo (I .o; II ir.r). Accoiding lo his heimeneulical piinciples
he musl iejecl allegoiy as a melhod, because il depails fiom lhe liue sense
of lhe lexl and leads inlo lhe iealm of speculalion, beyond lhe possibilily
of pioof, and lo piesumplion and eiioi: One may nol inleipiel anylhing
allegoiically, bul all is ceilain, liue and ieal (V ,.,). Iienaeus can adduce
speeches of lhe Loid, in which he speaks nol in paiables bul cleaily and
plainly (simpliciter ipsis dictionibus; IV r., see below). Allegoiy howevei
inleipiels lhe lexl in eveiy possible way al lhe whim of lhe ieadei. Il is lhe
opposile of eveiylhing lhal is ceilain, liue and ieal. Te lexls of lhe Bible
aie unambiguous. Hence anyone is suspecl who shows a special pailialily foi
paiable lexls and allegoiies. Sciipluial inleipielalion musl slail fiom whal
lies befoie oui eyes and whal is sel foilh openly and unambiguously woid
foi woid in lhe sciipluies. Hence lhe paiables oughl lo be adapled lo whal
is nol ambiguous (II i,.r). Iienaeus ieacls sliongly lo lhe conliaiy pioce-
duie, lhal foi lhe inleipielalion oi explanalion of lhe paiables somelhing
should be bioughl in which is nol openly spoken, and lheiefoie foi ils pail
is nol cleai. He seeks lo pievenl any ambiguily being explained in biblical
inleipielalion by anolhei ambiguily (I ro.r). Foi example, lhe desciiplions
of lhe fuluie new woild in lhe piophels may nol in any ciicumslances be
inleipieled allegoiically (V ,.r), because lhal would undeimine lhe iealism
ir. Paiable heie does nol mean lhe biblical paiable in lhe naiiowei sense of a lil-
eiaiy Gallung, bul biblical lexls of a guialive and symbolic chaiaclei wilh seveial
conceivable meanings (e.g. II ro.r). Paiables aie lexls in which lhe queslion always
aiises, as lo whal is meanl in lhem (II ro.r).
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches 8,
of ideas aboul lhe blessings of salvalion, which is impoilanl foi Iienaeus.
Beyond doubl, Iienaeus can show a consideiable anlipalhy againsl paiables
and allegoiies when he ieecls on lhe misuse which lhe gnoslics piaclised
wilh lhem (cf. II ro.i; io.ri.). He does indeed give appiopiiale and well-
aimed basic piinciples foi lhe inleipielalion of paiables, bul one senses lhe
abiding misliusl lhal somelhing olhei may iesull, like lhe monsliosily of
a false conceplion of God (II ro.r): Hence one musl explain lhe paiables
accoiding lo whal is nol ambiguous. Foi lhen lhe inleipielei explains lhem
wilhoul iisk, and lhe paiables aie explained by all in lhe same sense, and
lhe body of lhe liulh iemains unhaimed (II i,.r). Te iule of liulh and lhe
ciileiion of paiable inleipielalion is lheiefoie sciipluie ilself in ils cleai and
unambiguous pails. Foi in liulh lhe paiables agiee wilh whal is expiessly
said, and whal is cleaily said explains lhe paiables (II i8.). Bul he who
begins wilh lhe paiables will lheiefoie evei seek, bul nevei nd, because
he has iejecled lhe melhod (disciplina) which makes il possible foi him lo
nd anylhing (II i,.i).
Fuilhei, lhe dangei of eiioi adheies lo lhe paiables, and Iienaeus can
only wain againsl lheii use. If anyone lhinks lhal whal was said by lhe
aposlles aboul God musl be undeislood allegoiically he is sueiing fiom
moibid bioodings, of which r Tim o. speaks (III ri.rr). Il is all lhe moie
aslonishing and signicanl, in view of lhe basic heimeneulical piinciples
which he foimulales and afei he has iepealedly disqualied and exposed
allegoiy, lhal Iienaeus himself lo a laige exlenl and in lhe mosl vaiied ways
makes use of allegoiy. Te lexls lhemselves aie lhe cause of lhis, foi lhe
piophels spoke foi lhe mosl pail in paiables and allegoiies and nol accoiding
lo plain speech (II ii.r). Tus lheie is a whole swaim of allegoiies fiom lhe
pen of Iienaeus himself, e.g. lhal of lhe Tieasuie in lhe Field (IV io.r), lhe
allegoiizing of Lol (IV r.r; ir.,,), and many olheis. Bolh Teslamenls
aie allegoiized.
ii
In lhe piocess, delily lo lhe lexl is veiy vaiied.
Allegoiy is in many cases an insliumenl foi lypology. A signicanl ex-
ample of lhis, and foi Iienaeuss ieadiness foi exlieme allegoiizing, occuis al
V 8.: lhe o1 compaiisons of godless men wilh iiialional and beslial animals
(V 8.i) piovoke Iienaeus inlo diawing oul slill moie in meaning and inlei-
pielalion fiom lhe ielalions belween lexl and iealily which accoiding lo his
conviclion aie concealed lheiein. In lhe lexl men aie iepiesenled by beasls.
Now in lhe laws of puiily (Lev rr.r8) all lhose animals aie declaied clean
and allowed foi ealing which have divided hoofs and aie clef-fooled and
ii. See lhe examples: III ir.,,,,,8; V r,.; Epid. -o; ,-oi; ,; IV o.i,,; V ro;
r.r; r,..
,o Five Te Second Cenluiy
chew lhe cud (rr.). An animal which lacks one of lhese chaiacleiislics is
unclean (rr.-8). Iienaeus knows and explains lhe meaning: Who lhen aie
lhe puie: Tose who make lheii way sleadfaslly lo lhe Falhei and lhe Son
by failhlhal is lhe meaning of lhe divided hoofand medilale on lhe ul-
leiances of lhe Loid day and nighl (Ps r.i), lhal lhey may adoin lhemselves
wilh good woikslhal is lhe meaning of chewing lhe cud. Bul unclean aie
lhose who neilhei have lhe divided hoof noi chew lhe cud, lhal is, lhose
who neilhei have failh in God noi medilale on his ulleiances; lhis is lhe
abominalion of lhe healhen. Bul lhose lhal do chew lhe cud bul have no
divided hoof aie likewise uncleanlhal is lhe guialive desciiplion of lhe
Jews, who do indeed have lhe ulleiances of God in lheii moulh bul do nol
lake im iool in lhe Falhei and in lhe Son, and lheiefoie lheii iace falleis.
Foi lhose animals wilh a single hoof slip easily and do nol go so suiely as
lhose wilh double hoof, because lhe divided hoofs follow one anolhei on
lhe way, each hoof suppoiling lhe olhei. Unclean likewise aie lhose which
have a double hoof, bul do nol chew lhe cud. By lhis aie evidenlly meanl
all heielics, and lhose who do nol medilale on lhe ulleiances of God, noi
adoin lhemselves wilh lhe woiks of iighleousness (V 8.).
i
One may ask whelhei lhis is slill lhe Iienaeus of lhe heimeneulical coun-
sel we have seen so fai, and musl answei in lhe a imalive. Foi Iienaeus, il
makes a dieience who is allegoiizing. If lhe gnoslics do il, lhey aie doing
whal is foibidden. If Iienaeus does, he is expounding lhe Bible. If simple
Chiislians (exposed lo lhe gnoslics) do so, lhey aie iunning an iiiesponsible
iisk foi lheii failh. Whal deleimines legilimacy is lhe (oilhodox) iesull.
Wheie lhe modein ieadei of lhe Bible wondeis al lhe fiee ciossing of o1
lexls wilh 1 lhemes (especially in Chiislology, e.g. III ro.i,), Iienaeus
iegaids lhe allegoiizing he has jusl caiiied oul as lhe only possible and ap-
piopiiale inleipielalion of lhe lexl. Howevei, he nevei calls il allegoiy, bul
lieals his iesulls as lhe lileial meaning of lhe lexls. We musl explain lhis
on lhe basis lhal Iienaeus accepls allegoiizing when il is devised wilhin
lhe chuich, oi slems fiom his own hand, foi lhen lhe coiiecl meaning is
assuied lhiough lhe piopei suiioundings, and il may iank as wilhoul iival
like lhe lileial sense, only one musl deal wilh il appiopiialely. He lhus does
nol dispule a lwo-fold sense in biblical lexls (II ro.r), and in lhe speeches
of lhe Loid conceining lhe Falhei he dislinguishes, as alieady said, lhose
which speak per parabolas (in paiables) fiom lhose which speak simpliciter
ipsis dictionibus (in unambiguous woids) (IV r.). Iienaeus goes a slage
i. Tis allegoiy occuis in lhe same veision in Clem. Alex., Strom. VII ro,.rrro.r;
olheiwise Bain ro.rr.
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches ,r
fuilhei, and makes elaboiale allegoiies oul of 1 paiables. Te paiable of
lhe Labouieis in lhe Vineyaid, foi example, speaks accoiding lo Iienaeus of
lhe hisloiy of lhe woild and of mankind, and of lhe unily of God (IV o.,).
In lhe paiable of lhe Good Samaiilan (Lk ro:o,) he inleipiels lhe lwo
denaiii allegoiically (III r,.). Waining fiom lhe lexl foi new and dieienl
silualions is possible in lhe 1 also, and is nol conned (as lypology) lo
lhe o1. Te biblical wiilings aie all equally compelenl and supeiioi lo lhe
gnoslic leacheis (II o.o).
. Heimeneulical Discielion
Te Bible is lhus, as il pioves, moie complex lhan would appeai, oi is pio-
vided foi in Iienaeuss lheoiy of ils su ciency in foim and conlenl and lhe
manifesl claiily of ils meaning. Apail fiom lhe facl lhal lhe Bible pioved lo
be lhe cause of lhe conicl (wilh lhe gnoslics) and nol a biidge lo agieemenl,
il does nol malch lhe queslions foi which lhe gnoslics iequiied an answei.
As a cleai and manifesl leslimony fiom God il foibids whal Iienaeus expe-
iiences lo his displeasuie. Teie aie people who conlinually luin aside lo
olhei solulions foi lheii queslions, and iejecl lhe im and liue knowledge
of God, wheieas one musl oiienl lhe solulion of lhese queslions by pie-
cisely lhis chaiacleiislic leaching (II i8.r). Il is indeed coiiecl lo exeicise
oneself in queslions aboul lhe mysleiy and lhe oidei of salvalion . . . (ibid.),
bul one musl be ieady lo bieak o lhe queslions and lhe exeicise immedi-
alely when one has lo iecognise lhal one has asked impiopei queslions, is
unequal lo lhe knowledge one has soughl, oi is unable lo ieckon wilh an
answei. Accoiding lo Iienaeus il is a facl lhal nol eveiylhing lhal people
ask of lhe Bible can be known. He is conceined aboul a possible ieaclion:
If we cannol nd solulions foi all lhe queslions which aie lhiown up by
lhe sciipluies . . . we musl leave such di cull lhings lo God . . . knowing veiy
well lhal lhe sciipluies aie indeed peifecl . . . bul lhal lo lhe exlenl lhal we aie
smallei and veiy much lalei lhan lhe Woid of God we lack lhe knowledge
of his mysleiies. Te exegele does nol in eveiy case allain his goal, and
il is no wondei if we come lo discovei lhis (II i8.i). People do nol know
many lhings even in lhe iealm of daily life, how much less can lhey (seek
lo) know eveiylhing in lhe spiiilual and heavenly iealm (II i8.ri): Tese
consideialions ielale lo lhe heimeneulical compelence of people. Ovei and
ovei again Iienaeus commends discielion, humilily, as lhe piopei and pious
allilude (II i8.). A pail of knowledge we musl enliusl lo God, so lhal he is
always leachei, bul man is always leaining fiom God (ibid.). Renuncialion
of queslions and of knowledge is a posilive qualily in lhe biblical inleipielei,
,i Five Te Second Cenluiy
and so is lhe palience which is ieady lo leain, inslead of a iming a peifecl
knowledge (Gnosis) (II i8.,).
Heie Iienaeus has luined a liadilional idea lo good accounl foi biblical
heimeneulics. Il is lhe piogiamme of lhe ciilique of knowledge. In lhe
ancienl woild and in lale anliquily lheie was ciilical debale aboul lhe hu-
man lhiisl foi knowledge. Suspicion of lhe desiie foi knowledge and doubl
as lo lhe legilimacy of human invesligalion weie widespiead. Te cuiiosily
(lcuiiosilas) of men was assessed as an acule dangei of self-conceil,
a moially doublful and fundamenlally false allilude. Fiom his way of lhink-
ing, Iienaeus belongs lo lhose who weie full of misliusl againsl lhe wide
iange of human knowledge. In his opponenls, lhe gnoslics, he found lhe mosl
malignanl and dangeious allilude of lheii false ways piecisely in lhe liain of
lheii lhoughl and speech. In eveiy iespecl lhe gnoslics esleemed lhemselves
quile uniealislically and much loo high. Te ciilique of knowledge was one
of lhe quile cenlial lhemes in Iienaeuss polemic. He cleaily slienglhened
lhis disliusl againsl Gnosis (as knowledge and inluilion) in his communily,
in oidei lo immunise lhe many chuich Chiislians againsl lhe seduclions of
Gnosis. In lhe inleiesl of a lheology foi lhe simple (simplices) Chiislians he
uiged iejeclion and misliusl. Il is piecisely in biblical inleipielalion lhal lhe
dangei is gieal, and iequiies veiicalion. Tis veiicalion lies in lhe discie-
lion undei discussion. Queslions, inquiiies, speculalions, afei lhe ievelalion
(in sciipluie also) has alieady laken place and has given lhe knowledge of
all lhal man musl know, aie exliemely dangeious foi failh. In pailiculai lhe
pioducls of gnoslic speculalion, as a (false) docliine, iepiesenled an acule
dangei. He who slill inquisilively seeks loses whal he has found, oi foolishly
seeks fuilhei, allhough he has ieceived fiom God whal is needful. Tal means
lhal he is seeking beyond lhe measuie of his capacily, beyond lhe measuie
of whal is given, as well as beyond whal is possible and admissibleand of
necessily comes lo giief. He who despile lhe ievelalion given seeks fuilhei
and wishes lo know moie and somelhing new commils a falal eiioi. Te Bible
is decisively involved. Il makes any seeking supeiuous, and inslead iequiies
undeislanding and failh. Te undeislanding of sciipluie is a sensilive aiea.
Iienaeus wains againsl lhoughllessness as againsl aiiogance.
People musl lheiefoie wilhoul shame (II i8.o) leave lhe answeis lo many
lhings lo God, foi oui knowledge is pailial (r Coi r:,) (II i8.,), since lhe
Bible is veiy fai fiom impailing eveiylhing and much is nol allainable oi
appiopiiale foi human knowledge, and lhis piecisely in lhe conlexl of lhe
Bible. Iienaeus links lhis idea of a meiely pailial human knowledge syslem-
alically wilh lhe undeislanding of lhe Bible.
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches ,
,. Te modied Teoiy of Sciipluie
In Iienaeuss chuich enviionmenl lheie is lhus a numbei of hindiances
which do nol allow any caiefiee, lighlheailed ieading of lhe Bible. One
needs lhe expeils foi heimeneulics and piaclice, somelimes also foi special
knowledge in exposilion, lo avoid injuiy and eiioi. Te oplimislic lheoiy
of lhe peifecl sciipluie, such as Iienaeus fiom lime lo lime oullined wilh
enlhusiasm, could nol bul be aecled. In piaclice Iienaeus had long since nol
indeed abandoned lhis lheoiy of lhe peifeclion of sciipluie, bul modied
il. Even in lheoielical discussion, howevei, il could no longei pass wilhoul
iesliiclion. And in facl lheie aie in Iienaeus slalemenls accoiding lo which
lhe Bible does nol show lhis high degiee of claiily and compleleness of
conlenl, bul foi ils pail iaises queslions foi which no answei can be found
(II i8.i). Nol only do lhe paiables oei di cullies foi undeislanding, bul
lhe gieal sequences iegaiding Heilsgeschichle and lhe saving aclion of
God, as lhe Bible speaks of lhem, also pose queslions which aie di cull lo
iesolve. He who can explain all lhis has a deepei undeislanding lhan lhe
iesl. Iienaeus howevei haslens lo add al once lhal he does nol mean lhis
in lhe gnoslic sense of a division of humanily inlo pneumalics who know
(gnoslics) and psychics who do nol. Allhough he heie no doubl biings an-
lhiopological dieiences inlo heimeneulics, he does nol by any means wish
lo speak of esoleiic knowledge (a new iealily, anolhei God), bul lo validale
lhe dieience belween man and God, which was undeivalued oi dispuled
by lhe gnoslics. Teie aie ceilainly expeils in biblical inleipielalion in lhe
chuich, who peneliale moie compiehensively and moie deeply. Tiough
lhe shiewd disceinmenl of lhese judicious men lhe appioach is opened
up foi all: Te facl lhal accoiding lo lheii poweis of compiehension some
know moie and olheis less does nol mean lhal lhey allei lhe conlenl of lhe
leaching and lhink up anolhei God foi lhemselves . . . as if lhis one would
nol su ce lhem . . . oi anolhei Chiisl . . . Il is ialhei lhal whal is spoken in lhe
paiables is iepealedly ieecled on, lo accommodale il lo lhe basic aigumenl
of lhe liulh, and Gods aclivily and dispensalion foi mankind aie explained
(I ro.). Iienaeus enumeiales lhe queslions which piesenl lhemselves lo men
on lhese and olhei lhemes, which lhey aie nol able lo answei foi lhemselves.
Te chuich needs lhe expeils, whose pie-eminence ovei olhei Chiislians
does nol consisl in lhe facl lhal lhey possess a dieienl and elilisl knowledge,
bul lhal lhey aie able, in leims of Rom rr:, lo seaich oul lhe iiches of lhe
Bible, which nol all can do (I ro.). One musl, as alieady said, iead lhe Bible
wilh lhe piesbyleis and in lhe chuich.
, Five Te Second Cenluiy
On lhese consideialions, Iienaeuss picluie of lhe Bible and ils inleipiela-
lion lakes on changed fealuies. Sciipluie iaises seiious queslions (II i8.i).
Of all lhal slands in sciipluie people can by Gods giace, as alieady said,
only explain some lhings, while olheis iemain ieseived lo God (II i8.).
Tis does indeed liouble impalienl and inquisilive people (lhe gnoslics), bul
is nol al all suipiising; ialhei would lhe Bible be undeivalued should il be
consideied accessible foi eveiyman in all ils fullness. Foi il was spoken by
Gods Woid and by his Spiiil, so lhal we in consequence lack lhe knowl-
edge of his mysleiies, lo lhe exlenl lhal we aie smallei and much lalei lhan
Gods Woid and his Spiiil (II i8.i; cf. i,.). Whal appeais pioblemalical
is accoiding lo Iienaeus in accoidance wilh lhe facls. He diaws lhe conse-
quences foi heimeneulics, and fiom lhe facl lhal lhe slalemenls of sciipluie
can only be giasped in pail by men deduces a ceilain ciicumspeclion, lhal
only lhal should be invesligaled which God has given lo lhe powei of men
and subjecled lo oui knowledge (II i,.r; cf. i8.i,). And in lhis connec-
lion Iienaeus also denes piecisely lhe su ciency of lhe Bible in leims of
conlenl. Te Sciipluies do nol conlain all lhal men may ask. Foi example,
lhe Bible gives no infoimalion as lo whal God did befoie lhe ciealion of
lhe woild, any moie lhan aboul olhei lhings which Iienaeus enumeiales
(II i8.o). Consequenlly one should nol ask aboul eveiylhing. Te answei
iesls wilh God (II i8.). Tus lhe discielion we have discussed is iequiied
of men by Sciipluie. Te ciileiion foi lhe legilimacy of lhe queslions is lhe
saving signicance of any pailiculai knowledge. Te image of lhe Bible lhen
iemains no longei quile lhe same: whal is di cull, obscuie and inexplicable
comes in alongside ils claiily, ceilainly and compleleness, lo seive men as
a waining againsl undue self-esleem. Bul lhe allilude of people lowaids il,
such as Iienaeus iequiies, has iemained lhe same: one musl iead and pay
allenlion lo lake cognizance of whal is lheie said, and wilhoul alleiing, omil-
ling oi adding anylhing. Iienaeus slill has in mind lhe piesbyleis in Asia in
lhe days of his youlh. Tey aie foi him lhe model of lhe one who piously
knows his place (idiota religiosus); his iepulsive example on lhe olhei hand is
lhe blasphemous and shameless sophisl (blasphemus et impudens sophista)
(V io.i). Biblical inleipielalion is nol lo be diiven by lhe desiie oi lhe cei-
lainly of being able lo know eveiylhing, bul musl be done in failh in Chiisl
and in piayei lo God foi wisdom and delibeialion, foi lhe undeislanding of
lhe slalemenls of lhe piophels (Epid. ,i).
Wilh lhis delimilalion of lhe possibililies of human undeislanding
Iienaeus allacked lhe gnoslics head on, foi all lhis was absolulely iepugnanl
lo lheii lhinking and foi lhem lheie was no giealei folly lhan lo deny oneself
lhe possibilily of peifecl Gnosis. Foi lhal ieason Iienaus desciibes lhe Bible
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches ,,
as a limiled ievelalion, lailoied lo salvalion and lhe needs of men, bul foi
lhal puipose complele and peifecl. Wilh lhis ievelalion he culs away lhe
giound benealh lhe gnoslic hybiis. Iienaeus also wishes lo caiiy on lhe
debale aboul piinciples wilh his opponenls, fiom a heimeneulic poinl of
view, on lhe giound of sciipluie. To lhal end he shows lhal sciipluie is lhe
mosl inappiopiiale objecl foi gnoslic inlelleclual liealmenl. He lels lhe un-
conliollable inleipielalive melhods of lhe gnoslics iun agiound on lhe claiily
of sciipluie, and al lhe same lime makes cleai lhal lhe allegedly peifecl and
compiehensive Gnosis (knowledge) of lhe gnoslics is an impossible consliucl,
because lhe limiled lhemes of lhe Bible and lhe unceilainly oi di cully of
ils inleipielalion al some poinls do nol yield lhe necessaiy infoimalion foi
il. Iienaeuss polemic makes plain his conceplion of lhe Bible. On one side
lhe cleai unambiguousness is lhe compelling aigumenl, and in anolhei con-
neclion lhe veiy opposile can be bioughl inlo play, namely whal is di cull
oi even impossible lo explain in sciipluie. On lhe lhesis of lhe su ciency of
sciipluie il should expiessly be said lhal il is lef in a peculiai loose ielalion-
ship lo lhe piinciple of lhe chuichs regula veritatis. Iienaeus develops lhe lwo
independenlly, and foi lhis ieason lhey do nol luin oul idenlical.
o. Te Tiue Gnosis as Ciileiion
All lhis iemains fiee fiom conliadiclion in Iienaeus, because he is aiguing
wilh an enlily which so fai has nol yel been syslemalically liealed. Tis
is lhe liue Gnosisa concepl opposile lo lhe Gnosis falsely so called
(since r Tim o:io). Il is lhe enlily which in liulh iegulales sciipluial in-
leipielalion. Foi beside lhe iule lhal lhe obscuie passages of Sciipluie aie
lo be inleipieled accoiding lo lhe unambiguous lexls (II i,.r,) lheie is
al anolhei poinl a suggeslion which does nol have lhe same meaning, lo
align oneself wilh liadilion: Should discussion aiise aboul some modesl
queslion, oughl one nol lo iesoil lo lhe mosl ancienl chuiches, in which
lhe Aposlles discouised: (III .r). Heie lhen is yel anolhei oiienlalion, and
Iienaeus cannol (and will nol) pass il by. He desciibes il and develops il as
(gnoslic) liadilion oi as lhe canon of liulh. Te seveial desciiplions of
il oveilap. Tus one of lhem is lhe liue Gnosis. And lhis knowledge makes
ilself known in biblical lexls, accoiding lo which Sciipluie ilself is as a iule
(regula) lhe liulh and lhe leslimony lhal lies open befoie us. Iienaeus calls
lo mind a im and liue knowledge, a conviclion lhal is pioclaimed in lhe
cleaiesl way, and lhis enlily lo which he iefeis is cleaily nol jusl lhe iesull
of lhe pieceding biblical inleipielalion, bul has conliolled and guided lhis
inleipielalion, and bioughl il safely lo ils goal (II i8.r). Sliiclly speaking, lhe
,o Five Te Second Cenluiy
undeislanding of lhe sciipluial slalemenl heie slands nol as a iesull al lhe
end, bul as knowledge al lhe beginning of lhe exegesis. Iienaeus desciibes
il in lhe veision alieady quoled, lhal foi iighl inleipielalion il is necessaiy
lo iead sciipluie caiefully wilh lhe piesbyleis of lhe chuich, wilh whom
lhe aposlolic leaching iesls, and lhen lhe whole docliine will sland im
(IV i.r), foi lhe piesbyleis expound lhe sciipluies foi us wilhoul dangei
(IV io.,). He who holds sleadfaslly lo lhe chuichs failh inleipiels lhe Bible
coiieclly (I .o). Quile cleaily, in lhese and many olhei lexls, lhe liulh oi
lhe liue Gnosis piecedes lhe inleipielalion of sciipluie. Il is piesenl in lhe
chuich, and lakes fiom exegesis lhe iisk which il evidenlly always means
foi ielalively unskilled Bible ieadeis. Iienaeus adheies quile specically lo
lhe sequence of chuich, failh and sciipluial slalemenl when he says: One
musl lake ighl lo lhe chuich, be bioughl up in ils bosom, and be nouiished
fiom lhe sciipluies of lhe Loid (V io.i).
One lhus ieceives sciipluial inleipielalion fiom lhe chuich. Bul lheie is
somelhing lhal piecedes lhe inleipielalion. Il can lhus be called liue Gnosis,
and is nol idenlical wilh iighl inleipielalion, bul ialhei a piecondilion foi
il. Il eslablishes lhe aulhoiily of lhe Bible in ils chuich inleipielalion in lhe
simplesl conceivable fashion: Tiue Gnosis is lhe leaching of lhe Aposlles and
lhe ancienl syslem of lhe chuich lhioughoul all lhe woild and lhe chaiaclei
of lhe Body of Chiisl accoiding lo lhe successions of lhe bishops, lo whom
lhe Aposlles handed down lhal chuich which is in eveiy place. Te liue
Gnosis came lo us pieseived wilhoul falsehood as a complele liealmenl of
lhe sciipluies, having undeigone neilhei addilion noi abiidgmenl. Heie lhe
ieading is unadulleialed, and exposilion accoiding lo lhe sciipluies is legili-
male and caieful, wilhoul dangei and wilhoul blasphemy (IV .8). Reliable
inleipielalion of lhe Bible has ils piesupposilions in chuich and liadilion.
Now lhe Bible accoiding lo Iienaeuss lheoiy is fully compiehensible of ilself,
and slands by ilself, anolhei lime lhe chuich liadilion is of necessily added
lo il, as lhe slandaid foi lhe compass and lhe inleipielalion of lhe sciipluies.
Iienaeus has nol bioughl lhe lwo inlo agieemenl wilh one anolhei. Bul he
can speak in bolh ways. Te Bible is now lhe subjecl of dispule, aboul which
one can begin lo debale wilh lhe gnoslics wilhoul fuilhei piesupposilions, as
lhe puie lexlual basis. Heie whal lhe opponenls can only deny, wilh laboii-
ous malevolence, becomes plain. Te heielical Gnosis conliadicls sciipluie,
bul lhe chuichs docliine haimonises wilh il wilhoul a gap. In lhis sense lhe
Gospels aie oui Gospels (III rr.,). On lhe olhei hand one musl also say,
iegaiding lhe foim of lhe Bible, lhal one desciibes il wilhin lhe fiamewoik
of chuich, liadilion and aposlolicily, because only in lhis combinalion does
il ieliably yield ils meaning.
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches ,,
Whal lays claim lo liulh musl haimonise wilh lhe Bible. In lhis way
Iienaeus makes lhe Bible a quasi neulial judge belween heiesy and chuich,
inslead of claiming il fiom lhe oulsel (like Teilullian, praescr.)
i
foi lhe
chuich alone and denying il lo his opponenls. Tis has ils giounds bolh in
lhe allempls of lhe heielics lo dene lheii leaching (oi Gnosis) as lhe ieal
deepei sense of sciipluie, and also in Iienaeuss lheoiy of sciipluie, foi he
is convinced lhal he can caiiy lhe day wilh lhe lexl alone. Bul naluially il
becomes cleai even foi Iienaeus lhe exegele lhal sciipluie is nol lhe unifying
basis upon which one may on bolh sides allain idenlical iesulls, lo biing an
end lo lhe conicl. Iienaeus howevei does nol see himself compelled (like
Teilullian, praescr. r) lo change fiom sciipluie wilh ils ambiguitas and
obscuritas lo lhe regula dei as a basis foi aigumenlalion, bul holds imly,
wilh conviclion and on apologelic giounds, lo lhe su ciency and claiifying
funclion of lhe Bible, allhough lhe piinciple is alive only in lheoiy. In poinl
of facl his heimeneulical oiienlalion is nol lhe biblical lexl alone; basically
lhe iule of failh as lhe liue Gnosis is lhe guiding lhiead. Bul Iienaeus sees
lhis olheiwise. sciipluie and lhe iule of failh, lhiough lheii common oii-
gin as lhe Woid of God lhiough Moses, as lhe Woid of Chiisl lhiough lhe
Aposlles, and as lhe pieaching of lhe chuichs piesbyleis, aie logelhei one and
lhe same. In consequence Iienaeus iefeis nol simply lo lhe Bible, bul lo lhe
Bible in lhe inleipielalion given lo il in lhe couise of lhe liadilion: Foi we
have nol come lo know lhe oideiing of oui salvalion lhiough any olhei lhan
lhose lhiough whom lhe Gospel came lo us. Whal lhey lhen made known
by woid of moulh, and lalei by lhe will of God handed down lo us in lhe
sciipluies, was lo be lhe foundalion and pillai (cf. r Tim :r,) of oui failh
(III r.r). Te sciipluie iecognisably plays a kind of suboidinale iole. Wilh
lhal Iienaeus enleis inlo an undeniable foimal paiallelism wilh lhe lhinking
of lhe heielical Gnosis. Te gnoslics look lheii sland on lhe posilion lhal
lhe liulh cannol be found fiom lhe sciipluies by lhose who do nol know
lhe liadilion. Bul lhe liadilion is nol handed down in wiiling, bul lhiough
lhe living woid (III i.r). Iienaeus loo has foi his sciipluial inleipielalion
an aulhoiily oulside lhe Bible. Te coiiespondence is unmislakable. In
each case lhe biblical inleipielalion diaws ils life fiom lhe compiehensive
heimeneulical viewpoinl of a Gnosis which is lheie befoie il, on lhe one
side heielical, on lhe olhei lhe ecclesiaslical, which Iienaeus also calls lhe
i. Teilullian, praescr. r,.i; r,.; ,.r; .r. Cf. Noibeil Biox, Genbarung, Gno-
sis und gnostischer Mythos bei Irenaus von Lyon. Zui Chaiakleiislik dei Sysleme,
Salzbuig Munchen, Anlon Puslel, r,oo, ,,, ror.
,8 Five Te Second Cenluiy
liue Gnosis. Fiom lhe poinl of view of a hisloiical and ciilical assessmenl
howevei one musl say lhal lhe pioximily lo sciipluie of lhe Gnosis in each
case is dieienl in qualily. Te dislinclion is impoilanl. Wheieas lhe gnoslics
could al any lime emancipale and dislance lhemselves oi lheii inleipielalion
fiom lhe Bible, and declaie il defeclive (III i.r), Iienaeus in doublful cases
appeals lo lhe chuichs pieaching in oidei lo show lhe haimony of sciipluie
and liadilion, of which he is always imly convinced. One musl begin wilh
sciipluie, and in il claiily is lo be won. To lhis Iienaeus holds fasl, and he
could nevei hil upon lhe idea which Teilullian fieely conlemplales, lhal
sciipluie was quile delibeialely conceived by God in such a way lhal il gave
occasion foi heiesy, and lhal wilhoul lhe Bible lheie would be no heiesy, foi
accoiding lo r Coi rr: r, lheie musl be heiesies (praescr. ,.,). Iienaeus
conlends wilh lhe gnoslics foi lhe conlenl, nol foi lhe legilimale possession
(heimeneulics) of lhe Bible.
,. Tiadilion wilhoul Sciipluie
Iienaeus on occasion puls foiwaid a iemaikable hypolhesis. Lel us sup-
pose, he says, lhal lhe Aposlles had lef us nolhing in wiiling and lhal
a discussion had aiisen aboul some minoi queslion; would il nol lhen be
lhe only iighl lhing lo do, lo go back lo lhe oldesl chuiches, in which lhe
Aposlles lived, and lel lhem give us ceilainly and ieal elucidalion foi lhe
solulion of lhe piesenl pioblem: (III .r). Tis is hypolhelical.
i,
In oidei lo
say how compiehensively and abundanlly lhe aposlolic docliine has been
deposiled in lhe chuich as oial liadilion, Iienaeus consliucls a silualion
wilhoul lhe Bible, which howevei does nol exisl. In piinciple, sciipluie is
nol lo be imagined away, and is nol dispensable. Despile lhis Iienaeus foi
lhe momenl, puiely foi lhe sake of aigumenl, puls lhe case lhal we have lo
cope wilhoul lhe Bible, and his lhesis is lhal wilhoul lhe Bible we should
cope, because lhe aposlolic leaching is diieclly piesenl and accessible in lhe
chuiches founded by lhe Aposlles. Whal he wanls lo say is lhal lhe chuichs
pioclamalion is doubly assuied. If il could on a lheoielical level aclually be
assumed lhal lhe Bible is supeiuous, lhis foi Iienaeus is nol a conceivable
possibilily. Sciipluie is foi him so decisively impoilanl, beloved and deai lhal
i,. Also Hans von Campenhausen, Kirchliches mt und geistliche Vollmacht in den
ersten drei jahrhunderten, Tubingen, J. C. B. Mohi, ind ed. r,o, r8,: Il is a queslion
of somelhing unieal! (ET Ecclesiastical uthority and Spiritual Power in the Church
of the First Tree Centuries, London r,o,). Similaily Revenllow ro8.
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches ,,
he simply cannol lhink of a chuich wilhoul lhe Bible.
io
Iienaeus conlinues
lhis liain of lhoughl in conciele leims:
Many nalions of lhe baibaiians who believe in Chiisl adheie lo lhis
iule. Wilhoul papei and ink lhey have salvalion wiillen in lheii heails
by lhe Spiiil. Tey caiefully pieseive lhe old liadilion. . . . Tose who
believe lhis failh wilhoul lhe sciipluies aie, fiom lhe poinl of view of
oui language, baibaiians, bul as foi lheii opinions, lheii usages, lheii
way of life lhey aie because of lheii failh lhe wisesl men, and please
God. . . . If anyone should pioclaim lo lhem in lheii own language whal
lhe heielics have invenled, lhey would al once slop lheii eais and ee
fai away fiom him, since lhey cannol beai even lo heai blasphemous
speech. Tus lhiough lhal ancienl liadilion of lhe Aposlles lhey do
nol allow lhe poilenlous eloquence of lhose people inlo lheii minds
(III .i).
Te meaning of lhis iefeience lo lhe baibaiians, made by Iienaeus, bishop
among Cells, is once again lhal lhe (unwiillen) ancienl liadilion, wilh which
lhe gnoslics have nolhing lo do, is (alieady) su cienl foi oiienlalion lowaids
lhe liulh.
Al anolhei poinl Iienaeus opens up lhe idea of liadilion, and speaks of
lhe wilness of all humanily lo lhe one Ciealoi God: Te ancienls, fiom lhe
isl man on, pieseived lhis failh on lhe basis of liadilion. Te iesl who came
afei lhem ieceived lhe commemoialion of lhis mallei fiom lhe piophels.
Finally lhe Genliles leained il diieclly fiom lhe ciealion (II ,.r). Tis loo
is unwiillen liadilion, which ows inlo lhe liadilion of lhe Chuich, and ex-
isls wilhoul papei and ink (III .r). We may compaie also whal Iienaeus
develops in IV ro.: Te iighleous falheis had lhe viilues of lhe Decalogue
wiillen in lheii heails and souls, loving God . . . so lhal il was nol necessaiy
lo wain lhem by sliingenl lelleis, because lhey had lhe iighleousness of
lhe Law wilhin lhemselves; bul when lhis iighleousness and love foi God
(i.e. among lhe Isiaeliles in Egypl) had passed inlo oblivion, lhen il was
necessaiy foi God . . . lo ieveal himself lo men lhiough his voice; lhus again
wilhoul sciipluie.
io. Il is a mallei of lhis queslion only (also in III .i, see below), and nol whelhei
lhe individual peison can be a Chiislian wilhoul lhe Bible. Tis dislinclion was nol
coiieclly made by Gollhold Ephiaim Lessing, xiomata 8 (Gesammelte Verke 8. Bd.,
Beilin and Weimai ind ed. r,o8, r8rr8,), who also appealed lo Iienaeus (ib. r8,)
and by Hans Lielzmann, Geschichte der lten Kirche l.i, Beilin Leipzig, Wallei de
Giuylei, r,o, irr (ET Te Founding of the Church Universal, London r,8).
,oo Five Te Second Cenluiy
8. Exegelical Melhods and Pioceduie
Anyone who ieads Iienaeus sees him invaiiably al woik on lhe Bible. He lakes
lhis woik veiy seiiously, ieecls on lhe necessaiy melhods, and adheies lo
lhem. Accoiding lo his conviclion, lileial meaning and allegoiy iemain veiy
close in lhe biblical lexl. Whal is impoilanl is allenliveness lo lhe lexl and
ils lileial meaning, even when il is a queslion of a paiable. Also impoilanl is
caulion in exegesis, wilh lhe aid of which one leaves undisluibed lhe inhei-
enl oidei () and lhe aclual conlinuily () of lhe slalemenls. Tese
heimeneulical iules aie inlended by Iienaeus in a lhoioughly lechnical and
philological way. Whal lhey mean is lo oblain lhe lileial sense accoiding lo
lhe iules of lhe ail. Tese iules he iepeals and piaclises. Te inleipielei of
sciipluie musl obseive lhe chuichs iule of failh, and wilh his exegesis iemain
wilhin lhe chuich and in lhe liadilion; he musl demonsliale lhe unily of
lhe Bible and lhe haimony of ils pails; he musl nd lhe key lo obscuie pas-
sages lhiough lhose lhal aie cleai and ceilain; he musl be salised wilh lhe
suie and unambiguous liulhs, and nol seek lo go beyond lhem. All lhis has
alieady been discussed.
i,
Whal is slill lacking is a glance al sundiy examples
of Iienaeuss woik on such lexls, which he would nol call paiables bul has
lo ieckon among lhe unambiguous passages.
In a ciilical inleipielalion, which on his own assessmenl pioceeds along
expiessly philological lines, Iienaeus puls his eaineslness lo lhe pioof of
liealing lhe lexl wilh all caie and accuiacy. Concepls aie made cleai in
ciilical fashion, paiallel lexls adduced foi undeislanding, paiable inleipiela-
lions aie appiopiialely found fiom lhe conlexl of sciipluie as a whole (e.g.
II ii.r,i; IV o.rf.). In lhe applicalion of lhis melhod Iienaeus is guided
by a veiy suie eai, as is shown foi example by his anli-gnoslic explanalion
of lhe leim esh, eshly in Paul, which in spile of ils use of non-Pauline
anlhiopological leiminology is slill lo be desciibed as al one wilh Pauline
lheology in ils diieclion (V ,; rr; ri). And when a biblical paiable is ex-
plained in such a way lhal lhe pails of lhe paiable aie liansposed poinl by
poinl inlo lhe iealilies of salvalion, lhis nol only has ils base in lhe naluie
of paiable, and nol only ielales lo lhe ow of lhe lexl, bul Iienaeus himself
evaluales lhe coiiespondences lhus discoveied belween lhe biblical lexl
and lhe iealily addiessed lheiein like any lileial meaning, as lhe iesull of
cleai exposilion of lhe exacl woiding. An example is lhe exposilion of Mk
ri:rrr pai. in IV o.i:
God planled lhe vineyaid of lhe human iace isl lhiough lhe ciealion
of Adam and lhe eleclion of lhe paliiaichs, and gave il lo lhe lenanls
i,. Beiliand de Maigeiie, Introduction a lhistoire de lexegse l.r, Paiis, Ceif, r,8o,
o,,r, seeks lo aiiange lhese iules syslemalically inlo a hieiaichy.
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches ,or
lhiough lhe legislalion of Moses. Ten he suiiounded il wilh a fence,
lhal is, he sel bounds lo lheii culluie. He buill a lowei, in lhal he chose
Jeiusalem. He dug a wine-piess, and piepaied a vessel foi lhe pio-
phelic Spiiil. And so he senl lhe piophels . . . lo ask foi lhe fiuils, saying
lo lhem: Tus says lhe Loid, Puiify youi ways and youi habils . . . When
lhe piophels pioclaimed lhis, lhey soughl lhe fiuils of iighleousness.
Bul since lhey did nol believe lhem, al lasl lhe Loid senl his Son . . . Te
wicked lenanls slew him, and casl him oul of lhe vineyaid. Teiefoie
lhe Loid God handed il ovei, no longei fenced aboul bul expanded
ovei all lhe woild, lo olhei lenanls, who would yield lhe fiuil al ils
lime. Te lowei of eleclion is exalled eveiywheie in splendoui. Foi lhe
chuich shines foilh eveiywheie, and eveiywheie lhe wine-piess is dug
iound aboul, foi eveiywheie lheie aie people who ieceive lhe Spiiil.
Foi since lhey iejecled lhe Son of God, and afei killing him casl him
oul of lhe vineyaid, God has juslly iejecled lhem (lhe Jews) and given
il lo lhe Genliles who live oulside lhe vineyaid lo lill il, lhal il may
biing foilh fiuil.
In lhis paiable Iienaeus sees lhe whole economy of salvalion measuied oul
in bioad bul piecise sleps. In lhe Bible all lhis is inlended jusl as Iienaeus
pioceeds: slep by slep lhe delails of lhe lexl aie in lhe naiiow sense allegoii-
cally inleipieled and diawn inlo lhe sloiy as a whole, in lhal lhey aie all
assigned meaning as pails of lhis whole.
Tal is why Iienaeuss allegoiical paiaphiase malches so edifyingly wilh
lhe biblical lexl.
i8
Te biblical inleipielei oblains lhe meaning of such paiable
sloiies by way of lhe viilues of lhe philologisl, which means by ieading lhe
lexl ilself accoiding lo Iienaeuss basic heimeneulical iules (see above).
Somelimes Iienaeus insisls wilh such iigoui upon lhe woiding of
lhe lexl (lhe lellei) lhal one musl call il exaggeialed, shooling beyond
lhe meaning of lhe lexl. Foi example, wheie he is seeking lo piove (againsl
lhe gnoslic leaching) lhal Jesus pieached and laughl foi moie lhan jusl a
yeai, he isl lels lhe ieadei wondei al lhe simple-minded view (How should
lhe Loid have pieached foi only a single yeai: II ii.). Il is foolish because
accoiding lo lhe chuichs conceplion of salvalion, as Iienaeus knows and
foimulales il, Jesus sanclied all slages of life lhiough lheii likeness lo him-
self and lived lhiough eveiy slage of life (II ii.; III r8.,; cf. Juslin, Dial.
88.i; Hippol. Ref. X .r,). And now Iienaeus makes his obseivalions on lhe
biblical lexl, lo piovide himself wilh aigumenls: Al lhe lime of his baplism
i8. Of lhe example heie chosen (lhe exposilion of Mk ri:rrr pai in haer. IV
ro.i) il musl be said lhal lhe passage is alieady cleaily allegoiical in slyle and
among lhe synoplic paiables iepiesenls a special case, and is open lo fuilhei
exegesis.
,oi Five Te Second Cenluiy
lhe Loid was lhiily yeais old, lhen having lhe peifecl age foi a leachei he
came lo Jeiusalem, so lhal he was juslly heaid by all as a leachei. Foi he did
nol appeai any olhei lhan he was . . . bul whal he was, lhal he appeaied. Since
he was a leachei, he also had lhe age of a leachei (II ii.). Tese asseilions
all ielale lo naiialive elemenls in lhe Gospels. Tese aie sciipluial pioofs,
and lhey aie fuilhei added lo: His advanced age, in which he was a leachei
and laughl all, was exaclly lhe necessaiy and mosl honouiable slage of life
(and il was piecisely lhis lhal lhe gnoslics wished lo expunge).
How did he have disciples, if he did nol leach: How did he leach, if he
did nol have lhe age of a leachei: When he came lo baplism, he had
nol yel compleled lhiily yeais bul was only al lhe beginning of lhe
lhiilielhfoi lhus Luke, who noled lhe yeais of his life, slaled his age:
Jesus was al lhe beginning of his lhiilielh yeai (cf. Lk :i),
i,
when
he came lo baplismand (accoiding lo lhe gnoslics) afei his baplism
he pieached foi one yeai only and sueied afei lhe complelion of his
lhiilielh yeai, when he was slill a young man who had nol yel ieached
an advanced age. Foi eveiyone will agiee lhal lhiily yeais is lhe isl
age of a young man, which exlends lo lhe foilielh yeai. Fiom lhe foi-
lielh and fielh yeai one passes lo lhe age of a senioi, which lhe Loid
had when he laughl (II ii.,).
Te ieally apposile sciipluial pioof foi lhe duialion of Jesus life (and his
pieaching) is foi Iienaeus found in Jn 8: ,of., which can also show an inu-
ence among lhe opposilion. Il obviously gives him pleasuie lo play o lhe
leslimony of lhe Jews againsl lhe gnoslics. Foi when lhe Johannine Chiisl
a imed lo lhe Jews lhal Abiaham wished lo see his day, and saw il (Joh
8.,o), lhey answeied him: You aie nol yel fy yeais old, and you have seen
Abiaham: (Jn 8:,,). Tis can meaningfully be said lo one who has now
passed foily yeais bul has nol yel ieached lhe fielh, lhough he is nol fai
shoil of il. To one who is lhiily yeais old, one would say: You aie nol yel
foily. Tey wanled lo show him a liai. Tey did nol exlend lhe numbei of
his yeais fai beyond lhe age lhey saw him lo have. On lhe conliaiy lhey
expiessed il as accuialely as possible, whelhei lhey ieally knew il fiom lhe
census lisls oi guessed il fiom lhe age lhey saw him lo have, as ovei foily;
bul al any iale nol as lhiily. Il would be allogelhei iiialional foi lhem lo lie
by lwenly yeais, when lhey wished lo show lhal he was youngei lhan lhe
limes of Abiaham. Whal lhey saw, lhal lhey also said. Bul he who appeaied
i,. To ieinfoice his aigumenl, Iienaeus has undeilaken a slighl manipulalion (of
which peihaps he was unawaie) in lhe Lucan lexl: he has bioughl foiwaid lhe woid
aboul (quasi) and lhus oblained lhe calchwoid beginning (incipienslarchomenos)
foi lhe slalemenl of lhe age (aboul lhe beginning of his lhiilielh yeai inslead of
lhe beginning of his woik, as il is in Luke).
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches ,o
lo lhem was no phanlom, bul lhe liulh. He was lheiefoie nol fai shoil of
fy, and lhal is why lhey said lo him: You aie nol yel fy, and you have
seen Abiaham: And so he did nol pieach foi one yeai only. . . . Foi lhe lime
fiom lhe lhiilielh yeai lo lhe fielh will nevei be a single yeai (II ii.o).
Iienaeus is no less inleiesled in exlending lhe life of Jesus lhan lhe gnoslics
weie in culling il shoil. Te ielalively liivial delail of lhe mocking commenl
of lhe Jews in lhe Johannine conicl sloiy aboul lhe age of Jesus has foi
Iienaeus a consideiable demonslialive value, bul il is fiankly nol based on
hisloiical infoimalion.
o
Iienaeus holds im lo lhe lexl, which in conlenl is
unambiguous and beyond dispule. Te iesull is cogenl lo lhe lellei, lhal lhe
Loid did nol suei as a young man bul ieached a iipe maluiily.
Te sciipluial pioof foi lhe Viigin Biilh of Jesus is conducled in veiy
similai fashion (Epid. o), fiom Ps ri:rr; i Sm ,:ri. Il is foi Iienaeus no
accidenl bul a delibeiale mode of expiession lhal God piomised David lhal
fiom lhe fiuil of his body he would iaise up an eleinal king, lhal is, one
boin fiom lhe Viigin, who was of lhe iace of David. Tal is why lhe piomise
speaks of lhe fiuil of lhe body, which means biilh fiom a piegnanl woman;
and nol of lhe fiuil of lhe loins oi lhe fiuil of lhe ieins (which ielales lo
lhe man). Tis is also a special kind of biilh, lhal lhe special qualily which
belongs lo lhe fiuil of lhe viigin Davidic body (of Maiy) mighl become
evidenl. Fiuil of lhe body is meanl foi lhe woman, fiuil of lhe ieins and
loins foi lhe man. To nd lhis dislinclion in lhe woiding of lhe biblical lexl,
Iienaeus has lo suppiess lhe possessive pionouns in lhe lexl of lhe psalm
(hislyoui body, iefeiiing lo David).
r
Such sciipluial pioofs (cf. also III 8.r) have piofessedly ieached lheii goal
by philological aigumenl, and demonsliale lhal a pailiculai inleipielalion is
lhe only possible one. Fiom lhe ieconsliuclion of such exegesis il is howevei
easy lo see lhal lhe cogency of lhe inleipielalion is nol philologically pioven,
bul dogmalically conliolled. A lling example of lhis is lhe mannei in which
Iienaeus blunls lhe foice of lhe biblical pluial and any laige-scale use of
lhe woid God (). Te sciipluial sayings which speak of gods musl
al all cosls be saved fiom lhe heielics, because lhey soughl by using lhem
lo suppoil giave eiiois. Heie il is inleiesling lo see how Iienaeus eilhei
almosl violenlly ie-inleipiels lhe leiminology of an aichaic o1 polylheism
such as Ps 8i: r, o and ,o: r inlo familiai slalemenls of Chiislian lheology,
o. Cf. Heimann Slialhmann, Das Evangelium des johannes, Gllingen, Vanden-
hoeck und Rupiechl, r,,,, r,: Te asseilion, al an age of nol yel fya iound
guie, sel delibeialely high, which cannol be pul lo chionological use. Cf. C.K. Bai-
iell, Das Evangelium nach johannes, Gllingen r,,o, ,,: Piobably fy is a iound
numbei (oiiginal English edilion r,,,, i,i; ind edilion r,,8).
r. Te same pioof in haer. III ir.,; cf. Epid. o.
,o Five Te Second Cenluiy
and so iendeis lhem innocuous (e.g. III o.r; r,.r; IV 8.), oi ieduces lhem
lo piophelic and 1 ideas (e.g. Is r,:8; Gal :8f.; r Coi 8:o), so lhal lhe
name gods is given lo nonenlilies which aie gods only so fai as lhe woid
goes (verbo tenus, IV r.i). Using lhis melhod, Iienaeus can even save himself
when he is inleipieling lhe pailiculaily di cull lexl i Coi :, which lhe
gnoslics claimed foi lheii docliine of lwo Gods. Paul lheie speaks of lhe
God of lhis woild, who accoidingly slands beside God Mosl High. Heie
Iienaeus was al a loss. In lhis case he could nol iesl conlenl wilh lhe lileial
sense, which al isl glance gives lhe iighl lo his opponenls. He iepoils lheii
exegesis, and lhen sels aboul coiiecling il: Tey appeal lo lhe facl lhal Paul
in lhe second lellei lo lhe Coiinlhians says openly: In lhem (i.e. lhe losl)
lhe God of lhis woild has blinded lhe minds of lhe unbelieving (i Coi :),
and lhey say lhal lheie is indeed one who is God of lhis woild, bul anolhei
who is above eveiy piincipalily. . . . Il is nol my faull if lhose who say lhal
lhey know lhe mysleiies conceining God do nol even know how lo iead
Paul. Foi Paul has lhe habil of using liansposilions of woids (hyperbata), as
I show al many olhei places.
i
If one accoidingly ieads as follows: In lhem
Godand lhen bieaks o and makes a slighl pause, and ieads lhe iesl in
one biealh: of lhis woild lhe minds of lhe unbelieving, lhen he will nd lhe
liulh; so lhe meaning of lhis passage is: God has blinded lhe minds of lhe
unbelieving of lhis woild. And lhis is shown lhiough a small dislinclion. Foi
Paul does nol say lhe God of lhis woild, as if he knew anolhei above him,
bul he has confessed God as God; bul he speaks of lhe unbelieving in lhis
woild, because lhey will nol inheiil lhe coming woild of incoiiuplibilily
(III ,.r). Heie Iienaeus has found himself al a loss, bul as alieady said has
known how lo exliicale himself, even if in quile iemaikable ways. In lhe face
of lhe di cull lexl he changes his melhod and puls inlo piaclice a special
lechnique foi nding meaning in lhe lexl (hypeibalon and a pause in iead-
ing). We may ask why he did nol lhink on lhe spol of lhe Pauline meaning
of lhe veise. By lhe God of lhis woild Paul means Salan oi lhe devil. Foi
Iienaeus lhis compiomise evidenlly goes loo fai, because lhis inleipielalion
may be misundeislood. Fiom III 8.r,i we leain lo know lhe doubls which
Iienaeus has aboul lhe phiase lhe God of lhis woild, even when lhe phiase
deiives fiom Paul. Hence he commends his melhod of woid-liansposilions
and pauses in ieading: If lhen one does nol pay allenlion, and make manifesl
lhe inleivals in whal is said, nol only will lheie be incongiuilies, bul he will
even blaspheme in his ieading. . . . As lhen in such cases one oughl lo show lhe
hypeibalon lhiough lhe ieading, and pieseive lhe Aposlles consislenl mean-
ing, so also lheie (i.e. in i Coi :) we iead nol lhe God of lhis woild, bul
i. Two examples follow in lhe nexl seclion, ,.i, wheie Iienaeus nally comes back
lo i Coi : lo sum up his conclusions.
Te Response lo Gnoslicism in lhe Gieek-Speaking Chuiches ,o,
say God of him whom we liuly call God, bul undeisland lhe unbelieving
and blinded of lhis woild in lhe sense lhal lhey will nol inheiil lhe woild of
life lhal is lo come (III ,.i). Te cleai and unambiguous lileial sense, such
as Iienaeus makes lhe lask of exegesis, is in such examples (cf. III ,.i) moie
complicaled, bul foi Iienaeus no less cleai on lhal accounl.
Foi such melhods of inleipielalion Iienaeus has lo make lhe besl of
changes in lhe lexl and ils meaning. As in lhe example above, in his pioof of
lhe Viigin Biilh, he suppiessed lhe possessive pionoun which slood in lhe
way of his inleipielalion, so heie il is no longei Salan, as in Paul, bul God who
blinds men (on lhis idea cf. IV i,.r), and Salan disappeais complelely fiom
lhe lexl. Tis inleifeience, boin of necessily, cannol be iegaided as an example
of seiious exegelical dealing wilh lhe Pauline lexl, and as a ieal concein foi
lhe lexl and ils undeislanding, in oidei lo go on lheieafei and call Iienaeus
lhe isl in lhe chuich who conceined himself wilh an inleipielalion of lhe
lelleis of Paul.

Compaiison wilh lhe Gieek lexl shows lhe despeiale chai-

aclei of lhese opeialions, which one also encounleis in Iienaeus. He iemains
absolulely suie of his melhods. Il is a pail of his melhod lhal in IV i,.r he
quoles lhe dangeious and pioblemalic lexl unconceinedly and wilhoul any
waining, liansposilion oi piecaulionaiy measuies. Such delailed inleipielalion
of individual lines of lhe Bible, oi individual leims, is no concein of Iienaeus.
He dwells foi piefeience on lhe laigei conlexls, which aie indeed likewise
known fiom lhe biblical lexls bul aie lo be iendeied in bioad paiaphiases
and accoiding lo lheii inleinal logic. One sees Iienaeus al such woik in IV
o.ro, foi example, wheie he sels foilh foi insighl and undeislanding lhal lexl
of such high qualily (foi himself and lhe gnoslics), Ml rr:i,.
Biblical inleipielalion as a melhod is lhe insliumenl wilh which one
nds and allains lhe liulh conlained in lhe wiillen liadilion. Ovei againsl
lhe gnoslics, Iienaeus piovides lhe clue wilh which one may nd lhe way:
Read allenlively lhe Gospel, which was given us by lhe Aposlles; iead al-
lenlively lhe piophels; and you shall nd pioclaimed in lhem all lhal oui
Loid did, all lhal he laughl, all lhal he sueied. Should il occui lo you lo
ask: Whal new lhing did lhe Loid aclually biing lo us by his coming: Ten
considei, lhal he bioughl all lhal was new, in lhal he bioughl himself, he
who was piomised. Foi piecisely lhal was pioclaimed, lhal lhe New would
come lo ienew men and quicken lhem lo life.
viviiouv.vuv
Balas, D. L.: Te Use and Inleipielalion of Paul in Iienaeuss Five Books dversus
Haereses, Te Second Century , (r,,i): i,,.

So Wilhelm Schneemelchei, ZKG ,, (r,o): r.

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Benoil, Andie: Saint Irenee. Introduction a letude de sa theologie, Paiis, Piesses
Univeisilaiies, r,oo.
Bingham, D. J. Irenaeuss Use of Matthews Gospel in dversus Haereses. Leuven:
Peeleis, r,,8.
. Iienaeuss Reading of Romans 8. In :oor Seminar Papers. one hundred thirty-
seventh annual meeting, November r,:o, :oor, dams Mark Hotel and Colorado
Convention Center, Denver, Colorado, rr,o. Allanla: Sociely of Biblical
Lileialuie, ioor.
Bonwelsch, G. Nalhanael: Die Teologie des Irenaus, Guleisloh, C. Beilelsmann, r,i,.
Biox, Noibeil: Genbarung, Gnosis und gnostischer Mythos bei Irenaus von Lyon. Zur
Charakteristik der Systeme, Salzbuig-Munchen, Anlon Puslel, r,oo.
. Die biblische Heimeneulik des Iienaeus. Zeitschrif fur ntikes Christentum
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gnostique. Une approche trinitaire. Cogilalion Fidei r8o. Paiis: Ceif, r,,.
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and Chailes Black, ind ed., r,8.
Heiieia, Salvaloi: Saint Irenee de Lyon exegte, Paiis, Ailhui Savaele, r,io.
Kaipp, Heiniich: Schrif, Geist und Vort Gottes. Geltung und Virkung der Bibel in
der Geschichte der Kirche, Daimsladl, Wissenschafliche Buchgesellschaf, r,,i.
Lawson, J.: Te Biblical Teology of Saint Irenaeus, London r,8.
Nielsen, J. T.: dam and Christ in the Teology of Irenaeus of Lyons, Assen, Van
Goicum Comp., r,o8.
Nooimann, Rolf: Irenaus als Paulusinterpret, Tubingen, J. C. B. Mohi, r,,.
Noiiis, R.A., Ji. Iienaeus use of Paul in his polemic againsl lhe Gnoslics. In
Paul and the Legacies of Paul. Revised papers presented at the conference held
at Southern Methodist University in March r,8,, ed. by W. J. Babcock, ,,,8.
Dallas, Soulhein Melhodisl Univeisily Piess, r,,o.
Osboin, E. Irenaeus of Lyons. Cambiidge, Univeisily Piess, ioor.
Revenllow, Henning: Epochen der Bibelauslegung l.r, Munchen, C. H. Beck, r,,o.
Sieben, Heimann Josef: Exegesis Patrum. Saggio bibliogiaco sull esegesi biblica dei
Padii della Chiesa, Rome, Islilulo Paliislico Auguslinianum, r,8.
Simonelli, Manlio: Pei lypica ad veia. Nole sullesegesi di Iieneo, VetChr r8 (r,8r):
,,8i.
Vogl, Heimann Josef: Die Gellung des Allen Teslamenls bei Iienus von Lyon, TQ
roo (r,8o): r,i8.

Foi lhe Hebiew Bible lo lhe Sepluaginl ,o,
X
CLEMENT OF ALEXANDRIA CA. 130213
Boin ca. r,o, a conlempoiaiy of Iienaeus, Teilullian and Hippolylus,
Clemenl conveiled lo Chiislian failh afei a quesl foi liulh which had led
him lo soulhein Ilaly, Syiia and Palesline. Finally, he mel Panlaenus, lhe
Sicilian bee galheiing lhe spoil of lhe oweis of lhe piophelic and apos-
lolic meadow in Alexandiia, wheie he was a leachei of Chiislian lhoughl.
Clemenl ieplaced Panlaenus ca. ioo as head of lhe Alexandiian school of
calechumens, bul he was diiven oul of Egypl by lhe peiseculion of Seplimius
Seveius (ioiio). He died in Jeiuselem shoilly befoie ir,.
In his wiilings Clemenl alludes lo lhe o1 in feen hundied passages
and lo lhe 1 in lwo lhousand. He is also well veised in lhe Classics, fiom
which he quoles nol fewei lhan lhiee hundied and sixly passages. (Quaslen,
II. o). His lileiaiy legacy includes:
i. Tnr Exnov1n1io (CPG rr r,,)
Wilh ri quolalions fiom classical souices such as Homei, Euiipides, Plalo
and lhe Gracula Sibyllina, lhe vibianl essay counls almosl as many iefeiences
lo bolh Teslamenls.
ii. Tnr Tc1ov (CPG rr r,o)
The Divine Logos, fiisl pioclaimed souice of liue knowledge in The
Exhortation, comes now foiwaid as lhe Tuloi who shows conveils how lo
conducl lheii daily life in oidei lo ieach peifeclion as aulhenlic Chiislian
Gnoslics. Bolh Teslamenls aie lhe main aulhoiily iefeiied lo by Clemenl
nexl lo Plalo, Plulaich and Sloic souices. No less lhan o veises of lhe o1
(ixx), quoled oi alluded lo in foui hundied passages of lhe lhiee books,
show how bolh Laws seived lhe Logos foi lhe educalion of humankind,
one lhiough Moses lhe olhei one lhiough lhe Aposlles (III, ri, ,, r). In
lhe 1, Mallhew lakes lhe lead, wilh aboul as many quolalions as lhe lhiee
olhei canonical Gospels logelhei. Pauline iefeiences pievail ovei lhose fiom
lhe Gospels. Te Book of Revelalion is explicilly inlioduced only once, in
II, ro, ro8, ): and Revelalion ( ) says (Rv o:,, rr); in eleven
olhei passages il is only ieminiscenl. Among lhe lopics foi which sciipluie
,o8 Five Te Second Cenluiy
is mosl fiequenlly invoked, sciipluial childhood comes isl. As baplism
gives a new slail in life, calechumens aie iegeneialed, lheii youlh in failh
and newness of life calling piimaiily foi Pauline quolalions, as does lheii
imilalion of Chiisl. He oeis abundanl advice foi down-lo-eailh piaclice
and elhical behavioi, foi example in gelling diessed, laking a balh, ealing,
and sleeping, all nding appiopiiale suppoil in biblical lileialuie.
iii. Tnr Cnvvr1s, ov S1vomn1rs (CPG II, r,,)
Te name Caipels is similai lo olheis used al lhe lime, like Te Meadow,
Te Banquels, Te Honeycomb. Such lilles indicaled a genie favouied by
philosopheis of lhe day lhiough which lhey could discuss mosl vaiied ques-
lions wilhoul sliicl oidei oi plan and pass fiom one pioblem lo anolhei
wilhoul syslemalic liealmenl, lhe dieienl lopics being woven logelhei like
colouis in a caipel. (Quaslen, II, i)
In seven books (lhe eighlh is clive, being a sel of noles used foi lhe
olhei books) lhe aulhoi discusses lhe ielalion of Chiislian ieligion lo seculai
culluie. He emphasizes lhe piimacy of lhe biblical ievelalion ovei all phi-
losophy, foi God is lhe cause of all good lhings; bul of some piimaiily, as of
lhe Old and New Teslamenls and of olheis by consequence, as philosophy
(I, ,, i8). Any moial oi ieligious liulh in paganism, even when laughl by Plalo
deiives fiom lhe piophels of lhe o1 (Book II). Te piinciples of Gnoslicism
aie iefuled in Books III lo VII, Book III focusing on elhics, Book IV on mai-
lyidom and Chiislian peifeclion, Books V and VI on lhe symbolic language
of failh and lhe indebledness of Gieek philosopheis lowaids Sciipluie, and
Book VII iecapilulaling lhe main lhemes.
Mosl favouied biblical books aie Psalms, Isaiah, Mallhew, Luke, and
among lhe Lelleis of Paul, Fiisl Coiinlhians. Pioveibs ieceives a special
liealmenl in Stromates I and II, bul lhioughoul lhe Stromates lhe cilalion of
lhe 1 is cleaily piedominanl. Some chapleis, such as Genesis r, Exodus
io, and Deuleionomy , wilh lhe Ten Commandmenls, Mallhew , wilh lhe
Seimon on lhe Mounl, lhe Piologue of John, r Coiinlhians r and Ephesians
aie cenlial in Clemenls biblical lhoughl. A conslanl memoiizing of biblical
dala peivades his slyle and iegulales his exubeianl iefeiences lo non-biblical
liadilions, classical, Jewish, oi Gnoslic (A. Mehal, Etude, r,,io).
Clemenl of Alexandiia ,o,
iv. Excrvv1s rvom Tnrouo1cs, (CPG II, r,8)
In his commenls on some Excerpts fiom a disciple of Valenlinus, lhe mosl
famous Alexandiian Gnoslic leachei, Clemenl iefeis only a dozen limes lo
lhe o1 (ed. Sagnaid, SC i, i,o), bul he quoles lhe 1 in al leasl a hundied
occuiences. Usually sciipluial elemenls need lo be idenlied in lhe lexluie
of Clemenls own senlences; only a few quolalions aie inlioduced by as lhe
Loid says oi as Paul lhe Aposlle said. Te iecouise lo Sciipluie funclions
wilh iegaid lo anli-Gnoslic conceins wheieby Genesis r, lhe Piologue of
Johns Gospel, and lhal Gospel as a whole, as well as r Coiinlhlans r,, play
a majoi iole.
v. Eciocnr vvovnr1icnr,
A colleclion of o1 quolalions, some having alieady seived in eailiei wiil-
ings of Clemenl, olheis being piesumably sloiaged foi lhe lasl (and nevei
composed) books of Stromates.
vi. Vno is 1nr Ricn Mn Tnn1 is Snvru
; (CPG II, r,,)
An essay wiillen as a seimon, (bul nol deliveied) on Mk ro:r,r, nol lo be
laken lileially in all cases, bul wilh a heail fiee of desiie foi money.
vii. Fvncmr1s (CPG II, r8o)
Of Clemenls eighl books of commenlaiies on lhe o1 and 1 in foim of
skelches oi oullines only a few fiagmenls suivive fiom Book IV (on r
and i Coiinlhians), V (mainly on Galalians i and ,), VI (on Maik), VIII
(on ri Timolhy); lo lhese musl be added lwo olhei Gieek fiagmenls on
Hebiews and olhei lopics, and in an Old Lalin lianslalion by Cassiodoius
(ca. ,o); shoil commenls on r Pelei, Jude and ri John (GCS , id. ed.,
r,,o, ioir,). Te Gieek fiagmenls aie liansmilled in Eusebius, HE I,
II, VI; Pseudo-Oikomenius (olh,lh c.:) III; John Moschus, Te Spiritual
Meadow, and Pholius, Bibl. Cod. ro, H.
A. Echle, Te Baptism: Quaslen II, r,.
,ro Five Te Second Cenluiy
viii. G 1nr Pnscnn (CPG II, r8r)
Tis has been losl, wilh lhe exceplion of a few lines, mosl of lhem in Eusebius,
Chronicon Paschale; see also menlions of lhe woik in H. E. IV, io, , and VI,
r, ,. Clemenl called on similai essays Gn the Passion by Melilo, Iienaeus
and olheis.
ix. Eccirsins1icni Cno, (CPG II, r8i)
A single fiagmenl guies among lhe paliislic quolalions added by Nicephoius
of Conslanlinople (ca. ,,88i,) lo lhe lhiid book of his ntirrhetici againsl
Conslanlinos Copionymos: GCS , ind ed., ir8r,).
Eui1ios nu Tvnsin1ios
NF i, r88, = r,,,.
O. Slhlin, L. Fiuchlel, U. Tieu: CGS, vols. Beilin, ind ed. r,,o, lh ed.
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Prot., Paid, Quis dives, Strom: O. Slhlin, BKV ind ed., ,, 8, r,, r,, io.
Prot: C. Mondeseil, A. Plassail, SC i (lh ed., r,,o). M. Maicovich, SVC ,
Leiden r,,,.
Prot, Quis dives: G. W. Bulleiwoilh, LCL ,i, London r,r,.
Paid: H.-I. Maiiou, M. Hail, SC ,o (ind ed., r,8). C. Mondeseil, H.-I.
Maiiou, SC r,8 (r,,o).
Strom: F. J. A. Hoil, J. B. Mayei, London r,oi. A. Le Boulluec, P. Voulel, SC
i,8 (r,8r), i,, (r,8r), i8 (r,,,). P. Descouilieux, Strom. VI, SC o
(r,,,). F. Obeibeck, Basle r,o. H. Chadwick, LCC i, London r,,.
J. Feiguson, FaCh 8,, Washinglon, DC, r,,r.
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,ro Five Te Second Cenluiy
XI
ANTI RABBI NIC POLEMICS
Specic needs of lhe Chiislian believing communily inspiied adequale uses
of sciipluie. Te iupluie wilh lhe iabbinic aulhoiilies of lhe Diaspoia, alieady
wilnessed in lhe canonical Gospels enlailed deep inlo lhe lhiid cenluiy a
piopei genie of polemical wiilings Againsl lhe Jews, dversus Iudaeos. Nol
lhe leasl agiessive in lhis iegaid weie conveils fiom Judaism lo Chiislianily,
luining againsl lheii foimei fellow-believeis. One dislinclive lileiaiy ciealion
in anli-iabbinic pamphlels is lhe syslemalic quoling of biblical iefeiences
known as Testimonia.
i. Trs1imoin
Specic psalms oi passages fiom lhe Piophels seived lo elaboiale lhe eaili-
esl Chiislian self-denilion in lhe 1, such as Psalm ir and Isaiah ,i, in
iegaid lo lhe passion of Jesus, Psalm rr, foi pioclaiming his incainalion,
Psalm i and o, aboul his ascension oi Psalm ro, foi his being sealed al
lhe iighl hand of lhe Falhei. Foi a similai puipose, olhei o1 cilalions weie
slighlly modied, woids being added oi subsliacled, lwo oi moie sciipluial
veises being conaled (cf. Letter of Barnabas), a melhod familiai lo lhe targu-
mim. Some elemenls laken ovei fiom midrashim like lhe Book of jubilees oi
lhe pocryphon of Genesis, weie joined lo o1 dala. Such aie lhe Teslimonia,
wilh all lhe fealuies of aichaic quolalions: ieduclions, addilions, fusions,
modicalions (Danielou, Etudes, 8,).
Duiing lhe isl lwo cenluiies lhe Testimonia ciiculaled fiom one Chiis-
lian aulhoi lo anolhei. Tey shifed fiom lheme lo lheme, long befoie lhey
weie collecled by Melilo of Saidis, Cypiian of Cailhage, Alhanasius of
Alexandiia oi Pseudo-Giegoiy of Nyssa. Tey inspiied eaily Chiislian ail
and eniiched many Chiislian liluigies. Tey also ended in colleclions of
biblical cilalions oiganized accoiding lo lhe innei oidei of lhe Bible, isl lhe
piophecies of Moses laken fiom lhe Penlaleuch, lhen lhose of David laken
fiom lhe Book of Piophels: lhe Eclogae Propheticae of Clemenl of Alexandiia
and Euseblus of Caesaiea.
Dl i8:oo, Youi life will hang conlinually in suspense isl used in ils
modied foim (add: You will see) by Melilo (Gn the Passion) also ap-
peais, bul in anolhei foim closei lo ixx, in Iienaeus, Proof of the postolic
Teaching ,, wheie il enleis inlo a sel of o1 quolalions aboul lhe passion of
Foi lhe Hebiew Bible lo lhe Sepluaginl ,r,
Chiisl. Clemenl of Alexandiia alludes lo il (Stromates V, ii, ri, i). Clemenl
and Oiigen (Commentary on Matthew XII, ) in line wilh Philo, quole il
when menlioning lhe lwo ways of life and dealh. Teilullian quoles il among
olhei piophecies of lhe passion in dversus Iudaeos (X, r,), in adding on lhe
wood (in ligno); he quoles il elsewheie (dv. Iud. XIII, rr). In Commodians
veisied Instructions, lhe phiase occuis seven limes, in keeping occasionally
Teilullians addilional in ligno. Melilo had joined Dl i8:oo wilh Jei rr:r,,
Ps i:r, and Is ,:,, wheieas Juslin combined Dl i8:oo wilh Jei rr:r, and Ps
,,:ro. Such conslellalions of biblical quolalions conlinued lo be caiiied on
lhiough sepaiale channels in all eslablished liadilions of Easl and Wesl.
S1cuirs
Hommes, N. J., Het Testimonialboek. Amsleidam r,,
Lindais, B., Second Toughls. IV. Books of Teslimonies: ET ,, (r,o): r,,,.
Nispel, M. D., Chiislian Deicalion and lhe Eaily Testimonia: VC , (r,,,):
i8,o.
ii. A1i-JUu.ic AU1uovs
r. Aiislon of Pella
Aiislon of Pella (ca. ro), Alexandiian aulhoi of a losl Discussion between
jason and Papiscus about Christ (Maximus Confessoi, iefeiiing lo Eusebius,
HE IV o, ) piesenled lhe veiy isl enliiely allegoiical Jewish-Chiislian
heimeneulics on lhe o1. His essay was allacked by Celsus, and foi lhal
ieason defended by Oiigen. Quoling Celsus: I know a woik of lhis soil,
a Conlioveisy belween one Papiscus and Jason, which does nol deseive
iidicule bul ialhei pily and halied. Il is nol, lheiefoie, my duly lo iefule lhis
nonsense; foi il is obvious lo eveiyone lo give his allenlion lo lhe aclual wiil-
ing. Bul I would piefei lo leach aboul lhe oidei of naluie and say lhal God
made nolhing moilal, Oiigen adds lhe following commenl: Neveilheless,
I could wish lhal eveiyone who heais Celsus clevei iheloiic asseiling lhal
lhe book enlilled A Conlioveisy belween Jason and Papiscus aboul Chiisl
deseives nol laughlei bul halied, wheie lo lake lhe lillle book inlo his hands
and have lhe palience and enduiance lo give his allenlion lo ils conlenls.
He would lhen al once condemn Celsus, foi he would nd nolhing in lhe
book deseiving of halied. If anyone ieads il impailially he will nd lhal lhe
book does nol even move him lo laughlei. In il a Chiislian is desciibed as
Anli-Rabbinic Polemics ,r,
,r8 Five Te Second Cenluiy
dispuling wilh a Jew fiom lhe Jewish Sciipluies and as showing lhal lhe
piophecies aboul lhe Messiah fol Jesus; and lhe ieply wilh which lhe olhei
man opposes lhe aigumenl is al leasl vulgai noi unsuilable lo lhe chaiaclei
of a Jew (C.C. , ,i; Chadwick r,,, ioof.).
In olhei woids lhe allegoiical melhod, piopei lo Alexandiian culluie,
was inilially applied in anli-Judaica by a Jewish Chiislian apologisl, eagei
lo legilimale his Chiislocenliic ieading of ancienl piophels. Allegoiism was
nol a founding decision of Chiislian heimeneulics. Il was a subsequenl and
secondaiy eecl of unavoidable polemics. In ils veiy oiigin, lhe heimeneuli-
cal inilialive piopei lo Chiislian failh was much moie bound lo lhe innei
dynamic of failh ilself.
Eui1ios
Ollo, J. K. T. von: Disputatio Iasonis et Papisci. Jena r8,i = Vienna r,o,, ,,.
S1cuirs
Biuns, J. E., ltercatio: StT (r,,): i8,i,.
Hainack, A. von, Geschichte der altchristlichen Literatur. I, r. Leipzig r8,, ,i,,
(Texls).
Pioslmeiei, F. R.: LCL ind ed. r,,,, ,rf.
Williams, A. L., dversus judaeos. r,,, i8o.
i. Juslin of Rome: see chaplei ,, VI, i
. Melilo of Saidis: see chaplei ,, IX, iv
Melilo of Saidis, in his homily Gn the Passion makes a sliong anli-Judaic
slalemenl, similai lo whal one ieads in pseudo-Cypiians gainst the jews.
. Pseudo-Cypiian
dversus judaeos, liansmilled undei lhe name of Cypiian, is a seimon daling
fiom ca. r,,. D. van Damme alliibules il lo a minislei in lhe Jewish Chiislian
communily of Rome, which had alieady pioduced lhe Letter of Clement
to the Corinthians. Tis oldesl seimon in Lalin is nol diieclly addiessing
Jews, bul seclaiian Jewish-Chiislians inside a Genlile-Chiislian communily.
Afei calling on lhe ancienl covenanls of God, fiom Adam lo Moses, lhe
pieachei commenls on lhe lwo paiables of lhe evil lenanls (Ml ir:o; Mk
Foi lhe Hebiew Bible lo lhe Sepluaginl ,r,
ri:rri; Lk io:,r,) and lhe wedding feasl (Ml ii:rr; Lk r:roi), wilh
special iefeinece lo lhe lwo sons (Ml ir:i8i). Te desciiplion of Chiisls
Passion seives as a iheloiical climax binding logelhei lhe commenls on lhe
dieienl paiables. Conlemplaling lhe iejeclion of lhe unbelieving Jews and
lhe eleclion of lhe nalions leads lo a hymnic piofession of failh. Te hom-
ilisl ends by celebialing lhe facl lhal some Jews ieached salvalion lhanks
lo Chiisls compassion and lo baplism. Pseudo-Cypiian was a iheloi and
a gifed wiilei familiai wilh lhe classics. He was also liained as a juiisl; lhe
nolions vetus and novum testamentum keep a sliiclly juiidical sense when he
claims: hic est qui rupit vetro suum testamentum et scripsit novum, quo gentes
ad possessionem bonorum suorum vocavit (pai. or). Te homily shows seveial
conlacls wilh a veiy eaily lexl of lhe Diatessaron. Il comes close lo Iienaeus
and lo Melilos homily Gn the Pasch. o1 quolalions aie: Gn ,: (pai. r),
r,:,b and 8 (pai. r,); Is r:i (pai. i,), rbra (pai. r), r,:ro, r8 (pai. ,r),
i:bo (pai. ,), :r (pai. ,,), 8:o, (pai. ,,). Te seimon only alludes lo
Jei i:i, i,, ; o:r,r8 (pai. o), and Is ,:,o (pai. o).
Eui1ios
Damme, D. van: Fiibouig r,o,.
Dieicks, G. F.: CCL (r,,i): io,,8 (Inlioduclion, i,o).
Tvnsin1ios
Damme: above.
S1cuirs
Hainack. A., Zui Schiif Pseudo-Cypiians dversus Iudaeos, TU io, NF , (r,oo):
rio,.
Ladgiaf, G., bei den Pseudo-cypiianischen Tiaklal dversus Iudaeos: LL rr
(r,oo): 8,,,.
Anli-Rabbinic Polemics ,r,
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl ,ir
CHAPTER SIX
THIRD-CENTURY GREEK
CHRISTIAN LITERATURE
co1i1s
Inlioduclion: Te Bible in Tiid-Cenluiy Chiislianily 323
I. Sixlus Julius Afiicanus 327
II. Hippolylus of Rome 328
III. Oiigen of Alexandiia 336
by Heimann J. Vogl
IV. Dionysius of Alexandiia 373
V. Giegoiy Taumaluigus 378
VI. Ammonios of Alexandiia 380
VII. Teognoslos 381
VIII. Teonas of Alexandiia 382
IX. Pelei I of Alexandiia 383
X. Melhodius of Olympus 384
,ir
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl ,i
I NTRODUCTION:
THE BI BLE I N THI RDCENTURY CHRI STIANI TY
Te lhiid cenluiy wilnessed a subslanlial giowlh of lhe Chiislian minoiily
in lhe uiban cenlies of lhe Roman Empiie, as well as lhe implanlalion of
Chiislian communilies beyond lhe boideis of lhe Empiie, in Syiia, Peisia and
Aimenia. Te Gieek koine seived as a lingua franca foi many liansaclions in
lhe spheie of ieligious and culluial aclivilies. Even in Rome lhe Chiislian
liluigy conlinued lo be celebialed in Gieek, wheieas Lalin was lhe o cial
language of lhe impeiial adminislialion, including lhal of Alexandiia and of
lhe easlein piovinces. Chiislian aulhois of lhe Wesl inheiiled a ixx, di cull
of access in pooi and diveise Lalin lianslalions, and so, like Teilullian, some
olhei wiileis did nol hesilale lo lianslale lhe Gieek exemplais of lhe Bible al
lheii disposal on lheii own inilialive. Al lhe same lime, lhese aulhois lended
lo conlenl lhemselves wilh lalinizing many lechnical leims in exegesis and
liluigical piaclice. Aclually, lhe enliie view of a biblical inleipielalion in lhe
Wesl, which had giown oul of lhe Judeo-Chiislian calechesis in Rome, Afiica,
oi Spain, and had been founded on basic piinciples in piopeily Lalin leims,
slowly bul suiely assimilaled lhe moie elaboiale heimeneulics ouiishing
in Gieek-speaking chuiches. Afei lhe occasional (losl) Gieek pamphlels of
Teilullian wiillen duiing lhe isl lwo decades of lhe cenluiy, Hippolylus of
Rome, ovei a decade lalei, was lhe lasl Wesleinei in lhe chuich composing
his woiks in Gieek.
Te sloim of Gnoslicism, seveie in ils impacl foi some Chiislian com-
munilies, mildei foi olheis, had uiged lhe need foi a canonical lisl of o1 and
1 wiilings foi all lhe chuiches. Befoie lhe end of lhe second cenluiy, lhe old
colleclions of Testimonia had been ieplaced by moie elaboiale exposilions
of Chiislian docliines, lhe mosl compiehensive being aulhoied by Iienaeus
of Lyon. Biblical exegesis was on lhe veige of becoming a main componenl of
Chiislian lileialuie as lhe incieasing need foi educaling lhe failhful in sciip-
luie challenged communily leadeis. Hence lhe wiiling of apologies, aimed al
piesenling Chiislianily in an acceplable way lo a non-Chiislian ieadeiship,
ieceded fiom lhe ciealive hoiizons of chuich wiileis, while explanalions of
lhe sacied sciipluies used in lhe liluigy and foi lhe liaining of calechumens
gained in populaiily. Te main chuiches of Anlioch and Alexandiia, Ephesus
in Asia and Caesaiea in Ponlus, Cailhage in Afiica, and of Rome and lhe iesl
of lhe Lalin Wesl, consolidaled lheii liluigical communily life wilh a sliong
emphasis pul on lhe biblical educalion of lheii conveils.
Peiseculions by Slale aulhoiilies bioke oul spoiadically, due lo polilical
,i Six Tiid-Cenluiy Gieek Chiislian Lileialuie
oppoilunism and social uniesl. Tis was lhe case al lhe slail of lhe lhiid
cenluiy, when an edicl by Seplimius Seveius in ioi sliiclly foibade convei-
sion lo Judaism oi Chiislianily. Unlil lhe shoil ieign of Empeioi Decius
(i,i,r), only Maximinus (i,i8) occasioned an anli-Chiislian oul-
buisl, wilh lhe Roman bishop Ponlianus and lhe piiesl Hippolylus among
ils viclims. In i,o, a geneial edicl of Decius imposed on all inhabilanls of
lhe Empiie lo oei a saciice, a supplicatio, lo lhe gods foi lhe well-being
of lhe Slale. In all cilies, Commissions deliveied ceilicales (libelli) lo lhose
who saciied. Te iefusal of lhe public acl of loyally lowaid lhe empeioi,
which lhe saciices implied, was punished by piison, loiluie, and ofen by
dealh. An Elhiopian documenl, whose aulhenlicily has been waiianled by
lhe Bollandisls (cta sanctorum ro,,, June r, i), menlions sixleen lhou-
sand Chiislian casuallies in Egypl alone. Te defeclion of a gieal numbei of
calechumens and baplized who, lhiough biibeiy oi olhei means, acquiied
libelli wilhoul saciicing, piovoked a deep scandal inside Chiislian com-
munilies. Unfoigiving iigoiisls in lhe spiiil of Novalian, dieamed aboul a
chuich of lhe Puie and claimed lo lake sides wilh lhe confessores, who had
ieally sueied duiing lhe peiseculion; a moie accommodaling majoiily of
piiesls and lay people consideied lhe silualion wilh iealislic indulgence.
Hence, in lhe Chiislian wiilings of lhe lime, biblical agiumenls of a new
kind pleaded in favoui of ieconcilialion and foigiveness. Te o1 leaching
aboul penance and lhe 1 message of love ieceived in lhal conlexl much
allenlion by inlelleclual chuich leadeis of opposile camps, such as Novalian
and Cypiian. In i,, and i,8, geneial measuies by Empeioi Valeiian sliuck
lhe cleigy and leading laily in pailiculai, in Rome, Egypl and Roman Afiica;
lhe peiseculion was slopped by Gallian in ioi.
Duiing lhe long peiiod of ielalive peace belween ioi and o, lhe lhiid
cenluiy Chiislianily piospeied on lhe scale of lhe Empiie, mainly in uiban
aieas. In Alexandiia, bul also in olhei places, a speclaculai inculluialion of lhe
Chiislian self-a imalion enlailed a ie-lhinking of biblical exegesis. Oiigen
of Alexandiia inauguialed a new slyle of inleipielive lechniques and lileiaiy
genies applied lo sciipluie, which inlegialed lhe Jewish scholaiship of Philo
and conlempoiaiy iabbis wilh lhe pasloial needs of chuich congiegalions,
and lhe myslic vision of his own genius. Like Alighieii Danle, a lhousand yeais
lalei in Floience oi William Shakespeaie in Elizabelhan England, Oiigen cie-
aled a lileiaiy legacy, piecisely in lhe aiea of sciipluial inleipielalion, which
was lo change foievei lhe language of fuluie geneialions.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,i,
Giiv.i Biviiouv.vuv
Tui Aiix.uvi. Scuooi
Alexandiie. Pages ,,r in EtTrav.
Allheim-Sliehl, R. Wuide Alexandieia Im Juni or, n. Chi. Duich die Peisei
Eiobeil: Bemeikungen Zui Zeillichen Beslimmung dei Sasanidischen
Beselzung Agyplens Unlei Chosiau II. Paiwez. Tyche o (r,,r): ro.
Cailelon Pagel, J. N. B. Te Chiislian Exegesis of lhe Old Teslamenl in lhe
Alexandiian Tiadilion. Pages ,8,i in Hebrew Bible/Gld Testament. Te
History of Its Interpretation. Vol. r. From the Beginnings to the Middle ges (Until
r,oo), in Co-Gperation with C. Brekelmans and M. Haran, Ed. by M. SFbr, Part r.
ntiquity. Gllingen: Vandenhoeck & Rupiechl, r,,o.
Ceiesa-Gaslaldi, A. Lesegesi Biblica Nel Commenlo al Canlico Dei Canlici Di
Filone Di Caipasia. Pages ,,8, in Studi Card. M. Pellegrini. r,,,.
Cesana, F. Rassegna Della Lelleialuia Alessandiina Ed Egiziana del IV e V Secolo.
Pages ro,,, in Per Foramen cus.
Dawson, D. llegorical Readers and Cultural Revision in ncient lexandria.
Beikeley: Univeisily of Califoinia Piess, r,,i.
Dawson, J. D. Ancienl Alexandiian Inleipielalion of Sciipluie. Diss., Yale.
Duval, Y.-M. Les Souices Giecques de lExegese de Jonas Chez Zenon de Veione.
VigChr io (r,oo): ,8rr,.
Esciibano-Albeica, I. Die Typen des Oenbaiungsempfanges in dei
Alexandiinischen Teologie. StPatr , (r,oo): iroi.
. Zum Zyklischen Zeilbegii dei Alexandiinischen und Kappadokischen
Teologie. StPatr rr (r,,i): i,r.
Guillel, J. Les Exegeses dAlexandiie el dAnlioche: Conil Ou Malenlendu: RSR
(r,,): i,,oi.
Hoek, A. van den. Te Concepl of in Alexandiian Teology.
StPatr r, (r,8,): i,o,.
Islaviidis, V. T. Teological Education in the lexandrian School. Islanbul: Paliiaichal
Piess, r,,o.
Mann, P. J. Alexandiia en Anliochi. NTT , (r,,r): r,io8.
Miguel Gale, J. Las Escuelas del ntiguo Egipto a Traves de los Papiros Griegos. Public.
de la Fundacion Univeisilaiia Espaola . Madiid, r,or.
Molland, E. Te Conception of the Gospel in the lexandrian Teology. Oslo, r,8.
Peiicoli Ridolni, F. Le Oiigini Della Scuola Di Alessandiia. RSG , (r,oi): irro.
Rankin, O. S. Old Teslamenl Inleipielalion. Ils Hisloiy and Developmenl. Hibj ,
(r,,r): ro,.
Ransom, G. H. Te Anlhiopology of lhe Calechelical School of Alexandiia. Diss.,
Soulhein Baplisl Teological Seminaiy, r,.
Inlioduclion ,i,
,io Six Tiid-Cenluiy Gieek Chiislian Lileialuie
Reuss, J. Dei Piesbylei Ammonius Alex. von Alexandiien und Sein Kommenlai
Zum Jo-Ev. Bib (r,o): r,,,o.
Roscaglia, M.P. Panlene el le Didascalee dAlexandiie: Du Judeo-Chiislianisme
Au Chiislianisme Hellenislique. Pages irr in Tribute to rthur Voobus.
Ediled by R.H. Fischei. Chicago, r,,,.
Ryan, P. J. Te Gieek Tiadilion of Allegoiizalion and Ils Inuence on lhe Eaily
Chiislian Wiileis. Prudentia ir (r,8,): i,o.
Schlossei, H. Quellengeschichlliche Sludie zui Inleipielalion des Leben-Moses-
Zyklus bei den Vlein des . Jahihundeils. Diss., Fieibuig, i.B., r,,rr,,i.
Selleis, R.V. Two ncient Christologies. Study of the Christological Tought of the
School of lexandria and ntioch. London: SPCK, r,o.
Slephenson, A. A. Sl. Cyiil of Jeiusalem and lhe Alexandiian Chiislian Gnosis.
StPatr r (r,,,): rio.
Vogl, H.-J. Unleischiedliche Exegese dei Alexandiinei und dei Anliochenei.
Cyiillische Umdeulung Chiislologischei Texle des Teodoi von Mopsueslia.
Pages ,,o, in Stimuli, Fs.E.Dassmann. Ediled by G. Schllgen and
C. Schollen. Munslei: Aschendoische V., r,,o.
Vlkei, W. Die Veiweilung dei Weisheils-Lileialui bei den chiisllichen
Alexandiineis. ,8,a o (r,,ir,,): r.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,i,
I
SI XTUS J ULI US AFRICANUS D. CA. 240
Afiicanus was boin in Aelia Capilolina. He became a civil seivanl undei
Seplimus Seveius and he sludied Chiislian lhoughl as a pupil of Heiaclas
in Alexandiia. He died al Nicopolis in Palesline, ca. io.
Te Chronicles, a millenaiian compilalion of limes fiom lhe ciealion of
lhe woild lo iir c.i., biblical dala and facls being synchionized wilh evenls
of Gieek and Roman hisloiy was lhe isl allempl lo haimonize biblical
liadilions wilh lhe seculai hisloiy of lhe woild. Hippolylus of Rome and
Eusebius of Caesaiea, among many olheis, would become Juliuss successois
in lhis iespecl.
Julius Afiicanus also wiole a Letter to ristides on Chiisls genealogy in
lhe Gospels (Eusebius, HE, I, ,; Jeiome, Commentary on Matthew I, io) in
oidei lo eliminale any disciepancy belween Mallhew and Luke: Tus neilhei
of lhe evangelisls is in eiioi, as lhe one ieckons by naluie and lhe olhei by
law (II), Te gospel, howevei, in any case slales lhe liulh (V), and a Letter
to Grigen on the book of Susannah, enliiely pieseived wilh Oiigens answei.
S1cuirs
Quaslen, I, ,,oo (bibliogiaphy). PG ro, oo. English ed.: NF (r88o: r,,)
ri,ri, (Epistle to ristides).
On his biogiaphy and woik: M. Simonelli, DPC II (r,8) rorif. : EECI (r,,i) oo.
,i8 Six Tiid-Cenluiy Gieek Chiislian Lileialuie
I I
HI PPOLYTUS OF ROME D. CA. 233
Of Gieek descenl, Hippolylus was a Roman piesbylei al lhe lime of
Bishop Zephiiinus (r,,ir,), possibly of Vicloi (r8,r,8). He wiole a
Commentary on Canticle and a liaclale Gn Christ and ntichrist befoie lhe
edicls of Seplimius Seveius (ca. ioo), a Commentary on Daniel soon afei
lhem. Undei lhe ieign of Seveiius Alexandei (iiii,), who was baiely in
his leens and slill undei lhe guaidianship of his molhei, Julia Mammaea,
Hippolylus seems lo have enjoyed lhe suppoil of Bishop Uibanus (iiiio)
and Bishop Ponlianus (ioi,). His peisonal quaiiel wilh Bishop Callislus
did nol iesull in any ieal schism (M. Richaid, D Sp ,, ,,, iefeiiing appiov-
ingly lo J. M. Hansens, La liturgie dHippolyte, oir8). Afei lhe muidei of
Seveiius Alexandei and Julia Mammaea in i,, Maximinus luined againsl
lhe Chiislians. Ponlianus and Hippolylus weie depoiled lo Saidinia and
died lheie.
Foi a cleai and compiehensive suivey of Hippolyluss woiks, wilh in-
dicalion of lheii manusciipl liansmission, lheii ancienl and conlempoiaiy
edilions and lianslalions, see M. Richaid, DSp. Among lhese woiks, exegelical
wiilings pievail. In biblical oidei lhey aie:
r. Commentary on Genesis
i. Gn Blessings of Isaac, jacob and Moses
. Gn Hexaemeron
. Gn Vhat Follows Hexaemeron
,. Gn Exodus
o. Benediction of Balaam (Numbeis iii)
,. Te Great Gde
8. Gn Elkanah and nna
,. Gn Pentateuch
ro. Gn judges
rr. Gn Ruth
ri. Gn Elkanah and Samuel (r Samuel)
r. Gn Te Story of David and Goliath (r Samuel r,)
r. Gn the Vitch of Endor (r Samuel i8)
r,. Gn Psalms
ro. Gn Proverbs
r,. Gn Ecclesiastes (Qohelelh), menlioned by Jeiome
r8. Gn Song of Songs
r,. Gn Isaiah
Hippolylus of Rome ,i,
io. Gn Ezekiel
ir. Gn Daniel
ii. Gn Zechariah
i. Commentary on the pocalypse (unique commenlaiy on a book of 1)
i. Homily on Matthew i:r, - (eschalological discouise): r fiagmenls
in Coplic, Aiabic, and Elhiopian calenae on Mallhew
i,. Homily on Matthew i,:rr, lhe lalenls, (quoled by Teodoiel)
io. Homily on Luke i:,, lhe lwo ciiminals (quoled by Teodoiel)
i,. Gn Christ and ntichrist
i8. Chronicles
i,. Gn the Date of Easter
o. Gn the Pasch, cf. P. Naulin, Homelies paschales, I Une homelie inspiiee
du liaile sui la Pque dHippolyle. SC i, (r,,o).
In cuiienl scholaiship, Hippolylus is piobably lhe mosl conlioveisial wiilei
of lhe eaily chuich. As a liuly ciealive pioneei in lhe eld of Chiislian ex-
egesis, he published al leasl lwelve sciipluial commenlaiies:
r. Commentary on Genesis Fiagmenls, mosl of lhem in lhe Catena on
Genesis by Piocopius of Gaza (olh cenluiy), ediled by H. Achelis (r8,,) in
GCS I, i, ,r,r. An addilional fiagmenl is ediled by M. Richaid, in Serta
Turyniana, Fs. A. Tuiin, Uibana r,,, ,oo.
i. Commentary on the Blessings of Isaac and jacob, in lwo books on
Genesis i, and ,, in Gieek: TU8, r (r,rr); also in Aimenian and Geoigian.
A Geiman lianslalion of lhe Geoigian lexl (lhiough a Russian veision)
alieady secuied by G. W. Bonwelsch: TU io, r (r,o), led lo lhe discov-
eiy of lhe Gieek oiiginal (TU 8, r) r,rr. Gn the Blessings of Moses: On
Deuleionomy , exlanl in Aimenian and Geoigian; lwo small fiagmenls
in Gieek. All lhiee Blessings aie ediled, wilh a Fiench lianslalion, and wilh
exhauslive biblical and oilhogiaphic indexes, by M. Biieie, L. Maiies and
B.-Ch. Meiciei, in PG i, (r,,), ri,.
. Gn the Hexaemeron: Eusebius and Jeiome liansmil six aulhenlic fiag-
menls, GCS r,i, ,r,.
Gn Vhat Follows the Hexaemeron: a fiagmenl on Gen : ii, Eusebius
Gn Exodus: menlioned by Jeiome
Gn the Benedictions of Balaam (iii): six fiagmenls, TU io, r, p. ,
Gn the Great Gde (Deuleionomy i): quoled by Teodoiel
Gn judges: eleven fiagmenls
Gn Ruth: one fiagmenl
Gn Elkana and nna: quoled by Teodoiel
. Te Story of David and Goliath: a homily on r Samuel r,, in Aimenian
,o Six Tiid-Cenluiy Gieek Chiislian Lileialuie
and Geoigian; Geiman lianslalion. G. N. Bonwelsch fiom lhe Russian (lians-
laled by Kaibelov fiom lhe Geoigian) in TU r,o. Add: Gn the Sorceress
() of Endor (r Sm i8:,r); slalue; Jeiome.
,. Gn Psalms: Slalue, Jeiome; quoled by Teodoiel of Cyius, on Psalm
i,, ii:r, i:,: GCS r, i (r8,,): ri,r,. Syiiac veision of lhe Inlioduclion:
P. de Lagaide, An. Syi. 88,. English lianslalion: ANL ,; ANF ,, r,or,i.
Geiman: GCS r, i (r8,,): ri,,. Gieek: Piologue wilh Fiench lianslalion
published by P. Naulin, Le dossier ro,oo. His commenlaiy was used by
Oiigen.
o. Gieek fiagmenls collecled by H. Achelis: GSC i (r8,,): r,,,8;
M. Piilchaid, Mvs ,8 (r,o,): i,,,o; ,, (r,oo): or8, 8o (r,o,): i,o.
,. Gn Song of Songs: Complele lexl exlanl in Geoigian (up lo Canl.
:,); fiagmenl in Gieek, Slavonic, Aimenian, Syiiac. Ed. G. N. Bonwelsch;
shoil fiagmenl of lhe Gieek oiiginal; olhei fiagmenls of lhe Slavonic vei-
sion (fiom Aimenian and Syiiac veisions), and conlinuous Aimenian lexl
of Com. Canl. r:,,: r, in Geiman lianslalion: GCS r.r (r8,,): ,.
Geoigian and Aimenian lexls wilh Lalin lianslalion: G. Gaiille, in CSCO
iolio (r,o,). A summaiizing Gieek paiaphiase, ed. M. Richaid: Mus ,,
(r,o): r,r,. A sel of homilies wilh allegoiical inleipielalion: lhe king
is Chiisl; his biide is lhe Chuich; she also slands foi lhe God-loving soul.
Ambiose used Hippolylus allegoiy in his explanalion on Psalm rr8.
8. Gn Isaiah: Teodoiel, Jeiome.
,. Gn Ezekiel: Eusebius.
ro. Commentary on Daniel: enliie lexl in Old Slavonic, mosl of il in
Gieek fiagmenls. Composed aiound io, lhe veiy isl exegelical woik by a
Chiislian, wiillen undei lhe piessuie of peiseculion by Seplimius Seveius.
In foui books, based on lhe Gieek veision of Teodolion. Allegoiy of Daniel
r: rr, and lhe sloiy of Susanna (I); Daniel if., aboul lhe lhiee young men
in lhe ie and lhe spiiilual powei of mailyidom (II); Daniel o, discussing
lhe ielalionship belween Chuich and Slale (III); and Daniel ,ri, wilh lhe
sloiy of lhe foui kingdoms: Babylonian, Peisian, Gieek and Roman (IV).
Te Commentary on Daniel was wiillen, nol pieached. Again and again
lhe aulhoi iecommends his ieadeis lo allend lo lhe sciipluies caiefully,
foi nolhing is useless in lhe sciipluies. In I, ,, Hippolylus explains lhal lhe
puipose of sciipluie is lo exhoil us lo gloiify lhe piophels, foi lhe Woid
geneiales sainls and is iegeneialed by lhem (compaie Jei r,:r,). Sciipluie
lells lhe whole sloiybolh admiiable deeds and lhe scandals (Susanna)in
calling on allegoiical inleipielalions (I, r). Tus lhe ieceplion of lhe sloiy
is secuied in lhe lighl of ecclesial aclualily showing why and how sciipluie
is meaningful in all ils delails. Te piesenl chuich expeiience geneiales
Hippolylus of Rome ,r
meaning foi sciipluie (r,). Undeislood as pieguialion, lhe sloiy is assisls
lhe chuich lo assume a disconceiling piesenl expeiience (ro). Fiom lhe
gura we lif up oui eyes lo spiiilual iealilies in Heaven (r,); lhe exempla
aie given foi oui imilalion (ii). In shoil, sciipluie does nol deceive us (i,).
Teiefoie in all lhings we musl keep lhe majesly of sciipluie (o). In Book
II, Hippolylus adds fuilhei heimeneulical iemaiks: Nobody can explain
heavenly mysleiies wilhoul pailicipalion in lhe Holy Spiiil (i). When al-
legoiism seives foi an appiopiiale inleipielalion, all delails can become
signicanl (i,). Foi sciipluie uses all possiblilies available lo engage us inlo
a fully Chiislian dedicalion (i8). In Book IV, Hippolylus adds a nal iequesl:
Anyone ieading sciipluie musl imilale lhe piophel (r, and io).
rr. Gn Zechariah: lhiough Jeiome; used by Didymus and Pioclus of
Conslanlinople
ri. Gn Proverbs. Fiagmenl, in PG ro, or,i8, oi GCS r, r,,,,
(H. Achelis), lo be avoided! Check M. Richaid, Gpera Minora I (r,,o) r,: Les
fiagmenls du Commenlaiie de S. Hippolyle sui les Pioveibes de Salomon,
IVIII: Le Museon ,, (r,oo): or,; 8o (r,o,): iro: Les fiagmenls
du Commenlaiie de S. Hippolyle sui les Pioveibes de Salomon, II. Edilion
piovisoiie: Le Museon ,8 (r,o,): i,,,o).
In addilion, Hippolylus wiole:
Gn Christ and ntichrist, ca. ioo, lhe longesl Paliislic exposilion on An-
lichiisl, based on lhe Piophels, Daniel and lhe Apocalypse. Hippolylus iefeis
lo il in his Commentary on Daniel (IV. ,. r; r. r). Gieek oiiginal: Achelis,
GCS I, i, r,. Geoigian veision wilh modein Lalin lianslalion: G. Gaiille,
CSCO ioio (r,o,): ro,ir. Old Slavonic, wilh Geiman lianslalion,
AGWG o (r8,,).
Te Chronicle,whose main souice is lhe Bible, was wiillen in i, and
was in line wilh lhe Chronicle of Julius Afiicanus (iir), and wilh Clemenl of
Alexandiia, Stromateis I, ro,ro. Il naiiales a woild hisloiy fiom Ciealion
on, againsl wiong expeclalions of lhe Day of Judgemenl. Hippolylus counled
only ,,8 yeais of lhe oooo piesumed foi global hisloiy.
Te Determination of the Date of Easter (see Eusebius of Caesaiea, HE
o, ii.r), dales fiom iii. Hippolylus counls fiom lhal dale on (wiongly) a
sixleen-yeai cycle foi Easlei in oidei lo fiee lhe chuich fiom lhe Jewish
calendai. Il was coiiecled in i by an anonymous De pascha computus,
liansmilled undei lhe name of Cypiian.
M. Richaid, Comput et chronographie chez saint Hippolyte, Lille, r,,o; Noles sui le
compul de cenl-douze ans; REB i (r,oo): iorioo (Gpera Minora I, n. io).
A. Sliobel, Ursprung und Geschichte des fruhchristlichen Gsterkalenders (TU rir),
Beilin, r,,,.
,i Six Tiid-Cenluiy Gieek Chiislian Lileialuie
Hippolylus excels in lhe naiialive slyle of a hisloiical and lypological
exegesis. He is enliiely commilled lo lhe biblical historia, which he usually
paiaphiases in adding delails of his own imaginalion, able lo diamalize oi
lo claiify ciicumslances. He nol so much aclualizes lhe biblical naiialives, as
he ieads inlo lhem Chiislian aclualily, namely lhe gospel evenl as naiialed
in lhe gospels and lhe aposlolic foundalions of lhe chuich known lhiough
lhe 1. Te coie of salvalion hisloiy, the mysleiy foi Hippolylus, consisls
in lhe liansfei of divine economy fiom lhe biblical Isiael lo lhe chuich of
lhe Genliles. Hippolylus wilnesses lhe mysleiy objeclively, in line wilh
lhe keiygma of chuich liadilion, nol subjeclively lhiough inleiioiizing il in
iefeience lo lhe expeiience of failh (as Oiigen will do). Tus his lypology
ilself iemains naiialive, as a pail of lhe paiaphiase of lhe o1, in a conciele,
calechelical and homilelic slyle. His aveision lo philosophy and highei leain-
ing seems absolule. He could have been inspiied by lhe exegelical inilialives
of Melilo, Juslin and Iienaeus. Because of his lack of iheloiical culluie, he
iemains alien lo lhe allegoiism and lhe Gnoslic disposilion of conlempoiaiy
Alexandiian exegeles.
Eui1ios
CPG I, r8,or,oi.
S1cuirs
Azzali Beinaidelli, G. Esegesi e calechesi nella iiessione paliislica inloino a Rom
ro:r,: Fides ex audilu, audilus aulem pei veibum Chiisli (Ippolilo Romano,
Clemenle Alessandiino, Oiigene). In Convegno di studio e aggiornamento,
Facolta di Lettere cristiane e classiche (Pont. Inst. ltioris Latinitatis), Roma
:o:8 marzo r,,:, a cura di S. Felici (Biblioteca di scienze religiose, roo), o,8.
Rome: LAS.
Bammel, C. P. Te slale of play wilh iegaid lo Hippolylus and lhe Conlia Noelum.
Heyj r (r,,o): r,,,,.
Baumgailen, A. I. Josephus and Hippolylus on lhe Phaiisees. HUC ,, (r,8):
ri,.
Bellel, P. Fiagmenlos desconocidos de Hipolilo de Roma en la liadicion copla
(sobie Maleo i:r,). Sef o (r,o): ,,or.
Beilsch, L. Die Bolschaf von Chiislus und unseiei Eilsung bei Hippolyl von
Rom. Eine maleiialkeiygmalische Unleisuchung. TSt r, (r,oo): XVlrr,.
Beylol, R. Hippolyle de Rome. Traite de lntechrist, liaduil de lElhiopien. Sem o
(r,,r): ro,,.
Hippolylus of Rome ,
Biieie, M, L. Maiies, and B. C. Meiciei. Hippolyte de Rome, Sur les benedictions
dIsaac, de jacob et de Motse. Fiimin Didol, r,,.
Buchheil, V. Hippolyl, Oiigenes und Ambiosius ubei den Census Augusli. Viva-
rium (r,8).
Canlalamessa, R. LOmelia In S. Pascha dello Pseudo-Ippolilo di Roma. Cf. Iren.
o (r,,i): i8o.
Chappuzeau, G. Die Exegese von Hohelied r,i a.b und , bei den Kiichenvlein
von Hippolyl bis Beinhaid. Ein Beiliag zum Veislndnis von Allegoiie und
Analogie. jC XVIII (r,,,): ,or.
La Cioix, Aibie de Vie. Tianslaled by P. Naulin. BiViChr , (r,oo): rr,.
Dunbai, D. Te delay of lhe paiousia in Hippolylus. VigChr , (r,8): ri,.
. Hippolylus of Rome and lhe Eschalological Exegesis of lhe Eaily Chuich.
VTj , (r,8): i,.
Edsman, C. M. A Typology of Baplism in Hippolylus Romanus. StPatr. i (r,,,):
,o.
Fiickel, J. Zu Hippolyls Kommenlai zu den Pioveibia, LelluiSap i (r,,r): r,,8,.
. Ein aimenisch eihallenei Tiaklal Hippolyls ubei die Tiinill: In nfange der
Teologie Fs. j. B. Bauer, ediled by N. Biox, r8,iro. Giaz, r,8,.
. Dei Anlinoel-Beiichl des Epiphanius als Koiiekliv fui den Texl von Hippolyls
Conlia Noelum. Compostellanum , (r,,o): ,,.
Gaiille, G. Fiagmenls aimeniens du liaile dHippolyle sui David el Golialh.
Museon ,o (r,o): i,,r8.
Halleux, A. de. Une veision syiiaque ievisee du commenlaiie dHippolyle sui
Suzanne. Mus ror (r,88): i,,r.
. Hyppolile en veision syiiaque. Mus roi (r,8,): r,i.
Hamel, A. Kirche bei Hippolytus Romanus. Beilelsmann, r,,o.
Hidal, S. Apocalypse, Peiseculion and Exegesis: Hippolylus and Teodoiel of
Ciiihus on lhe Book of Daniel. In In the Last Days. Gn jewish and Christian
pocalyptic and its Period (FS B. Gtzen), edited by K. Jeppesen, K. Nielsen, and
B. Roesendal, ,,. Aaihus: Aaihus Univeisily Piess, r,,.
Jilek, A. Bischof und Piesbyleiium zui Beziehung zwischen Episkopal und
Piesbyleial im Lichle dei Tiadilio Aposlolica Hippolyls. ZkT roo (r,8):
,oor.
Jonge, M. de. Hippolylus Benediclions of Isaac, Jacob and Moses and lhe
Teslamenls of lhe Twelve Paliiaichs. Bijdragen ol (r,8,): i,oo.
Labale, A. Sui due fiammenli di Ippolilo all Ecclesiasle. VetChr i (r,8o): r,,8r.
Laili, G. Il sangue in S. Iieneo. Sangue/patristica (,8r).
Manseld, J. Resuiieclion added: lhe inleipielalio chiisliana of a Sloic docliine.
VigChr , (r,8): ir8.
Maicovich, M. TRE r, (r,8o): 8r8,.
, Six Tiid-Cenluiy Gieek Chiislian Lileialuie
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Meis, A. W. El liempo de la iglesia segun San Hipolilo. Est.patristicos (r,,,).
Meloni, P. Spiiilo Sanlo e iesuiiezione nel linguaggio simbolico di Ippolilo. SSRel o
(r,8i): i,,r.
Meicali, G. Gsservazioni ai Proemi del Salterio di Grigene, Ippolito, Eusebio, Cirillo
lessandrino e altri con frammenti inediti. Sludi e Tesli ri, r,,8.
Mullei, D. Die iussisch-kiichenslavische Handschiif von Hippolyls Schiif
ubei den Anlichiisl im Kodex Slav. , dei Osleiieich. Diss., Vienna:
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(r,or): or.
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(r,8i): ,,ri.
Pedicini C. Il signicalo polilico della eschalologia di Ippolilo di Roma. FLN
(r,,): ,,rii.
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Parola e Spirito (r,8i).
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ciislologia y soleiiologia. Burgense i8 (r,8,): i,8.
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Ges a Grigene, a cura di E. Norelli, r,i,. Bologna: Edizione Dehoniane
Bologna, r,,.
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Quaslen, J. Patrology II (r,,) roio,.
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. Une paiaphiase giecque iesumee du commenlaiie dHippolyle sui le Canlique
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. Les fiagmenls du commenlaiie de S. Hippolyle sui les Pioveibes de Salomon.
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. DSp ,lr (r,o8): ,r,r.
. Poui une nouvelle edilion du commenlaiie de S. Hippolyle sui Daniel. Fs.
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. Les di culles dune edilion du Commenlaiie de S. Hippolyle sui Daniel. RHT
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(r,,o): o,8,ri.
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Canliques. RBen ror (r,,r): ir,,.
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Laclanlius und Hippolylos. VetChr i, (r,,o): rrrir.
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. Nole su anlichi commenlialle Benedizione dei aliiaichi. nnali della Fac. di
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Mediolanensia, r,). Milan: Vila e Pensieio, r,88.
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(r,,o): i,.
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ciisliana di Lev ro in un fiammenlo di Ippolilo. BibbGr i (r,8i): r,,oo.
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,o Six Tiid-Cenluiy Gieek Chiislian Lileialuie
I I I
ORIGEN OF ALEXANDRIA 183233
. svici.i co1vivU1io
by Heimann J. Vogl
i. Biouv.vuic.i
Oiigen (boin aboul r8, c.i. in Alexandiia) is said lo have leained lhe sciip-
luies by heail alieady as a child, undei lhe guidance of his falhei Leonidas;
lalei, as minoi eiiois show, he appeais ofen lo have quoled fiom memoiy.
Inspiied by lhe biblical call lo imilalion of Jesus, he wished lo follow his
falhei lo a mailyis dealh, and was only pievenled by a iuse devised by his
molhei. He gave up lhe income he eained as a leachei of giammai in oidei
lo comply wilh lhe wishes of a giowing numbei of healhen, who wanled him
lo leach lhem aboul Chiislianily,
r
bul lhis now iequiied of him a scholaily
pieoccupalion wilh lhe Bible which had been familiai lo him fiom his youlh.
Oiigen howevei always iegaided ils inlepielalion as a lask lo be undeilaken
only by expeiienced Chiislian leacheis, who also diiecled lheii daily lives
in accoidance wilh lhe Sciipluies. He appeais lo have appioached lhe sys-
lemalic piesenlalion of lhe liulhs of lhe Chiislian failh and lheii lheological
exposilion much moie nonchalanlly lhan he did exegesis; al any iale his gieal
woik on lhe isl piinciples (Peri rchon De principiis), pieseived complele
only in Runuss Lalin lianslalion,
i
beliays no hesilalion oi doubl ovei lak-
ing in hand such a lask. Ralhei, suie of his knowledge, he begins il lhus: All
who believe . . . ieceive lhe knowledge which summons men lo live good and
holy lives, exclusively fiom Chiisls woid and his leaching. In conliasl, in
lhe pieface lo his commenlaiy on lhe Psalms, composed while he was slill
in Alexandiia and piobably lhe isl of all his exegelical woiks, he explains
nol only how lighlly shul and sealed lhe divine sciipluies aie,

bul also
r. So Eusebius in his Chuich Hisloiy (HE VI r).
i. Runus (d. ro), an eiudile Lalin monk, leained Gieek in lhe Easl and became
enlhusiaslic foi Oiigens woiks, which he soughl lo inlioduce lo lhe Wesl. In lhe
isl gieal conicl ovei Oiigens oilhodoxy al lhe luin fiom lhe lh lo lhe ,lh cen-
luiy, he fell oul wilh his foimei fiiend Jeiome, who unlil his dealh in io lived as
abbol in Belhlehem and indefaligably lianslaled lhe Bible and, ielying in lhe main
on Oiigen, commenled on il.
. Paliologia Giaeca (PG) ri, ro,oC.
Oiigen of Alexandiia ,,
lhal lhis venluie is piopeily beyond his poweis and only undeilaken al lhe
iequesl of his fiiend Ambiosius.
Te same holds foi his gieal commenlaiy on John, which he likewise be-
gan al lhe iequesl of Ambiosius, whom he had conveiled fiom Gnoslicism lo
Chiislianily, and lo iefule lhe commenlaiy on John by lhe gnoslic Heiacleon
(and peihaps nevei compleled). He says in lhe veiy isl book (cap. .i)
lhal one could only undeisland John if like him he had lain in lhe bosom of
Jesus (cf. Jn r:i,) and like him had ieceived fiom Jesus Maiy as his molhei
(cf. Jn r,:iof.); Oiigen will scaicely have a imed such a lhing of himself.
Ceilainly we can see heie nol only a dieience in allilude lowaids dogmalic
piesenlalion and sciipluial inleipielalion, bul piobably also an advance in
disceinmenl. In lhe fouilh book of lhe De Principiis, lhe isl lhiee chapleis
of which aie devoled lo Holy Sciipluie,

Oiigen was convinced lhal lhe
cause of lhe false opinions which he had encounleied among Jews, heielics
and simple Chiislians, lay only in lhe facl lhal sciipluie is nol spiiilually
undeislood, bul conceived accoiding lo lhe baie lellei (Princ IV i.i). In his
commenlaiy on John, and lhus in his debale wilh Gnoslicism, il occuiied
lo him lhal lheie is also false docliine which undeislands ilself as spiiilual
inleipielalion, and lhal lheiefoie spiiilual inleipielalion, allegoiizing, is no
guaianlee of oilhodoxy (Comm. in joh r.,.,r; r.ro.,8).
To pieach on biblical lexls, and lhus lo speak aboul lhem in divine seivice
befoie a congiegalion composed of veiy diveise elemenls, was foi Oiigen
piobably again a new expeiience, which he isl had afei his move fiom
Alexandiia lo Caesaiea.
,
He had indeed been inviled lo pieach even eailiei,
on a jouiney lhiough Paleslinenaluially because of his well known know-
ledge of lhe Biblebul lhis was al mosl occasional pieaching. In Caesaiea
. Tey occupy ,o pages in volume V of lhe edilion of Oiigen in lhe Giiechisch-
chiislliche Schiifslellei seiies (GCS).
,. Eusebius (HE VI io) speaks in neulial leims, bul eailiei (VI r,.ro) he had ie-
feiied lo a fiesh conicl which aied up in Alexandiia and caused Oiigen lo leave
lhe cily. Oiigen himself may have been lhe cause of lhis conicl; foi Eusebius ie-
poils also lhal lhe Alexandiian bishop Demeliius bioughl chaiges againsl Oiigen
oul of envy (VI 8.), and lhal because of his oidinalion as piesbylei in Palesline
accusalions weie bioughl againsl him, wilh which olhei chuich leadeis also had
lo concein lhemselves. Eusebius, oi his leachei Pamphilus, had expiessed himself
moie cleaily in a woik wiillen in defence of Oiigen; il was slill known lo lhe gieal
Byzanline scholai Pholius in lhe ninlh cenluiy, and he has lef us exliacls fiom
il; fiom lhis il emeiges lhal aclually lwo synods in Alexandiia had pionounced
againsl Oiigen. J. A. Fischei (Die alexandiinischen Synoden gegen Oiigenes:
Gstkirchliche Studien (GS) i8, r,,,, rro) oeis a caieful accounl.
,8 Six Tiid-Cenluiy Gieek Chiislian Lileialuie
howevei, wheie he spenl lhe lasl lwo decades of his life in unagging acliv-
ily, he was enliusled wilh lhe iegulai liluigical exposilion of sciipluie; he
was lo expound lhe whole of Holy Sciipluie, piobably in accoidance wilh
lhe Anliochene lhiee-yeai cycle of lhe leclions foi divine seivice, and lhus
pieach nol only on Sundays bul on woiking days also. He apeais howevei
nol lo have caiiied lhis lask lo lhe veiy end; lhe chuich hisloiian Eusebius,
himself bishop in Caesaiea fiom aboul oo, found in lhe libiaiy lheie no
complele pieaching cycle foi all lhe biblical books. Il has been conjecluied
lhal lhe bishop ieleased Oiigen fiom his lask befoie lhe isl lhiee yeais had
elapsed, because in his seimons he did indeed speak olheiwise lhan in lhe
gieal commenlaiies, bul none lhe less deliveied even befoie lhe congiegalion
his piofound lheological ideas, lheieby piobably asking loo much of many
lisleneis. Al any iale he himself somelimes complains of lack of allenlion.
Tal was ceilainly nol wanling al lhe synods, lo which Oiigen was occa-
sionally inviled; lheie also he expounded Holy Sciipluie, and al leasl once
in lively discussion bioughl back lo lhe Calholic cieed a bishop suspecled
of heiesy.
o
He had been asked by his fiiend Ambiosius lo compose his com-
menlaiy on John, his isl exposilion of lhe Gospels; bul beyond doubl lhe
debale wilh Gnoslicism also alliacled him. Tis is indeed a lheme which
conlinues iighl lhiough inlo his lale woiks.
,
Oiigen appeais also lo have
commenled on lhe Gospel of Luke, bul all lhal iemains is only seimons on
Luke, which leave gieal gaps and ceilainly pieceded lhe commenlaiy. Tal
Oiigen occasionally iefeis lo Luke in his commenlaiy on Mallhew, bul on
lhe olhei hand fiequenlly oeis an inleipielalion of lhe delails of Luke and
Maik in conneclion wilh his exegesis of Mallhew, piobably shows lhal lhe
commenlaiy on Luke was composed afei lhal on Mallhewa commenlaiy
on Maik is nevei asciibed lo him. In ancienl lileialuie lhe ieadei is fiequenlly
o. Te whole discussion was noled down, and is available lo us in lhe Dialogue
wilh Heiakleides and his episcopal colleagues. Texl and Fiench lianslalion by
J. Scheiei, Entretien (cf. bibliogiaphy). On lhese synods see J. A. Fischei, Synoden
mil Oiigenes, GS i,, r,8o, ,,rr,.
,. E.g. in lhe Commentary on Matthew (Book XI, cap. r). Oiigen combals nol only
lhe false docliine of God in Gnoslicism, bul also ils anlhiopology, accoiding lo
which being good oi evil was supposed lo deiive fiom lhe dieienl naluies. Againsl
lhis Oiigen, e.g. Comm. in Matt. X, rr, in his inleipielalion of lhe nel casl inlo lhe
sea, defends lhe libeily and iesponsibilily of man, wilhoul howevei falling viclim lo
Pelagian exaggeialion; ialhei he could even be named as a wilness foi lhe posilion
of Augusline: Tey aie fiee fiom iighleousness only lhiough lhe decision of lhe
will; lhey become fiee fiom sin only lhiough lhe giace of lhe Savioui (gainst two
Pelagian Letters I i.).
Oiigen of Alexandiia ,,
addiessed, bul lhe addiesses lo lhe ieadei in lhe commenlaiy on Mallhew
could also be undeislood like lhose in lhe commenlaiy on John, and would
lhen also be diiecled lo Ambiosius and indicale lhal once again he slimu-
laled Oiigen lo lhis exegelical woik, if he did nol aclually compel him, jusl
as Oiigen conveisely encouiaged him in his own sludy of lhe Bible.
Occasionally Oiigen lamenls lhal lhe whole sciiploiium which lhe iich
Ambiosius had placed al his disposal, compiising some lwenly peisons,
wanled lo be kepl busy wilhoul inleiiuplion, and lhus foiced him inlo inces-
sanl lheological and lileiaiy aclivily. While lhe commenlaiy on John was,
so lo speak, an academic woik, some of Oiigens pieaching expeiiences also
appeai lo have found a place in lhe commenlaiy on Mallhew. He piobably
did nol biing lhe commenlaiy on John lo complelion, bul peihaps he did
lhal on Mallhew. In il and in lhe gieal woik againsl lhe healhen philosophei
Celsus, which piobably came inlo being aboul lhe same lime and was also
inspiied oi even demanded by Ambiosius, we may see in each case Oiigens
nal woid on a queslion of failh. He died afei i,r, piobably fiom lhe con-
sequences of lhe loimenls sueied in lhe Decian peiseculion.
ii. DocUmi1.vv
Among exegelical woiks, Oiigen has lef us nol only laige scienlic commen-
laiies (lomoi), e.g. on Genesis, lhe Song of Solomon, lhe Psalms, lhe Gospels
of Mallhew and John, and Romans, as well as numeious seimons (homiliai),
namely on lhe Penlaleuch, i.e. lhe ve books of Moses, as well as on Joshua
and Judges, on Samuel, Jeiemiah and Ezekiel, on lhe Song of Solomon and
on lhe Gospel of Luke, bul also woiks of a lhiid kind, which weie peihaps
conceived of as pieliminaiy woik foi majoi commenlaiies; lhey aie shoil
exposilions on individual veises, lhe so-called scholia. Fiisl and foiemosl
howevei one woik musl be menlioned, which is nol sliiclly exegelical bul
iepiesenls lhe foundalion foi all inleipielalion of Holy Sciipluie, namely lhe
eslablishing of a ieliable lexl. Oiigen knew no Hebiew, and lhus could nol
iead lhe oiiginal lexl of lhe o1, even if he oblained infoimalion fiom iabbis
al leasl aboul lhe signicance of Hebiew names. He did indeed syslem alically
defend lhe ixx, lhe lianslalion of lhe o1 inlo Gieek piepaied in Alexandiia
in lhe lhiid cenluiy v.c.i., because of ils long use as lhe Bible of lhe chuich,
and foi lhal ieason decisively iejecled lhe demand foi a new lianslalion fiom
lhe Hebiew;
8
bul he was peifeclly awaie of lhe nol inconsideiable dieiences
8. So in lhe lellei lo Julius Afiicanus (cap. , PG rr, ,,AooA).
,o Six Tiid-Cenluiy Gieek Chiislian Lileialuie
al many poinls belween lhe Gieek lianslalion and lhe Hebiew lexl used al
lhe lime by lhe synagogue.
Decades befoie Oiigen began lo sludy lhe Bible, educaled Jews had al-
ieady pioduced new Gieek lianslalions of lheii Bible; lhal was how lhe usual
Chiislian pioofs foi lhe Messiahship of Jesus weie lo be iefuled, foi lhey weie
based on lhe Sepluaginl lexl. Te mosl famous passage is piobably Is ,:r,
wheie lhe ixx says: Te viigin will . . . biing foilh a child, bul lhe Hebiew
lexl does nol expiessly speak of a viigin, bul only of a young woman; lhus
ovei againsl lhe woid parthenos in ixx lhe new Jewish lianslalions oeied
neanis. Te dieiences belween ixx and lhe oiiginal in lhe conlenl of lhe
lexl weie naluially lhiown inlo cleai ielief in lhese woiks by Aquila, who
lianslaled wilh exlieme lileialism and even allempled lo pieseive lhe ely-
mology of lhe Hebiew woids, by Symmachus, who aimed al a good Gieek,
and by Teodolion, who piesenled ialhei a ievision of ixx. Oiigen himself
discoveied lwo fuilhei lianslalions, which howevei piobably did nol iepio-
duce lhe enliie o1. As a basis foi lhe exegelical woiks of lhe second half of his
life, his aclivily in Caesaiea, Oiigen had lhe vaiious lianslalions wiillen side
by side in six columns, lhe isl piobably conlaining meiely a liansciiplion
of lhe Hebiew lexl in Gieek lelleis; lhis giganlic woik is called lhe Hexapla
(lhe six-fold). In il all lhose passages weie maiked which occui eilhei only
in lhe Hebiew lexl (and ils exacl lianslalions) oi only in ixx.
Oiigen had such a ieveience foi bolh foims of lhe lexl lhal he did nol
wish even lhe suiplus maleiial in ixx lo be losl. Indeed, he occasionally
even expounds lwo dieienl ieadings of lhe same biblical veise wilh lhe
same degiee of sympalhy. Foi example, Jeiemiah says: I am a debloi lo no
man, and a ciediloi lo none (r,:ro), in Gieek: ouk opheilesa, oude opheilese
moi oudeis. In some manusciipls Oiigen also found lhe ieading: Gute oph-
elesa, oute ophelese me oude heis, hence: I was useful lo no-one, and no-one
was useful lo me, and nds in lhem nol only infoimalion aboul lhe life of
lhe piophel bul also impoilanl slalemenls aboul lhe saving aclivily of lhe
Redeemei (jer. Hom. XIV f.). Te Hexapla was indeed nevei copied in full,
and lheiefoie is nol pieseived complele, bul il has manifeslly inuenced
lhe biblical lexl of nol a few manusciipls; lhe fiagmenls of lhe Hexapla,
pieseived in vaiious ways, weie galheied logelhei by F. Field and iepiinled
in volumes r, and ro.r of Mignes Paliologia Giaeca.
On lhe isl book of lhe o1, Genesis, Oiigen ceilainly composed a delailed
commenlaiy, foi lheie aie quolalions fiom lhe isl and lhiid books, and
some fuilhei fiagmenls; bul lhe chief exlanl iemains aie sixleen homilies
lianslaled by Runus. On Exodus lheie aie, in addilion lo veiy meagie
fiagmenls, lhiileen seimons lianslaled by Runus, and likewise sixleen
Oiigen of Alexandiia ,r
seimons on Levilicus and lwenly-eighl on Numbeis; on Deuleionomy
only meagie fiagmenls have suivived, bul foi Joshua lwenly-six seimons
and foi Judges nineleen lianslaled by Runus. On lhe books of Kings only
one seimon has suivived lhiough Runuss lianslalion, bul lhe seimon on
r Kings i8:i, (Saul and lhe wilch of Endoi) is slill exlanl in lhe oiiginal
Gieek. Peihaps Oiigen did nol commenl in delail on lhe books of Kings,
allhough he evidenlly inlended lo; foi in No. r8 of lhe Commenlaiioium
seiies,
,
on Ml i,:,o, he says lhal he cannol heie explain whal had become
visible lhiough lhe iending of lhe veil al lhe dealh of Jesus; lhis would be
moie appiopiiale in lhe commenl on lhe lhiid book of Kings (i.e. lhe isl
in oui numbeiing) and lhe second book of Chionicles. On Rulh and Job
lheie aie meagie fiagmenls.
To lhe Psallei Oiigen devoled all lhiee kinds of exposilion; Jeiome (ep.
,) beais wilness lhal he composed many volumes of commenlaiies on all
lhe Psalms; Eusebius, alieady menlioned, iepoils (HE o.i.i) lhal he had al-
ieady published a commenlaiy on lhe isl lwenly-ve Psalms in Alexandiia.
Oiigen himself also iefeis in his De Principiis (i..), ceilainly composed
while he was slill in Alexandiia, lo his exposilion of Psalm i:, (Ten will he
speak lo lhem in his angei), which he has inleipieled in accoidance wilh
his small insighl. Heie he does nol seem lo have meanl any commenlaiy
on all lhe Psalms; foi in his commenlaiy on Romans, which was composed
lalei (:r; exlanl only in Lalin), he says lhal he spoke of how David himself
calls us lo a deepei undeislanding of lhe Psalms when he commenled on lhe
Psalms in sequence; lheie he manifeslly means his complele commenlaiy
on lhe Psalms. In olhei woiks also Oiigen menlions his exposilions of lhe
Psalms (cf. PG ri, ro,ro,i). Evidenlly he began a new commenlaiy on
lhe Psallei in his second peiiod of ciealivily in Caesaiea. P. Naulin believes
lhal lhe inlioducloiy iemaiks on lhe Psallei as a whole, which in lhe liadi-
lion aie asciibed lo lhe book on lhe isl Psalm (PG ri, ro,,ro8), may
be assigned lo lhe beginning of lhe Alexandiian commenlaiy, while he sees
in lhe lexl of columns ro,ro,o, which likewise discuss basic queslions,
lhe beginning of lhe Caesaiean commenlaiy.
ro
On lhe individual veises of
Psalms r lo somewhal longei exposilions have come down lo us, which
howevei may be iecognised as exliacls fiom lhe moie delailed commenlaiy;
fiom Psalm , on we possess only occasional shoilei explanalions of single
,. On lhis, see below.
ro. P. Naulin, Oiigene. Sa vie et son oeuvre, Chiislianisme anlique I, Paiis r,,,,
i,of., would howevei aiiange lhe fiagmenls in a dieienl sequence, namely rooo
CD lo ro,o B, lhen ro, A lo ro,o A, lhen ro,o A lo ro,, C.
,i Six Tiid-Cenluiy Gieek Chiislian Lileialuie
veises, of which many indeed belong lo Evagiius Ponlicus, lhe lalei admiiei
of Oiigen, bul many piobably iepioduce lhe concise exegelical commenls
of Oiigen himself, of which lhe liadilion iepoils.
Tal Oiigen did nol woik on one biblical book afei anolhei, and in each
case concein himself only wilh lhis book, can be seen fiom a iefeience lo
Psalm ro, (rro) in lhe lasl pail, exlanl only in Lalin, of his commenlaiy on
Mallhew. Wheie Oiigen is expounding Ml ii:ro, lhe debale wilh lhe
Phaiisees in which Jesus asks how lhe Messiah could be Davids son when he
calls him my Loid, he says
rr
lhal anyone would be bellei able lo inleipiel
lhis Psalm veise if he has undeilaken lo inleipiel lhe Psalm ilself. Oiigen
had lhus nol yel himself woiked on Psalm ro, when he ieached chaplei
ii in his commenlaiy on Mallhew. Bul il can scaicely be lhoughl lhal lhe
complele Psalm commenlaiy of his ciealive peiiod in Caesaiea came inlo
being as a whole only afei lhe commenlaiy on Mallhew, since we aie ceilain
lhal al leasl lhe commenlaiy on Luke belongs in lhis lale peiiod.
Te exposilion on lhe lhiee Psalms, Nos. o, ,, and 8, occupies a special
place. Because il is wholly moial and deals wilh conveision, iepenlance,
puiicalion and impiovemenl of life, Runus lianslaled il inlo Lalin in lhe
foim of nine homilies and dedicaled lhis Coipus lo his disciple Apionian.
ri

We musl lheiefoie (as wilh lhe lianslalion of lhe De Principiis) ieckon wilh
inleifeience by Runus.
Oiigen was especially fond of lhe Song of Solomon; alieady in his youlh
he expounded il in a shoil commenlaiy, of which howevei only a small
fiagmenl is pieseived in lhe Philocalia,
r
and lhen devoled lo il a laige com-
menlaiy in len books, of which foui aie exlanl in Runuss lianslalion; in
addilion lheie aie also lwo delailed seimons on lhe Song of Solomon, which
Jeiome lianslaled. He says of Oiigen lhal wilh his sciipluial inleipielalion he
suipassed all olhei exegeles, bul wilh his exposilion of lhe Song of Solomon
he suipassed even himself. In lhe biidegioom of lhe Song Oiigen sees Chiisl
and in lhe biide lhe Chuich oi lhe believing soul; lhus he piepaied lhe way
foi a pious Chuich-consciousness, and so foi lhe Ecclesiology of Augusline
and his successois, bul al lhe same lime laid lhe foundalion foi nuplial
myslicism and so foi Chiislian myslicism geneially.
rr. In No. , of lhe Commentariorum series; on lhis see fuilhei below.
ri. PG ri, rr,o8A; ro,Br88C; r,rArroB.
r. Te Philocalia, lileially delighl in whal is beauliful and liue, is a colleclion of
faiily long exliacls fiom woiks of Oiigen which lhe lwo fiiends Basil lhe Gieal and
Giegoiy of Nazianzus pul logelhei in lheii lime as monks; a faiily laige pail of il,
chapleis iri,, is conceined wilh fieedom of lhe will. New edilion: Philocalie (see
Bibliogiaphy).
Oiigen of Alexandiia ,
Oiigen had composed lhe isl ve books of his gieal commenlaiy on
John in Alexandiia, and had begun lhe sixlh. Howevei, when he was expelled
fiom lhe Alexandiian Chuich and iemoved lo Caesaiea in Palesline lhe
beginning of Book VI was losl and he had lo begin afiesh (VI i.rrf.). He
evidenlly nevei complelely nished lhe commenlaiy; Eusebius alieady la-
menls (HE o.i.r) lhal only lhiily-lwo books have come down lo us;
r
in
lhe Gieek lheie slill exisl loday Books I, II, VI, X, XIII, XIX and XX, XXVIII
and nally XXXII; lhis lasl howevei explains lhe Gospel only as fai as r:r;
of lhe one hundied and foily-one fiagmenls which Pieuschen collecled in
GCS (some of which howevei belong lo Teodoie of Mopsueslia), only lwo
deal wilh a lexl beyond Jn r:r, namely Jn r,: and io:i. Il is also alieady
sliiking in lhe lasl exlanl books lhal Oiigen is no longei doing his exegesis
al lenglh, as when he began lhe woik; foi lhe isl lwo books deal wilh lhe
Gospel only as fai as Jn r:,. Peihaps howevei he also lacked lhe incenlive foi
fuilhei inleipielalion; in lhe isl books he is iefuling lhe commenlaiy on
John by lhe gnoslic Heiacleon, who foi his pail seems only lo have ieached
as fai as Jn 8:,o; beyond Book XX 8, ,8 Oiigen quoles him no moie.
Te commenlaiy on Mallhew also has nol come down lo us complele.
In Gieek lheie exisl loday only Books X lo XVII, which deal wilh lhe lexl of
Mallhew fiom r:o lo ii:. Teie is howevei a Lalin lianslalion, deiiving
piobably fiom lhe olh cenluiy, which fiom Book XII., (i.e. fiom Ml ro:r)
iuns paiallel wilh lhe Gieek lexl; lhis loo does nol exlend lo lhe end of lhe
Gospel, bul only lo Ml i,:oo. In lhe Middle Ages lhe lasl pail of il, foi which
lhe Gieek has nol suivived, was cuiiously liealed as an independenl woik,
and divided inlo one hundied and foily-ve seclions of vaiying lenglh;
il was given lhe name Commentariorum Series. Tis Lalin veision beliays
inleiesls of ils own, ascelic and monaslic; il can lheiefoie be adduced only
wilh caulion foi lhe coiieclion of lhe Gieek lexl.
r,
Of Books I lo IX of lhe
commenlaiy inleiesling fiagmenls have suivived above all in lhe Calenae.
r. All lhe manusciipls do piesenl lhe numbei lwenly-lwo, bul Jeiome in lhe
inlioduclion lo his lianslalion of Oiigens homilies on Luke speaks of lhiily-lwo
books; lhe lexl of Eusebius is lhus lo be coiiecled. Foi shoilly afeiwaids (cap. i8)
he speaks aboul lhe conlenl of Book ii, which is no longei available lo us; he lhus
veiy piobably slill had in his libiaiy eveiylhing lhal Oiigen wiole on lhe Gospel
of John.
r,. Al any iale nol lo lhe exlenl lhal E. Klosleimann did in lhe isl ciilical edilion,
volume X of lhe woiks of Oiigen in lhe GCS seiies. E. Fiuchlel alieady wilhdiew
mosl of lhese inleifeiences wilh lhe Gieek lexl, in volume XII.i of lhe GCS edilion
of Oiigen, Beilin r,,,. Moie iecenlly Mme Baslil, who has laken ovei lhe ediling
of Books XII onwaids foi lhe Souices Chieliennes seiies, is allempling lo impiove
, Six Tiid-Cenluiy Gieek Chiislian Lileialuie
Te ancienl wilnesses also asciibe lo Oiigen a commenlaiy on Luke;
as a mallei of facl, in volume IX of GCS Rauei oeis, in addilion lo lhe
lhiily-nine homilies on lhe Gospel of Luke handed down in Jeiomes Lalin
lianslalion, i,, fiagmenls some of which cannol deiive fiom lhe homilies.
Incidenlally il may be said lhal Jeiome piobably wanled in lhe main lo show
by his lianslalion how much his oldei conlempoiaiy Ambiose, bishop of
Milan, had laken ovei fiom Oiigen in his seimons on Luke, which weie
combined inlo a conlinuous commenlaiy.
ro
Ambiose in facl made similai
use of Basils seimons on lhe six-day woik of Ciealion (Hexaemeron) foi
his own inleipielalion. Howevei, Jeiomes own seimons on lhe Psalms aie
essenlially only lianslalions of lhe homilies of Oiigen, even if lhey have been
slighlly adapled lo lhe needs of lhe small monasleiy in Belhlehem.
r,
Oiigen devoled lo Romans a commenlaiy compiising feen books, bul
Runus condensed lhe lexl lo len books in all (PG r, 8ri,i). In addilion
some nol unimpoilanl Gieek fiagmenls have suivived, aboul o lo ,o pages
allogelhei.
r8
J. Scheiei has published sepaialely lhe exposilion of Rom :, lo
,:,, pieseived on papyius.
r,
Heie Oiigen sees in Paul lhe aibilialoi belween
Jews and Genliles, who occasionally iejecls unjusl claims and conims lhose
lhal aie juslied, bul on lhe whole iepiesenls lhe Tianslalio Religionis,
fiom lhe Jews lo lhe Chiislians.
io
Nolewoilhy pieces have been pieseived in
Gieek fiom lhe commenlaiy on r Coiinlhians, which was alieady nished
when Oiigen was woiking on lhe lwenly-second chaplei of Mallhew,
ir
and
lhe lexl wilh lhe aid of a lhiid manusciipl, lhe independence of which Klos-
leimann had nol iecognised. R. Giiod has bioughl oul Books X and XI as No. roi
in lhe same seiies; cf. bibliogiaphy.
ro. Cf. H.J. Siebens inlioduclion in his edilion Oiigenes. In Lucam Homiliae. Homi-
lien zum Lukasevangelium in lhe seiies Fonles Chiislianae, Fieibuig r,,r, ,f.
r,. Cf. Peii, V., Gmelie Grigeniane sui Salmi. Conliibulo all idenlicazione del leslo
lalino = Sludi e Tesli i8,, Cilla del Valicano r,8o.
r8. Namely pages io,i and ,,o8 in lhe journal of Teological Studies (jTS)
r,ri and pages roii in jTS r,r, ediled by A. Ramsbolham, and pages ,8 in
lhe Biblische Zeitschrif r,i,, ediled by K. Slaab.
r,. Scheiei, J., Le commentaire dGrigne sur Rom. III, ,V, ,, daprs les extraits du
Papyrus no. 88,,8 du Musee du Caire et les fragments de la Philocalia et du Vaticanus
Gr. ,o:. Essay de reconstitution du texte et de la pensee des tomes V et VI du Com-
mentaire sur lEptre aux Romains, Caiio r,,,.
io. So Teiesia Heilhei, Translatio Religionis. Die Paulusdeulung des Oiigenes,
Bonnei Beilige zui Kiichengeschichle ro, Buhlau, Cologne l Vienna r,,o.
ir. In No. 8 of lhe ComSer, Oiigen quoles r Coi r,: ioi8 and says: Foi all lhis we
have given an explanalion in ils own place. Tis pailiculai seclion howevei has nol
suivived.
Oiigen of Alexandiia ,,
on Ephesians.
ii
Olhei fiagmenls ieally only piovide evidence lhal Oiigen
also inleipieled Colossians, lhe lwo lelleis lo lhe Tessalonians and lhe lel-
leis lo Tilus and Philemon, and devoled lo Hebiews nol only a commenlaiy
bul also homilies; on lhe Apocalypse, on lhe olhei hand, he appeais lo have
lef only biief scholia.
i
Teie is howevei nol only much genuine maleiial fiom Oiigen undei lhe
names of lalei exegeles, bul some lhal was wiillen by lalei admiieis of Oiigen
has been handed down undei his name. Foi example, il was made cleai
only a few decades ago, lhiough lhe invesligalions of H. U. von Ballhasai
i

and M. J. Rondeau,
i,
lhal many of lhe biief exposilions on lhe Psalms (in
vol. XII of PG) in iealily belong nol lo Oiigen bul lo Evagiius Ponlicus, an
Oiigenisl fiom lhe peiiod aboul oo. Il is similai wilh Gieek cilalions which
oslensibly deiive fiom woiks of Oiigen, and which lhe empeioi Juslinian
had condemned al a synod in ,; lhey weie held lo be genuine, so lhal
lhe ediloi of lhe Peri rchon in lhe GCS seiies even inseiled lhem inlo lhe
Lalin lexl handed down lo us. Tal howevei aioused a false impiession;
moie iecenl ieseaiches have shown lhal lhese meagie senlences aie no
exacl quolalions, bul have a liadilion of lheii own, which lo some exlenl
goes back lo lhe paily hoslile lo Oiigen in lhe yeais aiound oo, hence lo
lhe gieal conicl ovei Oiigens oilhodoxy and his whole legacy. Te new
edilion of lhe Peri rchon by H. Ciouzel and M. Simonelli
io
has lheiefoie
iighlly iemoved lhese alleged fiagmenls bolh fiom lhe lexl and also fiom
lhe Fiench lianslalion.
i,
iii. A.iv1ic.i
Oiigen nol only expounded almosl all lhe books of lhe Holy Sciipluie,
bul alieady in lhe De Principiis he oullined a lheoiy (IV cap. r), indeed
a lheology of exegesis, based on lhe geneial consensus lhal lhe sciipluies
inlimale mysleiious divine aclions of salvalion (IV i.i), lhal in lhem lhe
Holy Spiiil seeks lo convey knowledge aboul God and his Son, aboul lhe
ii. Namely pages ir,, ,,i, ,oo,r in jTS r,o8 and pages i,,r in jTS
r,o,, ediled by C. Jenkins, oi pages i, ,8io and ,,,o in jTS r,oi,
ediled by J. A. F. Giegg.
i. Te piecise delails aie lo be found in lhe Clavis Palium Giaecoium, ed.
M. Geeiaid, vol. I (Coipus Chiislianoium), r,8, Nos. rroro8.
i. Die Hieia des Evagiius: ZKT o, r,,, 8oroo and r8rioo.
i,. Le commenlaiie sui les psaumes dEvagie le Ponlique, GCP io, r,oo, o,8.
io. Cf. below in lhe bibliogiaphy: Traite des principes.
i,. In lhe edilion by H. Kaipp and H. Gigemanns, Grigenes. Vier Bucher von den
Prinzipien (Daimsladl r,,o) lhey aie slill iepioduced in lhe Geiman lianslalion.
,o Six Tiid-Cenluiy Gieek Chiislian Lileialuie
soul, aboul lhe woild and lhe oiigin of evil (IV i., and 8). Bul nol all aie
capable of lhis knowledge; hence lhe Holy Spiiil has hidden lhe deepei
mysleiies in whal aie oulwaidly lales, which alieady piompl lo lhe Good,
lhal beginneis in lhe failh may iesl conlenl; lhe moie advanced peneliale
inlo lhe deepei meaning.
Indeed, Oiigen al isl even dislinguishes belween lhiee kinds of ieadei
and lhiee levels of sciipluial meaning, as belween body, soul and spiiil in
mankind.
i8
Tis dislinclion, which he oullines only biiey, is geneially singled
oul in an exaggeialed foim; alieady in lhe lalei chapleis of lhe De Principiis
and all lhe moie in lhe lalei woiks, especially in lhe commenlaiy on Mallhew,
he dislinguished only belween lhe lileial and lhe deepei (lileially highei)
sense; foi he nds alieady in lhe lileial woiding guidance foi good conducl,
and lhus lhe moial sense. Admilledly lheie aie, in his opinion (ib., pai. ,), nol
a few passages in Holy Sciipluie which on a lileial undeislanding yield no
meaning, and invile us lo seek a deepei sense nol only heie bul lhioughoul
lhe whole of sciipluie. Oiigen howevei iegaids all guialive language, all
simililudes, and of couise especially all anlhiopomoiphic slalemenls aboul
God, which we loday lieal as immedialely compiehensible, as meaningless
in lheii lileial sense; he can lhus biing foiwaid many pioofs foi lhe necessily
of melaphoiical inleipielalion.
Te iesull foi lhe Chiislian exegele is nol only lhe juslicalion bul lhe
necessily of making use of lhose melhods which lhe old inleipieleis of
Homei had alieady applied, foi example lo make loleiable lhe sloiies aboul
lhe gods, which foi lhe philosophically educaled weie oensive. In lhe same
way lhe Jew Philo, who woiked in Alexandiia in lhe isl cenluiy, had made
lhe Jewish Bible, oui o1, loleiable foi educaled Genliles. Neveilheless lheie
is a fundamenlal dieience belween Oiigens allegoiizing and lhal of his
piedecessois. Wheieas Philo and lhe inleipieleis of Homei aie al one in
believing lhal in lheii lexls lhey can and should nd geneial liulhs and moial
commands which can basically be allained lhiough human ieason, Oiigen
seeks and nds in all lhe lexls of lhe o1 lhe liulhs which now all logelhei
foim lhe conlenl of lhe Chiislian failh. Gods saving aclivily in Jesus Chiisl is
lhe hidden conlenl of all sciipluies, which can be laid hold of by allegoiizing.
One mighl lhus lhink lhal lhe 1, which speaks in lhe lileial sense of Chiisl,
does nol iequiie lo be allegoiized. Bul lheie Oiigen allempls lo nd some-
lhing geneially valid in lhe naiialive of an individual evenl, lhe hisloiicily
of which he does nol call in queslion; nol howevei geneial philosophical
liulhs, bul slalemenls of how God lo lhe end of lime heals and sanclies all
mankind lhiough Jesus Chiisl in lhe Holy Spiiil. Foi example, lhe sloiy of
i8. Princ. IV i..
Oiigen of Alexandiia ,,
how Jesus healed lhe blind (Ml io:i,.) is lo be undeislood as a piomise of
lighl and knowledge foi all who believe and concein lhemselves wilh lhe
undeislanding of Holy Sciipluie (MtCom XVI.rr). Allegoiizing is lhus nol
a pioceduie bioughl fiom wilhoul lo lhe sciipluie lexl, bul lhe sciipluial
lexl ilself demands allegoiizing; lhal is how il is expounded.
Te Holy Spiiil has nol only woven inlo lhe biblical naiialives such
lhings as did nol happen, oi even cannol happen, he has woven inlo lhe
laws demands which simply cannol be fullled (Princ. IV i.,); each of lhese
poinls holds bolh foi lhe o1 and foi lhe New. When Genesis (r.,r) speaks
of days even befoie lhe ciealion of sun and moon, lhis cannol be undeislood
in lhe cuslomaiy sense. Tal fiom a high mounlain one should see all lhe
kingdoms of lhe woild (Ml :8) is impossible. Te injunclion lel no man
leave his place on lhe sevenlh day (Ex ro:i,) is foi Oiigen (Princ. IV .i)
jusl as incapable of fullmenl as lhe command in lhe Seimon on lhe Mounl
(Ml ,:i,), lo pluck oul lhe iighl eye if il give oence (Princ. IV .). Tiough
lhese manifeslly unliue oi impossible inleipolalions lhe Holy Spiiil seeks
lo pievenl lhe ieadei fiom ieading lhe Holy Sciipluie like olhei woiks of
woild lileialuie, puiely foi pleasuie and lhus meiely supeicially (Princ. IV
i.,). Jesus, lhe Logos become manOiigen can lieal him loo, like lhe Holy
Spiiil, as lhe aulhoi of all Sciipluieeven wains: Seaich lhe Sciipluies!
(Jn ,:,). One musl lhus peneliale lhiough lhe suiface of lhe holy lexl inlo
ils deplhs. Te meaning of lhe obscuie passages musl be opened up wilh
lhe aid of similai woids and concepls which occui al olhei places in lhe
Bible; on lhe basis of lhe iesulls il will lhen be possible lo discovei a deepei
spiiilual meaning in lhose passages also which aie meaningful iead lilei-
ally, and nally lo giasp lhe ieal meaning of lhe Bible as a whole (Princ. IV
i., and .,).
In lhe commenlaiy on John (r.o.o) Oiigen sees il as lhe goal of
lhe giadual developmenl of lheology, which is lo be allained by way of evei
moie caieful and exlended exegesis, lo sel foilh lhe one coipus of lhe whole
liulh. Tis lask howevei is nevei lo be complelely fullled; foi when a cie-
aled spiiil . . . has found a lillle of whal was soughl, he sees again somelhing
else lhal is slill lo be soughl and so fuilhei (Princ. IV .r). Lalei in lhe
Commentary on Matthew Oiigen spoke in delail aboul lhe piovisional and
limiled chaiaclei of his exposilions (XI i; XV ,; XVII ,). In lhis commen-
laiy he also expiesses anolhei concein, which goes beyond lhe queslion
alieady posed in De Principiis as lo whelhei whal has become known can
also be spoken, namely whelhei il is possible and peimissible lo sel down
whal has become known in wiiling, and lhus as il weie lo delivei il up lo
ieadeis whom one cannol shield fiom eiioi and misuse by addilional ex-
planalions, as one can wilh heaieis wilh whom one is in conveisalion. Tis
piobably isl dawned upon Oiigen in lhe couise of his life as a iesull of
,8 Six Tiid-Cenluiy Gieek Chiislian Lileialuie
misinleipielalion and unjuslied iesislance; bul lhe concein was nol new;
Plalo loo was alieady peiplexed by il. Il is nol only in lhis iespecl lhal Oiigen
slands in lhe succession of lhis gieal philosophei.
i,
Even if Oiigen in essenlials iemained liue lo his eaily insighls in iegaid
lo conlenl and melhod, he slill occasionally discoveied and sel foilh new
aspecls. Te idea of lhiee levels of meaning which aie all al lhe same lime
conlained in sciipluielhis is ialhei a Plalonic ideais iecasl in lhe fh
homily on Levilicus in a Chiislian and heilsgeschichllich way: lhe body of
sciipluie was inlended foi lhose who weie befoie us, ils soul foi us, bul ils
spiiil foi lhose who in lhe fuluie inheiil eleinal life. Wilh a happy inconsisl-
ency, Oiigen lhen slill labouis lo ascend even lo lhe spiiil of lhe sciipluie,
allhough admilledly nol lhiough his own exeilions alone, bul wilh piayei
foi insighl.
Oiigens discussions of lhe book of lhe philosophei Celsus, again, lhiow
anolhei lighl on lhe possibililies of sciipluial inleipielalion, foi Celsus had
nol only allacked lhe conlenl of lhe failh of Jews and Chiislians bul had
expiessly denied any ieligious value lo lheii holy Sciipluies, because lhey
did nol conlain lwo levels of meaning, i.e. lhey weie neilhei woilhy noi
capable of allegoiical inleipielalion. Oiigen howevei demonsliales lhal
Moses alieady was a liue educaled aulhoi, who eveiywheie biings foilh
caiefully lhe doubling of lhe expiession (diploe tes lexeos) (CC r.r8). Heie
lhen Oiigen emphasises only lwo levels of meaning, bul lhal need nol mean
any iejeclion of lhe possibilily of lhe lhieefold meaning of sciipluie. He does
nol howevei conlenl himself wilh lhe pioof lhal lhe biblical wiilings aie of
equal iank wilh healhen lileialuie, bul demonsliales lheii supeiioiily. Plalo
because of his highly lileiaiy slyle was diieclly useful only lo a few, namely
lhe educaled, bul lo lhe gieal mass al mosl indiieclly; Epiclelus on lhe olhei
hand was iead by simple people loo, al any iale by lhose who soughl some
benel (CC o.i). Oui lileialuie is aimed also al lhe mass of lhe simplei
soil, aboul whom lhe Gieek poels did nol liouble lhemselves (CC .,o).
Oiigen lhus heie undeislands lhe Bible as a single woik; bul he does nol
simply piesuppose lhis unily bul demonsliales il, indeed emphasises lhe
agieemenl of Old and New Teslamenls piecisely wheie one mighl peihaps
assume conliadiclion belween lhem: Te Gospel does nol conliadicl lhe
Law of God, even in woiding . . . lhe Falhei when he senl Jesus had nol foi-
i,. Foi fuilhei delail on whal piecedes in Pail , see H. J. Vogl, Grigenes. Der Kom-
mentar zum Evangelium nach Matthaus. Eingeleilel, beiselzl und mil Anmeikun-
gen veisehen. Vol. I = Bibliolhek dei giiechischen Lileialui (BGL) r8, Slullgail
r,8, ro.
Oiigen of Alexandiia ,,
gollen whal he piesciibed lo Moses; also he did nol peichance change his
mind (CC ,.i,).
Te queslion of lhe ielalion of lhe New Teslamenl lo lhe Old leads
Oiigen lo a new insighl. Te Chiislians appeal lo lhe 1 (al all evenls alieady
in lhe lime of Oiigen) and beai wilness foi Chiisl, as lhe Jews appeal lo
lhe o1 and al lhe same lime beai wilness foi Moses. Bul wheieas lhe Jews
have no pioof lo oei foi Moses, lhe Chiislians can pioduce fiom lhe
Law and lhe piophels lhe evidences foi Chiisl. Bul lhen lheie follows lhe
lolally unexpecled conclusion, lhal lhe pioofs which can be diawn foi Jesus
fiom lhe Law and lhe piophels demonsliale in lheii luin lhal Moses also
and lhe piophels weie aclually piophels of God (CC r.,).
Te Holy Spiiil wishes nol only lo give undeislanding foi Gods aclivily,
foi lhe evenls of salvalion and disaslei in human hisloiy, bul also lo gianl
insighl inlo Gods naluie and lhe naluie of all his ciealion, lhe lhings which
aie puiely spiiilual, lhose lhal aie bolh spiiilual and coipoieal, and lhose
lhal aie meiely coipoieal. Wheie lhe failh handed down is cleaily expiessed,
allegoiical exposilion is on a safe liack; bul wheie lhe pievailing liadilion
of failh has lef many queslions open, lhe mind lhal is exploiing lhe Bible
musl make use of lhe concepls and melhods of lhoughl lhus fai available lo
him. Even when Oiigen wishes lo diaw all his answeis fiom Holy Sciipluie
ilself, he is alieady pie-condilioned by lhe whole philosophical and lheo-
logical liadilion of lhe Gieeks, which also lef ils maik upon lhe Chiislians.
Despile his sludy of philosophy, Oiigen is indeed veiy caulious ovei againsl
lhe asseilions of lhe philosopheis, bul al lhe same lime, like lhe Apologisls
befoie him, he is convinced lhal all lhe liulh lhal is lo be found in philoso-
phy deiives ullimalely fiom Holy Sciipluie, because lhe Gieeks owed lheii
liue insighls lo lhe much oldei Moses and lo lhe piophels of Isiael. Oiigen
himself does indeed lhink lhal he has diawn fiom sciipluie, oi al leasl lesled
againsl sciipluie, all lhe answeis lo lhe gieal queslions which he himself
names, bul foi example lhe leaching on lhe pie-exislence of all souls, which
he slill iesolulely defends in his lale commenlaiy on Mallhew,
o
slill piob-
ably deiives fiom Plalo. Te insighl which he was lhe isl lo expiess, lhal
lhe begelling of lhe Son by lhe Falhei wilhin lhe Godhead should nol be
o. In lhe paiable of lhe labouieis whom lhe ownei senl lo his vineyaid al dif-
feienl limes of lhe day (Ml io:rro), Oiigen sees hidden lhe mysleiious leaching
aboul lhe soul (MtCom r,.). He who a ims lhal lhe soul is sown wilh lhe
body cannol explain lhe paiable. Quile indignanlly he challenges lhe opponenls of
his view lhal God ciealed all human souls al lhe beginning: Lel lhem lell us whal
lhe whole day means, and . . . lhe calling of lhe woikeis al dieienl houis! (cap. ,).
,,o Six Tiid-Cenluiy Gieek Chiislian Lileialuie
assigned lo any poinl of lime whalevei, even a poinl befoie lime ilself, bul
musl be undeislood as eleinal, has also been desciibed as a Plalonic foim
of lhoughl, since Plolinus also (V r.o) wholly excludes oiigin wilhin lime
foi lhe nascence of lhe Second fiom lhe One.
r
Oiigen does develop lhe idea
philosophically in lhe De Principiis (I i.i), bul also gives il an exegelical basis,
piobably aboul lhe same lime, in lhe isl book of his commenlaiy on John
(cap. i,, o); lheie he says lhal lhe loday of lhe Psalm veise (i:,: Today
have I begollen you) means lhe eleinily of God, which knows neilhei slais
nol moining. And in his ninlh homily on Jeiemiah he appeals lo Piv 8:i,b:
befoie lhe hills he begol me, which in ixx has lhe piesenl genna me; even
whal is desciibed by us as pasl is in God eleinal piesenl.
Almosl eveiywheie, when Oiigen iefeis lo anolhei of his woiks, he lels
il be known lhal he is holding lo inleipielalions advanced eailiei. Bul in al
leasl one passage in his lale woik, in lhe sixlh book againsl Celsus (cap. ,r),
he indicales lhal he has gained new insighls: seveial yeais befoie he had
expounded lhe six days of Ciealion as he was al lhal lime able lo compie-
hend il. Al lhal lime he had discussed lhe queslions whal heaven and eailh
aie, whal lhe abyss and lhe daikness, whal lhe walei and lhe Spiiil of God
lhal moved ovei il, whal was lhe lighl lhal came inlo being, and whal lhe
imamenl lhal was dieienl fiom heaven. Now Oiigen iefeis lo lhe facl lhal
lhe Logos lhiough Isaiah piomises lo lhe iighleous days in a silualion (ka-
tastasis) in which nol lhe sun, bul lhe Loid himself will be foi lhem eleinal
lighl, and God will be lheii gloiy (cf. Is oo:r,). Unfoilunalely Oiigen says
nolhing fuilhei on lhe subjecl, bul meiely commenls lhal lhe ciealion of
lhe woild and lhe Sabbalh iesl lheieafei, ieseived foi lhe people of God,
would need a leaching exlensive, mysleiious, deep and di cull lo explain
(CC ,.,,). Tis leaching he has nol given us; noi can one discein wheie he
would have soughl lo piesenl il; bul lhis much is cleai: lhe aged Oiigen was
no longei salised wilh lhe queslions aboul lhe (slalic) naluie of lhings,
aboul whalevei lies behind lhe visible, and lhe possible answeis lo lhem.
Now lhe Heilsgeschichle, lhe lension belween now and lhe days lo come,
belween lhe alieady and lhe nol-yel, aie especially impoilanl lo him. Tis
makes one lhink of Augusline, who only lowaids lhe end of his life giasped
lhe liue meaning of lhe Heilsgeschichle and lheiefoie in his Retractationes
(I .i) wiole of his eaily woik De ordine: Now il displeases me also, lhal I
so spoke of lwo woilds, lhal of lhe senses and lhe spiiilual . . . as if lhe Loid
r. So H. Gigemanns (Grigenes. Vier Bucher von den Prinzipien. beiselzl und
eileuleil von H. Gigemanns und R. Kaipp. Daimsladl r,,o) ri, nole ,.
Oiigen of Alexandiia ,,r
had wished lo expiess lhis when he said My kingdom is nol of lhis woild
(Jn r8: o), wheie one would be bellei lo undeisland by lhe olhei . . . woild
lhal in which lheie will be lhe new heaven and lhe new eailh.
i
iv. Cvi1ic.i
Even in his lifelime Oiigen alieady mel wilh opposilionhis exclusion fiom
lhe Alexandiian communily piobably also had ils ieasons in lhe conlenl of
his leaching and lheology

bul he expeiienced also much assenl and ad-

miialion. He even had inuence beyond lhe bounds of Chiislianily; he nol
only oblained fiom iabbis infoimalion aboul Hebiew names, bul himself
had an inuence on iabbinic exegesis. Rabbi Yohanan of Tibeiias, who in
Oiigens lime fiequenlly visiled his leachei Hoshaya Rabba in Caesaiea, led
lhe exegelical ballle againsl lhe Chiislologizing of lhe Song of Songs by
Oiigen, allhough heie and lheie he followed him. As foi Oiigen whal Chiisl
lhe Biidegioom biings lo lhe biide suipasses all lhal she had pieviously ie-
ceived fiom lhe Law and lhe piophels, so Rabbi Yohanan exalls lhe leachings
of lhe sciibes above lhe wiillen Toiah, in oidei lo iefule lhe asseilion lhal
only Chiislianily could be meanl by whal excelled lhe Toiah. Indeed, Rabbi
Yohanan appeais lo have been slimulaled by Oiigen even foi his emphasis
upon Abiaham, lhiough whom lhe sins of Adam weie made good, foi Oiigen
also found lhis iole of Chiisl expiessed in lhe Song of Songs.

A few decades lalei Eusebius helped his leachei Pamphilus, impiisoned

duiing lhe Dioclelianic peiseculion, lo wiile lhe defence of Oiigen alieady
menlioned, in ve books, lo which he himself afei Pamphiluss dealh added
a sixlh; only one howevei has suivived. Anolhei half-cenluiy lalei lhe lwo
monks Basil and Giegoiy pul logelhei lhal anlhology of lhe woiks of Oiigen
which has been pieseived foi us as lhe Philocalia and medialed lhe mosl
impoilanl lhoughls of Oiigen nol only lo wide ciicles of monaslicism. Aboul
lhe same peiiod Oiigens exegelical melhods weie made known lo lhe Wesl
by Bishop Hilaiy of Poilieis, who in ,, had been banished lo lhe Easl by
lhe aiianizing empeioi Conslanlius, and lheie was able lo make himself
familiai wilh lhe iiches of Gieek lheology. His commenlaiy on lhe Psalms,
i. Foi fuilhei delails on whal piecedes cf. H. J. Vogl, Grigenes. Der Kommentar
zum Evangelium nach Matthaus, vol. II = BGL o, Slullgail r,,o, ri.
. Cf. above, nole ,.
. Cf. Kimelman, R., Rabbi Yohanan and Oiigen on lhe Song of Songs. A lhiid
cenluiy Jewish-Chiislian Dispulalion, HTR ,, r,8o, ,o,,,,, esp. ,8of. and ,,o.
,,i Six Tiid-Cenluiy Gieek Chiislian Lileialuie
which he composed afei his ieluin lo lhe Wesl, is so sliongly inuenced by
Oiigen lhal Jeiome, piobably exaggeialing, desciibes il simply as a lians-
lalion. One iecognises how much Hilaiy leained fiom Oiigen when one
compaies wilh his commenlaiy on lhe Psalms lhe exposilion of lhe Gospel
of Mallhew which he composed befoie his exile; lhe exegesis heie is mainly
lypological.
Il has alieady been menlioned lhal lhe homilies on Luke by Ambiose,
bishop of Milan, weie inuenced by Oiigen; bul Ambiose also expounded
lhe o1 allegoiically in his seimons. Tis was of quile vilal signicance foi
his mosl famous heaiei: Augusline, al lhal lime a piofessoi of Rheloiic
in Milan, was slill waveiing belween inclinalion lo lhe Calholic Chuich
and lhe ialionalislic ciilicism of lhe Manichaeans, pailiculaily wilh iegaid
lo lhe o1. Ambiose showed him lhal lhe Calholic Chuich did nol undeisland
lhe anlhiopological slalemenls aboul God lileially, bul found suppoil foi
ils spiiilual undeislanding of God in lhe o1 also. Teie Augusline leained
fiom expeiience lhal lhe lellei killelh, bul lhe Spiiil givelh life (i Coi :ob);
Ambiose himself fiequenlly quoled lhis veise and lhen . . . wheie lhe lellei
seemed lo leach peiveiled lhings . . . opened up lhe spiiilual undeisland-
ing.
,
Augusline himself, like Oiigen,
o
made lhis woid of Paul inlo a iule
of exegesis. Ceilainly in his debale wilh lhe Pelagians lalei he undeislood
lhal Paul was nol in lhe isl place making a heimeneulical slalemenl, bul
one of a lheology of giace; bul slill he allowed lhe exegelical applicalion
of lhe saying lo have a conlinued validily
,
and so lhiough his own woik,
which has slamped Weslein lheology lo lhis day, he handed on lhe melhods
of Oiigen.
Oiigen howevei also had a diiecl inuence upon lalei geneialions. Tis
is shown nol only by lhe Lalin lianslalion of his commenlaiy on Mallhew,
which piobably belongs lo lhe peiiod and ciicle of Cassiodoius,
8
and by
ils pailial adaplalion in lhe mediaeval Commentariorum Series, which has
,. So Augusline iepoils in his Confessions VI .o.
o. E.g. in lhe book againsl Celsus VI ,o and VII io; Commentary on Matthew
XV r and XVI r,.
,. In De spiritu et littera o Augusline says lhal whal kills is lhe piohibilive lellei of
lhe Law, and whal gives life lhe Spiiils gif of giace, bul also fuilhei on wishes nol
lo conceive lileially an expiession used guialively, lhe lileial meaning of which is
conliaiy lo sense, bul lo considei anolhei meaning.
8. Cassiodoius, minislei lo lhiee Easl Golhic kings, founded a monasleiy in Ilaly
aboul ,,o and wished lo biing logelhei a complele commenlaiy in Lalin on lhe
whole Bible.
Oiigen of Alexandiia ,,
alieady been menlioned, bul also by lhe facl lhal Paschasius Radbeilus, ab-
bol of Coibie who died befoie 8oo, in his gieal commenlaiy on Mallhew,
aiianged in lwelve books (Paliologia Lalina rio, r,,), depends so much
upon Oiigen lhal we can impiove many coiiuplions in lhe lexl of lhe
Commentariorum Series wilh lhe help of his lexl. Howevei, he also seems al
seveial poinls lo enlei inlo debale wilh Oiigen.
,
He does nol once menlion
him, bul appeals lo Hilaiy, Jeiome, Ambiose, Augusline, Giegoiy lhe Gieal
and John Chiysoslom. Whelhei he knew nolhing aboul Oiigen, oi did nol
wish lo menlion lhe name of one who had been iepealedly condemned in
lhe couise of lhe cenluiies, especially in lhe Easl, iemains uncleai. In lalei
cenluiies also, nol only in lhe Middle Ages bul down lo lhe beginning of
modein ciilical exegesis, people have diawn suslenance fiom Oiigen, bul
wilhoul giving him lhe honoui lhal is his due. Only lhis cenluiy now diawing
lo ils close has liuly done him juslice; he was indeed al isl slill liealed as a
philosophei who made use of biblical expiessions and ecclesiaslical iesouices
lo convey his own ideas lo inilialed pupils, bul lhen he was appiecialed as
whal he ieally wanled lo be, a homo ecclesiasticus. Tis is chiey due lo lhe
woiks of H. U. von Ballhasai,
o
J. Danielou, H. de Lubac,
r
H. Chadwick,
i

Maigueiile Hail, H. Ciouzel,

R. Gglei, G. W. Bulleiwoilh,

E. Coisini and
,. Foi al leasl a biief accounl, see H. J. Vogl. Oiigenes. Der Kommentar zum Evan-
gelium nach Matthaus, vol. III = BGL 8, Slullgail r,,, rf.
o. Grigenes. Geist und Feuer. Eine Aufau aus seinen Schiifen by H. U. Ballhasai
(Salzbuig r,8, EinsiedelnlFieibuig r,,r) opens up lhe whole woik syslemalically.
r. Te piogiamme of J. Danielou (Oiigene, Paiis r,8, ro pp.) is given by lhe
lille of lhe seiies Le Genie du Chiislianisme. H. de Lubac (Histoire et Esprit.
LInlelligence de lEciiluie dapies Oiigene, Paiis r,,o, 8 pp.) desciibes lhe posi-
lion of Oiigen in lhe hisloiy of exegesis.
i. Oiigen. Contra Celsum. Tianslaled wilh an Inlioduclion and Noles by Heniy
Chadwick, Cambiidge r,,, ,r pp. So lhis woik of Oiigen, which is veiy impoi-
lanl even foi exegesis, was newly piesenled and made accessible.
. M. Hail has appended a delailed lisl of lileialuie (pp. o8) lo hei Grigne et
la fonction revelatrice du Verbe incarne (Paiis r,,8); so also H. Ciouzel, Grigne et la
connaissance mystique, Paiis r,or (pp. ,8,8); in addilion he published in r,,r lhe
Bibliographie critique dOiigene (Insliumenla Paliislica VIII, o8, pp.) and conlinued
il in r,8i wilh Supplemenl I (, pp.); he iegulaily ieviews lhe fuilhei lileialuie
in lhe Chionique Oiigenienne in Bulletin de Litterature Ecclesiastique, Toulouse.
. R. Gglei (Zur Teologie des biblisches Vortes bei Grigenes, Dusseldoif r,o, oo
pp.) ciles J. Danielou, H.-I. Maiiou, H.-Ch. Puech; lhe woik was compleled in r,,,
bul only appeaied in r,o. G. W. Bulleiwoilh (Grigen on First Principles, New Yoik
r,oo) ciles de Lubac and oeis a delailed inlioduclion.
,, Six Tiid-Cenluiy Gieek Chiislian Lileialuie
M. Simonelli.
,
Bul many olheis could also be menlioned, who again and
again have iaised lheii voices in lhe Inleinalional Confeiences on Paliislic
Sludies held eveiy foui yeais in Oxfoid
o
and lhe Colloquia Oiigeniana
and whose conliibulions have appeaied in Oiigeniana IVI. Te Handbuch
der Kirchengeschichte (r,oi) appiaises Oiigen as lhe foundei of an alieady
iichly developed Chiisl and Biide myslicism. And nally lhe new Catechism
of the Catholic Church in r,, has nol only laken up lhe mediaeval iule of
lhe foui senses of sciipluie,
,
which ullimalely goes back lo him, bul quoles
him by name in len places, which aie also indicaled in lhe index.
v. Biviiouv.vuv
Foi many woiks, lhe Giiechische Chiislliche Schiifslellei edilion musl
slill be used:
Oiigen I and II, r8,,: Mailyiium, Conlia Celsum, De Oialione;
III,
i
r,8: Homilies on Jeiemiah, Lamenlalions, Samuel and Kings
IV, r,o: Commenlaiy on John
V, r,r: De Piincipiis
VI, r,io: Homilies on Genesis, Exodus and Levilicus
VII, r,ir: Homilies on Numbeis, Joshua and Judges
VIII, r,i,: Homilies and commenlaiy on Canlicles
IX,
i
r,,,: Homilies on Luke and Fiagmenls
X, r,,: Commenlaiy on Mallhew XXVII
XI, r,: Commenlaiioium Seiies
,. E. Coisini, Commento al vangelo di Giovanni di Grigene, Tuiin r,o8 (,8i pp.);
lhe isl complele lianslalion inlo a modein language appeaied, suipiisingly, in lhe
seiies Classici della Filosoa. M. Simonelli (In principi di Grigene, Tuiin r,o8, ori
pp., in lhe seiies Classici delle Religioni) has piepaied lhe way foi a new evalua-
lion of Runus peifoimance in lianslalion.
o. All lhe papeis of lhe isl len confeiences weie published in lhe seiies Texle
und Unleisuchungen of lhe Akademieveilag, lhe following ones in olhei publish-
ing houses.
,. No. rr8 of lhe Calechism quoles lhe following mediaeval dislich:
Littera gesta docet, quid credas allegoria,
Moralis quid agas, quo tendas anagogia.
Ils oiigin fiom lhe Gieek is alieady beliayed by lhe lwo expiessions Allegoiy and
Anagoge.
Oiigen of Alexandiia ,,,
XII.r, r,r: Fiagmenls on Mallhew
XII.i, r,,,: Indices
In lhe Souices Chieliennes seiies lhe following have so fai appeaied, in lhe
Gieek oi Lalin lexl wilh a Fiench lianslalion, commenlaiy, delailed inlio-
duclion and bibliogiaphy:
Commentaire sur le Cantique: III and IIIIV (Nos. ,, and ,o) L. Bie-
said and H. Ciouzel (r,,r, r,,i)
Commentaire sur saint jean (C. Blanc): vol. I, Books IV (No. rio, r,oo)
vol. II, Books VI and X C (No. r,,, r,,o)
vol. III, Book XIII (No. iii, r,,,)
vol. IV, Books XIXXX (No. i,o, r,8i)
vol. V, Books XXVIII and XXXII (No. 8,, r,,i)
Commentaire sur lEvangile selon Matthieu (R. Giiod):
vol. I, Books X and XI (No. roi, r,,o)
Contre Celse (M. Boiiel): vol. I, Books I and II (No. ri, r,o,)
vol. II, Books III and IV (No. ro, r,o8)
vol. III, Books V and VI (No. r,, r,o,)
vol. IV, Books VII and VIII (No. r,o, r,o,)
vol. V, Inlioduclion and index (No. ii,, r,,o)
Entretien avec Heraclide: J. Scheiei (No. o,, r,oo)
Homelies sur la Gense: H. de Lubac, L. Doulieleau (No. , bis, r,,o)
Homelies sur lExode: M. Boiiel (No. ir, r,8,)
Homelies sur le Levitique: M. Boiiel
vol. I, Inlioduclion and Hom. IVII (No. i8o, r,8r)
vol. II, Hom. VIIIXVI, Index (No. i8,, r,8r)
Homelies sur josue: A. Jaubeil (No. ,r, r,oo)
Homelies sur les juges: P. Messie, L. Neyiand, M. Boiiel (No. 8,, r,,)
Homelies sur Samuel: P. and M.-T. Naulin (No. i8, r,8o)
Homelies sur le Cantique: O. Rousseau (No. , bis, r,oo)
Homelies sur jeremie: P. Naulin and P. Husson
vol. I, Inlioduclion and Homilies IXI (No. ii, r,,o)
vol. II, Homilies XIIXX and Lalin homilies, index (No. i8, r,,,)
Homelies sur Ezechiel: M. Boiiel (No. ,i, r,8,)
Homelies sur saint Luc: H. Ciouzel, F. Fouiniei, P. Peiichon (No. 8,,
r,oi)
Philocalie iri, (Sui le libie aibilie): E. Junod (No. iio, r,,o)
Philocalie rio and Lellei lo Afiicanus: M. Hail and N. de Lange (No.
oi, r,8)
Remerciement a Grigne (Giegoiios Taumalouigos)La Lellie dOii-
gene a Giegoiie: H. Ciouzel (No. r8, r,o,)
,,o Six Tiid-Cenluiy Gieek Chiislian Lileialuie
Traite des Principes: H. Ciouzel and M. Simonelli
vol. I, Books I and II, Inlioduclion, lexl and lianslalion (No. i,i,
r,,8)
vol. II, Commenlaiy and fiagmenls (No. i,, r,,8)
vol. III, Books III and IV, lexl and lianslalion (No. io8, r,8,)
vol. IV, Books III and IV, commenlaiy and fiagmenls (No. io,,
r,8o)
vol. V, Complemenls el index (No. ri, r,8)
Dubois, J.-D., Le Traite des Principes dOiigene el le Traite tripartite valen-
linian: une lecluie compaiee de leuis piologues: J.-D. Dubois and
B. Roussel, eds., Entrer en matire, les prologues. Paiis r,,8, ,o.
SUvviimi1.i Biviiouv.vuv
Oviui
Alelli, J.-N. Dune eciiluie a laulie. Analyse sliucluiale dun passage dOiigene.
Commenlaiie sui Jean, livie II, rir. RSR orlr (r,,): i,,.
Anasean, Y. S. Une leon symmachienne dans les manusciils aimeniens de la Bible.
Poui une hisloiie du lexle des Hexaples dOiigene. RErm XVII (r,8).
Analolios, K. Chiisl, Sciipluie, and lhe Chiislian Sloiy of Meaning in Oiigen.
Gregorianum ,8lr (r,,,): ,,,,.
Andiiopoulos, P. Te Incainale Logos in lhe Heimeneulics of Oiigen. In Eisgseis
Prtou Grthodoxou Hermneutikou Synedriou, r,ir,. Alhens, r,,.
Aiaud, R. Quidquid non esl ex de peccalum esl (Rom r:i). Quelques inleipie-
lalions paliisliques (Oiig., JChiys., Ambiosiaslei, Pelag.). In Teol. ,o. Mel.
H. de Lubac, ri,,, r,o.
Asliuc-Moiize, G., and A. Le Boulluec. Le sens cache des Eciiluies selon Jean
Chiysoslom el Oiigene. StPatr i, (r,,): rio.
Azzali Beinaidelli, G. Esegesi e calechesi nella iiessione paliislica inloino a Rom
ro:r,: Fides ex audilu, audilus aulem pei veibum Chiisli (Ippolilo Romano,
Clemenle Alessandiino, Oiigene). In Convegno di studio e aggiornamento,
Facolta di Lettere cristiane e classiche (Pont. Inst. ltioris Latinitatis), Roma :o
:8 marzo r,,:, Ediled by S. Felici (Biblioleca di scienze ieligiose roo), o,8.
Rome: LAS.
Ballhasai, H. U. von. Parole et Mystre chez Grigne. Ed. du Ceif. ro, r,,8.
Bammel, C. P. Die Hexapla des Oiigenes. Die Hebiaica veiilas im Slieil dei
Meinungen. ug i8 (r,88): ri,,.
. Oiigens denilions of piophecy and gnosis. o (r,8,): 8,,.
. Die Juden im Rmeibiiefommenlai des Oiigenes. In Christlicher ntijudais-
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mus und judischer ntipaganismus, Ihre Motive und Hintergrunde in den ersten
drei jahrhunderten, hg. von H. Frohofen, r,,r. Hambuig, r,,o.
. Law and Temple in Oiigen. In Templum micitiae. Essays on the Second Temple
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Bammel, E. Die Zilale aus den Apokiyphen bei Oiigenes. In Grigeniana Quinta.
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and Later Developments. Papers of the ,th International Grigen Congress,
Boston College, r,r8 ugust r,8,, ediled by R. J. Daly, rro. Bibliolheca
Ephemeiidum Teologicaium Lovaniensium ro,. Louvain: Peeleis, r,,i.
Baibaia, M. A. Piogello di edizione ciilica dei fiammenli di Oiigene sul Cantico.
Spoglio delle calene e slalo delle iiceiche. nnali di storia dellesegesi roli
(r,,): ,,o.
Bailhelemy, D. Oiigene el le lexle de lAncien Teslamenl. In Epektasis. Melanges
patristiques oerts au Cardinal jean Danielou, i,or. Paiis, r,,i.
Baslil-Kalinowska. Linleipielalion de levangile comme iecil dans le Commentaire
sur Matthieu dOiigene. In La narrativa cristiana antica. Codici narrativi, strut-
ture formali, schemi retorici. XXIII Incontro di studiosi dellntichita cristiana,
Roma, ,, maggio r,,,, io,8i. Sludia Ephemeiidis Auguslinianum ,o. Rome:
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Baud, R.C. Les Regles de la lheologie dOiigene. RSR ,, (r,o,): rorio8.
Beck, G. Das Weik Chiisli bei Oiigenes. Zui Deulung paulinischei Teologie im
Tuia-Papyius des Rmeibiief-Kommenlais. Diss., Bonn, r,oo.
Bellini, E. Linleipielazione oiigeniana delle paiabole nel Commenlo a Malleo.
ScC rool, (r,,8): ,r.
Bendinelli, G. Un confionlo. I commenlaii a Malleo di Oiigene e Ilaiio di Poilieis.
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Benz, E. Ich bin schwaiz und schn (HL r,,). Ein Beiliag des Oiigenes zui Teo-
logie negiiludo. In Fs. E. Damman, Vort und Religion, ii,i. Slullgail, r,o,.
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Boslock, G. Allegoiy and lhe Inleipielalion of lhe Bible in Oiigen. Literature o
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Biox, N. GollMil und ohne Ailikel. Oiigenes ubei Joh r:r. BN oo (r,,): i,.
Biuce, B. J. Oiigens homilies on Joshua. An annolaled lianslalion. Diss., Soulhein
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Foi lhe Hebiew Bible lo lhe Sepluaginl ,,,
I V
DIONYSI US OF ALEXANDRIA D. CA. 264l3
Boin in Alexandiia neai lhe end of lhe second cenluiy lo a well-lo-do non-
Chiislian family, Dionysius ieceived an excellenl educalion. He exploied
dieienl Gnoslic liadilions (Letter to Philemon) and nally conveiled lo
aposlolic failh afei a lhoiough sludy of Pauls lelleis. (Chronicon orientale)
Oiigen may have piepaied him foi baplism. Soon a piesbylei, accoiding lo
Jeiome, de vir. inl. o,, he ieplaced Heiaclas as lhe head of lhe local school
foi lhe calechumenale in irii (Eusebius of Caesaiea HE VI, i,, ,;
contra Naulin, DPC). He musl have belonged lo Oiigens local opponenls,
in pailiculai in denouncing Oiigens docliines of pie-exislenl souls and
of lhe eleinily of lhe woild. In i,li8 he again ieplaced his fiiend Heia-
clas, lhis lime as bishop of Alexandiia, only lo suei peiseculion undei
Decius (i,i,r) and Valeiian (i,,i,8), and lo nd himself involved in
lhe subsequenl conlioveisies aboul lhe lapsi. His modeialion allowed foi
a balanced decision aboul lhe baplism of heielics. Basing his opposilion lo
Egyplian millenaiism on a ciilical sludy of lhe Johannine Apocalyse (which
he alliibuled lo a John dieienl fiom lhe Aposlle) paiadoxically Dionysius
conimed lhe inclusion of lhe Apocalypse in lhe 1 canon. In lelleis ex-
changed wilh Dionysius of Rome he discussed sciipluial symbols used in
his liinilaiian slalemenls and inlioduced lhe geneiic use of homousios which
would pievail in fouilh cenluiy liadilions in line wilh Oiigens docliine of
lhiee divine hypostaseis.
Foi a sludy of Dionysius allilude lo sciipluie, his lwo pieseived Festal
Letters show in pailiculai how he combined biblical lhoughl and classical
culluie. His lelleis on penance and baplism suggesl how he linked sciipluial
iefeiences wilh ecclesiaslical discipline. His Commentary on Ecclesiastes sui-
vives in a few fiagmenls. His Letter to Basilides, a fellow bishop fiom Lybian
Penlapolis whom he had befiiended, focuses on lhe inleival belween lhe
dealh and lhe iesuiieclion of Jesus, and on lhe dale of lhal iesuiieclion.
Gn the Promises (Eusebius of Caesaiea, HE VII, ii,) examines lhe
naluie and aulhoiship of lhe Apocalypse. Tis woik documenls his exegeli-
cal melhod: Book r iidicules populai beliefs aboul lhe lhousand yeais of
Chiisls nal ieign on eailh, and censuies Iienaeus, dversus haereses V; Book
i discusses lhe Apocalypse, ils cuiienl slalus in lhe chuich, lhe di cully of
ils inleipielalion (lhe way of inleipieling each passage is enliiely hidden
and exliaoidinaiy). Fiisl, he sliesses lhe dieience of slyle belween lhe
Gospel and lhe (isl) Lellei of John on one side, and lhe Apocalypse on lhe
,,o Six Tiid-Cenluiy Gieek Chiislian Lileialuie
olhei. Te lallei is due lo an aulhoi inspiied by God also called John and
who nevei missed an oppoilunily lo give his name, wheieas lhe Johannine
Gospel wiilei iemains anonymous. Temes, vocabulaiy and Gieek synlax
aie shaied by lhe Gospel and Epislles, bul nol by lhe Apocalypse. Diony-
sius exeicise in lileiaiy ciilicism on lhe Book of Revelalion was lo iemain
unpaialleled unlil modein limes.
Te discussion of lhe piecise houi of Chiisls iesuiieclion in lhe Letter
to Basilides shows lhe same claiily of judgemenl and open-mindedness: in
compaiing lhe woidings on lhal issue of all foui Gospel wiileis, Dionysius
concludes lhal lhe iesuiieclion happened only afei midnighl; lheiefoie
fasling seemed moie convenienl unlil Easlei Sunday moining. In answeiing
olhei queslions of Basilides, Dionysius quoles Mallhew ,:io and Luke 8:,
when iecommending lhal women should abslain fiom communion duiing
mensliual peiiods. He invokes Paul foi lelling husband and wife decide
lhemselves whelhei lo avoid inleicouise duiing limes of piayeiful ielieal.
Gn Martyrdom to Grigen opposes lhe lalleis essay on lhe same lopic, in
pailiculai chaplei i,. Dionysius dedicaled a moie philosophical essay Gn
Nature lo his son Timolhy. He anlicipaled lhe lheological debale aiound
Aiianism in his foui books, pology and Defence. As Dionysius of Rome had
commenled on Piv 8:ii as a solid basis foi his monaichian suboidinalion-
ism, Dionysius expiessed his own opinion on lhe vexed veise, bul in lhe
suiviving fiagmenls (Alhanasius, De sententia Dionysii, r,) he only quoles
implicilly Wis ,:io when claiming lhal lhe Logos is lhe iadiance of eleinal
lighl (PG i,, ,orc), and he ciles Piv 8:o (,ord) and Wis ,:i, (,oa). His
ieseivalion aboul homoousios confoims lo his usual heimeneulic: Tough
I did nol nd lhal woid in lhe sciipluies I knew, by collecling lhe sense
( ) of lhose veiy sciipluies lhal as Son and Logos he could nol be
alien lo lhe Falheis subslance ( ) (,o,b). Te caieful checking of
lileial dala in sciipluie is always a piioiily, bul il is always moie impoilanl
lo keep lhe sense ( ).
Eui1ios
Bieneil, W. A., Dionysius von Alexandiien, Das eihallene Weik. BGL i (r,,i).
Conybeaie, F. C., Newly Discoveied Lelleis of Dionysius of Alexandiia lo lhe
Popes Slephen and Xyslus: English Historical Review i, (r,ro): rrrr.
Felloe, C. L., Dionysiou Leipsana Te Letters and Gther Remains of Dionysius of
lexandria, Cambiidge r,o.
. St. Dionysius of lexandria. Letters and Treatises. London r,r8.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,,
S1cuirs
Bieneil, W. A., Dionysius dei Giosse und Oiigenes: StPatr ro (r,8,): ir,ii.
. Dionysius von Alexandiien. Dei Fiage des Oiigenismus im diillen Jahihun-
deil, PTS, ir (r,,8) (specially pp. rro Dei Exegel).
. Dionysius von Alexandiien: TRE 8 (r,8r): ,o,,r.
Calena Hauniensis in Ecclesiaslen in qua saepe exegesis seivalui Dionysii
Alexandiini, nunc piimum edila ab A. Labale. CCG, i. Tuinhoul: Biepols,
r,,i.
Colson, F. H., Two Examples of Lileial and Rheloiical Ciilicism in lhe Falheis:
jTS i, (r,i): o,,.
Denys lreopagite et sa posterite en Grient et en Gccident. ctes du Colloque inter-
national, Paris, :r:, septembre r,,,. Ediled by Y. de Andia. Coll. des Eludes
Augusliniennes, Sei. Anliquile. r,r. Paiis: Inslilul dEludes Augusliniennes,
r,,,.
Hamm, U.: LCL, ind ed. r,,,, r,f.
Leanza, S., Il commentario sull Ecclesiasto di Dionigio lessandrino, Pubbl. insl.
scienz. giui. econ. polil. e soc. univ. Messina III, Fs. S. Puglialli, Milan, V
(r,,8): ,,i,.
Loienz, R., rius judaizans?, Untersuchung zur dogmengeschichtlichen Einordnung des
rius, FDKG r. Gllingen: Vandenhoech and Rupiechl, r,8o.
Millei, P. S., Studies in Dionyius the Great of lexandria Diss. Eilangen, r,.
Naulin, P., Lettres et ecrivains chretiens des II
e
et III
e
sicles, Paiis r,or.
. Dionigi di Alessandiia, DPC I (r,8): ,8o8i.
Papadopoulos, S. G., Dionysios of AlexandiiaTiadilion and Ciilicism: DBM .ro
(r,,,): ,,ro8 (in Gieek).
Simonelli, M., Le oiigini dell Aiianesimo: RSLR , (r,,r): r,o.
Dionysius of Alexandiia ,,,
,,8 Six Tiid-Cenluiy Gieek Chiislian Lileialuie
V
GREGORY THAUMATURGUS (210l 13270l 73)
Giegoiy, suinamed lhe Wondei-woikei soon afei his dealh, was boin
inlo a non-Chiislian family, bul he became inleiesled in Chiislianily befoie
he wenl lo Beiiul wilh his biolhei, Alhenodoius, in oidei lo complele his
law sludies. On his way, he mel Oiigen in Caesaiea, and his life was luined
upside down. He sludied wilh Oiigen foi ve yeais. As a faiewell speech,
he deliveied in i8 an Encomium (oi Tanksgiving ddress) of his beloved
maslei, wilh quolalions fiom o1 and 1 including lhs Book of Revelalion
(E. Maiolla). Il was lhe mosl solemn iheloiical peifoimance of lhal soil, as
fai as we know, addiessed lo any chuich falhei. Soon afei his ieluin lo his
homelown in Ponlus, Giegoiy became ils bishop. In i,o, he escaped wilh his
communily inlo neighbouiing mounlains duiing lhe peiseculion of Decius,
bul he could nol avoid lhe iavages caused by lhe Golhs and olhei Baibaiian
invadeis in i,8. His Canonical Epistle faces wilh a im and sound judgemenl
lhe diamalic silualions imposed on men and women duiing lhe invasion.
Sciipluie, wilh exlensive quolalions fiom Genesis, Exodus, Deuleinomy
and Joshua, and also fiom Mallhew, r Coiinlhians and Ephesians, is lhe sole
aulhoiily diclaling lhe bishops allilude in lhe len aulhenlic canons.
A Metaphrase of the Book of Ecclesiastes in lwelve chapleis was lianslaled
inlo English by S. D. F. Salmond in mid-nineleenlh cenluiy, bul ieceived
fiom A. Cleveland Coxe, ils Ameiican ediloi of r88o (ANF o), al leasl foi
ils lasl chaplei, a less lhan alleiing nolice: Te incompaiable beauly of
oui English veision of lhis lwelfh chaplei of Kohelelh is heighlened nol
a lillle by compaiison wilh lhis luigid melaphiase. Il fails, in almosl eveiy
inslance, lo exliacl lhe keinel of lhe successive slivcoi of lhis supeilalively
poelic and didaclic lhienode. Il musl have been a youlhful woik (ANF o,
r,). Moie iecenl ciilics (Noakes, Jaiick) oei dieienl and complemenlaiy
insighls on Giegoiys Metaphrase.
To Teopompos is an apologelic essay liansmilled only in Syiiac. In lhe
foim of a dialogue, il discusses wilh a pagan inleiloculoi lhe queslion of
Gods impassibilily. If Chiisl is said lo have sueied, il means lhal he volun-
leeied lo do so in oidei lo oveicome sueiing and dealh, which safe-guaids
lhe piinciple of Gods impassibilily. A Confessio dei, oi Symbolum, liansmil-
led undei lhe name of Giegoiy Taumaluigus, is a woik of Giegoiy of Nyssa
(L. Abiamowski). A few olhei dubious oi apociyphal wiilings aie known,
such as lhe Letter to Philagrius and a shoil essay De anima.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,,
Eui1ios
Encomium of Grigen:
PG ro, ro,rro.
S. D. F. Salmond: NF o, ir, (English).
H. Ciouzel: SC r8 (Texl and Fiench lianslalion).
P. Guyol, R. Klein: FaCh i (Geiman, wilh Letter i of Oiigen lo Giegoiy,
exhoiling him lo peiseiveie in lhe sludy of sciipluie afei his ieluin
fiom Caesaiea lo Neocaesaiea).
E. Maiolla: TePa o (Ilalian).
M. Slussei: FaCh ,8 (English r,,8).
Canonical Epistle:
PG ro, roio8.
S. D. F. Salmond: NF o, r8io (English).
P. P. Joannu, Rome r,o (Texl and Fiench lianslalion).
K. M. Phouskas, Alhens r,,8 (Texl).
M. Slussei: FaCh ,8 (English r,,8).
To Teopompos:
P. Lagaide, nalecta Syriaca, Osnabiuck r,o, = Beilin r8,8.
V. Ryssel, Leipzig r88o (Geiman).
M. Slussei: FaCh ,8 (English r,,8).
S1cuirs
Abiamowski, L., Das Bekennlnis des Giegoi Taumaluigus bei Giegoi von Nyssa
und das Pioblem seinei Echlheil: ZKG 8, (r,,o): r,oo.
. Die Schiif Giegois des Lehieis ad Teopompum und Philoxenus von
Mabbug: ZKG 8, (r,,8): i8i,o.
Ciouzel, H.: DSp o, rorio; RC ri, ,,,,.
Diage, A., Dei kanonische Biief des Giegois Taumaluigus: jpT , (r,8r):
roirio.
Jaiick, J., Gregory Taumaturgos Paraphrase of Ecclesiastes. Sepluaginl and Cognale
Sludies i,. Allanla r,,o.
Lo Caslio, G. Osseivazioni su unomelia gieca sul ballesimo con omelie di Teodolo
dAnciia. Grpheus r (r,,i): i,,r.
Noakes, K. W., Te Melaphiase on Ecclesiasles of Giegoiy Taumaluigus: StPatr
(r,8): r,o,,.
Slussei. M. TRE r:r88,r.
. St. Gregory Taumaturgus. Life and Vorks (FaCh ,8) Washinglon, D.C. r,,8.
Giegoiy Taumaluigus ,,,
,8o Six Tiid-Cenluiy Gieek Chiislian Lileialuie
VI
AMMONIOS OF ALEXANDRIA MI D3RD C.
Ammonius, who seems lo have been a conlempoiaiy of Oiigen, wiole a
Harmony between Moses and jesus, piobably in oidei lo piove againsl Gnos-
lics (Maicion:) lhe unily of bolh Teslamenls (Quaslen II, ror).
Foi lhe Hebiew Bible lo lhe Sepluaginl ,8r
VI I
THEOGNOSTOS SECOND HALF 3RD C.
Successoi lo Dionysius as head of lhe school of Alexandiia, ca. io,i8i, Teo-
gnoslos is known lhanks lo a long exliacl fiom Pholius, cod. roo quoling
lhe Hypotyposeis, a syslemalic summaiy of Chiislian beliefs in seven books,
of which foui fiagmenls aie pieseived (PG ro, iof.).
S1cuirs
Hainack, A., TU il (r,o) ,,i.
Radfoid, L. B., Tree Teachers of lexandria. Teognostos, Pierius and Peter. Cambiidge
r,o8, r.
,8i Six Tiid-Cenluiy Gieek Chiislian Lileialuie
VI I I
THEONAS OF ALEXANDRIA LATE 3RD C.
Lillle is iecoided of Teonas, who succeeded Teognoslos as bishop of
Alexandiia in lhe nal decades of lhe lhiid cenluiy (i8roo).
Foi lhe Hebiew Bible lo lhe Sepluaginl ,8
I X
PETER I OF ALEXANDRIA D. 311
Bishop of Alexandiia (oorr) duiing lhe peiseculion of Dioclelian, Pelei
was malyied in rr. His conicl wilh lhe iigoiisl Melilius conceining lhe
laspi geneialed a numbei of lelleis and homilies. An essay Gn the Divinity
and Humanity of Christ, a De anima, a liealise Gn the Resurrection againsl
Oiigen, aie ielevanl foi Peleis heimeneulics.
Eui1ios
PG r8, ,o,,ii. PG 8o, ,orB.
Cium, W. E., Texls alliibuled lo Pelei of Alexandiia: jTS (r,oilo)
8,,,.
S1cuirs
Bieneil, W. A., Dionysius von lexandrien, Beilin r,,8.
Giiggs, C. W., Early Egyptian Christianity, Leiden r,,o.
Peaison, B., and T. Vivian., Two Coptic Homilies attributed to Saint Peter of lexan-
dria on Riches, on the Epiphany. Rome: C.I.M.
Peaison, B. A., Two Homilies alliibuled lo Sl. Pelei of Alexandiia. In ,d Coptic,
o,r, r,8l,o.
Radfoid, L. B., Tree Teachers of lexandria. Teognostos, Pierius and Peter. Cam-
biidge r,o8.
Vivian, T., St. Peter of lexandria. Bishop and Martyr. Philadelphia r,88.
,8 Six Tiid-Cenluiy Gieek Chiislian Lileialuie
X
METHODI US OF OLYMPUS D. CA. 311
Te wiilings of Melhodius of Olympus span lhe closing yeais of lhe lhiid
cenluiy and lhe beginning of lhe fouilh cenluiy. Teie is consideiable
unceilainly aboul lhis Chiislian wiilei. An ilineianl leachei ialhei lhan a
bishop wilh xed localion (R. Williams), il is possible lhal Melhodius was
mailyied in ri duiing Maximinuss visil lo Caiia.
His main woik, also one of his eailiesl, Te Banquet oi Gn Virginity,
(CPG I, r8ro) is enliiely pieseived in lhe oiiginal Gieek. Anolhei essay, Gn
Free Vill (CPG I, r8ro) is pailly liansmilled in laige exliacls by Eusebius
of Caesaiea PE VII, ii; Pholius, Cod. io; and in lhe Sacra parallela by John
of Damascus. Il also ieads in Aimenian (Eznik of Kolb) and in a complele
Old Slavonic veision of lhe rrlh cenluiy, undei lhe moie adequale lille, Gn
God, Materia and Free Vill. A lhiid essay , Gn the Resurrection, oi glaphon,
also suivives in Old Slavonic. Pails of il aie quoled by Epiphanius, Pholius,
John of Damascus, Juslinian, and in seveial calenae. Olhei exegelical fiag-
menls aie known lhiough lhe catenae. Tey deal wilh lhe book of Job, lhe
ied heifei of Numbeis r, (De cibis), lhe lepiosy menlioned in Levilicus
r (Sistelius. De lepra); lhe leech of Piv o:r, (De sanguisuga) and wilh Ps
r8:i, Te heavens show foilh lhe gloiy of God. Among lhe lasl woiks of
Melhodius guie commenlaiies Gn Genesis and Gn the Canticles which
Jeiome slill iecoids among lhe known woiks.
Melhodius belongs lo lhe heimeneulical liadilion of Oiigen, whom
he ciilicizes aboul lhe pie-exislence of souls and lhe iesuiiecled body. He
denounces lileialism as Jewish (Symp. i,f., i8io) and favouis allegoii-
cal inleipielalions of lhe o1, in pailiculai lhe passages of lhe Penlaleuch
including legal oi iilual iegulalions. He sliesses fiee will, wilh a vision of
salvalion cenlied on lhe lheme of divine image-likeness in human beings.
Adams humanily is slill in an eaily slage: people weie called lo giow in
giace by conliibuling lheii own geneiosily. Iienaeus of Lyon was a sliong
inspiialion foi Melhodius.
Te Banquet celebiales lhe legilimacy and beauly of human sexual-
ily. Melhodius, unlike lhe Aposlle Paul, nds in il lhe besl compaiison foi
conlemplaling lhe union of Chiisl and Chuich. Te celebialion of viiginily
is bound wilh Melhodius millenaiislic ceililudes: viiginily secuies a new
haimony belween eailhly and heavenly condilion, and pieguies lhe nal
ieign of Chiisl on eailh (R. Williams).
Foi lhe Hebiew Bible lo lhe Sepluaginl ,8,
Te isl of lhe eleven Speeches (logoi) of Te Banquet is anlicipaled, in
lhe Inlioduclion by a menlion of lhe Biidegioom (i Coi rr:i), announcing
lhe basic oiienlalion of lhe whole woik:
Logos r is a spiiilual medilalion on sciipluie, lled wilh numeious biblical
quolalions and iefeiences. Maicella, who deliveis lhe Logos, sliesses biblical
hisloiy in a sweeping suivey of human sexualily.
Logos i, deliveied by Teophila inlends lo give sciipluie ils piopei place
(r), in showing lhal a Chiislian focus on lhe human condilion calls foi a
biblical iecouise in which sciipluie would inspiie lhe whole aigumenl. Logos
i insisls lhal lhe liulh aboul viiginily can only be ieached by allegoiizing
sciipluie.
Logos is enliiely dedicaled lo a ciilical commenl on Pauline lexls. Il slails
by diieclly queslioning i Coi rr:i on lhe ielevance of allegoiy, and wilh
quolalion of Eph ,:i8i claims lhal one has lo follow lhe Aposlle, leaching
us lo lake lhe lexl in a moie spiiilual sense as iefeiiing lo Chiisl (r). Te
lileial sense should nevei be neglecled: Foi il is a piecaiious pioceduie lo
disiegaid ulleily lhe aclual meaning of lhe lexl as wiillen, pailiculaily in
lhe book of Genesis (i), bul in some cases lel us inquiie moie deeply inlo
lhe lexl and explain ils coiiesponding spiiilual sense (i). Such iemaiks do
nol deviale fiom Oiigens own heimeneulics.
Logos , inleiesled in lhe senses of lhe soul (also an Oiigenian lopos) and
in whal lhe Holy Spiiil lells us accoiding lo Psalm ro (i and ,), iefeis
insislenlly lo Chiislian scholaiship :as lhe scholais lell us () piobably also
wilh Oiigen in mind.
Logos ,, deliveied by Tallusa seeks lo explain lo you by liue ieasoning
lhe spiiilual meaning of sciipluie (i). Hei aigumenl is simple, iepealing
Oiigen again: If, accoiding lo lhe Aposlle, lhe law is spiiilual and conlains
wilhin ilself lhe images of lhe good lhings lo come, lhen lel us iemove lhe
veil of lhe lellei which is spiead ovei il and conlemplale ils liue meaning
sliipped baie (,). Whal is piopei lo Melhodius is lhe way in which Tallusa
combines spiiilual exegesis wilh chiliaslic failh, again lhe global hisloiy of
salvalion seiving as a backgiound.
Logos o becomes ulleily allegoiical: Foi lhe oil iepiesenls wisdom and iighl-
eousness (), Midnighl slands foi lhe ieign of lhe Anlichiisl (), Tese,
my faii maidens, aie lhe seciel iiles of oui mysleiies, lhe myslical iiles of
inilialion inlo viiginily (,).
In Logos ,, Piocilla mainlains lhe global vision, deai lo Melhodius, in cele-
bialing all lhose who have been oulslanding in iighleousness fiom lhe
beginning lhioughoul lhe couise of hisloiy ().
Melhodius of Olympus ,8,
,8o Six Tiid-Cenluiy Gieek Chiislian Lileialuie
Logos 8 luins Teclas allenlion lowaids lhe Apocalypse, ielying on Him who
has bidden us lo seaich lhe sciipluies (Jn ,: ,) () and wilhoul inching
befoie lhe liemendous obscuiilies of sciipluie: (,).
Logos , scoins lhe Jews foi missing lhe spiiilual meaning of lheii own
sciipluie: Foi lhe Law is a shadow and lype of lhe image, lhal is lo say, of
lhe Gospel, and lhe image, lhe Gospel, iepiesenls lhe liulh which will be
fullled al lhe second coming of Chiisl (i). Again, in lhese slages and in
a vision close lo lhe mind of Oiigen, lhe slalus of exegesis and lhe Gospel
evenl aie conlemplaled in lhe lighl of global hisloiy.
Te same happens in Logos ro, when Domnina explains why lheie aie foui
Gospels, and in Logos rr, moie exaclly, in Teclas nal hymn.
Te elaboiale liealmenl in Banquet, Logos ,, of lhe Feasl of Tabeinacles
(Lv i: ,) is commonly iecognized as lhe isl evidence of lhe Chiislian
use of Jewish millenaiian inleipielalions of lhe feasl, bul lhe common no-
lion lhal Melhodius is an adheienl of a millenaiian liadilion is quile mislead-
ing (Palleison, roo). Danielou (Gospel Message, i8,oo) had chaiacleiized
Melhodiuss exegesis as consislenl wilh lhe lypological appioach of Asia
Minoi. Palleison objecls convincingly lhal is fai as Melhodius sels foilh
a ialionale foi lhe liealmenl of lhe sciipluies, lhal ialionale is indebled lo
Oiigen ialhei lhan lo anyone else. His appioach is al once bolh lypological
and allegoiical, as his use of Hebiews ro:r shows. Bul so is Oiigens (Pal-
leison, ri8). Palleison also discusses lhe inlioduclion of lhe exceipl fiom
Oiigen on Ps r:, (r,rr,i), lhe exegesis of Pauline quolalions (rooroo).
A lhoiough examinalion of Oiigens lhoughl, as ciilicized by Melhodius, on
lhe days of Ciealion (Ps ,o:i) compleles his sludy (iorir).
S1cuirs
Feiiaiese, G. Valoie della legge ed auloiila degli Aposloli; Acl r,:rr, in Melodio
di Olimpo. Koinonia 8 (r,8): r,8r.
Macleod, C. W. Bathos in Longinus and Melhodius. jTS i, (r,,o): rs.
Maiin, M. Oiigene e Melodio su Lev i:i. VetChr r8 (r,8r): ,o,,.
Mazzucco, C. Tia lombia e la iealla; lApocalisse nel Simposio di Melodio di
Olimpo. CivClCr o (r,8,): ,i.
. Il millenaiismo di Melodio di Olimpo di fionle a Oiigene; polemica o conli-
nuila. ug io (r,8o): ,8,.
Mees, M. i Coi o:rro und die Aufeislehung dei Tolen nach Oiigenes und
Melhodius. Lateranum ,r (r,8,): r,o.
. Paulus, Oiigenes und Melhodius ubei die Aufeislehung dei Tolen. ug io
(r,8,): ror.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,8,
Monlseiial Toiienls, J. Los lilulos ciislologicos en la obia de Melodio de Olimpio.
ScrVict ro (r,o,): roriri.
Oibe, A. S. Melodio y la exegesis de Rom ,,,a Ego aulem vivebam sine lege ali-
quando. Greg ,o (r,o,): ,r,.
Palleison, L. G. Te Ciealion of lhe Woid in Melhodius Symposium. StPatr ,l
(r,oo): io,o.
. Melhodius on Oiigen in De Creatis. In Grigeniana Quinta, ediled by R. J. Daly,
,,,o8. Louvain, r,,i.
. Melhodius Millenaiianism. StPatr i (r,,): oor,.
. Methodius of Glympus. Divine Sovereignty, Human Freedom, and Life in Christ,
Washinglon D.C., r,,,.
Piinzivalli, E. Luso dei Proverbi nella culluia ciisliana asialica da Giuslino a
Melodio di Olimpo, LettureSap (r,,r) i:ro,,,.
. Oiigene e Melodio di Olimpo a confionlo su un biano escalologico di Paolo.
In Storia dellesegesi giudaica e cristiana antica, ediled by P. C. Boii, ri,o,
r,8l8.
. Lesegesi biblica di Metodio di Glimpo. Rome: Insl. Paliisl. Auguslinianum, r,8,.
Reinink, G. I. Dei Veifasseinahme Midios dei syiischen Schalzhhle und die
Apokalypse des Pseudo-Melhodios. GrChr o, (r,8): oo.
Reinink, G. J. Ismael, dei Wildesel in dei Wusle; zui Typologie dei Apokalypse des
Pseudo-Melhodios. ByZ ,, (r,8i): o.
. Dei edessenische Pseudo-Melhodius. ByZ 8 (r,,o): r,.
Riggi, C. Teologia della sloiia nel Simposio di Melodio di Olimpo. In Epistrophe,
ediled by B. Amala, 8r,o. Rome, r,8,.
Simonelli, M. Il millenaiismo (Apc io,i) in Oiienle da Oiigene a Melodio. In
Corona Gratiarum Fs. E. Dekkers, ,,8. Biugge: Giavenhage, r,,,.
Viloies, A. Idenlilad enlie el cueipo mueilo y iesucilado en Oiigenes segun el De
Resuiieclione de Melodio de Olimpo. Jeiusalem: SBF r8, r,8r.
Melhodius of Olympus ,8,
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl ,8,
CHAPTER SEVEN
THIRD-CENTURY LATIN
CHRISTIAN LITERATURE
co1i1s
I. Minucius Felix 391
II. Teilullian 393
III. Commodian 623
IV. Cypiian of Cailhage 623
V. Novalian 634
VI. Vicloiinus of Poelovio 637
,8,
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl ,,r
I
MI NUCI US FELI X EARLY 3RD C.
Te Gctavius, composed belween r,, and i,o c.i., lakes ils name fiom
lhe lille given by a copyisl who counled il as eighlh book of Ainobius,
dversus nationes. Tis mislaken alliibulion piobably pieseived a woik
which liansmils a conveisalion belween lhiee fiiends on Chiislian apolo-
gelics conceining divine piovidence and monolheism, and on elhics. Teie
aie no biblical quolalions, bul a nilies wilh sciipluie, which help lo shape
ils Chiislian slyle: a sciipluial impiegnalion which, lhough veiy discieel,
is lhe moie nolewoilhy and ceilainly lhe moie e cienl wilh iegaid lo any
polenlial ieadei. (J. Fonlaine, spects, rr,; a nilies wilh sciipluie, rrrr,).
Te ielalionship belween Minucius and Teilullian iemains a mallei of schol-
aily discussion.
Eui1ios
Beaujeu, J., ind ed. r,,.
Halm, K.: CSEL i.
Kylzlei, B., ind ed.,r,,i.
Naia de Silva, M. A., Lisbon r,,o.
Solinas, F., r,,i.
Tvnsin1ios
French: Beaujeu (see above).
English: Claike, C. W.: ACW ,, r,,.
German: Heck, E., Tubingen r,8r; Kylzlei, D., Daimsladl r,, = Munich
r,o,.
Italian: Solinas (see above).
Portuguese: Naia de Silva (see above).
Cocovuncr
B. Kylzlei, D. Najock. Hildesheim r,,r.
,,i Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
S1cuirs
Beckei, C., Der Gctavius des Municius Felix. Munich r,o,.
Buchheil, V., Die Wahiheil im Heilsplan Golles bei Municius Felix: VC , (r,8,):
ro,,.
Rizzi, M., Amicilia e veiilas: il piologo dell Oclavius: evum antiquum (r,,o):
i,o8.
Siniscalco, P., Minucio Felice, DPC II ii,,oi.
Wiesen, D. S., Viigil, Minucius Felix and lhe Bible: Hermes ,, (r,,r): ,o,r.
Windau, B.: LCL, ind ed. r,,,, ri.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
I I
TERTULLIAN D. CA. 220
Teilullian, liadilionally seen as a juiisl and advocale of some ienown (an
opinion bioadly denied by modein expeils; see Rankin), conveiled in Rome
ca. r,. A piolic wiilei, Teilullian wenl back lo his nalive Cailhage, wheie
he became a piiesl accoiding lo Jeiome (De vir. ill. ,). Wilh a piofound
knowledge of philosophy, law, Gieek and Lalin lelleis, Teilullian combines
inexhauslible vigoi, buining iheloiic, and biling saliie. His allilude is un-
compiomising. Foievei a ghlei, he knew no ielenling lowaids his enemies,
whelhei pagans, Jews, heielics, oi, lalei on, Calholics (Quaslen, II, i,).
We know of foily-lwo liealises, composed by Teilullian belween r,,
and iio c.i., eleven of lhem being losl. Excepl foi Sl. Augusline, Teilullian
is lhe mosl impoilanl and oiiginal ecclesiaslical aulhoi in Lalin (Quaslen
II, i,). On occasion, he also wiole diieclly in Gieek. In all his liaclales
and pamphlels, lhis passionale advocale of peisonal ieligious beliefs caiiied
sciipluie in his biief as lhe decisive piece of evidence. Te Bible nol only
seived as pioof-lexl, bul Teilullian found in il lhe veiy language appiopii-
ale foi his pleas. Based on Old Lalin lianslalions of Hebiew sciipluie and
on his own ieading of Gieek veisions of lhe sciipluies, Teilullians slyle
and vocabulaiy inauguialed Chiislian Lalin (C. Mohiman). He quoles all
canonical wiilings, excepl i and John.
Suiveyed in lheii mosl piobable chionological oidei, Teilullians liaclales
oei a iich vaiiely of insighls inlo his use of lhe Bible:
r, c.i., De pallio
Sciipluie is nol quoled in lhis liealise.
r,o(:) c.i., pologeticum
Again, no sciipluie is quoled in lhis Apology addiessed lo lhe goveinois of
Roman piovinces (Romani imperii antistites).
r,o c.i., De idololatria
Tis liealise aigues againsl Chiislians who weie, in one way oi anolhei,
involved in aclivilies linked wilh lhe cull of lhe idols. Afei a iefeience lo
r Jn :r,, sicut Iohannes docet (i; i, ), denouncing idolaliy as evil, lhe
o1 piohibilion of idols is asseiled by quoling Ex io:, Dl ,:8; Is :8,,
,, Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
io; Ps rr,:8 (8). All social oi piofessional aclivilies diieclly oi indiieclly
ielaled lo lhe cull of idols aie declaied inappiopiiale foi Chiislians (,ri).
Te exhoilalion, punclualed by 1 quolalions, disqualies all foims of lhe
eslablished cull of idols, Teilullians nal aigumenl calling on biblical lypol-
ogy: serte idololatres in arcae typo non habetur. Nullum animal in idololatren
guratum est. Quod in arca in fuit, in ecclesia, non sit Foi suie no piaclicionei
of idolaliy can be found in lhe lype of lhe aik. No animal (in il) pieguies
an idolaloi. Whal was missing in lhe aik should nol be accepled in lhe
chuich (i; ,8, ,8).
Eui1ios
Nal, P. G. van dei, Q.S.F. Tertulliani De idolatria, Pars I (chap. r,), wilh in-
lioduclion, lianslalion and commenlaiy. Leiden r,oo.
Reieischeid, A. and G. Wissowa, CSEL io (r8,o): o,8.
Waszink, J. H., SVigChi r.
Tvnsin1ios
English: Nal (see above); Waszink (see above).
German: Essei, G., BKV ind ed. ,, r,,.
S1cuirs
Nal (see above).
r,, c.i., d nationes
Te liluigical use of sciipluie is discieelly menlioned heie: coimus ad lit-
terarum divinarum commemorationemcerte dem sanctis vocibus pascimus,
spem erigimus, ducium gimus, disciplinam praeceptorum nihilominus incul-
cationibus densamus, Wilh lhose holy woids we feed oui failh, we lif up
oui hopes, we conim oui condence; and no less we ieinfoice oui leaching
by inculcalion of Gods piecepls . . . (,, ). Excepl foi II. II. , divina alias
enunciata Solomonis, sacied pionouncemenls by Solomon made elswheie, a
possible allusion lo Eccl r:ro, oi Piv r:,, ,: ro, oi Ps r:ro, and II. IV. , an al-
lusion lo Acls r,:i, ignotis deis, lheie aie no biblical iefeiences in lhe lexl.
Eui1io
Reieischeid, A. and G. Wissowa, CSEL io (r8,o): ,,r.
Teilullian ,,,
Tvnsin1io
French: Schneidei, A., BHRom. Giessen r,o8.
r,, c.i., De spectaculis
Tis is a pasloial admonilion wilhoul a single iefeience lo sciipluie(!).
r,, c.i., De testimonio animae
A liaclale lhal biiey expands lhe aigumenl of pologeticum aboul lhe tes-
timonium animae naturaliter christianae, lhe leslimony of lhe soul Chiislian
by naluie. Despile a possible allusion lo sciipluie (notris litteris r; r,, ,),
lhe pamphlel addiesses educaled non-Chiislians in dispensing fiom biblical
quolalions oi iefeiences.
Eui1ios
Kioymann, A. and G. Wissowa, CSEL io (r8,o): r.
Tibilelli, C., Floience r,8.
Tvnsin1ios
German: Essei, G., BKV ind ed. ,, ior; Waszink, J. H., Munich r,8o.
Italian: Tibilelli (see above).
r,, c.i., d martyras
Teilullian exhoils impiisoned Chiislian calechumens lo exeicise perseve-
rantia and lo piepaie foi lhe supieme saciice. One noles in il only a close
paiaphiase of Ml o:ir in chap. i, a pailial quolalion of r Coi ,:i, in chap.
, and a iefeience lo Ml io:r, scimus ex dominico praecepto (Dekkeis o, ro),
Fiom lhe saying of Oui Loid we know (Telwell, o,).
Eui1ios
Dekkeis, E., CCL r (r,,): r8.
,,o Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
Tvnsin1ios
Dutch: Meyboom, H. U., Leiden r,o.
Mohimann, C., Monumenta christiana r, . Uliechl Biussels, r,r, r8,,.
English: Telwall, S., ANF (r88,, r,,,): o,,o.
German: Kellnei, H., BKV ind ed. , (r,ri).
S1cuirs
Campenhausen, H. von, Die Idee des Martyriums in der alten Kirche. Gllingen r,o,
r,i8.
r,, c.i., dversus judaeos
Based on Juslins Dialogue (olhei opinion, J. Danielou, Les origines, ir,i),
il was composed befoie dversus Marcionem III. Only chapleis r lo 8 aie
aulhenlic. Biblical quolalions weie piobably added al a lalei dale.
Eui1ios
Kioymann, A., CSEL ,o (r,i).
Tinkle, H., Vienna r,o.
Tvnsin1ios
German: Essei, G., BKV ind ed. ,, ooi.
ca. r,,ior c.i. De cultu feminarum
Cosmelics and olhei beauly ailices aie diabolic invenlions. In lhis liealise
lheie aie iefeiences lo Genesis, Mallhew and Paul. Foi adding lhe aulhoiily
of lhe Book of Enoch, Teilullian aigues lhal Noah could have saved lhe woik
duiing lhe Deluge, oi ie-wiillen il by memoiy soon afei (chap. ).
Eui1ios
Isella, S., Floience r,8o.
Kioymann, A., CSEL ,o (r,i): ,,,,.
Tuican, M., SC r,.
Teilullian ,,,
Tvnsin1ios
English: Telwall, S., Gn the pparel of Vomen, ANF (r88,, r,,,): ri,.
French: Tuican (see above).
German: Essei, G., BKV ind ed. ,, r,,ioi.
Italian: Isella (see above).
ca. r,8ioo c.i., De oratione
In bolh pails of lhis Exhoilalion, lhe isl on lhe Oui Falhei, lhe second,
commencing like a poem wilh piaclical advice foi piayei life, Teilullian
addiesses lhe Chiislian communily in keeping his allenlion conslanlly
diiecled lo sciipluie.
Eui1ios
Dekkeis, E., CCL r (r,,): i,,, = Dieicks, G. F., SlPM . Bussum r,,.
Evans, E., London r,,.
Giamaglia, P. A., Rome r,,.
Reieischeid, A. and G. Wissowa, CSEL io (r8,o): r8oioo.
Tvnsin1ios
Dutch: Meyboom, H. U., Leiden r,r.
English: Evans (see above); Sullei, A., London New Yoik r,r,; Telwall, S.,
ANF (r88,r,,,): o8r,r.
French: Hamman, A., Le Pater explique par les Pres, Paiis r,,, (exliacls).
German: Essei, G., BKV ind ed. , (r,ri): i,i,.
Italian: Giamaglia (see above).
S1cuirs
Moal, J., Teilullian on lhe Loids Piayei: ET r8 (r,r,): ir.
Pelie, H., Les leons du panem nostrum quotidianum: RSR 8 (r,,r), Fs. J.
Lebielon, o,,.
Schfei, O., Das Valeiunsei, das Gebel des Chiislen. Einei askelische Sludie nach
Teilullian De oialione: TGl , (r,): ro.
,,8 Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
ca. r,8io c.i., De baptismo
Te anli-Gnoslic explanalion of Chiislian baplism slails by celebialing
walei in lhe oiiginal ciealion of lhe woild. Il desciibes lhe baplismal sym-
bolism of walei as pieguied in lhe ciossing of lhe Red Sea (Ex 8), in lhe
walei fiom lhe iock (Ex r,) and in Johns baplism. New Teslamenl dala aie
sciulinized in oidei lo demonsliale lhe validily of lhe iile: in chaps. ,o,
lhe healing powei of baplismal walei was signied in advance by lhe angel
of Belhesda (Jn ,:r,).
Eui1ios
Boiles, J. W. P., CCL r (r,,): i,,i,,.
Evans, E., London r,o.
Reieischeid, A. and G. Wissowa, CSEL io (r8,o): iorr8.
Refoule, R. F. and M. Diouzy, SC , (r,,i).
Tvnsin1ios
Dutch: Meyboom, H. U., Leiden r,o; Mohimann. C., Monumenta christiana
r, . Uliechl, r,,r, ir,r.
English: Evans (see above); Soulei, A., London r,r,; Telwall, S., ANF
(r88,r,,,): oo,,,.
French: Refoule (see above).
German: Essei, G., BKV ind. ed. , (r,ri): i,i,,.
S1cuirs
Amann, E., Lange du bapleme dans Teilullien: RevSR r (r,ir): io8ir.
Boiles, J. W. P., Zu Teilullian de baptismo: Philologische Vochenschrif ,r (r,r):
i,ri,.
Dlgei, F. J., Die Eingliedeiung des Taufsymbols in den Taufvollzug nach den
Schiifen Teilullians. Zu Teilullian De baplismo i, r: C (r,): r8o.
r,8io c.i. d uxorem
Te ediloi of d uxorum in SC, C. Muniei, dedicales a seclion of his inlio-
duclion lo Linleipielalion sciipluiaiie (,,,). If o1 iefeiences and quola-
lions aie spiead ovei bolh pails of lhe lelleilpamphlel, lhe commenlaiy of
r Coi , is lhe lelleis cenleipiece. Teilullian ieaches an impoilanl conclu-
Teilullian ,,,
sion: Should lhe chosen pailnei be a Chiislian, a second maiiiage can be
accepled.
Eui1ios
Kioymann, A., CSEL ,o (r,i): ,ori = CCL r (r,,): ,r,.
Muniei, C., SC ii, (r,8o).
Slephan, A., Te Hague r,,.
Tvnsin1ios
Dutch: Mohimann, C., Monumenta christiana r, . Uliechl-Biussels r,,r,
i,,o.
English: Le Sainl, W. P., ACW r.
French: Muniei (see above); Queie-Jeaulmes, F., in Le mariage dans lEglise
ancienne, Paiis r,o,.
German: Kellnei, H., BKV ind ed. , (r,ri): oo8.
S1cuirs
Biaun, R., Teilullien el lexegese de I Coi. vii: J. Fonlaine and C. Kannengiessei,
eds., Fs. J. Danielou, Epektasis, Paiis r,,i, iri8.
Glaue, P., Die Voilesung heiligei Schiifen bei Teilullian: ZNV ii (r,i-i,):
rr,i.
Rambaux, C., La composilion el lexegese dans les deux lellies d uxorem, le De ex-
hortatione castitatis el le De monogamiaou la consliuclion de la pensee dans
les liailes de Teilullien sui le iemaiiage: REug ii (r,,o): i8, ior, ir,; i
(r,,,): ro,,.
Shoilly afei ioo c.i., dversus Hermogenem
In lhis anli-Gnoslic a imalion of Ciealion, Heimogenes is iefuled on lhe
basis of a ciilical examinalion of his inleipielalion of sciipluie (r,).
Genesis seives as lhe lonic choid wilh calls on Psalms, Isaiah, Mallhew and
lhe Apocalypse. dversus Hermogenem demosliales lhe piofound coheiency
of Teilullians use of sciipluie; he conslanlly applies piinciples of inleipiela-
lion as piesciibed by himself (Chapol, o).
ooo Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
Eui1ios
Chapol, F., SC , (r,,,).
Kioymann, A., CSEL , (r,oo): rior,o = CCL r (r,,): ,,,.
Tvnsin1ios
English: Waszink, J. H., ACW i.
French: Chapol (see above).
S1cuirs
A bibliogiaphy on Heimogenes and Teilullians dversus Hermogenem is
oeied by Chapol, ooo,.
ca. ioiio c.i., De carne et anima
Again, lheie aie no biblical quolalions.
io c.i., De praescriptione
The mosl finished, lhe mosl chaiacleiislic, and lhe mosl valuable of
Teilullians wiilings (Quaslen, II, i,i), in which Mallhew and Paul aie
dominanl. Heielics aie nol able lo inleipiel sciipluie coiieclly, accoiding
lo r Tm o: and Ti ro. Te Bible belongs lo lhose who comply lo lhe
iule of failh.
Eui1ios
Bakhuizen van den Biink, J. N., Te Hague, r,o.
Kioymann, A., CSEL ,o (r,i): r,8.
Mailin, J., Floiilegium Paliislicum . Bonn r,o.
Refoule, R. F. and P. de Labiiolle, SC o (r,,).
Tvnsin1ios
English: Holmes, P., ANF (r88,, r,,,): io,; Le Sainl, W. P., ACW 8
(r,,,).
French: Refoule (see above).
German: Essei, G., BKV ind ed. i, o,.
Teilullian oor
ioio c.i., De paenitentia
Oiiginally an oial piesenlalion lo lhe whole assembly, lhe liealise piesenls
a iened iheloiical aigumenl, aiming al eleganl peisuasion. Reminiscences
of sciipluie aie peivasive bul lheie aie few aclual quolalions. Among lhe
lallei, only a small numbei aie foimally inlioduced as sciipluial, e.g. IV, io;
VIII: ri; XI, ,.
Eui1ios
Boiles, P., Mnemosyne oo (r,i); Te Hague (r,8) CCL r (r,,): r,o;
CSEL ,o (r,,,): ror,o.
Muniei, C., SC ro (r,8).
Tvnsin1ios
English: Le Sainl, W. P., ACW 8; Telwall, S., ANF (r88,, r,,,): o,,oo.
French: Labiiolle, P. de., Paiis r,oo; Muniei, C. (see above).
German: Kellnei, H. Essei, G., BKV ind ed. (r,r,): iio.
Italian: Sciulo, F., Calania r,or, ,rrr.
S1cuirs
See lhe geneial bibliogiaphy in SC ro.
Aaldeis, G. J. D., Tertullianus citaten uit de Evangelien en de oudlatijnsche bijbelver-
talingen. Diss. Amsleidam r,i.
Geesl, J. E. L., van dei, Le Christ et lncien Testament chez Tertullien r,,i.
Hanson, R. P. C., Noles on Teilullians Inleipielalion of Sciipluie: jTS ri (r,or)
i,,,.
OMalley, T. P., Tertullian and the Bible. Nijmegen Uliechl r,o,.
Rnsch, H., Itala und Vulgata. Maibuig ind ed., r8,, = Munich r,o,.
io c.i., De patientia ( cf. Seneca)
Teie aie moie 1 lhan o1 quolalions, wilh Mallhew quoled lhiily-eighl
limes, moie lhan lhiee limes as much as lhe olhei Gospels. Equal in fie-
quency aie lhe Pauline quolalions. Heioic examples of palience can be found
in o1 and 1, such as lhose of Isaiah and Slephen in lheii violenl dealhs, bul
lhe palience of Chiisl suipasses all. Palience is a gif of lhe Holy Spiiil.
ooi Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
Eui1ios
Boiles, J. W. P., Te Hague (r,8).
Fiedouille, J.-C., SC ro (r,8).
Kioymann, A., CSEL , (r,oo): ri.
Tvnsin1ios
Dutch: Mohimann, C., Uliechl Biussels r,,r, oi8.
English: Telwall, S., ANF (r8,o, r,o): ,o,r,.
French: Fiedouille (see above).
German: Kellnei, K. A. H., BKV ind. ed. , (r,ri): ,,.
Italian: Sciulo, F., Calania r,or.
S1cuirs
Cailson, M. L., Pagan Examples of Foililude in lhe Lalin Chiislian Apologisls:
CPh (r88): ,ro.
io, c.i. dversus Marcionem I
Teilullian iefules lhe Maicionile opposilion belween o1 and 1.
Eui1ios
Biaun, R., SC o, (r,,o).
Evans, E., OECT, Oxfoid r,,i.
Kioymann, A., CSEL , (r,oo): i,oo,o = CCL r (r,,): r,.
Moieschini, C., Tesli e documenli pei lo sludio dell anlichila, , Milan r,,r,
r,, (ieview Gnomon o, r,, roo,).
Tvnsin1ios
Dutch: Meyboom, H. V., Leiden r,i,.
English: Evans (see above); Holmes, P., ANF (r88,, r,,,): i,r,,; AN
Chiislian Libiaiy ,, Edinbuigh r888.
French: Biaun (see above).
Teilullian oo
S1cuirs
Aaldeis, G. J. D. (see above De paenitentia).
Bill, A., Zur Erklarung und Textkritik des r. Buches Tertullians adversus Marcionem.
TU 8, i. Leipzig r,rr.
Colson, F. H., Teilullian on Luke VI. Two Examples of Lileiaiy and Rheloiical
Ciilicism in lhe Falheis: jTS i, (r,i): o,,.
Higgins, A. J. B., Te Lalin Texl of Luke in Maicion and Teilullian: VC , (r,,r):
ri.
Naumann, J., Das Pioblem des Bsen in Teilullians zweilem Buch gegen Maicion:
ZKT ,8 (r,): rro, ,,r.
Soden, H. von, Dei laleinische Pauluslexl bei Maicion und Teilullian: Fs.
. julicher. Tubingen r,i,, ii,8r.
Slengel, M., Zum Woilschalz dei neuleslamenllichen Vulgala: VC o (r,,i): ioi,.
Tenney, M. C., Te Quolalions fiom Luke in Teilullian as Relaled lo lhe Texls of
lhe Second and Tiid Cenluiies: HS ,o,, (r,,): i,8oo.
io,io, c.i., dversus Valentinianos
Teilullian piesenls a polemical enleilainmenl, based on lhe piemise lhal
congruet et veritate ridere, quia laetare, de aemulis suis judere, quia secura
est, liulh can laugh, she is happy; she can laugh al hei compelilois, she
has nolhing lo feai (o, ). Te saliiical iejeclion of Gnoslic genealogies
includes a discussion of lhe nolions of forma and persona. Teie aie no
biblical iefeiences, excepl in lhe inlioducloiy seclion wheie lhe simplicitas
of Chiislians is eulogized. Teilullian lakes ovei laige seclions of Iienaeuss
iefulalion of lhe Valenlinians, bul diops lhe biblical elemenls because of lhe
saliiical genie of lhe essay.
Eui1ios
Fiedouille, J.-C., SC i8o8r (r,8o8r).
Kioymann, A., CSEL , (r,oo): r,,iri = CCL i (r,,): ,,r,8.
Tvnsin1ios
Dutch: Meyboom, H. U., Leiden r,i, ,8rrr.
English
Riley, M. T., Diss. Slanfoid Univeisily r,,r (Univ. miciolms, Ann Aiboi).
Robeils, A., ANF (r8,o, r,o): ,oio.
oo Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
French: Fiedouille (see above; vol. i8r: conlinuous commenlaiy and indices).
German: Kellnei, K. A. H., BKV (r88i).
Italian: Maiasloni, A., Padua r,,r; Moieschini, C., Tuiin r,,.
io8 c.i. De corona
Sciipluial ieminiscences aie peivasive bul wilh only a few explicil quola-
lions. Among numeious aigumenls againsl lhe acceplance of lauiel ciowns
by Chiislian soldieis, Teilullian invokes an example of biblical pieguialion:
in lhe o1, no ciown is evei menlioned in iefeience lo lhe Temple, lhe Aik:
t quin si gurae nostrae fueruntnos enim sumus et templa dei et altaria et
luminaria et vasa, hoc quoque gurate portendebant, hominis dei coronari
non oportere , bul indeed, as a pieguialion of usfoi we aie Gods lemple,
allai, lampsland and vaselhey also piedicled in a symbolic way lhal Gods
people oughl nol lo be ciowned (IX, i; Kioymann, CCL i, ro,i).
Eui1ios
Fonlaine, J., Paiis r,o.
Kioymann, A., CSEL ,o (r,i): r,88 = CCL i (r,,): ro,o,.
Maiia, I., ind ed., Tuiin r,.
Ruggieio, F., Milan r,,i.
Tvnsin1ios
Dutch: Meyboom, H. U., Leiden r,r.
English: Telwall, S., ANF (r88, r,,,): ,ro.
French: Fonlaine (see above).
German: Kellnei, H. Essei, G., BKV ind ed. i (r,r,): ioo.
Italian: Ruggieio (see above).
S1cuirs
Plinval, G. de, Teilullien el le scandale de la Couionne: Fs. De Ghellinck, r,,r,
r888.
Ryan, E. A., Te Rejeclion of Mililaiy Seivice by lhe Eaily Chiislians: TS r
(r,,i): ri.
Teilullian oo,
iro c.i., De nima
Tis liealise, Teilullians longesl, piesenls indiiecl iefeiences lo sciipluie in
lhe aulhois own exposilion. Only in sixleen passages, does Teilullian nd
himself compelled lo quole sciipluie explicilly, his leading iefeience being
lhe Book of Genesis (III, , XI, , XXI, i, XXVI, ,, XXVII, o, XXXVII,
, XLV, ). Teilullian feels fiee lo inlioduce his quolalions in vaiious and
imaginalive ways: III, , muniti et illic divinae determinationis in obscurabili
regula, we ielied even lheie on lhe cleai diieclion of lhe inspiied slalemenl
which infoims us how; XI, in sequentibus instrumentis, in such pas-
sages as lhe following (XI, i, i,; Holmes, r,r) namely Gn i:, and olhei
veises called by il; XV, : a conslellalion of elemenls fiom Psalms, Wisdom,
Pioveibs, Mallhew, John, Romans; XVI, o: a polemical conslellalion of biblical
iefeiences and allusions; XVII, r: recita johannis testationem, Read (loudly!)
Johns leslimony, r Jn r:r; XVIII, ri: Quia et apostolus nobis scribit, foi lhe
aposlle wiiles foi us, Rom r:io; XXI, i: si quia prophetavit (Adam) magnum
illud sacramentum in Christum et ecclesiam, Il is because he piophelically
declaied lhe gieal mysleiy of Chiisl and lhe chuich (Eph ,:i), in Gn
i:if.; : apostolus scribens, lhe aposlle wiiling, Eph i:, ,:8 and r Coi
o:rr by associalion of lhoughl; XXVI, ,: Sic et ad Hieremiam legis dei vocem,
Accoidingly lel me call on Jeiemiah lo accounl foi Gods law, in Jei r:,,
followed by Gn i:,, Ml io:i; XXVII, o: Gn r:ioi8.
Eui1ios
Reieischeid, A. and G. Wissowa, CSEL io (r8,o): i,8,o.
Waszink, J. H. Amsleidam r,, = Munich r,8o = CCL i (r,,): ,,,8o,.
Tvnsin1ios
Dutch: Meyboom, H. U., Leiden r,o.
English
Holmes, P., ANF (r88,, r,,,): r8ri,.
Quain, E. H., FaCh ro (r,,o): r,,o,.
French: Genoude, M. de, Paiis r8,i.
German
Kellnei, M., BKV, Kemplen r8,r.
Waszink, J. H., Tertullianus. De anima. Mit Ubersetzung und Kommentar.
Amsleidam: J.M. Menlenho, r,,.
ooo Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
io8io, c.i., De fuga
Te lheme of ighl has alieady been louched on in De corona. Ml ro: i iefeis
only lo lhe aposlles. Tis liealise was wiillen lo a fiiend. Now a Monlanisl,
Teilullian foibids ighl in limes of peiseculion.
Eui1ios
Bulhail, V., CSEL ,o (r,,,): r,.
Maiia, J., Tuiin r,.
Tieiiy, J. J., Hilveisum r,r = CCL i (r,,): rr,,.
Tvnsin1ios
Dutch: Meyboom, H. U., Leiden r,i; Tieiiy (see above).
English: Telwall, S., ANF (r88,, r,,,): rroi,.
S1cuirs
Casliglioni, L., d Tertullianum adnotationes. Sludi Ubaldi. Milan r,,, ioo .
Waszink, J. H., Museum r (r,): ro8,8.
io8io, c.i., dversus Marcionem II, III
dversus Marcionem II piesenls a syslemalic juslicalion of lhe God of
lhe o1: God is liuly Ciealoi, innocenl of Adams sin, of which lhe lallei is
solely iesponsible because of fiee will. Tough seveie, lhe God of lhe o1 is
benevolenl. Teilullian menlions lhe facl, bul abslains fiom a deepei inquiiy:
ut nihil de aeternis arcanis adtingam signicantiis legis, spiritalis scilicet et
propheticae et in omnibus paene argumentis guratae, nol lo menlion lhe
mysleiious meanings of lhe Law, spiiilual as il is, and piophelic, and in
almosl all lopics guialive (XIX, r; rr8, 8,). He lhinks lhal lo undeisland
lhe facl, simpliciter, in ils lileial sense, is enough foi now (XIX, i; OMalley,
ro,f.). Againsl olhei Maicionile objeclions, Teilullian explains divine legisla-
lions conceining Sabbalh and saciices, and dealing wilh all vicissiludes of
sacied hisloiy, wilh bolh lhe iepenlanl and lhe wicked involved in il. Some
quolalions of sciipluie fuinish hisloiical conimalion. Mosl of lhe lime
lhey aie only ieminiscences.
Afei Quispel, Piigenl, and Tinkle, Biaun emphasizes lhe inuence of
Juslin and Iienaeus on Teilullians use of sciipluie in dversus Marcionem I
and II. In Book III, lhe biblical iefeiences oulnumbei by fai lhose of Book
Teilullian oo,
I and II: io, of which ,, aie explicil cilalions (SC ,,, o). A mosl help-
ful analysis by lhemes of lhe biblical iefeiences in Book III lls up a sel of
Noles complemenlaiies in SC ,,, i,ooo.
dversus Marcionem III, like I and II, beliays lhe inuence of Juslin and
Iienaeus in Teilullians use of sciipluie.
Eui1ios
Biaun, R., dversus Marcionem II, SC o8 (r,,r); III, SC ,, (r,,).
Foi olhei edilions and lianslalions, and foi lhe iesl of lhe bibliogiaphy, see
above, dv. Marc. III. Nole, in pailiculai, G. Pigeisdoiei, De Tertulliani
adversus Marcionem libri tertii argumento sententiarumque connexu. Diss.
Vienna r,,.
io, c.i., De virginibus velandis
Female ascelics should nol ask foi special piivileges in lhe communily. Teie
aie lwelve biblical quolalions and a lhin layei of sciipluial ieminiscences,
mainly fiom Genesis and lhe Pauline lelleis, in lhis shoil pamphlel.
Eui1ios
Bulhail, V., CSEL ,o (r,,,): ,,ro.
Dekkeis, E., CCL i (r,,): rio,io.
Dieicks, F., SlPM , Uliechl r,,o, 8oo.
Schulz-Flugel, E., Diss. Gllingen r,,,; Fontes Chr.
Mallei, P. and E. Schulz-Flugel, SC i (r,,,).
Slucklin, C., Diss. Basle. Bein Fiankfuil r,,.
Tvnsin1ios
English: Telwall, S., ANF (r88,, r,,,): i,,.
French: Mallei (see above).
German: Kellgei, K. A. H., ind ed., r88i Cologne; Schulz-Flugel (see above).
Italian: Giamalia, Tuiin r,8.
S1cuirs
Bibliogiaphy in SC i. In pailiculai nole: V. Moiel, Deducloi omnis veii-
lalis. Hel veis Joh. ro, i bij Teilullianus: Stud. Cath. ro (r,o) r,ioo;
J. E. L. Van dei Geesl, Le Christ et lncien Testament chez Tertullien.
oo8 Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
Recherche terminologique (Latinitas Christianorum Primaeva, ii) Nijme-
gen r,,i.
io8iri c.i., De exhortatione castitatis
Tis is a polemic againsl second maiiiage. Teilullian iewoiks d uxorem in
favoui of Monlanisl encialism. r Coi ,:, lileially means lo buin in Hell! Once
moie, Teilullian piivilegies lhe combined quolalions of Genesis and Paul.
Eui1ios
Fiiediich, H. V., Slullgail r,,o.
Kioymann, A., CSEL ,o (r,i): ri,,i = CCL i (r,,): ror,.
Moieschini, C. and J.-C., Fiedouille, SC r, (r,8,).
Tvnsin1ios
Dutch: Meyboom, H. U., Leiden r,r.
English: Telwall, S., ANF (r88,, r,,,): ,o,8; Le Sainl, W. P., ACW r
(r,,r): io.
French: Moieschini: above.
German: Essei, G., BKV ind ed. ,, io; Fiiediich, (see above).
S1cuirs
Biaun, R., Teilullien el lexegese de r Coi ,: J. Fonlaine and C. Kannengiessei, eds.
Epektasis, Fs. J. Danielou. Paiis r,,i, iri8.
Foid, J. M., Sl. Paul lhe Philogamisl: NTS rr (r,o,): io8.
Koch, H., Virgines Christi. Die Gelubde dei gollgeweihlen Jungfiauen in den eislen
diie Jahihundeilen. TU, r i. Liepzig r,o,.
OMalley, T. P., Tertullian and the Bible. Nijmegen Uliechl r,o,.
Rambaux, C., La composilion el lexegese dans les deux lellies d uxorem, le De
exhortatione castitatis el le De monogamia: REug (r,,o): i8; iorir,;
(r,,,): r8,,.
Rnsch, H., Das Neue Testament Tertullians. Leipzig r8,r.
iroirr c.i., De ieiunio adversus psychicos
A naiialive illuslialion and iejeclion of Calholic indulgence, seen fiom a
Monlanisl viewpoinl. Te o1 and 1 aie called lo leslify in favoui of a moie
iigoiisl diel and moie fiequenl fasling.
Teilullian oo,
Eui1ios
Reieischeid, A. and G. Wissowa, CSEL io (r8,o): i,,, = CCL i (r,,):
ri,,,,.
Tvnsin1ios
Dutch: Meyboom, H. U. Leiden r,r.
English: Telwall, S. ANF (r88,, r,,,): roir,.
German: Kellnei, H. Essei, G., BKV ind ed. i (r,r,): ,r,,,.
S1cuirs
Aibesmann, R., Fasling and Piophecy in Pagan and Chiislian Anliquily: Trad ,
(r,,): i,r.
Schummei, J., Die altchristliche Fastenpraxis, mit besonderer Berucksichtigung der
Schrifen Tertullians. LQF i,. MunsleilW r,.
iroir c.i., dversus Marcionem IV
Te liealise is almosl as long as lhe lhiee foimei books logelhei. In II, r, lhe
evangelicum instrumentum is declaied oldei lhan Maicion since il was handed
ovei by aposlolic liadilion. Teilullian oeis an aigumenlalive paiaphiase of
Gospel naiialives wilh abundanl quolalions showing how Jesus vindicales
and fullls ancienl piophecy.
Eui1ios, Tvnsin1ios
see dv. Marc. I. Also:
Ales, A. d, Teilullien, IV dv. Marcionem ir: RSR io (r,o): ,,roo, ,8,8o;
i, (r,,): ii8o.
Coissen, P., Tertulliani dversus Marcionem in librum quartum animadver-
siones: Mnem ,r (r,i): iior; ,orr; ,i (r,i): ii,,.
irr c.i., De resurrectione carnis (mortuorum CCL)
Teilullians inlenlion is ad muniendos sensus omnium scripturarum, quae
carnis recidivatum pollicentur, lo lay a foundalion foi lhe defence of all lhe
sciipluies lhal piomise iesuiieclion of lhe esh (XVIII, r; Holmes, ,,,),
in pailiculai, Genesis r, Ezekiel, wilh sliong quolalion of lhe 1, specially r
and i Coiinlhians, r Tessalonians and lhe Apocalypse. Teilullian gives a
oro Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
pieliminaiy waining: Nacti enim quidam sollenmissimam eloquii prophetici
formam, allegorici et gurati, plerumque, non tamen semper, resurrectionem
quoque mortuorum manifeste adnuntiatam in imaginariam signicationem
distorquent, adserentes ipsam etiam mortem spiritaliter intellegendam, foi
some, when lhey have alighled on a veiy usual foim of piophelic slale-
menl, geneially expiessed in guie and allegoiy, lhough nol always, disloil
inlo some imaginaiy sense even lhe mosl cleaily disciibed docliine of lhe
iesuiieclion of lhe dead (XIX i; Holmes, ,,8). His nolion of a spiiilual
exegesis was dieienl fiom gnoslic speculalion, as he kepl a iealislic view
of piophelic ulleiances, even if some of lhem needed allegoiy. Chap. XVIII
lo XX expose a foiceful summaiy of anli-Gnoslic heimeneulics.
Teie is an exegesis of Ml ri:, Who is my molhei: Who aie my biolh-
eis:, VII, rr; of Rom o:o, XVI, r,; of Jn r:r, XIX, r,, and sciipluial
pioofs on lhe molhei of God viiginal and non-viiginal, XXIXXIII.
Eui1ios
Evans, E., London r,oo.
Kioymann, A., CSEL , (r,oo): i,ri,.
Tvnsin1ios
English
Evans (see above).
Holmes, P., ANF (r88,, r,,,): ,,,,.
Soulei, A., London r,ii.
S1cuirs
Davies, J. G., De Resurrectione Carnis LXIII. Nole sui loiigine du Monlanisme:
jTS, n. s. o (r,,,): ,o,.
Sevenslei, G., De opslanding des vleses bij Teilullianus en hel Nieuwe Teslamenl:
NTT , (r,,,): o,i.
irriri c.i., To Scapula
In a manifeslo addiessed lo Scapula, pioconsul of Afiica (irrir), lhe aulhoi
pleads foi ieligious fieedom; he limils his views of sciipluie lo lhiee allusions
in lhe inlioduclion, and anolhei one in , 8. His iecouise lo lhe Bible is dis-
cieel enough foi being only deleclable lo lhe eye of lhe modein ciilic.
Teilullian orr
Eui1ios
Bindley, T., Oxfoid r8,.
Bulhail, V., CSEL ,o (r,,,): r,.
Dekkeis, E., CCL i (r,,): rri,i.
Tvnsin1ios
Dutch: Meyboom, H. U., Leiden r,o.
English: Aibesmann, R., FaCh ro (r,,o): r,ror; Telwall, S., ANF (r88,,
r,,,): ro,8.
German: Kellnei, H. Essei, G. BKV ind ed. i (r,,,): ioi,.
Spanish: Pellicei, de Ossau, J., Baicelona ro,.
irriri c.i., De scorpiace
Te lalinized skorpiakoun, iemedy againsl lhe sling of a scoipion, seived
as an appiopiiale lille in Teilullians mind foi an anli-Gnoslic pamplel, in
which he defends lhe meiils of mailyidom.
Eui1ios
Azzali Beinadelli, G., Floience r,,o.
Reieischeid, A. and G. Wissowa, CSEL io (r8,o): r,, = CCL i (r,,):
roo,,,.
Tvnsin1ios
Dutch: Meyboom, H. U., Leiden r,o.
English: Telwall, S., ANF (r88,, r,,,): o8.
German: Kellnei, H. Essei, G., BKV ind ed. i (r,r,): r8ii,.
Italian: Azzali Beinadelli (see above).
S1cuirs
Buonaiuli, E., LAnliscoipionico de Teilulliano: RR (r,i,): ro,i.
Cassiglioni, L., d Tertullianum adnotationes, Sl. Ubaldi. Milan r,,, i,ooo.
Waszink, J. H., Tertullianea: Mnem (r,,o): ro,,.
ori Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
iri c.i., dversus Marcionem V
See above dv. Marc. IIV
ir c.i., dversus Praexean
J. Moingl, Teologie, I, iiio, Analyse de laigumenlalion sciipluiaiie,
makes lhe following poinls:
r) Sermo is idenlical wilh Sophia in Piv 8:ii. Te Woids geneialion is
also menlioned in Gn r:, Ps i:, and : i.
i) Pluialily in lhe Godhead is ievealed by Gn r:io and :ii, wilh pioso-
pogiaphic veises such as Ps o:r8, :,8, ro,:r, Is i:r, and ,:o. Tese same
veises weie alieady noled by Juslin, Teilullian being moie syslemalic and
lileialislic in his liealmenl of lhe lopic.
) The lheophanies mean lhal lhe Son is visible and lhe Falhei is
invisible.
) r Coi r,:ii8 is quoled in suppoil of lhe claim lhal divine monaichy
iemains pieseived in lhe economy of salvalion. Te Gospel of John sliesses
al lenglh lhe dislinclion belween Falhei and Son.
Eui1ios
Evans, E., London r,8.
Kioymann, A., CSEL , (r,oo): ii,8,.
Kioymann, A. and E. Evans, CCL i (r,,): rr,,rio,.
Scaipal, G., CoiPal ri, ind ed. r,8,.
Tvnsin1ios
Dutch: Meyboom, H. U., Leiden r,o.
English: Evans (see above).
Holmes, P., ANF (r88,, r,,,): ,,,oi,.
Soulei, A., London r,io.
Italian: Scaipal (see above).
S1cuirs
Camelol, T., Spiritus a Deo et Filio: RSPhT (r,,): r.
Moingl, J., Teologie trinitaire de Tertullien, IIV. Paiis r,oor,,r.
Teilullian or
Tuinei, C. H., Tertullianea I. Noles on lhe dversus Praxean: jTS r (r,r):
,,oo.
Veihoeven, T., L., Monarchia dans Teilullien, dversus Praxean: VC , (r,,r):
8.
irir, c.i., De monogamia
Well wiillen and composed (Sidei, Fiedouille, Rambaux), lhe essay piesenls
an exegesis of lhe lwo Adams r Coi r,:,, in a global lheology of hisloiy
wilh a chiislocenliic inleipielalion of numeious examples fiom o1 and 1.
Genesis, Mallhew and Pauline lileialuie aie piedominanl.
Eui1ios
Bulhail, V., CSEL ,o (r,,,): ,8.
Dekkeis, E., CCL i (r,,).
Mallei, P., SC (r,88).
Uglione, R., CoiPal r,, Tuiin r,,.
Tvnsin1ios
English: Le Sainl, W. P., ACW r (r,,r).
French: Mallei (see above).
Italian: Moieschini, C., Tuiin r,,; Uglione (see above).
S1cuirs
See bibliogiaphy in SC , riri,.
iro c.i., De pudicitia
Tis polemical liealise allacks cleiical hieiaichy in lhe name of a spiiilual
hieiaichy undeislood in Monlanisl leims. Teilullian had an individual
bishop in mind, whose idenlily iemains unknown. He denies lhe facl lhal
lhe powei of foigiving sins had only been given lo lhe hieiaichy insliluled
by Pelei. Te liealise includes a caieful discussion of 1 iefeiences (aposto-
licum instrumentum) wilh a special sliess on lheii lileiaiy sense. R. D. Sidei
undeilines lhe iigoious and ialional sliucluie of lhe liealise.
or Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
Eui1ios
Dekkeis., E., CCL i (r,,): ri,,ro.
Labiiolle, P. de, Paiis r,oo.
Micaelli, C. and C. Muniei, SC ,,, (r,,).
Reieischeid, A. and G. Wissowa, CSEL io (r8,o): ir,,.
Tvnsin1ios
Dutch: Meyboom, H. U., Leiden r,r.
English: Le Sainl, W. P., ACW i8 (r,,,); Telwall, S., ANF (r88,, r,,,):
,ror.
French: Labiiolle (see above); Micaelli (see above).
German: Kellnei, H. Essei, G., BKV ind ed. i (r,r,): ,,,i.
S1cuirs
See bibliogiaphy in SC ,, riro.
To iecapilulale, ciilical edilions of Teilullians woiks can be found essenlially
in CSEL io, ,, o,, ,o and in CCL III. Te seiies Souices Chieliennes in-
cludes lhiileen lilles published in eighleen volumes and aims al a complele
edilion wilh commenlaiies: SC , (De baptismo), o (De praescriptione
hereticorum), r, (De cultu feminarum), iro, ir, (De resurrectione carnis),
i, (d uxorem), i8oi8r (dversus Valentinianos), ro (De patientia), ro
(De paenitentia), r, (De exhortatione castitatis), i (De spectaculis), De
monogamia); o,, o8, ,, (dversus Marcionem); ,,, (De pudicitia).
Olhei lianslalions aie available in English, Geiman, Ilalian, Spanish, elc.
crrvni viviiocvnvnr
o Trv1ciiin nu Scviv1cvr
Adinol, M. I ciisliani saceidoli secondo Apc. r,o; ,,ro e io,o nella inleipielazione
di Teilulliano. Elfeso r (r,,ol,r): ,,ro,.
Aland, B. Gnosis und die Kiichenvlei; ihie Auseinandeiselzung um die Inlei-
pielalion dei Evangelien. In Fs. H. jonas, Gnosis, r,8ir,, r,,8.
Aimsliong, G. T. Dei Gebiauch und die Auslegung des Buches Genesis bei Juslin,
Iienus und Teilullian. Diss., Heidelbeig, r,or.
. Die Genesis in dei Allen Kiiche. Die diei Kiichenvlei (Juslin, Iienaeus, Tei-
lullian). Diss., Heidelbeig, r,or.
Teilullian or,
Auweis, J.-M. Teilullien el les Pioveibes. Une appioche philologique a pailii
de Piov 8:iir. In Memorial Dom jean Gribomont (r,:or,8o) (Sludia
Ephe meiidis Auguslinianum i,), ,,8. Rome: Inslilulum Paliislicum
Auguslinianum, r,88.
Ayeis, R. H. Language, logic and reason in the Church Fathers, a study of Tertullian,
ugustine and quinas. Alleilumswissenschafliche Texle und Sludien o. Hilde-
sheim: Olms, r,,,.
Aziza, C. Tertullien et le judatsme. Nice: Fac. Sc. Hum., r,,,.
Azzali Beinaidelli, G. Concezioni anliopologiche nellesegesi Teilullianea dei passi
veleio-leslamenlaii con la paiola dem. In Sangue, 8i,,r, r,8,l,r.
. Quomodo et scriptum est (Scoip. rr,,). Nola su eimeneulica e liadizione apos-
lolica in Teilulliano monlanisla. ug o (r,,o): iir,,.
Balfoui, I. L. S. Te fale of lhe soul in induced aboilion in lhe wiilings of Teilul-
lian. In Patristica, ri,r, r,,,l8,.
Bailow, R. M. Biblical Inspiialion in Teilullian. Te Teologian r,i (r,,,):
o.
Bauei, J. B. Was las Teilullian r Koi ,:,: ZNV ,,l (r,8o): i88,.
Bendei, W. Die Lehie ubei den heiligen Geisl bei Teilullian. Diss., Rome: Ponl.
Univ. Gieg., r,,,.
. Die Lehre uber den Hl. Geist bei Tertullian, ,o,r. Munich, r,or.
Beinaido, B. Simbolismo e tipologia do baptismo em Tertuliano e Santo mbrosio.
esludio liluigico-leologico = Didaskalia, vol. r8, r,88.
Biaun, R. Teilullien el lexegese de r Coi ,. In Epektasis. Melanges patristiques
oerts au Cardinal jean Danielou, iri8. Paiis, r,,i.
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Foi lhe Hebiew Bible lo lhe Sepluaginl oi
I I I
COMMODIAN EARLY 3RD C.
Possibly fiom Syiia, bul sellled in lhe Wesl, mosl piobably in Afiica, Commo-
dian belongs lo a Jewish-Chiislian gioup in conicl wilh iabbinic aulhoii-
lies. In his poelic woiks, he celebiales lhe oidei of Ciealion and salvalion
in Chiisl, and also of lhe millenaiian ending of limes. His wiilings beliay
monaichian oveilones (Danielou, ro) and lhe Jewish backgiound of lhe
Sibylline Gracles and of lhe pocalypse of Baruch. His Instructiones, eighly
poems in acioslic foim, addiess bolh pagans (Book ,) and Jews (Book i).
His Carmen apologeticum addiesses lhe same double audience in ihylhmic
piose, wilh a moie poelic inspiialion in lhe desciiplion of lhe end of limes.
Commodian is lhe isl commenlaloi of lhe Apocalyse of John, which he
inleipiels in a millenaiislic and maleiialislic (Jewish) way. His iemaikable
developmenl on Anlichiisl announces Tyconiuss Liber regularum and his
Commentary on the pocalpyse. Al lhe end of lhe lhiid cenluiy, Commodians
eschalology would be laken ovei by Vicloiinus of Pellau.
Te Instructiones, in foily-lhiee veises in Book I and sixly-eighl in Book
II, piovide implicil iefeiences lo sciipluie (see CSEL). A fiee adaplalion of
biblical phiases undeiscoies Commodianus poelic diclion. He knows Liam
typum synagogae fuisse, mysterium verum et typum ecclesiae nostrae, Liah was
a lype of lhe synagogue, a liue mysleiy and lype of oui chuich (I, 8, r);
in tot profatorum volumina vox Domini proclamat. in lhe many books of lhe
piophels Gods voice pioclaims (II, r,); Mitis et in illo (Chiisl) hilaris, nam
saeculo tristis, genlle and joyous in him (Chiisl), because slein foi lhe woild
(II, r,). He piesenls Tabilha clarissima quondam, a ceilain veiy famous
Tabilah, as a model foi malions (II, r8:r8), a suggeslion iepealed by Cypiian,
De opere et eleemose, o. In quoling Isaiah : ro, he acclaims caeliloquax Esaias
doctor et auctor, lhe heavenly eloquenl leachei and wiilei Isaiah (II, r8:;
see Cypiian De habitu virg. r) and he iefeis lo Siiach ii:r, in Salomoniaco
libro (II, i:). (Danielou, r,,8, ,rrr, iii).
His Carmen apologeticum is a hymn lo God Almighly, wilh a condensed
accounl of lhe biblical sloiy of salvalion, including Ciealion, lhe isl paienls,
lhe ood, lhe lowei of Babel, Abiaham, Moses, lhe piophels (allowing adver-
sus judaeos-molifs), Daniel, David, Solomon, divine incainalion, salvalion foi
lhe nalions, vicloiy ovei Salan, lhe cioss (lhiough a seiies of Teslimonia),
lhe iesuiieclion, appaiilions lo Tomas and olheis, and lhe ascension.
Commodian ends in obseiving lhal his piesumed pagan ieadeiship would
piobably piefei lhe classics: Vergilius legitur, Cicero et Terentius item (veise
oi Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
,8). His unshakeable expeclalion of an End (soon lo come:) includes a
lively leiioi of Anlichiisl and unusual expeclalions of some iemnanl Jewish
liibes being called fiom lhe Oiienl lo fulll divine piomises befoie lhe nal
collapse of lhe woild.
Eui1ios
Dombail, B., CSEL r, (r88,).
Mailin, J., CCL ri8 (r,oo).
Instructiones
Duiel, J., Paiis r,ri.
Wallis, R. E.: ANF (r88,) iorr,.
Carmen apologeticum
Pilia, J. P., Spicilegium Solesmense r. Paiis r8,i, i8,.
Salvaloie, A.: Tuiin r,,,.
Tvnsin1ios
English: Wallis, R. E., ANF , r88,, iorr,.
French: Duiel: above.
Italian: Salvaloie: above.
S1cuirs
Danielou, J. Les Teslimonia de Commodien. In Studi Card. M. Pellegrino, ,,o,.
Tuiin: Bollega dEiasmo, r,,,.
. Les origines du christianisme latin. Hisloiie des docliines chieliennes avanl
Nicee, vol. III, Paiis, r,,8.
Fonlaine, J. Naissance de la poesie dans lGccident chretien. Esquisse dune hisloiie de
la poesie laline chielienne du III
e
au VI
e
siecle. Paiis r,8r, ,,i.
Hoppenbioweis, H. A. M. Commodien pote chretien. (Graecitas et Latinitas
Christianorum Primaeva. Suppl. i, ,88. Nijmegen r,o.
Salvaloie, A. Lex Secunda e inleipielazione biblica di Commodianus. VetChr ,
(r,o,): rrro.
. Il Salmo rro (ro,) in un passo di Commodiano. VetChr ro (r,,): ,o.
Foi lhe Hebiew Bible lo lhe Sepluaginl oi,
I V
CYPRIAN OF CARTHAGE D. 238
Bishop of Cailhage foi len yeais, Cypiian was a highly educaled iheloi befoie
conveiling lo Chiislianily. He embaiked on an ascelic lifeslyle, disliibuled
much of his weallh lo lhe pooi and engaged inlo lhe sludy of sciipluie by
compiling a vasl colleclion of quolalions, d Quirinum, pul undei a sel of
iubiics and piovided wilh shoil commenl. Tis eailiesl foim of scholaily
exegesis in lhe Lalin Wesl was conceived as a iesouice foi pieacheis. Book
I, an Apology againsl lhe Jews, counled lwenly-foui headings; Book II, a
compendium of chiislology, counls lhiily headings. Book III, wilh ils own
pieface, was added al a lalei lime on lhe iequesl of Quiiinius; il seems lo
dale fiom befoie i,, and counls a hundied and lwenly headings, dealing
wilh lhe Chiislian way of life.
In i,i, Cypiians commenls on lhe Loids piayei De dominica oratione,
moie balanced lhan lhose of Teilullian, weie caiefully pasloial in lone,
embedded in lhe liluigical use of sciipluie, cenlied on lhe euchaiisl, and
fuinished wilh an eschalological epilogue. Al lhe beginning of lhe peisecu-
lion of Valeiian in i,8 (shoilly befoie lhe peiseculion of Gallus in i, (Koch,
r,ir8i) his exhoilalion, d Fortunatum, piesenls a colleclion of biblical
exliacls, geneiously commenled on and inspiied in pailiculai by lhe Book
of Maccabees, in which his allenlion is focused on mailyidom. His Apology,
d Demetrianum, iesponds lo pagan claims denouncing lhe Chiislians as
iesponsible foi public calamilies, bul il is addiessed lo lhe Chiislian com-
munily ilself, as evidenced by numeious iefeiences lo sciipluie. A pamphlel,
De zelo et livore, dismisses envy as having ils oiigin in Salan, who bioughl
Adam lo fall by il.
M. A. Fahey (r,,r), piovides a delailed analysis of Cypiians leimi-
nology foi Sciipluie, canon, inspiialion, unily of lhe Teslamenls (i,,o);
Cypiians o1 and 1 quolalions and allusions in lhe oidei of biblical
books (,,,,); Cypiians biblical guies, and passages on salvalion hisloiy
(,,,orr), and he adds an Excursus: Cypiians Vocabulaiy foi Typology
(orioii). Cypiians mosl ciled books aie: Mallhew, Psalms, John, Isaiah,
and Apocalypse. Hebiews and James aie absenl fiom his canon. Like in
Teilullian, his inleipielalion is mainly chiislological againsl Maicion. Fiom
1, Cypian quoles almosl exclusively sayings, praecepta of Jesus. Typology
is usually based on peisons. Mosl of lhe lime Cypiian iemains independenl
of Teilullian in lhe choice and inleipielalion of biblical lexls.
H. Koch (r,ir) examines lhe daling of d Fortunatum (r,r8), and
oio Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
d Quirinum (Teslimonia) (r8iro): Book III is aulhenlic (same opinion
in H. von Soden, Das lateinische 1 in frika zur Zeit Cyprians, r,o,, r8);
io,io,, lisl of biblical quolalions in d Quirinum III, compaied wilh d
Fortunatum, lelleis and olhei wiilings of Cypiian.
M. Reveillaud (r,o) foimulales lhe hypolhesis lhal a colleclion of un-
published Teslimonia was used by Cypiian foi d Quirinum. He was easily
iefuled by M. M. Sage, Cyprian (Paliislic Monogiaph Seiies r), Philadelphia,
r,,,: Appendix V: Did Cypiian Compile His Own Florilegium:, ,,,,.
Le De Dominica Oialione el lEciiluie sainle: a lhiid of lhe lexl quoles
sciipluie wilh sixly-eighl explicil quolalions and moie lhan fy allusions.
Te wiillen Gospel is lhe foundalion of lhe chuich. In sciipluie lhe Holy
Spiiil speaks lo lhe chuich. Te piayei foi biead in lhe dominica oratio,
like all lhe sciipluies potest et spiritaliter et simpliciter intellegi, can be un-
deislood in a spiililual sense and accoiding lo lhe lellei (De dom. orat. r8).
Bolh senses, lhe lileial and lhe spiiilual, aie equally necessaiy. Typology
is impoilanl: il enables lhe commenlaloi lo guram exprimere, typum os-
tendere, imaginem expressere, nna, ecclesiae typum portens, iepiesenl lhe
guie, lo show lhe lype, lo expiess lhe image, Anna caiiying on lhe lype
of lhe chuich.
Slill missing is a delailed sludy of lhe use of sciipluie in Cypiians
Letters.
Ps.-Cyprian. De duobus montibus Sina et Sion
Te Pseudo-Cypiianic seimon, De duobus montibus Sina et Sion, Afiican,
id cenluiy (PL , ,,orooo; CSEL , ) belongs lo lhe genie of dversus
Iudaeos. Il exhibils lhe same fealuies lhal chaiacleiized olhei eaily Chiislian
liealises: a chiislological inleipielalion of sciipluie, biblically based aigu-
menlalion, lhe use of lypology, allegoiy, and elymologies, and lhe lypically
dualislic conliasl belween Chiislians and Jews (J. A. Kiaus, jECS ,, r,,,,
oir, ieviewing A. M. Laalo, jews and Christians in the De duobus montibus
Sina et Sion. n pproach to Early Latin dversus Iudaeos Literature. Diss.
Abo Akademi Univ. Piess r,,8).
Te pieachei commenls on lhe lwo paiables of lhe evil lenanls (Ml ir:
o; Mk ri:rri; Lk io:,r,) and lhe wedding feasl (Ml ii:rr; Lk
r:roi), wilh a special iefeience lo lhe lwo sons (Ml ir:i8i). Te de-
sciiplion of Chiisls Passion seives as a iheloiical climax binding logelhei
lhe commenls on lhe dieienl paiables. Conlemplaling lhe iejeclion of lhe
unbelieving Jews and lhe eleclion of lhe nalions leds lo a hymnic piofession
of failh. Te homilisl ends by celebialing lhe facl lhal some Jews ieached
salvalion lhanks lo Chiisls compassion and lo baplism. Pseudo-Cypiian was
Cypiian of Cailhage oi,
a iheloi and a gifed wiilei, familiai wilh lhe classics. He was also liained as
a juiisl; lhe nolions vetus and novum testamentum keep a sliiclly juiidical
sense when he claims: hic est qui rupit vetro suum testamentum et scripsit
novum, quo gentes ad possessionem bonorum suorum vocavit, He is lhe one
who annulled his foimei covenanl and wiole a new one, by which he called
lhe nalions lo lake possession of his goods (pai. or). Te homily wilnesses
seveial lileiaiy conlacls wilh a veiy eaily lexl foim of lhe Diatesseron. Il
comes close lo Iienaeus and lo Melilos homily Gn the Passion. Quoled aie
Gn ,: (pai. r); r,:,b and 8 (pai. r,); Is r:i (pai i,); rbra (pai. r);
r,:ro, r8 (pai. ,r; i:bo (pai. ,); :r (pai. ,,); and 8:o, (pai. ,,). Te
seimon alludes lo Jei i:i,, ; o:r,r8 (pai. o); and Is ,:,o (pai. o).
Chronica Tertullianea et Cyprianea (r,8or,,,)
Tanks lo lhe inilialive of P. Pelilmengin and J.-C. Fiedouille, a small gioup
of specialisls engaged inlo a lhoiough ciilical ieview of publicalions con-
ceining Cypiian: lhe Chronica Tertullianea, which had slailed in REug in
r,,o, expanded inlo a Chronica Tertullianea et Cyprianea r,8,, ieviewing
publicalions up lo lhal yeai. Foi inslance, n. ii discusses a lhesis of J. Zieglei
(r,8,), and n. i8, P. Monal, BTTL, who insisls lhal lhe books d Quirinum
do nol iepiesenl a piopei colleclion of Teslimonia. Chronica r,8o, n. r,
highlighls K. B. Schnuii, Hien und handeln, sliessing lhe juiidical chai-
aclei of lhe veiy nolion of Pater, in De oratione dominica; il also examines
lhe ailiculalion of lhe lileial and spiiilual sense based on lhe heimeneulical
regula dei. Chronica r,8,, n. r, deals wilh Y. Fiosl. Chronica r,8,r,,i.
One nds new ciilical piecisions aboul Pseudo-Cypiiana in Chronica
r,8, (REug r,,o), n. i: accoiding lo J. Schwind, lhe pseudocypiianic
Carmen de pascha seu de ligno crucis, a poem of o8 hexameleis (CPL r,,8),
was piobably composed in noilhein Ilaly ca. oo; il is close lo Chiomalius
of Aquileia. A. Roncoioni, r,,o, is also menlioned. Chronica r,,i (REug
r,,), n. : Cena Cypriani (CPL ro), oo veises in sliophes of foui, wilh
ihymes and assonance, picluies a builesque dinnei paily wilh o1 and 1
guies, using a Lalin lianslalion of lhe Bible fiom befoie Jeiome. Te enig-
malic poem engaged medieval culluie inlo allegoiism. Il dales fiom lhe lasl
lhiid of lhe fouilh cenluiy. Chronica r,,i (REug r,,), n. ,, piesenls G.
W. Claike, Cypiian, lhe Anchoi Bible; S. Deleani obseives: Cypiian does
nol limil himself lo quoling sliiclly sciipluie; he paiaphiases il by announc-
ing his quolalions and adding lo lhem his own commenls. His slyle seems
maiked by lhe lectio divina.
Chronica r,, (REug r,,), n. , singles oul De excidio Sodomae et
Ninive, a fh cenluiy diplych of roo hexameleis, and menlions R. Cacilli.
oi8 Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
Chronica r,,,, n. ,, quoles Fi. Tiisaglio, Cipiiano uomo . . . , noling lhal lhe
piopei oiiginalily of Cypiians Letters depends piincipally on lheii use of
sciipluie. In n. io, A. Felbei, Ecclesia ex . . . (r,,i) species lhe meaning of
extra ecclesiam nulla salus; il conceins only people who leave lhe chuich,
lhe schismalics.
Chronica r,, (REug r,,,), n. , piesenls lo lhe ieadeis Pseudo-
Cypriani, I due monti Sinai e Sion, which lhe ediloi, Claia Buiini (r,,),
dales, vs. J. Danielou, fiom lhe second half oi lhe isl half of lhe fouilh
cenluiy. Chronica r,,, n. ro, menlions M. Poiiiei, Dans laleliei . . . (r,,).
In n. ri, T. Ricklin obseives lhal Cena Cypriani is nol necessaiily conlem-
poianeous wilh Zeno of Veiona (vs. Chi. Modeslo). Chronica r,,, (REug
r,,o) includes among olhei issues a discussion by R. Biaun of O. Schmid,
Marcion und sein postolos, and a ieview of P. Mallei, Recheiches sui la Bible
a Rome veis le milieu du III
e
siecle: Novalien el la Vetus Latina, RBen ro,
(r,,,), by P. Pelilmengin. In Chronica r,,o (REug r,,,), P. Pelilmengin
ieviews S. Deleani, La synlaxe des lilies dans les iecueils sciipluiaiies de
sainl Cypiien: REug i, (r,,o): ,rrri, and R. Biaun, Les avalais de
Rom rr: chez Teilullien, Fs. Weiss, Nice r,,o. F. Chapol examines lwo
conliibulions by W. Tuick, Linusso di Paolo nellevoluzione del concello di
speianza: tti del IV Simposio su S. Paolo apostolo, Rome, ro,r8o, and La
piima lelleia di Giovanni negli sciilli di Teilulliano: tti del VI Simposio di
Efeso su S. Giovanno apostolo, Rome r,,o, r,,ir. Finally, in Chronica r,,,
(REug r,,8), includes a delailed ieview of K. Sallmanns ouviage fonda-
menlal (rr), Die Literatur des Umbruchs. Von dei imischen zui chiislli-
chen Lileialui, rr,i8 n. Chi. (Hb. d. lal. Lil. dei Anlike, ). Munich r,,,.
Tiee iecenl sludies on Perpetuas Passion, by A. Wypuslek, J. E. Salisbuiy
and K. B. Sleinhausei, all lhiee emphasizing lhe Monlanisl chaiaclei of lhe
documenl, aie ciilically ieviewed by F. Dolbeau.
A sepaiale publicalion of lhe whole sel of Chronica ciowns lhis collec-
live woik by P. Pelilmengin, J.-C. Fiedouille and lheii colleagues: Chronica
Tertullianea et Cyprianea r,,,r,,,. Bibliographie critique de la premire
litterature chretienne. Paiis r,,,.
Eui1ios
Bayaid, L., Paiis ind ed. r,oi.
Bevenol, M., CCL (r,,i): laps., unit. eccl.
Conway, G. E., Washinglon r,,,: patient.
Dieicks, G. F., CCL B (r,,): Epistolarium.
Gallicel, E., Tuiin r,,o: Demetr.
Cypiian of Cailhage oi,
Hannan, M. L., Washinglon r,: mort.
Hailel, W., CSEL lr, r8o8 (ouldaled).
Keenan, A. E., Washinglon r,i: hab. virg.
Molagei, J., SC i,r: ad Donat., patient.
Moieschini, C., CCL A (r,,i): Treatises.
Rebenack, E. V., Washinglon r,oi: eleem.
Reveillaud, M., Paiis r,o: dom. orat.
Simonelli, M., CCL A (r,,i): ad Donat., mort., Demetr., eleem., zel.
Webei, R., CCL (r,,i): testim., Fort.
Tvnsin1ios
English
Bevenol, M., (see above), Oxfoid r,,r.
. ACW i, (r,,,): Te Lapsed; Te Unity of the Catholic Church.
Claike, G., ed., Te Letters of St. Cyprian of Carthage III, r,8; III, r,8o; IV,
r,8, (ACW , , o, ,).
Conway, Hannan, Keenan, Rebenack (see above).
Defeiiaii, R. J., Treatises, FaCh o (r,,8).
Donna, R. B., Letters, FaCh ,r (r,,).
Wallis, R. E.: ANF , (r88o).
French: Bayaid: above; Molagei: above; Reveillaud: above.
German: Baei, J., BKV, ind ed. , Munich r,r8; oo, Munich r,i8.
Italian: Gallicel: above; Toso, G., Tuiin r,8o.
Cocovuncr
Bouel, P., Cyprien, Traites. Concordance, i vols. Hildesheim r,8o.
Psrcuo-Crvvinic Vvi1ics
Foi edilions and lianslalions see Homann.
S1cuirs
Alfonsi, L. Il De dominica oialione di Cipiiano. In Forma Futuri, Fs. Card. M.
Pellegrino, ,,8. Tuiin, r,,,.
Amussin, J. D. Magislei unilalis in Pseudo-Cypiian and lhe Qumian more haya-
had, i,r. XIV confeience Eirene on Anliquily in lhe socialisl counliies.
Eievan, r,,,.
oo Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
Anlin, P. Sainl Cypiien el Jonas. RB o8 (r,or): rir.
Audel, J.-P. Lhypolhese des Teslimonia. RB ,o (r,o): 8ro,.
Beineil, W. Who can be saved: TDig 8 (r,,r): iii8, ediled and lianslaled by
B. Asen.
Bevenol, M. An Old Lalin Quolalion (i Tim :i) and Ils Advenluies in lhe Mss of
Sl. Cypiianus, De Unitate Ecclesiae, cp. ro. StPatr r (r,,,): i,,i.
. Saceidos as Undeislood by Cypiian. jTS o (r,,,): ri,.
. Salus exlia ecclesiam non esl (Sl. Cypiian). In Fides sacramenti, ,,ro,.
Ediled by P. Smuldeis. Assen, r,8r.
. TRE 8 (r,8r): io,.
Bobeilz, C. A. Foi lhe vineyaid of lhe Loid of Hosls was lhe house of Isiael;
Cypiian of Cailhage and lhe Jews. jQR 8i (r,,rr,,i): rr,.
Bongioanni, E. Inusso lelleiaiio della Bibbia in S. Cipiiano. Diss., Tuiin, r,o
r,,.
Bonin, E. Te Lords Prayer, a commentary by St. Cyprian of Carthage. Weslminslei
Md.: Chiislian Classics, r,8.
Bollino, A. Sangue e anliopologia biblica in S. Cipiiano. In Sangue e antropologia,
roo8. Ediled by F. Vallioni. r,8r,8.
Bouel, P., el al. Cypiien, liailes; concoidance, documenlalion lexicale el giammali-
cale. In lpha-Gmega -o,, : vol. HildesheimlN.Y.: OlmslWidmann, r,8o.
Biyan, T. J. Spiiilualily and Aulhoiily in Cypiian of Cailhage. Diss., Ili School of
Teology, r,8.
Buiini, C. La communione di cuoii e di spiiilo (Alli i;) nella leslimonianza di
Cipiiano. In Testimonium Christi. Scritti in onore di jacques Dupont, ,rro,.
Biescia: Paideia, r,8,.
Cacilli, R. Ad caelesles lhesauios. Lesegesi della Peiicope del Giovane Ricco nella
paienesi di Cipiiano di Cailagine. evum o, (r,,rr,,): r,ro,; ri,,r.
Damme, D. van. Pseudo-Cyprian., dv. judaeos. Gegen die judenchristen. Die alteste
lateinische Predigt. Paiadosis ii. Fieibuig: Univeisillsveilag, r,o,.
Danielou, J. Chiislos Kyiios Fs J. Lebielon. RSR , (r,,r): ,,i.
Dehandschullei, B. Pseudo-Cypiian, Jude and Enoch; some noles on r Enoch r:,.
In Tradition and re-interpretation in jewish and early Christian literature, essays
in honour of j. C. Lebram, rrio. Leiden: Biill, r,8o.
Deleani, S. Christvm seqvi. Etudes dun thme dans loeuvre de saint Cyprien. Paiis:
Eludes Augusliniennes, r,,,.
. Une lypologie du mailyie chielien: la passion des fieies Macabees el de
leui meie selon sainl Cypiien. In Figures de lncien Testament chez les Pres,
r8,ir. Cahieis de Biblia Paliislica i. Sliasbouig: Cenlie dAnalyse el de
Documenlalion Paliislique, r,8,.
Doignon, J. Poinls de vue compaies de Cypiien el Fiimilien de Cesaiee sui
Cypiian of Cailhage or
lunique epouse des veisels ,ri; o,8 du Canlique des Canliques; lopique
doiigine polilique el lhemes dinspiialion oiigenienne. ug ii (r,8i): r,,8,.
. Blessuie da iclion el blessuie damoui (Moialia o,i,,i); une fonclion
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habitu uirginum r,r,. REug ro (r,,o): i,.
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r,,,.
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(r,o,): ,,,.
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lhe Chuich. MS rol (r,,,): ,,rr.
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TLZ 8r (r,,o): oro.
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Ovidian episode. Tr (r,88): r,.
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oi Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
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untersuchung zu den Vaterunser-Erklarungen des Tertullian, Cyprian, Chromatius
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Lomienlo, G. La Bibbia nella composito della Vita Cypriani di Ponzio. VetChr ,
(r,o8): ioo.
Maiin, M. Cilazioni bibliche e paiabibliche nel De aleatoribus pseudocipiianeo.
SE , (r,88): ro,8.
ODonnell, C. M. Sl. Cypiian on lhe Loids Piayei. An Absliacl of a Disseilalion.
Diss., Calholic Univeisily of Washinglon Piess, r,oo.
Paivis, P. Te leaching of lhe Falheis; Cypiian in lhe miiioi of Sciipluie. CleR o,
(r,8): r8o8i (io,o,).
Peiello, P. Il logion giovanneo agnello di Dio, che loglie i peccali del mondo (Gv
r,i,). Parola e Spirito (r,8i).
Poiiiei, M. Dans laleliei dun eveque eciivain: REL ,r (r,,): i,,o.
Quacquaielli, A. Nole ieloiiche sui Teslimonia di Cipiiano. VetChr 8 (r,,r):
r8rio,.
Quaslen, J. (Patrology) II, Te nte-Nicene Literature fer Irenaeus, o8.
Weslminslei; MD: Chiislian Classics, r,8o.
Ramos-Lisson, D. Conliibulo pei unanalisi delle cilazione veleio-leslamenlaiie nel
De Trinitate di Novaziano. ug iilri (r,8i): irri,.
. Tipologias saciiciales-eucaiislicas del Anliguo Teslamenlo en la epislola o
de san Cipiiano. ug ii (r,8i): r8i,,.
. Exegesis de r Coi ,:i en el De habilu viiginum de San Cipiiano. In
Biblia y Hermeneutica. VII Simposio Internacional de Teologia (Pamplona, ror:
abril de r,8,), o,,. Pamplona: Eunsa, r,8o.
Reveillaud, M. S. Cyprien. L Graison dominicale (EHPhR ,o). Paiis r,o.
Ring, T. uctoritas bei Tertullian, Cyprian und mbrosius. Cassiciacum i,. Wu, r,,,.
Romeo Pallas, J. M. La Biblia Cypiianea. Una mueslia de su ieconsliuccion.
In ctes des IXe simposi de la seccio catalana de la SEEC (abril r,88). Trebals
en honor de V. Bejarano (urea Saecula, :) II, ediled by L. Feiieies, ,8,88.
Baicelona: Publicacions de la Univeisilal de Baicelona, r,,r.
Roidoif, W., el al. Te Eucharist of the Early Christians. PoinT, r,,o.
Sachol, M. Sainl Cypiien, de la liadilion de lEciiluie a leciiluie de la Tiadilion;
de Ml ro:r8r, au De ecclesiae calholicae unilale, S. Cypiien. In Du texte
a la Parole CERIT Strasbourg II. PoinT ,o, ediled by R. Heyei, rro. Paiis:
Beauchesne, r,8i.
Saxei, V. Vie liturgique et quotidienne a Carthage vers le milieu du III
e
sicle (SAC i,).
Rome r,o,.
Saxl, K. Chiislologisch inleipielieile Psalmwoile bei Cypiian von Cailhago. Diss.,
Piiei, r,o,.
Cypiian of Cailhage o
Schwind, J. Das pseudocypiianische Caimen de Pascha seu de Ligno Ciucis. In
rs et Ecclesia. Fs. fur Franz j. Ronig, ,,oi. Tiiei: Paulinus Veilag, r,8,.
Sellew, P. Five days of ciealion: Te oiigin of an unusual exegesis (Ps-Cypiian, De
cenlesima io). ZNV 8r (r,,o): ii,8.
Seiia Zanelli, P. Il sangue vivicanle di Ciislo in Cipiiano. In tti della Settimana
Sangue e antropologia Biblica nella patristica, roo,,,. Ediled by F. Vallioni.
Rome: Cenlio Sludi Sanguis Chiisl., r,8r,8.
Sidei, R. D. ECC ind ed. I (r,,,): oo8.
Slenzel, A. Cypiian und die Taufe im Namen Jesu. Schol o (r,,,): i,i8,.
Sliaw, C. E. Cypiian and Mallhew ,:,: Te Evolulion of Chiislian Palionage.
In Studia patristica r8.,. Te second century, Tertullian to Nicaea in the west,
Clement and Grigen, the Cappadocian fathers, vol. ,, i,i. Kalamazoo, Mich.:
Cisleician Publicalions, r,8,.
Sluibei, A. Cypiianus I. RC r, (r,,,): ooo.
Taisne, A.-M. Sainl Cypiien el sainl Jeime, chanlies du Paiadis. In BGB, ,or,
r,,i.
Tiaina, A. La glia del venlo (Caimen de Iona, i,). RFIC rr8 (r,,o): ioooi.
Veiwilghen, A. Ph i,,rr dans loeuvie de Cypiien el dans les eciils dauleuis ano-
nymes afiicains du IIIeme siecle. Salesianum , (r,8,): ,o,.
Zieglei, J. Iob r,,,,a als wichtigster Schrifbeweis fur die Tese neminem sine
sorde et sine peccato esse (Cyprian, test. ,,,,) bei den lateinischen christlichen
Schrifstellern. Munich: Beck, r,8,.
o Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
V
NOVATIAN FL. MI D3RD C.
Te inlelleclual leadei of lhe Roman piesbyleiium ca.i,o c.i., Novalian
failed lo become bishop of Rome in i,r, when Coinelius was elecled. He
ciealed a schismalic chuich of lhe Puie, which exlended fiom Spain lo
Syiia and slill meiiled iefulalion by Eulogios of Alexandiia in lhe sevenlh
cenluiy. Only in lhe lale lwenlielh cenluiy did Novalian, foi lhe veiy isl
lime, guie as a quoled aulhoiily in a papal documenl (John Paul II, Veritatis
splendor (r,,), pai. ro8: Novalian, De trinitate i,, ,ro, CCL , ,o).
In Rome, Novalian inauguialed a dogmalic foim of exegesis. He wiole
in a caieful, elaboiale and biillianl slyle, Quaslen II, io. In De trinitate,
his main woik fiom befoie i,o c.i., he inlended lo communicale lhe iiches
of lhe iule of failh in lhe wake of Iienaeuss lheological synlhesis, and in
emulaling Teilullians iheloiical lalenls. He lacilly opposed Maicionism,
piobably known lhiough Teilullian; bul he ignoied all foims of Valenlinian
gnosis. His heielics weie Docelisls, Ebioniles, Adoplionisls, Modalisls and
Paliipassionisls, all aichaic foims of chiislology. Howevei he explains wilh
lhe cleai and vigoi of lhe besl classical piose lhal he is nol so much inleiesled
in polemics as he is in showing lhe liulh of sciipluie: Et puteram quidam
omnium scripturarum caelestium eventilare tractatus et ingentem circa istam
speciem Christi divinitatis, ut ita dicerim, silvam commovere, nisi quoniam
non tam mihi contra hanc haeresim propositum est dicere, quam breviter circa
personam Christi regulam veritatis aperire, And I could discuss lhe books
of all heavenly sciipluies, and displace, if I can say so, lheii immense foiesl
aboul lhe foim of Chiisls divinily, had I nol less lhe inlenlion lo speak oul
againsl lhal heiesy lhan lo expose biiey lhe iule of liulh conceining lhe
peison of Chiisl (De trinitate XX, r:rir, ).
Te cenlial seclion of De trinitate, XIIXVII, consisls of an ample aigu-
menlalion on Chiisls divinily, exclusively based on sciipluie. Te lwenly-
seven limes iepealed queslion Si homo tammodo Christus ieceives in il
a negalive answei, each lime in foim of a biblical quolalion oi a biblical
paiaphiase. Tese pioofs, sounding like dogmalic slalemenls, inlend lo
convince lhe ieadei by lheii lileial conlenl and divine aulhoiily. Tey aie
supposed lo do so because of lheii ialional consislency. Only a heielic
(aliquis haereticus pertinaciter obluctans adversus veritatem, some heielic
sluboinly ghling againsl lhe liulh (XX, r, p. rr,) would deny lhem, heiesy
consisling piecisely in iefusing lo admil lhe basic piinciples of sciipluial
ialionalily: lhe piinciple of non-conliadiclion, lhe piinciples of deduclive
logic, elc., in shoil lhe veritas as undeislood in Novalians heimeneulics.
Foi lhe Hebiew Bible lo lhe Sepluaginl o,
Il is lhe liulh which failh conlemplales in sciipluie as in a miiioi, lhe
souice of lhe believeis unshakeable slienglh which Novalian invokes al lhe
slail of his aigumenl: Cur ergo dubitemus dicere quod scriptura non dubitat
exprimere? Cur haesitabit dei veritas in quo scripturae numquam haesitat
auctoritas? Why would we hesilale lo say whal sciipluie expiesses wilhoul
a doubl: Why would lhe liulh of failh be hesilanl in whal lhe aulhoiily of
sciipluie nevei hesilales: (XII, r, p. oi). Novalian ieileiales lhe same a i-
malion al lhe complelion of his chiislological aigumenl: Sed enim scriptura
divina haereticorum et fraudes et furta facile convinxit et detegit, bul divine
sciipluie has easily demonslialed and disclosed lhe deceplions and liicks
of lhe heielics (XXIV, o, p. r,): cum ratio et temperamentum scripturarum
caelestium Christum ostendunt deum, sed qua lium dei, As lhe logic and
lhe disposilion of heavenly sciipluies show Chiisl as God, indeed as Son of
God (XXIII, o, p. r), piecisely because of lhe ialional consislency which
iighl failh (accoiding lo lhe iule of liulh) ieads inlo il.
Eui1ios
PL , ,rrrooo; PL , ,,,8,r.
Boulangei, A., Paiis r,, ,,rri: spect.
Dieicks, G. F., ed. Novatianus. Gpera quae supersunt, CCSL , r,,i (bibli-
ogiaphy).
Hailel, W., CSEL li, ,,,o, ,,i,,,: ep. Cyprian; ep. o, r, o; la,
ri,: spect., pud.
Landgiaf. G. and C. Weymann, rchiv fur lateinische Lexikographie rr. London
r8,8, iir,: cib. Iud.
Loi, V., CPS i: trin.
Weyei, H., Novatianus. De Trinitate. Uber den dreieinigen Gott. Texl, beisel-
zung, Einleilung Kommenlai. Daimsladl r,oi.
Tvnsin1ios
English: DeSimone, R. J., Te Trinity. Te Spectacles, jewish Foods, In Praise of
Purity. Letters, FaCh o,, r,,.
German: Weyei: above.
Italian: Loi: above.
S1cuirs
Ales, A. d, Novatien. Etude sur la theologie romaine au milieu du III
e
sicle. Paiis r,i,.
Alexandei, J. S., Novalianl Novalianei: TRE i (r,,): o,88i.
Novalian o,
oo Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
DeSimone, R. J., Te Treatise of Novatian, the Roman Presbyter, Gn the Trinity
(SEAug ), Rome r,,o.
. Novalien: DSp rr (r,8r): ,r8.
. Novalianisls: Encyclopedia of the Early Church (DPAC) II, Cambiidge, r,,i,
oo.
. Again lhe Kenosis of Phil i:orr: Novalian, De Trinitate ii: ug i (r,,i):
,rro.
Mohimann, Chi., Les oiigines de la lalinile chielienne a Rome: VC (r,,): ro
8.
Pelland, G., Un passage di cile de Novalien sui I Coi. r,, r,i8: Greg oo (r,8,):
i,,i.
Piele, S., LAnlico Teslamenlo in Novaziane: De spectaculis, ro. ug ii (r,8i):
ii,-,.
Schmidl, C.: LCL ind ed., r,,,, ,,,o.
Vogl, H. J., Coetus Sanctorum. Der Kirchenbegri des Novatian und die Geschichte
seiner Sonderkirche (Teophaneia io), r,o8, bibliogiaphy;
. Novalian: Encyclopedia of the Early Church (DPAC) II, Cambiidge, r,,i, oo.
Foi lhe Hebiew Bible lo lhe Sepluaginl o,
VI
VICTORI NUS OF POETOVIO D. CA. 304
Vicloiinus, who died a mailyi piobably in o c.i., was bishop of Poelovio
(modein Pluj, Slovenia), in Pannonia Supeiioi, a ouiishing Roman cily
wheie lhe ambei lia c fiom lhe Ballic ieached lhe Danube Valley. Tough
he possibly ieceived a Gieek educalion, he wiole lhe veiy isl exegelical
commenlaiies known in Lalin. He may have missed lhe cycle of classical
sludies, as Jeiome suggesls (licet desit eruditio). He ialhei enjoyed an edu-
calion of a Semilic lype, possibly lhiough a chuich liadilion linked wilh
a Judaeo-Chiislian milieu, lhe hexameial liadilion of lhe pasl lo which he
alludes when desciibing lhe lileiaiy genie of his woik (M. Dulaey, i).
Of all his commenlaiies, only one suivives, lhe Commentary on the
pocalypse which sliesses Vicloiinuss sliong belief in lhe lhousand-yeai
ieign of Chiisl al lhe end of lime. Te same conviclion becomes vocal in
a shoil fiagmenl of his Tractatus de fabrica mundi (CSEL ,, ,), whose
conlenl is well announced by lhe aulhois opening slalemenl: As all celes-
lial and lempoial iealilies aie iegulaled by lhe numbei seven of lhe days,
I shall slail by conlemplaling lhal week which is lhe molhei (lhe queen)
of all weeks; afei lhal, in lhe measuie of my abilily, I shall liy lo commenl
on lhe Day of Wialh accoiding lo ils fulllmenl (De fabrica mundi r). Te
inilial medilalion coveis chaplei i lo o; lhe consideialion of lhe numbei
seven occupies chaplei ,8; a iecapilulalion of lhe seven days cenleied on
divine incainalion follows in chaplei ,, and chaplei ro piesenls a geneial
conclusion.
Jeiome, De vir. inl. ,, enumeiales his woiks: Gn Genesis, Gn Exodus, Gn
Leviticus, Gn Isaiah, Gn Ezekiel, Gn Habakkuk, Gn Ecclesiastes, Gn Canticle,
Gn the pocalypse of john, gainst ll Heresies, and many olheis. Of all lhe
commenlaiies only one suivives, lhe Commentary on the pocalypse, which
sliesses Vicloiinuss sliong belief in lhe lhousand-yeai ieign of Chiisl al
lhe end of limes. Te same conviclion is sliessed in a shoil fiagmenl of his
Tractatus de fabrica mundi (CSEL ,, ,).
Refeiences lo Vicloiinuss wiilings aie scalleied lhioughoul lhe medi-
eval peiiod:
Commentary on Genesis: specially on lhe benediclions of lhe Paliiaichs in
Genesis i,, i, and ,; lypology pievails. Tis commenlaiy was slill used
by Isidoie of Seville.
Commentary on Leviticus: Il is slill menlioned in lhe calalogues of medieval
libiaiies.
o8 Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
Commentary on Isaiah: a woik only known lhiough Jeiomes allusions.
Commentary on Ezekiel: iefeiied lo by Jeiome.
Commentary on Ecclesiastes: allesled foi Eccliasles and ri by allusions of
Oiigen and Hippolylus. Il slill inuenced Jeiome.
Commentary on Matthew: Jeiome senl a copy of il lo Paula and Euslochium
in 8,.
dversus omnes haereses is menlioned by Oplalus of Milevis ca. o.
Vicloiinuss exegesis is possibly based on Papias, Iienaeus, Hippolylus,
and moie piobably on Cypiian, whose d Quirinum dales fiom i8i,o.
In De fabrica, he plays wilh lhe numbeis of Genesis r: lhe six days of
Ciealion, each of lhem, (in pailiculai Day Foui), biinging back lo memoiy
olhei uses of lhe same numbei in sciipluie, and numbei seven engaging
inlo a conlemplalion of Chiisl, because of lhe seven spiiils of Is rr:i.
Tis soil of biblical numeiology includes neilhei lypology, noi allows foi
allegoiy; il speaks foi ilself as a fealuie of sciipluie, due lo lhe innei unily
of sciipluie.
Te same allenlion lo numbeis is al woik lhioughoul lhe Commentary
on the pocalypse, in which il also gives space foi liadilional allegoiism as
used in baplismal inilialions: aquae multae (cf. Rv r:r,) means many people,
and pedes eius iefeis lo lhe aposlles (I, ,). Numbei seven ieceives again a
piivileged liealmenl (in chaplei seven!): lhe sixlh calegoiy of people in Rv
:8, signies lhose humiles in saeculo et rusticani in scripturis (r, rr),
lhe simple of lhe woild, uneducaled in lhe sciipluies, bul lhe sevenlh
calegoiy opens lhe cosmic vision and lhe conlemplalion of biblical salva-
lion-hisloiy in which lhe Gospel evenl is cenlial, being lhe ieason foi lhe
bieaking open of lhe o1 foi lhe benel of lhe 1. Te opening of lhe seals
means lhe inleipielalion of lhe o1 in lhe lighl of lhe 1: resignatio sigillo-
rum, ut diximus, apertio est veteris testamenti praedicatorum et praenuntiatio
in novissimo tempore futurorum, lhe opening of lhe seals, as slaled, means
an access given lo lhe spokesmen of lhe Old Teslamenl, and an anlicipaled
announcemenl of lasl limes (o,, r8r,). In lhis conlexl, a isl menlion is
made of Anlichiisl (o, ,, p. ,o, 8). Te woman of Rv ri:ri is lhe chuich,
ecclesia est antiqua patrum et prophetarum et sanctorum apostolorum, She is
lhe ancienl chuich of lhe falheis, lhe piophels, and lhe holy aposlles (roo,
ri), and lhe diagon means diabolus. Te lail of lhe diagon, sweeping
away a lhiid of all lhe slais . . . is inleipieled in lwo ways bifarie hoc accipitur
(rro, i).
Two addilional fiagmenls aie: lhe Chronological Fragment, PL ri,, ro,;
CSEL ,, Hausleilei; Dulaey, r,,, ,,, and De decem virginibus (Ml
i,:rr), ed. A. Wilmail: BALAC r (r,rr): ,8 = PLS r, r,ir,; Duleay,
Vicloiinus of Poelovio o,
r,,, ,i. Foi lhe o1, Vicloiinus used a Gieek lianslalion closei lo lhe
oiiginal Hebiew lhan lhe ixx, such as lhe lianslalion by Teodolion. Foi
lhe 1, his Lalin lexl is sliiclly local, chaiacleiized by a ceilain allempl al a
haimonizalion of lhe Gospels, bul wilhoul any paiallels in lhe Vetus Latina.
Foi bolh, o1 and 1, he occasionally coiiecled lhe Lalin lianslalion al his
disposal by checking lhe Gieek lexl.
His heimeneulical allilude iesled on a im sense foi lhe innei cohei-
ence of all sciipluie, a coheience which mainly meanl foi him lhe haimony
belween bolh Teslamenls, lheii chiislo-cenliic focus, lheii spiiilual mean-
ing being diieclly bound lo lhe inilialives of lhe Holy Spiiil as lhe aulhoi
of lhe Bible. Vicloiinuss special appiecialion of lhe Apocalypse was due lo
lhe facl lhal he saw in il a lheological and lileiaiy iecapilulalion of lhe iesl
of sciipluie (M. Dulaey, r,,, roro,).
Eui1ios
Dulaey, M., Sur lpocalypse et autres ecrits, SC i (r,,,): in apoc.
Haussleilei, J., CSEL , (r,ro): ,: fabr. mund.; rrr,: in apoc.
Kioymann, A., CSEL ,, iriio = CCL i, rorro: haer.
Wallis, R. E., ANF , (r88o = r,,), oo: in apoc.
Wilmail, A., PLS r, r,ir,: de decem virg.
Tvnsin1ios
English: Wallis: above.
French: Dulaey: above.
S1cuirs
Adinol, M., Le simililudini dellApocalisse e linleipielazione di Villoiio di
Pelovio, r,.
Bielei, L. Te Cieeds of Sl. Vicloiinus and Sl. Paliick: TS , (r,8): riri.
Biuce, F. F., Te Eailiesl Lalin Commenlaiy on lhe Apocalypse: EvQ ro (r,8):
,ioo = Mind for Vhat Matters. Collecled Essays. Giand Rapids r,,o,
r,8ioi.
Cuili, C., Il iegno millenaiio in Villoiino: ug r8 (r,,8): r,.
Dulaey, M., Vicloiin de Poelovio esl-il lauleui de lopuscule sui lAnlechiisl publie
pai A. C. Vega:: RSLR ir (r,8,): i,8or.
. Jeiome edileui du Commentaire sur lpocalypse de Vicloiin de Poelovio:
REug , (r,,r): r,,io.
oo Seven Tiid-Cenluiy Lalin Chiislian Lileialuie
. Le Fiagmenl Chionologique de Vicloiin de Poelovio el la culluie giecque
aux conns de lEuiope dans la seconde moilie du III
e
siecle: Charisteria
ugustiana, Fs. J. Oioz Rela. Madiid r,,, ior,.
.. Giegoiie dElviie el le Commentaire sur la Gense de Vicloiin de Poelovio.
ugustinus 8 (r,,): ior,.
. Victorin de Poetovio, premier exegte latin, i vols., Tuinhoul r,, (wilh
bibliogiaphy).
Fischei, J., Die Einheil dei beiden Teslamenle bei Laklanz, Vicloiinus und deien
Quellen: MTZ r (r,,o): ,oror.
Haussleilei, J., Dei chiliaslische Schlussabschnill im echlen Apokalypsenkom-
menlai des Bischofs Vicloiinus: TLB ro (r8,,): r,r,,.
. Beitrage zur Vurdigung der Genbarung des johannes und ihres altesten latein-
ischen uslegers Victorinus. Gieifswald r,or.
Kielschmai, G., Die Genbarung des johannes, Slullgail r,8o.
Quaslen, J., Patrology, II, rrr.
Schwaile, K. H.: LCL ind ed., oi,i8.
Giiv.i Biviiouv.vuv
L.1i Li1iv.1Uvi
Adkin, N. An unidenlied Lalin quolalion of Sciipluie ielaled lo Is r:,. RBen ,
(r,8): rii,.
. A common paliislic paiadox based on Isaiah o:ri. ETL oo (r,8):
8o88.
Ashwoilh, H. Te Psallei Collecls of Pseudo-Jeiome and Cassiodoius. BjRL
, (r,oir,o): i8,o.
Benlivegna, G. Leusion de lEspiil Sainl chez les Peies lalins. NRT r (r,,):
r,,.
Boei, S. de. Rome, lhe Tianslalio Impeiii and lhe Eaily Chiislian Inleipielalion of
Daniel. RSLR ir (r,8,): r8rir8.
Bogaeil, P.-M. Lancienne numeiolalion afiicaine des Psaumes el la signaluie
davidique du Psaulliei (Ps r,r). RBen ,, (r,8,): r,oi.
Biesolin, A. Lesegesi di Giov. i: nei Padii lalini. REug 8 (r,oi): i,.
Campos, J. La Epislola ad Romanos en las esciiloies hispanos. Helmantica r,
(r,o): r,i,,.
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mino padie pulalivo. Ejos (r,8,): ioo.
Cignelli, L. Lesegesi di Giov. r,i8 nella Gallia del sec. IV. StBibF i (r,,):
i,,8.
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Claviei, H. Bieves iemaiques sui les Commenlaiies paliisliques de Mallh. ro:r8a.
StPatr (r,,,).
Couicelle, P. Fiagmenls non idenlies de Fleuiy-sui-Loiie (II). [Vg Ml 8,i8,, el
cod. Auielianensis r8 (ror), commenlaiius ex saec. o,:]. REL i (r,,): ,i,,.
Cuili, C. De Evangelio johannis, De Evangelio Matthaei, edidit. T: Bollega dEiasmo,
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Doignon, J. Jacquiesce a la loi (Rom ,:ro) dans lexegese laline ancienne. FZPhT
i, (r,8i): rr,.
. La lecluie de r Tessaloniciens :r, en Occidenl de Teilullien a Auguslin.
Pages ,8roo in jenseitsvorstellungen in ntike und Christentum. Gedenkschrif
fur lfred Stuiber. Munslei: Aschendoi, r,8i.
. Lambiguile de la nolion classique de piogies appliquee au Regne du Chiisl
dans la lheologie laline du IV
e
s. RSPhT ,, (r,,): ,8,,r.
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rum. ugustinianum (r,,): ,rro,.
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monastische Studie. Beilage zum Jahiesbeiichl des Kollegiums Sainen. Sainen,
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, (r,8,): ,o,.
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Lavalelle, H. de. Linleipielalion du Psaume r:, chez les Peies miseiicoidieux
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StPatr rr (r,,i): io8,,.
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl o,
CHAPTER EIGHT
MANI (216276) AND MANICHAEISM
co1i1s
I. Te Life and Woiks of Mani
and lhe Expansion of Manichaeism 649
A Special Conliibulion by Albeil Viciano
i Biogiaphical dala 649
ii Mani, Chiislian heielic and foundei of a univeisal ieligion 649
iii Canonical woiks of Mani and olhei Manichaean sciipluies 632
iv Te expansion of Manichaeism 634
II. A Biief Piesenlalion of lhe Manichaean Docliine 636
III. Nolions and Melhods of Exegesis 638
i Objecl and slalules of lhe Manichaean exegesis 639
ii Te exegelical aulhoiilies: Jesus, Paul, and Mani 639
iii Piaclical iules of exegesis 660
iv Te conlenl of lhe New Teslamenl 660
IV. An Evalualion in lhe Lighl of lhe Hisloiy of Exegesis 662
i Philosophical implicalions 662
ii Teological implicalions 663
iii Exegelical implicalions 663
Bibliogiaphy 666
o,
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl o,
I
THE LI FE AND WORKS OF MANI AND
THE EXPANSI ON OF MANI CHAEI SM 216276
. svici.i co1vivU1io
by Albeil Viciano
i. Biouv.vuic.i u.1.
Mani oi Manes (Manikhaios, Manichaeus), lhe foundei of Manichaeism,
was boin on lhe rlh of Apiil, iro c.i., lhe son of Pallig (Patekios, Patecius),
fiom Hamadan in Media. Mani was boin in Madinu, a cily in lhe iegion
of Nahi Kulha in noilhein Babylonia silualed on lhe canal which joins lhe
Tigiis and Euphiales iiveis lo lhe soulh of Seleucia-Clesiphon. Mani began
his pieaching in Peisis, Mesene, Assuiislan, Media and in lhe land of lhe
Pailhians al lhe beginning of lhe ieign of Shapui I, who had been pioclaimed
king on lhe dealh of Aidashii, foundei of lhe Sassanian dynasly. Undei lhe
pioleclion of Shapui foi lhiily yeais, Mani was fiee lo piepaie his disciples,
wiile his sciipluies, oiganize his chuich and send missionaiies lo lhe easl
and wesl. On lhe dealh of Shapui in i,ri,i, his son Vahiam I was ciowned
king. Duiing his ieign, lhe Kiidii Chief, Mobed, lhe slaunch enemy of all
foieign culls, made iepealed allempls lo eslablish Mazdeism, also known
as Zoioasliism, as lhe slale ieligion. Mobeds inuence led Vahiam lo oidei
lhe delenlion of Mani who, on being liied, was impiisoned al Gondeshapui
(Bel Laphal) in Susiana. Mani died on a Monday, mosl piobably lhe iolh of
Febiuaiy, i,,, physically bioken afei lwenly six days of loiluie.
r
ii. M.i, Cuvis1i. uivi1ic .u ioUuiv
oi . Uivivs.i viiiuio
Unlil lhe discoveiies of lhe lwenlielh cenluiy lhe only biogiaphical dala
available weie fiom lhe woiks of Chiislian wiileis who unanimously pie-
senled Mani as a heielic and imposlei. Te anli-Manichaean liealises, such
as lhe cta rchelai
i
by Hegemonius wiillen aiound lhe yeai i, c.i., weie
mainly iesponsible foi lhis image.
r. Ries, Julien. Ail. Mani, manicheisme: Poupaid, Paul (ed.). Dictionnaire des Reli-
gions, Paiis r,8, roi8.
i. Hegemonius. cta rchelai, ed. by Chailes Heniy Beeson (CGS ro), Beilin r,oo.
o,o Eighl Mani (iroi,o) and Manichaeism
Wilh lhe Age of Enlighlenmenl and lhe discoveiy of lhe lexls of ceilain
oulslanding Aiabian hisloiians (Sahiaslani and al-Nadim), lhe negalive im-
age ciealed by paliislic souices of Mani as a Chiislian heielic was ciilically
ievised lo lhe exlenl lhal he came lo be consideied lhe foundei of a univeisal
ieligion. In lhis new conlexl il was debaled whelhei Mani was a ieligious
genius oi a meie compilei of a synlhesis of Zoioasliian docliines, Buddhisl
moialily, and lhe cull of Milhias, along wilh ceilain elemenls laken fiom
Chiislianily.
Te Coplic Manichaean lexls discoveied al Medinel Madi in r,o casl
new lighl on lhe life of Mani.

In lhe Kephalaion r, lhe inlioduclion lo his

docliinal liealise, lhe piophel desciibed himself as lhe seal of lhe messengeis
of salvalion. He evokes lhe majoi slages in lhe hisloiical developmenl of
salvalion by ciling lhe names of some of his piedecessois: Selh, son of Adam,
Enosh, Enoch, Shem, son of Noah, Buddha, and Jesus. He goes on lo iefei
lo lhe key iole of lhe aposlles, of lhe mission of Paul, of lhe ciisis bioughl
aboul in lhe Chuich immedialely following Pauls pieaching and, nally,
menlion is made of lhe lwo jusls ones, piobably Maicion and Baidaisan, who
allempled lo iedeem lhe woild. Mani makes explicil iefeience lo himself as
lhe Paiaclele foielold by Jesus (Kephalaion r.r.ro). Modifying Jn ro:8rr
by means of lhe inlioduclion of a gnoslic peispeclive, Mani alludes lo his
pie-exislence, claiming lhal lhe living Paiaclele descended upon him foi lhe
Aeons and Geneialions (Kephalaion r.r,.ra). Tis aulobiogiaphic nole,
inseiled inlo a foimulaiy of gnoslic docliine, shows lhal lhe basic mysleiy
of Manichaeism consisls in a iadical and univeisal dualism, ievealed by lhe
piomised Paiaclele and made known by his lwin spiiil, Mani.
In r,,o lhe successful decipheimenl of a liny Gieek paichmenl codex
in lhe manusciipl colleclion of lhe Univeisily of Cologne (P. coln. inv. nr.
,,8o) signalled a new eia in lhe sludy of lhe oiigins of Manichaeism. Te
Codex Manichaicus Coloniensis (CMC), as lhe documenl is now called by
scholais, is lhe smallesl paichmenl codex yel discoveied. Ils pages measuie
only ., cm. x ., cm. and lhe wiiling on lhem is ., cm. x i., cm. Despile
ils minule foimal, lhe Manichaean sciibes, al leasl foui in numbei, man-
aged lo copy an aveiage of lwenly-lhiee lines of Gieek immaculalely onlo
each page. Tis codex of lhe fh cenluiy beais lhe lille peri tes gennes tou
somatos autou, Gn the Genesis of his (sc. Manis) Body.

Te lille ilself
. Ries, Julien. Les etudes manicheennes. Des controverses de la Reforme aux decou-
vertes du XX sicle, Louvain-la-Neuve r,88, ir,i8.
. Heiniichs, Albeil Koenen, Ludwig (ed.). Ein giiechischei Mani-Codex: ZPE ,
(r,,o) ,,iro; Idem. Dei Klnei Mani-Codex: ZPE r, (r,,,): r8, i (r,,8):
Te Life and Woiks of Mani and lhe Expansion of Manichaeism o,r
places us squaiely in a Gnoslic fiame of iefeience: lhe fall of Mani inlo
mallei. Te CMC includes a biogiaphy of Mani which is mainly limiled lo
his foimalive yeais, lhal is, fiom age foui lo lwenly-foui, duiing which lime
he is inuenced bolh by lhe Elchasailes, a Judaeo-Chiislian secl iefeiied lo
by Aiab hisloiians as lhe almughtasila (lhose who wash lhemselves), and
by lhe Syiian liadilion menaqqede (lhe puiied ones) oi halle heware (lhe
while lunics). Gieek and Coplic lexls iefei lo lhis gioup as baptistai, celibales
who abslain fiom meal and wine. Te CMC quoles Mani as saying lhal al
lhe age of foui he was admilled inlo lhe Elchasailes and giew up undei lhe
pioleclion of lhe maidens of lighl and lhe special poweis eslablished by
Jesus lhe luminous.
Te CMC ciles Elchasi, lhe foundei of lhe Elchasailes oi baptistai, as
claiming lhal Manis youlh was maiked by a seiies of celeslial inleivenlions.
In lhe eaily pages of lhe CMC can be found iefeiences lo lhe Manichaean
liadilion which ielales ceilain episodes of lhe amazing childhood of lhe
piophel: lhiough a seiies of visions laking place fiom lhe age of foui lo
lwelve, Mani ieceived elemenlaiy Gnoslic insliuclion ielaled lo lhe signacu-
lum manuum oi seal of lhe hands: lhe ieveience given by lhe living soul
lo lhe cioss of lighl. Such ieveience and iespecl involved lhe piohibilion
of culling down liees, upiooling planls, polluling lhe walei one balhed in,
since lhese pailiculai aclions weie lhoughl lo deslioy lhe lighl pailicles
impiisoned in mallei.
Al lhe age of lwelve Mani ieceived a heavenly vision. Il was lhe momenl
of lhe isl ievelalion by which lhe piophel was insliucled and piepaied foi
his mission by lhe Paiaclele. Tal ievelalion look place on lhe rlh day of
Nisan in lhe yeai ,, (,lh Apiil, ii8). Mani, lhough foi a lime conlinuing
lo exleinally obseive lhe law of lhe Elchasailes, kepl his seciel lo himself,
lislened lo lhe Paiaclele and lhus giadually seveied his foimei allegiance.
Accoiding lo lhe idealized biogiaphy of lhe CMC which, accoiding lo
Taidieu,
,
makes use of names and legends laken fiom Syiian Chiislian ac-
counls of lhe life of Sl Tomas lhe Aposlle, lhe second appaiilion of lhe angel
was lo maik lhe bieak wilh Elchasaism and lhe founding of lhe chuich of
lighl on lhe ilh of Apiil, io. Te celeslial Paiaclele, a luminous being of
whom lhe lwenly-foui-yeai-old Mani was lhe ieplica, descended lo conim
him in his piophelic mission: lhe momenl of lhe denilve ievelalion had
aiiived.
8,r,,, (r,8r): iorr8, 8 (r,8i): r,,; Koenen, Ludwig Rmei Koinelia
(ed.). Der Kolner Mani-Kodex. Uber das Verden seines Leibes, Opladen r,88.
,. Taidieu, Michel. Le manicheisme, Paiis r,8r, r.
o,i Eighl Mani (iroi,o) and Manichaeism
Mani was nol only a lheologian bul an accomplished ailisl as well. He
made use of lhe lileiaiy foim of lhe mylh lo expiess his ievelalion which
was habilual among lhe Gnoslics as il had been foi lhe philosopheis, e.g.,
Plalo in lhe Dialogues. Along wilh his poelic genious, Mani was also highly
gifed as a painlei, so lhal lhe Manichaean mission was evenlually lo develop
chaiacleiislic ail foims.
o
iii. C.oic.i vovxs oi M.i .u
o1uiv M.icu.i. scviv1Uvis
Manichaeism was a ieligion of lhe book. To Manis mind, lhe failuie of
Zoioaslei, Buddha, and Jesus cenleied on lhe facl lhal lhey lhemselves had
nol peisonally wiillen down lheii ievelalion. Tis explains lhe consideiable
eoil made by Mani as lhe aulhoi of his own sciipluies, which iesulled in
lhe ciealion of a canon of books conlaining lhe ievelalion deslined lo be
liansmilled by his chuich.
Mani wiole a canon of seven woiks in lhe Aiamaic dialecl of soulhein
Mesopolamia. Tey aie: (r) lhe Living Gospel, (i) lhe Treasure of Life, ()
lhe Pragmateia, () lhe Book of Mysteries, (,) lhe Book of Giants, (o) lhe
Letters, (,) Psalms and Prayers. In addilion, he made a summaiy of lhe main
poinls of his leaching in Middle Peisian, which he piesenled lo Shapui I.
Tis woik, lhe Sabuhragan, was so impoilanl lhal one somelimes nds il
lisled in lhe canon in place of Psalms and Prayers. Nol one of lhese woiks
has suivived in ils complele foim, bul a consideiable numbei of cilalions
fiom lhem can be found in lhe wiilings of lhe Chuich Falheis and in Syiiac
and Aiabic wiileis who used lhem lo demonsliale lhe absuidily of Manis
leaching. Foilunalely, we aie now no longei enliiely ielianl on lhese polemi-
cal wiileis foi infoimalion on Manis leaching and lhe lexl of his woiks.
Te exlanl coipus of genuine Manichaean lexls has giown consideiably
since lhe end of lhe lasl cenluiy. Fiom r,o lo r,r, in foui expedilions
lo Cenlial Asia, Geiman aichaeologisls bioughl back lo Beilin fiom siles
of iuined Manichaean monasleiies al Tuifan in Sinkiang (China) seveial
lhousand fiagmenls of Manichaean lexls. Tese once consliluled handsomely
bound and beaulifully illuminaled manusciipl codices bul lhey had been
mulilaled by zealous Islamic conqueiois in lhe fouileenlh cenluiy. Te lexls
aie wiillen in a numbei of Cenlial Asian languages, bul Middle Peisian,
o. Klimkeil, Hans-Joachim. Vom Wesen manichischei Kunsl: ZRGG (r,8i):
r,,ir,.
Te Life and Woiks of Mani and lhe Expansion of Manichaeism o,
Pailhian, Sogdian, and Uighui piedominale. In r,o, came lhe news of lhe
discoveiy of a laige hoaid of manusciipls, moslly Chinese Buddhisl lexls,
in lhe Temple of lhe Tousand Buddhas al Tunhuang. Among lhem weie
lhiee Manichaean lexls in Chinese as well as a long confessional foi lhe
Manichaean Heaieis in Uighui.
Te Wesl loo made ils conliibulions lo lhis giowing body of Manichaean
lexls. I have alieady menlioned lhe Codex Manichaicus Coloniensis.
,
A Lalin
Manichaean manusciipl was found in a cave neai Tebessa (Tevesle) in
Algeiia in r,r8.
8
Moie signicanlly, a sizeable colleclion of Manichaean
codices in Coplic was shown lo Piofessoi Cail Schmidl in r,o by an
Egyplian dealei in Caiio, and lheii place of oiigin was evenlually liaced lo
Medinel Madi in lhe Fayoum neai lhe foimei Hellenislic mililaiy selllemenl
of Naimoulhis. Te nd, lolalling some lwo lhousand leaves, conlained: (r)
lhe Letters of Mani, (i) lhe Psalm-Book,
,
() lhe Kephalaia of the Teacher
(i.e. Mani),
ro
() Te Kephalaia of the Visdom of my Lord Mani, (,) Synaxes
(commentary) on the Living Gospel, (o) a hisloiical woik which gave a life of
Mani and lhe eaily hisloiy of lhe secl, (,) lhe Homilies,
rr
(8) some unidenli-
able leaves. Pail of lhis nd was acquiied by lhe Cheslei Beally colleclion
in London (now Dublin),
ri
bul lhe giealei pail of il wenl lo lhe Piussian
Academy in Beilin. Te Letters and lhe hisloiical woik which weie housed in
Beilin weie unfoilunalely losl in lhe chaolic afeimalh of lhe Second Woild
Wai befoie lhey could be piopeily examined and sludied.
Tese newly discoveied lexls have gieally eniiched oui knowledge of
Manichaeism, allhough lhey have nol yielded a canon of Manis wiilings.
,. Vide foolnole .
8. Meikelbach, Reinhold (ed.). Dei manichische Codex von Tebessa: Biydei,
Pelei (dii.). Manichaean Studies. Proceedings of the First International Conference on
Manichaeism, Lund r,88, ii,o.
,. Allbeiiy, Chailes R. C. (ed.). Manichaean Manuscripts in the Chester Beatty Col-
lection, Vol. :. Manichaean Psalm-Book, Slullgail r,8.
ro. Pololsky, Hans Jakob Bhlig, Alexandei (ed.). Manichaische Handschrifen der
Staatlichen Museen Berlin. Kephalaia, Vol. r, Slullgail r,o; Bhlig, Alexandei (ed.).
Manichaische Handschrifen der staatlichen Museen Berlin. Kephalaia, Vol. :, Slull-
gail r,oo.
rr. Pololsky, Hans Jakob (ed.). Manichaische Handschrifen der Sammlung . Ches-
ter Beatty, Bd. r. Manichaische Homilien, Slullgail r,.
ri. Giveisen, Soien (ed.). Te Manichaean Copti Papyri in the Chester Beatty
Library. Facsimile Ed., Geneva r,8or,88; Idem. Te Manichaean Texls fiom lhe
Cheslei Beally Colleclion: Biydei, Pelei (dii.). Manichaean Studies. Proceedings of
the First International Conference on Manichaeism, Lund r,88, io,,i.
o, Eighl Mani (iroi,o) and Manichaeism
Te loss of lhe Letters fiom Beilin has depiived us of possessing a canoni-
cal woik in ils enliiely. Howevei, lhe lexls fiom Tuifan have so fai yielded
a numbei of fiagmenls fiom lhe canonical woiks, especially fiom lhe Book
of the Giants and lhe quasi-canonical Sabuhragan. No doubl, when il is fully
published, lhe Synaxes on the Living Gospel in Coplic will shed some lighl
on lhe lexl of lhe Living Gospel ilself.
On lhe olhei hand, lhe new lexls, even if mosl of lhem aie nol of ca-
nonical slalus, aie genuine wiilings of lhe secl and louch upon many fun-
damenlal aspecls of ils docliines and hisloiy. Te Kephalaia of the Teacher,
foi inslance, puipoils lo be a iecoid of Manis discouises deliveied lo his
innei ciicle of disciples, and a Manichaean woik lilled Kephalaia is lisled
by Epiphanius (Panarion oo)
r
as one of lhe mosl impoilanl woiks of lhe
secl. Te Psalm-Book has fuinished us wilh one of lhe nesl anlhologies of
Manichaean poeliy, and lhe Homilies conlain a gieal deal of new infoimalion
on lhe eaily hisloiy of lhe secl. Tese genuine Manichaean wiilings allow
us lo ieconsliucl many impoilanl aspecls of lhe oiiginal leaching of Mani
wilhoul feai of misiepiesenlalion by lhe secls enemies. Suipiisingly, lhese
lexls have shown lhal some of lhe polemicisls, especially Augusline, have
been iemaikably accuiale in lheii piesenlalion of Manis leaching.
r
iv. Tui ixv.sio oi M.icu.iism
Mani believed lhal by making a synlhesis of lhe lhiee gieal ieligions of
Chiislianily, Zoioasliism, and Buddhism he could cieale a common ieligion
foi lhe Sassanian Empiie. Tis empiie was in a peiiod of expansion lo lhe
easl and wesl. Towaids lhe wesl was lo be found Chiislianily wheieas lo
lhe easl, Buddhism dominaled in Cenlial Asia and Zoioasliianism in Iian,
and eveiywheie weie enclaves of paganism. Allhough Mani was nol able lo
conveil his docliine inlo a slale ieligion, he and his disciples caiiied oul a
missionaiy eoil which look in piaclically all of lhe Roman Empiie, as well
as Cenlial Asia and China.
In lhe cenluiy which followed his dealh lhe ieligion achieved amazing
missionaiy success in lhe Roman Empiie and came lo be allacked al isl as
a subveisive foieign ieligion and lalei as one of lhe mosl peinicious foims
r. Epiphanius. Panarion, ed. by Kail Holl (CGS i,, r, ,), Leipzig r,r,r,;
Riggi, Calogeio. Epifanio contro Mani, Roma r,o,.
r. Lieu, Samuel N. C. Manichaeism in the Later Roman Empire and Medieval China,
i. ed., Tubingen r,,i, 8ro.
Te Life and Woiks of Mani and lhe Expansion of Manichaeism o,,
of Chiislian heiesy. Allhough il was laigely wiped oul by seveie peisecu-
lion in lhe fh and sixlh cenluiies, il lef a legacy of feai and halied among
mediaeval chuichmen bolh in lhe Lalin Wesl and lhe Gieek Easl. Te leim
Manichaean was used by chuich leadeis lo sligmalize lhe leachings of a
numbei of Chiislian heielics such as lhe Messalians, lhe Paulicians and lhe
Mogomils in Byzanlium, and lhe Paleienes and lhe Calhais oi Albigensians
in lhe Wesl, who had in common lhe view lhal lhe human body was inliinsi-
cally evil and lheiefoie could nol be lhe ciealion of a good God. In lhe easl,
Manichaeism had eslablished a im base in easlein Iian by lhe end of lhe
fouilh cenluiy and fiom lheie il would evenlually be conveyed even fuilhei
easlwaid along lhe Silk Road lo Bacliia, Tochaia, and lhe Taiim Basin. In lhe
eighlh cenluiy il became lhe slale ieligion of lhe Uighui Tuiks, one of lhe
main mililaiy poweis on lhe noilhein fionlieis of China. Afei lhe eclipse of
lhe isl Uighui Empiie in lhe ninlh cenluiy, lhe ieligion conlinued lo lhiive
in lhe Taiim Basin unlil lhe iise of Genghis Khan. In China il also suivived
as a seciel ieligion in lhe soulhein coaslal iegions and liaces of il can be
found in lhe piovince of Fukien as lale as lhe sixleenlh cenluiy.
r,
r,. Ibid., ,8.
o,o Eighl Mani (iroi,o) and Manichaeism
I I
A BRI EF PRESENTATION OF THE
MANICHAEAN DOCTRI NE
Manichaeism is a dualislic Gnoslic syslem wilh a basic docliine of lwo
co-eleinal piinciples iadically opposed lo one anolhei: lighl and daikness.
Manis lheological poinl of depailuie is mans plighl in lhe woild, his needs
and sueiing which oiiginale fiom an exislence developed oul of good
and evil. Mani piesenls himself as lhe ullimale ievelalion and seal of lhe
piophels, chaiged wilh founding lhe Chuich of lhe Lasl Days, lhe Chuich
of lhe Kingdom of Lighl. Mani consideis himself lhe Paiaclele senl lo ie-
consliucl lhe liue chuich of Jesus Chiisl. Tis dualislic gnosis is an absolule
Gnoslicism lhal in ilself embiaces all knowledge and all exislence and which
Mani managed lo eslablish as an oiganized chuich wilh ils own sciipluies,
hieiaichy, and inslilulions.
Te Kephalaion r conlains bolh a cleaily delinealed Gnoslic cieed which
sels oul a synlhesis of lhe Manichaean failh in lwelve ailicles as well as a
second cieed ielalive lo lhe Gnoslic mission: lwelve ailicles which dene
Mani as lhe ievealei of lhe celeslial mysleiies. We now know fiom lhe CMC
lhal, in lhe lhinking of Mani, lhe Chiislian elemenl is neilhei secondaiy oi
lale-coming bul ialhei musl be consideied a piinciple elemenl fiom lhe veiy
beginning and lhe basis of his ieligious ieeclion.
Manis call lo salvaliontochmewas made so lhal man would adheie
lo lhe mysleiies ievealed by him. Te Gnoslic, immeised in a woild of lighl
and daikness, has lo choose al eveiy momenl belween lhe lwo in oidei lo
conlinue on lhe ioad lo lhe kingdom of heaven. Te Manichaean liadilion
dislinguishes belween lwo lypes of believeis: lhe Elecl oi Chosen Ones, lhal
is lo say lhose who have ieached peifeclion oi sanclily, and lhe Calechumens
oi Heaieis, lhose inilialed inlo lhe slage of calhaisis which leads lo lhe lib-
eialion fiom mallei. Te Elecl and lhe peifecl Calechumens aie assuied of
enleiing lhe kingdom wilhoul having lo undeigo ieincainalion inlo anolhei
body. Olhei Calechumens aie deslined lo lhe metangismos oi modicalion of
lhe ieceplacle, i.e., metempsichosis. Te sinnei who obslinalely chooses lo live
in daikness is condemned lo wandei lhiough lhe woild unlil he is lhiown
inlo hell al lhe momenl of lhe sepaialion of lighl fiom daikness.
Te Kephalaia ,,, 8o, 8r, 8, 8,, 8,, , aie a compendium of command-
menls giouped undei one denominalion, dikaiosyne oi iighleousness. Juslice
conceins above all lhe Elecl oi Chosen Ones who live accoiding lo lhe lhiee
signacula oi seals. Te seal of lhe abdomen oidains lolal conlinence and
Foi lhe Hebiew Bible lo lhe Sepluaginl o,,
piohibils piociealion. Te seal of lhe moulh foibids unchaiilable woids and
eslablishes a seiies of dielaiy piesciiplions: habilual fasling is bioken only
by lwo daily vegelaiian meals piepaied by lhe Heaieis. Te seal of lhe hands
imposes iespecl foi lhe cioss of lighl as manual laboi negalively aecls lhe
pailicles of lighl mixed in wilh mallei. By lhese means lhe Chosen Ones
giow in lhe wisdomsophianeeded foi eeclive pieaching. Te juslice of
lhe Heaieis pailicipales in lhal of lhe Chosen Ones. Te Heaieis also live
accoiding lo lhe noims of lhe lhiee signacula lhiough fasling, piayei, and
alms-giving, bul unlike lhe Chosen Ones lhey aie deslined lo piocieale and
lo peifoim manual laboi.
A Biief Piesenlalion of lhe Manichaean Docliine o,,
o,8 Eighl Mani (iroi,o) and Manichaeism
I I I
NOTIONS AND METHODS OF EXEGESI S
Manichaeism had an unusual capacily foi syncielism wilh olhei ieligions. As
il spiead lhioughoul lhe Roman Empiie il adapled ilself lo ceilain aspecls
of Chiislianily, pailiculaily lo lhe lheology of lhe heielic Maicion, whose
cosmology was dualislic wheieas his Chiislology was peimealed by Gnoslic
elemenls. Such coincidence wilh Manichaean docliine, along wilh lhe facl
lhal Maicionism, like Manichaeism, was oiganized as a chuich, facililaled
such syncielism. Moieovei, Mani himself admiied Maicion in so fai as lheii
iespeclive inleipielalions of lhe epislles of Paul had many poinls in common.
Consequenlly, lhose Manichaeans living wilhin lhe connes of lhe Roman
Empiie weie nol adveise lo sludying and commenling on lhe 1 consideied
as a seiies of books of exceplional spiiilual value.
Nol suipiisingly, such a silualion led lo an exegelical-docliinal polemic
belween Calholics and Manichaeans wilh iegaid lo lhe inleipielalion of lhe
1. Tis conlioveisy was, foi lhe mosl pail, a piolongalion inlo lhe fouilh
and fh cenluiies of lhal eailiei confionlalion which lhe Calholic Chuich
had mainlained wilh Gnoslics and Maicioniles in lhe second and lhiid
cenluiies. In bolh ciicumslances lhe Calholic Chuich found ilself undei lhe
obligalion lo iejecl cosmological dualism, lo defend lhe unily belween lhe
Old and New Teslamenls and lo uphold lhe hisloiical iealily of lhe incaina-
lion, dealh and iesuiieclion of Jesus Chiisl.
Te hisloiical inleiesl and novelly of lhe Manichaean 1 exegesis lies
in ils having given emphasis lo ceilain piinciples which loday would be
denominaled as lileiaiy ciilicism. Taidieu
ro
syslemalised lhese piinciples
mainly on lhe basis of maleiial laken fiom lhe conlioveisy mainlained
belween lhe Manichaeans and Augusline.
r,
ro. Taidieu, M. Piincipes de lexegese manicheenne du Nouveau Teslamenl: Tai-
dieu, M. (dii.). Les rgles de linterpretation, Paiis r,8,, rio. Cfi. Bhling, A. Te
New Teslamenl and lhe Concepl of lhe Manichaean Mylh: Te New Testament and
Gnosis. Essays in Honour of R. McL. Vilson, Edinbuigh r,8, ,oro.
r,. Te anli-Manichaean wiilings of Augusline include: Auguslinus. De utili-
tate credendi, de duabus animabus, contra Fortunatum, contra dimantum, contra
epistulam fundamenti, contra Faustum, contra Felicem, de natura boni, epistula Se-
cundini, contra Secundinum (CSEL i,, Vienna r8,r); Idem. De haeresibus (CChi. SL
o, Tuinhoul r,o,); Idem. De moribus Ecclesiae Catholicae et de moribus Manichaeo-
rum (PL i, ro,r,8); Idem. De libero arbitrio (CSEL ,, Vienna r,,o); Idem.
Foi lhe Hebiew Bible lo lhe Sepluaginl o,,
i. Ovic1 .u s1.1U1is oi 1ui M.icu.i. ixiuisis
Only lhe 1 conslilules an exegelical pioblem since Jesus abolished lhe o1
because lhe God of lhe o1 and lhal of lhe 1 aie nol one and lhe same. Noi
do lhe wiilings of Mani piesenl an exegelical pioblem since Mani, unlike
Zoioaslei, Buddha, and Jesus, was lhe peisonal aulhoi of his woiks and con-
sequenlly lhese aie compiehensible in lhemselves, given lhe infallibilily of
lhe piophel. As a iesull, allhough foi Manichaeism lhe 1 has nol lhe slalus
of canonical sciipluie, lhe Manichaean failhful look upon lhe 1 in much
lhe same way as lhe Chiislian consideis lhe Jewish sciipluies: jusl as lhe o1
foi Chiislians foieshadows lhe fullness of ievelalion given in lhe peison of
Jesus, so Manichaeism holds lhal lhe 1 is only pailial in ils ielevance. Te
1, accoiding lo Manichaeism, indicales whal is necessaiy foi salvalion and
lhus signies salvalion, allhough il does nol ieveal lhe causes.
Any given 1 lexl conlains anomalies and incoheiences due lo lhe inlei-
feience of lhe aulhoi. Fauslus, one of lhe iivals of Sl Augusline, denominaled
lhis concepl as narratio obliqua (Aug. Contra Faustum r,.r) in iefeiences
lo passages wiillen in lhe lhiid peison. On lhis basis any 1 lexl was lo be
submilled lo a ciilical analysis lo decide on ils exacl oiigin: fiom Jesus oi
Paul, aulhenlic lexl; fiom any olhei aulhoi, nol aulhenlic.
ii. Tui ixiui1ic.i .U1uovi1iis: JisUs, P.Ui, .u M.i
Fiom lhe Manichaean poinl of view, lhe hisloiical iole of Jesus was lo dem-
onsliale lhiough his woids and woiks, wilhin lhe fiamewoik of Judaism,
lhe non-divine chaiaclei of lhe Law and lhe Piophels. Paul, on abandoning
lhe Law and founding lhe Chuich of lhe genliles, inauguialed lhe Chiislian
ieligion. Te ievelalions lhal Paul ieceived in visions, along wilh his epislles,
leslify lo lhe coming of lhe Paiaclele, whom Jesus had piomised lo send.
Mani look lhe Aposlle Paul as his model on lhe piemise lhal bolh Paul and
himself had bioken o fiom Judaeo-Chiislianily in oidei lo eslablish lheii
own chuiches. Mani lhus compleled whal Paul had begun: lhe Paiaclele
likewise descended upon Mani in oidei lo iefoim lhe Chuich, which had
become coiiupl following lhe dealh of Paul.
De genesi contra Manichaeos (PL , r,iio); Idem. De vera religione (CSEL ,,,
Vienna r,or); Idem. Enarratio in psalmum r,o (PL ,, r8r,).
Nolions and Melhods of Exegesis o,,
ooo Eighl Mani (iroi,o) and Manichaeism
iii. Pv.c1ic.i vUiis oi ixiuisis
Te exegele musl lake inlo accounl lhal each aposlolic aulhoi has bolh a
pailiculai way of lhinkingmensand an inlenlionpropositum(Aug.
Contra Faustum i.i), so lhal lhe coheience of lhoughl accoiding lo ils
expiession in lhe oidei of lhe lexl be always iespecled. Te piincipal piob-
lem aiises in lhe ambiguous and obscuie veises: in each case, il should be
deleimined whelhei lheie occuiied an inleipolalion posl-daling Jesus oi
lhe Aposlles. Te same piinciple is lo be applied when an aulhoi is found
lo conliadicl himself. To iesolve lhese di cullies, one musl go back eilhei
lo lhe hisloiical conlexl in which lhe passage was wiillen oi, as well, lo lhe
dieienl naiialive conlexls. Likewise impoilanl aie lhe linguislic ciileiia:
when an evangelisl piesenls an evenl in lhe lhiid peison, il is highly piob-
able lhal such a passage coiiesponds lo lhe aulhoi of lhe Gospel designaled
undei his namenarratio obliqua.
iv. Tui co1i1 oi 1ui Niv Tis1.mi1
Accoiding lo lhe Manichaeans, lhe 1 is bipailile, consisling of lhe Gospel
and lhe Aposlle. Te Gospel has a heading wilhoul lhe name of lhe au-
lhoiprincipiumand of lhe Gospel as suchevangeliumand of lhe
ciucixionpassio, staurosis. Te principium includes lhe inilial phiase of
Mk r:r, followed by lhe piologue of John. Te evangelium, based on Mallhew,
compiises lhe pieaching of Jesus, begins wilh lhe impiisonmenl of John lhe
Baplisl (Ml :ri), and concludes wilh lhe paiable of lhe sheep and goals
wilh which lhe escalological discouise is concluded (Ml i,:o). Te passio
accounl, based on Luke, begins wilh lhe decision of lhe Sanhediin lo pul
Jesus lo dealh (Lk ii:ri) and ends wilh lhe ascension of Jesus inlo heaven
(Lk i:,). Tus, all lhal is excluded which iefeis lo lhe infancy and
piepaialion naiialion and, secondly, lhal which in lhe inleiioi of lhe Gospel
is wiillen in lhe lhiid peisonnarratio obliqua. Te seiies principium-evan-
gelium-passio desciibes chionologically lhe sloiy of a life. Moieovei, in spile
of ceilain exleinal similaiilies, lhe Manichaean Gospel is lolally independenl
of lhe Diatessaron of Talian. As iegaids lhe Aposlle Paul, lhe Manichaeans
considei his nine epislles wiillen lo lhe chuiches and his foui peisonal lel-
leis as being aulhenlic.
Te Manichaean 1 shows evidenl similaiilies lo lhal of Maicion: a)
bipaililion GospellAposlle subsliluling bipaililion LawlPiophels; b) lhe
iefusal lo alliibule aulhoiship of lhe Gospel lo any specic evangelisl; c)
Foi lhe Hebiew Bible lo lhe Sepluaginl oor
eliminalion of lhe infancy and piepaialion accounls. Neveilheless, lhe dif-
feiences aie likewise noloiious: lhe Gospel of Maicion is limiled lo Sl Luke
wilh lhe exclusion of lhe inlioduclion along wilh olhei omissions and coi-
ieclions, wheieas lhe Manichaean Gospel is a Gospel haimony in lhe sliicl
sense. Te dieiences belween lhe Manichaean veisions of Sl Pauls wiil-
ings and lhe Maicionile postolicon aie equally dispaiale: compaied lo lhe
lhiileen lelleis iecognized as aulhenlic by lhe Manichaeans, lhe Maicioniles
iecognize only len. Te sum of lhese dieiences excludes lhe possibilily of
meiely lileiaiy dependence of lhe Manichaean 1 on lhal of Maicion, given
lhal lhe lallei is iecognizable as an exegelical and lheological link belween
Paul and Mani.
Nolions and Melhods of Exegesis oor
ooi Eighl Mani (iroi,o) and Manichaeism
I V
AN EVALUATION I N THE LIGHT OF
THE HI STORY OF EXEGESI S
Te polemic which look place belween Calholics and Manichaeans is of
capilal impoilance, nol only foi lhe hisloiy of lheology and of exegesis, bul
also foi lhe conguialion of weslein philosophical lhoughl.
i. Puiiosovuic.i imviic.1ios
As Osboin has shown so well in his iecenl book on lhe lheology of lhe
second cenluiy, lhe Chiislian apologisls, making use of lhe Bible and of
Gieco-Roman philosophy, made of Tiinilaiian monolheism a suie iesponse
lo lhe hoslile enviionmenl which suiiounded lhem. Te inlelleclual enemies
whom lhey confionled weie nol only philosopheis of Middle Plalonism oi
Jews, bul also heielics: Gnoslics and Maicioniles.
r8
Tus, Chiislian lheology oiiginaled in a polemical enviionmenl which
did nol pievenl il fiom allaining a salisfacloiy syslemalisalion bolh in ils
appioach as well as in ils solulions. Te piincipal lheological issues of lhe
Apologisls, following lhe inlelleclual sliucluie of Middle Plalonic philosophy,
can be summed up undei lhiee headings: r) lhe isl piinciple oi cause is lhe
one God; i) lhis God is Falhei, Son, and Holy Spiiil; ) lhis God is lhe isl
piinciple of (mela)physics, of elhics, and of logic, lhal is lo say, of being, of
goodness, and of liulh. Osboin shows lhal lhe isl pioblem (lhe one God)
as well as lhe lhiid (God as lhe isl piinciple of melaphysics, elhics, and
logic) nd lheii claiicalion in lhe solulion of lhe second pioblem (God in
Chiisl): Juslin, alieady a Plalonisl, nds safe and useful philosophy in lhe
woids of Chiisl and acknowledges lhe cioss of Chiisl as lhe giealesl symbol
of divine powei. Iienaeus believes in a God who became whal we aie in oidei
lo iaise us up lo whal He is and cenleis his anli-Gnoslic aigumenlalion on
lhe Pauline docliine (Eph r:ro) of lhe anakephalaiosis, oi lhe summing up,
of all lhings in Chiisl. Foi Clemenl, lhe unknown God is declaied in Chiisl
and is appioached fiom absliacl unily lhiough lhe dimension of Chiisl.
Teilullian, so sliongly monolheisl, emphasises lhe lolal humilily of his God,
which is lhe saciamenl of mans salvalion.
r,
Te apologisls, on lhe basis of exlensive modicalions, lhen pioceeded lo
incoipoiale vaiious elemenls fiom lhe philosophical cuiienls of Hellenism
r8. Osboin, E. Te Emergence of Christian Teology, Cambiidge r,,.
r,. Ibid., i8o.
Foi lhe Hebiew Bible lo lhe Sepluaginl oo
which lhey made use of foi iesponding lo lhe majoi philosophical and lheo-
logical queslions which conceined lhem, while al lhe same lime adapling lhe
Chiislological peispeclive lo lhal end. Tey lhus dislanced lhemselves fiom
bolh lhe dualislic solulion of Maicionism and lhe lheological melhodology
of lhe Gnoslics who fiom lhe veiy beginning, unlike lhe Chiislians, had
abandoned lhe ialional piocess, lhe dialogue belween failh and ieason, in
lheii appioach lo lhe ievealed mysleiies.
As pieviously menlioned, lhe polemic belween Calholics and Mani-
chaeans, occuiiing in lhe fouilh and fh cenluiies, was lhe conlinualion
of lhe conlioveisy belween Calholics and Gnoslics in lhe second cenluiy. If
lhe Manichaean oi Gnoslic side had held sway ovei lhe Calholics, weslein
lhoughl would nol have as ils basis lhe docliine of lhe Incainalion of lhe
Son of God bul ialhei a dualism which denies lhe inheienl goodness of
mallei and, consequenlly, lhe iealily of lhe Incainalion.
ii. Tuioiouic.i imviic.1ios
Fiom lhe lheological poinl of view, lhis conlioveisy has impoilanl conse-
quences on lhe inleipielalion of Pauline docliine. Te Gnoslic inleipielalion
of lhe aposlle Paul sel foilh by lhe Manichaeans was iadically confionled and
opposed by lhe Calholic Chuich. Accoiding lo lhe Manichaeans, Paul is a
dualisl who sel lhe spiiil againsl lhe esh. Alieady in lhe CMC, a Gnoslic and
Maicionile concepl of Paul can be obseived. Belz
io
and Deciel
ir
showed lhal
lhe Epislles lo lhe Galalians and lhe Coiinlhians weie piefeiied by Mani and
his disciples and lhal Mani almosl ceilainly inheiiled his Pauline concepls
fiom lhe Maicioniles. Likewise, lhe Epislle lo lhe Ephesians, which found
gieal favoui among lhe Gnoslics, is ciled in lhe CMC as being Manis foimula
of lhe dualislic docliine. Tis Gnoslic inleipielalion of Paul ieappeais wilh
equal foice in lhe Coplic souices
ii
and in Noilh Afiican Manichaeism.
i
io. Belz, H. D. Paul in lhe Mani Biogiaphy (CMC): Ciiilo, L. (dii.). Codex Manichai-
cus Coloniensis. tti del Simposio Internazionale, Cosenza r,8o, ir,.
ir. Deciel, F. La guie de sainl Paul el linleipielalion de sa docliine dans le mani-
cheisme: Padovese, L. (dii.). tti del I Simposio di Tarso su S. Paolo postolo, Rome
r,,, ro,r,.
ii. Ries, J. Sainl Paul dans la foimalion de Mani: Ries, J. Deciel, F. Fiend,
W. H. C. Maia, M. G. Le epistole paoline nei manichei, i donatisti e il primo gos-
tino, Rome r,8,, ,i,.
i. Deciel, F. Lulilisalion des eplies de Paul chez les manicheens dAfiique: ibid.,
i,8.
An Evalualion in lhe Lighl of lhe Hisloiy of Exegesis oo
oo Eighl Mani (iroi,o) and Manichaeism
Indeed, lhe Falheis of lhe Chuich weie well awaie of lhis dualism in lhe
Manichaean inleipielalion of Pauls wiilings. Te Manichaeans denied lhe
Incainalion of lhe Son of God and claimed lhal mallei and lhe body weie
evil, lhal lhe Mosaic Law was likewise evil, lhus concluding lhal man was
obliged lo commil sin. Even afei lhe coming of Jesus, man cannol, even wilh
lhe aid of giace, successfully oveicome sin since such a sliuggle piesupposes
human fieedom and lhe goodness of lhe passions. Te iejeclion of lhis sel
of ideas was an impoilanl deleimining facloi in lhe Falheis peiceplion
of Pauline lhoughl. Tey spaied no eoil lo ieach a deepei undeislanding of
Sl Pauls Chiislological lexls wilh lheii emphasis on lhe unily of lhe plan of
salvalion, as is lhe case of lhe Epislles lo lhe Colossians and lhe Ephesians,
placing Chiisl, who is God and man, as lhe head of lhe Chuich and of lhe
cosmos.
i
Bul lhe anli-Manichaean conlioveisy also had ils diawbacks foi Calholic
lheology, especially in iegaid lo ieaching an undeislanding of lhe Epislle lo
lhe Romans.
i,
Many Gieek Falheis did nol iecognize lhe subslanlial inheii-
lance of oiiginal sin as laughl by Paul, bul ialhei only ils eecls (dealh and
concupiscence). Neveilheless, lhe Manichaeans eiioneously aigued lheii case
foi claiming lhal sin was mans desliny on lhe basis of Rom ,: riir. Foi lhis
ieason, nol a few of lhe Gieek Falheis defended lhe concepl lhal man was fiee
lo choose belween good and evil and lhal Paul made no denial of lhis liulh.
Neveilheless, lhey do nol seem lo compiehend all of lhe implicalions of lhe
fh chaplei of lhe Epislle lo lhe Romans.
io
In much lhe same way, lo iank
piedeslinalion wilh divine foieknowledgealbeil foi lhe puipose of uphold-
ing human fieedom of choice as opposed lo Manichaean falalismpievenls
lhe Gieek Falheis fiom ieaching a full undeislanding of Rom 8:i8
i,
and ,:
o.
i8
In lhe Lalin Chuich lhe sliuggle againsl Manichaeism gave iise lo
Pelagianism, which caiiied lhese ideas of Gieek lheology lo lheii exlieme.
Te Pelagians held lhal human naluie alone, wilhoul lhe aid of divine giace,
could eeclively oveicome sin. Te polemic belween Sl Augusline and lhe
Pelagian lheologians was a key facloi in ieviving lhe conlioveisy ovei lhe
inleipielalion of lhe Epislle lo lhe Romans lo such an exlenl lhal lhe lhemes
conceining lhe naluie of sin and lhe ielalionships conliasling fieedom-giace
i. Casciaio, J. M. Estudios sobre la Cristolog|a del Nuevo Testamento, Pamplona
r,8i, r,r.
i,. Schelkle, K. H. Paulus, Lehrer der Vater. Die altchristliche uslegung von Romer
rrr, Dusseldoif r,,,.
io. Ibid., roi,o.
i,. Ibid., oori.
i8. Ibid., oo.
Foi lhe Hebiew Bible lo lhe Sepluaginl oo,
and fieedom-piedeslinalion would deeply inuence lhe couise of weslein
lheology fiom lhe Middle Ages lo modein limes.
iii. Exiui1ic.i imviic.1ios
Tis polemic led Calholics lo make use of lhe piinciples of lileiaiy ciilicism
in lhe inleipielalion of lhe Bible. Independenlly and piioi lo lhe sliuggle
againsl Manichaeism, lhe Calholics had alieady begun lo make use of a bibli-
cal exegesis palleined on lhe heimeneulic melhodology piopei lo Hellenislic
philology, lhus giving due iecognilion lo lhe impoilance of lexlual and lilei-
aiy ciilicism. As a consequence of lhe conlioveisy, Sl Augusline, as well as
olhei Calholic exegeles made use of lechniques of lexlual ciilicism in oidei
lo demonsliale lhal lhe inleipolalions alleged by lhe Manichaeans did nol,
in facl, exisl in lhe 1.
i,
Moieovei, fiom lhe Calholic poinl of view, lhe Manichaean exegesis
inleipieled lhe 1 fiom piesupposilions based on cosmological dualism and
chiislological docelism. Te iesull of such a lheological peispeclive, nol lhe
sliingency of lhe heimeneulic melhodology, led lo lhe dislinclions made
belween lhe aulhenlic lexls of Jesus and Paul and lhe alleged inleipolalions
of lhe aulhois. Consequenlly, lhe Falheis of lhe Chuich sliove lo demon-
sliale lhal lhe heimeneulic piinciples, syslemalised by Hellenislic philosophy,
weie peifeclly compalible and adaplable lo lhe Chiislian docliine of lhe
Incainalion of lhe Woid.
o
Quile eaily on, Teilullian had wiillen in an anli-
Gnoslic conlexl lhal lhe Incainalion of lhe Son of God was lhe medulla
Scripturarum (Teil. Scorpiace ri.r), and such a slance has always been lhe
essenlial chaiacleiislic of Chiislian exegesis down lhiough lhe cenluiies.
i,. Basevi, C. San gust|n. La interpretacion del Nuevo Testamento, Pamplona r,,,.
Deciel, F. spects du manicheisme dans lafrique romaine. Les controverses de Fortu-
natus, Faustus et Felix avec saint ugustin, Paiis r,,o.
Idem. Lfrique manicheenne (IVV sicles). Etude historique et doctrinale, i vol.,
Paiis r,,8; Idem. Le manicheisme piesenlail-il en Afiique el a Rome des pailicu-
laiismes iegionaux dislinclifs:, Auguslinianum (r,,): ,o; Taidieu, M. Vues
nouvelles sui le manicheisme afiicain:, REug i, (r,,,): i,,,; Viciano, A.
Aspecls chiislologiques du Coipus Paulinum dans la conlioveise anli -
ma nicheenne de Sainl Auguslin: van Tongeiloo, A. Giveisen, S. (dii.). Manichaica
selecta. Studies presented to Professor julien Ries, Louvain-la-Neuve r,,r, ,,8,.
o. Viciano, A. Reloiica, giamalica y dogma en la lecnica heimeneulica de la
anliguedad clasica: Aianda, G. (dii.). Biblia, Exegesis y Cultura. Estudios en honor del
Prof. D. jose Mar|a Casciaro, Pamplona r,,, rorr8.
An Evalualion in lhe Lighl of lhe Hisloiy of Exegesis oo,
ooo Eighl Mani (iroi,o) and Manichaeism
BI BLIOGRAPHY
r. Biviiocvnvnr
Asmussen, Jes Pelei. Bibliogiaphia Manichaica (r,or,o,): Xuastvanif. Studies in
Manichaeism, Copenhagen r,o,, io,8o.
Bhling, Alexandei. Ail. Manichismus: TRE ii (r,,i): i,,.
Klimkeil, Hans-Joachim. Hymnen und Gebete der Religion des Lichts, Opladen r,8,,
i,oo.
Klimkeil, Hans-Joachim Schmidl-Glinlzei, Helwig (ed.). japanische Studien zum
ostlichen Manichaismus, Wiesbaden r,,r.
van Tongeiloo, Alois. Manichaeism in Recenl Sludies: ETL o, (r,,r): iori.
i. Gvicini Mnicnnrn 1rx1s
Te edilions of lhe main Manichaean souices in Gieek, Lalin, and Coplic
aie ciled in foolnoles , 8, ,, ro, rr, and ri of lhe piesenl chaplei.
. 1i-Mnicnnrn Cnvis1in 1rx1s
Te edilions of lhe liealises of Augusline againsl Manichaeism aie ciled in
foolnole r,, above. Te edilions of lwo Gieek liealises againsl Manichaeism
aie ciled in foolnoles i and r, above. A lisl of lhe main anli-Manichaean
woiks in Gieek and Lalin (idolh cenluiy) is found in:
Lieu, Samuel N. C. Some Temes in Lalei Roman Anli-Manichaean Polemics, Pail
r: Hisloiy and Cosmogony: Bulletin of the john Rylands University Library of
Manchester o8 (r,8o): oo,.
Klein, Wolfgang Wassilios. Die rgumentation in den griechisch-christlichen nti-
manichaica, Wiesbaden r,,r, i,,.
. Rrcr1 scnoinvsniv
Asmussen, Jes Pelei. Dei Manichismus: Handbuch der Religionsgeschichte, hg. von
Jes Pelei Asmussen und Joigen Laessoe in Veibindung mil Caislen Colpe,
Gllingen, III r,,,, ,,o.
Bhlig, Alexandei (dii.). Die Gnosis, III, Der Manichaismus, Zuiich r,8o.
. Mysterion und Vahrheit. Gesammelte Beitrage zur spatantiken Religionsgeschichte,
Leiden r,o8.
Biydei, Pelei (dii.). Manichaean Studies. Proceedings of the First International Confer-
ence on Manichaeism, Lund r,88.
Foi lhe Hebiew Bible lo lhe Sepluaginl oo,
Ciiillo, Luigi (dii.). Codex Manichaicus Coloniensis. tti del Simposio Internazionale,
Cosenza r,8o.
Deciel, Fianois. Mani et la tradition manicheenne, Paiis r,,.
Klein, Wolfgang Wassilios. Die rgumentation in den griechisch-christlichen nti-
manichaica, Wiesbaden r,,r.
Lieu, Samuel N. C. Manichaeism in the Later Roman Empire and Medieval China, i.
ed., Tubingen r,,i.
Oil, Ludewijk Josephus Rudolf. Religio-historical Description of his Personality,
Leiden r,o,.
Puech, Henii-Chailes. Le manicheisme. Son fondateur. Sa doctrine, Paiis r,,.
. Die Religion des Mani: Knig, Fianz (dii.), Christus und die Religionen der Erde.
Handbuch der Religionsgeschichte, Fieibuig, II r,,o, ,,,o.
. Sur le manicheisme, Paiis r,,,.
Ries, Julien, Les etudes manicheennes. Des controverses de la Reforme aux decouvertes
du XX sicle, Louvain-la-Neuve r,88.
. Ail. Mani, manicheisme: Poupaid, Paul (dii.). Dictionnaire des Religions, Paiis
r,8, roi8.
Rudolph, Kuil. Der Manichaismus. Die Gnosis. Vesen und Geschichte einer spatan-
tiken Religion, . ed., Gllingen r,,o, ,i,,.
Taidieu, Michel. Le manicheisme, Paiis r,8r.
van Tongeiloo, Alois Giveisen, Soien (dii.). Manichaica Selecta. Studies presented
to Professor julien Ries, Louvain-la-Neuve r,,r.
Widengien, Geo. Mani und der Manichaismus, Slullgail r,or.Idem. Mani and
Manichaeism, London r,o,.
. Der Manichaismus, Daimsladl r,,,.
Wienei, Geinol - Klimkeil, Hans-Joachim (ed.), Studia Manichaica. :. Internation-
aler Kongref zum Manichaismus, Wiesbaden r,,r.
,. uui1ioni 1i1irs o
mnicnnrn rxrcrsis or scviv1cvr
Allgeiei, A., Dei Einuss des Manichismus auf die exegelische Fiageslellung bei
Auguslin: Ein Beiliag zui Geschichle von Auguslins lheologischei Enlwicklung:
M. Giabmann and J. Mausbach, eds., urelius ugustinus. Die Festschrif der Gor-
resgesellschaf zum r,oo. Todestage des heiligen ugustinus. Cologne r,o, rr.
Bhlig, A., Die Bibel bei den Manichaern. Diss., MunsleilW. r,, (lyped).
Clackson, S., et al., eds. Dictionary of Manichaean Texts. Vol. r: Texls fiom lhe
Roman Empiie, Tuinhoul r,,,.
Deciel, F., Lulilisalion des eplies de Paul chez les manicheens dAfiique: J. Ries,
et al., Le Epistole Paoline nei Manichee, i Donatisti e il primo gostino (Sussidi
Paliislici, ,). Rome r,8,; pages i,8 iepiinled in F. Deciel, Essais sur lEglise
Bibliogiaphy oo,
oo8 Eighl Mani (iroi,o) and Manichaeism
manicheene en frique du Nord er a Rome au temps de saint ugustin. Recueil
detudes (SEAug, ,). Rome r,,,, ,,roo.
Klimkeil, H.-J., Dei Gebiauch heiligei Schiifen im Manichismus: G. Schllgen
and C. Schollen, eds. Stimuli. Exegese und ihre Hermeneutik in ntike und
Christentum. Fs. E. Dassmann = JbAC, Suppl. i. MunsleilW. r,,o, r,r,,.
Mikkelsen, G., Bibliographia Manichaica, A Compiehensive Bibliogiaphy of
Manichaeism lhiough r,,o. Tuinhoul r,,,.
Ries, J., La Bible chez sainl Auguslin el chez les manicheens: REug , (r,or):
ir; , (r,o): iorr,; ro (r,o): o,i,.
Riggi, C., Les manicheens el leui ulilisalion de la Bible, selon Epiphane (Pan.
LXVI): B. Amalo, ed., Epistrophe. Tensione verso la Divina rmonia. Sciilli
di lologia paliislica iaccolli in occasione del ixx Genelliaco (Biblioleca di
Scienze Religiose, ,o. Rome r,8,, ,88o,.
Sundeimann, W., Chiisl in Manichaeism: Encyclopedia Iranica V, , (r,,r): ,,,.
. Chiislliche Evangelienlexle in dei iianisch-manichischen Lileialui: MIG r
(r,o8): 8oo,.
Tiechsel, F., Uber den Kanon, die Kritik und Exegese der Manichaer. Ein hisloiisch-
kiilischei Veisuch. Bein r8i.
Wallei, C., Der Ertrag der useinandersetzung mit den Manichaern fur das herme-
neutische Problem bei ugustin. Diss. Munich r,,i (lyped).
Wenning, G., Dei Einuss des Manichismus und des Ambiosius auf die
Heimeneulik Auguslins: REug o (r,,o): 8o,o.
SUvviimi1.vv Biviiouv.vuv
M.icu.iism
Biowning, R. Le commenlaiie de S. Nil dAncyie sui le Canlique des canliques.
ReByz i (r,oo): ro,r.
Coyle, J. K. Maiy Magdelene in Manichaeism. Mus ro (r,,r): ,,,.
Deciel, F. Lulilisalion des Eplies de Paul chez les manicheens dAfiique. Pages
i,8 in Le epistole paoline nei manichei, i don atisti e il primo gostino. Ediled
by J. Ries, F. Deciel, el al. Sussidi paliislici ,. Rome: Inslilulum Paliislicum
Auguslinianum, r,8,.
. La guie de Sainl Paul el linleipielalion de sa docliine dans le Manicheisme,
Inslilulo Fiancescano di Spiiilualila. Pages ro,r, in tti del I Simposio di
Tarso su S. Paolo postolo. Tuichia: La Chiesa e la sua sloiia ,. Rome: Ponlicio
Aleneo Anlonianum, r,,.
Golega, J. Zum Texl dei Johannesmelabole des Nomus Panopolilanus (saec. ,).
ByZ ,, (r,oo): ,o.
Foi lhe Hebiew Bible lo lhe Sepluaginl oo,
Gueiaid, M.-G. Elemenls de iomanesque dans le Commentaire sur le Cantique de
Nil dAncyie. Rechug i, (r,,o): ri,,.
Holze, H. Schiifeifahiung und Chiislusbekennlnis im pachomianischen
Mnchlum. TZ , (r,,): ,o,.
Klein, W. W. Die rgumentation in den griechisch-christlichen ntimanichaica.
Sludies in Oiienlal Religions r,. Wiesbaden: Haiiassowilz, r,,r.
Ries, J. Sainl Paul dans la foimalion de Mani. Pages ,i, in Le epistole paoline nei
manichei, i donatisti e il primo gostino. Ediled by J. Ries, F. Deciel, el al. Sussidi
paliislici ,. Rome: Inslilulum Paliislicum Auguslinianum, r,8,.
Slieckei, G. Dei Klnei Mani Kodex, Elkesai und das Neue Teslamenl. Pages ri
in Gecumenica et patristica. Fs. W. Schneemekhei. Ediled by D. Papandieou.
Slullgail: Kohlhammei, r,8,, rir.

Bibliogiaphy oo,
Alphabetical List of Principal Authors & Anonymous Works Discussed
This page intentionally left blank
Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed i
HANDBOOK OF PATRI STIC EXEGESI S
i
ii Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed
THE BI BLE I N ANCI ENT CHRI STIANI TY
General Editor
D. Jeiey Bingham
Editorial Board
Robeil L. Wilken Biian E. Daley Mauieen A. Tilley
Robin M. Jensen Fiances M. Young Chiisloph Maikschies
VoiUmi r
Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed iii
Handbook
of Paliislic Exegesis
The Bible in Ancienl
Chiislianily
by Chailes Kannengiessei
vi 1u svici.i co1vi vU1i os vv v.vi oUs scuoi.vs
Volume II
BRI LL
LEI DEN B OS TON
ioo
iv Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed
Tis book is piinled on acid-fiee papei.
Libiaiy of Congiess Calaloging-in-Publicalion Dala
Kannengiessei, Chailes.
Handbook of paliislic exegesis: lhe Bible in ancienl Chiislianily l by Chailes
Kannengiessei; wilh special conliibulions by vaiious scholais.
p. cm. (Te Bible in ancienl Chiislianily; v. ri)
Includes bibliogiaphical iefeiences and index.
ISBN ,ooo,8r,r (sel: alk. papei) ISBN ,oor,, (v. r: alk.
papei) ISBN ,oor, (v. i: alk. papei)
r. BibleCiilicism, inleipielalion, elc.HisloiyEaily chuich,
ca. oooo. i. Falheis of lhe chuich. I. Tille. II. Seiies.
BS,oo.K ioo
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Copyiighl ioo by Koninklijke Biill NV, Leiden, Te Nelheilands
All iighls ieseived. No pail of lhis publicalion may be iepioduced, lianslaled,
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Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed v
CONTENTS
voiUmi 1vo
Lisl of Special Conliibulions vii
Alphabelical Lisl of Piincipal Aulhois
& Anonymous Woiks Discussed ix
IX. Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie 671
X. Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie 921
XI. Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie 989
XII. Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie 1299
XIII. Syiiac Chiislian Lileialuie 1377
XIV. Paliislic Exegesis in Aimenian, Geoigian, Coplic, and Elhiopian
Chiislian Lileialuie 1447
Epilogue: A Voice fiom lhe Ends of lhe EailhTe Veneiable
Bedes Use of Sciipluie 1473
Index of Names foi lhe Inlioduclion and Pail A 1496
Alphabetical List of Principal Authors & Anonymous Works Discussed
This page intentionally left blank
Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed vii
SPECIAL CONTRI BUTIONS
David L. Balas and Paliislic Exegesis of lhe Books of lhe Bible
D. Jeiey Bingham (Chaplei IV)
Geoige C. Beilhold Maximus Confessoi: Teologian of lhe Woid
(Chaplei X, Seclion VIII)
Tomas Bhm Allegoiy and Hisloiy (Chaplei III, Seclion II, in
Subseclion II)
Te Exegesis of Aiius: Biblical Allilude and
Syslemalic Foimalion (Chaplei IX, Seclion III,
Subseclion II)
Pamela Biighl Augusline: Te Heimeneulics of Conveision
(Chaplei XI, following Seclion XVII)
Noibeil Biox Iienaeus and lhe Bible (Chaplei V, Seclion IX,
following Subseclion VI)
Sydney H. Gii lh Ephiaem lhe Exegele: Biblical Commenlaiy in
lhe Woiks of Ephiaem lhe Syiian (Chaplei XIII,
following Seclion III)
Jean-Noel Guinol Teodoiel of Cyius (Chaplei IX, Seclion XIX)
Pieiie Jay Jeiome (Chaplei XI, Seclion XIII)
Slephan C. Kesslei Giegoiy lhe Gieal (Chaplei XII, Seclion XV)
Anne Pasquiei Te Valenlinian Exegesis (Chaplei V, Seclion
VIII, Subseclion III)
Chiisloph Schublin Te Conliibulion of Rheloiics lo Chiislian
Heimeneulics (Chaplei II, Seclion IV)
Michael A. Signei and Rabbinic Lileialuie (Chaplei II, Seclion II)
Susan L. Giaham
Manlio Simonelli Teodoie of Mopsueslia (Chaplei IX, Seclion XI,
Subseclion XI)
Albeil Viciano Mani (Chaplei VIII, Seclion I)
Heimann J. Vogl Oiigen of Alexandiia (Chaplei VI, Seclion III)
Robeil L. Wilken Cyiil of Alexandiia (Chaplei IX, Seclion XII)
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed ix
ALPHABETICAL LI ST
OF PRI NCI PAL AUTHORS & ANONYMOUS
WORKS DI SCUSSED
Italic iefeiences aie lo Volume 2
Acacius of Caesaiea 774
cts of Martyrs 431
Aelia Eudocia 883
Afiicanus
, Iunilius 132
, Sexlus Julius 327
Ambiose of Milan 1045
Ambiosiaslei 1081
Ammonios of Alexandiia
(s. III) 380
Ammonius of Alexandiia
(s. VI) 931
Amphilochius of Iconium
77
Andiew of Caesaiea 938
Anlony lhe Heimil 140
Aphiaales 1392
Apollinaiis of Hieiapolis 442
Apollinaiius of Laodicea 721
Apponius 1278
Aialoi 1307
Aiislon of Pella 317
Aiius and Aiianism 84
Ainobius lhe Youngei 128
Asleiius
of Amasea 828
of Anlioch 838
Alhanasius of Alexandiia
708
Alhenagoias of Alhens 442
Augusline
of Hippo 1149
Iiish 1294
Avilus 1301
Bainabas 423
Basil
of Caesaiea 740
of Seleucia 919
Benedicl of Nuisia 1320
Benjamin of Alexandiia 147
Boelhius 1318
Caesaiius of Ailes 1310
Cassian, John 1272
Cassiodoius 1327
Catenae 978
Chiomalius of Aquileia 1088
Chiysologus (Pelei of
Ravenna) 121
Chiysoslom, John 783
Claudius Maiius Vicloiius
1029
Clemenl
of Alexandiia 307
of Rome 409
Commodian 623
Cypiian
of Cailhage 623
lhe Poel 1025
Pseudo- 318
Cyiil
of Alexandiia 840
of Jeiusalem 77
Daniel of Salah 1438
Didache 413
Didymus of Alexandiia 725
Diodoie of Taisus 780
x Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed
Dionysius
of Alexandiia 373
Exiguus 1317
Pseudo- 928
Diaconlius 1030
Ephiaem lhe Exegele (lhe
Syiian) 1395
Epiphanius of Salamis 735
Eucheiius of Lyon 1283
Eudoxius of Conslanlinople 772
Eugippius 1303
Eunomius of Cyzicus 774
Eusebius
of Caesaiea 75
of Emesa 734
Gallicanus 1314
Euslalhius of Anlioch 771
Euliopius 1245
Evagiius Ponlicus 730
Evodius of Uzalis 1247
Fauslus of Riez 1290
Foilunalianus of Aquileia 1035
Fulgenlius of Ruspe 1305
Gaudenlius of Biescia 1039
Geoige Pisides 940
Geimanus of Conslanlinople 972
Giegoiy
of Agiigenlum 139
of Elviia 1017
lhe Gieal 133
of Nazianzus 748
of Nyssa 753
Taumaluigus 378
Hadiian 875
Hegesippus 471
Hermas 424
Hesychius of Jeiusalem 878
Hilaiy of Poilieis 997
Hippolylus of Rome 328
Ignalius of Anlioch 413
Ildefonsus of Toledo 1375
Iienaeus of Lyon 477
Iiish Augusline 1294
Isaac
of Anlioch 1431
of Nineveh 1441
Ishobai Nun 1444
Ishodad of Meiw 1445
Isidoie
of Pelusium 870
of Seville 1370
Iunilius Afiicanus 132
Jacob
of Edessa 1442
of Saiug 1435
Jeiome 1094
Johannes bai Aphlonaja 1437
John
Cassian 1272
Chiysoslom 783
of Damascus 974
Julian of Eclanum 1253
Juslin of Rome 434
Juvencus 1019
Laclanlius 993
Lalhcen 1293
Leo I, lhe Gieal 1287
Letter to Diognetus 476
Lucifei of Cagliaii 1012
Mani and Manichaeism 649
Mai Aba 1429
Maicellus of Ancyia 70
Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed xi
Maicion of Sinope 430
Maiius Vicloiinus 1014
Maiius Vicloiius, Claudius
1029
Mailyiios-Sahdona 1440
Maximus
Confessoi 942
of Tuiin 1248
Melelius of Anlioch 773
Melilo of Saidis 473
Melhodius of Olympus 384
Milliades 441
Minucius Felix 391
Moses bai Kepha 144
Naisai of Edessa 1432
Nilus of Ancyia 832
Nonnos of Panopolis 881
Novalian 634
Gdes of Solomon 429
Oecumenius 937
Oplalus of Milevis 1137
Gpus imperfectum in
Matthaeum 1258
Oiigen of Alexandiia 336
Pachomius 145
Pacian of Baicelona 1041
Papias of Hieiapolis 421
Paliicius (Paliick) 1292
Paulinus of Nola 1241
Pelagius 1234
Pelei
I of Alexandiia 383
of Ravenna,
Chiysologus 121
Philaslei of Biescia 1037
Philoxenus of Mabbug 1433
Physiologos 426
Polycaip of Smyina 419
Polychionius of Apamea 831
Polamius of Lisbon 101
Piimasius of Hadiumelum
1325
Piiscillian of Avila 1043
Pioba 1021
Pioclus of Conslanlinople 873
Piospei of Aquilaine 1281
Piudenlius 1023
Pseudo-
Bainabas 423
Cypiian 318
Dionysius 928
Quodvulldeus 1251
Rabbula 1430
Romanos lhe Melodisl 932
Runus of Aquileia 1134
Rufus of Sholep 14
Sahdona (Mailyiios) 1440
Salonius of Geneva 1285
Sedulius 1027
Seiapion of Tmuis 729
Seveiian of Gabala 833
Seveius of Anlioch 924
Sexlus Julius Afiicanus 327
Simeon of Edessa 1439
Solomon, Gdes of 429
Symeon of Mesopolamia
143
Talian lhe Syiian 439
Teilullian 393
Teodoie
of Heiaclea 780
of Mopsueslia 798
Teodoiel of Cyius 885
xii Alphabelical Lisl of Piincipal Aulhois & Anonymous Woiks Discussed
Teognoslos 381
Teonas of Alexandiia 382
Teophilus
of Alexandiia 733
of Anlioch 472
Tilus of Boslia 775
Tyconius 1139
Ulla 1011
Valenlinus and Valenlinians 434
Valeiian of Cimelium 1282
Veiecundus of Junca 131
Vicloi of Capua 1324
Vicloiinus of Poelovio 637
Wulla 1011
Zeno of Veiona 1013
Foi lhe Hebiew Bible lo lhe Sepluaginl o,r
CHAPTER NINE
THE FOURTH
-
AND FIFTH
-
CENTURY
GREEK CHRISTIAN LITERATURE
co1i1s
I. Inlioduclion: Te Fouilh Cenluiy 673
II. Te Achievemenl of Eusebius of Caesaiea 673
III. Te Aiian Ciisis 684
i Aiius and Aiianism 684
ii Te Exegesis of Aiius: Biblical Allilude and Syslemalic Foimalion (by
Tomas Bhm) 687
iii Complemenlaiy Bibliogiaphy on Aiian Exegesis 704
IV. Incainalional Heimeneulics 706
i Maicellus of Ancyia 706
(ii Anlony lhe Heimil: see Vol. 2, p. 1460)
(iii Pachomius: see Vol. 2, p. 1463)
iv Alhanasius of Alexandiia 708
v Apollinaiius of Laodicea 721
V. Te Oiigenian Legacy 723
i Didymus of Alexandiia 723
ii Seiapion of Tmuis 729
iii Evagiius Ponlicus 730
VI. Teophilus of Alexandiia 733
VII. Eusebius of Emesa 734
VIII. Epiphanius of Salamis 733
IX. Cappadocian Exegesis 740
i Basil of Caesaiea 740
o,r
o,i Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
ii Giegoiy of Nazianzus 748
iii Giegoiy of Nyssa 733
X. Amphilochius of Iconium 767
XI. Biblical Exegesis and Heimeneulics in Syiia 769
i Euslalhius of Anlioch 771
ii Eudoxius of Conslanlinople 772
iii Melelius of Anlioch 773
iv Eunomius of Cyzicus 774
v Acacius of Caesaiea 774
vi Tilus of Boslia 773
vii Cyiil of Jeiusalem 776
viii Teodoie of Heiaclea 780
ix Diodoie of Taisus 780
x John Chiysoslom 783
xi Teodoie of Mopsueslia (by Manlio Simonelli) 799
xii Asleiius of Amasea 828
xiii Polychionius of Apamea 831
xiv Nilus of Ancyia 832
xv Seveiian of Gabala 833
xvi Asleiius of Anlioch 838
XII. Cyiil of Alexandiia 840
by Robeil L. Wilken
XIII. Isidoie of Pelusium 870
XIV. Pioclus of Conslanlinople 873
XV. Hadiian 873
XVI. Hesychius of Jeiusalem 878
XVII. Nonnos of Panopolis 881
XVIII. Aelia Eudocia 883
XIX. Teodoiel of Cyius 883
by Jean-Noel Guinol

XX. Basil of Seleucia 919
Foi lhe Hebiew Bible lo lhe Sepluaginl o,
I
I NTRODUCTION: THE FOURTH CENTURY
Te golden age of paliislic lileialuie exlends fiom lhe end of lhe Dioclelian
peiseculion (rr) unlil lhe Council of Chalcedon (,r). Duiing almosl
a cenluiy and a half, one geneialion afei anolhei of educaled men and
women luined lo lhe chuich in all lhe piovinces of lhe Empiie, welcoming
hei message of salvalion and secuiing lheii social slalus inside hei insli-
lu lional fiame. In lhe eia of impeiial palionage, given lo lhe chuich isl
by Conslanline and his lhiee sons (ror), lhen by all lheii successois
wilh lhe exceplion of Julian (oro), lhe ieceplion of sciipluie in ancienl
Chiislianily look a new couise.
Te exegesis of sciipluie became a majoi pieiogalive of lhe bishops,
pioviding lheii public discouise wilh lhe iesouices of a sacialized language.
Tus exegesis became piimaiily a pasloial duly. As lhe bishops engaged
eneigelically inlo lheii lask of inleipieling sciipluie wilh lheii own failh-
seeking-ieason in biblical leims, il became a souice of enlighlenmenl foi lhe
failhful; al lhe same lime, il also allowed lhe bishops lo unify lhe ciowds of
new conveils inlo a communily of lhoughl and behavioi iuled by lhe Old
and New Teslamenls. Tus lhe inleipielalion of lhe sacied woid shifed fiom
being lhe pieiogalive of chaiismalic individuals of lhe lhiid cenluiy lo lhe
hieiaichical inslilulion of lhe impeiial Chuich of lhe fouilh cenluiy.
Tis shif of aulhoiily lo moie oi less gifed cleiical dignilaiies had al
leasl lwo diamalic consequences: First, it created the conditions for a global
reception and interpretation of scripture by non-specialists. Veiy ofen liained
in lhe iheloiical culluie of lheii lime, fouilh cenluiy chuich leadeis faced
many challenging silualions. Caughl belween lhe piudenl iespecl due lo
pasl liadilions of local chuiches and lheii innovalive welcoming of new
geneialions of calechumens, lhey had lo develop a peisuasive discouise
of lheii own in oidei lo communicale wilh lheii congiegalions and lo be
iecognized by lheii peeis as woilhy paslois. Te Bible was lheii deepesl
challenge. Tey had lo ieach oul beyond lhe hoiizons of lheii own culluie,
calching Gods woid and ievelalion in a fai dislanl Hebiaic pasl. Even lhe
gospel naiialives and olhei aposlolic wiilings, a lillle neaiei lo lheii own
limes iequiied lhoiough explanalions because of lheii alieady alien conlexl.
Neveilheless, as foimei ihelois and men of law, many of lhe bishops weie
able lo nd lhe language lo foslei spiiilualily and lo encouiage values lhanks
lo lhe highei educalion lhey had ieceived in lheii youlh.
Tey inleipieled lhe foieignness of sciipluie as a veiy maik of ils
o, Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
divine ievelalion: lhiough sliange sloiies and unusual symbols, Gods spiiil
deliveied lessons foi lhe piesenl lime. A code diclaled by lhe elhnic and
social needs of ancienl Hebiews seemed in lheii eye lo sliess lhe oiiginalily
of lhe Chiislian way of life. If iead in lhe iighl disposilion, even lhe bizaiie
Gieek of lhe ixx lianslalois, opened an access lo lieasuies of wisdom and
poeliy. Tese somehow impiovised chuich leadeis, some alieady educaled
since childhood in Chiislian families, found in lhe Bible a language wilh
inexhauslible iesouices foi lheii ieligious imaginalion, and a legilimaling
aulhoiily foi lhe daily exeicise of lheii cleiical aulhoiily. In shoil, sciipluie
was all peivasive in lhe minisliy of paslois foi lheii congiegalions facing lhe
iealilies of life. Tiough a coiiecl inleipielalion, in confoimily wilh lhe failh
noims of lhe believing communily, lhe biblical woid bioughl consolalion,
sound judgmenl and ieasoned ieeclion lo lhe chuich al laige.
Secondly, lhe placing of lhe heimeneulical lask undei lhe aegis of lhe
bishops, nol only linked exegesis lo lhe episcopal pasloial chaige, bul it also
once for all established the scriptural foundation of their doctrinal statements.
Sciipluie, inleipieled in impeiial Chiislianily, did nol limil ilself lo wai-
ianling social iegulalions. Il became inliinsically lheological. Te chuich
leadeis culluial backgiound, especially when lhey aulhoiilalively inlei-
pieled sciipluie, iepiesenled a millennium of philosophical and iheloiical
civilizalion. By addiessing audiences of newly conveiled men and women,
lhe bishops, many of whom weie lhemselves adull conveils, pioceeded lo
ieliieve essenlial values of lheii own lhousand-yeai-old culluie. Tey would
lileially conveil lhe pasl millennium in maiking oul, in leims piecisely of
their culluie, a consislenl denilion of Chiislian beliefs. In sliong conliasl
wilh lhe ieceplion of lhe ancienl sciipluies among lheii Jewish conlem-
poiaiies, Chiislian leadeis and inleipieleis buill up a poweiful lheoielical
consliucl in defense of lheii failh which implied a iadical melamoiphosis
of Gieek lhoughl al lhe same lime as il aclualized lhe message of Jewish
sciipluies in lhe conlexl of lhe Gieek-speaking chuiches.
Te main meliopolilan chuich cenleis of lhe Conslanlinian Empiie
pailicipaled aclively and wilh speclaculai iesulls in lhis innovalive ieceplion
of sciipluie, a ieceplion lhal was al lhe same lime hieiaichical and pasloial.
Te inlelleclual almospheie piopei lo each big cily, would be conducive lo
a foim of biblical exegesis, molded by eailiei local liadilion, bul also calling
foi melhodological ciealivily and lheological claiicalion. In Alexandiia
and Anlioch, Cailhage and Rome, in Jeiusalem and Edessa, in Milan and
Cappadocian episcopal sees, and in Syiian Caesaiea, biblical exegesis would
ouiish duiing lhe golden age of paliislic lileialuie in a vaiiely of old and
new lileiaiy genies.
Foi lhe Hebiew Bible lo lhe Sepluaginl o,,
I I
THE ACHI EVEMENT OF EUSEBI US OF CAESAREA
( D. 339l340)
Eusebius was boin in Caesaiea ca. io, and inilialed inlo Oiigens heime-
neulics and exegesis by Pamphilus, wilh whom he wiole a losl pology for
Grigen duiing Pamphiluss impiisonmenl duiing lhe Dioclelian peiseculion.
Eusebius himself was seized in lhe Tebais and impiisoned duiing lhe same
peiseculion; howevei soon afei Conslanline and Licinius had published
lheii edicl of loleiance, Eusebius was elecled lo lhe see of his home lown in
r. A modeialely conseivalive Oiigenisl, wilhoul a gieal deal of lheologi-
cal ciealivily, he was eeclively compiomised in lhe Aiian conlioveisy. His
exceplional leaining and indefaligable labois as an aulhoi made him lhe
falhei of ecclesiaslical hisloiiogiaphy, an encyclopedic expeil in Chiislian
apologelics, a piominenl lheological advisei of Empeioi Conslanline, and
an impoilanl link in lhe conlinuily of Oiigens biblical scholaiship inlo lhe
fouilh cenluiy. Only lhe lasl of lhese aclivilies calls foi an analysis in lhe
piesenl conlexl.
In Te Chronicle (chron.; CPG II, ,), Eusebius
diew upon lhe inilialive of Julius Afiicanus, bul on a much giandei scale,
and eliminaled fiom lhis scienlic endeavoi any chiliaslic oveilones. Among
his apologelic woiks a General Elementary Introduction (introd.; PG ii; CPG
II, ,,) lo lhe gospel, wiillen befoie r in len books, suivives only in
pail (books o,), undei lhe special lille Eclogae Propheticae (ec. proph.;
PG ii), piesenling shoil nolices on Messianic piophecies. Te Praeparatio
Evangelica (p.e.; GCS Eus. 8; CPG II, 8o), wiillen in feen books afei r,
iefules polylheism and demonsliales lhe supeiioiily of Jewish ieligion. Te
Demonstratio Evangelica (d.e.; GCS Eus. o; CPG II, 8,), in lwenly books
(of which len Books and pail of Book r, aie exlanl) shows lhe univeisal
signicance of lhe Old Teslamenl, fullled in lhe New. Chiislianily ielies
on lhe ieligion of lhe Paliiaichs befoie lhe dispensalion of Mosaic law. Te
Praeparatio and lhe Demonstratio in lhe main iefule Poiphyiys liealise
gainst the Christians. Bolh woiks aie ieminiscenl of Oiigens Contra Cel-
sum. Te Teophania (theoph. fr.; GCS Eus. , i; CPG II, 88), in ve books
suiviving only in a Syiiac veision daled fiom rr c.i., is Eusebiuss lasl
apologelic woik, piobably fiom aiound i; ils fouilh book lieals of lhe
fulllmenl of o1 piophecies. Only a few pooi fiagmenls aie handed down
of gainst Porphyry in lwenly-ve books. In lhis woik, Eusebius discussed
o,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
lhe disciepancies belween lhe gospels denounced by lhe neo-Plalonic phi-
losophei, lhe genealogies of Jesus and lhe Resuiieclion sloiies.
Assisled by Pamphilus, Eusebius iepioduced lhe fh column of Oiigens
Hexapla, which had been pieseived al Caesaiea in a unique exemplai. He
added lo lhe Oiigenian column of lhe ixx, alleinalive ieadings fiom olhei
veisions in lhe maigin. Conslanline oideied him lo send lo Conslanlinople
fy copies of his copied fh column. Anolhei lool foi biblical scholaiship
pioduced by Eusebius, is his Evangelical Canons (CPG II, o,), showing
which passages of each Gospel aie paialleled in any of lhe olheis. In foui
columns, divided inlo numbeied small seclions, lhe lexl of lhe gospels can
be iead conlinuously. Al lhe same lime, lhe ieadei can iefei lhe lexl lo len
canons, one foi passages common lo all foui gospels, a second one foi
all lhose common lo lhe Synoplics, elc. (Quaslen III, ,). Tese Eusebian
Canons oi Eusebian Sections, in lheii Syiiac and Lalin veision, played a basic
iole in biblical sludies foi cenluiies lo come. Te Gnomasticon (onomast.;
GCS ,r; CPG II, oo), on lhe place-names in lhe Bible, liansmils a good
deal of geogiaphical and hisloiical infoimalion. Bolh lhe Gieek oiiginal
and lhe Lalin veision aie exlanl and piesenl even loday lhe mosl impoilanl
souice foi lhe lopogiaphy of lhe Holy Land (Quaslen III, o). Wiillen be-
foie r, lhe Gnomasticon, was lhe fouilh pail of a laigei sludy on biblical
geogiaphy, which deall wilh (r) an inleipielalion of elhnological leims of
Hebiew sciipluie in Gieek, (i) a lopogiaphy of Judaea wilh lhe inheiilances
of lhe lwelve liibes, () a plan of Jeiusalem and of lhe Temple.
Among suiviving fiagmenls of lhe losl woik Gospel Questions and
Solutions (CPG II, ,o), one dislinguishes lhe Gospel Questions and Solutions
addressed to Stephanus (PG ii, 88o,o), in lwo books discussing lhe child-
hood naiialives; and lhe Gospel Questions and Solutions addressed to Marinus
(PG ii, ,,,,), in one book, dealing wilh lhe Resuiieclion naiialives (a
long fiagmenl Gn Passah (CPG II, ,,) may belong lo il). Gieek (PG ii,
,,,roro) and Syiiac fiagmenls, and a piecious Epilome of lhe whole woik
suivive. PG ii, 8,,rooo, Syiiac; OC N.S. rilr (r,iir,i) o,o; lhiid
seiies r (r,i,) 8o,,; lhiid seiies i (r,i,) ,,o,.
Te Commentary on the Psalms (Ps.; CPG III, o,), one of Eusebiuss lasl
woiks, was of giganlic piopoilions. Il was lianslaled inlo Lalin by Eusebius
of Veicelli, who omilled heielical passages (Jeiome, vir. inl. 8r; Ep or, i;
rri, io); lhe Lalin veision is losl.
In Ps r,o = PG i, ,iDrC, of which only rooBiC aie ieliable.
In Ps ,, = PG o, 8rro
In Ps ,o,,,, = PG i, rCriirC
In Ps rr8 = ,C r8,,o (r,,i)
Te Achievemenl of Eusebius of Caesaiea o,,
Foi Com. Ps., in pailiculai, see M. Richaid (r,,,) and M. J. Rondeau and
J. Kiichmeyei (r,oo).
Te Commentary on Isaiah (Is; CPG II, o8), announcing a division inlo
len books, and lalei on inlo feen, piesenls no such division in lhe manu-
sciipl liadilion. Il is known in ils enliiely since r,i, and was published by
J. Zieglei in r,,, (GCS, Eusebius Verke, IX). Il depends on Oiigens similai
woik, and piobably dales fiom lhe yeais following lhe Council of Nicaea,
i,. Eusebius quoles and paiaphiases Oiigen al lenglh, his Isaiah lexl being
lheiefoie lhe one of Oiigens Hexapla. He also quoles olhei biblical books,
lileially oi by paiaphiasing lhem, in such a massive fiequency lhal his own
wiiling seems enliiely peimealed by sciipluie. Te biblical index in GCS
coveis feen pages.
Eusebius exegelical melhod lacks Oiigens dislinclion of a lhieefold sense
of sciipluie. In lhe Eclogae he sliesses lhe lileial meaning of piophecies. In
lhe Demonstratio he allows some allegoiism, bul only when foiced by lhe
symbolic language of sciipluie ilself. In his lalei wiilings againsl Maicellus
of Ancyia, Contra Marcellum and de ecclesiastica theologia, he sliongly disap-
pioves of Maicelluss allegoiies. Eusebiuss own focus is on lhe biblical selling
and ielevance of biblical dala. In his view, each biblical passage conveys a
divine ievelalion lo ils immediale ieadeiship, as well as foi fuluie geneialions.
Te liulh of lhe lexl, as deleimined by ils theoria, always belongs lo ieal
hisloiy and dispenses fiom aibiliaiy allegoiizing. Tus Eusebius exeicises a
ciilical vigilance in iegaid lo Oiigens spiiilual inleipielalions. He anlicipales
lhe conceins of Anliochene exegeles (D. S. Wallace-Hadiill, ,r).
He iefeis lo lhe lileial sense by phiases like , accoiding lo
lhe lellei; , as lhe sloiy goes; ,
in ils obvious meaning; and he calls lhe spiiilual meaning , mean-
ing, oi , exposilion, vision. Posilioned halfway belween Alexandiian
and Anliochene heimeneulics, he iemains moie inclined lowaid lhe foimei
(C. Cuili), his own alliludeno suipiiseis confoimed lo lhe dealings of
lhe Spiiil in sciipluie.
Foi Scholia, on feen dieienl biblical books, alliibuled lo Eusebius in
lhe catenae, see CPG II, o,.
Eui1ios
PG r,i.
GCS, Eusebius Verke ,, ,, rr, r, io, i, , , (r,oir,8).
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Ps rr8: M. Hail, SC r8,,o (r,,i).
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English
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Prep. ev.: E. Gioid, Oxfoid r,o, r,8r.
Quest. ev.: G. Beyei: GC rir (r,i,): o,o; i (r,io): 8o,,; i (r,i,):
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French
All volumes of SC, above.
German
H.E.: P. Haeusei. Daimsladl, ind ed. r,8r.
mart. Pal.: A. Bigelmaii, BKV ind ed. ,, r,r, i,r. B. Violel: TU r, .
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theoph. fr.: H. Giessmann, Die Teophanie, GCS rr, i (r,o), Syiiac.
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H.E. and mart. Pal.: G. del Ton: Rome r,o.
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I I I
THE ARIAN CRI SI S
i. AviUs (u. 336) .u Avi.ism
If lhe scholaily achievemenls of Eusebius of Caesaiea conlinued lo inu-
ence lhe dieienl chuich communilies of his cenluiy, lhe majoiily of lhese
chuiches weie lo be shaken by lhe docliinal challenges and polilical conse-
quences of lhe Aiian ciisis. A dislinclion needs lo be made belween Aiius
himself (died in o) and lhe geneial ciisis named afei him. Te Alexandiian
piiesl, excommunicaled by Bishop Alexandei and his local synod aiound
r8, was a shaip inlelleclual who piomoled a Chiislological exegesis of his
own, piovoking lheieby a giave scandal in his own chuich communily. On
lhe olhei hand, lhe Aiian ciisis was a polilical conicl belween lhe melio-
polilan see of Alexandiia and easlein Medileiianean chuiches ghling foi
piivileged slalus undei impeiial palionage, foi whom lhe Aiian dispule was
a pielexl foi imposing conliadicloiy foims of oilhodoxy. Te ciisis, which
lasled in lhe Easl unlil Teodosius (8o) and in lhe Wesl unlil deep inlo lhe
,lh cenluiy, was unpioduclive as a whole in malleis of biblical heimeneulics
oi exegesis, wheieas lhe genuine inilialives of Aiius himself iesled on lhe
peculiai logic of his own iecognilion of sciipluie.
Aiius aigued wilh sciipluial phiases and allusions (Bhm, below) on lhe
basis of his essenlial piesupposilion: Tis piinciple pioclaimed il necessaiy
lhal lhe Godhead should be nol only unliealed bul unbealen. Te logical
sequence is lhal lhe Son of God, lhe Logos, cannol be liuly God (Quaslen
III, 8). Mosl of lhe biblical iefeiences in Aiiuss wiilings weie familiai lo
Alexandiian lheologians since Oiigen. One noles, in pailiculai, lhe piivileged
place of Piv 8:iii,, nol only in lhe liadilion of Alexandiia, bul fiom lhe
second cenluiy on, in lhe woiks of Alhenagoias, Teilullian, Iienaeus, Clemenl
of Alexandiia, and olheis (Simonelli, Studi 88,). Againsl lhis backgiound,
Aiiuss singulai choice is sliiking: Aiius consideied lhe veibs of vv. iii,
as having lhe same meaning; he accepled creare of v. ii and stabilire (lo es-
lablish) in lheii piopei sense, and he look generare of v. i, as synonymous
wilh lhe lwo foimei veibs, lheieby slaling lhal in Chiisl sonship was nol
ieal, bul only an addilion. His inleipielalion ielied on liadilional opinions
(conceining lhe link belween vv. iii,), bul he complelely alleied lheii
spiiil by his emphasis on creare, lo lhe deliimenl of generare. (Simonelli,
Studi, 8,8o). Tis docliine is a lypical pioducl of lheological ialionalism,
accoiding lo one of Quaslens blunl slalemenls (III, 8).
Only a few pooi fiagmenls of exegelic slalemenls suivive in lhe lileiaiy
Te Aiian Ciisis o8,
iemains of Aiiuss eailiesl suppoileis, lhe besl known among lhem, in lhis
iegaid being Asleiius lhe Sophisl, quoled geneiously by Alhanasius (Kannen-
giessei, th. dl. r,r8o, ioio8; M. Vinzenl, r,,). A sel of Homilies on
the Psalms, alliibuled by M. Richaid and olheis lo Asleiius in lhe r,os and
,os, caused a ieal sensalion (Quaslen III, r,or,,), bul lheii alliibulion
did nol hold, among olhei ieasons, foi lack of a piopeily Aiian conlenl (see
chapl. ,, XI, xvi).
In lhe lasl phase of lhe Aiian ciisis in lhe Gieek-speaking Easl, Aelius
and Eunomius wilnessed lo a moie poinled inleiesl of specic biblical lexls
(Simonelli, La crisi, ,,8o; B. Sesboue, Dieu, wilh lexls in Fiench lians-
lalion). In lhis case, jusl as in eailiei Aiian iecouise lo sciipluie, only lhe
biblical veises conceined and a few woids of commenlaiy aie conveyed
in anli-Aiian iefulalions. Nol even Alhanasius in his voluminous Contra
rianos found il impoilanl lo infoim his ieadeiship aboul Aiian heimeneu-
lics. Veiy possibly neilhei Aiius noi his followeis evei elaboialed a syslemalic
lheoiy of lheii biblical exegesis.
In lhe Weslein afeimalh of lhe ciisis, due in pail lo lhe Golhic migia-
lion fiom lhe easlein iegion of lhe Danube lo noilhein Ilaly and lhe Gauls,
Bishop Maximinus, who was nol a Golh, bul a sliong defendei of lhe Aiian
leaching of Ulla, himself made a bishop by Eusebius of Nicomedia in r,
composed lwenly-foui Expositiones de capitulis Evangeliorum, fiagmenlaiy
noles and shoil homilies expounding Gospel passages, wilh a few allegoii-
cal commenls of a liadilional slyle, moslly wilh moial applicalions diawn
fiom lhe lileial sense (M. Simonelli, in Di BeiaidinoQuaslen, IV, roo). A
iemaikable Gpus imperfectum in Matthaeum (slops al Ml. i,), lhe longesl
woik in Lalin known on lhe isl Gospel fiom Anliquily, belongs lo lhe same
migianl minoiily-chuich as Maximinus. Ils aulhoi iemains unknown despile
iecenl eoils al idenlicalion. Ils oiiginal iedaclion was possibly in Gieek,
bul lhe lexl was subsequenlly iewoiked in Lalin wilh many boiiowings fiom
Jeiome. Allegoiism pievails in il, sliongly ieminiscenl of Oiigen: Symbolic
inleipielalion of numbeis, animals and planls; lhe impoilance connecled
foi lhe puipose of allegoiy lo lhe ieal oi piesumed elymology of Hebiew
names; lhe conliasl belween lellei and allegoiy compaied lo lhal belween
esh and spiiil; lhis shiewd melhod of inleipielalion is placed al lhe seivice
of an undeislanding iich in suggeslive lhemes and molifs which somelimes
opens inlo a docliinal elemenl bul moie ofen piefeis lhemes of a sliongly
exislenlial coloiing: man seen in lhe sliuggle belween good and evil, belween
lhe devil, who has enslaved his esh, and God, who wilh His giace aids lhe
soul, which is fiee in ils decision, bul unslable and unable lo iealize ils salva-
lion wilhoul divine help (M. Simonelli, in A. di BeiaidinoJ. Quaslen IV
o8o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
roi). Anli-Pelagian oveilones may be sliessed (Schlallei). Te ciilical edilion
of lhis inliiguing and moving piece of lileialuie should piovide moie clues
foi ils complele idenlicalion. (See chaplei rr, XXV).
Te nonymous in job, as fai as Jb :,,, in Lalin, makes spaiing use of
allegoiy, and lhe basic one is lhal which sees Job as a symbol of Chiisl in
his sueiing and passion (M. Simonelli, in De Beiaidino, Quaslen IV, ro);
ils lileial inleipielalion, deliveied wilh didaclic giavily, leads lo moial com-
menls on failh, maiiiage, elc.
Te Tractatus in Lucae Evangelium, fiagmenls on some foily veises
fiom chapleis r, , ,, and o of Luke, beliays a similai heimeneulic as lhe
nonymous in job, bul comes closei lo lhe Gpus imperfectum in some of ils
lileiaiy fealuies.
Eui1ios
rius: Alhanasius, PG io, ioCiB. H. G. Opilz, thanasius Verke II, r,
ir,8; III, r; Urkunden zur Geschichte des arianischen Streites. Beilin
r,,.
sterius: M. Vinzenl, sterius von Kappadokien. Die theologische Fragmente
(VC, Suppl io). Leiden r,,.
Tvnsin1ios vics
English
NPNF ro (r8,r, r,,) o8f., ,,f.
French
Kannengiessei, C., thanase dlexandrie eveque et ecrivain. Paiis r,8.
Sesboue, B., Dieu peut-il avoir un Fils? Le debal liinilaiie du IV
e
siecle. Paiis
r,,, r.
German
Seidei, A, BKV, ind ed. ,r (r,io).
Tvnsin1ios s1rvics
French
Kannengiessei, above, r,,8o, ioi8.
German
Vinzenl, above.
Te Aiian Ciisis o8,
ii. Tui Exiuisis oi AviUs:
Biviic.i A11i1Uui .u Svs1im.1ic Fovm.1io
. svici.i co1vivU1io
by Tomas Bhm
r. Some Remarks on the Historical Context
Befoie dealing wilh lhe exegesis of Aiian lexls as such,
r
some hisloiical
aspecls have lo be claiied;
i
supposilions conceining lhe conlexl of lhe
Aiian ciisis inuence and somelimes even dominale lhe inleipielalion in
ceilain ways. Tal Aiius is supposed lo have been a disciple of Lucian of
Anlioch is an impoilanl issue foi some scholais when lhey locale lhe Aiian
lheology.

Tis ielalionship is deduced fiom Aiius own woids in a lellei lo

Eusebius of Nicomedia: .

Some scholais
Nole: Tis essay was compleled in r,,,. Lileialuie which appeaied lalei could no
longei be laken inlo accounl.
r. Ciilical summaiies on iecenl ieseaich: A. M. Ri11iv: Aiius iedivivus: Ein
Jahizwlf Aiianismusfoischung in: TR ,, (r,,o) r,8,; T. Boum: Einige Aspekle
zui jungeien Aiius-Foischung in: MTZ (r,,) ro,r8.
i. Te following poinls cannol be deall wilh in lhis papei: oiigin fiom Libya
(cf. R. Wiiii.ms: rius. Heresy and Tradition, London r,8,, i,f.); lhe Melilian
schism (cf. R. Wiiii.ms: Aiius and lhe Melilian Schism. In: jTS , [r,8o] ,,i;
T. Vivi.: St. Peter of lexandria. Bishop and Martyr, Philadelphia r,88, esp. if.;
A. M.v1i: Les ielalions enlie Aiius el Melilios dans la liadilion Alexandiine:
Une hisloiie polemique. In: jTS o [r,8,] orr; T. Boum: Die Christologie des
rius. Dogmengeschichtliche Uberlegungen unter besonderer Berucksichtigung der
Hellenisierungsfrage, Sl. Ollilien r,,r, ,,; R. Wiiii.ms: Aiius, Aiianismus.
in: LTK

r [r,,] ,8r8,, see ,8; ciilical in lhis iespecl R. Loviz: Das

vieile Jahihundeil [Oslen]. In: Die Kirche in ihrer Geschichte. Ein Handbuch, ed.
B. Moellei, Vol. r, Ci, Gllingen r,,i, see C rr); lhe conlioveisies connecled wilh
Hieiax and Collolhus (cf. T. Boum, op. cil., oi [including bibliogiaphy]); and
lhe chionology (cf. R. Wiiii.ms, op. cil., 88r; U. Loosi: Zui Chionologie des
aiianischen Slieiles. In: ZKG ror [r,,o] 88,i; T. Boum, op. cil., ,i; J. Uivicu:
Die nfange der abendlandischen Rezeption des Nizanums, Beilin New Yoik r,,,
rr).

On lhis pioblem cf., e.g., C. K.iuiissiv: Holy Sciipluie and Hellenislic

Heimeneulics in Alexandiian Chiislology: Te Aiian Ciisis. In: Colloquy ,r of the
Center for Hermeneutical Studies, Beikeley r,8i, ro, see r,.

Uik. r (,,f. Opilz).

o88 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
conclude lheiefoie, lhal Aiius and Eusebius weie disciples of Lucian
,
and
based on lhis supposed dependence upon Lucian a conneclion lo lhe so-
called lileial inleipielalion of Sciipluie is made.
o
Te iealily of such a link
is, al besl, lenuous: Nol only does Philosloigius nol menlion Aiius among
lhe disciples of Lucian,
,
he ialhei emphasizes lhal lheie weie some essenlial
dieiences belween Aiius and lhe Lucianisls.
8
Teiefoie, il is moie piobable
lhal Aiius, when menlioning lhe lille fellow-Lucianisl, lhoughl only of a
captatio benevolentiae. Anolhei possibilily of inleipieling lhe phiase fellow-
Lucianisl is lhal Aiius, Eusebius of Nicomedia, and Lucian had sludied al
lhe same place.
,
Il is necessaiy lo exploie lhese dieienl appioaches because
haidly anylhing can be infeiied fiom lhe piimaiy souices aboul Lucian
which gives us moie infoimalion aboul him lhan does lhe hagiogiaphical
liadilion.
ro
Il is lhus neilhei obvious lhal Aiius was a disciple of Lucian noi
can any conclusion be diawn in leims of Aiius own exegelical lendencies.
Il lheiefoie seems besl lo begin lhe sludy wilh olhei delails conceining lhe
pieaching of Aiius.
Epiphanius lells us in conneclion wilh lhe pieaching of Aiius lhal he
was chaiged lo explain lhe Sciipluies in lhe chuich of Baucalis;
rr
accoiding
lo Epiphanius, Aiius was a populai pieachei.
ri
One has lo keep in mind
,. Cf. e.g. M. Simoi11i: La crisi ariana nel IV secolo, Roma r,,,, i,; A. M.
Ri11iv: Aiianismus. In: TRE (r,,8) o,i,r,, see o,8.,oo; B. S1Uuiv: Gott und
unsere Erlosung im Glauben der lten Kirche, Dusseldoif r,8,, rr,, ro.
o. Cf. T. E. Poii.vu: Te Oiigins of Aiianism. In: jTS , (r,,8) rorrr, see
ro; M. Simoi11i, r,,, [n. ,], ,f.; M. Simoi11i: Lettera e/o llegoria. Un con-
tributo alla storia dellesegesi patri stica, Rome r,8,, o,.
,. Cf. Philosloigius, h.e. II (r,,8 Bidez); II r (i,,ror Bidez); on lhis poinl
cf. D. S. W.ii.ci-H.uviii: Christian ntioch. Study of Early Christian Tought in
the East, Cambiidge r,8i, 8.
8. Cf. Philosloigius, h.e. II (r,,8 Bidez); II r (i,,ror Bidez).
,. Cf. R. Wiiii.ms, r,8, [n. i], r; R. P. C. H.so: Te Search for the Christian
Doctrine of God. Te rian Controversy ,r88r, Edinbuigh r,88, ,; T. Boum, r,,r
[n. i], ,.
ro. Cf. H. Cuv. Bviicxi: Lucian von Anliochien. In: TRE ir (r,,r) ,,,,
see ,,,8; H. Cuv. Bviicxi: Lukian von Anliochien in dei Geschichle des
Aiianischen Slieiles. In: H. Chi. Biennecke l E. L. Giasmuck l Chi. Maikschies
(Eds.): Logos. FS f. Luise bramowski zum 8. juli r,,,, Beilin New Yoik r,,,
r,o,i; foi a dieienl inleipielalion of lhe iole of Lucian cf. R. Loviz, r,,i
[n. i], C ri,.
rr. Cf. Epiphanius, Pan.haei. o,,i, (r,,io HolllDummei).
ri. Cf. Epiphanius, Pan.haei. o,,r (r,,riro HolllDummei); lhe facl lhal lhe
inleipielalion of Sciipluies was an essenlial poinl of dieience, is menlioned, loo,
by Eusebius of Caesaiea, in a lellei by Conslanline (cf. Uik. r, [i, Opilz]); lhis
Te Aiian Ciisis o8,
lhal Baucalis was a ialhei small chuich, peihaps even exlia muios ()
and dislincl fiom lhe culluially high-ianking, agiiculluial iegions of lhe
Maieolis in lhe Soulhwesl.
r
Especially lhe liadilion of sympiesbyleis which
al lhe lime in queslion slill exisled in Alexandiia
r
as well as lhe division of
Alexandiia inlo dieienl local seclions
r,
lead lo ielalively dispaiale foims
of communilies, exisling as local congiegalions wilh lheii own piesbyleis.
ro

Te iegion aiound lhe docks, wheie Baucalis was, was chaiacleiized by
ils piofessions (seamen, meichanls, elc.) and lhese peihaps inuenced lhe
ecclesiaslical way of life as well, esp. by leading lo lhe ciealion of a gieal
numbei of ascelic gioups.
r,
Veiy likely, lhe pieaching of Aiius mel wilh
some sympalhy in such gioups.
r8
Accoiding lo Epiphanius
r,
and a veiy lale
souice (Agapius of Menbidj)
io
lhe conlioveisy began wilh an explanalion of
Piov 8,ii. Te inleipielalion of Sciipluies was in lhis iespecl ceilainly an
impoilanl facloi and ils dieienl aspecls need fuilhei ieseaich.
ir
iefeience is impoilanl even if some of lhe expiessions and passages which Eusebius
is claiming as lhe ipsissima vox of Conslanline aie nol hisloiically liue in eveiy
iespecl (cf. T. G. Eiiio11: Conslanlines Piepaialions foi lhe Council of Nicaea. In:
jRH r, [r,,i] ri,,, see esp. ri,; foi Conslanline cf. as well r. Novuivv.i: Te
Empeioi Conslanline and Aiius: Unily in lhe Chuich and Unily in lhe Empiie. In:
StT i [r,88] rr,o).
r. Cf. C. H..s: Te Aiians of Alexandiia. In: VigChr , (r,,) i,, see i,.
r. Cf. Eusebius, h.e. VII rr, (o,, ri Schwailz); VIII io (o,, rf. Schwailz) foi
Dionysius of Alexandiia; lo lhis poinl R. Wiiii.ms, r,8, [n. i], i.
r,. Cf. Epiphanius, Pan.haei. o8, (r, o, HolllDummei); o,, i (r,, rio Holll
Dummei); Sokiales, h.e. V ii (i,,o, Hansen); cf. A. M. Ri11iv, r,,8 [n. ,], o,8;
R. Wiiii.ms, r,8, [n. i], i,; C. H..s, r,, [n. r], io.
ro. Cf. T. Boum, r,,r [n. i], of.
r,. Diessed as a monk and ,oo nuns who suiiounded him (cf. Epiphanius,
Pan.haei. o,, [r,,r,r, HolllDummei]); cf. C. H..s, r,, [n. r], i,f.; lhe
Talia would suppoil lhis aigumenl: cf. T. Boum: Die Talia des Aiius: Ein Beiliag
zui fiuhchiisllichen Hymnologie. In: VigChr o [r,,i] ,,); al lhe same lime il
should be menlioned lhal we aie nol dealing wilh a unifoim gioup of ascelics heie
(cf. R. Wiiii.ms, r,8, [n. i], ,; T. Boum, r,,r [n. i], r lo lhe iole of Achillas).
r8. Cf. beside lhe iefeience lo Epiphanius menlioned above Teodoiel, h.e. I r,,
(o,rf Paimenliei); Sozomenus, h.e. I r,, (,i, BidezlHansen).
r,. Cf. Epiphanius, Pan.haei. o,,ri,r (roi,rr HolllDummei).
io. Cf. PO ,,,f.; cf. R. Loviz: rius judaizans? Untersuchungen zur dogmenge-
schichtlichen Ein ordnung des rius, Gllingen r,,,, o,f.
ir. R. C. Gviuu coiieclly emphasizes lhal R. Wiiii.ms (cf. R. Wiiii.ms, r,8,
[n. i], ro,, rri, ir, io) doesnl pay enough allenlion lo lhis pioblem allhough he
solemnly declaies lhal Aiius was a biblical lheologian wilh a scholaslic (leained)
exegesis (cf. R. C. Gviuu: ieview R. Williams. Aiius. In: jTS o [r,8,] i,,, see
i,, i,r).
o,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
i. Te Exegetical Issue. Holy Scriptures and the rgumentation
of rius
In oidei lo nd lhe mosl impoilanl iefeiences lo Sciipluies used by Aiius,
I piopose lo analyse Aiius lellei lo Eusebius of Nicomedia (Uik. r) and lhe
confession of failh made by Aiius and his followeis and senl lo Alexandei of
Alexandiia (Uik. o); howevei, I inlend lo disiegaid olhei souices, especially
lhe Talia, because lhe queslion whelhei lhe Talia has been iewoiked oi
nol is slill conlioveisial.
ii
Recenl ieseaich iefeied lo some of lhe sciipluial
lexls,
i
bul a geneial pioof is slill lacking.
ii. One can, no doubl, iefei lo lhe poinl lhal lheie exisls, all in all, a common slyle
(cf. R. Wiiii.ms: Te Quesl of lhe Hisloiical Talia. In: R. C. Giegg, ed.: rianism.
Historical and Teological Reassessments, Philadelphia r,8,, r,), lhal lhe melie is
unifoim (cf. M. L. Wis1: Te Melie of Aiius Talia. In: jTS [r,8i] ,8ro,; lhis
is a cleai piogiess in compaiison lo lhe following papeis: P. M..s: Die Meliik dei
Taleia des Aieios. In: ByZ r8 [r,o,] ,rrr,; W. J. W. Kos1iv: De Aiii el Eunomii
Soladeis. In: Mn ro [r,o] r,r; G. C. S1i.u: Te Talia of Aiius and lhe
Teslimony of Alhanasius. In: jTS i, [r,,8] io,i, see o,r); fuilheimoie,
K. Mi1ziiv was able lo show some iemaindeis of an acioslic (cf. K. Mi1ziiv: Ein
Beiliag zui Rekonsliuklion dei Talia des Aiius. in: K. MelzleilF. Simon: riana
et thanasiana. Studien zur Uberlieferung und zu philologischen Problemen der Verke
des thanasius von lexandrien, Opladen r,,r, rr,). Bul lhese lhiee dimensions
all logelhei aie nol su cienl lo exclude any inleifeience of a iedacloi: lhis can be
shown e.g. in iespecl lo lhe concepl of lime (cf. T. Boum, r,,i [n. r,] of.;
T. Boum, r,, [n. r], rr,). Tis does nol lead necessaiily lo lhe con clusion lhal we
have lo imagine a Neo-Aiian iedacloi oi compilei (cf. C. K.i uiissiv, r,8i
[n. ], ro; C. K.iuiissiv: Te Blasphemies of Aiius: Alhanasius of Alexandiia
De synodis r,. In: R. C. Giegg [Ed.]: rianism. Historical and Teological
Reassessments, Philadelphia r,8,, ,,,8, see ,i,; on lhis pioblem see S. G.
H.ii: Te Talia of Aiius in Alhanasius Accounls. In: R. C. Giegg, ed.: rianism.
Historical and Teological Reassessments, Philadelphia r,8,, ,,8;
T. Boum, r,, [n. r], rr,f.).
i. Cf. R. Loviz, r,,, [n. io], oi, o,,i, ,o, roo; R. C. Gviuu l D. E. Gvou:
Early rianism. View of Salvation, Philadelphia r,8r, o, 8,f., ,,f., ro;
R. Wiiii.ms, r,8, [n. i], ro,r; G. Fiiui: Die Lehre Markells von nkyra in
der Darstellung seiner Gegner, Leipzig r,,r, ri,.
Te analysis of some biblical veises by R. C. Gviuu l D. E. Gvou and R. Wii-
ii.ms was made because of lhe iefeiences of Alexandei and Alhanasius lo lhe
Aiian exegesis; lhis melhod does give us some moie biblical maleiial (as does lhe
Talia) lhan lhe Urkunden alone; bul one has lo keep in mind lhal il has a polemi-
cal edge in iespecl lo Alexandei and Alhanasius.
Te Aiian Ciisis o,r
Letter to Eusebius of Nicomedia (Urk. r)
Al lhe beginning of his explanalions, Aiius denes lhe Son isl of all ex
negativo: lhe Son is nol ungeneiale, nol a pail of lhe Ungeneiale and nol
deiived fiom an undeilying piinciple.
i
Tis negalive slalemenl aboul lhe
Son has some iemole conneclions in lhe isl pail wilh Rom r, (made ac-
coiding lo lhe esh) and il opeiales like a lheme which Aiius inlended lo
deal wilh, insofai as he ieluins lo il again al lhe end of his explanalions
i,

(ciiculai-composilion). Aiius liies lo show lhal lhe Son cannol be ungenei-
ale by using a seiies of sciipluial iefeiences:
io
boin oul of lhe will (Ps rr,rr in conneclion wilh John r,r);
befoie all ages and aeons (Col r,r, [pluial], Hebi r,i [by whom God
made lhe aeons], Piov 8,i [singulai in ixx]);
full of <giace and liulh> (John r,r);
i,
<a> God (John r,r);
only begollen (John r,r);
i8
unchangeablelimmulable.
i,
Befoie he was pioduced (Piov 8,i,),
made (Piov 8,ii),
deleimined (Rom r,a),
eslablished (Piov 8,i),
<lheiefoie> he was nol and musl have an in lhis sense, consequenlly
an oiigin, lhe God (John r,r), who gave eveiylhing ils oiigin and who
himself has lheiefoie lo be wilhoul an oiigin ().
o
i. Cf. Uik. r (i,ro,r Opilz).
i,. Cf. Uik. r (,,f. Opilz).
io. Cf. Uik. r (,r Opilz).
i,. Complemenled by K. Hoii (see lhe appaialus ciilicus of Ovi1z ad loc.).
i8. Cf. some similaiilies of lhis leiminology in Rom 8,i, and Col r,r,.r8 (isl-
boin), which isnoliceablynot ciled by Aiius; lhis has lo do wilh his undeisland-
ing of (cf. below).
i,. Tis leim is especially di cull lo explicale because il cannol be found in lhe
Bible in lhis foim and because Alexandei and Alhanasius polemize vehemenlly
againsl Aiius insofai as he should have laughl lhe Son as mulable (e.g. Alhanasius,
Oi.c.Ai. r,ii [PG io, ,,AC]); on lhis lopic cf. R. C. GviuulD. E. Gvou, r,8r
[n. i], e.g. rr,); one may inleipiele lhe immulabilily in lhe conlexl of Aiius
in dieienl ways (e.g. moial immulabilily), bul Aiius couldjusl as implicilly
Alhanasius (cf. Oi.c.Ai. i,o [PG io, r,,oo]; cf. R. C. GviuulD. E. Gvou, r,8r
[n. i], r)iely on Heb r,8 (Jesus Chiisl lhe same yesleiday, and loday, and
foi evei); al lhe same lime, he may have undeislood lhis veise dieienlly fiom
Alhanasius when he iefeis lo lhe geneialedness of lhe Son.
o. Tis deiives fiom Gen r,r. See my inleipielalion below.
o,i Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
In his lellei lo Eusebius of Nicomedia Aiius, lhus, uses a sliiclly biblical
seiies foi his aigumenlalion in oidei lo show lhal lhe Son has no pail in
lhe spheie of lhe Unbegollen.
Confession of Faith (Urk. o)
A similai evidence as in Uik. r becomes appaienl in lhe confession of failh
by Aiius and his followeis, which lhey senl lo Alexandei of Alexandiia (Uik.
o): Two lines of aigumenls can be dieienlialed: lhe isl cenleis aiound
God, lhe second aiound lhe Son.
Teie aie some slalemenls aboul lhe one God ( ; cf. e.g. Maik
ro,r8) which aie liue foi him alone ():
r
alone ungeneiale,
i
alone eleinal and alone wilhoul beginning,

alone liue (John r,,; cf. Ex ,o),

alone he who has immoilalily (r Tim o,ro),
alone wise (Rom ro,i,),
alone good (Mk ro,r8),
alone Polenlale (r Tim o,r,),
judge of all (e.g. Rom i,ro), adminislialoi as (Wisd r,,r)
and ,

unchangeablelimmulable (Mal ,o),

jusl (John r,,r,) and good (Maik ro,r8).
,
In conliasl, lhe Son is geneialed as only-begollen (John r,r)
befoie eleinal ages (Col r,r,; Hebi r,i; Piov 8,i);
r. Foi lhe conneclion of and cf. E. Pi1ivso: . Epigraphische,
formgeschichtliche und religionsgeschichtliche Untersuchungen, Gllingen r,io;
G. Diiiiu: in: TLZ ,, (r,,i) o,,o.
i. Tis conclusion can implicilly be diawn fiom John r,rf: lhe Son is lhe Only-
begollen oul of lhe will of lhe Falhei; lhus, he is nol ungeneiale so lhal lhe allii-
bule ungeneiale belongs only lo lhe one God.
. Tis posilion, loo, is deduced ex negativo, i.e. lhal lhe Son exisls befoie lhe ages
and aeons, bul nol as of all lhings (cf. Gen r,r); cf. Rom r,i as well (uncoi-
iuplible) and r Tim r,r,; o,ro.
. Tis could implicilly follow fiom Is ii,r,: someone is lhiown oul of his admin-
isliy by God so lhal God is lhe piopei adminislialoi. Peihaps one has lo see lhe
close conneclion wilh .
,. Foi lhe goodness of God as one of lhe mosl impoilanl alliibules of God in lhe
o1 cf. as an inlioduclion e.g. L. S1.cuovi.x: Gule. In: H. Haag, ed: Bibel-Lexikon,
Zuiich Einsiedeln Kln

r,8i, oo.
Te Aiian Ciisis o,
lhiough him all lhings weie made (John r,ro; r Coi 8,o);
geneialed nol in iespecl lo meie opinion, bul in liulh,
o
subsisling accoiding lo lhe will of God,
,
unchangablelimmulable,
8
peifecl ciealuie, bul nol as one of lhe ciealuies,
,
geneialed (Piov 8,ii) because of lhe will (Ps rr,rr) befoie lhe ages
and aeons (Col r,r,; Heb r,i; Piov 8,i),
he has life, being and dignily fiom lhe Falhei (John r,,; Rom
ro,i,).
Te Falhei is lhe souice of all (Ps ,,ro),
so lhal lheie aie lhiee hyposlases.
o
o. Aiius seems lo avoid a conceplion of lhe logos as simply being a atus vocis; on
lhis pioblembul in iepecl lo Maicellus of Ancyiacf. G. Fiiui, r,,r [n. i], rof.,
ir,io.
,. In conneclion wilh lhis issue lwo aspecls have lo be iefeied lo: r) Aiius can be
dislinguished in this iespecl fiom Oiigen because foi lhe lallei lhe Son expiesses
lhe will of lhe Falhei so lhal Oiigen may have lhoughl of an idenlily of will (cf. De
piinc r,i,, [ri GigemannslKaipp]; De piinc ,,r [,8 GigemannslKaipp]; In
Joh r,o [ioo,f. und ior,rr Pieuschen]; see R. Wiiii.ms, r,8, [n. i], ro). i)
Te leim was used by Alexandei of Alexandiia and Alhanasius lo explicale
a close conneclion belween Falhei and Son; moieovei, Alhanasius emphasizes:
all lhal is ciealed depends upon lhe will of lhe ciealoi; lhe geneialion of lhe Son
musl, lheiefoie, lianscend lhe will (Oi.c.Ai. i,i [PG io, r,or,i]); and Alhanasius
uses lhe leim lo expiess lhe conneclion of lhe divine and lhe human (on lhis
pioblem see R. Wiiii.ms: Te Logic of Aiianism. In: jTS [r,8] ,o8r, see ,8
oi; A. LoU1u: Te Use of lhe Teim in Alexandiian Teology fiom Alexandei
lo Cyiil. In: StP r, [r,8,] r,8ioi).
8. Cf. n. i,.
,. Foi lhe geneialedness of lhe Son cf. e.g. Piov 8,ii. Aiius sel himself apail fiom
Valenlinus, Mani, Sabellius, and Hieiakas; lhis can be seen in (anli-)monaichian
lendencies (cf. G. Fiiui, r,,r [n. i], rio) and lhe allempl lo avoid an implica-
lion of any maleiialily of God (cf. R. Wiiii.ms, r,8 [n. ,], ooo); on lhese as-
pecls see R. Lvm.: Aiians and Manichees on Chiisl. In: jTS o (r,8,) ,,o.
o. Tis mode of expiession is cleaily nol biblical. In Heb r, il is only implied
lhal lhe Son is lhe expiess image of lhe hyposlasis of lhe Falhei; I suppose hypos-
lasis is used heie in lhe sense of iealily (cf. H. Dovvii: . Woil- und
Bedeulungsgeschichle. In: H. Diiie: Platonica Minora, Munchen r,,o, rio,,
see ,i). Aiius could have come lo lhis phiase of lhiee hyposlases by lhe following
consideialion: lhe Falhei is called hyposlasis in Heb r,; accoiding lo Ml i8,r, one
is being baplized in lhe name of lhe Falhei, lhe Son and lhe Spiiil which could be
connecled wilh lhieefold naming of lhe Loid in Num o,iio (cf. L. Avv.movsxi:
o, Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
God is lhe piinciple of all, bul he himself is wilhoul beginning (John
r,r in conneclion wilh Gen r,r).
Te Son is pioduced (Piov 8,i,) oulside any nolion of lime,
r
made (Piov 8,ii),
eslablished (Piov 8,i).
Tus, he is nol eleinal wilh God; lheie aie nol lwo ungeneialed beings.
i
In lhis sense the God (John r,r) has lo be befoie all lhings as monad

and oiigin, lhus befoie lhe Son as well. Fiom lhe peispeclive of lhe Son,
lhe Son is geneialed oul of lhe God, oul of lhe womb (Ps ro,,) and oul
of lhe Falhei (John 8,i).
An analysis of lhese lwo Urkunden of Aiius shows lhal lhe aigumenla-
lion is suppoiled by many veises of Sciipluie; lhus, one cannol iepioach
Aiius of having consliucled a docliine puiely infoimed by philosophy. In
whal follows, isl, lhe veiy basis of lhe Aiian lheology can be infeied fiom
lhe connection of dieienl veises of Sciipluies. Ten, in a second slep, lhe
pieiequisiles of Aiius exegelical pioceduie in iespecl lo his docliine and lhe
melhodology aie claiied. I am iesliicling myself lo a single lopic because
il is impossible in lhe fiamewoik of lhis papei lo lhiow lighl on fuilhei
queslions such as lhe suboidinalion of lhe Son (geneialedness) and ciealion
lhiough lhe Son.
Die Enlslehung dei dieigliediigen Tauoimel: ein Veisuch. In: ZTK 8r [r,8]
r,o). Because of lhe idenlily of names (Loid) one could conclude lhal Falhei,
Son and Spiiil aie named as inleichangeable; lhus, having named lhe Falhei by lhe
phiase hyposlasis one could conclude lhal lhe Son and Spiiil can be named hypos-
lasis as well. Bul beside lhis consliuclion some aspecls conceining lhe conlenl aie
especially impoilanl which belong lo lhe hisloiy of lhe idea of hyposlasis ilself and
lhe developmenl of lhe liinilaiian speculalion as such.
r. In lhe sense of: befoie lhe lime.
i. See also R. Wiiii.ms, r,8 [n. ,], oo8r.
. Te nolion need nol be undeislood in lhe sense of showing lhe puiely
philosophical insighls of Aiius, bul il can sliessas il did in Philo and olheis
especially lhe unily of God (undeislood in biblical leims) (cf. C. G. S1i.u: Te
Plalonism of Aiius. In: jTS r, [r,o] ror, see r,; R. C. Gviuu l D. E. Gvou,
r,8r [n. i], 8,). Bul in lhis case Aiius emphasizes lhal lhe unily belongs lo the
God.
Te Aiian Ciisis o,,
. Te Technique of the rian Exegesis
.r. Conneclions of some Key-Texls of lhe Biblelhe example Son as
Ciealuie
As has been shown in lhe pieceeding analysis, Piov 8,iii, is one of lhe
cenlial iefeiences foi Aiius.

In lhis iespecl answeis lo lhe following piob-

lems aie ciucial: How can lhe noliceable shif of emphasis belween lhe Gieek
lianslalions on one side and lhe Hebiew lexl on lhe olhei side be desciibed:
Which of lhe Gieek lianslalions does Aiius iefei lo: And how does Aiius
inleipiel Pioveibs as a pioof foi his lheology: Which fuilhei conneclions
has Aiius diawn belween lhe o1 and 1:
Compaiing lhe lexl of lhe Masoieles (m1) wilh lhe ixx
,
one can see
lhal lhe ixx emphasizes lhe geneialion of Wisdom befoie lhe ages using
leims like (v. ii), (v. i) and (v. i,) and in lhis il
dieis fiom m1. Te ciealion of lhe woild is desciibed by a dieienl woid,
i.e. (v. i.io). Te geneialion of Wisdom before lhe ciealion of lhe
woild is sliongly shown in lhe ixx by a change of lense (piesenl lense:
v. i,). Tus, lhe leim which is used ve limes (v. if.)
logelhei wilh lhe nal slalemenl (he geneiales me: v. i,) aie al lhe cenlei
of lhe whole passage. In sliiking conliasl lo nine inslances in lhe m1, lhe
ixx iesliicls isl-peison slalemenls conceining wisdom lo foui inslances;
lheiefoie one may conclude lhal lhe ixx iesliicled Wisdom in conliasl lo
m1 in oidei lo sel foilh lhe geneialion of Wisdom (as a ciealuie befoie lhe
woild). To emphasize lhe slalus of a ciealuie lhe ixx uses lhe leim
and nol lhe moie common ; is ielaled lo , bul il doesnl
inleipiel lhe sense of lhis Hebiew veib as an acl of acquiiing, bul of gen-
eialing; lhal lhis undeislanding is nol self-evidenl can be demonslialed by
compaiing Deul i,o (ixx), Ps r,,r (ixx) as well as by compaiing Aquila,
Symmachus, and Teodolion in iespecl lo Piov 8,ii.
o
All of lhem lianslale
. Te aim is nol lo lake lhe veise Piov 8,ii in isolalion as lhe oiigin of lhe con-
lioveisy, which is sliessed coiieclly by R. Wiiii.ms (cf. R. Wiiii.ms, r,8, [n. i],
ro,).
,. Accoiding lo M. Hengel lhe lianslaloi of lhe Pioveibs is close lo Aiislobulus
(cf. M. Hiuii: judentum und Hellenismus. Studien zu ihrer Begegnung unter be-
sonderer Berucksichtigung Palastinas bis zur Mitte des :. jh.s v. Chr., Tubingen
i
r,,,
i,; cf. M. H.vi: La Bible dAlexandiie el les Eludes sui la Seplanle. Reexions
sui une piemieie expeiience. In: VigChr , (r,,) ro, see if.).
o. Cf. F. Fiiiu, ed.: Grigenis Hexaplorum quae supersunt sive veterum interpretum
Graecorum in totum vetus Testamentum Fragmenta II, Hildesheim r,o (iepi.), io.
o,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
by (he acquiied), bul nol lhe ixx: . A similai poinl
can be made iegaiding Piov 8,a (LXX). Te woid iendeis only
heie in lhe whole of ixx lhe veib (poui [I] oi lwisl [II]) and slienghlens
il lo lo lay a foundalion. Moie evidenl is lhe inleivenlion in v. if. (m1): lhe
isl was boinlgeneialed (V ia) is omilled, lhe second (v. i,b m1; in lhe
foim of polal) is lianslaled heie by lhe active and lhus emphasizes
an aclive geneialion (cf. Ps i,,).
,
When Aiius iefeis lo Piov 8,iii,
8
in view of lhe long hisloiy of
inleipielalion of lhese veises
,
he may sliess lhe creaturehood and lhe
being-before-the-world by ciling lhese veises of lhe ixx. Al lhe same lime,
by using lhe veib , he mighl expiess lhe otherness in compaiison wilh
all lhal is being made ().
Compaied wilh lhe ixx lexl, some changes in lhe Aiian conceplion can
be delecled: lhe isl conceins lhe geneialion which, accoiding lo lhe ixx, is
in lhe aclive voice and in lhe piesenl lense (), wheieas Aiius puls il
and all lhe olhei veibs of Piov 8 inlo lhe passive voice, aoiisl lense; lhe haish
change of lhe ixx inlo lhe piesenl lense (as a bieaking lhiough lhe dieienl
lenses and lhe sliucluie of lime) is, lheiefoie, nol laken up by Aiius, bul lhe
sense of il can be found in lhe being befoie lhe woild (befoie lhe ages and
aeons). Te foui veibs Aiius biings logelhei by and aie inleichangable
foi him;
,o
insofai as he uses (fiom Rom r,a) in conneclion wilh lhe
veibs of Piov 8,iii, lhe slalus of lhe Son as a ciealuie ieceives a nuance.
Tis undeilines lhal lhe denilion of lhe Son is lo be ielaled lo lhe woiks of
God;
,r
lhus, lhis woid is nol only inlioduced foi ihylhmic ieasons.
,i
Howevei,
lwo nolions cannol be deduced fiom lhe lexl of lhe Pioveibs as such: Who
does eecl lhe acl of ciealion in lhe sense of : A ciealion through lhe
Son is nol menlioned heie. Secondly, lhe lheme of Piov 8 is only Wisdom
,. Foi dieienl aspecls of lhe pioblem see M. K0cuiiv: Goll und seine Weisheil
in dei Sepluaginla (Ijob i8; Spi 8). In: H.-J. Klauck, ed.: Monotheismus und
Chris tologie. Zur Gottesfrage im hellenistischen judentum und im Urchristentum,
Fieibuig Basel Wien r,,i (QD r8), rr8, see r8.
8. Cf. Uik. r (, Opilz); Uik. o (r,, Opilz).
,. Cf. M. Wiiis: In Defence of Aiius. in: jTS r (r,oi) ,,; M. Simoi11i:
Studi sull rianesimo, Rome r,o,, ,i; B. S1Uuiv: Die Soleiiologie nach dem
Konzil von Niza. In: HDG III.ia (r,,8) rro,, see rr8.
,o. Cf. M. Simoi11i, r,o, [n. ,], o; R. C. GviuulD. E. Gvou, r,8r [n. i],
,,.ri n. ,o.
,r. Cf. R. C. GviuulD. E. Gvou, r,8r [n. i], ,o.
,i. Dieienlly M. Simoi11i, r,o, [n. ,], .
Te Aiian Ciisis o,,
and nol lhe Son. Tus, lhe equalion of wilh lhe Son should be looked
foi iefeiing lo olhei souices.
,
Te conneclion, especially of Wisdom as medialoi foi ciealion and of
lhe fiom Gen r,r was alieady eslablished long befoie Aiius, so lhal
he could iely on lhal liadilion. Te Son is lhe beginning of Gods ciealion
(isl ciealuie). Moieovei, Aiius emphasizes lhal God ieigns ovei lhe Son,
,
a
concepl which is lacking in Oiigen allhough Oiigen lhoughl of lhe Falhei as
of lhe Son as well.
,,
Howevei, lhis concepl can be found in Teophilus.
,o

Heie, il is impoilanl lo see lhal Teophilus conceived Gen r,r in lhe sense
lhal has lhe meaning of .
,,
By such an inleipielalion
one can eslablish a conneclion belween Piov 8 and Gen r,r: lhe being of
Wisdom as ciealuie befoie lhe ages does also mean lhal il is lhe beginning
of all ciealion (as isl ciealuie) geneialed by God.
Tis opens a iich vein of inleipielalion: Wilh iegaid lo Gen r,r, nol only
was lhe inleipieled in lhe sense of Wisdom, in lhe liadilion befoie
Aiius, bul also of : Te acl of ciealion is eecled by lhe Woid, found
e.g. in lhe Targumim
,8
and in a lexl of lhe Epideixis of Iienaeus. Te acl of
ciealing is ielaled lo lhe Aiamaic : in lhe beginning as lhe Son.
,,
Tis is
veiy inleiesling insofai as Iienaeus knows lhe olhei vaiialion of lhe veise
(in lhe beginning God ciealed heaven and eailh).
oo
Moieovei, if one iealizes
lhal even in Sii i, Wisdom was idenlied wilh lhe ciealive Woid of God
and lhal Philo of Alexandiia lhoughl of Wisdom as medialoi of ciealion
(having laken lhe pallein fiom Piov 8,ii)
or
and lhal Wisdom could be
,. Cf. R. Loviz, r,,, [n. io], o8.ro.
,. Cf. Uik. o (r,r,r, Opilz).
,,. Cf. Oiigenes, In Joh r,r, (ii,ro Pieuschen); see R. Loviz, r,,, [n. io], ro.
,o. Cf. Teophilus, Ad Aulol i,ro (8lo Gianl).
,,. Cf. Teophilus, Ad Aulol i,ro (8 Gianl) and r (o Gianl); cf. Hilaiy of
Poilieis, In Ps i,o (,,rr Zingeile): Bieshil . . . lies signicanlias habel, id esl in
piincipio el in capile el in lio; foi lhese aspecls see R. Loviz, r,,, [n. io], r,.
,8. Cf. Taigum du Penlaleuque, ed. R. le Deaul, Paiis r,,8 (foi Gen r,r).
,,. Cf. Iienaeus, Epideixis (K. Tei-Mkillschian and S. G. Wilson, wilh Piince
Maxe of Saxony, eds. and Eng. lians.; Fiench lians. by J. Bailhoulol: Te Proof of the
postolic Preaching, with Seven Fragments, Patrologia Grientalis [= PG] ri., [Paiis,
r,r,; iepi. Tuinhoul: Biepols, r,8,]); see N. Bvox: Irenaus von Lyon. Epideixis.
dversus haereses I, Fieibuig Basel Wien r,, [FC 8lr], oi n. ii (fuilhei
lileialuie).
oo. Cf. Iienaeus, Adv. haei. r,r8,r (i,i RousseaulDoulieleau); i,i,, (o Rousseaul
Doulieleau).
or. Cf. Philo, Ebi r (r,o Wendland).
o,8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
idenlical wilh lhe Logos,
oi
il would be undeislandable fiom lhe poinl of
view of such a liadilion lhal Wisdom qua Logos qua Son is lhoughl of as
medialoi of ciealion and lhal il is al lhe same lime lhe beginning of ciealion,
lhough befoie all ciealion. Te woild could lhus be made through lhe Son
who is geneialed (cf. r Coi 8,o).
o
Tis aigumenlalion can be fuilhei suppoiled by lhe inleipielalion of
John r,r. Foi oui conlexl il is impoilanl lo see lhal lhe woid God is be-
ing used wilh and wilhoul an ailicle in lhis veise. Oiigen especially liies lo
solve lhis pioblem by a iecouise lo lhe classic leaching aboul lhe ailicle; in
his commenlaiy on John he sliesses lhal lhe evangelisl as a well-educaled
philologisl had made use of a dieienlialion foi in iespecl lo lhe ai-
licle, bul nol foi lhe Logos.
o
Allhough lhe giammaiians of lhal lime had
nol developed a piopei lheoiy of lhe complemenl wilhoul ailicle,
o,
lhe
iemaiks of Apollonius Dyscolus aie indeed su cienl
oo
lo undeisland lhe
inleipielalion of Oiigen. Apollonius knows indeed lhal lhe ailicle is missing
in lhe case of lhe complemenl (e.g. in lhe case of ),
o,
bul lhe iule has
one exceplion: lhe complemenl is being used wilh lhe ailicle if il iefeis lo
oi. Cf. Philo, Leg.all. r,o, (,8 Cohn); see G. C. S1i.u: Philosophie und Teologie I.
Die Zeit der lten Kirche, Slullgail Beilin Kln r,,o, rof.
o. Foi such a seiies of pieposilions: oul of God, befoie lhe woild, lhe woild
lhiough lhe Son cf. H. Dovvii: Piposilionen und Melaphysik. Wechselwiikung
zweiei Piinzipienieihen. In: Museum Helveticum io (r,o,) ir,i8; foi Ps.Basil,
Adv. Eun. IVV cf. F. X. Riscu: Pseudo-Basilius dversus Eunomium IVV. Ein-
leitung, Ubersetzung und Kommentar, Leiden New Yoik Kln r,,i, e.g. r,i;
M. Vizi1: sterius von Kappadokien. Die theologischen Fragmente. Einleitung, kri-
tischer Text, Ubersetzung und Kommentar, Leiden New Yoik Kln r,,, e.g. ,of.,
irr.
o. Cf. Oiigenes, In Joh i,i (,,riii Pieuschen); see B. NiUscu.iiv: Grigenes als
Philologe, Basel r,8,, io; N. Bvox: Goll mil und ohne Ailikel. Oiigenes ubei Joh
r,r. in: BN oo (r,,) i,.
o,. Cf. Cuv. Scu.Uvii: Kennlnis des ailikellosen Pidikalsnomens in dei
Anlike. In: Vj NF (r,,8) o,,.
oo. Cf. B. NiUscu.iiv, r,8, (n. o), io; on lhe conlexl in which Apollonius is
sel and lhe lheoiy of synlax cf. D. L. Bi.x: Apollonius Dyscolus. In: NRV II
.r (r,,) ,o8o; J. M. v. OvuUi)si: Te Semanlics of a Synlaclician. Tings
meanl by veibs accoiding lo Apollonius Dyscolus . In: NRV II
.r (r,,) ,r,o.
o,. Cf. e.g. Synl. r,,i (or,ioi,, Uhlig).
o8. Cf. Synl. r, (8,rr,,r Uhlig); foi lhis aspecl and fuilhei poinls see B. NiU-
scu.iiv, r,8, [n. o], io and , n. ,o (fuilhei lileialuie!); lhis is emphasized
in modein giammais as well, e.g.: F. Bi.sslA. DivvUivlF. Riuxovi: Grammatik
des neutestamentlichen Griechisch, Gllingen
r
r,,o, ii (i,).
Te Aiian Ciisis o,,
an exceplional well-known and piaised peison oi somebody who is yel lo
be menlioned.
o8
As Oiigen is inleiesled pailiculaiy in lhe necessily of lhe
ailicle foi lhe complemenl lo expiess ils oi , he emphasizes
lhal John should have pul lhe ailicle in veise r,rc in conneclion wilh ;
foi only in lhis case could he have expiessed lhal lhe Logos, loo, was lhe
almighly God menlioned in veise r,rb. Tus, accoiding lo Oiigen one can
avoid lhe idenlicalion of lhe Logos and the God, and Oiigen liies lo solve
lhis in olhei cases by using lhe phiase .
o,
Wilh lhis in mind, Aiius
couldpossibly wilh iecouise lo Oiigenmainlain lhal lhe Son funclions
as mediator of ciealion
,o
and lhal he can only be named by lhe woid a God,
bul nol the God.
By combining a seiies of dieienl Sciipluial veises (mainly befoie lhe
oulbieak of lhe conlioveisy) Aiius had lhe possibilily of developing some
facels of lhe ciealuiehood of lhe Son; he could have done lhis believing lhal
he was well founded upon Sciipluie.
,r
Neilhei lhe biblical iefeiences used
o,. Cf. N. Bvox, r,, [n. o], 8 wilh lhe evidence foi lhis lhoughl; on lhe connec-
lion wilh lhe Sloic logic and lhe iejeclion of a modalislic monaichianism by lhe
Oiigenislic inleipielalion see R.E. Hiii: Sloic Logic as Handmaid lo Exegesis
and Teology in Oiigens Commenlaiy on lhe Gospel of John. In: jTS (r,,)
,orr,, see ,8roo; only a few aspecls lo lhe inleipielalion of Oiigen and lhe
impoilance foi lhe Aiian exegesis: M. Wiiis, r,oi [n. ,], i.
,o. Such an inleipielalion ls well inlo lhe possibililies of lhe lheology accoiding
lhe piologue of John (cf. M. Tuiov.iu: Goll, Logos und Pneuma. Tiinilaiische
Rede von Goll im Johannesevangelium. In: H.-J. Klauck [Ed.]: Monotheismus und
Christologie. Zur Gottesfrage im hellenistischen judentum und im Urchristentum,
Fieibuig Basel Wien r,,i [QD r8], r8,, see ,roi.8r), bul especially
in iespecl lo Philo (cf. T. Tovi: Te Piologue of John and Hellenislic Jewish
Speculalion. In: CBQ i [r,,o] i,io,, see i,8).
,r. Cf. B. S1Uuiv, r,8, [n. ,], ri; C. Osvovi: Lileial oi melaphoiical: Some
issues of language in lhe Aiian Conlioveisy. In: L. R. WickhamlC. P. Bammell
E. C. D. Hunlei, eds.: Christian Faith and Greek Philosophy in Late ntiquity. Essays
in Tribute to George Christopher Stead, Leiden New Yoik Kln r,,, r8,o, see
r,. Tis is lhe aim of lhe Aiians in lhe same way as il is foi Alhanasius, allhough
lhe iesull of lhe exegesis is dieienl in bolh cases: cf. J. D. Evis1: Alhanasius of
Alexandiia: lhe Scope of Sciipluie in Polemical and Pasloial Conlexl. In: VigChr
, (r,,) roi, see r (iefeience lo Piov 8); on lhis pioblem see A. L.
Ci.v1o: Te orthodox recovery of a heretical proof-text. thanasius of lexandrias
interpretation of Proverbs 8.::,o in conict with the rians, Diss. Soulhein
Melhodisl Univ. Dallas, Tex. r,88 (miciolm).
Moieovei, foi lhe whole inleipielalion of Gen r,r and John r,r cf. J. C. M. v.
Wiui: In den Beginne. Vroeg-Christelijke Exegese van de Term in Genesis
r.r, Leiden r,o,; K. Bivscui.u: Grundrif der Dogmengeschichte Vol. r. Gott und die
Velt, Daimsladl
i
r,8,, rio.
,oo Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
by Aiius noi lhe lechnique of inleipielalion which is deciibed heie only by
way of one example enable one lo conclude lhal Aiius was a so-called lileial-
isl.
,i
Bul al lhe same lime such a lechnique makes ceilain piesupposilions
conceining lhe conlenl of lheology and lhe melhodology.
,
Tis aspecl can
ieceive only abbievialed allenlion in lhe fiamewoik of lhis ailicle.
.i. Piesupposilions aiound lhe Aiian Exegesis
Te Aiian posilion can be iecognized as one lendency wilhin lhe iichly vai-
ied biblical liadilion. In iespecl lo lhe explicil queslion of lhe ciealuiehood
of lhe Son and his being a medialoi of ciealion Aiius exegelical behavioui
can be appiecialed by ielaling his piesupposilions lo lhe hisloiy of lheology
and philosophy. Wilhin lhe scope of my exposilion il is impossible lo deal
wilh all lhe dimensions of lhe Aiian lheology, lhe moie so since lhe issues
have ieceived delailed allenlion in iecenl ieseaich.
,
Howevei, allenlion lo
lhe seleclion of biblical iefeiences by Aiius and his emphasis on lhe neces-
sily foi lhe Son lo have an oiigin insofai as he was geneialed wheieas lhe
oiigin ilself is wilhoul an oiigin ( )
,,
leads lo an awaieness
of lhe inlioduclion of a dislinclion of lhe lhiee hyposlases in lhe sense of
suboidinalion and lhe developmenl of lhe divine alliibules fiom lhose of
lhe Son
,o
(as a dieience e.g. of and ).
,,
In lhis conlexl one has lo
be awaie of lhe facl lhal doesnl mean lhe lwoness of Falhei and Son,
bul lhe lwofold as non-monas and lhe second afei lhe Falhei,
,8
who has
caused him. Bul lhe nolion of causalion has obviously onlological implica-
lions so lhal lhe Son can be assigned lo a middle class.
,,
Te onlological
dualism which is shown in lhis nolion, as well as lhe will of God as cause of
A similai line of aigumenlalion can be ievealed in iespecl lo lhe sliucluie of
lime in lhe Aiian lexls (cf. T. Boum, r,,r [n. i], rf.).
,i. Cf. R. Wiiii.ms, r,8, [n. i], ro,, rri.
,. On lhis pioblem cf. C. K.iuiissiv, r,8i [n. ], o.
,. Cf. lhe summaiies of T. Boum, r,,r [n. i], ri,o and r8,,8.
,,. Cf. Uik. r (, Opilz).
,o. Cf. T. Boum, r,,r [n. i], oi; M. Vizi1, r,, [n. o], oo.
,,. Cf. Alhanasius, De syn r, (i,r Opilz); Uik. o (r,ri Opilz).
,8. Cf. G. C. S1i.u, r,o [n. ], r,.
,,. Cf. F. Ricxi: Nikaia als Kiisis des allchiisllichen Plalonismus. in: TPh
(r,o,) irr, see o; F. Ricxi: Zui Rezeplion dei plalonischen Onlologie bei
Eusebios von Kaisaieia, Aieios und Alhanasios. In: TPh , (r,,8) ir,i, see
,; R. M. H0viv: Der Gott der Kirchenvater und der Gott der Bibel. Zur Frage der
Hellenisierung des Christentums, Munchen r,,,, rr.
Te Aiian Ciisis ,or
eveiylhing lhal comes inlo being, have lheii equivalenl nol in lhe Bible, bul
in Plalos Timaeus
8o
and lhe ieceplion of lhe Timaeus e.g. by Allikos
8r
and
Alcinoos.
8i
As cause of lhe Son, lhe Falhei is dened sliiclly ielalionally fiom
his opposile, i.e. lhe Son: lhe Falhei, fiom lhis poinl of view, being as unily
and Monas.
8
Tese consideialions help us lo see lhal lhe Aiian exegesis (in
ils seleclion of biblical maleiial and in ils melhod of mulual inleipielalion
of biblical iefeiences) is essenlially inuenced by ceilain piesupposilions,
e.g. lhe inlioduclion of lhe calegoiy of cause oi lhe exceplional deleimina-
lion of lhe Falhei as Monas whose alliibules aie deduced fiom lhal which
is caused.
Beside lhese foundalional conceins wilhin Aiian lheology Aiius eslab-
lished a melhodological ciileiion: lhe biblical iefeiences can be inleipieled
lhiough each olhei on a diachionic level and, lhus, can be isolaled fiom lhe
iespeclive synchionic conlexl. Tis is lhe basis foi combining Piov 8, Gen r,r
and John r,r and fuilhei biblical veises. Te likelihood of such a pioceduie
was nol aigued foi by Aiius: Il was a basis fiom which he could ieckon wilh
a bioadei agieemenl among lhe people of his lime. Tis pioceduie can be
found wilhin lhe Jewish spheie as well as wilhin lhe Chiislian and mosl of
lhe pagan liadilion of inleipielalion: Il is exlended fiom lhe explanalion
of Homei (Homei is lo be inleipieled by Homei)
8
lo lhe Middle- and
Neoplalonic inleipielalion of Plalo
8,
(lhe combinalion of singulai
of Plalo found e.g. in Juslin Mailyi
8o
and Clemenl of Alexandiia);
8,
al lhe
same lime il is exemplied in lhe Jewish iegion, e.g. Philo of Alexandiia
88

and lhe seven heimeneulical iules of Rabbi Hillel ( ),
8,
similaily in
8o. Cf. Plalon, Tim i,di8a; i,eoa; rab.
8r. Cf. Allikos, Fig. , (Baudiy).
8i. Cf. Alkinoos (Albinos), Didask. ro (ro,,r Heimann); lo lhese aspecls see
F. Ricxi, r,,8 [n. ,,], 8.
8. Cf. M. Vizi1, r,, [n. o], ooo.
8. Cf. B. NiUscu.iiv, r,8, [n. o], i,oi8,.
8,. Foi lhis lechnique see (e.g. in iespecl lo Alkinoos) J. Wui11.xiv: Plalonic
Philosophy in lhe Eaily Cenluiies of lhe Empiie. in: NRV II o,r (r,8,) 8rri,
see ,r and ro8rro.
8o. Cf. Juslin, Dial ,r (,, Goodspeed).
8,. Cf. Clemenl of Alexandiia, Pioli VI o8,r (,rf. SlhlinlTieu) and Sliom V
ri,,8,r (,, Slh linlFiuchlel).
88. Cf. I. Cuvis1i.si: Die Technik der allegorischen uslegungswissenschaf bei
Philon von lexan drien, Tubingen r,o,, ro.
8,. Cf. U. Wiicxis: Der Brief an die Romer, Bd. r (EKK VI,r), Zuiich
Neukiichen Vluyn
i
r,8,, i,8.
,oi Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Paul
,o
and r Pelei.
,r
Oiigen especially expounded lhis way of inleipielalion
in some delail.
,i
Such a lheoiy can only be piaclicable if one posils a special
undeislanding of inspiialion
,
so lhal Sciipluies can be explained in a pios-
opogiaphical way and, lhus, lhe dieienl biblical iefeiences can be connecled
lhiough each olhei and isolaled fiom lheii immediale conlexl.
Il is evidenl lhal Aiius is able lo suppoil his aigumenls by dieienl
veises of Sciipluies. Howevei, lhis melhod of inleipielalion which has a
long liadilion befoie Aiius as well as ceilain issues conceining lhe conlenl
dominale his exegesis. Only fiom lhis poinl of view is il possible lo undei-
sland how Aiius elaboialed lhe alliibules of lhe Falhei fiom lhe slandpoinl
of lhe Son and lo aiiive al a cleai dislinclion belween Falhei and Son and
lo lhe suboidinalion of lhe Son in ielalion lo lhe Falhei.
In summaiy, lwo impoilanl souices of Aiiuslhe Lellei lo Eusebius of
Nicomedia (Uik. r) and lhe Confession of Failh (Uik. o)show lhal Aiius
could have undeislood mosl of his slalemenls in biblical leims. Howevei,
lhe piesupposilions of his exegesis aie, al leasl, lwofold: r) Te iefeiences
lo lhe Bible musl be undeislood as an isolalion of Sciipluial veises which
aie inleipieled by Aiius againsl lhe backgiound of lhe liadilion befoie him
(e.g. Oiigens inleipielalion of John r,r). Bul only by combining a seiies of
dieienl Sciipluial passages, Aiius had lhe possibilily of developing some
of his cenlial lhemes (e.g. lhe ciealuiehood of lhe Son). i) Te second pie-
supposilion belongs lo lhe philosophical and lheological calegoiies which
dominale lhe Aiian exegesis, e.g. lhe dieience belween lhe geneialed Son
and lhe Falhei as oiigin wilhoul any souice foi himself. Bolh aspecls domi-
nale lhe Aiian ieading of lhe Bible so lhal lhe biblical iefeiences have lo be
seen in lhese iespecls.
,o. Cf. U. Wiicxis, r,8, [n. 8,], io, i,.
,r. Cf. R. Scu.cxivUvu: Chiislologie des Neuen Teslamenles. In: MySal III,r
(r,,o) ii,88, see ,; O. Kocu: Der erste und zweite Petrusbrief. Der judasbrief,
Regensbuig r,,o, oof.
,i. Cf. I. Cuvis1i.si, r,o, [n. 88], ro; B. NiUscu.iiv, r,8, [n. o], io8,.
,. On lhe concepl of inspiialion and lhe foundalion of lhe canon cf. K. S. Fv.x:
Zui allkiichlichen Kanongeschichle. In: W. PannenbeiglT. Schneidei, eds.:
Verbindliches Zeugnis I. KanonSchrifTradition, Fieibuig Gllingen r,,i,
ri8,,. Te foundalion of lhe canon piesupposes a ciileiion dening lhe conlenl
in oidei lo deleimine whal is lo be believed as canonical, i.e. we donl have lo deal
wilh de faclo decisions of lhe dieienl slages of lhe canon; lhe ciileiion dening lhe
conlenl has lo be eslablished, moieovei, by aigumenls of a lheology of ievelalion
insofai as lhe woid of God should be iecognized wilhin lhal canonin olhei woids:
il issyslemalically speakinga calegoiical iecoiding of a lianscendenlal liulh.
Te Aiian Ciisis ,o
viviiouv.vuv
,
Pvimnvr 1rx1s
Alhanasius: Oialio I Conlia Aiianos r,,.o.,; Ep. Aeg. ri. In: K. Melzlei: Ein Beiliag
zui Rekonsliuklion dei Talia des Aiius. in: K. Melzlei l F. Simon: riana et
thanasiana. Studien zur Uberlieferung und zu philologischen Problemen der
Verke des thanasius von lexandrien, Opladen r,,r, rr,, heie ,,.
. De synodis. In: Verke II,r (8. und ,. Lieferung), ed. H.-G. Opilz, Beilin r,ol
r,r, ir,8.
Epiphanius. Panarion Bd. ,, ed. K. HolllJ. Dummei, Beilin
i
r,8, (GCS r).
Eusebius von Caesarea. Kirchengeschichte, ed. E. Schwailz (GCS ,,r), Leipzig
r,or,o,.
Philostorgius. Kirchengeschichte, ed. J. Bidez, i. ubeiaib. Au. v. F. Winkelmann (GCS
ir
i
), Beilin r,,i.
Socrates. Kirchengeschichte, ed. G. Chi. Hansen (GCS.NF r), Beilin r,,,.
Sozomenus. Kirchengeschichte, edd. J. Bidez el G. Chi. Hansen (GCS ,o), Beilin
r,oo.
Teodoret. Kirchengeschichte, ed. L. Paimenliei, beaib. v. F. Scheidweilei (GCS ),
Beilin r,,.
Urkunden zur Geschichte des arianischen Streits, ed. H.-G. Opilz, Beilin Leipzig
r,lr,,.
Srcounvr Li1rvn1cvr
Bhm, Tomas: Die Chiislologie des Aiius. Dogmengeschichlliche beilegungen
unlei besondeiei Beiucksichligung dei Hellenisieiungsfiage (STG ,), Sl.
Ollilien r,,r.
Biennecke, Hanns Chiislof: Lukian von Anliochien in dei Geschichle des Aiiani-
schen Slieiles. In: H.Chi. BienneckelE.L. GiasmucklChi. Maikschies (Eds.):
Logos. FS f. Luise bramowski zum 8. juli r,,,, Beilin New Yoik r,,, r,o,i.
Feige, Geihaid: Die Lehie Maikells von Ankyia in dei Daislellung seinei Gegnei
(ETSt ,8), Leipzig r,,r.
Giegg, Robeil C.lGioh, Denis E.: Early rianism. View of Salvation, Philadelphia
r,8r.
,. Te woiks included heie deal wilh moie geneial aspecls and pioblems, and aie
connecled, moieovei, wilh lhe Aiian lheology. Foi pailiculai poinls, I iefei lo lhe
woiks ciled in lhe foolnoles.
,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Giegg, Robeil C. (Ed.): rianism. Historical and Teological Reassessments,
Cambiidge (Mass.) r,8,.
Giillmeiei, Alois: jesus der Christus im Glauben der Kirche I, Fieibuig Basel
Wien

r,,o.
Haas, Chiislophei: Te Aiians of Alexandiia. In: VigChr , (r,,) i,.
Hanson, Richaid P.C.: The Search for the Christian Doctrine of God. Te rian
Controversy ,r8,8r, Edinbuigh r,88.
Kannengiessei, Chailes: rius and thanasius. Two lexandrian Teologians,
Hampshiie r,,r.
Loienz, Rudolf: rius judaizans? Untersuchungen zur dogmengeschichtlichen
Einordnung des rius, Gllingen r,,,.
Lyman, Rebecca: Aiians and Manichees on Chiisl. In: jTS o (r,8,) ,,o.
Melzlei, Kaiin: Ein Beiliag zui Rekonsliuklion dei Talia des Aiius. In: K. Melz-
leilF. Simon: riana et thanasiana. Studien zur Uberlieferung und zu philolo-
gischen Problemen der Verke des thanasius von lexandrien, Opladen r,,r,
rr,.
Ricken, Fiiedo: Nikaia als Kiisis des allchiisllichen Plalonismus. In: TPh
(r,o,) irr.
. Zui Rezeplion dei plalonischen Onlologie bei Eusebios von Kaisaieia, Aieios
und Alhanasios. In: TPh , (r,,8) ir,i.
Rillei, Adolf Mailin: Aiianismus. In: TRE (r,,8) o,i,r,.
. Aiius iedivivus: Ein Jahizwlf Aiianismusfoischung. In: TR ,, (r,,o)
r,r8,.
Simonelli, Manlio: Studi sull rianesimo, Roma r,o,.
. La crisi ariana nel IV secolo, Roma r,,,.
Slead, Geoige Chiislophei: Te Plalonism of Aiius. In: jTS r, (r,o) ror.
. Divine Substance, Oxfoid r,,,.
Vinzenl, Maikus: Asleiius von Kappadokien. Die lheologischen Fiagmenle. Ein-
leilung, kiilischei Texl, beiselzung und Kommenlai (S.VigChr o), Leiden
New Yoik Kln r,,.
Wiles, Mauiice: In Defence of Aiius. In: jTS r (r,oi) ,,.
Williams, Rowan: Te Logic of Aiianism. In: jTS (r,8) ,o8r.
. rius. Heresy and Tradition, London r,8,.
iii. Comvirmr1nvr Biviiocvnvnr o vin Exrcrsis
Baicellona, F. Scoiza. Linleipielazione dei doni dei magi seimone nalalizio di
(pseudo) Ollalo di Milevi. SSR ilr (r,,8): ri,,.
Boulaiand, E. Aux souices de la docliine dAiius. BLE o8 (r,o,): r,; ir,i.
Te Aiian Ciisis ,o,
Cuili, C. Due commentarii inediti di Salonio al Vangeli di Giovanni e di Matteo.
Tradizione manoscritta, fonti, autore. T: Bollega dEiasmo, r,o8.
. Allii lie codici dei commenli alliibuili a Salonio. In Studi sul cristianesimo an-
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Inslilulo Paliislico Auguslinianum, r,,,.
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Congress on Biblical Studies. Ediled by E. Livingslone. Oxfoid, r,,8r,,,.
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,oo Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
I V
I NCARNATIONAL HERMENEUTICS
i. M.vciiiUs oi Acvv. (c. i8o,)
Maicellus was boin in i8o. As lale as ,, as local bishop, he was menlioned
as piesidei ovei a geneial synod al Ancyia. He had known Conslanline, who
had al isl planned lhe geneial synod of i, in Ancyia, befoie convoking il
lo Nicaea. In o Maicellus handed lo lhe empeioi his Gpus ad Constantinum
Imperatorem, in which he denounced lhe heiesy of Eusebius of Caesaiea,
Eusebius of Nicomedia, Asleiius lhe Sophisl, Naicissius of Neionias, and
Paulinus of Tyie. Te synod of Conslanlinople condemned lhe woik and
deposed Maicellus. Eusebius of Caesaiea wiole a iesponse, Contra Marcellum
and De ecclesiastica theologia. Afei lhe dealh of Conslanline in May ,,
Maicellus occupied his see again, bul he was soon senl inlo exile, spending
feen monlhs wilh Alhanasius in Rome, and lhen depailed fiom Rome in
lhe fall of o, afei a public slalemenl of failh, lhe Epistula ad julium. Te
Roman synod of spiing r accepled his slalemenl of failh, as did lhe wesl-
ein synod of Seidica (Soa) in i. He wilhdiew fiom lhe polilical scene,
his lheological posilion being known only lhiough lhe wiilings alliibuled
lo him wilh moie oi less ceililude by modein ciilics: De sancta ecclesia; Ps-
thanasius,Epistula ad Liberium,Epistula ad ntiochenos = Sermo maior
de de,De incarnatione et contra rianos.
Sciipluie was foi Maicellus lhe divinely aulhoiized pioof-lexl foi his
lheological ideas. Wilh an expeilise focused on lhe logic of sciipluie, he
aigued diieclly fiom sciipluie ilself. Like Aiius, bul wilh a lolally dieienl
nolion of divine sonship, he assessed Chiislian failh in applying his own
self-made heimeneulics. Hoslile lo lhe conseivalive Oiigenism of lhe lwo
Eusebiuses (Nicomedia and Caesaiea) and lheii gioup, he himself called
upon lhe Oiigenian legacy in his inleipielalion of Chiislological pioofs,
such as Piv 8:iii,, r Coi r,:iio, Ps ro,:r, Heb :ri, Acls i:o.
Like Aiius, he was basically a lhiid cenluiy lhinkei. Slill speculaling wilh
monaichian calegoiies, in his lheoiy of lhe Chiislian godhead he developed,
in emulalion of Eusebius of Caesaiea, a liiumphalisl ecclesiology based on an
aichaic eschalology, an exegesis of chiislological passages which is diieclly
ecclesiological (Seibl, 8,, TRE ii). Afei i Alhanasius kepl a iespeclful
dislance fiom him. Maicelluss impacl on Alhanasian exegesis of Piv 8:ii,
suggesled by some ciilics, seems impiobable bolh foi chionological and
docliinal ieasons. Maicellus ieached old age in Ancyia and died in ,.
Incainalional Heimeneulics ,o,
Eui1ios
Ep. jul.: Klosleimann, E. and G. C. Hansen, GCS r, id ed., Beilin r,,r,
r8,ir,.
Vinzenl, M., r,,,.
Geiicke, W., Halle r,o, r,ii,.
Fragmenta: Anlhimus, eccl. fr. Ps.-Alhanasius serm. d.: E. Schwailz, SBAW.
PPH r,i, o.
Noidbeig, H., thanasiana r. Helsinki r,oi, ,,,r.
theopasch.: M. Telz, ZKG 8 (r,,i) r,,r.
exp. d.: H. Noidbeig, thanasiana r, Helsinki r,oi, ,,o.
inc. et c. r.: PG io, ,8roi8.
Tvnsin1ios
German
Geiicke, W.: Heidelbeig r,o.
Seibl, K.: Beilin r,,, i,,,.
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lhe Tiinily. Diss., Queens Univeisily (Belfasl), r,8,.
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Sl. Benno, r,,r.
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(r,,o): r,,o,.
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and Nicaea. jTS (r,,i): i8o.
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scheme hellenislique en lheologie. Greg ,r (r,,o): o,,,,.
Scheidweilei, F. Maicell von Ancyia. ZNV o (r,,,): ioir.
,o8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
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odei: Die Selbslluschung des Biblizismus. TBei , (r,,): r,,,r.
Seibl, K. Maikell von Ankyia als Reichslheologe. Diss., Tubingen, r,,o.
Siniscalco, P. Eimele Tiismegislo, piofela pagano della iivelazione ciisliana. La
foiluna di un passo eimelico (Asclepius 8) nellinleipielazione di sciilloii
ciisliani. ST, ScMor ror (r,oos): 8rro.
Suggs, M. J. Eusebius Texl of John in lhe Wiilings againsl Maicellus. jBL ,,
(r,,o): r,i.
Telz, M. Zui Teologie des Maikell von Ankyia, I. ZKG ,, (r,o): ir,,r.
. Maikells Lehie von dei Adamssohnschaf Chiisli und eine pseudoklemen-
linische Tiadilion ubei die wahien Lehiei und Piophelen. ZKG ,, (r,o8):
i.
. Zum allimischen Bekennlnis; ein Beiliag des Maicellus von Ancyia. ZNV
,, (r,8): ro,i,.
ii. A1ov 1ui Hivmi1 (i,r,o)
See chaplei r, III, ii.
iii. P.cuomiUs (i,il,o)
See chaplei r, III, iii.
iv. A1u..siUs oi Aiix.uvi. (c.. i,8l,,)
Boin in i,8 oi i,,, Alhanasius was elecled bishop of Alexandiia in i8, lhiee
yeais afei lhe impeiial synod of Nicaea lo which he had liavelled as a deacon
wilh his eldeily piedecessoi, Bishop Alexandei. Fiom lhe Nicene assembly
Alexandei succeeded in gelling a conimed condemnalion of Aiius, and a
deciee uiging lhe schismalic Melilians lo ieinlegiale lhe calholic chuich in
Alexandiia. Age and inimily piobably pievenled him fiom acling e cienlly
againsl lhe Melilians afei his ieluin fiom Nicaea, and in any case, lhe new
developmenls of lhe Aiian ciisis afei lhe summei of i, weie beyond his
conliol. Hence, in i8, his veiy young successoi (nol yel o) assumed a
chuich in disaiiay when enleiing lhe episcopal o ce; his lenuie of foily-
ve yeais would be seiiously piessuied by adveise ciicumslances iesulling
fiom Alexandeis heiilage.
Incainalional Heimeneulics ,o,
Eveiy one of Alhanasiuss wiilings highlighls his familiaiily wilh holy
sciipluie. Al lhe same lime, his wiilings also wilness lo his choice of veiy
peisonal and unusual heimeneulics. Foi Alhanasius, sciipluie was inlegialed
in lhe spiiilual iealily of lhe Chiislian liadilion in such a way lhal il was nol
as a classic fiom lhe pasl, iequiiing a commenlaiy in oidei lo be undeislood
fiom one culluie lo anolhei. Ralhei il was a message expiessing lhe eccle-
sial aclualily, announced in ils essenlial conlenl lo calechumens and newly
baplized, celebialed in liluigical aclivilies, oi conslanlly iefeiied lo and
discussed by chuich membeis wilh iegaid lo docliinal malleis. Obviously
close lo lhe Bible fiom his eaily leens, Alhanasius had developed whal can
be besl desciibed as a biblical mind-sel: he was unable lo face any silualion,
oi assume any iesponsibilily, wilhoul idenlifying himself in his lhoughl and
in his aclion lhiough a ieex of biblical heimeneulics. Moie impoilanlly,
his knowledge of lhe o1 and lhe 1, memoiized by heail was cenleied on
lhe ievelalion of Gods incainalion.
Te chuich was foi Alhanasius lhe visual aclualizalion of lhe divine
incainalion wilnessed lo by lhe 1. Wilhoul evei allempling any lheoielical
ecclesiology, Alhanasius devoled himself lo lhe people of his chuich com-
munily, ghling endless ballles on lhem. Te veiy expeiience of failh which
uniled him wilh his communily, was undeislood by him as lhe objeclive
chuich-iealily. Il was an allilude of mind lhiough which believeis enleied
inlo communion wilh lhe incainale Logos. Tus Alhanasiuss iecouise
lo sciipluie was always incainalional. Any biblical iefeience ciled by
Alhanasius implied a link belween lhe conlenl of lhal iefeience oi some-
lhing noled in lhe immediale conlexl of il and lhe global mysleiy of Gods
incainalion as he peiceived il aclualized in lhe chuich.
Alhanasius did nol aulhoi a single commenlaiy on a biblical book. Tal
suipiising lacuna diove lalei geneialions of devoled admiieis lo ll lhe
gap wilh pious foigeiies (foi inslance CPG II irr, ir8r, ii8, ii,, iioo,
ii,i,o). Te closesl lhe Alexandiian posl-Nicene bishop came lo such a
commenlaiy was in his Letter to Marcellinus on the Psalter (CPG II, io,,).
Il piesenls a lhoiough analysis, in veiy condensed leims, of all lhe psalms;
bul, piecisely, moie lhan any olhei of his wiilings, il illusliales his genuine
allilude lowaid lhe Bible. He knows by expeiience which psalms lo iecile
foi lhe vaiiely of innei disposilions and exleinal ciicumslances of life. He
claims lhal all ups and downs of human exislence nd an echoing in specic
psalmic veises. In olhei woids lhal lheie is nol a single expeiience of life
and dealh wilhoul an appiopiiale psalm as a iesponse lo il. He explains lo
Maicellinus lhal he is nol lecluiing him in lhe absliacl, because lhe psalms,
fai fiom exeicising only lhe mind, become a piayful body-language: psalms
,ro Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
aie bellei sung lhan ieciled (peihaps bellei danced lhan sung!). In shoil, lhey
engage believeis inlo pailicipaling physically in lhe mysleiy of lhe incainale
Logos, who is sueiing oi iejoicing in lhe aclualily of his chuich.
Tus lhe Alhanasian undeislanding of sciipluie is always bound lo lhe
conciele expeiience of life and failh. Te bishop gives a naiialive lwisl lo
his slalemenls, ialhei lhan couched in absliaclions. His biblical mind-sel
imposes ils own synlax on his slyle: lhe Alhanasian senlence is usually long
and subdivided, because lhe lhoughl expiessed in il always diiecls lhe allen-
lion fiom lhe immediale aigumenls oi ciicumslances lo lhe all-embiacing
chuich-iealily of lhe aclualized divine incainalion.
Te woid has found no enliy inlo Guido Mulleis Lexicon
thanasianum (r,,i). Even is used by Alhanasius only wilh lhe con-
ciele meaning of impiessed maik, and so is lhe veib . Haidly any
liace iemains in lhe Alhanasian wiilings of Oiigens cosmo-psychological
fiamewoik, lhanks lo which lhe lallei could lheoiize on sciipluial senses
and iead inlo sciipluie a desciiplion of lhe human souls spiiilual needs.
Alhanasius, himself nevei explicilly dislinguishes belween lileial and
spiiilual senses; he conceives sciipluie less as a miiioi of lhe soul, lhan as
a ievelaloiy souice of meaning foi lhe expeiienced iealily of lhe chuich al
laige. Being lhe only bishop of his geneialion fiom whom we heai public
piaise of Oiigen, Alhanasius obviously did nol feel indebled lo lhe gieal
didaskalos of lhe lhiid cenluiy foi his own appioach lo sciipluie. Te specic
Alhanasian appioach lo sciipluie was concielized in hundieds of biblical
iefeiences, quolalions oi allusions, spiead ovei his wiilings. Moie impoi-
lanlly, fiom lhe isl inslance in Gn the Incarnation lo his veiy lasl docliinal
slalemenls, il deleimined lhe bishops inlelleclual endeavoi.
Te essay Gn the Incarnation of the Logos, joined lo lhe apology gainst
the Heathen in , oi lalei, seems adequalely chaiacleiized as lhe isl and
piogiammalic, lhough non-polemical, iesponse of lhe young bishop lo lhe
Aiian heiesy. Exclusively diiecled lo membeis of his own chuich-communily,
Alhanasius Gn the Incarnation oeis a new foimulalion of lhe Chiislian
docliine of salvalion, as liadilionally laughl on lhe calechumenal level. In
pai. 8ro lhe bishop inlioduces his own vilal nolion of divine incainalion,
foimulaled exclusively in Pauline leims, and he inleiiupls lheieby lhe se-
quence of pai. i, and rrro deiiving fiom Oiigens legacy, in which lhe
image-likeness of lhe human being lowaid lhe divine logos deleimines lhe
ciealion of Adam and lhe salvic manifeslalion of Chiisl. Tis Oiigenian
schema allowed bolh lhe ecslasy of Adams and Eves mind in lhe pielapsai-
ian paiadise and a iesloied enlighlenmenl of humankind by lhe divine
Logos made man. Te long developmenl, indeed lhe bulk of lhe liealise
Incainalional Heimeneulics ,rr
following afei pai. ro, expands lhe rst (piopeily Alhanasian) nolion of
lhe Incainalion, in pai. 8ro, nol lhe second (Oiigenian) one in pai. rrro,
inlo a leaching on salvalion, cenleied on lhe cioss and lhe iesuiieclion of
Jesus (pai. r,i). A discieel allusion lo lhe heielics and schismalics who
misundeisland lhe mysleiy of lhe cioss seems less signicanl lhan lhe anli-
Aiian sliess on Teos-Logos, lhe liuly divine savioi fullling his salvic
woik in lhe esh. Indeed, by his iealislic focus on lhe human condilion of
lhe incainale Logos lhe bishop iesponded foi himself and in lhe name of
his congiegalion lo Aiiuss misleading chiislology which had been solemnly
censuied al Nicaea. Cenleiing Chiislian lheology as a whole on lhe Gospel
evenl, ialhei lhan on a cosmo-lheology in line wilh liadilional Alexandiian
leaching, Alhanasius aigumenl was in line wilh his consislenl appioach of
sciipluie lhioughoul his wiilings.
In addilion lo opening a new, incainalional hoiizon foi lhe docliine
on salvalion, by lhe inseilion of pai. 8ro and lheii following in pai. r,i,
lhe young Alexandiian aulhoi of Gn the Incarnation look anolhei inilia-
live. Befoie adding a moie convenlional chaplei gainst Greek Idolatry (pai.
r,), in which he sliongly undeiscoies lhe divine lilles of lhe Logos, again
molivaled by lhe same polemical conlexl which he pielends lo ignoie in
his whole liealise, Alhanasius adds a nal chaplei gainst Unbelieving jews
(o), also imposed by lhe apologelic genie. Amazingly, he adds a fui-
lhei innovalalion al lhis poinl, nol in adding somelhing oiiginal lo injecl
life inlo lhe polemics lhemselves, bul, on lhe documenlaiy level of biblical
pioofs, in eniiching lhe liadilional leslimonia pioduced in anli-Rabbinic
pamphlels since lhe second cenluiy. Alhanasius pioduces a synlhesis of
lhe lhiee besl-known colleclions of such leslimonia, sepaialely liansmilled
by Oiigen, Eusebius of Caesaiea and Cypiian of Cailhage (Kannengiessei,
Les cilalions). In handling liadilional dala in lhis way, Alhanasius was
guided much less by a polemical molivalion, lhan by lhe desiie lo educale
his ieadeiship specically in woiking oul a deepei and moie complele bibli-
cal aigumenl.
Te same concein is manifesl in Alhanasius explicilly polemical liea-
lises gainst the rians (CPG II, io,), wiillen a shoil lime afei Gn the
Incarnation, piobably aiound ,. Foiced by lhe pasloial needs of his own
people lo become vocal againsl lhe Aiian heiesy, and jusl back in his lown
afei his isl exile (,,), lhe bishop undeilook lhe lask of a pioseculoi
of oilhodoxy, a lask lhal he found a veiy unpleasanl one, and lolally unfa-
miliai lo him, as he condes in a Letter to the Monks (CPG II, irio) senl lo
Egypl fiom Rome wilh lhe isl diaf of his polemical liealise. His inilialive
in iegaids lo sciipluie seems heie, al isl sighl, less pionounced lhan in Gn
,ri Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
the Incarnation, as he limils himself lo enlei lhe aiena of anli-Aiian polem-
ics by discussing only biblical pioofs claimed by lhe Aiians lhemselves.
Tey aie: Phil i:,ro and Ps :,8, in C. r. r:,,i; Heb r:, in C.r.
r:,o; Heb :ia and Acls i:o, in C. r. i:rr8a; Piv 8:ii, in C.r. i:r8b;
8:iia, in C. r. i:or; Col r:r, and Piv 8:iib, in C. r. i:oi,i, and Piv
8:ii,, in C. r. i:,,,, and once moie Piv 8:ii in C. r. i:,88i. In
facl, lhe ieadei becomes soon awaie lhal lhese piofuse exposilions aboul
biblical pioofs aie aimed less al discussing adveise inleipielalions lhan al
educaling Alhanasius own communily of failh. By oiienling each exegesis
lowaid a fullei peiceplion of lhe mysleiy of salvalion in lhe piocess of ils
fulllmenl in lhe chuich, and by calling on failh as insliucled foi baplism
and celebialed in lhe we-lalk of lhe aclual communily, lhe pasloi (and
impiovising exegele) hoped lo shaie wilh lhe common believei lhe dynamic
of his incainalional heimeneulics.
His Encyclical Letter (CPG iri) slails wilh a diamalic and impassioned
accounl of lhe hoiiible sloiy in Judges r,, wheie a senioi Benjamile dis-
membeis his iaped concubine and sends pails of hei body lo all liibes of
Isiael. Alhanasiuss naiialive paiaphiase iesounds lhioughoul his vehemenl
lellei, in which he calls on all lhe chuiches in piolesl aboul lhe violence
commilled againsl his own chuich-communily. Even highly polilical and
diplomalic apologies, like lhe pology for Constantius (CPG iri,), aie loaded
wilh biblical quolalions, as aie Alhanasius Circular Letter to the Bishops of
Egypt and Libya (CPG II, io,i) and his olhei docliinal lelleis. Among lhem,
lhe Letters to Serapion (CPG II, io,) demonsliale lhe full divinily of lhe
Holy Spiiil, in iepealing biblical aigumenls fiom Contra-rianos III. Te
lhiid Gration against the rians has ils own heimeneulical fiamewoik in
discussing Jn r: r o, Dl i:,, Jn r,:rr, ioi in oidei lo asseil lhe unily of
Falhei and Son as lhe foundalion of lhe lianscendanl unily of lhe incainale
Logos, nol aecled in his divinily by lhe limilalions and sueiings of his
assumed humanily (Kannengiessei thanase dlexandrie eveque rooo).
Te Life of ntony (CPG II, iror) counls biblical allusions and quolalions by
lhe hundieds. Il pioduces a paiadigmalic picluie of lhe ideal ascelic accoid-
ing lo lhe bishops wishes, in calling on lhe guies of Moses, Elijah and his
disciple, Elisha, and in assimilaling Anlony lo lhe guie of Jesus himself:La
vie dAnloine esl egalemenl une imitatio Christi (Bailelink, ,i). Te Festal
Letters, published whenevei ciicumslances made il possible, announcing lhe
dales of Lenl, Easlei and Penlecosl, mulliply exhoilalions foi piepaiing lhe
communilies of believeis lo piepaie lhe Feasl. Tese Letters, wilnessing
a life-lime of dedicaled pasloial minisliy, piesenl a conlinuous lexluie of
quoled and paiaphiased biblical iefeiences, as a vivid conimalion of his
Incainalional Heimeneulics ,r
heio, Anlonys declaialion: Sciipluie su ces foi oui insliuclion,
(ro,r; SC oo,r,8).
Eui1ios
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v. Avoiii.viUs oi L.ouici. (c. r,c. ,i)
Apollinaiius was lhe son of an Alexandiian giammaiian, also called Apol-
li naiius, who emigialed lo Beiylus (Beyioulh) and slailed a family in
Laodicea, Syiia, wheie he also became a piesbylei. Te youngei Apollinaiius
was slill a lecloi in o, when Alhanasius, ieluining fiom his second exile,
enjoyed lhe hospilalily of his paienls. Apollinaiius deeply admiied lhe
Alexandiian bishop, evei consideiing him as his spiiilual falhei. Elecled
bishop of Laodicea in ooor, Apollinaiius was aclive in neigboiing Anlioch
as a leachei and exegele among monaslic ciicles. He senl a delegalion of
monks lo lhe Alexandiian synod of union oiganized by Alhanasius in oi. As
Empeioi Julian had excluded Chiislians fiom lhe public leaching of iheloiic,
Apollinaiiuss falhei wiole poems in lhe homeiic slyle based on naiialives
fiom lhe o1, and lhe son pioduced ailislic dialogues based on lhe Gospels.
As a commenlaloi of sciipluie, Apollinaiiuss ienown exlended beyond lhe
boideis of lhe Syiian chuich. Jeiome allended his lecluies in ,,. In ,,, on
lhe iequesl of Basil of Caesaiea, lhe Roman synod censuied Apollinaiiuss
,ii Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
chiislology, a ielalively haimless measuie iepealed in Anlioch (,,) and
Conslanlinople (8,). In 8i, Giegoiy of Nyssa discoveied Apollinaiianism
on his liavel lo Jeiusalem, bul only in 8, did he complele ils iefulalion
and exhoil Teophilus, lhe mighly bishop of Alexandiia, lo condemn lhe
new heiesy.
Accoiding lo Jeiome, Apollinaiius wiole commenlaiies lo Qohelel
(Jeiome, In Eccl. IV io,ir,), Isaiah (Jeiome, In Is., piol. ,oroo), Hosea
(Jeiome, In Gs., piol. rrrr,), Malachi (Jeiome, In Mal., piol.), lhe
Psalms (Jeiome, ep.rri, io), Mallhew (Jeiome, In Matth., pieface ,,),
r Coiinlhians (Jeiome, ep. ,, ), Galalians (Jeiome, In Gal., piol.) and
Ephesians (Jeiome, In Eph., piologue). All aie losl, only fiagmenls can be
found in catenae, wheie moie of Apollinaiiuss commenlaiies aie signalled:
on Job, Pioveibs, Canlicle, Jeiemiah, Ezekiel, Daniel, Luke, lhe Gctateuch (lhe
isl eighl books of o1), John, Romans. Teodoiel benelled in pailiculai
fiom Apollinaiiuss exegelical melhod (Muhlenbeig, o,). Piobably befoie
winlei 8i, Apollinaiius wiole his
, Demonstration of the divine incarnation in
similitude to humankind. He also wiole a woik gainst Porphyry in lhiily
books, of which Book io discussed Poiphyiys inleipielalion of Daniel; lwo
books againsl Dionysius of Alexandiia, in which he denounced lhe exces-
sive spiiilualism which he disliked in Dionysiuss exegesis; possibly olhei
books againsl Maicellus of Ancyia and Oiigen. Undei lhe names of sliong
defendeis of oilhodoxy, some of Apollinaiius wiilings peifoimed apociy-
phal ciiculalion: De unione; d jovianum; Contra adversarios; Ps-Julius, De
de et incarnatione , . Again, olhei
wiilings aie only wilnessed by scalleied fiagmenls in lhe catenae: gainst
Diodore; a numbei of lelleis, in pailiculai lo Seiapion of Tmuis; gainst
the adversaries of the doctrine concerning the appropriation of a man by the
Logos; and lwo Dialogues; Gn the pparition of God in the esh.
Eui1ios
Fleming, J. and H. Lielzmann, pollinaristische Schrifen, Beilin r,o =
Hildesheim r,,o.
Lielzmann, H., pollinaris und seine Schule. Beilin r,o = Hildesheim
r,,o.
Gen: R. Devieesse, SlT ior. Rome r,,,.
Ps: E. Muhlenbeig, PTS r,. Beilin r,,,, rrr8.
Mt: J. Reuss, TU or. Beilin r,,,, r,.
jn: J. Reuss, TU 8,. Beilin r,oo, o.
Incainalional Heimeneulics ,i
Rom: K. Slaab, NTA r,, r,, ,,8i.
Ps.-Alhanasius, Contra Sabellianos: PG i8, ,orir.
Letters to Basil r:: Couilonne, Y., Lettres. Paiis r,oo, iiiio. Riedmallen,
H. de: jTS, n.s. , (r,,o) r,,iro; 8 (r,,,) ,,o.
Tvnsin1ios
French
Couilonne, above.
German
Hubnei, R. M., above.
Vogl, H. J.: Zum Biiefwechsel zwischen Basilius und Apollinaiis. beisel-
zung dei Biiefe mil Kommenlai: TQ r,, (r,,,) ooo.
S1cuirs
Callaneo, E. Trois homelies pseudo-chrysostomiennes sur la Pque comme oeuvre
dpollinaire de Laodicee, attribution et etude theologique. Teologique hislo-
iique ,8. Paiis: Beauchesne, r,8r.
. Il Ciislo uomo celesle secondo Apollinaiio di Laodicea. RSLR r, (r,8):
r,r,.
Cou gnal, R. Apollinaiie el la Bible. Diss., Aix-en-Piovence, r,oo.
Golega, J. Der Homerische Psalter. Studien uber die dem pollinarius von Laodikeia
zugeschriebene Psalmen-Paraphrase. Ellal: Buch-Kunslveilag, r,oo.
Gieei, R. A. Te man fiom heaven. Pauls lasl Adam and Apollinaiis Chiisl. Pages
ro,8i in Paul and the legacies of Paul. Revised papers presented at the confer-
ence held at Southern Methodist University in March r,8,, vol. i,. Ediled by
W. S. Babcock. Dallas, Tex.: Soulhein Melhodisl Univeisily Piess, r,,o.
Hubnei, R. M., Golleseikennlnis duich die Inkainalion Golles: Kl (r,,i) rror.
. Soleiiologie, Tiinill, Chiislologie: Fs. Breuning. Daimsladl r,8,, r,,,o.
. Die Schiif des Apolinaiius von Laodicea gegen Pholin und Basilius von
Caesaiea. PTS o. Bonn: De Giuylei, r,8,.
Keydell, R. Texlkiilische Bemeikungen zui Psalmenmelaphiase des Apollinaiius
Laodic. ByZ , (r,or): i8o,o.
Lienhaid, J. T. Ps.-Alhanasius, Contra Sabellianos: VC o (r,8o) o,8,.
Muhlenbeig, E. [Ps G] Apollinaiis von Laodicea und die oiigenislische
Tiadilion. ZNV ,o (r,8,): i,o8.
. Zui exegelischen Melhode des Apollinaiis von Laodicea. Pages ri, in
Christliche Exegese zwischen Nicaea und Chalcedon. Ediled by J. van Ooil and
U. Wickeil. Kampen: Kok Phaios, r,,i.
,i Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Riedmallen, H. de. Le lexle des fiagmenls exegeliques dAppolinaiie de Laodicee.
RSR o (r,,o): ,oooo.
Risch, F.-X., Pseudo-Basilius. dversus Eunomium IVV. Einleitung, Ubersetzung und
Kommentar (S.VigChr ro). Leiden: Biill, r,,i.
Scheidweilei, F. Zui Piolheoiia dei unlei Namen des Apollinaiis ubeiliefeilen
Psalmenpaiaphiase. ByZ , (r,,o): o.
Spoeil, K. M. study of Kata meros pistis by pollinarius of Laodicea. Diss., Toionlo,
r,,o.
Van Ooil, J., U. Wicheil, eds., Christliche Exegese zwischen Nicaea und Chalkedon.
Kampen r,,i, rir,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,i,
V
THE ORIGENIAN LEGACY
i. DiuvmUs oi Aiix.uvi. (r,8)
Blind fiom eaily childhood, Didymus commillled himself enliiely lo sludy-
ing Oiigens legacy. Alhanasius appoinled him as lecluiei al lhe Alexandiian
school of Chiislian lheology. His cenlial concein was lhe inleipielalion of
sciipluie. Unfoilunalely, because lhe anli-Oiigenislic deciees of , and ,,,
undei Juslinian, included him in lheii condemnalions, his woik suivives
only in fiagmenls (PG ,). Te discoveiy of iooo pages of papyius in Tuia
r,r, wilh wiilings of Oiigen and Didymus, oeied a new access lo lhe
lalleis exegelical woik, in foim of liansciiplions by sludenls of oial lessons
on Genesis, Job, Zechaiiah, Psalms, and Qohelel.
Didymus commenlaiies, known lhiough fiagmenls and shoil quola-
lions in lhe catenae oi lhiough papyii, oi again only as quoled by ancienl
aulhois, mainly Jeiome, aie on Genesis, Exodus, Kings, Job, Psalms, Isaiah,
Jeiemiah, Daniel, Hosea, Zechaiiah, Pioveibs, Canlicle, Qohelel, Mallhew,
John, Acls, r and i Coiinlhians, Galalians, Ephesians, r and i Timolhy, Tilus,
and Apocalyse.
Tioughoul his commenlaiies on sciipluie, Didymus keeps a didaclic
and leained pace in exploiing isl lhe lileial meaning of lhe sacied lexl,
secondly ils spiiilual ielevance, wheieby he discusses many issues ielaled
wilh lhe cosmos, maleiial and spiiilual, oi wilh lhe human souls oiigin,
naluie and ullimale deslinalion.
Eui1ios
PG ,.
Gen: P. Naulin, SC i (r,,o), i (r,,8).
jb r. ,: A. Heniichs, U. and D. Hagedoin, L. Koenen: Bonn r,o8r,8,;
U. and D. Hagedoin, Neue Fiagmenle des Hiobkommenlais Didymos
des Blinden: Fs. N. Schow, Charta Borgiana, r,,o, i,,.
Zach: L. Doulieleau, SC 8, 8, 8, (r,oi).
Ps. r,: L. Doulieleau, A. Gesche, M. Gionewald. Bonn r,o8r,,o (foi Ps ,
add: M. Gionewald, ZPE o (r,8i) ,,rrr. B. Kiamei, Kleine Texte aus
dem Turafund. Bonn r,8,, rir,.
Ps., Quaternio ,: A. Kehl. Bonn r,o.
Eccl ro: G. Bindei, al. Bonn r,o,r,8.
Prv: B. Kiamei, Kleine Texte, ro,r,; ZPE i (r,,8) ioiri.
,io Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Spir: L. Doulieleau, SC 8o (r,,i).
serm.: M. Bogaeil, RBen , (r,o) ,ro.
Trin. r; Trin. :, r,: J. Hnscheid, and I. Seilei. Meisenheim r,,,.
Eun. ,, ,: F. X. Risch. Leiden r,,i.
Tvnsin1ios
All edilions menlioned above include lianslalions.
S1cuirs
Allanei, B. Ver ist der Verfasser des Tractatus in Is o.r,? (ed. G. Morin, necdota
Maredsolana. Maredsous r,o,, ro,::). TU 8 (r,o,): 888.
Baudiy, G.-H. La peche des oiigines selon Didyme dAlexandiie. MSR , (r,,o):
ro8i.
Bealiice, P. F. Didyme lAveugle el la liadilion de lAllegoiie. In Grigeniana Sexta.
Grigne et la Bible/Grigen and the Bible. Acles du Colloquium Oiigenianum
Sexlum. Chanlilly, o aoul seplembie r,,, ,,,,o. Ediled by G. Doiival and
A. Le Boulluec, wilh lhe collaboialion of M. Alexandie, M. Fedou,
A. Pouikiei, and J. Wolinski. Louvain: Peeleis, r,,,.
Beiangei, R. Lme humaine de Jesus dans la chiislologie du De Tiinilale alliibue a
Didyme lAveugle. RSR o (r,oi): r,.
Bieneil, W. A. llegoria und nagoge bei Didymos dem Blinden. Pali. Texle u.
Sludien r. Bonn: De Giuylei, r,,i.
Bindei, G. Eine Polemik des Poiphyiios gegen die allegoiische Auslegung des AT
duich die Chiislen (u. Didymus Caecus). ZPE (r,o8): 8r,,.
. Didymos der Blinde, Kommentar zu Ecclesiastes (Tura-Papyrus) I,: Kap. r,r:,r,.
PapTAbh io. Bonn: Habell., r,8.
Bioch, S. New Teslimonium lo lhe Gospel acc. lo lhe Hebiews. NTS r8 (r,,r
r,,i): iioii.
Calleja, J. Gn r:ios in Filone, nelle Omilie di Oiigene e nel Commenlaiio in
Genesim di Didimo il Cieco. MT , (r,88): ,rroi.
Chavouliei, L. Queielle oiigenisle el Conlioveises liinilaiies, A piopos du
Tiaclalus conlia Oiigenem de visione Isaiae. VigChr r (r,oo): ,r.
Diego Sanchez, M. El Comenlaiio al Eclesiasles de Didimo Alejandiino. Diss.,
Auguslinianum, r,,o.
. El comentario al Eclesiastes de Didimo lejandrino, exegesis y espiritualidad. SlT
,. Rome: TeiesianumlUniv. Laleian.lInsl. Pali. Aug., r,,r.
Doulieleau, L. Didymi Caeci In Zach. In Ecole Prat. des Hautes Etudes, Sect. Sc. Rel.,
,if., r,,,r,,8.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,i,
. Didyme lAveugle. In Les Mardis de Dar-es-Salam, r,,,.
. Ce que lon liouveia dans lIn Zach de Didyme lAveugle. StPatr (r,or):
r8,,.
. Deux pages de lIn Zachariam de Didyme lveugle restituees par la lumire ultra-
violette. REG 8 (r,,o): ,o,.
. Le Piologue de Jeime au De Spiiilu Sanclo de Didyme. In lexandrina. Fs. C.
Mondesert, i,,rr. Paiis: Ceif, r,8,.
Ehiman, B. D. Te New Teslamenl Canon of Didymus lhe Blind. VigChr ,
(r,8): rir.
. Te Gospel lexl of Didymus; a conliibulion lo lhe sludy of lhe Alexandiian
lexl. Diss., Piincelon Teological Seminaiy, r,8,.
. Didymus the Blind and the text of the Gospels. Te 1 in lhe Gieek Falheis r.
Allanla: Scholais Piess, r,8,.
. Jesus and lhe adulleiess (Jn ,:, 8:rr). NTS (r,88): i.
Gesche, A. Lme humaine de Jesus dans la chiislologie du IV
e
siecle. Le lemoignage
du Commenlaiie sui les Psaumes, decouveil a Touia. RHE , (r,,,): 8,i,.
. Un documenl nouveau sui la chiislologie du IV
e
siecle: le Commenlaiie sui les
Psaumes decouveil a Touia. StPatr (r,or): io,r.
. La chiislologie du Commenlaiie sui les Psaumes decouveil a Touia. Diss.,
Gembloux: Univ. Calh. Lov., r,oi.
Gionewald, M. (Did. Caec., In Ps, p-ro,, r8ii). ZPE i (r,o8): f.
Hagedoin, D., and R. Meikelbach. Ein neues Fiagmenl aus Poiphyiios gegen die
Chiislen [ex Didymo Caeco, Com. Job ro, r] VigChr io (r,oo): 8o,o.
Hagedoin, U., and D. Hagedoin. Zui Kalenenubeiliefeiung des Hiobkommenlais
von Didymus dem Blinden. In Fs. V. Villis, ,,,8. BSP io. r,8,.
. Neue Fiagmenle des Hiobkommenlais Didymos des Blinden: In Miscella
papyrologica in occasione del bicentario delledizione della Charta Borgiana.
Ediled by M. Capasso, el al., i,,. Floience: Connellini, r,,o.
Hagedoin, U, and D. Hagedoin. Kiilisches zum Hiobkommenlai Didymus des
Blinden. ZPE o, (r,8,): ,,,8.
Heniichs, A. Didymos in koplischei beiselzung. ZPE (r,o,): ir,ii.
Heion, A. Some Sources used in the De Trinitate ascribed to Didymus the Blind. In Fs.
H. Chadwick, r,8r. Cambiidge, r,8,.
. Te Holy Spiiil in Oiigen and Didymus lhe Blind: A Shif in Peispeclive fiom
lhe Tiid lo lhe Fouilh Cenluiy. In Fs. C. ndresen, i,8ro, r,,,.
Hnscheid, J. Didymus der Blinde. Beilige zui klass. Philologie . Meisenheim:
Hain, r,,.
Kehl, A. Der Psalmenkommentar von Tura. Quaternio ,, Ubers. u. Erl. Wiss. Abh. d.
Aibeilsgemeinschaf fui Foischung d. Landes Noidiein-Weslfalen, Sondeiieihe
Papyiologica Coloniensia r. Cologne: Wesldeulschei Veilag, r,o.
Te Oiigenian Legacy ,i,
,i8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Koenen, L. Ein lheologischei Papyius dei Klnei Sammlung: Kommenlai
Didymos des Blinden zu Zach ,:rrro. PFC r, (r,oo): orro,.
Kiamei, B. Kleine Texte aus dem Tura-Fund. Papyiologische Texle und
Abhandlungen . Bonn: Habell., r,8,.
Kiamei, B., and J. Kiamei. Les elemenls linguisliques hebieux chez Didyme
lAveugle. In Fs. C. Mondesert, lexandrina, ri. Paiis, r,8,.
Kiamei, J. Einige Bemeikungen zum diillen Band des Ecclesiasles-Kommenlai des
Didymus. ZPE , (r,,r): r88,i.
Lamiiande, E. Le masculin el le feminin dans la liadilion alexandiine. Le commen-
laiie de Didyme lAveugle sui la Genese. ScEs r (r,8,): r,o,.
Linss, W. C. Te Foui Gospels Texl of Didymus lhe Blind. Boslon, r,,,.
Luhimann, D. Das Biuchsluck aus dem Hebieievangelium bei Didymos von
Alexandiien. NT i, (r,8,): io,,,.
. Die Geschichle von einei Sundeiin und andeie apokiyphe Jesusubeilie-
feiungen bei Didymos von Alexandiien (Tuia). NT i (r,,o): i8,ro.
. Allleslamenlliche Pseudepigiaphen bei Didymos von Alexandiien. ZV ro
(r,,i): ir,.
MacKay, T. W. Didymus lhe Blind on Psalm i8 (ixx); lexl fiom unpublished leaves
of lhe Tuia commenlaiy. StPatr rolio (r,8,r,8,): o,.
Meikelbach, R. Konjekluien und Eiluleiungen zum Psalmenkommenlai des
Didymos. VigChr io (r,oo): irio.
. Zum Hiobkommenlai des Didymos (ed. Heniichs p. ,o, z. ioi,). ZPE
(r,o8): r,r.
. Didymos, Hiobkommenlai, p. iir,i. ZPE (r,o,): r.
Moellei, C. Une conliibulion impoilanle a la chiislologie. CMech , (r,oi):
orrr,.
Moialdi, L. Opeie esegeliche di Didimo il Cieco nei papiii di Tuia. thenaeum 8
(r,,o): or,.
Naulin, P. Le Comm. sur la Gense (de Didyme lveugle?). In Ecole Prat. des Hautes
Etudes, Sect. Sc. Rel., ,rs, r,,,s.
Pholiades, P. Noles sui un commenlaiie paleochielien (Did. Caec. In Psalmos).
NDid ri (r,oi): ,,.
Piinzivalli, E. A scuola di esegesi; gli allievi di Didimo. SE i (r,8,): ,r,8.
. Codici inleipielalivi del Commenlo ai Salmi di Didimo. SE (r,8,lo):
,o.
. Didimo il Cieco e linterpretazione dei Salmi. SMSR i. Rome: Aquila, r,88.
Puech, H.-C. Les nouveaux eciils dOiigene el de Didyme decouveils a Touis.
RHPr rl (r,,r): i,o,.
Quallione, A. La pneumalologia paolina nel liallalo De Spiiilu Sanclo di Didimo
Alessandiino. Regnum Dei 8 (r,,i): 8i88,ro,i; , (r,,): 8i88.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,i,
Revenllow, H. Giaf. Hiob dei Mann: Ein allkiichliches Ideal bei Didymus dem
Blinden. In Text and Teology. Studies in Honour of Professor dr. theol.
Magne Sbo. Presented on the Gccasion of his o,th Birthday, iri,. Ediled
by A. Tangbeig. Oslo: Veibum, r,,.
Reynolds, S. C. Man, Incainalion, and Tiinily in lhe Commenlaiy on Zechaiia of
Didymus lhe Blind of Alexandiia. Diss., Haivaid, r,o,r,oo.
Rondeau, M.-J. A piopos dune edilion de Didyme lAveugle. REG 8r (r,o8):
8,oo.
Sanchez, M. D. El Comenlaiio al Eclesiasles de Didimo Alejandiino. Teresianum
r (r,,o): iri.
. El Commentario al Eclesiastes de Didimo lejandrino. Extracto de la Tesis
doctoral en Teologia y ciencias patristicas. Rome: Inslilulum Paliislicum
Auguslinianum, r,,o.
. El comentario al Eclesiastes de Didimo lejandrino. Exegesis y espiritualida.
Sludia TeologicaTeiesianum ,. Rome, r,,r.
Sellew, P. Achilles oi Chiisl: Poiphyiy and Didymus in Debale ovei Allegoiical
Inleipielalion. HTR 8i (r,8,): ,,roo.
Simonelli, M. Lelleia e allegoiia nellesegesi veleioleslamenlaiia di Didimo.
VetChr io (r,8): r8,.
. Due passi della piefazione di Giiolamo alla liaduzione del De Spiiilu Sanclo
di Didimo. RSLR i (r,88): i8o.
Tigehelei, J. Didyme lveugle et lexegse allegorique. Etude semantique de quelques
termes exegetiques importants de son commentaire sur Zacharie. Giaecilas chiis-
lianoium piimaeva o. Nijm: Dekkei & V., r,,,.
Tieu, K. Chiislliche Papyii V (AT; Palies; Didymos; Subsidia). PFC is (r,,o):
i,or.
Winden, J. C. M. van. Didyme lAveugle sui la Genese r:ro. A piopos dune pie-
mieie edilion. VigChr i (r,,8): ooo,.
ii. Siv.vio oi TumUis (u. .i1iv oi)
As eaily as ,, Seiapion was lhe leained head of a gioup of monks sellled
in lhe deseil of Egypl, a close fiiend of Anlony lhe heimil, befoie becoming
bishop of Tmuis in Lowei Egypl. Alhanasius wiole lo him fiom Rome al
lhe slail of his second exile, and again duiing his lhiid exile, when, kepl in
hiding by lhe Egyplian monks, he addiessed lo Seiapion lhe Letters on the
divinity of the Spirit. In ,o, Seiapion wiole a lellei lo lhe disciples of Anlony
(ep. nton. disc.). Te bishop died afei oi.
Seiapion wiole gainst the Manichaeans (Man.; CPG II, i8,), in which
Te Oiigenian Legacy ,i,
,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
he iefules lhe dualism evidenl in lheii exegesis of lhe o1 and pails of lhe 1.
Among fiagmenls of olhei wiilings (CPG II, i88i,), nole a few lines
fiom a Commentary on Genesis in which lhe arche (piinciple, beginning)
of Gn r:, is idenlied wilh Chiisl accoiding lo Col r:ro (Devieesse, ro).
Eui1ios
PG o, ,ooi,: Man., Eudox.
R. Diaguel, Museon o (r,,r) ri,: ep. nton. disc.
S1cuirs
Baidy, G.: DTC r, i (r,o8r,ri).
Diiie, H.: Paulys Realenc. der class. ltertumsw. Suppl. VIII (r,,o) riooo,.
iii. Ev.uviUs Po1icUs (c. o,,)
Oidained as a ieadei by Basil of Caesaiea and deacon by Giegoiy of Nazian-
zus, Evagiius wilnessed lhe Council of Conslanlinople in 8r. He iemained
in lhe capilal as an assislanl of Bishop Nesloiius, unlil he moved lo Jeiusalem
and lhen ca. 8i, lo lhe monaslic selllemenls in lhe deseils of Egypl. He
eained his livelihood by wiiling, since he wiole lhe Oxyihinchus chaiacleis
excellenlly, accoiding lo Palladius (Hist. Laus. 8, ro), who was one of his
disciples (Quaslen, II, ro,). He declined episcopal piomolion, oeied by
Teophilus of Alexandiia.
Evagiius ciealed a lileiaiy genie of monaslic myslicism, wilh feilile
ideas deslined lo inuence spiiilual masleis in Easl and Wesl lhiough lhe
cenluiies: Kephalaia Gnostica, Praktikos, Gnostikos, Rerum monachalium ra-
tiones, ntirhetikos, De malignis cogitationibus (liansmilled undei lhe name
of Nilus), and moie. He wiole commenlaiies, quoled in lhe catenae, on lhe
Psalms, Pioveibs (Te Book of Proverbs had giealei inuence in foiming
lhe senlenlious slyle of Evagiius lhan any olhei in lhe Bible; his Mirror for
Monks and Nuns is a diiecl imilalion of Proverbs (Quaslen, II, r,,), Job,
Luke, Numbeis, Kings, and Canlicles.
Eui1ios
PG ri, o, ,,.
schol. in eccl.: P. Gehin, SC ,, (r,,).
Foi lhe Hebiew Bible lo lhe Sepluaginl ,r
schol. in pss.: PG ri, ro,ro8o; i,, oo,,. J. B. Pilia nalecta sacra i
(Fiascali r88) 8; (Paiis r88) ro.
sent. mon.lsent. virg.: H. Giessmann, TU ,, b (r,r).
ep.: W. Fiankenbeig. Beilin r,ri.
Ps.-Basilius, ep. 8: Y. Couilonne. Paiis r,,,, ii,.
mal. cog.: PG ,,, rro,rioo. I. Hausheii, GCP , (r,,) ,,r.
pract.: A. and C. Guillaumonl, SC r,or,r (r,,r). B. Saighisean. Venice
r,o, (Aimenian).
keph. gnost.: A. Guillaumonl, PO i8, r. Paiis r,,8.
W. Fiankenbeig, Beilin r,ri, 8ii (Syiiac). Saighisean, above.
antirrh.: W. Fiankenbeig. Beilin r,ri. Saighisean, above.
spir. mal.: PG ,,. I. Hausheii, OCP , (r,,) ,,r (Syiiac and Aiabic).
Tvnsin1ios
English
Evagrius Ponticus. Practikos and Chapters on Prayer. Kalamazoo r,8,.
French
Couilonne, Gehin, Guillaumonl, above.
German
antirrh.: O. Zcklei. Munich r8, (pailial).
ep.: G. Bunge. Tiiei r,8o
S1cuirs
Aldama, J. A. La naissance du Seigneui dans lexegese paliislique du Ps ir:roa.
RSR ,r (r,o): ,i,.
Bunge, G. Henade ou monade: Au sujel de deux nolions cenliales de la leiminolo-
gie (syiiaque) evagiienne. Museon roi (r,8,): o,,r.
. kedia, la doctrine spirituelle dEvagre le Pontique sur lacedie. Spiiilualile oiien-
lale ,i. Bellefonlaine: Abbaye, r,,r.
Bunge, J. G. OiigenismusGnoslizismus; zum geislesgeschichllichen Slandoil des
Evagiios Ponlikos. VigChi o (r,8o): i,.
Diaguel, R. Un moiceau giec inedil des vies de Pacme appaiie a un lexle dEvagie
en pailie inconnu. Museon ,o (r,,,): io,oo.
Diiscoll, J. A key foi ieading lhe Ad monachos of Evagiius Ponlicus. ug o
(r,,o): or8i.
. Te Minds Long journey to the Holy Trinity. Te Ad Monachos of Evagiius Pon-
licus. Collegeville, r,,.
Guillaumonl, A. Les Kephalaia gnostica dEvagre le Pontique et lhistoire de lorige-
nisme chez les Grecs et chez les Syriens (Patr Sorb., ,). Paiis r,oi.
Te Oiigenian Legacy ,r
,i Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
. Les veisions syiiaques de loeuvie dEvagie le Ponlique (c ,, aux Kellia) el
leui ile dans la foimalion du vocabulaiie ascelique syiiaque, ediled by
R. Lavenanl, ,r. IIIe Symposium Syiiacum, r,8ol.
. TRE ro (r,8i) ,o,,o.
Guillaumonl, A. and C.: DSp (r,or) ir,io.
. RC o (r,oo) ro88rro,.
Kline, F. Te Chiislology of Evagiius and lhe paienl syslem of Oiigen. Cistercian
Studies io (r,8,): r,,8.
Muyldeimans, J. Les citations bibliques dans la version armenienne de lntirrheticus
dEvagre le Pontique. Handm ,, (r,or): r8.
OLaughlin, M. Te Bible, the demons and the desert. Evaluating the ntirrheticus of
Evagrius Ponticus. StMon (r,,i): iorr,.
Quecke, H. Auszuge aus Evagiius Mnschsspiegel in koplischei beiselzung.
Grientalia ,8 (r,8,): ,o.
Rondeau, M.-J. Le commenlaiie sui les Psaumes dEvagie le Ponlique. GCP io
(r,oo): o,8.
Wall, J. W. Philoxenus and the Gld Syriac Version of Evagrius Centuries. GrChr o
(r,8o): o,8r.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,
VI
THEOPHI LUS OF ALEXANDRIA ( D. 412)
Paliiaich of Alexandiia fiom 8, lo ri, Teophilus piesenls cilalions of
sciipluie piincipally in lhiee homilies, bul lhey aie lacking any dislinclive
exegesis: lhe Homily on Death and judgement (ior8), in Gieek, Syiiac, Aiabic
and Aimenian; lhe Homily on the Cross and the Tief (ioii), available in
Coplic; lhe Homily on the Institution of the Eucharist, In mysticam coenam
(ior,), whose oiiginal Gieek is well-pieseived because is was handed down
undei lhe name of Cyiil of Alexandiia (PG ,,, rororoi). To lhis lisl may be
added lwo fiagmenls of Discourse on Providence, lwo olheis Gn the Voman
with Haemorrhages (Lk 8:8), and a Consideration on Matthew ,.:,, of
which a fiagmenl is pieseived in Gieek (PG o,, o,A). Among unpublished
homilies of Teophilus, Favale menlions Gn the Immoral Voman, of Lk ,:
o,o, in Aimenian, and Gn the Blind Man cured on the Sabbath, of Jn ,:rr
(Favale, ror8). A. Favale, Teolo dAlessandiia (biblioleca del Salesianum)
Toiino: Soc. Edil. Inlein., r,,8.
Te ailful and violenl paliiaich of Alexandiia (Quaslen, Paliology II, i8)
condemned Oiigen al his local synod of lhe yeai oo, calling him in his Feslal
Lellei of oi lhe hydia of heiesies. He expelled fiom Egypl lhe Tall Biolh-
eis and olhei monks who cullivaled lheii own foim of Oiigenism, among
lhem Evagiius Ponlicus, who escaped exile only by his (limely) dealh.
Eui1ios
fr.: PG o,, i,o8.
Letters, Festal Letters: Jeiome, ep. 8,, 8,, ,o, ,i, ,o, 8,, roo.
in mysticam coenam: Cyi. Al., hom. div. ro; PG ,,, roroi,.
liber enormis: Jeiome, ep. rr; Facundus of Heimiane, in def. trium cap. o, ,.
S1cuirs
Chavouliei, L. Querelle origeniste et Controverses trinitaires, propos du Tracta tus
contra Grigenem de visione Isaiae. VigChr r (r,oo): ,r.
Ciouzel, H.: DSp r, (r,,r) ,io.
Delobel, R. and M. Richaid: DTC r, (r,o) ,io.
Gianl, R. M. Sciipluie, Rheloiic and Teology in Teophilus. VigChr r (r,,,):
,.
Richaid, M., Eciils de Teophile dAlexandiie: Museon ,i (r,,) ii,o.
Favale, A., Teolo. Tunis r,,8.
, Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
VI I
EUSEBI US OF EMESA ( C. 300-C. 339)
Boin al Edessa, Eusebius molhei-longue was Syiiac. He leained Gieek al
school, and sludied lhe sciipluies wilh lhe Aiian bishop Paliophilus of
Scylhopolis. He compleled his biblical liaining al Anlioch when Euslalhius
was deposed by lhe anli-Nicene communily. In Alexandiia, wheie he look
a couise in philosophy, he became a fiiend of Geoige, lalei Aiian bishop
of Laodicea. He iefused lo seive as a ieplacemenl of Alhanasius in o,
bul accepled lhe small diocese of Emesa, in Lebanese Phoenicia. He was
nevei a lhoiough-going Aiian, lhough he disappioved of Nicaea. Jeiome
(Chronicon, GCS ,,r.io) sliessed lhe populai success of Eusebius Homilies
on the Gospels and menlions his commenlaiy on Galalians. Numeious fiag-
menls in catenae signal also commenlaiies on Genesis, Exodus, Levilicus,
Numbeis, Deuleionomy, Kings (R. Deciesse, ,,ro). His caieful ieading
of lhe lileiaiy conlenl of sciipluie inspiies in him sound judgemenl and
balanced obseivalion aboul human behavioi.
Eui1ios
fr.: E. M. Buylaeil, Lheritage litteraire dEusbe dEmse. Louvain r,8.
hom.: E. M. Buylaeil, above.
S1cuirs
Godel, P.: DTC , (r,r) r,,,.
Simonelli, M., La crisi ariana nel IV secolo. Rome r,,,, r8,,8.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
VI I I
EPI PHANI US OF SALAMI S ( CA. 313403)
Epiphanius knew Gieek, Syiiac, Hebiew, Coplic, and some Lalin, accoid-
ing lo Jeiome (dv. Run. i, ii). He visiled lhe monks in Egypl ca. ,,
befoie founding his own monasleiy neai his biilhplace in lhe iegion of
Gaza, Palesline. Fiom lheie, in o,, lhe bishops of Cypius chose him as
meliopolilan of lheii island. His wiilings ieveal a lolal lack of ciilical acu-
men and deplh and aie fai loo one-sided. Mosl of his liealises aie hasly,
supeicial, and disoideily compilalions of lhe fiuils of his exlensive ieading.
Teii slyle is caieless, veibose, and accoiding lo Pholius (Bibl. cod rii), like
lhal of one who is unfamiliai wilh Allic elegance. Tis liail is no suipiise
because Epiphanius was an enemy of all classical educalion (Quaslen, II,
8,). Hence il is nol suipiising lhal Epiphanius nouiished a deep halied
foi Oiigens exegesis.
In lhe ncoratus (CPG II, ,) wiillen in ,, he used sciipluie as
pioof-lexl againsl Aiians, Pneumalomachi, Manichaeans and Maicioniles.
In De mensuris et ponderibus (CPG II, ,o),
composed al Conslanlinople in 8i al lhe iequesl of a Peisian piiesl,
Epiphanius discussed lhe Canon and lhe lianslalion of lhe o1, biblical mea-
suies and weighls and lhe geogiaphy of Palesline. In De XII gemmis
(CPG II, ,8), desciibing lhe bieaslplale of lhe high
piiesl of lhe o1, in ,, Epiphanius allegoiized lhe slones, assigning lhem lo
lhe lwelve liibes of Isiael and explaining lheii medicinal use (R. P. Blake
H. De Vis). Again ca. ,, he wiole a pamphel againsl images, which was lo
play a iole in lhe iconoclaslic ciisis of lhe ninelh cenluiy. Finally, Epiphanius
also calls on sciipluie in pamphlels againsl images, one of lhem addiessed
lo Empeioi Teodosius I (Tummel). In one of his Letters he discussed lhe
daling of Easlei (Holl).
Eui1ios
PG r.
anc., haer.: K. Holl, GCS ir, r, ,. Beilin r,r,. J. Dummei, ind ed. vol.
r, ,. Beilin r,8o, r,8,.
haer.: C. Riggi, Rome r,o,.
de mens. et pond.: Dean, J. E., Epiphanius Treatise on Veights and Measures.
Chicago r,,, Syiiac. Moulsoulas, E., Teol. (A) r (r,,o) (r,,),
Gieek fiagmenls. Loeuvre De mensuris et ponderibus dEpiphane. Alhens
,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
r,,r. Van Esbioeck, M.-J.: CSCO ooor. Leuven r,8. Geoigian
lexl.
de XII gemmis: R. P. Blake and H. de Vis. London r,. Geoigian and Coplic
lexl, Aimenian fiagmenl.
gainst Images: H. G. Thummel, Die Fruhgeschichte der ostkirchlichen
Bilderlehre, TU r,. Beilin r,,i, i,8f.
Letter on the Dating of Easter: K. Holl, Gesammelte ufsatze. Tubingen r,i8
= Daimsladl r,o, ioi.
Tvnsin1ios
English
Amidon, P. R., Te Panarion of Epiphanius, Bishop of Salamis. Selecled
Passages. Oxfoid r,,o.
Williams, F., Te Panarion of Epiphanius. Book II and III, Secls ,8o, De
de. i vols. Leiden r,8,, r,,.
French
Van Esbioeck, above.
German
Tummel, above.
Italian
Riggi, C., Lancora della fede. Rome r,,,.
S1cuirs
Allanei, B. Auguslinus und Epiphanius von Salamis. In Mel. de Ghellinck, io,,,,
r,,o.
. Aug. u. Epiphanius von Salamis. In ltaner, Kl. patrist. Schrifen = TU 8,
i8o,o, r,o,.
Azzali Beinaidelli, G. r Pl r,r8r, e r Gv r,, nellesegesi di Eusebio di Cesaiea, di
Ciiillo di Geiusalemme, di Epifanio. Pages 8,, in Sangue et antropologia
nella teologia, atti della VI settimana, Roma :,:8 novembre r,8,. Ediled by
F. Vallioni. Rome: Ed. Pia Unione, r,8,.
Bellini, E. pollinare, Epifanio, Gregorio di Nazianzo, Gregorio di Nissa e altri. Su
Cristo. Il grande dibattio bel IV sec. Testi originali, introduzione, note e tradu-
zione. Mi: Jaca., r,,,.
Beiliand, D. A. Laigumenlalion sciipluiaiie de Teodole le Coiioyeui (Epiphane,
Panaiion ,). In Lectures anciennes de la Bible, ediled by P. Maiaval, r,o,.
Cahieis Biblia Pali. r. Sliasbouig, r,8,.
Biegman, M. (Lk r:rs) Te paiable of lhe lame and lhe blind; (Panaiion
Epiphanius of Salamis ,,
om,o.,r,) Epiphanius quolalion fiom an apociyphon of Ezekiel. jTS i
(r,,r): ri,8.
Buiius, V. Te heielical woman as symbol in (bishop) Alexandei, Alhanasius,
Epiphanius, and Jeiome. HTR 8 (r,,r): ii,8.
Camplani, A., Epiphanio e Giegoiio de Nazianzo in coplo: ug , (r,,,) i,,.
Claik, E. A., Te Grigenist Controversy. Te Cultural Construction of an Early
Christian Debate. Piincelon r,,i.
Dechow, J. F. Dogma and mysticism in early Christianity, Epiphanius of Cyprus and
the legacy of Grigen. NmPatr Mg r. Macon: Meicei Univ., r,88.
Deeleis, G., Epiphanius de XII gemmis: ZDMG ,o (r,o) io,io.
Devos, P. Mega sabbalon chez sainl Epiphane. nBoll ro8 (r,,o): i,oo.
Dummei, J. Epiphanius, Ancoi. roi,,, und die Sapienlia Salomonis. Klio ,
(r,o,): ,o.
. Die Spiachkennlnisse des Epiphanius. In ltheim-Stiehl, raber in der lten
Velt, vol. ,,r, ,io. B, r,o8.
. Zui Epiphanius-Ausgabe dei Giiechischen Chiisllichen Schiifslellei. TU r
(r,8,): rr,i,.
Eldiidge, L. A. Te Gospel Texl of Epiphanius of Salamis. Diss., Piincelon Teolo-
gical Seminary, r,o,.
Feinandez, D. De maliimonio Maiiae cum Ioseph iuxla S. Epiphanius Salaminus
eiusque coaequales. EphMar r (r,o): ,o,.
Fiaenkel, P., Hisloiie sainl el heiesie chez Epiphane: RTPh ri (r,oi) r,,,r.
Gallus, T. Ad Epiphanii inleipielalionem maiiologicam in Gen :r,. VD (r,,o):
i,i,,.
Hubnei, R. M. Die Hauplquelle des Epiphanios (Panaiion, haei. o,) ubei Paulus
von Samosola: Ps.-Alhanasius, Conlia Sabellianos. In Fs. V. Schneemelcher,
,,, = ZKG ,o, iorio, r,,,.
Iimschei, J. Die Epiphaniosausgabe dei Giiechischen chiisllichen Schiifslellei.
Helikon iii, (r,8i,): ,,r.
Jouassaid, G., Deux chefs de le en lheologie maiiale dans la seconde moilie du
IV
e
siecle: Epiphane el S. Ambioise: Greg i (r,or) ,o.
Lieu, J. M. Epiphanius on lhe Sciibes and Phaiisees (Pan. r,.rro.). jTS ,
(r,88): ,o,i.
Lhi, W. A.: LCL ind ed. r,,,, r,,.
Maes, M., Texlveislndnis und Vaiianlen in Kap. , des Johannesevangeliums bei
Epiphanius: Lat o (r,8o) i,o8.
Mees, M. Texlfoimen und Inleipielalion von Jn o bei Epiphanius. ug ir (r,8r):
,o.
. Die anlihielische Polemik des Epiphanius von Salamis und ihi Gebiauch von
Jn . ug ii (r,8i): o,i,.
,8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Meikel, H. Die Pluralitat der Evangelien als theologisches und exegetisches Problem
in der lten Kirche. Tiadilio Chiisliana, Texle u. Kommenlaie zui paliislischen
Teologie . Bein: Lang, r,,8.
Naulin, P. Divoice el iemaiiage chez sainl Epiphane. VigChr , (r,8): r,,,.
Osbuin, C. D. Te Texl of lhe Pauline Epislles in Epiphanius of Salamis. Diss., Sl.
Andiews, r,,r,,.
Pouikiei, A. Lheresiologie chez Epiphane de Salamine. Chiislianisme anlique . Paiis:
Beauchesne, r,,i.
Pioulx, P., and L. Alonso Schbel. Heb o:o: . Bib
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Riggi, C. Epifanio contro Mani. Rev. critica. Trad. italiana e Commento storico del
Panarion di Epifanio, Haer. LXVI. Pres. di Q. Cataudella. Rome: Ponl. Inslilulum
Allioiia Lalinilalis, r,o,.
. Il leimine nellaccezione di Epifanio di Salamina (Panaiion, l. I; De
Fide). Sal i, (r,o,): i,.
. S. Epifanio divoizisla: Sal r (r,,r): ,,,ooo.
. Epifanio e il dialogo biblico coi non ciisliani nella coinice del Panaiion.
Sommaiie. Sal o (r,,): iroo.
. Dialoge come guia senlenliae nel Panaiion (Haei. io,; 8,; ,o,,; ,,,r8).
ug r (r,,): ,,.
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. Foimule de de in S. Epifanio di Salamina. BScR r8 (r,,,): ror,.
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Rome r,8i, 8,rr.
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Ciiillo di Geiusalemme. In Esegesi e catechesi nei Padri (secc. IIIV). Convegno
di studio e aggiornamento, Facolta di Lettere cristiane e classiche (Ponticium
Institutum ltioris Latinitatis), Roma :o:8 marzo r,,: (Biblioteca di Scienze
Religiose, roo, StudiTestiCommenti Patristici), ediled by S. Felici, ririo.
Rome: LAS, r,,.
Rondeau, M. J. A piopos dune piophelie non canonique cilee pai Epiphane
(Panaiion ,r,i, ed. K. Holl. II i,s). RSR ,, (r,o,): io,ro.
Ruckei, J., Epiphanius de XII gemmis: TRev (r,,) i,,.
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(r,8o): ro,.
. Das Filioque bei Epiphanius von Cypein (im Panaiion). GS o (r,8,): i8roo.
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Slone, M. E. Conceining lhe Sevenly-Two Tianslalois: Aimenian Fiagmenls of
Epiphanius, Gn Veights and Measures. HarvTR , (r,8o): ro.
. An Aimenian Epilome of Epiphaniuss De Gemmis. HTR 8i (r,8,): o,,o.
Teodoiou, A. Tthen (r,,): ,o8i.
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ro,88.
Vaillanl, A. Lhomelie dEpiphane sui lensevelissemenl du Chiisl. Texle vieux-slave,
lexle giec el liaduclion fianaise. In Radovi Staroslovenskog Instituta, vol. ,s,
,ror. Zagieb, r,,8.
Valee, G. Study in nti-Gnostic polemics, Irenaeus, Hippolytus and Epiphanius.
Sludies in Chiislianily and Judaism r, r,8r.
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van Eusebius en Epiphanius. Veih lell. ,olri,. Biu: Academien, r,88.
,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
I X
CAPPADOCIAN EXEGESI S
Giiv.i Biviiouv.vuv
C.vv.uoci.s
Aimsliong, G. T. Te Cioss in lhe Old Teslamenl Accoiding lo Alhanasius, Cyiil of
Jeiusalem and lhe Cappadocian Falheis. In Teologia crucissignum crucis. Fs.
fur Erich Dinkler, r,8. Tubingen: J. C. B. Mohi, r,,,.
Daousl, J. Monachisme el liluigie au lemps des Peies cappadociens. EeV roi
(r,,i): ,o,8.
Giiaidi, M. Lalleanza divina negli sciilli dei Padii Cappadoci. In lleanza, Patto,
Testamento. Dizionario di spiritualita biblico-patristica, II, i,,. Rome: Boila,
r,,i.
Hail, M. Les liois quaianlaines de la vie de Mose; schema de la vue du mone-
eveque chez les Peies Cappadociens. REG 8o (r,o,): o,ri.
Paiys, M. van. Exegese el lheologie liinilaiie Piov 8:ii chez les Peies cappado-
ciens. Iren (r,,o): oi,,.
Vinel, F. Job 8: le commenlaiie de Julien laiien el les inleipielalions cappadoci-
ennes. In Le livre de job chez les Pres (Cahieis de Biblia Paliislica ,), ro,,.
Sliasbouig: Cenlie dAnalyse el de Documenlalion Paliislique, r,,o.
Winslow, D. F. Chiislology and Exegesis in lhe Cappadocians. ChH o (r,,r):
8,,o.
i. B.sii oi C.is.vi. (c.. o,,)
Boin ca. o in Caesaiea of weallhy paienls of senaloiial iank, educaled in
lhe schools of iheloiic al Caesaiea, Conslanlinople and Alhens, Basil, afei
a shoil allempl as piofessional iheloiician in his homelown, embiaced lhe
ascelic life and was baplized. He visiled monaslic selllemenls in Egypl,
Palesline, Syiia and Mesopolamia, befoie slailing a cenobilic expeiimenl
in lhe solilude neai Neocaesaia, duiing which he sludied Oiigens exegesis
in pailiculai, as shown in lhe Philocalia which he composed wilh his fiiend
Giegoiy of Nazianzus. Eusebius, lhe meliopolilan of Caesaiea, oidained
him ca. o, and when he died in ,o, Basil ieplaced him unlil his own
dealh in ,,.
A man of aclion and a boin leadei, Basil invesled his biblical knowl-
edge in his apologelic, docliinal and ascelic endeavois. He wiole Contra
Eunomium (CPG II, i8,) aiound oo, inlending lo include lhe lheology of
Cappadocian Exegesis ,r
lhe Holy Spiiil in lhe ongoing liinilaiian debale. Tiileen of his Homilies
on the Psalms (Ps. r, ,, r, i8, i,, i, , , ,, 8, ,,, or, rr: ixx); CPG
II, i8o) and lwenly-lhiee olhei Sermons, one of lhe Sermons dealing wilh
Know youiself (Rudbeig) (CPG II, i8,i8o8) aie aulhenlic. His nine
Homilies on Hexaemeron (CPG II, i8,) dale piobably fiom lhe yeai befoie
his dealh. Basil pioduced a colleclion of appioximalely ,o Letters (CPG II,
i,oo) and his Rules (CPG II, i8,,i88,), lhe Moralia, oi Regulae Morales,
la; hjqikav; lhe Detailed Rules, Regulae fusius tractatae, and lhe Short Rules,
Regulae brevius tractatae. All of lhem, lhe Moralia and lhe olhei Rules aie
daled afei ,, and liansmilled as Basils Corpus asceticum; a isl diaf of
lhe Detailed and Short Rules is called lhe Small sceticum. Te liealise d
adolescentes, Exhortation to Youths as to How Tey Shall Best Prot by the
Vritings of Pagan uthors, fiom his eailiei yeais, compleles Basils lileiaiy
achievemenl. Like Alhanasius, bul foi dieienl ieasons, Basil nevei engaged
inlo wiiling a biblical commenlaiy. To be complele, one should menlion a
Prologue to the Hypotyposis (prol.), essenlially composed of biblical quola-
lions, and lhe liealise On lhe Holy Spiiil, De Spiritu Sancto (Spir.), daled
,l,, based on a biblico-paliislic aigumenlalion in dialogue wilh Euslalhius
of Sebasle, and dependenl on Alhanasius of Alexandiia.
Al lhe slail of his homily on Ps. r, Basil summaiizes one oi lwo ideas
of Alhanasius Letter to Marcellinus on the Psalms. Te piophels leach one
lhing, lhe hisloiical books anolhei, slill anolhei is laughl in lhe Law, and
somelhing else in lhe Sapienlial Books. Te Book of Psalms biings logelhei
whal is mosl seiviceable in all lhe olheis; il foielells lhe fuluie, il iecalls
lhe pasl, il lays down lhe laws of life, il leaches us oui dulies,in a woid,
il is a geneial lieasuiy of excellenl insliuclions (Hom. in Ps r, n. I; liansl.
J. Quaslen II, ir8). Te moial inleipielalion of lhe psalms links Basil closely
wilh Eusebius of Caesaieas Commentary on the Psalms.
In lhe Moralia Basil piesenls a piogiamme of iefoim foi lhe Chuich al
laige: lhe Chiislian way of life needs lo be iadically changed in confoimily
wilh lhe image of lhe ideal communily piojecled in Acls :i,; each poinl
in lhe piogiamme ieceives lhe explicil suppoil of lhe 1 wilh a lolal of r,i
veises quoled. A bioadly compiehensive nolion of Chiislian discipleship
becomes lhe key of his lhoughl, accoiding lo which biblical lheology, eaily
chuich liadilion (mainly deiiving fiom Oiigen) and Gieek philosophy join
logelhei in a synlhesis (W.-D. Hauschild: TRES, r,8o, p. o,). In lhe olhei
Rules, Basil combines lhe lileial applicalion of evangelical piecepls wilh
sliong social conceins as lhey inspiied his own chaiilable and social aclion.
Te seculaiizalion is conceived as a new kind of social behavioi (W.-D.
Hauschild, o8).
,i Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Te nine Homilies on Hexaemeron weie pieached wilhin one week; lhey
aie of a gieal iheloiical beauly and lhey focus on lhe beauly of Gods cie-
alion, againsl pagan ideas and Maicionile dualism. Tey wilness lo Basils
acquainlance wilh classical souices on naluial sciences, as much as lhey
engage inlo an exegesis of Genesis I.
Eui1ios
PG i,i.
Corpus asceticum: PG r.
Small asceticum: Runus, PL ro, 8,,. Zelzei, K.: CSEL 8o (r,8o).
prol.: PG r, r,o,r.
bapt: J. Ducalillon, SC ,, (r,8,). U. Neii, TRSR ri.
hex.: S. Giel, SC io (r,,).
creat.: A. Smels and M. van Esbioeck, SC roo (r,,o). H. Hinei, Leiden
r,,i.
Eun.: Sesboue, B., al., SC i,, (r,8i), o, (r,8). Vaggione, R. P.: Oxfoid
r,8o.
Spir.: Piuche, B.: SC r, bis (r,o8). Sieben, H.-J.: FC ri.
Rudbeig, S. Y., LHomelie de Basile sur le mot observe-toi toi-meme. Slockholm
r,oi.
Tvnsin1ios
English
NPNF
hex. and Spir.: Blomeld, J. Giand Rapids, MI (r,o8).
Eun.: Vaggione, above.
French
Couilonne, Y., Homelies sur la richesse. Paiis r,,.
Ducalillon, Smels and van Esbioeck, above.
Spir. I. Maignan and P. T. Camelol, Paiis r,,,. Piuche, above.
German
Amand de Mendiela, above.
BKV r,io; A. Slegmann, hom. BKV, ind ed. ,.
Fiank, K. S., Die Monchsregeln. Sl. Ollilien r,8r.
Spir.: Sieben, above. M. Blum, Fieibuig r,o,.
Italian
Neii, U. and M. B. Ailioli, Gpere ascetiche di Basilio. Tuiin r,8o.
Cappadocian Exegesis ,
Neii, U., above.
hex.: Naldini, Rome r,,o.
Foi all lhe wiilings of Basil, see P. J. Fedwicks Bibliotheca Basiliana.
S1cuirs
Allanei, B. Auguslinus und Basilius dei Giosse, io,,o, r,o,.
Amand de Mendiela, E. La piepaialion el la composilion des neuf Homelies sui
lHexaemeion de Basile de Cesaiee; le piobleme des souices lilleiaiies immedi-
ales. In Studia patristica XVIII, Papers of the Ninth International Conference on
Patristic Studies, ,o,. Oxfoid, r,,,r,8,.
ncienne version latine des neuf Homelies sur lHexaemeron de Basile de Cesaree.
Edition critique avec Prolegomnes et Tables. Ediled by E. Amand de Mendiela el
S.Y. Rudbeig. Bonn: Akademie, r,,8.
Andia, Y. de. In lumine luo videbimus lumen (Ps. XXXV, ro). Lilluminalion pai
lEspiil dans le De Spiiilu Sanclo de sainl Basile. In Memorial Dom jean
Gribomont (r,ior,8o), ,,,. SEAug i,. Rome: Insl. Paliisl. Auguslinianum,
r,88.
Asle, G. El Espiiilu Sanlo en las cailas dogmalicas de San Basilio. EstTrin r8
(r,8): i,,,,.
Bailelink, G. J. M. Obseivalions de sainl Basile sui la langue biblique el lheolo-
gique. VigChr r,li (r,o): 8,ro.
Basaiab, M. Sfnla Sciipluii inleipielaiea ei n conceplia Sf. Vasile cel Maie [Holy
Sciipluie and ils inleipielalion in lhe lhoughl of Sl. Basil lhe Gieal]. MitrBan
i, (r,,,): i8ooo.
. Dei heilige Basilius als Auslegei dei Schiif. In Grtodox Forum, vol. r, r,i.
Mu, r,8,.
Behi-Sigel, E. La femme aussi esl a limage de Dieu. S. Basile. Conlacls r,8:
oi,o.
Bellini, E. La ciislologia di s. Basilio Magno. In Bessarione, ri,8, r,,,.
Benilo y Duian, A. Filosoa de S. Basilio Magno en sus Homilias sobie los Salmos.
StPatr , (r,oi): o,i.
Blum, M. Basilius von Csaiea, bei den Heiligen Geisl. Sophia 8 (r,o,): ,rr8.
Boei, S. de. Paiadosis, dogma en keiygma naai de opvalling van Basilius de Giole.
NedTT i (r,o,s): ,i.
Bombay, L. La poilee de laigumenlalion sciipluaiie dans les eciils dEunome el
lAdveisus Eunomium de S. Basile. Diss., Ponl. Univ. Giegoiiana, r,,,.
Calciu-Dumilieasa, G. Cieaiea lumi, expuse n Hexaemeionul Sfnlului Vaslie cel
Maie [Te Ciealin of lhe Woild accoiding lo lhe Hexameion of Sl. Basil lhe
Gieal]. Grt i,l (r,,,): o,r.
, Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Cavalcanli, E. Lesperienza di Dio nei Padri Greci, il trattato Sullo Spirito Santo di
Basilio de Cesarea. Rome: Sludium, r,8.
. Basilio lia Sciilluia e losoa. Comp o (r,8,): ,o,.
. Il signicalo dellesegesi lelleiale in Basilio e in Agoslino. Gmelie sullEsamerone
e De Genesi ad litteram IIII. SE (r,8,): rr,i.
. Dallelica classica allelica ciisliana: il commenlo al piologo del Libio dei
Pioveibi di Basilio di Caesaiea. SMSR r (r,,o): ,,8.
. La cieazione in Basilio e in Giegoiio di Nissa. In Dizionario di spiritualita
biblico-patristica, vol. II. CreazioneUmmoDonna. Paile seconda: negli sciilli
dei Padii, ro,8. Rome: Boila, r,,,.
Cignelli, L. Giov r:i8 nellesegesi di S. Basilio Magno. ntonianum ,l (r,,,):
,8i,,.
. Lesemplaiila di Dio Figlio in San Basilio Magno. SBFL r (r,8r): r,,o.
. Studi Basiliani sul rapporto PadreFiglio. SBF Anal., vol. r,. J: Fianciscan,
r,8i.
Coinilescu, C. Invlluia Sfnlului Vasile cel Maie despie Sfnlul Duh [La docliine
de sainl Basile le Giand sui le Sainl Espiil] Grt r (r,,,): ro8r.
. Sfnlului Vasile cel Maie inleipiel al Sfnlei Sciipluii [Sainl Basile le Giand,
inleipiele de la Sl. Eciiluie]. Grt ili (r,8o): o8io.
Diiies, H. De Spiritu Sancto. AAWG PH , ,. Gllingen, r,,o.
Diagas, G. D. La docliine de la ciealion dapies lHexaemeron de sainl Basile le
Giand. Ist i8 (r,8): i8io8.
Diecoll, V. H. Die Entwicklung der Trinitatslehre des Basilius von Casarea. Gllingen:
Vandenhoeck & Rupiechl, r,,o.
Duplacy, J. Les Regulae moiales de Basile de Cesaiee el le lexle du NT en Asie
Mineuie au IV
e
siecle. In Etudes, i,o,, r,8,.
Fenwick, P. J. Te Church and the Charisma of Leadership in Basil of Caesarea.
Toionlo: Ponlical Inslilule of Mediaeval Sludies, r,,,.
Fiosini, G. Naluia e como nel Commenlo alla Genesi di Basilio Magno. RMi r,
(r,,i): o,o.
Giiaidi, M. Il ceivo in lolla col seipenle. Esegesi e simbolica anliaiiana nellOmelia
sul Salmo i8 di Basilio di Cesaiea. SE (r,8,): o,8,.
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,8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
ii. Gviuovv oi N.zi.zUs (c.. o8,l,o)
Giegoiy, boin ca. o, son of lhe bishop of Nazianzus, close fiiend of Basil of
Caesaiea and like Basil fiom a iich and aiislocialic Chiislian family, ieceived
lhe besl educalion available in Caesaiea of Cappadocia, Caesaiea of Palesline,
Alexandiia and Alhens. Afei his ieluin fiom Alhens lo Cappadocia, he was
baplized and lhen he huiiied inlo lhe wildeiness lo slay foi a while wilh
Basil in ,8,,. Togelhei lhey compiled lhe Philocalia, consisling of ex-
liacls fiom Oiigen, and Basils Moralia. Ca. oi, his falhei called him back
and oidained him againsl his will in Nazianzus. He ed again lo his fiiend in
Ponlus, bul nally assumed his iesponsibilily in lhe piieslly o ce. Foi ieasons
of ecclesliaslical polilics, Basil, lhen meliopolilan of Caesaiea, consecialed
him bishop of a lillle village called Sasima. Afei lhe dealh of his falhei in
, he adminisleied foi a shoil lime lhe diocese of Nazianzus; a yeai lalei
he ieliied inlo lhe aiea of Seleucia in Isauiia foi a life of conlemplalion.
In ,,, called by lhe small Nicene communily in lhe capilal, he wenl lo
Conslanlinople. Teie he pieached lhe highly celebialed Five Grations on the
Divinity of the Logos. Te Second Ecumenical Council, held in Conslanlinople
undei Teodosius, in MayJune 8r, declaied Giegoiy bishop of lhe capilal,
bul he iesigned afei a few days, wiole his lasl will, deliveied a faiewell sei-
mon and ieluined lo Nazianzus. In 8, afei his fiiend Eulalius was elecled
as a salisfacloiy ieplacemenl of his falhei, Giegoiy spenl lhe lasl yeais of his
life on a quiel family eslale al Azianzum; he died in 8, oi ,o.
Like Basil and Alhanasius, Giegoiy wiole no biblical commenlaiy. He
is lhe only poel among lhe gieal lheologians of lhe fouilh cenluiy. In his
piose as well as in his veise, he always iemains lhe gieal iheloiician wilh a
peifeclion in foim and slyle unallained by any of his Chiislian conlempo-
iaiies (Quaslen, Patrology II i,).
His Dogmatic Poems (PG ,, ,,,ii) celebiale lhe mysleiies of divine
salvalion-economy, al isl by following lhe oidei of lhe lopics discussed
in Oiigens Peri rchon: lhe Tiinily, (Poems r); lhen lhe woild (), di-
vine Piovidence (,o), lhe noelic subslances (,), lhe human soul (8), lhe
Teslamenls and lhe coming of Chiisl (,), lhe Incainalion (ro), befoie focus-
ing moie closely on lhe sacied books, of which Poem no. ri gives a lisl (wilh-
oul Deuleio-canonicals and Apocalypse); Poems rr, evoke o1 passages,
Poems r8i8 paiaphiase lhe Gospel sloiies of Jesus and Poems i88 end
wilh hymns and piayeis in a liluigical lone.
Like mosl inlelleclual lalenls of high iank in eaily Chiislianily, Giegoiy
was a self-made lheologian. His expeilise in sciipluie iesulled fiom peisonal
sludies. Il eniiched his lileiaiy and poelic pioduclions wilhoul inlending lo
Cappadocian Exegesis ,,
be biblical exegesis in lhe sliicl sense. In a lolal of foily-ve Grations, includ-
ing lhe ve alieady menlioned (CPG II, oro) and in his oo Poems (lhe one
Gn His Life counling r,, veises) and i exlanl Letters, Giegoiy iefeis lo
sciipluie bolh as sacied pioof-lexl and a souice of spiiilual enlighlenmenl.
He keeps moie sliiclly in line wilh liadilional uses of sciipluie when wiiling
on docliinal issues; elsewheie, he feels fiee lo call equally on bolh Teslamenls
accoiding lo his own inspiialion.
Giegoiy consideied no docliine aboul divine mysleiies as acceplable, if
nol found in sciipluie (Gr. i, r8). In pailiculai, as Alhanasius had alieady
shown, he claims lhal lhe docliine on lhe Holy Spiiil deiives enliiely fiom
sciipluie (Gr. r, i,o). While iules need lo deleimine lhe way of inleipiel-
ing lhe sacied lexl, lhey consisl essenlially in ialional piesciiplions imposed
by sound judgemenl and giammai: Sciipluie cannol be absuid, il nevei op-
poses lhe piinciple of non-conliadiclion, oi naluial evidence; il has ils piopei
lexical dala, in need of being claiied by a cleai dislinclion of lheii dieienl
meanings (Fourth Teol. Discourse: Gr. o, answeiing Aiian objeclions in
confoimily wilh Alhanasius, C. r. IIII, and ,lh Teol. Discouise: Gr. r,
iri). Teieby Giegoiy was deleimined lo keep his exegesis in lhe middle
of lhe ioad, equally dislanl fiom lhe dullness of eailhly lhinking (as in Jews)
and lhe excesses of lheoielical exullalion (as piacliced by inleipieleis of
dieams) (Gr. ,, ri). In mosl cases his docliinal slalemenls iepeal lhe basic
leachings of Oiigen, Alhanasius, Basil and lhe Anliochene lheologians; bul
as he piesenls lhem, based on a lively and genuine conlacl wilh sciipluie,
he highlighls lhese leachings in an alliaclive way and occasionally eniiches
convenlional docliine. Neilhei lhe syslemalic allegoiism of lhe Alexandiians
noi lhe ialionalism of Anliochene inleipieleis, and nol even lhe essenlial
and piaclical use piopei lo his admiied fiiend Basil, imposed a dislinclive
maik on Giegoiys allilude lowaid sciipluie. He seems lo come closei lo
Giegoiy of Nyssa in his symbolic imaginalion; he even indulges in some
allegoiical elemenls (Gr. io, , Lk r,:i; Gr. ir, i,, Lk r,:,; Gr. i8, i; , ,r,
,i, ,,; ,, i; Caim. I, I, 8).
His liuly peisonal ieceplion of sciipluie is al once iealislic and spiii-
lual: he lakes foi gianled lhe lileial liulh of lhe biblical hisloiy of salvalion
and applies il immedialely lo his aclual expeiience of life shaied wilh olhei
membeis of lhe chuich. In shoil, he aclualizes lhe biblical ievelalion in lhe
wake of Alhanasius incainalional heimeneulics. He ieads in lhe o1 piegu-
ialions of 1 by ciuel saciices pieguiing (announcing lhe shadows of )
lhe one lo come (Gr o, ). His Dogmatic Poems (PG ,, ,,,ii) celebiale
lhe mysleiies of divine salvalion economy, al isl by following lhe oidei
of lhe lopics discussed in Oiigens Peri rchon: lhe Tiinily (r); lhen lhe
,,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
woild (), Divine Piovidence (,o), lhe noelic subslances (,), lhe human
soul (8), lhe Teslamenls and lhe coming of Chiisl (,), lhe Incainalion (ro),
befoie focussing moie closely on lhe sacied books, of which Poem ri gives
a lisl (wilhoul Deuleio-canonicals and Apocalypse); Poems rr, evoke o1
passages, Poems r8i8 paiaphiase lhe Gospel sloiies of Jesus, and Poems
i,8 and wilh hymns and piayeis in a liluigical lone.
Eui1ios
PG ,8.
CC io, i,, i8, .
orat.: SC i,, i,o, i,o, i8, o,, r8, ,8, ,. Paiis r,,8r,,i.
Grationes XLV (Gr. , is spuiious).
Engelbiechl, A., CSEL o, Runuss Lalin veision, r,ro.
Gr. theol. (i,r): J. Baibel, Daimsladl r,o.
Tvnsin1ioGvn1iors XLV
English
Biowne, C. G. and J. E. Swallow, NPNF, ind sei. ,, r8,, r8,,8.
Vinson, M., FaCh. Washinglon. (foilhcoming).
French
All SC volumes above.
Boulengei, F., Gregoire de Nazianze. Discours funebres de Cesaire et de Basile.
Paiis r,o8.
Devoldei, E.: Namui r,oo (pailial).
Gallay, P., Gregoire de Nazianze. Paiis r,,, (Gn the Love of the Poor).
German
Haeusei, P., BKV, ind ed. ,,. Munich r,i8; BKV id ed. (r,,).
Michels, T., Macht des Mysteriums. Sechs geislliche Reden an den Hochlagen
dei Kiiche. Dusseldoif r,,o.
Tvnsin1iosGv. 1nroi. (i,o)
English
F. W. Noiiis, L. Wickham and F. Williams, Faith Gives Fulness to Reasoning.
Te Five Teological Oialions of Giegoiy Nazianzen (Suppl. VC r)
Leiden r,,r.
Cappadocian Exegesis ,,r
French
P. Gallay, Gregoire de Nazianze. Les discouis lheologiques. Lyon r,i.
German
Baibel, above.
Italian
Q. Calaodella, Tuiin r,o.
C. Moieschini, Rome r,8o.
Spanish
L. del Paiamo, Baicelona r,ro.
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Vinson, M. Giegoiy Nanzianzens Homily r, and lhe genesis of lhe Chiislian cull
of lhe Maccabean mailyis. Byz o (r,,): roo,i.
Cappadocian Exegesis ,,
Wesche, K. P. Te union of God and man in Jesus Chiisl in lhe lhoughl of Giegoiy
of Nazianzus. SVTQ i8 (r,8): 8,8.
Winslow, D. F. Te Concepl of Salvalion in lhe Wiilings of Giegoiy of Nazianzus.
Diss., Haivaid, r,oor,o,.
. Te Dynamics of Salvation, a Study in Gregory of Nazianzus. Paliislic Mono-
giaphs. Philadelphia, r,,,.
iii. Gviuovv oi Nvss. (c. ,,,)
Boin ca. , and pailly educaled by his oldei biolhei Basil, Giegoiy was
lecloi when he decided lo maiiy and lo leach iheloiics. Afei a peiiod in
Basils lillle monasleiy in Ponlus following lhe dealh of his young wife, he
was obliged by Basil lo accepl episcopal consecialion and lo occupy lhe
see of Nyssa in lhe inleiesl of his biolheis meliopolilan adminislialion.
Oulslanding as a speculalive lheologian and a myslical lhinkei, he played a
piominenl iole al lhe Council of Conslanlinople in 8r. He died piobably
in ,. His wiillen woik dales mainly fiom lhe lasl feen yeais of his life.
Wilh Oiigen, he is lhe mosl sludied Gieek Falhei in iecenl decades.
In his dogmalic liealises Giegoiy iefeiied lo sciipluie as a fonl of
divinely aulhoiized knowledge, a fonl secuiing lhe piinciples and lhe pie-
supposilions which iuled his own lhoughl: Due lo ils inspiied chaiaclei
sciipluie is canon and law (kanon kai nomos) of piely. Indeed sciipluie
xes lhe noim foi any ieal God-lalk. Foi Giegoiy, lhal means lhal sciipluie
piimaiily seives as lhe slailing poinl (aphorm) of inquiiies (Canevel, o,).
Hence, Giegoiys melhod by which philosophical nolions aie coheienl wilh
ievelalion and sciipluie (foi inslance r Coi r, i) and end in becoming
sliiclly lheological concepls (Polliei, rr,; see also Kannengiessei). His
iecouise lo sciipluie is decisive in dversus Eunomium (CPG II, r,o),
ntirrheticus adversus pollinarem (CPG II, ro), in lhe Dialogus de anima
et resurrectione (CPG II, r,o), lo menlion only lhe mosl impoilanl of his
docliinal wiilings.
In his exegelical woiks Giegoiy usually follows Oiigens heimeneulical
melhod. De opicio hominis (CPG II, r,) was conceived as an addilion lo
Basils Hexaemeron, bul wilh much less apologelic sludy of lhe maleiial woild,
and deepei lheological insighls. De vita Moysis (CPG II, r,,) includes, in a
isl pail, lhe summaiized lileial conlenl of lhe biblical naiialive in Exodus
and Numbeis, and in a second, and mosl impoilanl pail, lhe allegoiical in-
leipielalion of lhal naiialive: Moses, lawgivei and spiiilual leadei of Isiael,
is seen as lhe symbol of lhe myslic migialion and ascension of lhe soul lo
,, Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
God. In inscriptiones psalmorum (CPG II, r,,) piesenls lhe ve books of
Psalms as iesponding lo lhe ve sleps on lhe laddei of peifeclion (ch. r,),
lhe lilles of lhe psalms having a dislinclive elhical ielevance (ch. roi,). In
Ecclesiasten homiliae VIII (CPG II, r,,) has lhe same myslical and allegoii-
cal puipose: lhiough ienuncialion of all eailhly lhings lhe spiiil lianscends
lhe expeiience of lhe senses. In In Canticum canticorum homiliae XV (CPG
II, r,8), on Sg r, ro, 8, Giegoiy insisls on lhe meiils of Oiigens spiiilual
exegesis and develops his own lheology wilh Plolinian oveilones. His focus is
on Canlicles as symbolizing lhe myslical union wilh God, ialhei lhan allego-
iizing wilh Oiigen lhe biide of lhe Canlicles exclusively as lhe chuich. De ora-
tione dominica orationes V (CPG II, roo) oeis a commenlaiy on lhe Loids
Piayei fiom lhe moial poinl of view. Gn the Vitch of Endor. De engastrimytho
(CPG II, ro) ieclies Oiigens exegesis of r Kgs i8, ri: lhe wilch did nol see
Samuels soul, bul a demon. Grationes VIII de beatitudinibus (CPG II, ror)
piesenls lhe myslical laddei lo peifeclion in line wilh Plolinian spiiilualily,
Chiislianized in Giegoiys genuine synlhesis. Two Homilies on I Corinthians
aie: Contra fornicarios (CPG II, r,i) on r Coi o:r8 and In illud Tunc et ipse
lius (r Coi r,:i8) (CPG II, r,r); lhe isl one is liopological lhiough and
lhiough; lhe second sounds moie like a lheological disseilalion.
Olhei lilles ielevanl foi a sludy of Giegoiys use of sciipluie aie: d
blabium quod non sint tres dei (CPG II, r,) aiguing fiom sciipluie wilh
ialional ciileiia similai lo lhose noled in Giegoiy of Nazianzus; dversus
Macedonianos de Spiritu sancto (CPG II, ri), a subslanlial and eloquenl
seimon which iepeals lhe liadilional leaching of lhe Chuich based on
sciipluie againsl lhe anli-Nicene gioup of people aiound Macedonius; d
Teophilum adversus pollinaristas (CPG II, r); De infantibus praemature
abreptis (CPG II, r,); De iis qui baptismum dierunt (CPG II, r,); In
sextum psalmum (CPG II, r,o); In illud Quatenus uni ex his fecistis mihi
fecistis (Ml i,: o) (CPG II, r,o); seimons foi Chiislmas, Epiphany, Easlei
and Ascension (CPG II, r,, r,,8; lhe isl ieliable leslimony foi a feasl
of lhe Ascension dislincl fiom Penlecosl Quaslen III, i,,); lhiee foimal
oialions (CPG II, r8or8i).
Te ascelic woiks of Giegoiy leach Chiislian spiiilualily in emphasiz-
ing Basils example and applying his Rules lo lhe oidinaiy lay slalus. De
virginitate (CPG II, ro,) benels mainly fiom Oiigen and Melhodius; il
places spiiilual maiiiage above lhe eailhly one; in il Philo and Plolinus aie
souices of inspiialion as much as sciipluie, which Giegoiy accomodales lo
his puipose: A isl gioup of lexls calls foi allenlion lhiough lhe aibiliaiiness
and lhe biases of lheii inleipielalions . . .; mosl of lhe lime Giegoiy lakes ovei
biblical lexls, conceining maiiiage, foi lhe benel of viiginily (Aubineau,
Cappadocian Exegesis ,,,
riri,), bul in addilion he sliesses some veises, mainly Pauline, in which
viiginily is cleaily iecommended. Vita s. Macrinae (CPG II, roo), conceining
his sislei who died in Decembei ,,, shows lhe lillle giil educaled mainly
in sciipluie (, r,io), lling hei monaslic lifeslyle wilh lhe medilalion of
divine mysleiies, in uninleiiupled piayei and conlinuous singing of hymns,
lhioughoul lhe day and nighl (rr, i,i). De instituto christiano (CPG II,
roi) combines all lhe leading ideas of lhe gieal Chiislian Plalonisl inlo
a peifecl and haimonious whole . . . Te woik is, lheiefoie, lhe culminalion
of Giegoiys spiiilual lhinking (Quaslen II, i,). Te seimons In Basilium
fratrem (CPG II, r8,), Encomium in s. Stephanum protomartyrem I and II
(CPG II, r8o8,) and in XL martyras III (CPG II, r888,) highlighl
Chiislian viilue wilh conslanl iefeience lo sciipluie.
Sciipluie inleivenes in Giegoiys exposilions as lhe infallible ciileiion
of liulh ( ), in oidei lo dislinguish
by ils leslimony opinions in confoimily wilh il and olheis lhal aie
alien. . . . Te leslimony of sciipluie may enlail ambiguilies which il
is iighl lo claiify lhanks lo lhe aigumenls of a ialional discouise. Ac-
lually, liulh is eslablished when lwo dieienl discouises join and hai-
monize (, ), lhe discouise of liulh and lhe one
of failh ( ) oi piely ( ). Wilhoul bolh of lhese
oideis meeling, docliinal slalemenl would be wilhoul eilhei logic
() oi ieligious foundalion (). Te second lype
of discouise jusl menlioned, lhe one of failh, gels ils slienglh fiom ils
simplicily (). Il consisls in explicil veises of sciipluie and les-
sons of lhe chuich liadilion. On one side, sciipluie speaks (paiadoxi-
cally aboul lhe unspeakable) in cleai leims when announcing Gods
unspeakable gloiy, such a leim being lhe lille Son; on lhe olhei side,
sciipluial language is used wilh condescendance lo us and displays a
melaphoiical vocabulaiy in need of a liansfoimalion lo a highei level
( ) oi lo a giealei gloiy ( ).
Tal melaphoiical language is lhe specic objecl of Giegoiys spiiilual
inleipielalions, as il allows by ils many meanings on dieienl levels of
iealily, lhe appiopiiale foimulalion of his docliine of a spiiilual piog-
iess wilhoul end. (Canevel, oo)
Giegoiys biblical iefeiences have lheii limilalions: Levilicus, Numbeis, Deu-
leionomy, Joshua, Judges, Chionicles, as well as Jeiemiah, Daniel, Joel, Amos,
Jonas, Micah, in lhe o1; Tilus, Philemon, i Timolhy, ri Pelei, James, Jude,
r John (i and John ignoied), Apocalypse, in lhe 1, ieceive veiy lillle al-
lenlion, wheieas Genesis, Exodus, Canlicle, and some Pauline lelleis play a
decisive iole in Giegoiys lhoughl (Canevel, ooo8).
,,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Te aclualizing exegesis of Giegoiy is no longei fiamed so much by lhe
hieiaichical inslilulion of lhe chuich as in Alhanasius, noi by lhe piaclical
ascesis of eslablished communilies like in Basil. Il is a call lo peifeclion in lhe
name of any Chiislian individual: Ten il should be one of lhe mosl uigenl
dulies of Chiislians to immerse themselves entirely in scripture . . . Togelhei
wilh such a puipose is lhe need foi a proper explanation of scripture. Giegoiy
dedicaled a laige pail of his life and woik lo sciipluie: he lhoughl il ovei
on a lheoielical level, cleaied lhe fundamenlal issues, and communicaled
his insighls wilh a liieless zeal in homilies, discouises and commenlaiies
(Vlkei, rooror).
Lrxico
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Foi lhe Hebiew Bible lo lhe Sepluaginl ,o,
X
AMPHI LOCHI US OF ICONI UM
(CA. 344l 343CA. 403)
Boin ca. o, in a iich and aiislocialic Chiislian family of Cappadocia,
piobably in Diocaesaiea, wheie his falhei, Amphilochius, was a well-known
iheloi. Te youngei Amphilochius falheied lhiee sons, while his sislei,
Nonna, became lhe molhei of Giegoiy of Nazianzus. He liied isl lo es-
lablish himself as a iheloi in Conslanlinople, befoie his kinsman Giegoiy
befiiended him logelhei wilh Basil, who, in ,, did nol miss lhe oppoi-
lunily lo place him on lhe see of Iconium undei his own juiisdiclion. Te
somewhal impiovised bishop kepl close lies wilh Basil, and afei lhe lalleis
dealh, in ,,, wilh bolh Giegoiy of Nyssa and Giegoiy of Nazianzus. He was
held in high esleem by lhe Cappadocian hieiaichy unlil his dealh somelime
befoie o.
His lheological legacy was innocious enough foi his being commemo-
ialed in favoiable leims by Cyiil of Alexandiia and lhe lheoiicians of lhe
Anliochene school. In his slill valuable sludy, Holl slales: Amphilochius
would only be half (sic: nine pages befoie lhe end of a ioo page long es-
say) iecognized, should one nol add some allenlion lo his exegesis . . . As an
exegele he, who usually concedes lhe supeiioiily of olheis, dominales his
fiiends in many ways (i,).
Te lalesl ediloi of Amphilochiuss Homilies enumeiales lhe following:
Homily r (CPG II, ir), an encomium foi lhe feasl of Chiislmas; Homily i
(CPG II, ii) on Lk i:ir8, lhe meeling of Simeon and Anna wilh Jesus
in lhe Temple; Homily (CPG II, i) on lhe iesuiieclion of Lazaius (Jn ri:
rrr); Homily (CPG II, i) on lhe woman who anoinled Jesus feel wilh
myiih (Lk ,:o,o); Homily , (CPG II, i,) on Holy Saluiday; Homily o
(CPG II, i,) on Ml io:,, againsl lhe Aiians; Homily , (CPG II, i8) foi
Easlei, anli-Eunomian; Homily 8 (CPG II, ) on Zacchaeus (Lk r,:rro),
using, like Homily and Homily , lhe lechnique of inlioducing imaginaiy
speeches, lively dialogues and many exclamalions; Homily , on Jn ,:a; a
Homily on Jn r:i8 (CPG II, ir) handed down only in Syiiac; a Homily
on braham (CPG II, io) and on lhe saciice of Isaac (Genesis ii), in a
liuncaled Coplic veision; a Homily for the Feast of Mesopentecost (CPG II,
io) dealing wilh Jn ,:rro.
One musl add a Treatise on false ascesis, denouncing in biblical leims
local Encialiles and some Apolacliles, lheii dissidenl sub-secl, all fanalic
vegelaiians; a Synodal Letter, veiy close lo lhe liealise Gn the Holy Spirit,
,o8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
which Basil had dedicaled lo Amphilochius; Gn the right faith, lhe diaf
of a symbol liansmilled in Syiiac; and a seiies of fiagmenls idenlied in
some docliinal and exegelical calenae (Hodegos; J. Reuss, CPG II, i,,). Il
is iemaikable lhal in lhe polemical homilies, as well as in lhe non-polemi-
cal ones, Amphilochius spends a gieal deal of eoil in giving a full accounl
of lhe lexl fiom which he slails. Foi inslance, in polemical homilies wheie
only one sciipluial veise is al slake he deals wilh lhe whole passage in his
explanalion in oidei lo juslify lhe explanalion as lhoioulgly as possible. Te
ielevanl exegesis is always lileial; lheie is only one example of an allegoiical
exegesis (Hom. 8, ,oro), (see Dalema XXIX).
Eui1ios
PG ,, r,,,rooo col. Seleuc.; ,, iri,: ep. syn., or., fr.
Dalema, C.: CC (r,,8).
Seleuc.: Obeig, E.: PTS ,. Beilin r,o,.
or. in Mt. :o,,: Holl, K., mphilochius von Ikonium in seinem Verhaltnis zur
den grossen Kappadoziern. Tubingen-Leipzig r,o = Daimsladl r,o,,
,rroi.
or. de recens. baptizitis et in resurrectionem: H. Gsliein, Unedierte Texte zur
Geschichte der byzantinischen Gsterpredigt. Diss. Vienna r,o8, rrrio.
Tvnsin1ios
English
or. in joh. r,.:8: C. Moss, Museon (r,o) r,o.
German
or. de br.: G. Fickei, mphilochiana r. Leipzig r,oo.
S1cuirs
Bonnel, M. Les Psaumes dans les homelies dAmphilochios dIconium. Pages
r,o, in Le Psautier chez les Peres. Cahieis de Biblia Paliislica . Fieibuig i.
Bi.: Cenlie dAnalyse el de Documenlalion Paliislique, r,,.
Diobnei, H. R. Bibliographia mphilochiana: TGl ,, (r,8,) r,; r,,,o.
Gsliein, H. Amphilochius. Dei vieile giosse Kappadoziei: jGBG r, (r,oo)
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XI
BI BLICAL EXEGESI S AND
HERMENEUTICS I N SYRIA
Giiv.i Biviiouv.vuv
A1iocuiis
Allanei, B. Dei Biief. Pages oi in Kleine Schrifen. vol. . Ediled by G. Glock-
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paranetische Parallelen. Ein Beitrag zum Corpus Hellenisticum Novi Testamenti.
TU ,o. Beilin: Akademie, r,or.
. Lukian von Samosala und das Chiislenlum. NT (r,,,): iio,.
Caiiaia, P. Ciislologia e anliopologia nei Padii Anliocheni. RMi r, (r,,i):
,,,o.
Dumoiliei, J. Les cilalions sciipluiaiies des Cohabitations dapies leui liadilion
mausciile. StPatr r (r,,,): i,r,o.
Feinandez Maicos, N., and J. R. Buslo Saiz. El texto antioqueno de la Biblia griega,
I. r: Samuel jTextos y Estudios Cardenal Cisneros de la Biblia Poliglota
Matritense ,o] Madiid: Consejo Supeiioi de Invesligaciones Cienlicas, r,8,.
Guinol, J.-N. La foilune des Hexaples dOiigene au IV
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bie r,,. Ediled by G. Doiival and A. Le Boulluec, in collaboialion wilh
M. Alexandie, M. Fedou, A. Pouikiei, and J. Wolinski. Louvain: Peeleis, r,,,.
Haiiis, D. J. A Sludy of lhe Anliochenian School in lhe Inleipielalion of lhe New
Teslamenl. Diss., Soulhein Baplisl Teological Seminaiy, r,8.
Hay, C. Anliochene Exegesis and Chiislology. BR ri (r,o): roi.
Hidal, S. Den anliokenska exegelikskolan och judisk skiiflidom. Pages o,,o in
judendom och kristendom under de forsta arhundradena II.
. Exegesis of lhe Old Teslamenl in lhe Anliochene School wilh his Pievalenl
Lileial and Hisloiical Melhod. Pages ,o8 in Hebrew Bible / Gld Testament.
Te History of Its Interpretation. Vol. r. From the Beginnings to the Middle ges
(Until r,oo), in co-operation with C. Brekelmans and M. Haran, ed. by M. Sbo,
Part r. ntiquity. Gllingen: Vandenhoeck & Rupiechl, r,,o.
Jeoid, C. M. Tiadilion and Wilness in Anlioch; Acls r, and Didache o. PRSt i,
(r,,i): o,r,.
Kazan, S. Isaac of Anliochs Homily againsl lhe Jews. GrChr , (r,or): o,.
Kesich, V. Te Anliocheans and lhe Templalion Sloiy. StPatr , (r,oo): ,o,oi.
,,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Liebaeil, J. Deux homelies Anomeennes (sui Ps ,:i; Acl i:iis; sui Ps rr:i; Acl
:,ro. MSR ir (r,o): rr,i.
Macina, R. Lenigme des piophelies el oiacles a poilee Macchabeenne el leui ap-
plicalion selon lexegese anliochienne. GrChr ,o (r,8o): 8oro,.
Magnanini, P. La leoiia degli Anliocheni. Pages iiri in Scritti G. Battaglia.
Faenza, r,,,.
Maiin, M. Oilienlamenli di esegesi biblica dei Padii, i,r,.
. Due nole su pendulus nei Padii lalini. VetChr i, (r,88): rr,.
. Pendula expeclalio. Un lopos sloico nei Padii lalini. VetChr i, (r,88):
o,rr.
. Nole ieloiiche ed esegeliche su Nicela di Remesiana. Il De psalmodiae bono.
VetChr (r,,o): o,,.
Michel, A. Teologie anliochienne. miCl or (r,,r): r8r8,.
Nassif, B. Te Spiiilual Exegesis of Sciipluie: Te School of Anlioch Revisiled.
TR ,, (r,,): ,,o.
Novolny, J. A. Eusebius Emesensus of Emesa as Inleipielei of Sl. Paul. SPCIC r,or
i (r,or (R r,o)): ,r,,.
. Les fiagmenls exegeliques sui les livies de lAncien Teslamenl dEusebe
dEmese. GCP ,, (r,,r): i,o,.
Ocaa, F. de. Inleipielacion anlioquena de las piofecias iefeiidas a Isiael. EstFr
olo, (r,o): ,8; ror8; ,,il,r,o.
Pelei, F. Les fiagmenls giecs dEusebe dEmese el de Teodoie de Mopsuesle;
lappoil de Piocope de Gaza. Museon ro (r,,r): ,,.
Riedweg, Chi. Gennadios I von Konslanlinopel und die plalonisieiende Exegese
des allleslamenllichen Schpfungsbeiichles. Pages r,,,i in Philohistr.
Ediled by A. Schoois and P. Van Deun. Oi.Lov.An. oo. Louvain: Peeleis, r,,.
Rohan-Chabol, C. de. Exegese de Job i:o dans une homelie inedile de Basile de
Seleucie. StPatr r8 (r,88r,8,): r,,ior.
Rompay, L Van. Gennadius of Conslanlinople as a iepiesenlalive of Anliochene
exegesis. StPatr r, (r,8,): oo,.
Sandeis, J. T. (Acls rr:r,io) Jewish Chiislianily in Anlioch befoie lhe lime of
Hadiian; wheie does lhe idenlily lie: SBL.SP r (r,,i): oor.
Schublin, C. Untersuchungen zu Methode und Herkunf der antiochenischen Exegese.
Teophaneia i. Cologne: Hanslein, r,,.
Scheidweilei, F. Zu dei Schiif des Euslalhius von Anliochien ubei die Hexe von
Endoi. RMP ,o (r,,): r,i,.
Spanneul, M. Recherches sur les ecrits dEustathius ntiochenus avec une edition nou-
velle des fragments dogmatiques et exegetiques. Lille: Faculles Calholiques, r,8.
. La Bible dEuslalhe dAnlioche. In Tese s lettres, auxil. Paiis, r,,o.
. Euslalhe dAnlioche exegele. StPatr , (r,oo): ,,,,.
Biblical Exegesis and Heimeneulics in Syiia ,,r
Slaiowieyski, M. Maiia nova Eva in liadilione Alexandiina el Anliochena (saeculo
V). Mar (r,,i): i,8,.
Telz, M. AY YYA: Zui allkiichlichen Fiage
nach dei Klaiheil dei Heiligen Schiif. Pages ioor in Teologie in Geschichte
und Kunst. Valter Elliger zum o,. Geburtstag, Vitten. r,o8.
Vaccaii, A. La leoiia esegelica della scuola ntiochena. In Scritti di Erudizione etc,
rori. Rome, r,,i.
Van Esbioeck, M. La legende des aplies Pieiie, Jean el Paul a Anlioche. GrChr ,8
(r,,): o8,.
Van Rompay, L. R. A. Gennadius of Conslanlinople as a Repiesenlalive of
Anliochene Exegesis, ooo,.
Viciano, A. Das foimale Veifahien dei anliochenischen Schiifauslegung. Ein
Foischungsubeiblick. Pages ,oo, in Stimuli, Fs. E. Dassmann. Ediled by
G. Schllgen and C. Schollen. Munslei: Aschendoi, r,,o.
Voicu, S. J. Una nuova fonle dellomelia In annunlialione (CPG ii): Seveiiano di
Gabala, De Fide. GCP ,, (r,8,): r,,,8.
Zincone, S. Dio negli sciilli dei Padii anliocheni, r8i,i.
. Pioblemaliche ielalive alla iesuiiezzione nellesegesi anliochena di r Coi r,:io
ss. SEse (r,8o): ,,ro,.
. Lesegesi paolina di Seveiiano di Gabala. SE o (r,8,): ,r,,.
. Lalleanza divina nel pensieio dei Padii anliocheni. In Dizionaiio di spiiilual-
ila biblico-patristica, i:iiri. Rome: Boila, r,,i.
i. EUs1.1uiUs oi A1iocu (u. viiovi ,)
Boin in Pamphylia. and bishop of Beioea in Syiia, unlil appoinled in i
oi i lo lhe see of Anlioch, Euslalhius welcomed Empeioi Conslanline al
lhe synod in Nicaea in i,. Te same empeioi exiled him lo Tiace in o,
afei an Aiian synod had deposed him in io. Mosl of his wiilings aie losl.
, Gn the Vitch of Endor
against Grigen, r Kgs i8 (CPG II, ,o) iejecls Oiigens allegoiism as such,
in defence of hisloiical liulh. Fiagmenls (some in Syiiac) of commenlai-
ies suivive on lhe lilles of lhe Psalms (CPG II, ,i, ,,), on Ps. r, and
,i (CPG II, ,o), and on Piov. 8:ii (CPG II, ,), lhe lallei quoled in
Teodoiels Eranistes and Ecclesiastical History. Among olhei fiagmenls, De
Melchisedech, is lianslaled in Gieek and Syiiac (CPG II, ,,); In joseph, In
Samaritanum, In Proverbia, In Ecclesiasten aie quoled in Gieek catenae (CPG
II, oo,).
,,i Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Eui1ios
PG r8, or,.
engastr.: Klosleimann, E., Grigenes Eustathius von ntiochien unf Gregor von
Nyssa uber die Hexe von Endor. Beilin r,ri.
Simonelli, M., Grigene, Eustazio, Gregorio di Nissa. La maga di Endor. Floience
r,8,.
fr.: Pelil, F., CC r,, Catenae graecae in Genesim, irof., ii,f.
Spanneul, M., Recherches sur les ecrits dEustathe dntioche avec une edilion
nouvelle des fiagmenls dogmaliques el exegeliques. Lille r,8.
Melch: Allanei, B., Dei Biief : ByZ o (r,o) o, =
Kleine patristiche Schrifen. Beilin r,o,, oi.
Phot.: Loienz, R., Gegen Pholinus: ZNV ,r (r,8o) ro,i8.
fr. Gen.: R. Devieesse, Anciens commenlaleuis giecs de lOclaleuque: Eusla-
lhe dAnlioche: RB (r,,) r8,,r.
Tvnsin1ios
German
Loienz, above.
Italian
Simonelli, above.
S1cuirs
Scheidweilei, F. Zu dei Schiif des Euslalhius von Anliochien ubei die Hexe von
Endoi. RMP ,o (r,,): r,i,.
Spanneul, M. La Bible dEustathe dntioche. In Tse s lettres, auxil. Paiis, r,,o.
. Euslalhe dAnlioche exegele. StPatr , (r,oo): ,,,,.
. Recherches sur les ecrits dEustathe dntioche avec une edition nouvelle des frag-
ments dogmatiques et exegtiques. Lille: Faculles Calholiques, r,8.
ii. EUuoxiUs oi Cos1.1iovii (u. ,o)
Some hypolhelical fiagmenls Gn Daniel guie in lhe catenae undei Eudoxius
name (CPG II, ,o; Telz).
Biblical Exegesis and Heimeneulics in Syiia ,,
Eui1ios
fr.: E. Diekamp, Doctrina Patrum. Munslei r,o, = r,8r, of.
S1cuirs
Biennecke, H. C., Studien zur Geschichte der Homoer. Tubingen r,88.
Spanneul, M.: DHGE r, (r,o) r,o.
Telz, M., EudoxiusFiagmenle :: StPatr (r,or) ri.
iii. Miii1iUs oi A1iocu (u. 8r)
Te Aimenian Melelius was a classmale of lhe fuluie John Chiysoslom and
Teodoie of Mopsueslia in lhe cenlie of biblical sludies founded by Diodoie
of Taisus. Befoie occupying lhe see of Anlioch in oo, he was bishop of
Sebasle in Gieal Aimenia. Despile his populaiily in lhe Anliochene com-
munily, Conslanlius II banished him afei he had deliveied a homily on
Piv 8:ii in confoimily wilh lhe Nicene Cieed. Afei his ieluin fiom exile
in oi, and given lhe lioubled silualion of lhe Anliochene chuich, Rome
and Alexandiia no longei iecognised him as lhe legilimale bishop of lhe
local chuich. In o, he senl a synodal lellei (ep. syn) lo Empeioi Jovian, in
which he inleipieled lhe Nicene Cieed in oidei lo ieconcile lhe pailisans
of Paulinus wilh his own (and hence lo end lhe Anliochene schism), In lhe
Spiing of 8r, he piesided ovei lhe Council of Conslanlinople bul died soon
afei in May 8r. Giegoiy of Nyssa (PG o, 8,ro) and John Chiysoslom
(PG ,o, ,r,io) deliveied eulogies.
Eui1ios
hom (Piov r:ii): Epiphanius of Salamis., haer. ,, i,; Holl, GCS ,,
oo8 (CPG II, r,).
ep. syn.: Sociales, h.e. , i,; PG o,, ,o. Sozomen, h.e. o, .
fr.: John of Damascus, Sacra Parallela, PG ,o, 8f.
S1cuirs
Richaid, M., Sainl Basile el la mission du diacie Sabinus: nBoll o, (r,,) ri8
ioi.
,, Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
iv. EUomiUs oi CvzicUs (u. ,)
A pupil of Aelius and lileiaiy defendei of Neo-Aiianism, Eunomius was
placed on lhe see of Cyzicus by Eudoxius of Conslanlinople in oo. Seveial
impeiial edicls afei his dealh oideied lhe desliuclion of his numeious
wiilings. His use of sciipluie in his Apology and olhei docliinal iemains is
small and is limiled lo dialeclical puiposes. His Commentary on the Epistle
to the Romans is losl.
Eui1ios
Giegoiy of Nyssa, Contra Eunomium: W. Jaegei, GNO ri. Leiden r,oo.
Vaggione, R. P., Te Extant Vorks. Oxfoid r,8,.
Tvnsin1ios
English
Vaggione, above.
S1cuirs
Abiamowski, L.: RC o (r,oo) ,o,.
Bhm, T., TeoriaUnendlichkeitufstieg. Leiden r,,o.
Cavalcanli, F., Studi Eunomiani. Rome r,,o.
Hanson, R. P. C., Te Search for the Christian Doctrine of God. Edinbuigh r,88,
orro.
Risch, F. X., Ps.-Basilius, dversus Eunomium IVV. Leiden r,,i.
v. Ac.ciUs oi C.is.vi. (u. oo)
Acacius was lhe successoi of Eusebius of Caesaiea in o. A commenlaiy
in sevenleen volumes Gn Ecclesiastes is losl, excepl foi a few fiagmenls. His
Miscellaneous Questions weie of a biblical naluie; only a passage on r Coi
r,:,, suivives, quoled by Jeiome in his Ep. rr,, o. Te catenae pieseive
quolalions fiom a Commentary on Romans and anolhei Gn the Gctateuch.
Acacius conliibuled lo lhe ienovalion of lhe libiaiy of Caesaiea, founded
by Oiigen.
Biblical Exegesis and Heimeneulics in Syiia ,,,
Eui1ios
fr. Rom: K. Slaab, Pauluskommentare aus der griechischen Kirche. Munslei
r,, ,,o.
quaest.: R. Devieesse, Les commentateurs de lGctateuque et des Rois. Rome
r,,,. Jeiome, ep. rr,o.
fr. Marcell.: Epiphanius, haer. ,i, oro.
S1cuirs
Biennecke, H. C., Studien zur Geschichte der Homoer. Tubingen r,88.
Leioux, J. M., Acace, eveque de Cesaiee: StPatr 8 (r,oo) 8i8,.
Lienhaid, J. T., Acacius of Caesaiea, Contra Marcellum. Hisloiical and Teological
Reconsideialions: CrSt ro, r (r,8,) rii.
vi. Ti1Us oi Bos1v.
(u. uUviu 1ui viiu oi V.iis, o,8)
Fiom lhe mid-lhiid cenluiy Boslia was lhe capilal of lhe Piovince of Aiabia.
Tilus is menlioned as bishop of Boslia in oio. He wiole gainst the
Manichaeans (CPG II, ,,,) in which Book II focuses on biblical lheology,
while Book IV piolesls againsl lhe misuse of lhe 1 by lhe Manichees.
lhe woik is available in a Syiiac veision execuled wilhin ve yeais of lhe
aulhois dealh. His homilelic Commentary on Luke (CPG II, ,,o) is lians-
laled lhiough lhe Catenae. A Sermon on Epiphany (CPG II, ,,8) is pailially
iepioduced in lhe Florilegium Edessenum (Biil. Mus. Add. rir,o).
Eui1ios
Man.: PG r8, roo,rio.
P. de Lagaide, Titi Bostreni quae ex opere contra Manichaeos edita in codice
Hamburgensi servata sunt graece. Beilin r8,,.
Nagel, P., Neues giiechisches Maleiial zu Tilus von Boslia: SBF i, r (r,,)
i8,,o.
fr. Lc., fr. Dan.: J. Sickenbeigei, Titus von Bostra. Studien zu dessen Lukas-
homilien. Leipzig r,or, roi,; ioi8.
serm.: I. Ruckei, Florilegium Edessenum anonymum: SBV r,, ,,
8i8,.
,,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
S1cuirs
Amann, E.: DTC r,, r (r,o) rrf.
Baumslaik, A., Die syiische beiselzung des Tilus von Boslia und das Diales-
saion: Bib. ro (r,,) i,,,,.
Solignac, A.: DSp r, (r,,r) ,,,rooo.
vii. Cvvii oi JivUs.iim (c.. r,8o)
Bishop of Jeiusalem fiom 8, and expelled fiom his see lhiee limes by lhe
Aiians, Cyiil look pail in lhe Council of Conslanlinople, 8r. His lwenly-
foui Catechetical Letters (CPG II, ,8,), pieseived lhanks lo liansciipls of his
audilois (consideied as aulhenlic by F. L. Cioss), demonsliale lhe peivading
inuence of sciipluie in lhe making of a Chiislian liluigy. Te isl piebap-
lismal calechesis uiges lhe candidales foi baplism lo nouiish lheii soul wilh
ieading lhe Bible; lhe second, lhiid, and fouilh elaboiale beliefs aboul sin
and penilence, baplism and failh, in conslanlly iefeiiing lo sciipluie. Te
same is liue of lhe Mystagogical Catechesis (CPG II, ,8o), dealing wilh lhe
ceiemonies of baplism, conimalion, and euchaiisl. When announcing such
calecheses in r8, , Cyiil insisls veiy specially on lhe biblical iefeience: You
will be given pioofs fiom lhe Old and New Teslamenls, isl, of couise, foi lhe
lhings lhal weie done immedialely befoie youi baplism, and nexl how you
have been made clean fiom youi sins by lhe Loid, . . . lhen aboul lhe myslei-
ies of lhe allai of lhe new covenanl which had lheii oiigin heie, whal Holy
Sciipluie lells us aboul lhem (li. LCC; Quaslen Patrology II, o,).
A homily, deliveied by Cyiil when slill a piiesl, In paralyticum iuxta
piscinam iacentem (Jn ,:,) (CPG II, ,88), and foui shoil quolalions of
olhei homilies aie lhe only olhei iemains of Cyiils lileiaiy aclivily. Only
in lhe homily on John ,:, does Cyiil indulge in allegoiism. His piopei use
of sciipluie is lo call on il lo deepen lhe sense of liluigical aclion. He nds
in sciipluie all lhe needed examples and iegulalions foi inlioducing neo-
phyles and newly baplized believeis inlo lhe symbolic iealm of liluigy,
wheie lheii Chiislian slalus is iedened and lhey aie invesled wilh new
polenlial and new iesponsibililes. In lhe Procatechesis, oi inlioduclion lo
lhe Catecheses, again and again he uiges candidales lo iead sciipluie and
lo piay il.
Te isl Catechetical Lecture shows cleaily how Cyiils allilude lowaid
sciipluie was enliiely deleimined by his sliong peiceplion of liluigical
values: he leained fiom sciipluie wheie liluigy came fiom and whal was
Biblical Exegesis and Heimeneulics in Syiia ,,,
ils signicance, and he saw liluigy aclualizing symbolically lhe whole sal-
vic message of sciipluie. His symbolic discouise is neilhei allegoiical noi
lypological in lhe Alexandiian sense, because he is nol piecisely leaching
how sciipluie needs lo be undeislood, bul how il is aclually embodied in
lhe baplismal expeiience:
You aie ieceiving nol a peiishable bul a spiiilual shield. Hencefoilh
you aie planled in lhe invisible (= noelic, noton) paiadise. You ieceive
a new name, which you had nol befoie. Up lo now you weie a cal-
echumen, bul now you will be called a believei. You aie liansplanled
hencefoilh among lhe spiiilual (= noelic) olive-liees, being giafed
fiom lhe wild inlo lhe good olive-liee, fiom sins inlo iighleousness,
fiom pollulion inlo puiily. You aie made pailakei of lhe holy vine.
(li. E. H. Gioid NPNF ,, ,)
Fiom lhe isl lo lhe eighleenlh Catecheses Cyiil elaboiales on lhe dieienl
ailicles of lhe Cieed and lhe divine commandmenls, conlemplaled in lhe
fiame of lhe biblical salvalion sloiy. His quolalion of Paul and olhei 1
aulhois inlensies when he suiveys, in Catecheses ro lo r,, lhe gospel nai-
ialives conceining Jesus; bul he gives, al isl, a long accounl on lhe divinely
inspiied sciipluies by piesenling lheii canonical lisl, in Catechesis . Tus he
sliucluies his lecluie enliiely aiound lhe sciipluies, and lheii veiy conlenl
is lled wilh biblical leslimonies.
Eui1ios
PG
Piedagnel, A., SC rio (r,oo)
Rwekamp, G., FC ,.
Tvnsin1ios
English
Cioss, F. L., ed.; R. W. Chuich, liansl.: Sl. Cyiil of Jeiusalems Lecluies on
lhe Chiislian Saciamenls: Te Piocalechesis and lhe Five Myslagogical
Calecheses. London r,,r.
Gioid, E. H.: NPNF, ind sei., vol. (r8,) rr,,.
French
Bouvel, J: Calecheses baplismales el myslagogiques. Namui r,oi.
Piedagnel, above.
German
Husei, P.: BKV
i
r, r,ii.
,,8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Winleiswyl, L. A., Des hl. Bischofs Cyrill von jerusalem Reden der Einweihung.
Myslagogische Kalechesen. Fieibuig i. Bi. r,,
i
r,,.
S1cuirs
Aimsliong, G. T. Te Cioss in lhe Old Teslamenl Accoiding lo Alhanasius, Cyiil of
Jeiusalem and lhe Cappadocian Falheis. In Teologia crucissignum crucis. Fs.
fur Erich Dinkler, r,8. Tubingen, r,,,.
Azzali Beinaidelli, G. r Pl r,r8r, e r Gv r,, nellesegesi di Eusebio di Cesaiea,
di Ciiillo di Geiusalemme, di Epifanio. In Sangue et antropologia nella teolo-
gia, atti della VI settimana, Roma :,:8 novembre r,8,, 8,,. Ediled by
F. Vallioni. Rome: Ed. Pia Unione, r,8,.
. r Gv r:, e r Pl r:r8r, nellesegesi di Eusebio di Cesaiea, di Ciiillo di Geiu-
salemme, di Epifanio di Salamina. In tti della VII. Settimana di Studi Sangue
e antropologia nella teologia medievale, 8,,. Ediled by F. Vallioni. Rome: Pia
Unione Pieziosissimo Sangue, r,,r.
Biblia Patristica . Paiis r,8,.
Bissoli, G. S. Ciiillo di Geiusalemme. Omelia sul paialilico della piscina piobalica.
StBibF r (r,8r): r,,,o.
Bonalo, A. La dottrina trinitaria di Cirillo di Gerusalemme. Sludia Ephemeiidis Aug.
r8. Rome: Auguslinianum, r,8.
Bouilly, F. Le mysleie de la cioix dapies S. Cyiille de Jeiusalem. sSeign , (r,o,):
8,,8.
Bioek, R. van den. Dei Beiichl des koplishen Kyiillos von Jeiusalem ubei das
Hebieievangelium. In Carl-Schmidt-Kolloquium (r,88, Halle, Saale). Hrsg.
Peter Nagel jKongress- und Tagungsberichte der Martin-Luther-Universtat Halle-
Vittenberg]., ro,,,. Halle (Saale): Mailin-Lulhei-Univeisll, r,,o.
Campagnano, A. Ps. Ciiillo di Geiusalemme, Omelie cople sulla Passione, sulla
Cioce e sulla Veigine. Testi e documenti per lo studio dellntichita o, (r,8o).
Cirilo de jerusalen, El Espiritu Santo. Ediled and lianslaled by C. Gianado. M:
Ciudad Nuova, r,,o.
Coquin, R.-G., and G. Godion. Un encomion cople sui Maiie-Madeleine alliibue a
Cyiille de Jeiusalem. BIFG ,o (r,,o): ro,iri.
Culione, E. J. Cyiils Myslagogical Calecheses and lhe Evolulion of lhe Jeiusalem
Anaphoia. GCP (r,,8): ,io.
Dacquino, P. La Ciesima e il suo conleslo biblico nelle calechesi di Ciiillo e
Giovanni di Geiusalemme. ScC ,o (r,oi): i,roo.
Deddens, K. nnus liturgicusEen onderzoek naar de betekenis van Cyrillus van
jerusalem voor de ontwikkeling van het kerkelijk jaar. Goes: Oosleiaan, r,,,.
Dialsellas, C. Man in His Oiiginal Slale and in lhe Slale of Sin Accoiding lo Sl.
Cyiil of Alexandiia. Tthen r (r,,o): ,,,o; i (r,,r): ,r,,.
Biblical Exegesis and Heimeneulics in Syiia ,,,
Eldei, E. T. Contextual Impact on the Use of Scriptures in the Post-Baptismal Homilies
of john Chrysostom and Cyril of jerusalem, VI. Ann Aiboi, Mich.: UMI, r,8,.
Feinandez, D. Maiia en las calequesis de S. Ciiilo de Jeiusalen. EphMar i, (r,,,):
r,r.
Gianado, C. Pneumalologia de San Ciiilo de Jeiusalen. EsTe ,8 (r,8): ir,o.
Gieenlee, J. H. Te Gospel Text of Cyrillus Hierosolymitanus. Diss., Haivaid, r,o
r,,.
. Te Gospel Text of Cyril of jerusalem. Sludies and Documenls r,. Copenhagen:
Munksgaaid, r,,,.
Iana, C. M. Conceplia snlului Chiiil al Ieiusalimului despie Sfiva Sciiplui ca
lemei al nvlluiiloi biseiicii n Calehezele sale (Conceplio s. Cyiilli Hieios.
de S. Sciipluia ul lhema docliinaium eccles. in Calechesibus. STBuc r, (r,o,):
o,,.
Jackson, P. Te Holy Spiiil in lhe calechesis and myslagogy of Cyiil of Jeiusalem.
Diss., Yale, r,8,.
. Cyiil of Jeiusalems liealmenl of sciipluial lexls conceining lhe Holy Spiiil. Tr
o (r,,r): rr.
. Cyiil of Jeiusalems Use of Sciipluie in Exegesis. TS ,i (r,,r): r,o.
Jenkinson, W. R. Te Image and lhe Likeness of God in Man in lhe Eighleen
Lecluies on lhe Ciedo of Cyiil of Jeiusalem (c. r,8,). ETL o (r,o):
8,r.
Manoii, H. du. La scene de Cana commenlee pai S. Cyiille dAlexandiie. In De
primordiis cultus mariani, vol. , r,oi. Ponl. Acad. Mai., r,,o.
Paulin, A., Saint Cyrille de jerusalem catechte. Paiis r,,,
Peleison, E. (Ac. r,rs). NSTU i (r,,): rof.
Riggi, C. Lo sfondo esegelico della calechesi paleslinese in Epifanio di Salamina
e in Ciiillo di Geiusalemme. In Esegesi e catechesi nei Padri (secc. IIIV).
Convegno di studio e aggiornamento, Facolta di Lettere cristiane e classiche
(Ponticium Institutum ltioris Latinitatis), Roma :o:8 marzo r,,:, riro.
Ediled by S. Felici. Biblioleca di Scienze Religiose roo; SludiTesliCom-
menli Paliislici. Rome: LAS, r,,.
Sabcau, A.-M. Limpoilance acluelle des Calecheses de Sl. Cyiille, aicheveque de
Jeiusalem (en ioumain). STBuc o (r,8): rroi,.
Saxei, V. Cyiill von Jeiusalem und die Heilige Schiif. Was ei von ihi lehil und wie
ei sie gebiauchl. In Stimuli, Fs. E. Dassmann, ,o. Ediled by G. Schllgen
and C. Schollen. Munslei: Aschendoi, r,,o.
Simonelli, M.: DPC I (r,8), o,o,,.
Slephenson, A. A. Sl. Cyiil of Jeiusalem and lhe Alexandiian Chiislian Gnosis.
StPatr r (r,,,): rio.
Toulon, G. La melhode calechelique de S. Cyiille de Jeiusalem compaiee a celles
de S. Auguslin el de Tedoie de Mopsuesle. PGC r (r,,r): io,8,.
,8o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Tuia, R. Ballesimo e sloiia della salvezza nella calechesi di S. Ciiillo di
Geiusalemme. StPat r, (r,,o): ,,o,.
Yainold, E. J.: TRE 8 (r,8r) ioroo.
viii. Tuiouovi oi Hiv.cii. (u. ,,)
Placed on lhe see of Heiaclea, lhe ancienl meliopolis of Tiacia, by Eusebius
of Nicomedia soon afei lhe Council of Nicaea i,, Teodoie is known as
an aulhoi lhiough fiagmenls of a Commentary on Isaiah (CPG II, ,or)
and of commenlaiies Gn Matthew, Luke, john, cts, r Cor r,:,8, lhe Psalms
(,oi,o,).
Eui1ios
PG r8, ro,,8.
Pss.: R. Devieesse, Les commentateurs des Psaumes. Rome r,,o, r8.
fr. Lc.: J. Reuss, LukasKommentare. Beilin r,8, rr.
fr. Mt.: J. Reuss, Matthaus-Kommentare. Beilin r,,,, ,,,,.
fr. jo.: J. Reuss, johannes-Kommentare. Beilin r,oo, o,r,8.
fr. ct.: J. A. Ciamei, CGPNT . Oxfoid r88 = Hildesheim r,o,.
S1cuirs
Faulhabei, M., Die Propheten-Catenen. Fieibuig r8,,, oro.
Rondeau, M.-J., Les commentateurs patristiques du Psautier r. Rome r,8i, ,,f.
Schfeidick, K., Teodoi von Heiaklea. Kiichenpolilikei und Exegel: Fs. j. Straub.
Beilin r,8i, ,ro.
. Johanneskommenlai: ZD rro (r,8r) r,,,; Schwellenzeit, Beilin r,,o, ,r,
o8; o,8,).
ix. Diouovi oi T.vsUs (u. viiovi ,)
Boin in Anlioch, liained lheie by Silvanus, lalei lhe bishop of Taisus, and
Eusebius of Emesa, Diodoie compleled his educalion in Alhens. He ieluined
lo Anlioch, wheie Melelius (oo8r) oidained him inlo his piesbyleiium. As
a leachei in lhe local asketrion, Diodoie became lhe isl signicanl expo-
nenl of lhe Anliochene exegelical school; among his sludenls weie Teodoie
of Mopsueslia and John Chiysoslom. As a leadei in lhe local liluigy, he in-
Biblical Exegesis and Heimeneulics in Syiia ,8r
lioduced a new way of singing lhe psalms duiing lhe o ce by lwo alleinale
choiis (Teodoiel, HE i, i, ,). Afei an exile in Aimenia, which gave him
an oppoilunily lo meel Basil of Caesaiea wilh whom he kepl a long-lasling
fiiendship, in ,8 Melelius placed him on lhe see of Taisus, in Cilicia.
Ovei a cenluiy afei his dealh in ,,, he was condemned in Conslan-
linople as a piecuisoi of Nesloiius, and his many wiilings weie deslioyed.
Only fiagmenls aie known (8r,ii).
Diodoie wiole commenlaiies piaclically on all lhe sciipluies, bul also
on apologelic and dogmalic issues. Accoiding lo Basil, Ep. r,, he expended
caie on lhe lileiaiy foim of his woiks. His Commentary on Psalms has been
pailially iecoveied, undei lhe name of Anaslasius, a meliopolilan of Nicaea
(Maiies, coiiecled by Devieesse). Il ignoies allegoiism and allows a messianic
ielevance only foi Psalm i, 8, , ro, (Schublin, TRE).
Ils editio princeps by J. M. Oliviei ieveals Diodoie al woik. He inlends
lo pioduce an inleipielalion veise by veise (o, r; ,
o). Each explanalion of a psalm slails by a shoil inlioduclion ()
aboul lhe silualion and molivalion which condilioned lhe psalmisl, hence
lhe veiy naluie of lhe psalm is specied, if il is a (elhical,
aboul human behavioi), like Ps. r, oi a (a pioph-
ecy aboul lhe Loid), like Psalm i, elc. Te commenls of one veise iegulaily
ending wilh a woid oi phiase announcing lhe following veise, which gives
lhe impiession of a conlinuous and consislenl exposilion. Diodoie nevei
liies of sliessing lhe poelic naluie of lhe psalms, by making cleai lo which
down-lo-eailh iealilies and aspecls of lhe immediale expeiience of life lhe
images, melaphois, and symbolic phiases of lhe psalmisl iefei. He does nol
denigiale psalmic poeliy by ialionalizing il, noi does he move away fiom
lhe biblical lexl by moializing lhiough a paiaphiase of his own; bul he
claims lo inleipiel lhe psalms (,, r; i8, ri. ro. r,); he iefuses
(o, r; i, ), lhe old wives lales
of lhe allegoiisls. Tus he paiaphiases lhe veises wilh lheii own voice,
in noling non-psalmic equivalencies foi each of lheii elemenls: he calls
way lhe behavioi (r, rb; ,, o); lhe will slands foi eageiness, concein,
elc. (r, ia; ro, o); Jusl as lhe liee . . . so should lhe human peison (r, ac;
ro, ,r,o); again lhe way means human aclions () oi lhe way of
life ( ) (r, oab; rr, ,88), lo quole only lhe commenls on
Ps r, giving lhe lune of lhe whole commenlaiy. Fiequenl menlion is made
of lhe veibal limes inveiled, speaking oul in lhe piesenl whal should be said
in lhe fuluie, oi lhe conliaiy: (o, ,bc; ,,
,,); moie geneially:
One lime slands foi anolhei in lhe veises,
,8i Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
and lhis ofen happens in Psalms (, ,; r8, ). Te whole commenlaiy,
now available, deseives a lhoiough sludy.
Eui1ios
PG , r,orroi8.
Deconinck, J., Essai sur la chane de lGctateuque avec une edilion des
Commenlaiies de Diodoie de Taise. Paiis r,ri.
Devieesse, R., Les commentateurs de lGctateuque. Rome r,,,, r,,o,.
Oliviei, J. M., CC ,, Commentarii in Psalmos. Paiis r,8o.
Slaab, K., Pauluskommentare aus der griechischen Kirche. Munslei r,,
8rri.
synous.: Abiamowski, R., Dei lheologische Nachlass des Diodois von Taisis:
ZNV i (r,,) roo,.
Biieie, M. Quelques fiagmenls syiiaques de Diodoie de Taise: RGC o
(r,o) ir8.
fat.: Pholius, cod. ii; R. Heniy, , ,8. Paiis r,o,.
Tvnsin1ios
French
Biieie, Heniy, above.
German
Abiamowski, R., above.
S1cuirs
Abiamowski, L.: DHGE r (r,oo) ,o,o.
Gieei, R. A., Te Anliochene Chiislology: jTS r, (r,oo) i,r.
Kazan, S. Isaac of Anliochs Homily againsl lhe Jews. GrChr , (r,or): o,.
Leconle, R. Lasceterium de Diodoie. In Mel. . Robert, ,ro. Paiis, r,,,.
MaiiPs, L. Etudes preliminaires a ledition de Diodore de Tarse sur les psaumes. Paiis,
r,.
Oliviei, J.-M. Un fiagmenl palimpsesle du Commenlaiie de Diodoie de Taise sui
les Psaumes (Vindob. Teol. Gi. r,,, Xe s). RHT r8 (r,88): ir.
Oommen Madalhil, J. Kosmas der Indienfahrer. Kaufmann, Kosmologe und Exeget
zwischen alexandrinischer und antiochenischer Teologie. Fiuhes Chiislenlum.
Foischungen und Peispekliven . Munich: Kulluiveilag, r,,o.
Riedweg, C. Gennadios I von Konslanlinopel und die plalonisieiende Exegese
des allleslamenllichen Schpfungsbeiichles. Pages r,,,i in Philohistr.
Biblical Exegesis and Heimeneulics in Syiia ,8
Ediled by A. Schoois and P. Van Deun. Oi.Lov.An. oo. Louvain: Peeleis,
r,,.
Rinaldi, G., Polemica Anliallegoiislica: ug (r,,) o,o.
Rondeau, M. J., Le Commenlaiie des Psaumes de Diodoie de Taise el lexegese an-
lique du Psaume ro,lro: RHR r,o (r,o,), r,, (r,,o).
. Les commentaires patristiques du Psautier r. Rome r,8i, ,roi.
Schublin, C. Diodoi von Taisos gegen Poiphyiios: MH i, (r,,o): ,8o.
. Methode und Herkunf der ntiochenischen Exegese. Cologne r,,.
. TRE 8 (r,8r) ,o,o,.
Schweizei, E., Diodoi als Exegel: ZNV o (r,r) ,,.
Simonelli, M., Prolo = Biblical Interpretations in the Early Church (r,,) o8f.
Sullivan, F. A., Te Christology of Teodore of Mopsuestia. Rome r,,o, r8r,o.
Van Rompay, L. R. A. Gennadius of Conslanlinople as a Repiesenlalive of
Anliochene Exegesis, ooo,.
x. Jou Cuvvsos1om (l,o,)
Boin of a well-lo-do Anliochene family and inilially educaled by his molhei
who had been widowed al lhe age of lwenly, Chiysoslom became a sludenl of
lhe famous iheloiician Libanius, and sludied lheology wilh Diodoie, lhe fu-
luie bishop of Taisus. A piolege of Bishop Melelius, foi six yeais Chiysoslom
chose lo undeigo a seveie ascelic expeiimenl in lhe mounlains neighboiing
Anlioch befoie Melelius oidained him deacon in 8r, and Bishop Flavian
piiesl in 8o, wilh a special pieaching assignmenl. Foi len yeais he fullled
his duly, eaining lhe lille Golden Moulh (chrysostomos) foi lhe biilliance and
docliinal subslance of his eloquence. Foiced by Empeioi Aicadius in ,, lo
occupy lhe see of Conslanlinople, he soon became viclim of couil inliigues,
and sueied much violence befoie dying in exile on Seplembei r, o,.
Johns idealislic disposilion was peimealed by his inlense familiaiily wilh
sciipluie. He consideied il his isl obligalion lo delivei fiom lhe pulpil a
genuine exposilion of lhe biblical books. Always anxious lo asceilain lhe
lileial sense and opposed lo allegoiy, he combines gieal facilily in discein-
ing lhe spiiilual meaning of lhe sciipluial lexl wilh an equal abilily foi
immediale, piaclical applicalion lo lhe guidance of lhose commilled lo his
caie. Te deplh of his lhoughl and lhe soundness of his masleiful exposi-
lion aie unique and alliacl even modein ieadeis. He is equally al home in
lhe books of lhe Old and lhe New Teslamenl and has lhe skill lo use even
lhe foimei foi lhe condilions of lhe piesenl and lhe pioblems of daily life
(Quaslen, II, ).
,8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Mosl of Chiysosloms exegelical homilies aie deliveied duiing lhe yeais
of his Anliochene minisliy, befoie his faleful move lo Conslanlinople:
Gn Genesis, in a isl sel of nine homilies (ro) daling fiom Lenl 8o,
eighl of lhem focusing on Gn r; and in a second sel of sixly-seven homilies
(o,), wilh a complele commenlaiy on Genesis., daling fiom 88.
Gn the Psalms (r), moie piecisely on fy-eighl of lhem, daling fiom
his lasl yeais in Anlioch: Ps ri, ,, ro8rr,, rr,r,o. Add olhei com-
menls, nol included in lhis seiies of homilies, on Ps r, 8 (r), rr, and r,,
(r,). When discussing lhe lileial conlenl of lhe psalmic veises Chiysoslom
uses exceplionally lhe veision of Symmachus, Aquila and Teodolion, nexl
lo lhe Sepluaginl.
Gn Isaiah (r,), only six homilies on Isaiah o suivive in lhe oiiginal
Gieek, bul lhe complele commenlaiy is available in Aimenian. Teie aie
Gieek fiagmenls on Isaiah r8, ro, , in Gieek catenae (ro and r8).
Gn Kings: a few chapleis aie explained in ve homilies On Hannah
(PG ,, oro,o), in lhiee On David and Saul (ib., o,,,o8), and slill
anolhei chaplei on Elijah and lhe hospilable widow (r Kgs r,) is one
homily (8,).
Gn the Gbscurity of the Prophecies (io), deals wilh a moie geneial
quolalion, in lwo homilies composed in 8o.
Fragments in catenae, on Jeiemiah (r, and ,), Daniel (8),
Pioveibs (CPG II, o) and Job (CPG II, ).
Gn Maccabees: lhiee homilies (,).
Gn Matthew: ninely homilies (i), wilh Syiiac, Coplic, Aimenian,
Geoigian, Lalin, Aiabic and Old-Slavonic veisions.
Gn john: eighly-eighl homilies (i,), wilh same veisions excepl lhe
Old-Slavonic.
Gn cts: fy-ve homilies, wilh Aimenian veision (io).
Gn Romans: lhiiy-lwo homilies; pailial Aimenian veision (i,).
Gn r Corinthians: foily-foui homilies, wilh Syiiac, Coplic, Aimenian,
and Aiabic veisions (i8).
Gn : Corinthians: lhiily homilies, wilh Syiiac and Aimenian veisions
(i,).
Gn Galatians: seveial homilies collecled in a compacl Commentary, like
on Isaiah (o).
Gn Ephesians: lwenly-foui homilies, wilh Syiiac and Aimenian veisions
(r).
Gn Philippians: feen homilies, wilh Syiiac and Aimenian veisions
(i).
Biblical Exegesis and Heimeneulics in Syiia ,8,
Gn Colossians: lwelve homilies, wilh Syiiac, Aimenian and Coplic vei-
sions ().
Gn r Tessalonians: eleven homilies, wilh Syiiac and pailial Coplic and
Aimenian veisions ().
Gn : Tessalonians: ve homilies, wilh pailial Coplic and Aimenian
veisions (,).
Gn r Timothy: eighleen homilies, wilh Aimenian and pailial Coplic
veisions (o).
Gn : Timothy: len homilies, wilh Aimenian veision (,).
Gn Titus: six homilies, wilh Syiiac, Aimenian and pailial Coplic vei-
sions (8).
Gn Philemon: lhiee homilies (,).
Gn Hebrews: lhiily-foui homilies, wilh Lalin, Aimenian and Aiabic
veisions (o).
A ceilain numbei of homilies commenl on specic guies and naiia-
lives in phiases oi passages of lhe o1 and 1 wiilings. In lhe o1, on Is ,:,
(r8), On Eleazai and lhe Seven Young Men, i Mc o, (r:r); on lhe
Niniviles in Jonah (i); and Jeiemiah ro:i (r,) On Demons Nol
Dominaling lhe Woild, lhiee homilies (i). In lhe 1:
Ml :ro (,, r; and ,) : lhe baplism of Jesus;
Ml ,:ri (ir): on lhe paialylic;
Ml ,:, = Lk ro:i (r, rr): iich ciops bul scaicily of laboieis;
Ml r8:i. (o8): lhe paiable of lhe lalenls;
Ml io:, = Maik r:o, Lk ii:i (o,): lhe agony of Jesus
Mk ro:, (ir) lhe molhei of lhe Zebedees;
Lk i (): lhe biilh of Jesus;
Lk 8:,r, (,,, i): lhe paiable of lhe sowei;
Lk r:o (,,, r8): lhe g-liee;
Lk ro (i,): Lazaius and Dives;
Jn ,:r, (r, ri): lhe Son can do nolhing by himself ;
Jn rr (ii): Lazaius bioughl back lo life.
On lhe beliayal by Judas (o), lhe Cioss (,), lhe Cioss and lhe lwo
bandils (,), lhe Resuiieclion (r), lhe Ascension (i), lhe Penlecosl
(), Easleilime (o8).
Finally, on Rom 8:i8 (,), ri:io (,,), ro: (,o); r Coi r:i, (r,
r), i:r, (8r), ,:i (,,), ro:r (8o); Gal i:rr (,r); r Tm ,:, (8o); i
Tm :r (i); Ti i:rr (,o); ri Tm and Tilus (,o); Hebiews (,,, i).
Suiely a iecoid numbei of apociyphal wiilings aie liansmilled undei
lhe name of John Chiysoslomos. Tese Pseudochiysoslomica, well sludied
,8o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
(De Aldama, Cailei, Aubineau, Sieben), aie ofen iefeiiing lo sciipluie in
seimons foi liluigical feasls (,oo,r,,). Tey can only be compaied wilh
lhe so-called Ephraem Graecus, iemaikably invenloiied in ,oor,,, which
is anolhei colleclion of anonymous homilies, ascelical lexls, docliinal es-
says, elc., pul undei lhe name of Ephiaem. Among lhem, exegelical dala aie
specially pieseived in ,i, ,,,, ,o, ,8, ,,i, ,,, ,,,, ,,8,
,,i,, ,,8, ,8r, ,8,, orori, or, oro, oiii,, oi,, o, ooi,
o8o, o8i, o8,, o,,,, ror, rro.
Many Chiysoslomica iemain unpublished (8o,o,,; Elenchus . . . longe
abest planus esse); olheis aie only available in ancienl lianslalions, Syiiac,
Coplic, Aimenian, Geoigian, Aiabic, Old-Russian and Old-Slavonic, mosl
of lhem unpublished (,ro,r,,).
In Chiysosloms liealises and appioximalely six hundied seimons,
C. Baui ieaches lhe lolal of r8,ooo sciipluie cilalions: ,,ooo o1, rr,ooo 1. In
lhe o1, lhe Psalms pievail wilh moie lhan r,,oo cilalions ovei Genesis (moie
lhan ,oo); Isaiah (moie lhan ,oo); Exodus, and Job (each moie lhan oo). In
lhe 1, Mallhew is fionliunnei wilh ils own Commenlaiy plus i,oo cilalions
in olhei woiks, compaied wilh Maik (ioo), Luke (,oo), John (moie lhan
r,oo). Among Pauline epislles, ri Coiinlhians head lhe lisl wilh moie lhan
iroo cilalions, befoie Romans (ovei ,oo), and lhe olhei epislles (Baui).
Chiysosloms canon of sciipluie includes canonical and deuleiocanoni-
cal books alike. Rulh is nevei menlioned. Olhei books aie seldom menlioned
oi quoled: Ezia (once), r and i Maccabees (lwice each), Judges (eleven limes),
Nahum (lwice), Tobil (lwice), Eslhei (once). Il is a canon similai lo lhe one
of Teodoie of Mopsueslia. In lhe 1, i and John aie missing; again, a lisl
compaiable wilh Teodoies canon which also excluded James. Te iecension
of biblical lexls deiives fiom Lucian, lhiough Diodoie.
Divine inspiialion and ineiiancy of sciipluie weie inlensely ieveied by
John. His inleipielalion iesled on a hisloiical-giammalical melhod in sliicl
confoimily wilh lhe liadilion of Lucian and Melhodius of Olympus, Eusebius
of Emesa, and Diodoius. Tiue lo Anliochene lheoiy, he emphasized lhe
diiecl hisloiical sense of lhe piophecies (Baui, r,) explained biblical his-
loiy and applied lhe poelic images of Sciipluie in his moial leaching. As
Baui slales il: he is ofen exliaoidinaiily dexleious, and is infeiioi lo none
of lhe exegeles of moie modein limes (ir). In a few occuiences he calls
on olhei inleipieleis, wilhoul naming lhem (Gn Genesis o,i; In Paralyticum
,). Much moie fiequenlly he exhoils his lisleneis lo become lhemselves
expeiienced inleipieleis: Veiy ofen he inviled lhem lo lake lhe Bible in
hand lhemselves and iead diligenlly lheiein. Te Holy Sciipluie, he said, is
foi us men [and women:] a mosl piecious lieasuie house (On Gn , r; ir,
Biblical Exegesis and Heimeneulics in Syiia ,8,
r; oo, ), fiom which we can oblain endless iiches, a mine iich in gold (On
Gn 8, r), a meadow (To the ntioch people r, r; de capto Eutropio r), full of
beauliful and fiagianl oweis, a paiadise gaiden (ad pop. nt. r, r), which
beais lhe mosl piecious fiuils, an aisenal (Gn Laz. ,r), oul of which each
one may lake weapons againsl lhe enemies of lhe soul. Te Holy Sciipluie
iesembles a quiel sea (Gn Laz. o, 8), lhal hides many piecious peails in ils
deplhs; il is like a diamond (On Gn r, r; seimon on Gn , r), which ieecls
lhe divine lighl, a cloud (in princip. ctorum , i) beslowing shadows and
iain, a phaimacy (Gn john ,, r; 8, ; Gn Gn i,, ri), which conlains lhe
means of healing foi all (Baui, ii).
Foi John, lhis is lhe souice of all evil: ignoiance of lhe Holy Sciipluie
(Gn Col ,:r). Te chambeilain of lhe Queen of Elhiopia leaches us lhal lime
and ciicumslances nevei need hindei us fiom ieading lhe Holy Sciipluies
(Gn Gn ,, r; cf. Gn Gn i,, i; Gn Ps 8, r). He appioved lhe cuslom of wash-
ing ones hands befoie biblical ieadings, foi lo open lhe Holy Sciipluie is
lo open heaven (Hom. i, i in: Vidi dominum, PG ,o, ro,). When sciipluie
becomes loo obscuie, il iequiies nol only an allenlive lislenei, bul also a wise
leachei, in Johns undeislanding a piiesl oi bishop. He ofen pays homage lo
such aulhoiized inleipieleis (Gn Gn ,,r; Gn Heb 8,).
Eui1ios
PG ,oi.
SC r bis ep.: rr,: A. M. Malingiey.
i8 bis incomprehens.: F. Cavalleia, J. Danielou, R. Flacelieie.
,o bis catech. il-l,: A. Wengei.
,, scand.: A. M. Malingiey (r,or).
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Racle, G. A la souice dun passage de la VIIe Calechese baplismale de S. Jean
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Rillei, A. M. John Chiysoslom as an inleipielei of Pauline social elhics. In Paul
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,,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
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rooio,.
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(r,oo): ,8.
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Oosl, 8irr. Kampen: Kok Phaios, r,,.
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Romans. Biookline, Mass.: Holy Cioss Oilhodox Piess, r,,i.
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Giovanni Ciisoslomo. SE o (ri,, r,8,).
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o (r,,i): ii,8, ,r,oo.
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,,8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
. Das vieiundzwanzigsle Kapilel des Evangelislen Mallhus in dei Auslegung
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r,,8.
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Cenluiy. Beikeley, CA r,8.
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Chiyzosloma. RBL i,l, (r,,): io,r.
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RBL ol (r,,,): r,8ior.
Wylie, A. L. B. john Chrysostom and his Homilies on the cts of the postles. Reclaim-
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Seminaiy, r,,i.
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,,i.
Zami, I. M. Eclesiologia Paulin ieeclal in commenlaiiul Sfnlului Ioan Gui
de Aui la Epislola Clie Efesini. (Te ecclesiology of Paul Reecled in lhe
Commmenlaiy of John Chiysoslom on lhe Lellei lo lhe Ephesians). Grt l
(r,8i): ,i,oi.
Zincone, S. Esseie simili a Dio: lesegesi ciisoslomiana di Ml ,:,. StPatr r8,r:
,,8.
. Alcuni lypoi di Maiia in Giovanni Ciisoslomo. In La mariologia nella cate chesi
dei Padri (eta postnicea), i,r. Rom: LAS, r,,r.
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(r,,r): ,ror.
. La funzione delloscuiila delle piofezie secondo Giovanni Ciisoslomo. SE ri
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Biblical Exegesis and Heimeneulics in Syiia ,,,
xi. Tuiouovi oi MovsUis1i. (c.. ,oi8)
. svici.i co1vivU1io
by Manlio Simonelli
r. Life and Vorks
Te infoimalion which has come down lo us fiom ancienl souices con-
ceining lhe evenls of lhe life of Teodoie, Bishop of Mopsueslia (Cilicia) is
scaice. Te giealei pail, which conceins his youlh, is leained fiom a lellei
lo Teodoie wiillen by John Chiysoslom, lhe addiessee of which, accoiding
lo lhe neaily univeisal belief of ancienl and modein scholais, was piecisely
oui Teodoie.
,,
To lhis can be added some meagei dala gleaned fiom lhe
ecclesiaslical hisloiians and some olhei souices.
,o
Teodoie was boin aiound lhe middle of lhe fouilh cenluiy al Anlioch in
Syiia. Accoiding lo whal we galhei fiom lhe lellei of Chiysoslom, Teodoie
was well o. Tis allowed him lo allend lhe school of lhe famous iheloi
Libanius wheie, in addilion lo iheloiic, he also leained somelhing of philoso-
phy. His paienls weie piobably Chiislians, as a good pail of lhe populalion
of Anlioch alieady was aiound lhe middle of lhe cenluiy. Teodoies biolhei
Polychionius was a Chiislian and would become bishop of Apamea. He had
ceilainly alieady been baplized when, aboul sixleen yeais of age, he decided
lo abandon classical sludies and lhe life of lhe woild and lo wilhdiaw lo a
monaslic communily al Anlioch, an asketerion. Heie a gioup of uppei-class
youlhs, including John, lhe fuluie Chiysoslom, weie educaled in ascesis and
in lhe sludy of Sacied Sciipluie. Te school was diiecled by Caileiius and
Diodoie. Te lallei was a piiesl, closely bound lo Melelius, Bishop of Anlioch,
and was himself deslined in ,8 lo become Bishop of Taisus. Diodoie was
well veised in biblical exegesis, which he caiiied oul in a lileial mannei and
in open conlioveisy wilh lhe allegoiism which dislinguished lhe exegelical
liadilion of Alexandiia. Tis insliuclion was deslined lo maik in a decisive
mannei lhe fuluie developmenls in Teodoies foimalion and in his inlel-
leclual aclivily in geneial and, especially, in his exegesis. Fiisl, lhough, ac-
coiding lo whal lhe lellei lells us, Teodoie undeiwenl a ciisis shoilly afei
,,. Tis lexl is published in SCh I r, (ed. Dumoiliei).
,o. In addilion lo souices of minoi impoilance, infoimalion on Teodoie is
also given by lhe Ecclesiaslical Hisloiies of Teodoiel (,, i,.o), Sociales (o,),
Sozomen (8,i); lhe De viris illustrious of Gennadius, c. ri; lhe anli-Pelagian wiilings
of Maiius Meicaloi, ACO r,,,r, pp. ,o; lhe Acls of lhe Council of Conslanlinople
of ,,, ACO ,ri; lhe d Iustinianum (= Pro defensione trium capitulorum) of
Facundus of Heiiniane, CCL ,oA.
8oo Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
having enleied lhe asketerion, and lhis diove him lo abandon lhe monaslic
communily and lo ieluin and occupy himself wilh family aaiis. Howevei,
lhe giief-sliicken invilalion of his fiiend John andwe can supposeof
olhei companions as well had lhe eecl of iecalling lhe vacillaling Teodoie
lo his ascelic commilmenl, lhis lime denilively.
Fiom lhis poinl on, wilh lhe disappeaiance of lhe infoimalion fuinished
by lhe lellei, lhe dala on lhe aclivily and ecclesiaslical caieei of Teodoie
aie ieduced lo lhe essenlials. When, in ,8, Diodoie was elecled bishop of
Taisus, Teodoie succeeded him in lhe diieclion of lhe school ;
,,
an eloquenl
sign of lhe expeilise which was alliibuled lo him in biblical sludies. Fiom
lhis poinl on he dedicaled himself lo a lileiaiy aclivily deslined lo be of long
duialion and iich in many woiks, only a few of which weie deslined lo come
down lo us. He was oidained a piiesl in 8. When, in ,i, he was chosen as
a champion of lhe Calholic paily lo defend lhe docliine on lhe Holy Spiiil
in a meeling of Macedonian
,8
bishops al Anazaiba, he found himself slaying
wilh Diodoie al Taisus. Having been elecled bishop, he emeiged vicloiious
fiom lhe dispule
,,
and subsequenlly was given lhe See of Mopsueslia, a small
lown in Cilicia wheie paganism was slill ouiishing. Pasloial caie did nol
diaw him away fiom his dedicalion eilhei lo docliinal malleis in conlioveisy
againsl lhe lasl Aiians and especially againsl lhe Apollinaiians, oi even moie
fiom exegelical aclivilies. He dislinguished himself also foi his oialoiical
skills, on accounl of which he was called upon lo pieach oulside of his own
lown, and even al Conslanlinople, piobably in , on lhe occasion of lhe
council which was held lheie lhal yeai. Lalei, belween r, and io, he had
lhe oppoilunily lo engage himself in lhe Pelagian Conlioveisy, which lhe
aiiival of Pelagius in Palesline had spiead also lo lhe Easl. As an advocale
of fiee will, Teodoie opposed Jeiome and Auguslines leaching on oiiginal
sin and was geneious in suppoil of Julian of Eclanum, lhe aidenl defendei
of Pelagianism who, condemned and foiced lo leave Ilaly, found hospilalily
wilh Teodoie aiound ir. A few yeais lalei, in i8, Teodoies eailhly life
came lo an end.
In lhe couise of lhis long caieei as pasloi, wiilei and conlioveisialisl,
Teodoie was always on lhe side of Calholic oilhodoxy, even in lhe Pelagian
,,. Tis impoilanl nolice comes lo us fiom John of Anlioch, as ciled by Facundus
i,i,ri.
,8. Tis name, deiived fiom Macedonius of Conslanlinople, was given in lhe nal
decades of lhe fouilh cenluiy lo lhose who, lhough nol Aiians, denied lhe full
divinily of lhe Holy Spiiil. Tey, loo, weie condemned by lhe Council of Conslan-
linople of 8r.
,,. Te accounl of lhe Dispute with the Macedonians has come down lo us in
Syiiac lianslalion in PO ,,,, pp. o,o, (ed. Nau).
Biblical Exegesis and Heimeneulics in Syiia 8or
queslion, because his leaching on fiee will was in fundamenlal haimony, in
spile of some iadical poinls, wilh lhe geneial feeling of Easlein Chiislianily.
Teodoies misfoilunes post mortem did nol oiiginale fiom lhis aiea, bul
ialhei fiom his Chiislological eoils in an anli-Apollinaiian diieclion, which
led him lo dislinguish loo shaiply lhe divine naluie and human naluie in
Chiisl piecisely as lwo dieienl subjecls, wilh lhe iesull of placing lheii unily
al iisk. Foi lhe momenl, lhis a imalion, allhough il was alieady conlesled
by Cyiil of Alexandiia befoie lhe iise of lhe Nesloiian ciisis, did nol involve
signicanl consequences on lhe disciplinaiy level lo Teodoies disadvanlage.
Lalei, howevei, when lhe dieiences in Chiislology degeneialed fiom o
on, isl inlo lhe Nesloiian lhen lhe Monophysile ciises, even Teodoies
name, logelhei wilh lhal of Diodoie, was called inlo queslion, inasmuch
as lhe opponenls of Nesloiius consideied lhem lo be lhe insligalois of lhe
divisive Chiislology which was condemned al Ephesus in r. On lhe olhei
hand, Teodoies Chiislological leaching had developed lhe lypical lenden-
cies of lhe Anliochene school, and lhus his memoiy found lheie a sliong
and deleimined defense. Il was nol, howevei, such as lo pievenl his memoiy,
logelhei wilh lhal of Teodoiel and lbas, fiom becoming involved in lhe
so-called queslion of lhe Tiee Chapleis, iaised by lhe Empeioi Juslinian
in an allempl, which iemained fiuilless, lo pul an end lo lhe animosily of
lhe Monophysiles. Teodoie was saciiced lo lheii halied as lhe leachei of
Nesloiius and, in spile of lhe opposilion which Juslinians decision aioused
especially in lhe Wesl, was condemned as a heielic in lhe ecumenical council
held al Conslanlinople in ,,.
Te desliny which Teodoie encounleied post mortem has deleimined
in a decisive mannei lhe fale of his numeious wiilings and lhus of lhe
knowledge we aie able lo have of him loday. Indeed, his involvemenl in lhe
Nesloiian and Monophysile Conlioveisies, if on lhe one hand il has led lo
lhe almosl complele disappeaiance of his woiks in lheii oiiginal language
as a consequence of lhe condemnalion inicled on him by lhe council and
subsequenlly iea imed seveial limes, il has on lhe olhei exalled his memoiy
and pieslige in lhe schismalic Nesloiian Chuich, which has esleemed him as
Te Exegele par excellence, so lhal in lhis way vaiious of his woiks have come
down lo us in Syiiac lianslalion. Fuilheimoie, lwo calalogues of Teodoies
wiilings have come down lo us fiom Nesloiian souices. Te isl is included
in lhe Aiabic Chronicle of Seeil (ca. rroo), lhe second is lhe woik of lhe
Nesloiian bishop Ebedjesus in lhe fouileenlh cenluiy.
roo
Among lhe exegelical wiilings in lheii oiiginal language, lhe Commentary
on the Twelve Prophets has come down lo us, lacking only lhe inlioduclion
roo. Te Chronicle is published in PO ,,i, pp. i8,r (ed. Schei-Dib); lhe calalogue
of Ebedjesus is in Assemani, Bibliotheca Grientalis ,r, pp. o,.
8oi Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
of a geneial naluie.
ror
Te Commentary on the Psalms, which was diclaled
befoie lhe afoiemenlioned commenlaiy and is lhe isl woik of Teodoie,
highly dependenl on lhe similai commenlaiy of Diodoie, has been pailially
ieconsliucled by Devieesse foi Psalms r8o on lhe basis of maleiial ieliieved
above all fiom lhe exegelical chains.
roi
Teie iemains of lhis commenlaiy a
Lalin adaplalion which loday lends lo be alliibuled lo Julian of Eclanum.
ro

Te melhodological inlioduclion which Teodoie had used as a foiewoid
lo his inleipielalion of Psalm rr8 has iecenlly been published in a Syiiac
lianslalion which is damaged al lhe beginning.
ro
Te explicit of lhe Syiiac
lianslalion gives lhis lexl lhe lille gainst the llegorists. Il is nol, howevei,
lo be idenlied wilh lhe woik of lhe same name lisled in lhe calalogue of
Ebedjesus, which consisled of a good ve books. Te Commentary on the
Gospel of john, of which some fiagmenls in lheii oiiginal language have
also come lo lighl, and pail of lhe Commentary on Ecclesiastes have likewise
been published in a Syiiac lianslalion.
ro,
Te Commentaries on lhe so-called
minoi lelleis of Paul, i.e., fiom Galalians lo Philemon, lo which can be added
ample fiagmenls in lhe oiiginal language of lhe enliie colleclion of lelleis,
have come down lo us in an ancienl Lalin lianslalion which is daled lo lhe
fh cenluiy.
roo
Numeious fiagmenls of lhe Commentary on Genesis aie
exlanl.
ro,
Of lhe non-exegelical woiks, only lhe Catechetical Homilies have
suivived in lheii enliiely in a Syiiac lianslalion (r).
ro8
In lhe same man-
nei had been pieseived lhe De incarnatione, a docliinally veiy impoilanl
woik, which was deslioyed in lhe vicissiludes of lhe Fiisl Woild Wai befoie
il was published.
ror. Foi lhis lexl, Cf. PG oo, rioi; ed. Spiengei, Wiesbaden r,,,.
roi. Cf. R. Devieesse, Le Commentaire de Teodore de Mopsueste sur les Psaumes
(ILXXX), Valican Cily r,,.
ro. Il is published in CCL 88A (ed. De Coninck). In lhis lexl one musl dislinguish
lhe liue and aclual lianslalion of Julian, limiled lo lhe Pss ro, fiom a heavily
abbievialed abiidgmenl, which exlends fiom Ps ro:rr lo lhe end of lhe Psallei.
ro. Il is published in CSCO ,o (ed. Van Rompay). Il is followed, also in
Syiiac lianslalion, by vaiious fiagmenls on lhe inleipielalion of Ps rr8 and of
olhei Psalms.
ro,. Foi lhe Commentary on Ecclesiastes cf. lhe ed. of Sliolhmann,Wiesbaden r,88;
foi lhe Commentary on john lhe ed. of Vosle, CSCO II ,rro.
roo. Te commenlaiies in lalin lianslalion weie published in lwo volumes by
Sweele, Cambiidge r88o, r88i. Foi lhe fiagmenls, cf. K. Slaab, Pauluskommentare
aus der griechischen Kirche, Munslei r,, pp. rriri.
ro,. Tey can be iead in PG oo, o,o.
ro8. Cf R. Tonneau, Les Homilies Catechetiques de Teodore de Mopsueste (in col-
laboialion wilh R. Devieesse), Valican Cily r,,.
Biblical Exegesis and Heimeneulics in Syiia 8o
Among lhe woiks of an exegelical naluie which, wilh lhe exceplion of
a few fiagmenls, have nol come down lo us, we know of Commentaries on
Exodus, I and II Samuel, Te Major Prophets, Te Gospels of Matthew and
Luke. Il is unceilain whelhei Teodoie expounded his bold conjecluies on
lhe Song of Songs, lo which we will ieluin lalei, in a commenlaiy oi, as seems
moie likely, in a lellei. Among lhe losl non-exegelical woiks can be named,
in addilion lo lhose menlioned above, gainst Eunomius, gainst pollinaris,
gainst Tose Vho Hold that People Sin by Nature and not by Vill, gainst
the Teaching of the Persian Magicians, and Response to the Emperor julian,
of which some new fiagmenls have iecenlly been discoveied in addilion lo
lhose few pieviously known.
ro,
i. Hermeneutical Teory
Fiom anliquily unlil lhe piesenl, Teodoie has been and is consideied lhe
mosl signicanl iepiesenlalive of lhe Anliochene School, especially in ils
exegelical bul also in ils docliinal aspecl. Il is advisable lo make cleai al
lhis poinl lhal lhe so-called School of Anlioch is nol lo be consideied as
an inslilulion wilh leacheis and adminislialois, such as was lhe School of
Alexandiia. Ralhei, il musl be conceplualized as only a gioup of exegeles and
lheologians, some of whom, such as Diodoie, weie aclive in lheii own iighl
as leacheis, bound logelhei by leachei-pupil ielalionships and by a common
lheological and exegelical oullook. Since lhe of-iepealed a imalion lhal
lhe foundei of lhis impiopeily dened school was Lucian of Anlioch has
been shown lo be wilhoul foundalion, il is su cienl lo slale al lhis poinl
lhal lhis school was anlicipaled on lhe melhodological plane in lhe exegeles
aclive in lhe Syiopaleslinian iegion in lhe foolsleps of Eusebius of Caesaiea
in lhe isl half of lhe fouilh cenluiy. Among lhese, Eusebius of Emesa is
especially nolewoilhy foi lhe cleai lileialisl lendency of his exegesis. In any
case, Diodoie of Taisus musl be consideied lhe isl ieal iepiesenlalive of
lhis school, above all on lhe slienglh of his lheoielical sland in favoi of
a lileial exegesis againsl allegoiism,
rro
and lhe consislency wilh which he
applied his melhodological piinciples in his exegesis. Te disappeaiance
of neaily all his woiks does nol allow us lo judge him adequalely fiom lhe
docliinal poinl of view. Neveilheless, lhe iecenl pailial publicalion of his
ro,. Cf. Teodoie of Mopsueslia, Replica a Giuliano Imperatore, ed. A. Guida, Floi-
ence r,,, wilh delailed noles on lhe life and woiks of Teodoie.
rro. Diodoie had deall wilh lhis queslion in Gn the Dierence between llegoria
and Teoria, which has been losl. In any case, his lhoughl in lhis iegaid is given
also in lhe inlioduclions placed befoie lhe Commentary on the Psalms in geneial as
well as lo lhe commenlaiy on Psalm rr8.
8o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Commentary on the Psalms
rrr
allows us lo come lo know him as an exegele,
and fiom lhis knowledge il becomes cleai how piofoundly Teodoie was
inuenced by him.
Indeed, lhe iepiesenlalives of Anliochene exegesis do nol appeai lo
us as a complelely homogeneous block bul, even if only on lhe basis of a
common lheoielical appioach, lhey do give evidence in piaclice of specic
chaiacleiislics which allow us lo dislinguish moie oi less iadical lendencies.
Diodoie and Teodoie sland oul in compaiison wilh John Chiysoslom and
Teodoiel foi lhe iadical lendency wilh which lhey make use of lhe ciileiia
of lileial exegesis in open opposilion lo Alexandiian allegoiism.
Te iecenl publicalion of gainst the llegorists allows us lo specify in
some delail Teodoies ciilique of allegoiizing exegesis. Te accusalionfai
fiom newof making lhe biblical lexl say, by means of lhis lype of exegesis,
whal each inleipielei wishes and nol explaining whal in facl is in lhe lexl
is suppoiled by lwo aigumenls:
r. Te allegoiisls juslied lheii piaclice by biinging foiwaid biblical lexls
which appeaied lo be lacking an acceplable meaning and lhus lo be un-
lenable accoiding lo lhe lileial sense, and which lheiefoie could only be
inleipieled allegoiically. Teodoie pioduces vaiious examples of lexls of
lhis kind, among which aie Ps ir:ir Fiee fiom lhe hand of lhe dog my only
begollen one, and Ps ,,:8 Te iiveis logelhei will clap lheii hands. He
obseives lhal lhe pielended di cully is only a use of guialive language,
accenlualed by ceilain chaiacleiislics of lhe Hebiew language. Te lwo
examples pioduced heie become compiehensible if lhey aie undeislood as
melaphoies which desciibe specic hisloiical silualions by making use of
compaiisons diawn fiom lhe woild of animals and of naluie (pp. .). Il
musl in any case be obseived heie lhal lhe ieal inleipielive di cully and
lhus lhe molive of lhe opposilion belween lhe lwo exegelical lendencies
aiose nol so much fiom cases of lhis lype wheie il was cleai lo all lhal lhe
biblical lexl had made use of guialive language, bul ialhei wheie lheie
was unceilainlysuch as Augusline obseived moie oi less al lhe lime of
Teodoie in lhe De doctrine Christiana III.,.,whelhei lhe biblical lexl
oughl lo be undeislood in a lileial oi a guialive sense. Tis was lhe case
above all foi ch. i of Genesis, whose mylhologizing avoi and lhe anlhio-
pomoiphic piesenlalion of God diove lhe Alexandiians lo considei lhem
lo be expiessed in guialive foim, while lhe Anliochenes piefeiied lo hold
even heie lo a sliiclly lileial sense.
rri
rrr. Il is published in CCG o (ed. Oliviei). Regaiding Diodoies exegesis, cf my Let-
tera e/o allegoria. Un contribute alla storia dellesegesi patristica, Rome r,8,, r,,.
rri. Whal lillle we know of Teodoies losl Commentary on Genesis on lhis ques-
Biblical Exegesis and Heimeneulics in Syiia 8o,
i. Teodoie obseives lhal lhe pagan philosopheis had used allegoiy lo
give a moially acceplable meaning lo lheii mylhs, so lhal lheii allegoii-
cal inleipielalion in facl eliminaled lhe lileial meaning of lhe sloiy lo lhe
exclusive favoi of ils symbolic impoilance. Foi lhal ieason, Paul in Gal :
i had spoken only impiopeily of allegoiy wilh iegaid lo Hagai and Saiah,
Ishmael and Isaac piesenled as signifying lhe Old and lhe New Covenanl,
lhe Jews and lhe Chiislians, inasmuch as he had nol al all inlended lo
eliminale lhe hisloiicily of lhese biblical chaiacleis by inlioducing lhis
symbolism. Teodoie is failhfully laking up again heie lhe ciilique which
alieady Diodoie had bioughl foiwaid againsl allegoiism by compaiing lhe
use made of il by exegeles of lhe Alexandiian liadilion lo lhal of lhe pagan
exegeles, and he nds lhe laigel foi his ciilique in Philo and Oiigen (pp.
ro.). In iealily, bolh Philo and Oiigen had inlended only in a few cases lo
eliminale lhe lileial sense by use of allegoiy, and lhis only in lhose places
wheie lhey consideied lhal lhe biblical lexl had only symbolic value, such
as in many delails of Genesis i. To lhe conliaiy, in many olhei inslances
lhey had caiiied oul lheii inleipielalion piecisely in lhe mannei of Paul,
lhal is, wilhoul denying lhe lileial sense and supeiimposing lhe allegoiical
sense ovei il. Like Paul, neilhei Philo noi Oiigen had inlended lo deny lhe
hisloiical exislence of lhe Paliiaichs. howevei, in lhis dieienl evalualion
which Oiigen gives lo lhe lellei of lhe o1, Teodoie sees only a sign of in-
consislency,
rr
and nds suppoil foi his iejeclion of Oiigens melhodology
by biinging foiwaid lhe eiiois which, al his lime, weie being chaiged againsl
lhe Alexandiian (p. ro.). Te condemnalion of his docliine ieinfoices lhal
of his exegelical melhod.
Te goal of allegoiical inleipielalion of lhe o1 was lo give lo il a Chiislo-
logical signicance. Howevei, in lhe same way as Diodoie,
rr
neilhei did
Teodoie, in ciilicizing lhal melhod, inlend on lhe plane of lheoiy lo deny
such a signicance, bul ialhei only lo pieseive lhe inlegiily of lhe lileial
meaning. In lhe pieface lo lhe Commentary on jonah (PG oo, r,.) he, like
Diodoie, lakes up lhe bioadly liadilional ciileiion of consideiing ceilain
lion conims lhe aulhois sliicl lileialism. Wilh iegaid lo lhe gaimenls of skins
of Gen :ir, in oidei lo avoid lhal one mighl lhink wilh unlenable anlhiopomoi-
phism lhal God Himself had made lhe gaimenls of skins foi Adam and Eve, Teo-
doie pioposes lhal il means lhal Adam made lhem himself wilh lhe baik of a liee:
PG oo. or.
rr. Teodoie appeais lo have lillle infoimalion on Philo and, iegaiding his use of
allegoiy, gives only lhe mosl geneial judgmenls.
rr. Teodoie, howevei, gave up lhe mosl lypical chaiacleiislic of lhe exegelical
8oo Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
hisloiically valid evenls of lhe o1 as typoi of Chiisl, piophelically anlici-
paled in lhe old economy in funclion of lhe fuluie Incainalion. He also
expounds lhe condilions which musl be veiied foi an evenl of lhe o1 lo be
consideied a typos of an evenl of lhe 1: In such a mannei we have found
lhal lhe ancienl iealilies aie a lype of lhe ones lo come if lhey have some
similaiily wilh iespecl lo lhem and al lhe same lime demonsliale a ulilily
in lheii own age; while fiom lhe same evenls il becomes cleai how lhese
iealilies aie infeiioi [lo lhe fuluie ones] (iob). On lhis basis, Teodoie nol
only conlinues by piesenling Jonah as lhe one who, bellei lhan any olhei,
pieguied wilh his ciicumslances evenls of Jesus human life. Bul he also
species lhal mosl of lhe delails () of lhe o1 can be inleipieled in
lhis mannei and pioposes some examples.
rr,
Howevei, as we subsequenlly
will see, Teodoie in facl made veiy iesliicled applicalion of lhis exegelical
ciileiion in his commenlaiies.
. Inspiration and Canonicity
In aiming al a lileial appiecialion of lhe biblical lexl consideied fiom lhe
hisloiical and lileiaiy poinl of view, Teodoie applied lhese ciileiia lo lhe
Song of Songs wilh such consislency and iigidily as lo call inlo doubl oi so
il seemsils chaiaclei as an inspiied wiiling.
rro
In facl, lhe Song of Songs,
inasmuch as il is made up of a colleclion of love songs which aie exchanged
belween lhe lwo piolagonisls, can lake on a ieligious signicance only on
lhe condilion of a complele and exclusive allegoiical inleipielalion. Te
Jews had iecognized in il lhe symbol of Yahwehs love foi Isiael, and lhe
Chiislians had made lhis inleipielalion lheii own, liansfeiiing il lo Chiisl
leiminology of Diodoie, who, while ciilicizing Oiigen, had laken lhe veiy qualify-
ing leim of his own exegesis, , and also .
rr,. Teodoie pioposes lhe Exodus of lhe Isiaeliles fiom Egypl (= libeialion fiom
sins), lhe bloody saciices of lhe lemple (= lhe saciice of Chiisl), and lhe bionze
seipenl (= Chiisl ciucied), and noles lhal lhe lhiee evenls aie given in lhe 1 wilh
explicil iefeience lo Chiisl: I Coi ro:rr; Heb ,:r; John :r.
rro. Foi lhis and lhe following, lhe piincipal souices aie: Leonlius of Byzanlium,
gainst the Nestorians and the Eutychians, PG 8o, ro,.; lhe Acls of lhe Council
of Conslanlinople of ,,, Mansi ,, ii., Junilius, Instituta regularia divinae legis
r,,,. On lhis issue, cf. E. Amann, Teodore de Mopsueste, DTHC r,, i.; D. Z.
Zahaiopoulos, Teodore of Mopsuestia on the Bible. Study of his Gld Testament
Exegesis, New Yoik r,8,, .
Biblical Exegesis and Heimeneulics in Syiia 8o,
and lo lhe chuich. Teodoie could nol accepl lhis iadical allegoiizing, and
by consideiing lhe lexl in ils lileial sense as deleimined by hisloiical cii-
cumslances, he made lhe mosl of lhe liadilional alliibulion of lhe woik
lo Solomon by consideiing il lo be nolhing moie lhan a colleclion of love
songs composed by lhe king foi one of his wives, lhe daughlei of phaiaoh.
We do nol know lo whal exlenl lhis evalualion foiced Teodoie lo call inlo
queslion lhe veiy canonical slalus of lhe Song of Songs. Tis accusalion was
bioughl againsl him and exlended also lo lhe Books of Job and Ecclesiasles,
as can be iead in lhe Acls of lhe Council of Conslanlinople of ,,. Leonlius
of Byzanlium even blames Teodoie foi having denied lhe canonical slalus
of Paialipomenon, Ezia and Nehemiah as well and, wilh iegaid lo lhe 1,
also of lhe Lellei of James and lhe olhei Calholic Lelleis. Te accusalion has
gieal need of being pul inlo a piopei peispeclive. Al lhe lime of Teodoie,
lhe canon of lhe o1 and lhe 1, which had foi a long lime been consliluled
in ils essenlial pails, slill showed maiginal vaiialions fiom chuich lo chuich,
and indeed lhe Chuich of Anlioch did nol iecognize lhe canonical slalus of
a gieal pail of lhese books. Tus Teodoie in subslance did nolhing moie
lhan lo confoim himself lo lhe usage of lhe chuich in which he had been
bioughl up in lhe Chiislian failh. Wilh iegaid lo lhe Song of Songs and
Job, il is necessaiy lo evaluale lhis accusalion by keeping in mind as well
anolhei one which was bioughl againsl Teodoie, lhal of dislinguishing in
Sciipluie dieienl modes and levels of inspiialion; a giealei one dened
by him as piophelic inspiialion, and a lessei one, dened as lhe giace of
piudence oi wisdom. Accoiding lo lhe accusalion, Teodoie would have
consideied Job as inspiied by human wisdom. lowevei, lhe veiy facl lhal
we know lhal a commenlaiy on lhis book was composed by him makes il
quile di cull lo mainlain lhal he could have doubled ils canonical slalus,
even while admilling an infeiioi level of inspiialion. Wilh iegaid lo lhe
dislinclion of levels and modes of inspiialion, lhis can be explained in lighl
of lhe appiecialion of a lileiaiy and hisloiical chaiaclei which Teodoie
was accuslomed lo give of lhe biblical books, in lhe sense lhal lheii specic
chaiacleiislics lhemselves seemed lo imply diveise modes of inspiialion on
lhe pail of lhe Holy Spiiil foi lhe benel of lhe dieienl aulhois; a hisloiical
book has a quile dieienl chaiaclei lhan a piophelic one in such a way lhal
divine inspiialion inuenced each aulhoi in a dieienl mode. In lhis oidei
of ideas, Teodoie emphasized above all lhe piophelic lype of inspiialion as
lhal which liansmils lhe divine message moie diieclly lo lhe human being.
While iecognizing dieienl modes also in lhis specic aiea, he emphasized
above all lhe inspiialion which aiouses in lhe piophel a slale of unconscious
8o8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
ecslasy () lhiough which lhe mosl impoilanl and seciel ievelalions
aie made lo him. In facl, only by nding himself in a psychological condilion
which isolaled him complelely fiom lhe suiiounding enviionmenl was lhe
piophel capable of beaiing lhe leiiifying and mysleiious visions lhiough
which lhe Holy Spiiil communicaled divine ievelalion lo him.
rr,
Tis posi-
live evalualion of ecslasy is lo be judged fiom lhe hisloiical poinl of view by
laking inlo accounl lhal lhe leim and lhe psychological slale which il slood
foi had foi a long lime been consideied in a complelely negalive mannei in
lhe chuiches of lhe Easl, inasmuch as lhey weie consideied chaiacleiislic
of lhe piophecy of lhe Monlanisls. In lhis sense, il was a imed lhal lhis
mannei of piophesying, dened as false piophecy and false ecslasy, weie
dieienl fiom lhal which bolh lhe o1 and lhe 1 piophels had piacliced.
rr8

Since lhe Monlanisl dangei had disappeaied by lhis lime, lhe consideialion
of ecslasy likewise changes fiom negalive lo posilive wilh Teodoie,
. Exegetical Technique
In a passage of lhe Commentary on john (CSCO II o,i), Teodoie obseives
lhal lhe lask of lhe exegele is lo explain lhe di cull expiessions of lhe
biblical lexl wilhoul going on al lenglh in lhe digiessions allowed lo lhe
pieachei. Indeed a conslanl chaiaclei of all Teodoies commenlaiies which
have come down lo us is lhe giealesl conciseness of expiession: essenlial
explanalions, nol wilhoul some docliinal claiicalion wheie il is deemed
necessaiy, bul wilhoul a shadow of lhe woidiness and of lhe abundance of
digiessions lypical of Oiigens commenlaiy and of lhe Alexandiian liadilion
in geneial. If we keep in mind lhe lwo lypes of commenlaiy in use in Gieek
scholaslic piaclice, lhe giammalical and lhe philosophical, lhe iesliiclion lo
essenlials and lhe conciseness of Teodoies commenlaiy call lo mind lhe
chaiaclei of lhe giammalical commenlaiy, while lhal of Oiigen was inspiied
in vaiious aspecls by lhe philosophical commenlaiy. Il does nol appeai,
on lhe olhei hand, lhal Teodoie, like lhe olhei piincipal exegeles of lhe
Anliochene School wilh lhe exceplion of Diodoie, exeicised any leaching
iesponsibililies. Tus his commenlaiies, in conliasl lo lhose of Oiigen and
Didymus, do nol appeai lo be deiived fiom lhe explanalion of lhe biblical
rr,. On lhis queslion, in addilion lo lhe woiks ciled in n. ii, cf above all: R. Dev-
ieesse, Essai sur Teodore de Mopsueste, Valican Cily r,8, ,8f.
rr8. On lhe allilude lowaids ecslalic piophecy in Calholic ciicles in lhe second
and lhiid cenluiies cf. Eusebius, Ecclesiastical History, ,,r,, I.
Biblical Exegesis and Heimeneulics in Syiia 8o,
lexl given al school. Teiefoie lhe adoplion on Teodoies pail of a melhod
of commenlaiy which echoes lhal of lhe giammalical commenlaiy appeais
lo have been nol so much lhe cause as lhe aclual eecl of his having adopled
a pallein of exegesis of a lileialisl lype.
In facl, Oiigen and Teodoie confionl lhe biblical lexl fiom quile dif-
feienl poinls of view. Foi lhe Alexandiian, lhis lexl is di cull lo inleipiel
inasmuch as lhe deepei signicance of lhe divine woid is hidden undei lhe
veil of lhe lileial sense in oidei lo discouiage lhe appioach of a meiely cuii-
ous and supeicial ieadei. Foi Teodoie, on lhe olhei hand, lhe only mean-
ing of lhe lexl is lhal which is liansmilled lo lhe ieadei by lhe lileial sense,
so lhal il is lhe iesponsibilily of lhe inleipielei lo lhiow lighl on il and lo
slale il wilh as much claiily and piecision as possible, because il is a haimful
and aibiliaiy acl, as well as a useless one, lo seek somelhing olhei lhan lhal
sense. Fiom lhis poinl of view, lhe philosophical commenlaiy in which lhe
lexl of Plalo and Aiislolle oi anolhei gieal philosophei was inleipieled by
lhe leachei wilh lhe giealesl possible libeily and piolixily oeied ilself as
an insliumenl singulaily adapled lo lhe biblical exegesis of an Alexandiian
chaiaclei, while lhe conciseness and piecise adheience lo lhe lileiaiy lexl
commenled, chaiacleiislics lypical of lhe giammalical commenlaiy, coi-
iesponded well lo lhe puipose of lhe Anliochene exegele.
Piecisely because lhese commenlaiies habilually avoided weighing down
lhe lexl commenled upon wilh amplicalions of vaiious kinds (lhough nol
wilhoul signicanl exceplions). Teodoie concenliales, in lhe inlioduclion
which he was accuslomed lo place befoie lhem, on lhe lopics and on lhe
queslions of a geneial naluie which lhe inleipielalion of lhal lexl posed lo
him. Il is a queslion of exceedingly ielevanl inlioduclions in lhe sense lhal
lheii conlenl is diiecled lo an undeislanding of lhe specic and dislinclive
chaiacleiislics of lhe lexl undei consideialion. In lhis sense, as we will see
bellei subsequenlly, lhe inlioduclions placed befoie lhe inleipielalions of
lhe piophelic lexls aie of a quile dieienl lone fiom lhose placed befoie
lhe Pauline lexls oi lhe Gospel of John. Il is piecisely in lhis seclion of lhe
commenlaiy lhal Teodoie manifesls mosl cleaily lhal capacily foi undei-
slanding lhe biblical lexl hisloiically which modem scholais iecognize as
lhe mosl chaiacleiislic and valuable aspecl of his exegesis.
Once he has eslablished in lhis mannei lhe specic naluie of lhe inlei-
pielalion which he is aboul lo give, Teodoie goes on lo examine lhe lexl
analylically. Al lhis poinl, accoiding lo lhe canons of lhe giammalical com-
menlaiy, lo which coiiesponded as well lhe piaclice of inleipielalion of a
philosophical lype, lheie came lhe lexlual ciilicism. Neveilheless, Teodoie
does nol seem lo have given much allenlion lo lhis aspecl of inleipielalion.
8ro Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
In lhe Commentary to the Twelve Prophets, lhe only woik lo have come down
lo us enliiely in lhe oiiginal Gieek, lheie aie, on lhe whole, veiy few examples
of discussions of a lexlual naluie, and one does nol nd iecouise beyond
lhe lexl commenled, which is lhal of lhe ixx, lo lhe olhei Gieek lianslalois.
Refeiences lo lhe Hebiew lexl and Syiiac lianslalion aie exliemely iaie.
Almosl eveiy liace of ciilicism in lhis sense is absenl as well in lhe commen-
laiies on John and Paul, which we only know, howevei, in lianslalion. On lhe
olhei hand, lheie aie many iefeiences lo lhe olhei lianslalois, lo Symmachus
moie lhan lo Aquila and Teodolius, as well as some iefeience lo lhe Hebiew
lexl, lo be found in lhe Commentary on the Psalms, lo lhe exlenl and in lhe
mannei in which Devieesse has ieconsliucled il (i,).
rr,
In lhis iegaid, how-
evei, il musl be noled lhal lhe iecouise lo lhe documenlalion fuinished by
Oiigens Hexapla seems lo have been a conslanl inleipielalive lechnique in
lhe Gieek commenlaiies on lhe Psalms known lo usa pioceduie which had
alieady become lypical. We iead, in facl, some obseivalions of lhis naluie
even in lhe inleipielalion of lhe Psalms of Chiysoslom, an exegele as fai
iemoved as possible fiom eveiy concein of a lexlual naluie. In lhis sense,
inslances of lhis lype found in Teodoies Commentary on the Psalms could
be ieecling, ialhei lhan a lypical lendency of lhe exegele, meiely lhe ac-
commodalion lo a piaclice which had become liadilional. Howevei, lo lhe
conliaiy, il could be obseived lhal Teodoies lexls which have come down
lo us in lianslalion could have been ielieved of discussions of a naluie of
lexlual ciilicism. On lhe whole, lheiefoie, lhe geneial impiession iemains
lhal lhe inleiesl foi lexlual ciilicism was less uigenl foi Teodoie lhan foi
nol only Oiigen and Eusebius bul also foi Teodoiel.
Te analylical inleipielalion of lhe lexl liadilionally demanded, in bolh
pagan and Chiislian ciicles, lhe bieaking of lhe lexl undei consideialion
inlo lemmala of a giealei oi lessei lenglh, followed by lhe delailed explana-
lion of each expiession. In lhe couise of lhis explanalion some expiessions
of lhe lemma could be ieconsideied foi lhe puipose of a giealei claiily of
explanalion. Such was obviously Teodoies piaclice as well, wilh some pe-
culiaiilies which meiil nolice. Oiigen and Didymus, and alieady Hippolylus
befoie lhem, weie accuslomed lo follow lhe lemma, which could also be
faiily long, wilh lhe explanalion in such a way lhal lhe sequence of lemma
and explanalion would foim a self-conlained sliucluie, which was followed
by anolhei likewise self-conlained, and so foilh. Tis melhod of sliuclui-
rr,. Foi documenlalion, cf lhe index of Devieesse, Commentaire, undei lhe name
of lhe individual lianslalois.
Biblical Exegesis and Heimeneulics in Syiia 8rr
ing lhe commenlaiy is well iepiesenled in Teodoie, loo. Bul on lhe olhei
hand, if nol in facl lo an even giealei degiee, he piefeis a moie open foim of
sliucluie in lhe sense lhal lhe explanalion following lhe lemma, which ilself
is foi lhe mosl pail biief, indeed veiy biief, leads in ils conclusion diieclly
inlo lhe following lemma, and so foilh. In lhis way, he sels up a succession of
lemmala and explanalions inleiielaled among lhemselves. A single example
will su ce lo illusliale lhe chain-like exegelical sliucluie. In concluding lhe
explanalion of Gal r:o, Teodoie obseives,
And since he does nol seem lo admil lhal lheie could be anolhei gos-
pel, he [Paul] has added, Bul lheie is no olhei (r:oa). In whal sense
has he said olhei: If nol because lheie aie some who aie disluibing
you and wish lo subveil lhe gospel of Chiisl (r:ob). He has said lhal
anolhei gospel is subveision of lhe gospel. Ten, againsl lhose who
consideied lhal lhey had lo oppose lo him lhe peisons of lhe aposlles,
Bul even if il is we (r:,a), lo show lhal he is nol opposed lo lhem bul
is a iming lhal fieedom, oulside of which he consideied lhal even he
was woilh nolhing. On which accounl, giving even moie emphasis, he
said, oi an angel fiom heaven (r:,b). He added fiom heaven so lhal
il mighl be undeislood lhal nol even lhe dignily of place joined wilh
lhe peisonage could be on lhe same level as lhe liulh. (Sweele,
i.ro.)
In lhis way Teodoie, while mainlaining lhe habilual conciseness of his
explanalions, seeks lo lend a giealei compaclness lo his exegelical discouise
and lo iendei il moie uid and conlinuous by avoiding splilling il up inlo
unils loo small. In lhe Commentary on john lhis melhod of sliucluiing lhe
commenlaiy is pushed lo lhe poinl lhal some expiessions of lhe gospel lexl
aie nol even given in lheii enliiely. Inslead, allusion is made lo lhem in
lhe couise of lhe explanalion in an indiiecl, albeil explicil, way lo such an
exlenl lhal lhey aie complelely compacled inlo lhe exegelical discouise. Foi
example, John :io is paiaphiased in lhe couise of lhe explanalion in lhis
way: Bul you, fiom ancienl limes, pielend lhal lhe mounlain of Jeiusalem
is lhe place of God (CSCO rro,).
Te explanalion which follows lhe passage, lhe habilual conciseness
of which we have alieady noled, inleipiels lhe lexl in queslion eilhei by
slaling lhe diieclion and developmenl of lhe lhoughl, oi by illuslialing lhe
delails which meiil a specic explanaloiy nole in dieienl aieas: giammali-
cal, iheloiical, hisloiical, anliquaiian, oi docliinal. Te nonns of lhe lileiaiy
genie in which lhe Gieek paliislic commenlaiies geneially fell, lhal of lhe
, did nol demand pailiculai eoil fiom lhe iheloiical poinl of
view so lhal Teodoie fell himself aulhoiized lo develop lhe explanalion
8ri Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
fieely wilhin lhe limils which lhe cuslomaiy brevitas peimilled. In such a
conlexl his piedileclion foi some lypical exegelical pioceduies becomes
evidenl. Te mosl chaiacleiislic is a lype of paiaphiase by means of which
Teodoie claiies lhe meaning of lhe passage by ielaling il, usually in a
slighlly moie exlended foim, wilh woids which aie his own bul pieseive
lhe passages mannei of expiession. Foi example, in lhe passage lhe aulhoi
speaks in lhe isl peison and engages lhe ieadeis diieclly, and Teodoie, in
lhe paiaphiase, pieseives lhe same mannei of expiession and ofen empha-
sizes il by means of a paienlhelical ( inquit). In anolhei example, again
fiom the Commentary on Galatians, following lhe seleclion consideied above
wilh iegaid lo lhe melhod of piesenling passages, we iead:
As I have alieady lold you, and now I iepeal il, if anyone will have
announced lo you a message dieienl fiom lhal which you have
ieceived, lel him be condemned [r:,]. If all, whelhei il be Ihe
saysoi whelhei il be lhe invisible poweis, lel us be of no impoilance
in compaiison lo lhe liulh which has alieady been announced lo you.
Ten, pioceeding lo defend himself in oidei lo show lhal he has spo-
ken lhus in oidei lo defend lhe liulh and nol alliibuling any impoi-
lance lo lhose who aie opposing him, he says, Now, indeed, do I wanl
lo win appioval fiom human beings oi God: Oi am I liying lo please
human beings: [r:ro] And showing by lhe facls lhemselves lhal he
is nol conceined wilh lhis, he adds, If indeed I slill wanled lo please
human beings I would nol be a seivanl of Chiisl [r:rob]. I was lhus
pleasing lo human beings al lhal lime when I was woiking in behalf
of lhe whole Law. And I have consideied lhis lo be of no impoilance
because I have piefeiied foi lhe lime al hand lo place myself in lhe
seivice of Chiisl. Bul I lell you, biolheis, lhal lhe gospel which I
have announced lo you is nol in confoimily wilh human beings
[r:rr]. I lell you lhese lhings conceining me so lhal you may nol
believe lhal il is lhiough human invenlion lhal I have ieceived lhe
docliine of which I am laking advanlage. (Sweele, p. rr.)
rio
Only occasionally, howevei, is lhe biblical lexl being inleipieled such lhal a
simple paiaphiase is su cienl lo explain il. Teiefoie heodoie ofen consid-
rio. Teodoie made ample use of lhis lype of paiaphiase in all his commenlai-
ies which have come down lo us. Cleai evidence of il can be seen above all in lhe
commenlaiies on lhe Lelleis of Paul, since lhe Aposlle was accuslomed lo expiess
himself habilually in lhe isl peison and lo queslion diieclly his addiessees. Sweele
has maiked all occuiiences of lhis lype wilh apices.
Biblical Exegesis and Heimeneulics in Syiia 8r
eis il oppoilune lo inlegiale il wilh olhei explanalions of vaiying conlenl
and lenglh. Il is in any case iaie lhal he gives moie lhan one inleipielalion
foi a single passage as, by conliasl, Oiigen and Didymus weie accuslomed
lo do. In lhis sense one can menlion lhe inleipielalion of Amos ,:8, Who
luins inlo moining lhe shadow of dealh and daikens lhe day inlo nighl,
which sliiclly speaking means lhal God can luin dangei inlo joy and vice
veisa, and in a moie geneial sense ( ) indicales lhal God
changes lhings as he wishes (PG oo, i,). When Teodoie is wieslling wilh
a lexl of lhe o1, ofenlimes lhe explanalion is of a linguislic and iheloiical
chaiaclei, pailiculaily because Hebiew luins of expiession, lianslaled inlo
Gieek, can be obscuie.
rir
He is also caieful lo poinl oul guialive language
by slaling ils meaning.
rii
In lhis conlexl his caie in indicaling hypeibole
can be noled, because lhe allegoiisls made good use of piecisely lhis lype
of o1 expiessions lo deny lhe lileial meaning of lhe lexl oi lo considei il in
a Chiislological sense. Tis was lhe way Oiigen had inleipieled Zech ,:ro,
He will iule fiom sea lo sea, elc. (Com. Io. ro,i,ioo), while Teodoie un-
deislood lhe expiession as indicalive, in a hypeibolic sense, of Zeiubbabels
vicloiies (PG oo, ,or). Teodoie displays similai allenlion in giving accounl
of lhe passages in which lhe biblical lexl makes use of numeiical indica-
lions. If we beai in mind lhe piopensily of lhe allegoiisls syslemalically lo
alliibule symbolic value lo numbeis, we may undeisland lhe signicance of
ceilain a imalions of Teodoie which, al isl glance, can appeai banal and
ingenuous, such as when he insisls on poinling oul lhal lhe numbei which
he is examining fiom lime lo lime signies only a geneiic pluial: lhe lhiee
and lhe foui evil deeds of Damascus of Amos r:; lhe len men of Zech 8:
i; lhe lhiily silvei coins of Zech rr:r (PG oo, i,; , , i; , ,,). Only when
a given numbei is pail of a conlexl which is symbolic in ilself does il also
assume such a meaning: lhe foui chaiiols of Zech o:r symbolize lhe celeslial
hieiaichies which pieside ovei lhe foui of lhe woild (,,). Again,
in lhe conlexl of o1 exegesis, explanalions of a hisloiical, geogiaphical, and
anliquaiian chaiaclei aie fiequenl,
ri
while in lhe conlexl of lhe 1, docliinal
rir. Foi lhe documenlalion, cf. Devieesse, Essai, ,8.; Zahaiopoulos, op. cit., rio.
rii. Foi example, lhe giasshoppeis and caleipillais of Joel r:-, indicale lhe inva-
sions by lhe Assyiians and Babylonians; lhe cily of Zeph i:r, indicales lhe piide of
ils inhabilanls; Judah and Ephiaim of Zach ,:r indicale lhe enliie Isiaelile nalion
(PG oo, ir, o,, ,or).
ri. Foi some examples in lhis iegaid, cf. my ailicle, Nole sull esegesi veleiolesla-
menlaiia di Teodoio di Mopsueslia, VetChr r (r,,,) ,.
8r Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
inleiesls piedominale, which on a few occasions demand a veiy delailed
explanalion. A lypical example is in lhe inleipielalion of Gal i:r,ro wheie,
once he has nished his biief paiaphiase, Teodoie connecls lhe passage
ielaling lo lhe Law wilh lhe Lellei lo lhe Romans and slales lhal he wishes
lo lieal al giealei lenglh whal il means lhal juslicalion comes fiom failh.
He follows lhis wilh a liealise which, in conliasl lo his usual bievily, is quile
long (Sweele, p. if.).
,. Exegesis of the Gld Testament
All lhal we have poinled oul up lo lhis poinl iegaiding lhe lechnical pioce-
duies used by Teodoie lo develop his inleipielalion of lhe biblical lexl in a
lileial sense ls, moie oi less, all lhe suiviving commenlaiies. Bul lypical of
Teodoies exegesisas we have alieady obseivedis lhe capacily lo adapl
his inleipielalion lo lhe hisloiical silualion in which lhe biblical book came
lo biilh. In lhis sense, each commenlaiy has specic chaiacleiislics which
we will desciibe in a summaiy fashion heie.
Te iecenl publicalion of seclions of Diodoies Commentary on the Psalms
has demonslialed lhal lhe piincipal innovalive chaiacleiislics iecognized
in lhe similai commenlaiy of Teodoie had alieady been anlicipaled by his
leachei. Fiom him, Teodoie inheiiled above all a ciilical allilude and veiy
gieal fieedom in ielalion lo lhe iubiics which accompany lhe individual
psalms in lhe lianslalion of lhe ixx. In one suiviving passage, al lhe conclu-
sion of lhe inlioduclion lo Ps. ,o, he slales openly lhal he does nol wish lo
make use of lhe iubiics bul lo lake accounl of lhem only when lhey piove
lhemselves liue (Devieesse, ). If we lake inlo consideialion lhal lhe
Chiislological inleipielalion liadilionally given of lhe psalms was based foi
lhe mosl pail piecisely on an evalualion of lhe iubiics in such a sense, il is
undeislandable how nol laking lhis inlo accounl would mean fieeing lhe
inleipielalion of lhe psalm fiom lhal liadilional meaning. Indeed Teodoie,
who, like Diodoie and unlike Oiigen and Eusebius, consideis David lhe
aulhoi of lhe enliie Psallei, holds lhal David has expiessed himself undei
vaiious peisonalilies, lhal is, piesenling himself in lhe peison, olhei lhan of
his own self, now of lhe king and a human being, now of a piophel, also of
lhe enliie people, and lhal he conceined himself wilh evenls whelhei pasl,
piesenl, oi fuluie piophelically piedicled. Tus Teodoie iefeis some of
lhe psalms lo evenls of Davids life, olheis lo fuluie evenls of Isiaels hisloiy
wilh special iefeience lo lhe Babylonian Caplivily, lo Zeiubbabel, lo lhe
Maccabees, while slill olheis aie consideied lo be of a geneial exhoilaloiy
oi moial chaiaclei. In lhis iegaid, Teodoie obseives lhal David wiole foi
Biblical Exegesis and Heimeneulics in Syiia 8r,
peoples ulilily () in such a way lhal, even when lhe lexl iefeis lo a
specic hisloiical facl oi peison, ils woids can be undeislood as pionounced
foi lhe benel nol of one peison alone bul foi lhe enliie communily (pp.
,,, io,, ir8f., ,o). Te applicalion of lhese exegelical ciileiia biings wilh
il a diaslic ieduclion in lhe psalms of a Chiislological signicance. Even
wheie il is lhe ciucied Chiisl who applies lo himself lhe expiession of a
psalm, such as Ps ir:i God, my God, why have you abandoned me, il is a
queslion of an adaplalion lo his own ciicumslances of a lexl which oiiginally
had anolhei meaning (p. riof.). In conclusion, only Pss i, 8, , and ro, aie
consideied by Teodoie as messianic piophecies which have been iealized
in lhe incainale Chiisl.
Te inleipielalive complexily of lhe Commentary on the Psalms deiived
fiom lhe iefiaclion of lhe aulhoi, David, inlo vaiious peisonalilies and, lheie-
foie, fiom lhe diveise deslinalion of lhe vaiious lexls. Te book on lhe Minor
Prophets appeaied, on lhe whole, much moie homogeneous in spile of lhe
pluialily of aulhois, inasmuch as lhey aie unied by lhe qualily of piophel
common lo all of lhem. Consequenlly lhe Commentary on the Twelve Prophets
develops wilh a simplei and moie lineai movemenl in compaiison wilh lhe
foimei woik. Te loss of lhe inlioduclion lo lhe enliie commenlaiy has
undoubledly depiived us of signicanl obseivalions of a geneial chaiaclei.
In any case, lhe inlioduclions lo lhe commenlaiies of lhe individual books
biing oul veiy well lhal capacily foi giving an hisloiical chaiaclei lo lhe
inleipielalion which has been menlioned seveial limes above. Te exaclness
wilh which Teodoie eslablishes lhe chionology of each piophecy, eilhei by
connecling one piophel wilh anolhei oi by ielaling lhem lo lhe hisloiical
ciicumslances in lhe conlexl of which lhey had been pionounced, has lhe
puipose of eslablishing fiom lhe beginning lhe meaning and lhe inlenl of
lhe piophecy. Te explanalion which follows, lemma by lemma, unfolds lhe
piogiammalic lines laid oul in lhe pieface in a coheienl and homogeneous
mannei. One can examine, foi example, lhe syslemalic mannei in which
Teodoie, once he has inleipieled King Gog of Amos ,:r (ixx) in iefeience
lo lhe invasion of lhe Scylhians, exlends lhis inleipielalion lo Joel :r. and
Micah :rrr (PG oo, i88. i. o,). Te hisloiical conlexl, which is lhal
of lhe vicissiludes of Isiael fiom lhe decline of lhe lwo kingdoms unlil lhe
ieluin fiom lhe Exile, lends, as we have alieady seen foi lhe Psalms, lo exhausl
lhe iealizalion of lhe piophecies wilhin ils own boundaiies. In spile of lhe
piogiammalic declaialion conlained in lhe inlioduclion lo lhe commenlaiy
on Jonah, lhe iesull is lhal heie, jusl as foi lhe Psalms, lhe applicalion of
lhe piophecies lo Chiisl comes lo be diaslically ieduced compaied lo lhe
liadilion, and is limiled only lo lhe passages in which lhis alliibulion was
8ro Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
suppoiled in a veiy diiecl way by lhe aulhoiily of lhe 1 (o).
ri
In oidei
lo appieciale lhe novelly of Teodoies allilude, il will be su cienl lo nole
lhal he did nol accepl lhe Chiislological inleipielalion foi passages such
as Micah :r, In lhe nal days lhe mounlain of lhe house of lhe Loid
will be iaised up; Zech :8, Behold, I biing in my seivanl, Oiiens; Mal :i
(:io ixx), And lheie will aiise foi you who feai my name lhe sun of juslice
(PG oo, of. ,i,. oi,),
ri,
whose Chiislological signicance wenl back all
lhe way lo lhe veiy isl days of lhe chuich.
o. Exegesis of the New Testament
Te Gospel of John liadilionally came lo be consideied as lhe spiiilual gospel
in conliasl lo lhe Synoplics, which weie moie inleiesled in lhe human aclivily
of Chiisl. Teodoie, loo, oiganizes his inleipielalion in lhis diieclion, poinl-
ing oul in lhe inlioducloiy pages lhe fundamenlal signicance of lhe lexl in
lhe ievelalion of Chiisls divinily, which had been lef in lhe backgiound by
lhe Synoplics (CSCO rro,i.). Al his lime, lhe dangei which Aiian docliine
had piesenled lo oilhodoxy was slill piesenl, and above all lhe Apollinaiian
Conlioveisy was slill aclive. Teodoie louches on bolh lhese pioblems, lhe
foimei above all in lhe inleipielalion of lhe piologue, lhe lallei all lhiough
lhe couise of his explanalion wilh veiy pioblemalic iesulls, because loo ofen
lhe concein lo dislinguish lhe human naluie in Chiisl fiom lhe divine diives
Teodoie lo accenluale lhis dislinclion lo lhe poinl of a iming lwo dislincl
subjecls. Bul lhis is nol lhe place lo develop lhis mallei fuilhei.
rio
Fiom lhe
specically exegelical poinl of view, Teodoies a imalion lhal his poinl is
lhal of inleipieling lhe Johanine lexl and nol lhal of iefuling lhe heielics
(p. r,) is lo be undeislood, consideiing lhe fiequenl anli-heielical lhiusls,
in lhe sense lhal he has nol inlended lo lingei loo much on explanalions of
ri. Foi a compiehensive liealmenl (PG oo, iif., or., io., ,i, ,, ,,o.) cf.
my ailicle Nole, 8of.
ri,. In oidei lo iejecl lhe Chiislological iefeience of lhe passage of Micah, Teo-
doie obseives lhal lhe woids, Fiom Sion will go foilh lhe Law and lhe woid of
God fiom Jeiusalem, aie in conliadiclion wilh John :ir, wheie Jesus lells lhe
Samaiilan Woman lhal lhe lime would come when lhe Falhei would no longei be
woishipped in Jeiusalem (PG oo, o.). Wilh iegaid lo lhe olhei lwo passages, he
does nol juslify his iejeclion.
rio. Neveilheless, foi some examples of expiessions of Teodoie which aie cleaily
and excessively divisive, one can nole lhe commenlaiy al CSCO rro,,r; ,,,;
8,i; rio.r,.
Biblical Exegesis and Heimeneulics in Syiia 8r,
a docliinal naluie in lhe developmenl of his exegelical discouise. In facl,
his favoiile pioceduie of paiaphiase is pul inlo use in lhis commenlaiy in
such a way as lo biing inlo focus piecisely bul also concisely lhe docliinal
signicance which he alliibules lo lhe Johanine woids. A few examples will
su ce lo illusliale lhis peculiai chaiaclei of Teodoies inleipielalion. John
r:ro, Fiom his fullness we have all ieceived, is expounded lhus: Tal is, we
ieceive fiom his abundance lhe giace of lhe Holy Spiiil, which is given lo
us as a gif. [John] says of his [i.e. Chiisls] human naluie lhal in il lheie is
eveiy giace (p. io). Te emphasis given lo Chiisls humanily is lo be noled.
In explaining Jesus woids lo lhe Samaiilan Woman conceining adoialion in
spiiil and liulh (John :i), Teodoie obseives, Te lime is al hand, indeed
il has alieady come, in which God will be adoied as is piopei and suilable
lo His naluie. Indeed Gods naluie is incoipoieal and is nol ciicumsciibed
in a place bul is eveiywheie and is lo be adoied accoiding lo lhis concepl
(p. of.). Wilh iegaid lo Jesus woids, I am lhe living biead which has come
down fiom heaven (John o:i), Teodoie species in an anli-Apollinaiian
sense: He does nol wanl lo signify lheiefoie lhal his body has come down
fiom lheie (i.e. fiom heaven), bul speaks lhus because his naluie is lhe sub-
lime gif of lhis aclion. He conims his woid by alluding lo lhe giealness
of lhe divinily (p. roo).
In lhe developmenl of his explanalion, Teodoie is conceined lo es-
lablish lhe chionological ielalionship lo lhe Synoplics. Foi example, when
he lieals lhe Wedding al Cana, iecounled only by John, he consideis il lo
be anleiioi lo lhe episode of lhe Templalion, piesenled in Mallhew (and
Luke) and nol in John, by obseiving lhal Mallhew was nol conceined wilh
lhe chionological oidei of lhe facls he iecounled (p. ,). Wilh iegaid lo lhe
disciepancy belween Mallhew and John iegaiding lhe anoinling of Jesus,
Teodoie haimonizes lhe lwo accounls: Te woman has anoinled Jesus
head and feel. Mallhew, who gives a summaiy accounl, speaks only of lhe
head; John has compleled Mallhews accounl (p. ro8). An analogous caie is
delecled in lhe accuiacy of some nolalions which seive lhe puipose of illus-
lialing piecisely lhe signicance of woids and gesluies which in lhemselves
aie open lo vaiious inleipielalions. Foi example, lhe mud wilh which Jesus
heals lhe man boin blind (John ,:o) is connecled wilh lhe mud wilh which
God had ciealed lhe human being. In lhis way Jesus showed lhal he was lhe
ciealoi of human beings (p. rf.). Jesus woids Tal all may be one, as you,
Falhei, aie in me and I in you (John r,:ir) demanded much allenlion on
lhe pail of an inleipielei sensilive lo lhe leims of lhe Aiian Conlioveisy.
Teodoie obseives lhal lhe meaning of one is vaiiable, indicaling consen-
sus, similaiily, elc., and lhus he dislinguishes lhe way in which lhe failhful
8r8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
aie one among lhemselves fiom lhe way in which lhe Falhei and Son aie
one (p. r,if.). Teodoies hisloiical sensilivily is veiy much in evidence
in lhis commenlaiy as well. Foi example, one can nole lhe explanalion
ielalive lo lhe halied diawn indisciiminalely upon lhe Chiislians in limes
pasl because of lhe immoial excesses of ceilain Gnoslics (p. io,); lhe caie
wilh which lhe lhieves and bandils (i.e. Teudas, Judas lhe Galilean, elc.)
aie dislinguished fiom lhe meicenaiies (i.e., lhe Sciibes and Phaiisees) in
John ro:8, ri (pp. ri, r); lhe obseivalion lhal piecisely lhe diveisily wilh
which lhe Evangelisls iecounled bolh lhe evenls of Jesus aiiesl and passion
as well as lhe facls subsequenl lo lhe iesuiieclion gives evidence in favoi
of lhe ceililude of lhe wilnesses (pp. i,, i). Complelely iemoved fiom
any lemplalion lo allegoiizing, Teodoie is allenlive lo nole lhe passages in
which lhe Johanine lexl is expiessed in a symbolic mannei. In addilion lo
lhe obvious inleipielalion of lhe Good Shepheid (p. ro), one can nole lhe
explanalion lhal lhe walei and lhe blood which ow fiom lhe pieiced side of
Jesus symbolize Baplism and Euchaiisl (p. ii). Bul Johns symbolism is nol
always so obvious, and he piefeis a masked expiession which lhus escapes
lhe lileialisl Teodoie. Te facl lhal John had specied nol once bul lwice
lhal lhe well beside which lhe dialogue belween Jesus and lhe Samaiilan
Woman lakes place was lhe Well of Jacob (John :,, ri) does nol lake on
any pailiculai signicance in Teodoies eyes. Likewise, lhe nole lhal lhe
ioyal o cials son was cuied al lhe sevenlh houi (John :,i) is, foi him, only
a chionological delail (pp. orf., o,).
Te chaiacleiislics which maik Teodoies inleipielalion of John aie
found also in his inleipielalion of Pauls lelleis, wilh lhe dislinclion lhal, if
Teodoie al limes does nol seem lo be al ease in dealing wilh lhe masked
symbolism of John, lhal is nol lhe case wilh lhe Pauline lexl, which is less
pioblemalic in lhis iegaid lhan lhal of John. And while lhe declaialions of
a Chiislological naluie enjoined by lhe Fouilh Gospel engaged lhe exegele
in an aiea which foi him, as an Anliochene, was quile di cull, lhe queslion
in Paul ceilainly pioved lo be moie congenial lo him. Te Gnoslic dangei
which had consliained Oiigen lo minimize excessively lhe conliasl belween
failh and law was only a memoiy of lhe pasl, so lhal lheie is no impedimenl
lo Teodoie in piesenling il in ils moie aulhenlic naluie, all lhe moie so as
he lended, as we will see bellei shoilly, lo nole moie lhe iupluie belween
lhe o1 and lhe 1 lhan lhe conlinuily.
Indeed, he knows how lo adheie peifeclly lo lhe genuine Pauline lhoughl
iegaiding lhe majoi lhemes of his message: lhe iappoil belween Jews and
Chiislians, belween giace and fieedom. Ceilainly, whoevei is familiai wilh
lhe inleipielalion of Paul given by Augusline will nd lhe emphasis given
Biblical Exegesis and Heimeneulics in Syiia 8r,
by Teodoie lo lhe human beings fiee will in conliasl lo lhe inilialive of
giace lo be excessive. Nole, foi example, Teodoies inleipielalion of lhe
ciucial passage Rom. ,:rir (Slaab, p. r.).
ri,
Bul il is a queslion of an
inleipielalion which is moie oi less common lo all lhe Gieek exegeles and
is complelely liadilional in lone. In lhis aiea, Augusline is lhe one who made
a piofound innovalion.
Wilh iegaid lo exegelical lechnique, lel us nole once again his capacily
lo biing inlo focus, in lhe piefaces placed befoie lhe individual lelleis, lhe
maleiial liealed in lhem by lhe Aposlle and lo deleimine lheii aiiange-
menl wilh iespecl lo one anolhei in lhe conlexl of lhe chionology and lhe
evenls of Pauls life. Il is piecisely lo lhe acule ciilical sense of lhis hisloiical
sensilivily lhal we owe lhe fiank admission of lhe disagieemenl belween
Paul and Pelei al Anlioch (Sweele, p. iif.) in haimony wilh lhe lellei of lhe
Pauline lexl; an obseivalion which is obvious lo us bul nol lo lhe ancienls,
who weie ofen embaiiassed in lhe explanalion of lhis episode.
ri8
In oidei lo
documenl his capacily lo eniich lhe inleipielalion of one passage by means
of an appeal lo olheis of a similai signicance, one can nole, iegaiding lhe
passage Because, whelhei in pielense oi in liulh, Chiisl may be pioclaimed
(Phil r:r8), lhe appeal lo Til. :ro, Afei a isl and a second waining avoid
lhe faclious peison,
ri,
in oidei lo show lhal Paul, wilh lhe woids diiecled
lo lhe Philippians, had nol inlended lo aulhoiize eveiy kind of libeily in lhe
aiea of docliine (Sweele, r, io8f.). One can also nole lhe conneclion of lhe
passage Sciipluie has enclosed eveiylhing undei sin of Gal :ii wilh God
has enclosed eveiyone in unbelief of Rom. rr:i lo show lhe conneclion
belween law and sin (Sweele, r, ,of.). Wilh iegaid lo his veiy piecise caie in
ri,. Cf. also Sweele, r, r (Gods foieknowledge); ror (oui coopeialion wilh lhe
Spiiil).
ri8. One can nole, foi example, lhe commenlaiies of Jeiome and Chiysoslom
ad loc. (PL io, iof.; PG or, oof.), which aie deiived fiom Oiigen. Teodoie does
nol appeai equally as foilunale in lhe iaie obseivalions of a lexl ciilical naluie,
lo judge al leasl fiom lhe supeicial mannei in which he iejecls lhe veiy ancienl
vaiianl ) of Heb i:, in favoi of ) (Slaab, p. io). Oiigen
(Com. Io. r,,,i,,o) had been moie piudenl and had given an explanalion foi
bolh vaiianls.
ri,. Teodoie undeislands in lhis passage in an anachionislic mannei, a
habilual occuiience in paliislic exegesis, by giving lhe leim lhe lechnically Chiis-
lian meaning of one who upholds eiioneous docliines, a meaning which lhe leim
began lo lake on only fiom lhe beginning of lhe second cenluiy. In lhe passage of
lhe Lellei lo Tilus il means geneiically one who piovokes discoid and dissensions
in lhe communily.
8io Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
lhe explanalion of delails, lel a paii of examples su ce. In conneclion wilh
A Hebiew of Hebiews of Phil :,, Teodoie obseives: He did nol say, A
Jew of Jews, since lhis name was iecenl, bul by saying, Hebiew of Hebiews
he conimed lhe anliquily of his oiigin wilh lhe ancienl name (Sweele, r,
i). In conneclion wilh Piayeis, supplicalions and pelilions of r Tim i:r,
he noled: [Paul] changed lhe woids accoiding lo lhe vaiiely of lhe iequesls.
In facl, eilhei we ask lhal good lhings be gianled us by God, and lhese he
has called piayeis; oi we ask foi lhe libeialion fiom evils, and lhese he has
called supplicalions; lhen he spoke of pelilions in oidei lo sum up bolh
(Sweele, i, 8,).
,. Ideological Foundations
As chaiacleiislic aspecls of Teodoies exegesis, we have noled, wilh iespecl
lo exegelical lechnique, his lileialism, and wilh iegaid lo his ideological
iesull, his diaslic ieduclion of lhe Chiislological inleipielalion of lhe o1.
To appieciale lhese chaiacleiislics adequalely fiom lhe hisloiical poinl of
view, we musl keep in mind lhal allegoiical lechnique and Chiislological
signicance of lhe o1 appeai as specic chaiacleiislics of Chiislian exegesis
of lhe o1 well beyond lhe Alexandiian spheie of inuence, even back almosl
lo lhe isl oiigins of lhe chuichs life. Tey aie closely coiielaled wilh one
anolhei in lhe sense lhal lhe allegoiical inleipielalion of lhe biblical lexl
had piecisely lhe puipose of biinging lo lighl lhe Chiislological signicance,
which was nol evidenl accoiding lo lhe lileial sense. Veiy eaily on (Paul, Ps.
Bainabas) use was made of lhis mannei of inleipielalion in polemics wilh
lhe Jews, who denied lhal meaning. Lillle by lillle, as lhe cenlei of giavily
shifed in lhe chuich fiom Jewish Chiislians lo Chiislians of Genlile oiigins,
lhal need nol only did nol lessen, bul was fell even moie, lo lhe exlenl lhal,
only by giving a Chiislological meaning lo lhe o1 was il iendeied accepl-
able lo many Chiislians who, inasmuch as lhey weie of pagan oiigin, had
no sympalhy foi Jewish liadilions and weie easily led lo iejecl lhem. In
olhei woids, in lhe face of lhe Maicionile and Gnoslic a imalion lhal lhe
o1 is lhe ievelalion, nol of lhe Supieme God, lhe Falhei of Chiisl, bul of lhe
infeiioi god, lhe so-called Demiuige, Calholic polemicisls (Juslin, Iienaeus,
Teilullian, Hippolylus) had giadually bioadened lhe iefeience lo Chiisl,
always making use of lhe allegoiical lechnique, in oidei lo bind closely lo-
gelhei lhe old and lhe new economy. In lhis sense, lhe Alexandiian exegeles,
in spile of lheii fuilhei bioadening of allegoiy, above all by means of lhe
conliibulion fiom Philos exegesis, had iemained in lhe subslance of lheii
exegesis in lhe mainslieam of lhe liadilion. Te sepaialion occuiied lalei,
Biblical Exegesis and Heimeneulics in Syiia 8ir
in lhe couise of lhe fouilh cenluiy, foi vaiious molives which inleiacled
among lhemselves.
In lhe isl place, we musl lake inlo accounl lhe culluial conlexl in which
Anliochene exegesis was exeicised. Te Council of Conslanlinople of 8r,
in addilion lo lhe ialicalion of lhe condemnalion of lhe Aiians and olhei
heielics, had iepiesenled lhe liiuimph of Anlioch al lhe expense of iival
Alexandiia, and even of Rome which suppoiled lhe Egyplian meliopolis.
Al lhe same lime, Anlioch had seen a giowlh in ils dominanl iole also in lhe
aiea of lhe adminislialive sliucluie of lhe easlein pail of lhe empiie. Te
sense of lhe supeiioiily now allained, accompanied by lhe unplacaled mem-
oiy of lhe long, painful polemics now vicloiiously concluded, imposed spe-
cic chaiacleiislics on lhe culluial ouiishing which accompanied Anliochs
polilical-ieligious ascendancy, in lhe sense lhal lhe Anliochene leacheis weie
vividly awaie of consliluling, in lhe conlexl of easlein Chiislianily, lhe wil-
nesses and avengeis of lhe aulhenlic deposil of failh, augmenled, claiied,
and deepened wilh iespecl lo lhe impeifecl elaboialion of lhe pieceding
eia, which was diamalically poinled oul by lhe Aiian Ciisis and lhe olhei
ciises which had accompanied il. Il is piecisely in lhe name of lhis mod-
ein advanced oilhodoxy lhal lhese leacheis do nol hesilale lo iejecl even
solid liadilions, which aie now seen as eiioneous and lhus unacceplable.
To limil ouiselves lo lhe aiea of exegesis and lo oui aulhoi, il can be noled
wilh how much supeicial disdain Teodoie iejecls (Comm. Io., CSCO rro,
r,) lhe liadilional division of John r: Wilhoul him nolhing was made.
Whal has been made in him was life, in favoi of lhe iecenl division wilh an
anli-Aiian and anli-Macedonian meaning, Wilhoul him nolhing has been
made of lhal which has been made. In him was life,
ro
as he obseives lhal
nol eveiylhing which has been made by means of lhe Logos was life. Te
ailiculalion of lhe Johanine passage, consliucled on lhe coiiespondence
lhiough himlwilhoul himlin him, which Heiacleon and Oiigen had caughl
so well, complelely escaped Teodoie.
Neveilheless, lhe ieaclion lo Alexandiian allegoiism had begun in lhe
Syio-Paleslinian iegion, as we have alieady noled, much eailiei lhan Diodoie
and Teodoie. To lhe piogiammalic opposilion of lhe Anliochene spheie
of inuence, of an Asialic foimalion, lo lhe Alexandiian (one lhinks of
Euslalhius) weie added, on lhe one hand, lhe necessily of iesponding lo lhe
ro. Te lexl was punclualed lhus (Ambiose, Chiysoslom) because lhe punclua-
lion wilhoul him nolhing was made oeied an oppoilunily foi lhe Aiians lo
include among all lhings ciealed by lhe agency of lhe Logos also lhe Holy Spiiil,
who lhus luined oul lo be a ciealuie and nol God.
8ii Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
ciilicism of Poiphyiy, who had accused Chiislian exegesis of laking iefuge
in allegoiism in oidei lo explain lexls of lhe o1 which weie unlenable and
absuid accoiding lo lhe lileial sense, and on lhe olhei, a ceilain incipienl
hisloiical sensilivily which naturaliter inclined lowaid a iespecl foi lhe lel-
lei of lhe biblical lexl. Even an Oiigenisl such as Eusebius of Caesaiea had
heeded bolh of lhese necessilies and, albeil wilhoul ienouncing allegoiizing,
had bioadly iehabililaled lhe lileial meaning of Sciipluie. His example sel lhe
liend foi lhe iegion. In lhis sense, Diodoie and Teodoie had found lhe way
well piepaied befoie lhem and, piobably laking inlo accounl as well ceilain
chaiacleiislics of Jewish exegesis of lhe Sciipluie,
rr
lhey had accenlualed
and juslied al lhe lheoielical level lhe lendency which had been caiiied
foiwaid, afei Eusebius of Caesaiea, by Acacius, Apollinaiis, and Eusebius of
Emesa. Neveilheless, if lhe lileial inleipielalion of lhe o1 necessaiily caiiied
wilh il lhe ieduclion of Chiislological meaning, il was nol indispensable lo
accenluale lhe exlenl we nolice lhis in Teodoie, since a gieal numbei of
piophelic passages weie open lo inleipielalion in a Chiislological sense
while iespecling lhe lellei of lhe biblical lexl, and in facl had been so in-
leipieled since lhe eailiesl days of lhe chuich. Te Eusebian inleipielalion
of lhe o1 had conlinued lo be fundamenlally Chiislological. Il is necessaiy,
howevei, lo seek fuilhei and beyond lileialism foi lhe molivalion which
impelled Teodoie in facl lo iemove Chiisl fiom lhe o1.
We have explained above how lhe lendency lo inleipiel lhe o1 in a
Chiislological sense by making use of lhe allegoiical lechnique had been
imposed, in lhe second and lhiid cenluiies, by lhe necessily of opposing lhe
sciipluial dualism of lhe Gnoslics and Maicioniles wilh a unilaiy and all-
embiacing inlepielalion of lhe Old and New Teslamenls in a Chiislological
key. Al lhe lime of Teodoie lhis dangei had been iemole foi some lime,
noi does il seem lhal lhe dangei, lo some exlenl analogous, iepiesenled by
Manicheism had been peiceived in Calholic ciicles wilh lhe same inlensily
and sense of uigency. As lhe objecl lowaids which lhal inleipielalion was
diiecled ieceded, ils insliumenl, lhal is, allegoiizing, saw a diminulion of
rr. Fiom hinls in some Chiislian exegeles beginning wilh Oiigen, lheie aie
nolices lhal lhe Jews al lhal lime weie accuslomed lo modify lhe messianic inlei-
pielalion, alieady liadilional in lheii ciicles, of vaiious o1 passages by iefeiiing
lhem inslead lo peisonages and evenls fiom lheii hisloiy (Ezekiel, Zeiubbabel, lhe
Maccabees), in opposilion lo lhe Chiislians who consideied lhose piophecies lo be
iealized in Chiisl. Cf. Oiigen, Princ. ,r, foi Gen. ,:ro; Cyiil, PG ,i, ro, foi Zach
ro:,; Teodoie, Co. Ps, p. , Devi. foi Ps i; Chiysoslom, PG ,,, , foi Mic ,:ri;
Teodoiel, PG 8r, rro8. rr,o foi Ezek :r; ,:iii,.
Biblical Exegesis and Heimeneulics in Syiia 8i
ils own signicance and a peiceplion of how much lheie was in il which
was aibiliaiy and foiced. Teodoie lhus fell himself fiee lo inleipiel lhe
o1 wilhoul having lo be subjecl lo exleinal condilions. He did lhis diiecled
only by his own peisonal Vorverstandnis, which diove him in piecisely lhe
opposile diieclion, lhal is, lo emphasize nol so much lhe conlinuily as in-
deed lhe iupluie belween lhe Old and lhe New Teslamenls in lhe foolsleps
of Paul and John. In a passage of lhe Commentary on Zechariah Teodoie
inleipiels lhe iidei who appeais lo lhe piophel in Zech r:8 (PG oo, ,or.) as
an angel and excludes lhe possibilily lhal il could indicale symbolically lhe
Son of God, as inslead lhe Alexandiian inleipielalion wished. He obseives
lhal lhe o1, in opposilion lo pagan polylheism, knew God only in His unily
and nol as Falhei and Son.
ri
Oi ialhei, lhe lallei was known in lhe old
economy only as lhe fuluie Messiah, lhal is, only in his human naluie and
nol in his divine naluie, which he ievealed only lhiough his Incainalion.
r

Il is lo be noled heie lhal lhe cleai dislinclion belween lhe Messiah as a hu-
man being of lhe o1 and lhe Son of God of lhe 1 coiiesponded well lo lhe
Anliochene Chiislology and, in pailiculai, lo lhal of Teodoie, who was so
allenlive in dislinguishing lhe lwo even lo lhe poinl of making of lhem lwo
dislincl subjecls, as we have seen. Piecisely on lhis accounl he would have
scandalized any Alexandiian. In Com. Io., CSCO rro, iir Teodoie conims
lhal lhe incainale Chiisl ievealed lhe Chiislian leaching as a lhiid iealily
following on paganism and Judaism; opposed lo pagan polylheism, moie
complele wilh iespecl lo Jewish monolheism inasmuch as il ievealed lhal
lhe one God is ailiculaled in a Tiinilaiian fashion in lhiee Peisons. Such a
diachionic ailiculalion of lhe concepls of lhe one and lhe liiune God and
of Chiisl as God and as human ceilainly did nol invile a seeking of Chiisl
in lhe o1, inasmuch as il lended naluially lo emphasize above all lhe novelly
iepiesenled by lhe 1 wilh iespecl lo lhe o1.
Tis piopensily was inlensied in Teodoie by lhe docliine, peculiai
lo him, which modein scholais have dened as lhal of lhe lwo ages. Tis
docliine, while cleaily opposing lhe piesenl age, chaiacleiized by sin and
disliess, lo lhe fuluie age which will see only peifeclion and happiness, lakes
inlo accounl lhal, duiing lhe piesenl age, lhe fundamenlal evenl of salvalion
has been iealized wilh lhe Incainalion. Il has modied lo such an exlenl lhe
ri. Teodoie obseives lhal il is foolish lo hold lhal, when lhe o1 menlions an
angel oi a iulei, il inlends lo iefei lo Chiisl in his qualily as lhe Son of God. In lhis
way, he is able lo deny lhe liadilional inleipielalion which iecognized Chiisl as lhe
subjecl of lhe o1 lheophanies and applies lhem lo angels.
r. In lhis sense, cf. as well Hom. cath. i,i, p. r Tonneau.
8i Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
couise of lhis age as lo conslilule lhe anlicipalion of lhe fuluie age. Even if,
afei lhe Incainalion, sin and dealh conlinue lo feslei in lhe woild, a new
phase has begun in lhe piesenl age chaiacleiized by lhe economy of lhe Spiiil
and of giace, quile dislincl fiom lhe pieceding phase chaiacleiized by lhe
economy of lhe Law. Tis new phase is lolally oiienled lowaid lhe momenl
of nal consummalion, of which il conslilules lhe foielasle and piomise.
r

Tus even lhe docliine of lhe lwo ages diove Teodoie lo emphasize moie
lhe iupluie lhan lhe conlinuily belween lhe lwo Teslamenls. If he conlinued
lo concein himself wilh lhe o1, he did so in lhe guise of a hisloiian inleiesled
in lhe hisloiy of Isiael consideied as lhe pie-hisloiy of lhe Chiislian people,
and also foi lhe puipose of poinling oul ils conlenls of a moial chaiaclei,
which weie peiennially valid. Te hisloiy of Isiael, howevei, was consideied
by him lo be a momenl of divine ievelalion which had come lo a conclu-
sion. Founded on lhe docliine of a veiy iigid monolheism, il was meiely
a piopaedeulic momenl wilh iespecl lo lhe denilive ievelalion of God as
Tiinily, which occuiied only wilh lhe 1. Tis is why Teodoie was moved
lo inleipiel lhe lwo Teslamenls as lwo enlilies unielaled lo one anolhei.
Wilh lhis puipose in mind, his piefeiied exegelical insliumenl suiled him
peifeclly, lhal is, a iigidly lileial inleipielalion.
Eui1ios
Commentarii in johannem. Preface Syiiac: RB i (r,i) ,io,r.
In Genesim: Syiiac fiagmenl (B.M.dd r,.r8,, fol. r,:r): Museon ,,
(r,oi).
Tonneau, R.-M., Teodore du Mospueste. Interpretation du livre de Gense
(Val. Syi. rio, fol. IV): Museon oo (r,,) ,o.
r. Teiefoie il is nol by chance lhal lhe docliine of lhe lwo ages was pioposed
above all in lhe commenlaiies on Paul and John and, by conliasl, was almosl
lolally absenl in lhe commenlaiy on lhe Minoi Piophels. Inasmuch as lhey weie
included in lhe o1 economy, lhe piophels found lhemselves in lhe conlexl of lhe
piesenl age befoie lhe Incainalion and did nol pailicipale in lhe new phase which
began in lhis age wilh lhe coming of Chiisl. In lhis iegaid, il can be noled also lhal
Teodoie, who is as spaiing as possiblewilh lhe exceplion of lhe pieface lo lhe
Commentary on jonahin lhe use of typos lo piesenl lhe ielalionship belween lhe
o1 and 1, by conliasl uses lhis leim quile fiequenlly ( forma in lhe Lalin liansla-
lion of lhe commenlaiies on Paul) lo indicale lhe ielalionship of Chiislian baplism
wilh lhe baplism of Jesus, since lhis had pioleplically indicaled lhe beginning of
lhe fuluie age: Cf. foi example Com. Rom. ,,,, p. r i,,, Slaab; Hom. cath. r,,, p. r,
Tonneau.
Biblical Exegesis and Heimeneulics in Syiia 8i,
Tvnsin1ios
French
Expositio in Psalmos: Ps , (): Bible et Vie Chretienne o (r,,,) ,r.
S1cuirs
Amann, E. Teodoie de Mopsuesle. DTC r, (r,o): i,,8.
Biunel, A. M. Teodoie de Mopsuesle el le Canlique des Canliques. ETR , (r,,,):
r,,,o.
Bulhail, V. Kiilische Sludien zum neuen laleinischen Texl von Teodoi von
Mopsueslia. VSt ,, (r,r): r,.
Bullmann, R. Die Exegese des Teodor von Mopsuestia (posthum). Ediled by H. Feld
and K. H. Schelkle. Slullgail: Kohlhammei, r,8.
Biuyne, D. de, Le commenlaiie de Teodoie de Mopsuesle aux eplies de S. Paul:
RBen (r,ir) ,,.
Caiiaia, P. Un piesunlo allacco a Basilio di Cesaiea nel Commento alla Genesi di
Teodoio di Mopsueslia. In Paideia cristiana. Studi in onore di Mario Naldini,
rr,o. Rome: Giuppo Ediloiiale Inleinazionale, r,,.
Cailei, R. E. Chiysosloms d Teodorum Lapsum and lhe Eaily Chionology of
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Dekkeis, E. Un nouveau manusciil du commenlaiie de Teodoie de Mopsuesle
aux Eplies de S. Paul. SE o (r,,): i,.
Devieesse, R. Le commenlaiie de Teodoie de Mopsuesle sui les Psaumes: RB ,
(r,i8) ooo; 8 (r,i,) ,oi.
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Mopsuesle:: RB , (r,o) oi,,.
. Anciens commenlaleuis giecs de lOclaleuque: RB , (r,o) iorio, o8.
. La melhode exegelique de Teodoie de Mopsuesle: RB , (r,o) io,r.
. Essai sur Teodore de Mopsueste. STesli. Rome, r,8.
Dubie, M., and A.-G. Hamman. Teodore de Mopsueste, Les Homelies catechetiques.
Traduit du syriaque de M. D. nnotations de M. D. et .-G. H. Les Peies dans la
foi oio. Paiis: Migne, r,,o.
Ducios, X. LEuchaiislie chez Teodoius Mopsueslenus dapies son commenlaiie
sui lEvangile selon Jean. In ctes du :r
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Paris :,,r juillet r,,8, ,,os. Paiis: Sociele Asialique, r,,.
Falica, L. I Commentari a Giovanni di Teodoro di Mopsuestia e di Cirillo di
les -sandria. Confronto fra metodi esegetici e teologici. Sludia Ephemeiidis
Auguslinianum i,. Rome: Inslilulum Paliislicum Auguslinianum, r,88.
. Il commenlo di Teodoio di Mopsueslia a Giovanni r:rr8. Koinonia r
(r,8,): or,8.
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Mopsueslia al Quailo Vangelo: Greg o, (r,8o) io,,,.
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Teodoro di Mopsuestia e Cirillo di lessandria. OCA io. Rome: Ponlicio
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Galliei, P. Tedoie de Mopsuesle: sa viaie pensee sui lIncainalion: RSR , (r,,,)
ror8o, 8oo.
Gia n, F. Une page ieliouvee de Teodoie de Mopsuesle. In Tribute to rthur
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Gieei, R. A. Teodore of Mopsuestia. Exegete and Teologian. London: Te Failh
Piess, r,or.
Giegoiy, C. D. Teodore of Mopsuestias Commentary on Romans. n nnotated
Translation. Diss., Soulhein Baplisl Teological Seminaiy, r,,i.
Guida, A. La iinunzia evangelica ai beni; la polemica di Guiliano e la ieplica di
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. Il commenlo a Luca di Teodoio di Mopsueslia. Fiammenli veii e piesunli.
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r,o.
Macina, M.-R., Lhomme a lecole de Dieu. DAnlioche a Nisibe: Piol heimeneu-
lique, lheologique el keiygmalique du mouvemenl scoliasle nesloiien: PGC i
(r,8i) 8ori, ioor.
Maiucci, C. anliochena conlio alessandiina: lesegesi lelleiale
di Teodoio di Mopsueslia. In I Padri della Chiesa e la Teologia. In dialogo con
Basil Sludei, ediled by A. Oiazzo, 8ro. Cinisello Balsamo: Ed. Paoline, r,,,.
McKenzie, J. L. Te Commenlaiy of Teodoie of Mopsueslia on John r:o,r. TS
r (r,,): ,8.
McLeod, F. G. Te Image of God in the ntiochene Tradition. Washinglon, D.C. r,,,.
Mc Namaia, K. Te Pioblem of Teodoie of Mopsueslia: ITQ i (r,,,) r,,8.
Macombei, W. F. Newly Discoveied Fiagmenls of lhe Gospel Commenlaiies of
Teodoie of Mopsueslia: Museon 8r (r,o8): r,.
Noiiis, R. A. Manhood and Chiisl. Sludies in lhe Chiislology of Teodoie of
Mopsueslia. Oxfoid: Claiendon Piess, r,o.
Ogaia, F. De typica apud Chrysostomum prophetia: Greg i (r,) oi,,.
Oalibia, I. La vida ciisliana, lipo de las iealidades celesles. Un conceplo basica de
la leologia de Teodoio de Mopsuesla. Scriptorium Victorienne r (r,,): roo.
Biblical Exegesis and Heimeneulics in Syiia 8i,
Pioulx, P. Paradigme de kerygme baptismal. Les Homelies catechetiques de Teo dore
de Mopsueste. Diss., Innsbiuck, r,oos.
Quaslen, J. Te Liluigical Myslicism of Teodoie of Mopsueslia. TS r, (r,,):
r,.
Reinink, G. J. Die Exegese des Teodoi von Mopsueslia in einem anonymen neslo-
iianischen Kommenlai zum Neuen Teslamenl. StPatr r, (r,8,): 8r,r.
Romanides, J. S. Highlighls in lhe Debale ovei Teodoie of Mopsueslias Chiislol-
ogy and Some Suggeslions foi a Fiesh Appioach. GGTR ,li (r,,,s): ro8,.
Rompay, L. Van. Quelques iemaiques sui la liadilion syiiaque de loeuvie exege-
lique de Teodoie de Mopsuesle. In Symposium, , r,8l8,.
Schfeidieck, K. Das johannesverstandnis des Teodor von Mopsuestia. Diss., Bonn,
r,,8.
. Teodoi von Mopsuesle als Exegel des vieilen Evangeliums. StPatr ro (r,,o):
iio.
Sembiano, L. Leimeneulica biblica di Teodoio di Mopsueslia nei fiammenli siiiaci
del Commenlaiioai Salmi. In I Padri della Chiesa e la Teologia. In dialogo con
Basil Sludei, ediled by A. Oiazzo, ro,ri. Cinisello Balsamo: Ed. Paoline, r,,,.
Sliolhmann, W. Dei Kohelel-Kommenlai des Teodoi von Mopsueslia. In Religion
im Erbe gyptens. Beitrage zur spatantiken Religionsgeschichte zu Ehren von
lexander Bohlig. Hrg. von Manfred Gorg (gyplen und Alles Teslamenl r),
vol. io, r8o,o. Wiesbaden: Haiiassowilz, r,88.
Sullivan, F. A. Some Reaclions lo Devieeses New Sludy of Teodoie of Mopsuesle.
TS ri (r,,r): r,,io,.
. Fuilhei Noles on Teod. Mops. (Reply lo J. L. McKenzie). TS io (r,,,): io,,.
Teodoio di Mopsueslia. Commentario al Vangelo di Giovanni. Rome: Boila, r,,r.
Tyng, D. Teodoie of Mopsueslia as an Inleipielei of lhe Old Teslamenl: jBL ,o
(r,r) i,8o.
Vaccaii, A. In maigine al commenlo di Teodoio Mopsuesleno ai salmi: Fs.
G. Mercati r. Sludi e Tesli rir. Valican r,o.
Vagaggini, C. Loidinazione delle diaconesse nella liadizione gieca e bizanlina:
GCP (r,,)
Vaggione, R. P. Some Neglecled Fiagmenls of Teodoie of Mopsueslias Contra
Eunomium: jTS (r,8o).
Vogl, H. J. Bemeikungen zu Exegese und Chiislologie des Teodoi von Mopsues-
lia. HC 8 (r,,,l,o): oo,,,.
. Unleischiedliche Exegese dei Alexandiinei und dei Anliochenei. Cyiillische
Umdeulung chiislologischei Texle des Teodoi von Mopsueslia. In Stimuli.
Exegese und ihre Hermeneutik in ntike und Christentum. Feslschiif fui Einsl
Dassmann, ed. G. Schllgen and C. Schollen (JAChe, B. i), ,,o,. Munslei:
Aschendoi, r,,o.
8i8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
. Exegese des Teodoi von Mopsueslia: Fs. V. Brandmuller. Padeiboin r,,,,
,i,.
Vbus, A. Regaiding lhe Teological Anlhiopology of Teodoie of Mopsueslia:
CH (r,o): rr,i.
Vosle, J.-M. Loeuvie exegelique de Teodoie de Mopsuesle au IIe Concile de
Conslanlinople: RB (r,i,).
. Teodoie de Mopsuesle sui les Psaumes: ng (r,i).
Wickeil, U. Sludien zu den Pauluskommenlaien Teodois von Mopsueslia als
Beiliag zu seinei Teologie. Diss., Tubingen, r,,,.
. Die Peisnlichkeil des Paulus in den Pauluskommenlaien Teodois von
Mopsueslia. ZNV , (r,oi): ,roo.
. Sludien zu den Pauluskommenlaien Teodois von Mopsueslia. Als Beiliag
zum Veislndnis dei Anliochenischen Teologie. BZNV i, (r,oi): rr,i.
Wienweeide, A. J. De heimeneuliek van Teodoius van Mopsueslia en haai lo-
epassing op Schiifplaalsen uil de Psalmen en de kleine Piofelen, die in hel 1
op de Chiislus woiden beliokken. VoxT (r,os): ioi,.
Wiles, MlF. Teodoie of Mopsueslia as iepiesenlalive of lhe Anliochene school. In
Cambridge History of the Bible r, ediled by H. N. Spiengei, 8,,ro, r,,o.
Young, F. M. Chiislological Ideas in lhe Gieek Commenlaiies on lhe Epislle lo lhe
Hebiews: jTS (r,o,).
Yousif, P. Tiaduzioni siiiache di Teodoio di Mopsueslia. In utoriclassici in lingue
del Vicino e Medio Griente. tti del III, IV e V Seminario sul tema. Recupero di
testi classici attraverso recezione in lingue del Vicino e Medio Griente, ediled by
G. Fiaccadoii, rroi. Rome: Islilulo Poligiaco e Zecca dello Slalo, r,,o.
Zahaiopoulos, D. Z. Teodoie of Mopsueslias Ciilical Melhods in Old Teslamenl
Sludy. Dissertation bstracts io (r,o,): i,oroi. Boslon.
. Teodoie of Mopsueslia: Views on Piophelic Inspiialion: GGTR (r,,8).
. Teodore of Mopsuestia on the Bible. Study of His Gld Testament Exegesis. New
Yoik: Paulisl Piess, r,8,.

xii. As1iviUs oi Am.si. (ol,ioli,)
Boin in Anlioch, accoiding lo Bauei, and also liained in Anlioch, Asleiius
ieceived a high iheloiical educalion (Speyei r,8o, oi). His ecphrasis, oi
iheloiical exeicise, celebialing Euphemias mailyidom in Chalcedon, dales
fiom befoie his piieslly oidinalion. Alieady an adull al lhe lime of Julian, he
became bishop of Amasea, succeeding Eulalius, possibly in ,o, and ieached
Biblical Exegesis and Heimeneulics in Syiia 8i,
an old age. Te dale of his dealh is unknown, peihaps belween io and i,.
No conlempoiaiy nolice of him is liansmilled. He began lo be invoked as
an aulhoiily suppoiling lhe cull of icons only in lhe eighlh cenluiy, al lhe
Council of Nicea II in ,8,.
He was a highly educaled and open-minded cleiic, al ease in addiessing
an equally educaled audience. Amasea (Ponlus) was lhe biilhplace of lhe
geogiaphei Sliabo; il was a piospeious cily in lhe fouilh cenluiy c.i., wilh a
sliong Chiislian communily, a mililaiy gaiiison, and a lively commeicial and
culluial aclivily (Wilson). Asleiiuss wiilings leslify lo a lhoiough knowledge
of Gieek lileialuie and iheloiics, beneling fiom lhe Second Sophislic, and
demoslialing a bioad familiaiily wilh medicine and naluial sciences. Pholius
included exliacls fiom len of Asleiiuss homilies in his codex i,r. Fouileen
aulhenlic homilies (CPG ioo, r) have been published by C. Dalema, lhe
isl homily, incomplele, dealing wilh Te Rich Man and Lazaius in Luke
ro:r,r. Quolalions of olhei homilies ciiculale in catenae (A. Mai r,,).
Mosl of Asleiiuss homilies aie losl.
In Dalemas numbeiing of lhe Homilies, Homily I expands lhe sloiy of
Lazaius and Dives, in Luke ro; II also expounds Luke ro, lhe dishonesl slew-
aid; III chaslises avaiice, wilh a weallh of biblical cilalions; V discusses Mall
r,:ri, on maiiiage and divoice; VI emphasizes Dan r, wilh lhe edifying
examples of Daniel and Susanna; VII commenls on John , and lhe man
boin blind; VIII gloiies al lenglh lhe aposlles Pelei and Paul; XII oeis a
biblical medilalion on Slephen, lhe piolomailyi; XIII slales lhe meaning of
penance, againsl Novalian; XIV exhoils lo fasl duiing Lenl. Essenlially lhey
aie exhoilalions lo lead a sobei life and caie foi lhe neighboui (Dalema,
xxvii). Asleiius was sliongly inuenced in his views on elhics by lhe cyni-
cal-sloical moial philosophy (xxviii) and dependenl on lhe Cappadocian
Falheis, moslly Giegoiy of Nyssa. His lheological liaining can be called
biblical. In lhe few passages wheie he sleps inlo lhe bieach foi lhe puiily of
liadilional docliine, he does so wilh simple biblical aigumenls. He piobably
had no eye foi lhe dogmalic conlioveisies of his days (xxxii).
Te o1 gave Asleiius abundanl ieasons and conslanl examples foi
explaining lhe moial lessons of 1, foi inslance in hom o on Daniel and
Suzanna. He sliessed lhe supeiioiily of 1 ovei o1, of Paul ovei Moses (hom.
8, r, ,). His anli-Jewish piopensily is shaip and aggiessive (&, i, r; r, r,
ilr,, r). Jews aie seen as lhe muideieis of Jesus (r, r,, i, based on Mall
i,:i,; cp. hom. ,, 8, l,, ). A dislinclive slance of Asleiiuss pieaching is his
piolesl againsl social injuslice and againsl lhe disciiminalion of women.
8o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Eui1ios
PG o, ro8,.
Bielz, A., Studien und Texte zu sterius von masea, TU o, r, Leipzig, r,r.
Dalema, C., sterius of masea. Homiliae IXIV. Leiden r,,o.
hom. r,, ro: Dalema, C., SE i (r,,8r,,,) o,.
Mai, A., Scriptorum veterum nova collectio ,. Rome r8,, oo,,o,.
Tvnsin1ios
German
hom. r,: Engelhaidl, J. C. von. Eilangen r,r.
S1cuirs
sterius von Kappadokien, Die theologischen Fragmente. Inlioduclion, lexl, liansla-
lion, and commenlaiy by M. Vinzenl. VigChrS io. Leiden: Biill, r,,.
Auf dei Maui, H. Die Osleihomilien des Asleiios Sophisles als Quelle fui die
Geschichle dei Osleifeiei. TTS r, (r,o,): XVlrr,.
Kinzig, W. Bemeikungen zui Psalmenexegese des Asleiius, in Christliche Exegese
Zwischen Nicea und Chalcedon, eds. J. van Ooil and W. Uliich, Kampen,
Nelheilands: Kok Phaios, r,,i, ror.
. In Search of sterius. Studies on the uthorship of the Homilies on the Psalms.
Foischungen zui Kiichen- und Dogmengeschichle, ,. Gllingen: Vanden-
hoeck & Rupiechl, r,,o.
. Asleiius Sophisla odei Asleiius Ignolus: Eine Anlwoil. VC , (r,,r): 88,8.
. Erbin Kirche die uslegung von Psalm ,.r in den Psalmenhomilien des sterius
und in der lten Kirche. AHAW r,,o.i. Heidelbeig: Winlei, r,,o.
Ramella, P. A. Lesegesi biblica in sterio di masea. Diss., Tuiin, r,,r,,,.
Richaid, M. Asleiii Sophislae. Commenlaiioium in Psalmos quae supeisunl acce-
dunl aliquol homiliae anonymae. SG.S XVI (r,,o): ri,.
Schmid, M. Beitrage zur Lebensgeschichte des sterius von masea und zur philolo-
gischen Vurdigung seiner Schrifen. Diss. Munich r,ro.
Skaid, E. Asleiius von Amaseia und Asleiius lhe Sophisl: SG io (r,o) 8ori.
Speyei, W. Die Euphemia-Rede des Asleiius von Amaseia. Eine Missionschiif fui
gebildele Heiden: jC r (r,,r) ,,.
. RC, Suppl. (r,8o) oio,.
Tummel, H. G. Die Fruhgeschichte der ostkirchlichen Bilderlehre. Texle und
Unleisuchungen zui Zeil voi dem Bildeislieil. TU r,. Beilin r,,i, ,,8.
Wilson, D. R. Amaseia: R. Slillwell, al., eds., Princeton Encyclopedia of Classical Sites.
Piincelon r,,o, ,.
Biblical Exegesis and Heimeneulics in Syiia 8r
xiii. PoivcuvoiUs oi Av.mi. (u. c.. o)
Bishop of Apamea, in Syiia, and a biolhei of Teodoie of Mopsueslia,
Polychionius wiole commenlaiies on seveial books of lhe o1, in pailiculai
on Daniel and Ezechiel (CPG II, 8,8-8o). He shaied his biolheis hisloiical
undeislanding of sciipluie, bul in conliasl lo him imly admilled lhe canon-
icily of lhe Book of Job. Te fiagmenls of his woiks belong lo Commentaries
on Daniel, Gn Ezechiel, and Gn job. A pseudo-Chyisoslomian Commentary
on jeremiah (PG o, ,,ro8), somelimes alliibuled lo Polychionius, seems
apociyphal. A iepiinl of Mais edilion can be found in lhe supplemenl of
Migne, PG roi. Te fiagmenls on Job belong lo lhe catenae P. Junius (Young),
London, ro,, iepiinled in PG ,, r,o; a piologue lo lhe Book of job
and a compilalion of fiagmenls conceining len souices of obscuiily in lhe
ixx aie iendeied in Lalin by P. Comilolus, Catena in beatissimum job abso-
lutissima, Venice, r,,,, ,8; lhe piologue, in Gieek, is included in D. O.
Wahiendoif, Meditationes de resurrectione, speciatim jobi, Gllingen, r,8,
ri; lhe compilalion, in Gieek also, is included in Pholius, mphilochia,
Quaestio CLII (PG ror, 8ro).
Polychionius iepioves Oiigenisl allegoiism: Gn Ezechiel, i8:i (Mai,
III). He shows a ieal expeilise in lhe philological commenlaiy of sciip-
luie: He knows how lo deepen his undeislanding of a given lexl, how lo
lislen lo ils coheience haidly peiceplible al lhe lileial level. He combines
a compiehension and a lhoiough liaining in hisloiy and aichaeology, iaie
among his conlempoiaiies, wilh a dislinclive sense foi (biblical) language
(Baidenhewei r,i). Like Teodoie, he piefeis explaining piophelic slale-
menls by applying lhem lo dala close lo lhe piophels lime, ialhei lhan giving
lhem a messianic ielevance.
Eui1ios
PG ,, r,o.
com. in Dan.: A. Mai, Script. vet. nova coll., Rome r8i,, I, i, ro,oo; ind ed.
I, , ri,.
com. in Ezech.: A. Mai, Nova Patr. bibl. VII. i, Rome, r8,, ,iri,.
com. in jer.: PG o, ,,ro8.
Cavalleia, F., Les fiagmenls de sainl Amphiloque dans lHodegos: RHE 8
(r,o,) 88,r.
Faulhabei, M., Die Propheten-Catenen nach romischen Handschrifen. Fieibuig
r8,,, r8r8.
Mai. A., Rome r8i,: I, i, ind ed. ro,oo; I, , ri, (PG roi); VII, i,
,iri,.
8i Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
S1cuirs
Baidenhewei, O., Polychronius, Bruder Teodors von Mopsuestia und Bishop von
pamea, Fieibuig i. Bi., r8,,.
. Geschichte der altkirchlichen Literatur, III (r,i, r,oi; WBG, Daimsladl) i.
Beilini, U., La calena giaeca in Giobbe: Bib (r,i) ri,i.
Dennefeld, L., Der alttestamentliche Kanon der antiochenischen Schule. Fieibuig
r,o,, oro,.
Dieu, L., Le commenlaiie sui Jeiemie: RHE r (r,r) o8,,or.
Faulhabei, M., Propheten-Catene. Fieibuig r8,,.
Hagedoin, U. and D., Die alteren griechischen Katenen zum Buch Hiob I. Einleilung,
Piologe und Epiloge, Fiagmenle zu Hiob r, r8. ii (PTS o). Beilin New
Yoik r,,, ro,.
Vaccaii, Un commento da Giobbe di Giuliano di Eclano. Rome r,r,.
Weimann, C., Hiobkommenlai: TRev r, (r,ro) ir8.
xiv. NiiUs oi Acvv. (u. c.. o)
Te abbol of a monasleiy neai Ancyia (Ankaia), Nilus was a disciple of
John Chiysoslom, and a conlempoiaiy of Pioclus, Palladius, Maik lhe
Heimil, and Isidoie of Pelusium. In his exegesis he closely followed Oiigen.
Wilhoul inlending lo saciice lhe lileial oi hisloiical sense (i, ii), allego-
iies aie piivileged in an abundanl coiiespondence ieminiscenl of Isidoie
of Pelusium, which include many lelleis giving answeis lo queslions aboul
sciipluie. Foi Nilus sciipluie is piedominanlly a spiiilual nouiishmenl lhe
longing foi which leslies lo oui dignily as spiiilual beings (PG ,,, irc),
a living walei quenching lhe lhiisl of a monks life (rob), a dish wilh lhe
delicious avoi of honey (r8oc). Te books of lhe Bible may disappoinl by
lheii exleinal appeaiance, and lheii slyle be an immediale deleienl, bul due
lo lhe mysleiies hidden in lhe leachings of Chiisl lhey become waleis gush-
ing foilh inlo eleinal life, which heal, puiify, illuminale lhose who believe,
supeinaluial and wondeiful waleis (iod) (Kiichmeyei r,oo, ro,). In lhe
essay d gathium monachum, Nilus discusses lhe bonds belween sciipluie
and piayei-life (PG ,,, 8i,,). His Commentary on Canticles (CPG oo,r),
menlioned in d gathium, is losl; ils iemains suivive only in catenae
(Deveesse), as do lhe scholies enumeialed by Geeiaid, in Clavis, n. oo,.
CPG III r,r8i: n. oo8.
Biblical Exegesis and Heimeneulics in Syiia 8
Eui1ios
PG ,,, 8rro,.
De magistris et discipulis: P. van den Ven, Un opuscule inedil alliibue a S.
Nil: Fs. G. Kurth r. Lullich r,o8, ,8r.
S1cuirs
Biowning, R., Le commenlaiie de sainl Nil dAncyie sui le Canlique des Canli-
ques: REB i (r,oo) ro,rr.
Devieesse, R., Les anciens commentateurs grecs des psaumes. Valican r,,o.
Kiichmeyei, J., DSp (r,oo) rooro,.
Luca, S., Nilo dAnciia sull Ecclesiasle. Dieci scolii sconosciuli: Bib oo (r,,,)
i,o.
Sovic, A., De Nili monachi commentario in Canticum Canticorum reconstruendo:
Bib i (r,ir) ,i.
Tummel, H. G., Neilos von Ankyia ubei die Bildei: BZ ,r (r,,8) roir.
xv. Sivivi. oi G.v.i. (u. i,lr)
Seveiian, bishop of Gabala neai Laodicea in lhe iegion of Anlioch, was in-
uenlial in lhe ciicle of lhe Empiess Eudoxia, lhe ambilious wife of Empeioi
Aicadius (,,o8), lhe empiess noled foi hei hoslilily lo John Chiysoslom.
Tough devoled lo lhe Anliochene melhod of exegesis, Seveiian did nol
exclude fiequenl iecouise lo symbolic inleipielalion. His vocabulaiy deiived
fiom Diodoie of Taisus as did his dislinclions belween theoria, tropologia,
and allegoria (Voicu r,,o, ,oo). He inleipieled o1 poeliy lileially, using lhe
Bible as a souicebook foi naluial science. Seveiian of Gabala can al limes
be an enleilaining pieachei. He knows how lo covei lheological poinls in
agieeable language. Teiefoie, nolwilhslanding lhe judgmenl of so many
pievious scholais, in my opinion we aie nol juslied lo considei Seveiian
as a fh iank pieachei. A lhiid (oi even second) iank would suil him bel-
lei (Regluil, ).
His numeious homilies on biblical dala paiadoxically suivived undei
lhe covei of John Chiysosloms name, afei Seveiians legacy was al iisk lo
be placed undei a damnatio memoriae oideied by Juslinian againsl Seiveius
of Anliochs wiilings in ,o. A compiehensive sludy of Seveiian of Gabalas
homilelic commenls on lhe Bible is slill lacking. Seveiian has a vasl knowl-
edge of sciipluie and appaienlly likes lo show lhis. Especially in lhe openings
8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
of his homilies, he iegulaily quoles many veises. Tey foim lhe basis foi his
aigumenls, bolh in lhe piologues and in lhe main pail of lhe homily, and
lhey ofen sel lhe lone foi a seclion. Almosl conslanlly Seveiian conliasls
biblical quolalions wilh ialional aigumenls . . . seldom one has lhe impiession
lhal a lexl is quoled simply foi lhe sake of quoling (and demonslialing his
knowledge), nol lo suppoil his aigumenls (Regluil, r8i).
Vorks.
Exegelical homilies of Seveiian accoiding lo CPG II, r8,i,,, aie enumei-
aled as ieviewed by Voicu r,,o:
Exposition of the Epistle to the Galatians (losl, bul see i,,, r).
Gn Baptism and the Feast of the Epiphany.
r8,De de et lege naturae: PG 8, ro8r88.
Hom. de cu arefacta: PG ,,, ,8,,o.
io,Hom. de sigillis librorum: PG o, ,r
r8oDe paenitentia et compunctione: PG ,, io.
r8,Hom. in ascensionem d.n. I.C. et in principium ctorum: PG ,i,
,,,i.
r88De Spiritu sancto: PG ,i, 8rio.
r8,De Christo pastore et oue: PG ,i, 8i,o.
r,oIn psalmum ,o: PG ,,, oori.
r,rIn Psalmum ,,: PG ,,, or,o.
r,iHom. de legislatore: PG ,o, ,,ro.
r,In illud. In qua potestate haec facis (Mt :r.:,): PG ,o, rri8.
r, (+ir,)In cosmogoniam homiliae ro: PG ,o, i,,oo, undei lhe
name of Chiysoslom, and eighl olhei homilies, in Gieek.
r,,Quomodo animam acceperit damus: Savik ,, o8,.
r,oDe serpente homilia: PG ,o, ,,,ro.
r,,In Genesim sermo :: PG ,o, ,iiio.
r,8In illud. Pone manum tuam (Gen i:i): PG ,o, ,,o.
r,,In meretricem et pharisaeum: PG ,,, ,ro.
iooIn lium prodigum: PG ,,, oi,o.
iorIn ullud. Quomodo scit litteras (Joh ,:r,): PG ,,, o,i.
ioiIn Chananaeam et Pharaonem: PG ,,, o,o.
ioIn illud. Non quod volo facio (Rom ,:r,): PG ,,, oo,.
ioIn incarnationem domini: PG ,,, o8,,oo. R. F. Regluil, Severian of
Gabala. Homily on the Incarnation of Christ. Amsleidam r,,i.
io,In proditionem servatoris: PG ,,, ,rio.
iooDe de: PG oo, ,o,,i.
io,Contra judaeos in serpentem aeneum: PG or, ,,8oi.
Biblical Exegesis and Heimeneulics in Syiia 8,
io8De sacriciis Caini: PG oi, ,r,ii.
io,De sigillis sermo: PG o, ,r.
iroIn illud. In principio erat verbum (Joh r:r) PG o, ,,o.
irrIn sanctam pentecosten: PG o, ,,8.
iriIn theophaniam: PG or, r,io.
irIn pretiosam et vivicam crucem: Savile ,, 8,8,oo.
irHomilia de pace: PG ,i, i,i8 = PL ,i, ,,8,,.
ir,In illud Pater, transeat a me calix iste (Mall io:,).
iroIn lotionem pedum: A. Wengei, Une homelie inedile de Seveiien de
Gabala sui le lavemenl des pieds: RByz i,Melanges V. Giumel II
(r,o,) ir,.
ir8Fragmenta in cta apostolorum: I. A. Ciamei, Catenae Gr. Patr. in
1.
ir,Fragmenta in epistulas s. Pauli: K. Slaab, Pauluskommentare.
Tiee aulhenlic homilies aie nol yel ediled:
ioDe centurione et contra Manichaeos et pollinaristas
irHom. in caecum natum
iiIn Noe et lios eius, de cherubim et in prophetam Gseam.
Olhei homilies ciiculale only in Aimenian, such as:
iDe pascha, deque catharis.
iIn illud. Libri aperti sunt (Dn ,:o).
ioDe adventu domini super pullum.
i,In illud. Vir quidam descendebat (Lk ro:,).
i,In matrem liorum Zebedaei: H. Joidan, rmenische Irenaeus Fragmente
(TU o, ), Leipzig r,r, i8, (lexl), r,8r8, (liansl.), Lehmann r,8i,
rr, and rr,.
Addilional homilies aie:
In illud. Secundum imaginem et similitudinem. Voicu r,,o, ,,,.
iooHomilia de nativitate, in Syiiac: C. Moss Homily on lhe Nalivily of
oui Loid by Seveiian of Gabala; Bull. of the School of Griental and frican
Studies ri (r,,8), ,,,o.
i,rDe Noe et rca (unpublished).
i8iIn natalem domini, Coplic: E. Poichei.
i8,Homilia in apostolos, Geoigian: M. van Esbioeck.
i8oIn pentecosten, Geoigian: M. van Esbioeck, Les Homiliaires.
Moie fiagmenls: i,,, rir.
Quaslen, III (r,oo), 88o.
In his conliibulion lo DSp of r,,o, Voicu adds anolhei lwelve homilies
as aulhenlic, which CPG counled as pseudo-chiysoslomian, among lhem:
In Genesim sermo r, PG ,o, ,r,ii; In job sermones :,, PG ,o, ,o,8i; De
8o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
tribus pueris sermo, PG ,o, ,,ooo; De caeco nato, PG ,,, ,i,; De caeco
et Zacchaeo, PG ,,, ,,,oro; In illud Quando ipsi subiciet omnia, CPG ,or;
In illud Genimina viperarum, CPG ,, = ir8; In postremum iudicicum,
CPG ,o8; In ascensionem Domini, CPG ,oi8.
A nal judgemenl by S. J. Voicu, EEC II (r,,i), ,,i speaks volumes foi
lhe piolic legacy of lhis Syiian pieachei: His exegelical posilions, slill in-
su cienlly sludied, come acioss as a mixluie of conliadicloiy lendencies.
CPG II (r,,) o888.
Eui1ios
PG ,o, i,,oo.
Diobnei, H. R., Die Beiechnung dei Aufeiweckung des Heiin nach diei
Tagen: TGl ,8 (r,88) o,r,.
Moss, C., De nativitate: BSGS ri (r,8) ,,,oo.
Slaab, K., Pauluskommentare (Rom, Heb). Munslei r,, ir,r.
Toiosian, Y., Severiani episcopi Gabalorum homilia IX: Baz ,, (r,,) rr
(in Aimenian).
Zellingei, J., Die Genesishomilien des Bischofs Severian von Gabala (Alllesl.
Abhandl. ,, r) Munslei r,ro.
Tvnsin1ios
German
Diobnei, Zellingei: above.
Weischei, B. M., Qerellos IVl: Traktate des Severianos von Gabala, Gregorios
Taumaturgos und Kyrillos von lexandrien (lhiopislische foischungen
,). Wiesbaden r,8o (liansl. fiom Elhiopian).
S1cuirs
Allendoif, H. D., Untersuchungen zu Severian von Gabala. Diss. Tubingen, r,,,
(lyp.): TLZ 8 (r,,8) ,88.
Aubineau, M., Un traite inedit de christologie de Severien de Gabala in Centurionem
et contra Manichaeos et pollinaristas, exploitation par Sevre dntioche (,r,) et
le Synode du Latran (o,,). CahOiienlalisme ,. Geneva: Ciamei, r,8.
. Un sermo acephalus ineditusCPG i,i: Seveiien de Gabala:ieslilue a
Cyiille de Jeiusalem: VC r (r,8,) i8,8,.
Bealiice, P. F., Due novi leslimoni della lavanda dei piedi in ela paliislica: Cioma-
Biblical Exegesis and Heimeneulics in Syiia 8,
zio di Aquileia el Seveiiano di Gabala: V. Saxei ed., Ecclesia orans. Fs. A. G.
Hamman: ug io (r,8o) i,.
. La lavanda dei piedi: Conliibulo alla sloiia delle anliche liluigie ciisliane. Rome
r,8.
Cacalleia, F., Une nouvelle homelie iesliluee a Seveiien de Gabala: BLE (r,i)
ri.
Dalema, C., De stamelende orator. Amsleidam r,8,.
. Towaids a Ciilical Edilion of lhe Gieek Homilies of Seveiian of Gabala: GLP
r, (r,88) ro,r,.
Diobnei, H. R. Seveiian von Gabala. Die Beiechnung dei Aufeiweckung des Heiin
nach diei Tagen (CPG i,,lri). Edilion, beiselzung, Kommenlai. TGl ,8
(r,88): o,r,.
Duiks, G., Eine flschlich dem Iienus zugeschiiebene Piedigl des Bischofs
Seveiian von Gabala: ZNV ir (r,ii) oo,.
Gaiille, G., Un fiagmenl geoigien de lhomelie IX de Sevevien de Gabala: Museon
oo (r,,) ,roi.
Gila, A. M., Esame dei piincipali lesli maiiani di Seveiiano di Gabala: Mar io
(r,o) rr,i.
Jugie, M., La moil el lAssomplion de la sainle Vieige dans la liadilion des cinq
piemieis siecles: Echos dGrient i, (r,io) ,io, ri,, i8ro,.
Kecskemeli, J., Severien de Gabala. Homelie inedite sur le Saint-Esprit. Diss. Paiis r,,8.
Kiichmeyei, J., Lhomelie acephale de Seveiien sui la Cioix dans le Sinailicus gi.
,: nBoll ,8 (r,oo) r8i.
Lehmann, H. J., Te Alliibulion of ceilain Pseudo-Chiysoslomica lo Seveiian of
Gabala conimed by lhe Aimenian Tiadilion: StPatr ro (TU ro,). Beilin r,,o,
riro.
. Per piscatores-Grsordawkc. Sludies in lhe Aimenian veision of a Colleclion of
Homilies by Eusebius of Emesa and Seveiian of Gabala. Aihus r,,,.
. Seveiian of Gabala: New Idenlicalions of Texls in Aimenian Tianslalion: T. J.
Samuelian, ed., Classical rmenian Culture. Inuences and Ciealivily. Aimenian
Texls and Sludies . Univ. of Pennsylvania r,8i, rri.
. Seveiian of Gabala: Fiagmenls of lhe Auchei Colleclion in Galala Ms. ,:
D. Kouymjian, ed. rmenian Studies. Etudes armeniennes in memoriam Hatg
Berberian. Lisbon r,8o, ,,8,.
Lienhaid, J. T., Te Exegesis of r Coi r,:i,i8 fiom Maicellus of Ancyia lo
Teodoiel of Cyius: VC , (r,8) o,,.
Lucchesi, E., Un seimon cople de Seveiien de Gabala sui ls Nalivile du Chiisl (al-
liibue aussi a Pioclus de Conslanlinople): nBoll ,, (r,,,) rrri,.
Mailin, C., Nole sui lhomelie de Seveiien de Gabala: In illud Pater transeat a me
calix iste: Museon 8 (r,,) rrir.
88 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Rodinson, M., Lhomelie sui la foi el la Tiinile de Seveiien de Gabala: Problemi
attuali di Scienza et di Cultura 8 (Alli del Convegno Inleinazionale di Sludi
Eliopici). Accad. Naz. dei Lincei. Rome r,oo, 8,,o.
Soaies, E. J., Seveiianus of Gabala and lhe Pioloevangelium: Mar r, (r,,) orrr.
Van Esbioeck, M., Deux homelies de Seveiien de Gabala (IV
e
V
e
siecle) conseivees
en geoigien: BeKa o (r,,8) ,r,r.
. Lhomelie Sui les aplies de Seveiien de Gabala en veision geoigienne: BeKa
, (r,,,) 8oror.
Voicu, S. J., In illud quando ipsi subiciet omnia (CPG ,or), una omelia di Seve-
iiano di Gabala:: Riv. di Studi Biz. e Neoellenici i,i,, n. s. r,r, (r,8or,8i)
,rr.
. Nuove iesliluzioni a Seveiiano di Gabala: idem, or, n. s. ioir (r,8r,8).
. Una nuova fonle dell omelia In annuntiatione (CPG ii): Seveiiano di
Gabala, De Fide: GCP ,, (r,8,) r,,,8.
. DSp r (r,,o) ,,io (bibliogiaphy).
. Fogli copli di Seveiiano di Gabala, De seipenle (CPG r,o). Aug (r,,):
,r,.
Wengei, A., Le seimon LXXX de la colleclion de Mai ieslilue a Seveiien de
Gabala: ugM. Congies inleinalional auguslinien, I, Paiis r,,, r,,8,.
. Une homelie inedile (de Seveiien de Gabala:) sui lEpiphanie: nBoll ,,
(r,,,) ,,o.
Zellingei, J., Studien zu Severian von Gabala (MBT 8) Munslei r,io.
xvi. As1iviUs oi A1iocu (ii. i.1i 1u c.iivs1 u.ii ,1u c.)
Discoveied by Maicel Richaid ca. r,,o as lhe aulhoi of a sel of lhiily-one
homilies, and idenlied by him as Asleiius lhe Sophisl (see ch. ,, III, i),
fiom Cappadocia, whom Alhanasius of Alexandiia and olheis claimed lo
have followed Aiius in lhe eailiesl slages of lhe Aiian ciisis, lhe unknown
homilisl aclually ouiished in Anlioch oi in ils suiioundings (Kinzig) neai
lhe end of lhe fouilh cenluiy oi duiing lhe isl half of lhe fh. His well-
ciafed seimons show some lileial conlacls wilh John Chiysosloms homilies,
suggesling a diiecl dependence (Kinzig, Erbin, o,,). Homily r, whose
end is missing, was piobably deliveied on a Good Fiiday (Kinzig r,,o, ro,
n. ro). Asleiius inleipiels lhe psalms in line wilh liadilional lypology in
exposing a chiislocenliic exegesis. Foi inslance, he compaies lhe liee of
Paiadise wilh lhe Cioss (hom. r, o; ,, r,; io, o; ir, ri; r, ). Te descenl of
Chiisl lo Sheol befoie his iesuiieclion foims one of lhe dislinclive lhemes
of lhe homilies (i, r,; rr, ; ro, r; io, ri; r, 8).
Biblical Exegesis and Heimeneulics in Syiia 8,
Eui1ios
Kinzig, W., Asleiius, Homilie r (Richaid). Neue Edilion, beiselzung, Kom-
menlai: VC ,o (r,,o) oi.
Richaid, M., Deux homelies inediles du Sophisle Asleiius: SG i, (r,,i) ,,8.
. sterii Sophistae Commentariorum in Psalmos quae supersunt accedunt aliquot
homiliae anonymae. Oslo r,,o.
. Lhomelie XXXI dAsleiius le Sophisle el le codex Mosquensis i: SG o
(r,oo) ,o,8. (Gpera Minora n. r).
Tvnsin1ios
German
Kinzig, above, oo,.
S1cuirs
Auf dei Maui, H., Die Gsterhomilien des sterios Sophistes als Quelle fur die Ge-
schichte der Gsterfeier, TTS r, (r,o,) XVlr rr,.
Kinzig, W., Asleiius Amasenus, Asleiius Sophisle oi Asleiius Ignolus: Reeclions
on lhe Aulhoiship of lhe Homilies on lhe Psalms (ed. Maicel Richaid): StPatr
XX (r,8,) r,i.
. In Search of sterius. Studies on the uthorship of the Homilies on the Psalms.
Gllingen r,,o.
. Erbin Kirche. Die Auslegung von Psalm ,, r in den Psalmenhomilien des
Asleiius zui Psalmexegese des Asleiius in J. van Ooil and U. Wickeil, eds.
Christliche Exegese zwischen Nicaea und Chalcedon. Kampen r,,i, ror.
. LTK r, id ed. r,,, rroroi.
. Tiample upon me. . . . Te Sophisl Asleiius and HeceboliusTuincoals in lhe
Fouilh Cenluiy AD: L. R. Wickham and C. P. Bammel, eds. Christian Faith and
Greek Philosophy in Late ntiquity. Fs. G. C. Slead (VC, Suppl r,). Leiden r,,,
,irrr.
8o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
XI I
CYRI L OF ALEXANDRIA ( CA. 373444)
cvvii oi .iix.uvi., viviic.i ixiui1i
. svici.i co1vivU1io
by Robeil L. Wilken
His pail in lhe Chiislological conlioveisies of lhe fh cenluiy has assuied
Cyiil of Alexandiia a piominenl place in hisloiies of Chiislian lhoughl.
Bul lheie is anolhei Cyiil who has been laigely neglecled. Il is Cyiil lhe
exegele, a man whose mind and soul weie shaped by lhe ihylhms of bibli-
cal naiialive, and whose lhinking was peimealed wilh lhe Bibles language
and imageiy. Adolf von Hamack once wiole lhal Cyiil slaled his failh in
whal was essenlially a polemical foim only; he would nol have laken long
lo have given a puiely posilive slalemenl.
r,
Tis assessmenl, howevei, is
based wholly on Cyiils polemical and dogmalic wiilings; Hamack seems
nol lo have iead Cyiils commenlaiies. Indeed, in lhe History of Dogma, in a
nole in which Hainack infoims lhe ieadei whal woiks of Cyiil he will diaw
on in piesenling his lheology, he says lhal Cyiils wiilings can be found in
volumes ,,,, of lhe Paliologia Giaeca. Whal Hamack failed lo say was
lhal Cyiils woiks lled len volumes of lhe paliology, volumes o8,,. Te
isl seven volumes aie all exegelical.
Cyiil is one of lhe mosl piolic commenlalois fiom Chiislian anliquily,
and whal iemains of his wiilings on lhe Bible, eilhei in lheii enliiely oi in
fiagmenls, is consideiable. So peihaps il would be well lo begin lhis essay
by ieviewing whal is found in lhose isl seven volumes of lhe collecled
woiks of Cyiil in lhe Paliologia Giaeca as well as in moie modem edilions
of his wiilings.
Fiisl is a laige woik called De adoratione et cultu in spiritu et veritate
lhal lls volume o8. Tis woik, wiillen in lhe foim of a dialogue belween
Cyiil and a ceilain Palladius, is an exposilion of selecl passages fiom lhe
Penlaleuch. Unlike his lalei commenlaiies lhal follow lhe Biblical lexl veise
by veise, heie Cyiil lieals biblical lexls undei lheological lhemes (lhe fall
of humankind, juslicalion and iedemplion lhiough Chiisl, love of God
and love of neighboi) and undei lopics found in lhe Penlaleuch (e.g. lhe
labeinacle, lhe piieslhood, feslivals, elc.).
r,. Lehrbuch der Dogmengeschichte (Tubingen: r,r). i:,.
Cyiil of Alexandiia 8r
Te liealise opens as Palladius appioaches Cyiil wilh a book in his
hand. Cyiil asks him whal book il is and Paladius ieplies lhal he is caiiy-
ing lwo of lhe gospels: Mallhew and John. He has come lo Cyiil foi help
in undeislanding ceilain puzzling passages. In Mallhew, Tink nol lhal I
have come lo abolish lhe law and lhe piophels; I have come nol lo abolish
lhem bul lo full lhem. Foi liuly, I say lo you, lill heaven and eailh pass
away, nol an iola, nol a dol, will pass fiom lhe law unlil all is accomplished.
(Mall ,:r,r8) In John, Bul lhe houi is coming and now is, when lhe liue
woishipeis will woiship lhe Falhei in spiiil and in liulh. (John :i) Te
lille of lhe book is laken fiom lhe lallei lexl. De adoratione et cultu in spiritu
et veritate was wiillen lo show lhal, wilh lhe coming of Chiisl, lhe naiialives
in lhe Penlaleuch as well as lhe inslilulions and laws of ancienl Isiael, aie lo
be undeislood in lighl of a highei, spiiilual meaning, i.e., a foim of woiship
in spiiil and in liulh, a devolion lo God lhal is bound neilhei lo place noi
lo a ceilain people. Using lhe Pauline image of lhe Law as a luloi, Cyiil says
lhal lhe law piopeily leads us lo lhe mysleiy of Chiisl.
ro
Te second woik dealing wilh lhe Penlaleuch, found in volume o, of
lhe Paliologia Giaeca, is enlilled Glaphyra, eleganl commenls. Tis liealise,
complemenlaiy lo De doratione, is also an exposilion of passages fiom lhe
Penlaleuch, aiianged, howevei, nol accoiding lo lopics, bul accoiding lo lhe
oidei in which lhey aie found in lhe books of lhe Bible. Tus lhe isl sec-
lion lieals Cain and Abel, lhe second Noah and lhe aik, lhe lhiid Abiaham,
Isaac, and Esau. Glaphyra includes a numbei of lexls fiom Exodus, e.g., lhe
inslilulion of lhe Passovei in Exod ri, lhe lheophany on Ml. Sinai (Exod
r,), as well as passages fiom Levilicus, e.g., lhe cleansing of lepeis (Lev r),
Numbeis, lhe sending of scouls inlo lhe land (Num r), and Deuleionomy,
liealmenl of female caplives (Deul ir:rorr), el al. Te Glaphyra is moie
sliiclly exegelical lhan De doratione, lhal is, il focuses moie closely on lhe
delails of lhe lexl, bul lhe inleipielalion il oeis is no less chiislological
and spiiilual.
Besides lhese lwo exegelical liealises on lhe Penlaleuch Cyiil also wiole
line by line commenlaiies on lhe piophels. Two aie exlanl in lheii enliiely.
Te isl, on Isaiah, is a massive woik coveiing lhe enliie book of Isaiah
(fiom r:r lo oo:i) lhal lls moie lhan ,oo columns in lhe Paliologia
Giaeca.
r,
Te second is a line by line commenlaiy on lhe lwelve minoi
piophels beginning wilh Amos and ending wilh Malachi.
r8
Te commenlaiy
ro. dor. r; PG o8, roa.
r,. Texl is in PG ,o. No ciilical edilion exisls.
r8. Texl is in PG ,r and ,i. Ciilical edilion by P. E. Pusey, Sancti Patris Nostri
8i Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
includes an inlioduclion lo lhe colleclion of lwelve piophels and a piologue
foi each book.
In lhe piologue lo each of lhe minoi piophels (and also Isaiah), Cyiil
discusses lhe hisloiical selling in which lhe book was wiillen and lhe aulhois
puipose oi skopos. Accoiding lo Cyiil, Zechaiiah was composed afei lhe
exile, and was wiillen wilh lwo dieienl gioups in mind. Fiisl, Zechaiiah
wished lo iemind lhose who had been in exile whal lhey had sueied be-
cause of Gods wialh and, second, he addiessed youngei Isiaeliles, ignoianl
of whal had happened, lo wain lhem lhal lhey loo could fall inlo similai
evils.
r,
Bul Zechaiiah also has a chiislological dimension, says Cyiil, foi
lhioughoul lhe piophel lieals of lhe coming iedemplion lhiough Chiisl
in ils piopei lime.
ro
Cyiil also wiole olhei commenlaiies on lhe ixx, bul lillle iemain of lhese
woiks. Te mosl exlensive is a colleclion of fiagmenls of a commenlaiy on
lhe Psalms ediled by Mai and iepiinled in PG o,. Nol all lhese fiagmenls,
howevei, aie aulhenlic, and lhey musl be used wilh caie.
rr
Te fiagmenls
fiom his olhei commenlaiies, on Numbeis, Kings, Pioveibs, Song of Songs,
Job, Jeiemiah, Baiuch, Ezechiel, and Daniel aie few.
ri
As foi lhe 1, Cyiils mosl impoilanl woik is a laige veise by veise
commenlaiy on lhe Gospel accoiding lo John. Te commenlaiy coveis lhe
enliie book, lhough lhe seclion on chapleis len and eleven is fiagmenlaiy.
r

Teie is also exlanl a seiies of Homilies on lhe Gospel accoiding lo Sl. Luke,
r,o in all, pieseived in a Syiiac lianslalion.
r
Besides lhese woiks lheie aie

Cyrillli rchiepiscopi lexandrini in XII Prophetas (i vols.; Oxfoid: r8,8; iepi., Bius-
sels: Culluie el Civilisalion, r,o,).
r,. Comm. in Zach. piol. (Pusey r:i8, r,ir). Foi delailed discussion of Cyiils
piologues lo lhe books of lhe piophels, and compaiison wilh olhei commenlalois,
e.g., Teodoie of Mopsueslia and Teodoiel of Cyius, see Keiiigan, ,orro.
ro. Comm. in Zach. piol. (P r8, 8ro).
rr. See M. Assunla Rossi, Ancoia sul Commenlo ai Salmi di Ciiillo. A pioposio
di un iecenle lavoio sui commenlaii paliislici al salleiio, in nnali di Storia dell
Esegesi (r,8), ,,i.
ri. Foi lisl of fiagmenls fiom Cyiils exegelical wiilings see Clavis Patrum Graeco-
rum (Tuinhoul: r,,,), :i,.
r. Texl in PG , and ,. Ciilical edilion by P. E. Pusey, S.P.N. Cyrilli archiepiscopi
lexandrini in D. Ioannis euangelium ( vols.; Oxfoid: r,,i); ET: Commentary on the
Gospel ccording to S. john by S. Cyril archbishop of lexandria (i vols.; London: r,8).
r. J. B. Chabol, ed. S. Cyrilli Commentarii in Lucam, Pais Piioi; ET: R. Payne
Smilh, lians., Commentary on the Gospel of Saint Luke by Saint Cyril of lexandria
(r8,,; iepi., Sludion Publisheis, r,8).
Cyiil of Alexandiia 8
numeious fiagmenls on lhe Gospel of Mallhew as well as olheis on Romans,
r and i Coiinlhians, and Hebiews. On olhei 1 books, Acls and lhe Calholic
epislles, few fiagmenls aie exlanl.
r,
Besides lhese exegelical woiks, Cyiils olhei wiilings, dealing in lhe main
wilh Tiinilaiian and Chiislological lopics, include exlensive discussion of
biblical lexls. Foi Cyiil, as foi olhei eaily Chiislian lhinkeis, lheology is
inleipielalion of lhe Bible. Fuilhei, in his encyclical lelleis announcing lhe
dale of Easlei and in his Contra julianum, a massive apology in defense of
Chiislianily diiecled al lhe empeioi Julian lhe Aposlale, Cyiil makes ex-
lensive use of lhe Bible.
ro
Cyiil is nol simply a polemicisl on behalf of lhe
Alexandiian lheology; he is a majoi guie among eaily Chiislian exegeles
and his wiilings deseive caieful sludy.
r,
I 1ui L.s1 D.vs
Wheie lhen lo begin: A useful slailing place is Cyiils inleipielalion of Isa
i:r: Te woid which Isaiah lhe son of Amoz saw conceining Judah and
Jeiusalem. Il shall come lo pass in lhe lallei days lhal lhe mounlain of lhe
house of lhe Loid shall be manifesled as lhe highesl of lhe mounlains, and
shall be iaised above lhe hills; and all lhe nalions shall ow lo il, and many
r,. Fiagmenls ediled by P. E. Pusey al end of volume lhiee of Sancti Patris Nostri
Cyrilli rchiepiscopi lexandrini in d. joannis Evangelium (Oxfoid: r8,i; iepi., Cul-
luie el Civilisalion, r,o,), :r,,r.
ro. A pailiculaily inleiesling exegelical passage occuis in book of lhe Conlia
Julianum. Te lexl undei discussion is Gen :,, Foi God knows lhal when you eal
of il youi eyes will be opened, and you will be like God, knowing good and evil.
Cyiil explains lhal lhis knowledge can only be expeiienlial. In lhe Holy Sciip-
luies, he wiiles, lhe leim knowedge does nol iefei meiely lo a simple knowledge
of lhings, bul lo an aclual knowledge based on expeiience. Te knowledge Adam,
oui ancesloi, had of good and evil was nol simply inlelleclual knowledge of evil,
bul a knowledge fiom aclions and fiom expeiience. Te leim knowledge is used
heie as il in lhe passage, Adam knew his wife Eve. Cyiil lhen explains lhal il is foi
lhis ieason lhal Chiisl became incainale lhal he mighl have isl hand expeiience
of sin and deslioy sin in his esh. (PG ,o:ood and oocora).
r,. Foi sludies of Cyiils exegesis see lhe following books and ailicles: Beiliand
de Maigeiie, S.J., Introduction a lHistoire de IExegse, I. Les Pres Grecs et Grientaux
(Paiis: r,8o), i,io; Alexandei Keiiigan, St. Cyril of lexandria, Interpreter of
the Gld Testament (Rome: r,,i); Robeil L. Wilken, judaism and the Eady Christian
Mind. Study of Cyril of lexandrias Exegesis and Teology (New Haven: r,,r).
8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
peoples shall come and say: Come, lel us go up lo lhe mounlain of lhe house
of lhe Loid, lo lhe house of lhe God of Jacob, lhal he may leach us his ways
and lhal we may walk in his palhs. Foi oul of Zion shall go foilh lhe law,
and lhe woid of lhe Loid fiom Jeiusalem.
Cyiil noles lhal lhe piophel Isaiah inlioduces lhis oiacle as a vision, whal
Isaiah saw, and lhal lhis vision is dislincl fiom lhe vision lhal pieceded il in
ch. r. In conliasl lo lhe pievious vision, lhis one designales a lime, lhe lasl
days. In Cyiils view lhe phiase in lhe lasl days is lhe key lo undeislanding
lhe lexl.
r8
Isaiah, aigues Cyiil, is speaking of a lime when lhe powei of lhe
devil will be casl down nol in a pail of lhe eailh, nol in one counliy, and lhe
woiship of idols will be wholly deslioyed. . . . Tis sickness and lhe lyianny
exeicised by impuie demons will be eliminaled in eveiy place undei heaven
[all lhe nalions]. Tis will lake place among lhose living on eailh in the last
days, lhal is al lhe end of lhe age when lhe only Woid of God shined foilh,
being boin of a woman. Al lhis lime he will piesenl lo himself lhe spiiilual
Judea oi Jeiusalem, lhal is lhe Chuich, as a puie viigin, nol having spol oi
wiinkle oi anylhing of lhal soil as il is wiillen, holy and blameless.(Eph
,:i,) Conceining lhe chuich he said lhal in lhe lasl days lhe mounlain of lhe
Loid will be manifesl, and lhe house of lhe God of Jacob on lhe heighl of lhe
mounlains. Il is said lo us lhal Zion in Judea is silualed on lhe mounlain will
be buill. Bul lhis is nol lo be laken lo iefei lo sensible lhings, bul spiiilually
lo lhe chuich which is compaied lo a mounlain.
r,
Seveial aspecls of Cyiils exegesis aie woilh noling. Fiisl, lhe phiase in
lhe lasl days (oi vaiianls on il) is used al seveial places in lhe 1. Te mosl
signicanl is Heb r:r: In many and vaiious ways God spoke of old lo oui
falheis by lhe piophels; bul in lhese last days he has spoken lo us by a Son.
(also Acls i, Heb ,:io, el al.) Te use of lhe phiase in lhis conlexl indicales
lhal wilh lhe coming of Chiisl lhe lasl days had begun. Hence Chiislian
commenlalois diew lhe conclusion lhal one musl inleipiel lhe oiacles of
lhe piophels in lighl of lhe new lhings lhal had happened in lhe lasl days,
lhe biilh of Chiisl, his baplism and lemplalion, his pieaching and miiacles,
his sueiing and dealh, and mosl impoilanl of all, his Resuiieclion. As we
shall, see foi Cyiil lhe Resuiieclion of Chiisl is lhe key lo lhe inleipielalion
of lhe Bible.
r8. Olhei Chiislian commenlalois made lhe same poinl. See Robeil L. Wilken,
In novissimus diebus: Biblical Piomises, Jewish Hopes, and Eaily Chiislian Ex-
egesis, journal of Early Christian Studies r (r,,): rio.
r,. Comm. in Isa i:i; PG ,o.o8cd.
Cyiil of Alexandiia 8,
Te second lhing lo nole is lhal lhe leim spiiilual, as used in lhis pas-
sage, means inleipieling lhe lexl in lighl of Chiisl. Spiiilual does nol mean
esoleiic. Il iefeis lo lhe kind of gifs bioughl by Chiisl, foigiveness, pailici-
palion in lhe divine life, hope of eleinal salvalion, i.e., goods lhal cannol be
disceined by lhe senses, hence spiiilual. Cyiil knows lhal lhe oiacle, in ils
oiiginal selling, was speaking of lhe polilical iesloialion of Jeiusalem and lhe
ieluin of lhe exiles. His aigumenl is lhal lhe lhings piomised lheie have nol
laken place, hence lhe oiacle cannol be inleipieled lo iefei lo such lhings.
Somelhing else, howevei, did lake place: Gods Woid appeaied in human
esh and as a human being was iaised fiom lhe dead. Faced wilh lhese new
and unpiecedenled happenings in lhe lasl days, lhe woids of lhe piophels
look dieienl, and il is lhese new lhings lhal shape Cyiils inleipielalion of
lhe passage. He insisls on a spiiilual ieading of lhe lexl because he is al-
lenlive lo a new sel of hisloiical evenls.
And lhis leads lo lhe nal poinl. Whal came aboul as a iesull of Chiisls
Resuiieclion and lhe sending of lhe Holy Spiiil was lhe Chuich, a new kind
of communily devoled lo lhe woiship of lhe one God. Tis communily is nol
conned lo one people oi place and is spiead lhioughoul lhe woild. Il claims
no cily oi land as ils own, and ils hope is nol cenleied on lhe iesloialion of
a polilical kingdom. Il is, in Cyiils vocabulaiy, a spiiilual communily, i.e., a
communily whose life cenleis on a spiiilual biilh in Baplism and a spiiilual
saciice in lhe Euchaiisl. As Cyiil puls il elsewheie in lhe commenlaiy on
Isaiah (commenling on lhe leim Zion in Isa ,r:): Te woid of lhe holy
piophels always iepiesenls lhings lhal can be seen and aclions which aie
known by lhe senses. Il conlains, howevei, iefeience lo lhings lhal aie beyond
lhe senses and which aie spiiilual. Hence when il uses lhe woid Zion, il is
nol speaking solely lo lhe eailhly cily, il also musl be undeislood as iefei-
iing lo somelhing lhal is spiiilual, lhe chuich of lhe living God. If nol, how
would any know lhal lhe woids of lhe piophels lead lo liulh.
r,o
In Cyiils commenlaiy on lhe paiallel lo lhe oiacle in Isa i found in Mic ,
Cyiil ciles Pauls woids, In Chiisl lheie is a new ciealion, lhe old has passed
away (i Coi ,:r,).
r,r
Wilh lhe coming of Chiisl, wiiles Cyiil, all lhings aie
liansfoimed inlo whal is bellei. i Coi ,:r, has a commanding iole lo play
in Cyiils inleipielalion of lhe Bible. Il occuis, foi example, in his exposilion
of John r:: A new commandmenl I give lo you, lhal you love one anolhei.
Cyiil commenls: Sl. Paul is suiely coiiecl . . . when he wiiles, Teiefoie if
r,o. Comm. in Isa ,r:; PG ,o.rro,b.
r,r. Comm. in Mic :r (Pusey r:o,, and ooi).
8o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
anyone is in Chiisl he is a now ciealion; lhe old has passed away, behold lhe
new has come. Foi Chiisl ienews us and iefashions us lo a newness of life
which was unliodden and unknown lo olheis who weie devoled lo a way
of life accoiding lo lhe law and peisisl in lhe piecepls of Moses.
r,i
Cyiil is fascinaled by lhe lheme of newness in Chiisl. In his commen-
laiy on i Coi ,:r, he says lhal lhe phiase lhe old has passed away iefeis lo
lhe ancienl cuise in Gen :r,, You aie eailh and lo eailh you will ieluin and
lo lhe Law of Moses. All lhis has passed away, Foi we aie juslied lhiough
failh in Chiisl, and lhe powei of lhe cuise has ceased. Foi Chiisl iose fiom
lhe dead foi oui sakes sliiking down lhe powei of dealh . . . biinging aboul
woiship in spiiil and in liulh.
r,
Because all lhings aie new in Chiisl, Cyiil
diaws lhe conclusion lhal lhe inleipielalion of lhe ixx musl be new. No
longei can ils woids and sloiies be iefeiied lo sensible lhings, foi example,
deliveiance fiom lhe Egyplians by passing lhiough lhe sea, ealing manna oi
diinking fiom a iock in lhe deseils. All lhings aie new, wiiles Cyiil, hence
we do nol ee Egyplian laskmasleis bul lhe lyianny of unbelief, and we
eal lhe spiiilual manna and lhe biead fiom heaven. When lhe ancienl lexls
speak hisloiically lheii woids musl be laken in anolhei sense.
r,
Cyiils exegesis of lhe ixx follows diieclly fiom his undeislanding of
Chiisl. If all lhings aie new in Chiisl, lhen eveiylhing, including lhe sciip-
luies, has been liansfoimed. Te chiislological inleipielalion of lhe Bible
does nol come aboul lhiough a giadual piocess of spiiilual disceinmenl. Il
comes all al once, subito in lhe leim of lhe Veneiable Bede.
r,,
In lighl of lhe
new eveiylhing lakes on a dieienl meaning. In lhe woids of Henii de Lubac,
cesl enn un biusque passage, cesl un liansfei global, cesl un changemenl
de iegislie, pai quoi loul piend un aulie sens.
r,o
In ancienl limes lhings
meanl one lhing, now lhey mean somelhing else. Alilei lunc . . . alilei nunc,
says Rabanus Mauius, an eaily medieval commenlaloi.
r,,
In selling foilh a Chiislological inleipielalion of lhe ixx Cyiil of couise
follows lhe diieclion sel by lhe 1. In some cases his exegesis is shaped by
explicil cilalion and inleipielalion in lhe 1 of passages fiom lhe ixx. Foi
example, following lhe book of Hebiews (Heb ,:rro), he gives lhe sloiy
of Melchizedek in Gen r a chiislological inleipielalion. Te peifeclion
lhal comes lhiough Chiisl is cleaily shown foilh in lhe lypes found in Mel-
r,i. Comm. in Ioann. r: (Pusey i:8).
r,. Comm. in Ep. II ad Coiinlhos ,:r, (Pusey :,).
r,. Comm. in Isa. i:ro; PG ,o.8ooor.
r,,. PL ,r, rr8oa.
r,o. Henii de Lubac, Exegse Medievale (Paiis:r,,,), rorr.
r,,. In Num. .r (PL ro8, ora).
Cyiil of Alexandiia 8,
chizedek.
r,8
He inleipiels lhe accounl of lhe passovei in Exod ri as a lype
of Chiisl lhe lamb of God, ciling John r:i,, Behold lhe lanib of God lhal
lakes away lhe sins of lhe woild.
r,,
He lakes lhe bionze seipenl in Num
ir:, lo be a iefeience lo Chiisl, ciling John :r.
roo
In olhei cases he diaws
paiallels of his own making oi deiived fiom liadilion, e.g., belween lhe
biilh of Moses in Exod i:rro and lhe coming of Chiisl as desciibed in
Phil i, oi belween lhe aik of lhe covenanl in Exod i,:roro and Chiisls
body ieceived fiom lhe Viigin Maiy and in which he dwelled as in an aik
oi lemple, ciling Col i:,.
Cyiil, like mosl eaily Chiislian exegeles, has lillle lo say aboul lheoielical
queslions conceining biblical inleipielalion. Yel, in a few place he indicales
lhal he has lhoughl aboul lhe heimeneulical fiamewoik lhal suppoils his
exegesis. Foi example, in his exposilion of lhe bionze seipenl xed on a pole
Cyiil explains lo lhe ieadei why il is nol adequale simply lo give a hisloii-
cal exposilion of lhe lexl. Te lellei does nol salisfy lhe spiiilually maluie.
Tey aie salised only wilh mysleiies hidden in lypes. By liansfoiming lhe
baie naiialive, one moves lhe focus away fiom lhe pailiculai lhing [lhe
lype] lo whal is moie geneial and univeisal, i.e. lo whal is liue nol simply
hisloiical.
ror
Il may seem obvious, especially in lhe Plalonizing woild of lale anliquily,
lo say lhal liulh can nevei be simply hisloiical. Bul Cyiils obseivalion is
nol inconsequenlial. A hisloiical accounl does nol beai ils own signicance.
To have meaning il musl be ielaled lo somelhing laigei lhan ilself, sel wilhin
a fiamewoik of olhei evenls and slalemenls aboul lhe evenls. In lhe case
of a biblical naiialive, howevei, moie is iequiied, because lhe Bible was nol
wiillen lo give us an accounl of whal happened in ancienl limes. Te scopos
of lhe inspiied Sciipluie is lhe mysleiy of Chiisl signied lo us lhiough a
myiiad of dieienl kinds of lhings. Someone mighl liken il lo a glilleiing and
magnicenl cily, having nol one image of lhe king, bul many, and publicly
displayed in eveiy comei of lhe cily. Ils aim [skopos], howevei, is nol lo
piovide us an accounl of lhe lives of lhe sainls of old. Fai fiom lhal. Ralhei
ils scopos is lo give us knowledge of lhe mysleiy [of Chiisl] lhiough lhose
lhings by which lhe woid aboul him mighl become cleai and liue.
roi
Te
Bible is a book aboul Gods ievelalion in Chiisl, hence lhe inleipielei musl
sel lhe ancienl sloiies wilhin a fiame of iefeience lhal includes Chiisl. Only
r,8. Glaph. in Gen. i; PG o,.8a.
r,,. Glaph. Exod. i; PG o,,id.
roo. Glaph. Numb.; PG o,,ora.
ror. Glaph. Num.; PG o,,oob.
roi. PG o,, o8c.
88 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
by ielaling whal is wiillen in lhe Sciipluies lo Chiisl who is lhe liulh can
one discovei whal is liue in lhe lexl.
O 1ui Rocx 1u.1 v.s S1vUcx
To see how Cyiil wenl aboul lhe lask of ielaling lhe sloiies of lhe Bible lo
lhe mysleiy of Chiisl lel us luin now lo his exposilion of a pailiculai lexl
fiom lhe Penlaleuch. A useful example is lhe seclion in lhe Glaphyra on
Exodus enlilled: on lhe iock lhal was sliuck.
ro
Tis is a discussion of lwo
biblical passages, Exod r,:r, and Num io:rr, lhal naiiale lhe iebellion
of lhe Isiaeliles in lhe wildeiness of Zin. Te people found faull wilh Moses
because he had bioughl lhem lo a place wheie lheie was no walei. God lells
Moses lo lake lhe iod wilh which [he] had sliuck lhe Nile and lo sland
befoie lhe iock of Hoieb. When Moses sliuck lhe iock il gave foilh walei
and lhe people and lheii animals diank. Te place was called Massah and
Meiibah because of lhe faullnding of lhe childien of Isiael.
Cyiil begins his exposilion of lhese passages wilh a discussion of foi-
lilude, ciling, among olhei lexls, Jas r:ri, Blessed is lhe man who enduies
liial, foi when he has slood lhe lesl he will ieceive lhe ciown of life, and r
Coi :,, we have become a speclacle lo lhe woild, lo angels and lo men.
Nexl he noles lhal Isiael has been lesled in many ways, e.g., in lhe sloiies
of lhe quails and manna fiom heaven, and al lhe incidenl of lhe iock in lhe
deseil. Cyiil isl ciles lhe accounl in Exod r,:r,, and lhen explains lhal
lhe passage in Numbeis gives a fullei accounl which allows lhe ieadei lo
see lhe beauly of lhe spiiilual sense. He ciles Num io:rr, summaiizes lhe
sloiy, and singles oul v. , Would lhal we had died when oui bielhien died
befoie lhe Loid. Why have you bioughl lhe assembly of lhe Loid inlo lhis
wildeiness lhal we should die heie, bolh we and oui callle: Allhough lhe
Isiaeliles weie only iecenlly in bondage lo lhe Egyplians, he conlinues, lhey
have alieady foigollen Egypl and can lhink only of whal lhey miss, biead,
gs, wine, el al. Tey had given up hope and foigollen lhe piomises lo lheii
falheis. Fuilhei, lhey do nol iealize lhal exliaoidinaiy gifs do nol come
wilhoul sliuggles. Tey needed lo leain lhe viilue of foililude.
Nexl Cyiil says: Tis accounl was nol simply pieseived foi lhose undei
lhe law; il was also piepaied foi lhose in Chiisl. Wilh lhis inlioduclion he
pioceeds lo an exegesis of lhe lexl. In oidei lo slienglhen lhose of weak failh
ro. Glaphyia in Exodum (PG o,, 8,,,).
Cyiil of Alexandiia 8,
(including Moses) God oideied Moses lo sliike lhe iock wilh a iod. Te iod
is idenlied as lhe one wilh which [Moses] sliuck lhe Nile. Te ieason is lo
give Moses couiage by ieminding him of whal had happened in Egypl when
he used lhis same iod. Tis is lhe iod lhal luined lhe iivei Nile inlo blood.
Fuilhei lhe lexl conlinues: Behold I [God] will sland lheie, i.e., al lhe iock
when you sliike il. Foi you will nol be alone, noi will you [Moses] be lhe
one who peifoims lhese wondeis. I will show lhal lhe iock is lhe molhei of
many waleis, I will make ieady lhe wondei, and I will sland by youi side as
youi helpei. Speak lo lhe iock and I will be lhe slienglh of youi woids. God
assuies Moses lhal he will be wilh him, slanding nexl lo him.
Allhough Moses should have been encouiaged by lhese woids, he said
lo lhe people, Lislen you unbelieveis. Shall we biing foilh walei foi you
fiom lhe iock: Cyiil lakes lhis as evidence of Moses doubl as lo whelhei
sliiking lhe iod would biing foilh walei.
ro
Moses, he says, sliuck lhe iock
lwice. In Egypl, when Moses exlended lhe iod ovei lhe iivei in Egypl he
only sliuck lhe iivei once. Tal he sliikes il lwice heie, even lhough God
said he would be slanding nexl lo him, means lhal Moses did nol expecl
anylhing lo happen when he sliuck lhe iock.
ro,
Because of Moses unbelief,
he was nol allowed lo enlei lhe piomised land wilh lhe Isiaeliles. Because
you did nol believe in me, lo sanclify me in lhe eyes of lhe people of Isiael
[lo sliike lhe iock] lheiefoie you shall nol biing lhis assembly inlo lhe land
which I have given lhem. (Num io:ri)
Cyiil now luins his exegesis in a Chiislological diieclion. He wiiles:
Come, lhen, lel us now liansfei lhe foim of lhis hisloiical accounl lo apply
il lo lhe mysleiy of Chiisl. Following lhe lead of lhe Holy Sciipluies, lel us
say whal lhings aie appiopiiale and lel us caiefully diiecl oui allenlion lo
lhe sense of lhe lexl lhal accoids well wilh lhe Holy Sciipluies.
roo
Al lhis
poinl one would expecl Cyiil lo luin al once lo lhe passage in lhe 1 lhal
iefeis lo lhe mcidenl of lhe iock, r Coi ro:r. Bul Cyiil focuses on anolhei
delail in lhe lexl and only afei he has exploied lhal does he inlioduce lhe
1 lexl. He obseives lhal lhe passage aboul sliiking lhe iock begins wilh a
iefeience lo lhe dealh of Miiiam, lhe sislei of Moses and Aaion. Accoiding
ro. Oiigen look Moses slalemenl in Num io:ro as evidence of Moses doubl. Te
queslion, Can we biing foilh walei fiom lhis iock: indicales lhal God did nol be-
lieve in Gods powei. (Hom. Num. o.). See also Basil, On lhe judgmenl of God, PG
r:ooab. Foi commenlaiy on lhe passage see Oiigen hom. gen. ro., in Mall r,:i
(GCS o, p. ,8); in Rom. ro:o (PG r, riooC).
ro,. PG o,, ,id.
roo. PG o,, ,id,a.
8,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
lo Num io:r, when lhe people came lo lhe wildeiness of Zin in lhe isl
monlh . . . Miiiam died lheie and was buiied lheie. Cyiil obseives lhal in
Mic o: Miiiam is menlioned wilh Moses and Aaion. Foi I bioughl you
up fiom lhe land of Egypl, and iedeemed you fiom lhe house of bondage;
and I senl befoie you Moses, Aaion, and Miiiam.
ro,
Miiiam, says Cyiil, was
consideied one of lhe lhiee peisons who led lhe people oul of Egypl. Tis
is cleai because afei lhe Isiaeliles came lhiough lhe Red Sea il was Miiiam
who look a limbiel in hei hand; and all lhe women wenl oul afei hei wilh
limbiels and dancing, and Miiiam sang lo lhem, Sing lo lhe Loid, foi he
has liiumphed gloiiously; lhe hoise and his iidei he has lhiown inlo lhe
sea. (Ex r,:io)
Miiiam, like Moses and Aaion, was a lype, Moses iepiesenling lhe Law,
Aaion lhe piieslhood, and Miiiam woiship accoiding lo lhe Law.
ro8
Foi
lhis ieason il is nolewoilhy lhal lhe lexl speaks of lhe dealh of Miiiam,
and in lhe isl monlh, in conneclion wilh lhe sliikng of lhe iock. Cyiil is
sliuck by lhe conjunclion of isl monlh, i.e., lhe lime of Passovei, and
hence a lime of new beginning, and Mixiams dealh. Tis ieminds him lhal
Chiisl loo died al lhe lime of Passovei, lhe monlh of new giowlh (ixx;
Hebiew has monlh of Aviv). Te menlion of new beginning in luin calls
lo mind spiing, and Cyiil ciles a well-known lexl fiom lhe Song of Songs,
Aiise, my love, my faii one, and come away; foi lo, lhe winlei is pasl, lhe
iain is ovei and gone. Te oweis appeai on lhe eailh, lhe lime of singing
has come. (Song i:rori) Winlei is lhe lime of lhe devils ieign, spiing lhe
lime of new giowlh. When Chiisl comes we enjoy a spiiilual spiing, foi in
Chiisl we bloom again lo newness of life and human naluie is fullled as il
comes lo owei and beais fiuil.
ro,
Now lhal Cyiil has piovided a biblical fiamewoik in which lo inleipiel
lhe passage fiom Numbeis he nally ciles r Coi ro, wheie Sl. Paul had
inleipieled lhe iock in lhe wildeiness lo iefei lo Chiisl. Immedialely afei
lhe iepoil of Miiiams dealh, lhe lexl in Numbeis says lhal lhe people weie
lhiisly. Cyiil links lhe dealh of Miiiam (and hence lhe end of lhe Law) wilh
lhe peoples lhiisl. Teii lhiisl could be quenched only by lhe walei lhal
comes fiom lhe iock which is Chiisl. Tey diank fiom lhe supeinaluial
Rock which followed lhem, and lhe Rock was Chiisl. Il has laken Cyiil some
lime lo gel lo lhis poinl, bul lhe palh he liaveised is signicanl. He iealizes
lhal lhe passages fiom Exodus and Numbeis need a conlexl, i.e., a fiamewoik
ro,. PG o,, ,b.
ro8. PG o,, ,c.
ro,. PG o,, ,d.
Cyiil of Alexandiia 8,r
of leims, ideas, and olhei biblical lexls lo suppoil lhe inleipielalion. Tal
he has piovided by inlioducing lhe idea of newness, Passovei as a spiing
feslival, by ciling Song wilh lhe oveilones of iebiilh and ienewal. By lhe
lime lhe ieadei ieaches Cyiils specic applicalion of lhe lexl lo lhe new life
in Chiisl lhe inleipielalion seems naluial ialhei lhan foiced.
I have discussed lhis lexl al some lenglh because il gives us a glimpse of
how Cyiil pioceeded as an inleipielei of lhe Penlaleuch. Whal is nolewoilhy
is lhal even lhough lheie is a im exegelical foolhold in lhe 1, namely lhe
inleipielalion oeied by Sl. Paul in r Coiinlhians, Cyiil gives caieful allen-
lion lo whal is aclually wiillen in Exodus and Numbeis, specically lhe delail
(in Numbeis) lhal Moses sliuck lhe iock lwice. By focusing on lhis delail he
is able lo engage lhe sloiy as il is piesenled in Numbeis. Te lexl has lo do
wilh Moses unbelief, his doubl of Gods powei, and his punishmenl, namely
lhal he would nol be allowed lo lead lhe Isiaeliles inlo lhe piomised land.
Cyiils fmal obseivalion lo lhe Chisilian ieadeis is lhal lhey loo should nol
doubl Gods piomise. Unlike Moses, howevei, Chiislians iesl lheii hope on
a heavenly cily, nol an eailhly land.
Cyiil also exploils (wilh lhe help of Mic , and Exod r,) lhe menlion of
Miiiam and uses hei as a way of inlioducing an inleipielalion lhal moves
in a Chiislological diieclion. Only when he has exploied lhese malleis does
he inlioduce lhe passage fiom r Coiinlhians and develop a dislinclively
Chiislian inleipielalion of lhe lexl. Yel in doing so he iemains failhful lo
lhe spiiil of lhe biblical accounl, namely lhal lhe sloiy aboul lhe sliiking
of lhe iock has lo do wilh Moses unbelief.
Il cannol be oveiemphasized lhal Cyiil is inleipieling lhe lexl foi
Chiislian ieadeis. Tis means lhal lhe conlexl foi inleipielalion is nol de-
fmed solely by ils place in an ancienl book, e.g., lhe book of Numbeis. Ils
conlexl is lhe Bible as a whole including lhe 1. Foi Cyiil, as well as olhei
eaily Chiislian exegeles, lhe books of lhe old covenanl, lhe ixx, weie iead
as pail of a single colleclion. Te enliie Sciipluie, he wiiles, is one book
and was spoken by lhe one Holy Spiiil.
r,o
Bul conlexl included much moie lhan lhe books of lhe Chiislian Bible.
Foi Chiislian inleipieleis lhe Bible was lhe book of lhe Chuich, a book which
had been iead and expounded in lhe Chiislian liluigy, used foi insliuclion,
edicalion, and piayei. Ils inleipielalion could nol be divoiced fiom ils use.
Te Bible was pail of a living lheological and spiiilual liadilion, a liadilion,
one should iemembei, lhal was ilself foimed by lhe Bible. Chiislian inlei-
pielalion, lhen, was shaped by lhe lheological and spiiilual conlenl lhal was
r,o. Comm. in Isa i,:rrri; PG ,o.o,,a.
8,i Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
al lhe cenlei of lhe liadilion, nolably lhe cieeds and conciliai foimulalions,
calechelical leaching and moial insliuclion, lhe Chiislian mysleiies, Baplism
and lhe Euchaiisl, el al.
Faced wilh a lexl lhal did nol, al leasl on lhe suiface, ieadily yield a
Chiislological inleipielalion, Cyiil faslened on woids, phiases, images, lhal
echoed olhei biblical lexls and lhemes, lo show, by a piocess of invenlion,
how seemingly dispaiale pails of lhe Bible could be ielaled lo one anolhei.
In doing so he and olhei eaily Chiislian exegeles exlend lhe iange of woids,
phiases, and images (and hence lexls) lhal could be employed lo lalk aboul
whal was cenlial lo lhe Biblical naiialive, lhe woik of mans iesloialion
lo cile Hugo of Sl. Vicloi. Biblical exegeles expwided and eniiched lhe
vocabulaiy Chiislians could use lo speak aboul malleis of failh and life.
And as people leained lo use new woids and images lhey discoveied aspecls
of lhe Chiislian mysleiy lhal weie pieviously hidden. Biblical exegesis is
an ail of discoveiy, and lhe besl exegeles have always been lhose who weie
able lo show lhal whal is newly found was always lheie.
Tui Niv Tis1.mi1
Te 1 is a Chiislian book, wiillen by Chiislians foi Chiislians. Il is an ac-
counl of lhe new lhings lhal have happened lhiough lhe coming of Chiisl.
Foi lhis ieason ils inleipielalion iequiies a dieienl appioach fiom lhal of
lhe o1. In lhe o1 eveiylhing is veiled, and lhe exposiloi had lo speak aboul
Chiislian lhings in leims of somelhing else. Tal afei all is lhe meaning
of allegoiy, speaking aboul one lhing in leims of anolhei, and in lhe mosl
fundamenlal sense all Chiislian inleipielalion of lhe o1 is allegoiical. Te
woids of lhe 1, howevei, weie able lo be inleipieled in lheii mosl imme-
diale and obvious sense. As a medieval commenlaloi, pul il, in lhe 1 lhe
woids aie laken in lheii piopei sense as lhey aie heaid. Pro se star sicut
auditur. Non est allegoria.
r,r
Yel lhe 1 posed ils own dislinclive challenge. Foi one lhing nol all
Chiislians agieed on how specic passages weie lo be undeislood. Fiom lhe
second cenluiy al leasl, lheological and docliinal dispules cenleied on lhe
piopei inleipielalion of key biblical lexls. Polemical woiks such as Iienaeus
dversus Haereses oi Alhanasiuss Grationes Contra rianos weie laigely ex-
egelical, palienl exposilions of conlioveiled lexls in lighl of lhe skopos of lhe
Sciipluies as a whole. Cyiil was veiy much pail of lhis liadilion of exegesis,
r,r. Te woids aie fiom lwo Spanish commenlalois, Heleiius and Bealus, in PL
,o.,,8d. Foi discussion, see H. DeLubac, Exegse Medievale (Paiis: r,oi), :rro.
Cyiil of Alexandiia 8,
and one of his lasks as a biblical commenlaloi was lo show how lhe Chuichs
lheological liadilion oeied a consislenl and lhoioughgoing inleipielalion
of lhe Bible as a whole againsl his opponenls. In Cyiils case lhe opponenls
weie lwofold. Te Aiian exegesis of lhe Bible slill inuenced lhe way some
Chiislians iead lhe Sciipluies even lhough lheii leaching had been con-
demned al lhe end of lhe fouilh cenluiy by lhe Council of Conslanlinople.
Te second opponenl was Nesloiius, Cyiils conlempoiaiy, whose leaching
aboul Chiisl, in Cyiils view, did violence lo lhe Sciipluies. Somelimes, lhen,
lheie is a polemical dimension lo Cyiils commenlaiies on lhe 1.
Nol all of Cyiils 1 exegesis, howevei, is polemical. His homilies on
lhe Gospel of Luke, foi example, aie homilelical and pasloial. Cyiils aim in
lhese homilies is lo diaw a simple applicalion of lhe lexl lo lhe moial and
spiiilual life. Take foi example his homily on lhe sloiy of Mailha and Maiy
in Luke ro:8i.
r,i
Cyiil sels lhe lheme of lhe homily by ciling Heb r:i: Do nol neglecl
lo show hospilalily lo sliangeis, foi lheieby some have enleilained angels
unawaies. Te sloiy of Mailha and Maiy is aboul hospilalily, and Cyiils
isl poinl is lhal Chiisl leaches us nol only how one should ieceive a guesl
bul how a guesl is lo behave when ieceived. To illusliale lhis poinl he ciles
Rom r:rr, Foi I long lo see you, lhal I may impail lo you some spiiilual gif
lo slienglhen you. Cyiil uses Sl. Pauls ielalion lo lhe communily in Rome
as an example of how one should conducl oneself when being ieceived as a
guesl. A guesl should biing a spiiilual gif as Paul inlended lo do, and as
lhe Loid did when he visiled Mailha and Maiy. Te isl poinl lhen is lhal
hospilalily iequiies somelhing of lhe guesl as well as lhe hosl. Te guesl loo
biings an oeiing lhal is liansmilled lhiough his peison.
Ten Cyiil luins lo lhose who ieceive lhe guesls. Because lhe guesl
biings a gif, lhe hosls need lo cullivale ieceplivily, openness lo whal lhey
will ieceive. Foi lhese hosls should nol allow lhemselves lo be disliacled
by much seivice. Finally Cyiil lls oul lhe homily by ieminding lhe heai-
eis of lhe mosl famous case of hospilalily, lhe lime when Abiaham ieceived
lhe lhiee men al lhe oak of Mamie. Abiahams iewaid foi his hospilalily,
lhal is his ieceplivily lo lhe gif oeied by his visilois, was lhe biilh of his
son Isaac.
Whal gives lhis exposilion ils dislinclive chaiaclei is nol only Cyiils
insighl inlo human ielalions bul his skill in diawing on olhei biblical lexls
r,i. Hom. o,. in Lucam. Texl in I. B. Chabol, CSCO, vol. ,o (Louvain: r,or), i,
,,; ET: Commentary on the Gospel of Saint Luke by Saint Cyril of lexandria; (lians.
R. Payne Smilh; Sludion Publisheis, r,8), i,r,.
8, Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
lo illuminale lhe lexl al hand. By selecling lexls lhal speak of lhe iole of lhe
guesl, nol simply lhal of lhe hosl, lhe sloiy becomes a sloiy nol so much
aboul lhe conliasl belween Mailha and Maiy, bul pieeminenlly a sloiy
aboul Chiisl, lhe one who is ieceived. In heaiing lhe sloiy, lhen, lhe ieadei
is encouiaged lo look lo Chiisl as lhe model of Chiislian behavioi. Cyiils
exposilion is imaginalive, indeed il is an unconvenlional inleipielalion, one
lhal would nol be discoveied by a moie pedesliian exegele. Il also piesup-
poses a lhoiough acquainlance wilh lhe Sciipluies and a capacily lo iecall
appiopiiale passages suppoiling his inleipielalion.
Indeed il is Cyiils skill in ielaling lhe vaiious pails of lhe Bible lo each
olhei lhal is one of his mosl conspicuous accomplishmenls as a Biblical
inleipielei. A pailiculaily insliuclive example is his exposilion of John r:
rir.
r,
Te lexl adds: Bul lo all who ieceived him, who believed in his
name, he gave powei lo become childien of God, who weie boin, nol of
blood noi of lhe will of lhe esh noi of lhe will of man, bul of God. Cyiil
begins his exposilion by ciling Rom 8:r,, You did nol ieceive lhe spiiil
of slaveiy lo fall back inlo feai, bul you have ieceived lhe spiiil of son-
ship wheieby we ciy Abba Falhei. A peison becomes a child of God by
failh, wiiles Cyiil, when one is baplized inlo lhe Holy Tiinily lhiough lhe
medialoi, lhe Woid, Medialoi, who joined himself lo human kind lhiough
lhe esh lo which he was uniled lo him, al lhe same lime, because he is by
naluie God, he was naluially joined lo lhe Falhei. Tiough Baplism inlo
Chiisl lhose who aie joined lo Chiisl by failh aie iaised up lo lhe dignily
which is [Chiisls] by naluie.
Cyiils isl slep is lo inleipiel lhe phiase childien of God in John r:r
by analogy lo Chiisls sonship. Tal is lo say, jusl as Chiisl was begollen
of lhe Falhei, so lhose who come lo failh aie begollen of God, i.e., lhey
become childien of God. Chiisls coming made il possible foi human be-
ings lo enlei inlo a new ielalion lo God as childien of God. Tis ielalion is
similai lo lhe ielalion belween Chiisl and God, wilh one dieience. Chiisls
ielalion lo God is lhal of a son by naluie, Chiislians become childien of
God by adoplion, as Paul says in Rom 8.
To explain fuilhei whal childien of God means Cyiil inlioduces lhe
well-known passage fiom i Pelei wilh lhe woids shaieis of lhe divine na-
luie. Te phiase begollen of God means lhal lhose who aie joined lo Chiisl
lhiough failh become pailicipanls in Gods naluie, and aie called gods.
Such dignily is only possible because God has become incainale and dwelled
r,. Comm. r., in Ioann. r:r (Pusey, r:r8); ET Pusey, r:ro,ro8.
Cyiil of Alexandiia 8,,
among us. To say, lhen, lhal we aie boin of God, says Cyiil, does nol mean
lhal we wing oui way lo God by oui own eoils bul lhal God lhiough lhe
Incainalion comes lo dwell wilhin us and makes his lodging among us, as
is spoken by lhe piophel, I will dwell in lhem and walk in lhem. Te cila-
lion is fiom Lev io:ri (whom Cyiil calls a piophel), bul il comes via i Coi
o:ro wheie Paul asks, Whal pailneiship have iighleousness and iniquily,
and answeis: We aie lhe lemple of lhe living God; as God said, I will live
in lhem and move among lhem, and I will be lheii God, and lhey shall be
my people. (i Coi o:rr8) We cannol become lemples of God unless lhe
one who dwells among us is God by naluie.
Foi Cyiil lhe passage in i Coiinlhians, specically lhe language, I will
dwell in lhem, is undeislood lo iefei lo lhe Incainalion, and is seen as
paiallel lo John r:r, dwell among us. He inleipiels John wilh lhe help of
Paul, and, one mighl add, Pauls cilalion of Levilicus wilh lhe help of John.
Bul lhen he ieluins lo lhe Gospel of John and ciles anolhei passage lhal
speaks of God dwelling in us. If a man loves me, he will keep my woid,
and my Falhei will love him, and we will come lo him and make oui home
wilh him. (John r:i)
Nexl Cyiil adds a new nole suggesled by lhe eailiei cilalion of Rom 8.
Paul had wiillen lhal sonship was a gif of lhe Holy Spiiil. Foi all who aie
led by lhe Spiiil of God aie sons of God. When, lhen, we ciy abba Falhei,
says Paul, il is lhe Spiiil himself beaiing wilness wilh oui spiiil lhal we aie
childien of God. (Rom 8:rro) Teie is of couise no menlion of lhe Holy
Spiiil in John r:r, bul by ciling Sl. Paul he is able lo show lhal il is only by
being boin of lhe Holy Spiiil lhal one can be said lo be boin of God. To
lend suppoil lo lhis inleipielalion he ciles r John. By lhis we know lhal
we dwell in Him and He in us because he has given us his own Spiiil. Te
sign lhal we aie childien of God, boin nol of lhe esh bul of God, is lhal
lhe Holy Spiiil dwells in us. Tiough lhe gif of lhe Spiiil, who is God, we
come lo shaie in lhe divine life.
Cyiils use of paiallel lexls in his exposilion of John r:r is veiy insliuc-
live. Te isl passage, Rom 8, is somewhal obvious because of lhe iefeience
lo divine sonship, bul lhe cilalion of i Coi o and i Pelei aie nol. Tey add
deplh and peispeclive lo lhe inleipielalion by ielaling lhe phiase childien
of God lo lhe ullimale end of human life, namely shaiing in Gods life.
And by ciling r John Cyiil secuies a Tiinilaiian ieading of lhe lexl, indical-
ing lhal il is nol only lhe incainalion of lhe Woid bul also lhe sending of
lhe Holy Spiiil lhal makes one inlo a child of God. Te Son does nol acl
on his own bul is accompanied by lhe Holy Spiiil. Even lhough John r:r
speaks only of lhe ielalion of lhe divine woid lo God and lhe Incainalion
8,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
of lhe Son (nol lhe sending of lhe Holy Spiiil), Cyiil shows lhal il iequiies
a Tiinilaiian exposilion.
Whal Cyiil has done heie is similai lo whal he did in lhe inleipiela-
lion of lhe iock lhal was sliuck. His exegesis expands lhe conlexl in which
lhe passage is found. Te specic lexl is lifed fiom ils immediale selling
so lhal il can be viewed in lighl of olhei lexls and leims and ideas found
in lhe Bible. Yel one mighl aigue lhal Cyiils inleipielalion of John r:r is
iigoiously conlexlual. Foi John r:r is undeislood in lighl of John r:r, Te
Woid became esh and dwell among us, and in luin John r:r is seen in
lighl of John r:r, lhe God who bioughl lhe woild inlo being and lhe divine
Woid who was senl fiom God. Only by laking inlo consideialion lhe laigei
Tiinilaiian fiamewoik is il possible lo inleipiel lhe immediale conlexl.
Tui Sicou Au.m
All biblical commenlalois invesl ceilain lexls, ceilain leims, and ceilain
images wilh an inleipielive powei lhal lianscends lheii specic selling.
Augusline, foi example, nevei liies of ciling lhe woids of Ps ,, il is good
lo cleave lo God. Tis one lexl gives unily and cohesion lo Auguslines
exegesis of lhe Bible as a whole. Likewise, Iienaeus exegesis of specic lexls
in his dversus Haereses is suppoiled by lhe passage in Ephesians r:ro,
Chiisl iecapilulales all lhings in heaven and on eailh in himself. One lexl
lhal iecuis again and again in Alhanasiuss Grationes Contra rianos, is John
ro:o, I and lhe Falhei aie one. Spiiilual wiileis loved Phil , Nol lhal I
have alieady oblained lhis oi am alieady peifecl; bul I piess on lo make il
my own. Bul I know of no paliislic commenlaloi whose enliie exegelical
enleipiise is conliolled by a single biblical image as is Cyiil. Te biblical
image is lhal of lhe second Adam oi lhe heavenly Adam diawn fiom Rom
, and I Coi r,. Foi as in Adam all die, so also in Chiisl shall all be made
alive (r Coi r,:ii; cf. Rom ,:r, and r Coi r,:,). Fuilhei Cyiils use of
lhe Adam-Chiisl lypology is complemenled by lhe lexl we have alieady
discussed biiey, i Coi ,:r,: Teiefoie if anyone is in Chiisl, he is a new
ciealion; lhe old has passed away, behold lhe new has come. I have alieady
menlioned lhis aspecl of Cyiils exegesis, bul il is lime now lo look, if only
biiey, al Cyiils exposilion of lhese lexls in his commenlaiies on Romans,
r Coiinlhians and i Coiinlhians.
Tough we possess only fiagmenls of Cyiils commenlaiies on Sl. Paul,
we do have fiagmenls dealing wilh Rom ,, r Coi r, and i Coi ,. Al Rom
,:rr., which includes lhe woids, lheiefoie sin came inlo lhe woild lhiough
one man, Cyiil wiiles: Te ancienl cuise has become ineeclive, lhe cuise
Cyiil of Alexandiia 8,,
which human naluie enduied in Adam as in a isl fiuil of lhe iace and as
in a isl iool. Adams liansgiession was nol lhe acl of a solilaiy peison;
he was a iepiesenlalive human being and in humanily, lhe enliie human
iace, in Cyiils phiase, became subjecl lo sin and dealh. Adam was lhe isl
foimed among human beings, lhe beginning of lhe human iace, lhe iool
fiom which all olheis have spiung. In lhe same way, Chiisl loo is a iepie-
senlalive guie, a new iool, a model of lhal which is lo come, lhe isl
fiuils of a new humanily, lhe isl boin, a new ciealion. Te Son has
come fiom heaven juslifying lhe impious by failh, fashioning anew as God
human naluie lo incoiiuplion and ieluining il lo whal il was in lhe begin-
ning. In Chiisl all lhings aie a new ciealion, a new iool has been planled,
foi he is lhe second Adam.
r,
By diawing on i Coi ,:r, Cyiils exposilion of Rom , emphasizes lhe
dieience belween Adam and Chiisl, and lhe newness lhal Chiisl biings. In
whal does Chiisls newness consisl: Al Rom ,:ro, lhe fiee gif is nol like lhe
eecl of lhal one mans sin, Cyiil says lhal lhiough Chiisl lhe second Adam
iighleousness found foi lhe isl lime a way lo us, foi Chiisl was lhe isl
and only man on eailh who knew no sin noi was guile found in his moulh.
(I Pel i:ii)
r,,
Chiisl is new because he did lhings no man had evei done. In
places, in an eoil lo explain whal is unique aboul Chiisl, Cyiil says lhal he
lived a holy life,
r,o
lhal he was sliongei lhan sin,
r,,
lhal he was supeiioi
lo all.
r,8
Bul lhe mosl signicanl lhing aboul Chiisl was lhal he oveicame
dealh by lhe Resuiieclion, In a fiagmenl on r Coi r,:io, Chiisl has been
iaised fiom lhe dead, lhe isl fiuils of lhose who have fallen asleep, Cyiil
inleipiels lhe lexl as follows: Chiisl was lhe isl peison on eailh lo sliike
down dealh,
r,,
jusl as oui ancesloi Adam was lhe isl lo inlioduce dealh.
Unlil lhe lime of Chiisl mankind was incapable of oveicoming dealh. Oui
naluial life failed up lo lhis lime lo ciush lhe powei of dealh and had nol
even deslioyed lhe leiioi lhal il casls ovei oui souls.
r8o
Te Sciipluies aie lled wilh images foi Chiisl, lhe good shepheid,
lhe lighl of lhe woild, lhe way, lhe life, lhe vine and bianches, biead of life,
moining slai, paschal lamb, el al. Like olhei commenlalois Cyiil used and
r,. Comm. in Rom. ,:rr (Pusey, :r8ri).
r,,. Comm. in Rom. ,:ro (Pusey, :r8,).
r,o. Quod Unus Chiislus Sil ,ic (ed. de Duiand, ).
r,,. Comm. in Ioann. ro: (Pusey, i:o,,).
r,8. Comm. in Ioann. r:r, (Pusey, r:r,o).
r,,. Comm. in I Coiinlh. r,:io (Pusey, :o).
r8o. Comm. in Ioann. r:o (Pusey, i:,i).
8,8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
exploiled lhese images in his exegesis of lhe Bible. Bul he invaiiably ieluins
lo lhe paiallels belween Adam and Chiisl as lhe fiamewoik foi his inlei-
pielalion of individual passages. Te Adam-Chiisl lypology piovided Cyiil
wilh an image lhal was al once pailiculai and univeisal. Il was pailiculai in
lhal il spoke of Adam and Chiisl as unique human peisons. Il highlighled
whal Adam and Chiisl did, lheieby accenling lhe volunlaiy, hence human
and moial, qualily of lheii aclions. Bul il was univeisal in lhal il piesenled
Adam and Chiisl as iepiesenlalive guies (iool of lhe enliie iace) whose
aclions have consequences foi all of humanily. Il allowed Cyiil lo speak aboul
Chiisl as fully human, as Adam, yel lo show in whal way he was moie lhan
a man, as lhe heavenly Adam who conqueied dealh.
Te Bible is a veiy big book and many who have liied lo iead il wilhoul
a guide have gollen losl along lhe way. All exegesis iequiies judicious foi-
gelfulness, inleipielalion lhal quielly moves lo lhe peiipheiy malleis which,
in lhe laigei scheme of lhings, aie insignicanl. Cyiils exegesis keeps lhe
ieadeis allenlion focused on lhe Bible as a whole (Adam al lhe beginning,
lhe heavenly Adam al lhe beginning of lhe end) and on whal gives lhe enliie
biblical naiialive ils meaning, lhe Resuiieclion of Chiisl.
Gosvii Accovuiu To S1. Jou
How lhen did lhe Adam-Chiisl lypology seive Cyiils exegesis of olhei books
of lhe 1: Among his 1 commenlaiies lhal on lhe Gospel of John is his
mosl impoilanl. So I luin now lo a few passages in lhal commenlaiy lo see
how, in Cyiils hands, lhe Pauline imageiy illuminales lhe fouilh gospel. Te
gospels aie of couise naiialives, and whal makes Cyiils exegesis piovoca-
live is lhe way he employs lhe imageiy of lhe second Adam lo inleipiel key
evenls in lhe life of Jesus. A good place lo begin is John r:r, Johns accounl
of lhe baplism of Jesus, in pailiculai lhe descenl of lhe Spiiil: And John boie
wilness, I saw lhe Spiiil descend as a dove fiom heaven, and il iemained
on him.
r8r
Te phiase lhal foims lhe basis foi Cyiils inleipielalion of lhe
passage is iemained on him. Why does lhe lexl nol simply say lhal lhe Holy
Spiiil descended on Chiisl, bul adds lhal il iemained on him:
Cyiil isl discusses lhe ciealion and fall of Adam and Eve. Al lhe lime
of ciealion Adam and Eve weie sealed wilh lhe divine image lhiough lhe
descenl of lhe Holy Spiiil. Bul Adam and Eve sinned and lheii descendanls
did nol live in accoid wilh lhe image of God implanled in lhem. Ovei lime
r8r. Comm. in Ioann r:i (Pusey, r:r,,o); ET: Pusey, r:r,.
Cyiil of Alexandiia 8,,
lhe image impiessed on humans by lhe Holy Spiiil began lo fade unlil, as
a consequence of mans conlinuing disobedience, lhe Holy Spiiil lef foi
good.
r8i
Human naluie had become inhospilable lo lhe piesence of lhe
Spiiil.
To undo lhe woik of sin, a new man was needed, one who could cieale
a moie congenial home foi lhe Holy Spiiil, a place in which lhe Spiiil could
iemain. Since lhe isl Adam did nol pieseive lhe giace given lo him by
God, God lhe Falhei decided lo send fiom heaven lhe second Adam lo us.
He sends in oui likeness his own son who is by naluie . . . nol knowing sin in
any way, so lhal by lhe disobedience of lhe isl we became subjecl lo Gods
wialh, so lhiough lhe obedience of lhe second, we mighl escape lhe cuise
and ils evils be deslioyed.
r8
By using lhe Adam lypology Cyiil is of couise able lo show how lhe
aclions of each malo Consequences foi lhe enliie human iace.
r8
Bul he
wanls lo say moie. To say lhal Chiisl is lhe second Adam is lo say lhal he is
a human being like olhei human beings, bul also lhal he is nol an oidinaiy
man. He is a new man, one who will nol iepeal whal olheis have done, and
who by ieceiving lhe Spiiil as man will pieseive il foi oui naluie by iool-
ing in us again lhe giace which had depailed.
r8,
Whal lhen is lhe meaning
of lhe phiase iemained on him in John r:r: In Chiisl lhe new man lhe
Holy Spiiil became accuslomed lo abiding in us, having no occasion lo
depail oi wilhdiaw.
r8o
Lalei in lhe commenlaiy on John, commenling on John ,:, (lhis he
said aboul lhe Spiiil which lhose who believed in him weie lo ieceive),
Cyiil expands on lhis same lheme: Te divine Sciipluies call lhe Savioi
lhe second Adam. Foi in lhal isl one, lhe human iace pioceeds fiom nol
being lo being; in lhe second, Chiisl, il iises up again lo a second beginning,
iefoimed lo newness of life and ieluined lo incoiiuplion, foi if anyone is in
Chiisl, he is a new ciealuie, as Paul says. Teiefoie lhe ienewing Spiiil, i.e.,
lhe Holy Spiiil, has been given lo us. Tis came aboul afei lhe iesuiieclion
when having buisl lhe bonds of dealh and showing himself liiumphanl ovei
all coiiuplion, he came lo life again, having oui whole naluie in him, in lhal
he was man and one fiom us.
r8,
r8i. Pusey, r:r8, In. ro.
r8. Pusey, r:r8.
r8. Pusey r, r8.
r8,. Pusey r, r8.
r8o. Pusey, r:r8, Inn. i,i,.
r8,. In Ioann. ,:, (Pusey, r:o,ri).
8oo Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Nole how lhe imageiy of lhe second Adam allows Cyiil lo accenl whal
Chiisl does, whal in liadilional lheological language is called his woik. Cyiil,
as an Alexandiian lheologian, has somelimes been inleipieled as making
Chiisls woik incidenlal lo his peison, suboidinaling lhe hisloiical accounl
of Chiisl in lhe gospels lo his iole as medialoi of divinily and humanily. In
lhis view, whal is signicanl aboul Chiisl is lhal lhe divine Logos became
man, nol whal he did as a human being.
r88
Bul Cyiils commenlaiies on
lhe gospels piesenl quile a dieienl picluie, in pailiculai his discussion of
Chiisls passion.
Te Gospel of John depicls Chiisls sueiing as lhe lime of his gloiica-
lion. Foi example: Now is lhe son of man gloiied. (John r:ri) Tis
lexl caused di cullies foi Oiigen
r8,
and il is nevei ciled by Alhanasius.
Gloiy, il was lhoughl, applied lo Chiisls iesuiieclion, nol his sueiing. Cyiil,
howevei, iealized lhal lhe leim gloiy is used in John in a dislinclive way.
Te moie convenlional meaning of gloiy is lhal il iefeis lo divine powei. Foi
example il is evidenl lhal Chiisls gloiy was displayed when he iebuked lhe
waves of lhe sea, oi bioughl Lazaius back lo life, oi salised lhe hungei of
a ciowd wilh ve loaves and lwo small shes. Bul John suggesls somelhing
dieienl. Why, asks Cyiil, is Chiisl said lo be gloiied now: Te peifec-
lion of his gloiy and lhe ciowning momenl of his life is cleaily lhis, when
he sueied foi lhe life of lhe woild and made a new way by his iesuiieclion
foi lhe iesuiieclion of all.
r,o
Cyiils exegesis of John r:i is signicanl, foi il shows how lhe lexl of
lhe gospel shapes his undeislanding of Chiisls woik. Anolhei example is
his exposilion of John ri:i, Te houi has come foi lhe Son of man lo be
gloiied. Heie Cyiil makes a similai poinl: Finally Chiisl desiies lo come
lo lhe ciowning poinl of hope, lo pul an end lo dealh. Teie was no olhei
way lhis could come aboul unless life undeiwenl dealh foi lhe sake of all so
lhal we all mighl live in him. Foi lhis ieason he calls dealh his own gloiy. . . .
His cioss was lhe beginning of his being gloiied upon eailh.
r,r
In Cyiils
r88. See in pailiculai Adolf von Hamack, Lehrbuch der Dogmengeschichte (Tubin-
gen: r,r), i:,; also Jacques Liebaeil, La Doctrine Christologique de Cyrille
dtexandrie avant la querelle nestorienne (Lille: r,,,), ii,.
r8,. Comm.in Ioann. i.r8o on John r:oi (ed. C. Blanc, ,:ii8).
r,o. Comm. in Ioann. r:ri (Pusey, r:,8). On lhis lopic, see Auguslin Dupie la
Toui, La Doxa du Chiisl dans les oeuvies exegeliques de sainl Cyiille dAlexandiie,
RSR o8 (r,oo): ,iri; o, (r,or): o8,.
r,r. Comm. in Ioann. ri:irii (Pusey, i:rr). See also Comm. in Ioann. r:o
(Pusey, i:,): Foi lhe saving passion of Chiisl is lhe isl means lhal evei bioughl
Cyiil of Alexandiia 8or
view, lhe divine Woid became man nol simply lo unile man and God in his
peison; he came lo suei and lo die, and al lhe veiy momenl lhal his suf-
feiing begins, lhe Gospel speaks of his gloiy.
Because he expounded lhe Gospel of John chaplei by chaplei, veise by
veise, Cyiil was foiced lo ielhink aspecls of lhe Alexandiian Chiislology.
Chiisls sueiing was given a moie cenlial place, and lhis in luin led lo a
much giealei emphasis on lhe woik of Chiisl and on Chiisls humanily. Even
lhough lhe Alexandiian chiislology sliess lhe iole of lhe divine Logos in
lhe peison of Chiisl, Cyiil is al pains lo show lhal whal Chiisl does he does
as a man, i.e., as Adam. A pailiculaily sliiking passage is his commenlaiy
on John ro:, I have oveicome lhe woild. Te plain meaning of lhis lexl,
says Cyiil, is lhal Chiisl appeaied sliongei lhan sin. Foi oui sakes Chiisl
became alive again making his Resuiieclion lhe beginning of lhe conquesl
ovei dealh. Foi suiely lhe powei of his Resuiieclion will exlend lo us, since
lhe one who oveicame dealh was one of us, in so fai as he appeaied as man.
Ten Cyiil makes lhe iemaikable slalemenl: Foi if he conqueied as God,
lhen il is of no piol lo us; bul if as man, we aie heiein conqueiois. Foi he
is lo us lhe second Adam come fiom heaven accoiding lo lhe Sciipluies.
Pauls image of Chiisl as lhe second Adam piovided Cyiil wilh a sel of
biblical calegoiies lo inleipiel lhe cenlal mysleiy of Chiislian failh: lhal lhe
one who comes lo save is God bul he lived in lhis woild as a human being.
If Chiisl weie nol a human being, Adam, nolhing he did would have sig-
nicance foi lhe iesl of humanily. Whal he did, living in obedience lo God,
submilling lo sueiing and abuse, giving himself volunlaiily ovei lo dealh,
and mosl of all, oveicoming dealh, he did as a human being. Al lhe same lime
he was no meie man, he was nol simply Adam, he was lhe second Adam, lhe
man fiom heaven. His Resuiieclion fiom lhe dead shows lhal il was God
who lived lhis life, sueied, dies, and bioke lhe obnds of dealh. Tough he
became man he was no less fiom heaven, wiiles Cyiil.
r,i
Exiuisis .u Tuioiouv
Cyiil is veiy much lhe lheologian when he is expounding lhe Sciipluies, His
exegesis of individual passages is infoimed nol only by paiallel lexls fiom
elsewheie in lhe Bible bul also by lhe Chuichs docliinal liadilion. No doubl
ielease fiom dealh, and lhe iesumplion of Chiisl has become foi lhe sainls lhe be-
ginning of lheii boldness in facing il.
r,i. Aicad. ri (Acla Concilioium Oecumenicoium r:r,,,,,, i,i8).
8oi Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
lhis is one ieason why he was iead by lalei wiileis.
r,
Yel Cyiil seldom sliays
fai fiom lhe language of lhe Bible, and even when he uses moie lechnical
lheological language, il is lhe biblical imageiy and language lhal shapes his
lhinking. One cannol disengage Cyiils lheology fiom lhe Bible as lhough
il could sland on ils own as a lheological syslem.
In his commenlaiy on John Cyiil makes fiequenl iefeience lo lhe Aiian
inleipielalion of specic lexls. Foi example, in his exposilion of lhe Baplism
of Jesus, he asks whelhei lhe descenl of lhe Spiiil on Jesus implies lhal Chiisl
did nol have lhe Spiiil befoie lhal lime. Does lhe coming of lhe Spiiil on
Chiisl mean lhal he ieceives sanclicalion as somelhing impoiled as lhough
he does nol possess il:
r,
Cyiils iesponse is lhal one musl dislinguish lwo
slages in lhe caieei of lhe Logos, lhe lime befoie lhe Incainalion, and lhe
lime afei lhe Incainalion. Befoie lhe Incainalion he was in lhe foim and
equalily of lhe Falhei, bul in lhe lime of lhe Incainalion he ieceived lhe Spiiil
fiom heaven and was sanclied like olheis.
r,,
Piioi lo lhe Incamalion one
could nol asciibe human expeiiences lo lhe son, bul when he became man
he expeiienced sueiing, hungei, and foi lhal ieason he can be said lo have
ieceived lhe Holy Spiiil as did olhei men. Of couise, Cyiil lhen goes on lo
show, wilh lhe use of lhe Adam imageiy, lhal lheie was a ieason why lhe
Spiiil descended on Chiisl. He was lhe isl man in whom he could once
again lake iool and iemain among human beings.
One lask lhen of Cyiils exegesis of lhe 1 was lo piovide a consislenl
inleipielalion of lhe many lexls lhal had been dispuled in lhe decades lhal
lhe docliine of lhe Tiinily was being debaled acioss lhe Chuich. By lhe lime
Cyiil was wiiling mosl of lhe lheological issues conceining lhe docliine of
lhe Tiinily had been sellled and lhe biblical basis foi lhe Chuichs leach-
ing was well eslablished. Yel lhe Bible is nol a colleclion of ancienl lexls
sloied in a libiaiy. Il is a book lhal was iead in lhe chuiches and lhe failhful
conlinued lo heai and iead lhose lexls lhal had been dispuled in pievious
geneialions. Tus lheie was a conlinuing need foi bishops lo show how lhe
Chuichs leaching was iooled in lhe Sciipluies, how specic lexls weie lo be
undeislood in lighl of lhe Cieed and lhe saciamenls, lo show how passages
in one book of lhe Bible weie ielaled lo passages in olhei books. Cyiils com-
menlaiy on lhe Gospel of John is of enoimous signicance in lhe hisloiy
r,. See P. Renaudin, Le lheologie de sainl Cyiille dAlexandiie dapies sainl
Tomas, RTom r8 (r,ro): r,r8; ir (r,r): ri,o.
r,. Comm. in Ioann. r:i (Pusey, r:r,o).
r,,. Comm. in Ioann. r:ri (Pusey, r:r,,).
Cyiil of Alexandiia 8o
of exegesis because il is lhe isl lhoioughgoing Tiinilaiian inleipielalion
of lhe enliie Gospel.
In Cyiils day, howevei, a new dispule had aiisen conceining lhe docliine
of Chiisl, In lhis conlioveisy loo appeais veiy much lhe exegele (as well
as polemicisl), and his chief conliibulion lo lhe debales was lo piesenl an
oveiall inleipielalion of lhe 1 accounl of Chiisl, pailiculaily lhe lhings said
aboul him in lhe gospels. Te mosl impoilanl slalemenl of Cyiils piinciple
occuis in lhe fouilh analhema in his lhiid lellei lo Nesloiius. Cyiil wiiles:
Whoevei allocales lhe leims conlained in lhe gospels and aposlolic wiil-
ings and applied lo Chiisl by lhe sainls oi used of himself by himself lo lwo
peisons oi subjecls and allaches some lo lhe man consideied sepaialely fiom
lhe Woid of God, some as divine lo lhe Woid of God lhe Falhei alone, shall
be analhema.
r,o
Whal is al issue heie is how one is lo undeisland passages
such as Luke i:,i, Mall i,:o, John r:i8, oi Heb :r. Aie lhey lo be un-
deislood a iefeiiing lo lhe divine Woid who has become man oi does one
inleipiel lhem as iefeiiing solely lo lhe human naluie of Chiisl:
Cyiil insisled lhal one could nol undeisland lhe gospels wilhoul iecog-
nizing lhal all lhe lhings said of Chiisl aie spoken aboul lhe divine Woid
incainale. Te Sciipluies always conceive of Chiisl, whelhei depicled as
Woid oi Son oi Messiah oi Loid oi Jesus, as one peison and one subjecl of
piedicalion. Whelhei lhe gospels aie speaking aboul divine acls, e.g., heal-
ing lhe sick oi slilling a sloim, oi human acls, giowing in wisdom oi feeling
foisaken by God, all aie alliibuled lo lhe same subjecl, lhe divine Woid who
lived among human beings. In Cyiils woids: All lhe sayings conlained in lhe
Gospels musl be iefeiied lo a single peison, lo lhe one incainale subjecl of
lhe Woid. Foi accoiding lo lhe Bible lheie is one loid, Jesus Chiisl.
r,,
A good illuslialion of how lhis piinciple woiks oul can be seen in lhe
inleipielalion of Heb , in pailiculai lhe phiase made him.
r,8
Aiian exegeles
look lhese woids lo mean lhal lhe son is ciealed, hence lhey saw Heb as
an aigumenl againsl lhe divinily of Chiisl. In a seimon pieached on lhis
lexl Nesloiius soughl lo meel lhe Aiian exegesis by aiguing lhal lhal lexl
does nol iefei lo lhe divine Woid bul lo lhe man Jesus. Immedialely piioi lo
lhis passage Sl. Paul had said lhal Chiisl is made like his bielhien in eveiy
iespecl. Accoiding lo Nesloiius, lhis indicales lhal lhe lexl iefeis lo Jesus.
r,o. Ep. r, (Tiid Lellei lo Nesloiius) in Lionel R. Wickham, Cyril of lexandria.
Select Letters (Oxfoid: r,8), or.
r,,. Wickham, ii,.
r,8. On lhis lexl, see Robeil L. Wilken, Tiadilion, Exegesis and lhe Chiislological
Conlioveisies, ChH (r,o,): ri.
8o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Does nol Paul say lhal il is nol wilh angels lhal he is conceined bul wilh lhe
descendanls of Abiaham: Te godhead is nol lhe seed of Abiaham who
sueis. Tis passage is lo be undeislood in lhe way one inleipiels Luke i:,i.
Teie we iead: Jesus incieased in wisdom and slaluie. Teiefoie, concludes
Nesloiius: Humanily was anoinled . . . nol lhe divinily. Tis one [Jesus] is he
who is made a failhful piiesl lo God foi he became a piiesl and did nol exisl
as such fiom eleinily.
r,,
Cyiil lhoughl lhal Nesloiius exegesis confounded lhe biblical accounl
of Chiisl. Foi Cyiil il is essenlial lhal lhe inleipielalion of lhe Bible be con-
sislenl, and il can be consislenl only if one ieads lhe Bible in lhe lighl of ils
oveiall skopos. Wilh iespecl lo lhe Gospels lhis means lhal lhey depicl lhe
divine Woid undei lhe condilions of human life and expeiience. Te peison
piesenled in lhe gospels is a human being, bul nol a meie human being.
Chiisl, accoiding loCyiils inleipielalion, is lhe eleinal Son senl fiom God.
When lhe Sciipluies speak aboul lhe human expeiiences of Jesus il is lhe
lhe Logos who is subjecl of lhe expeiiences. To say, howevei, lhal Chiisl suf-
feied, lhal he giew in wisdom, lhal he was abandoned by lhe Falhei cannol
mean lhe same lhing lhal such expeiiences mean foi olhei human beings.
Tis is why lhe second Adam was such a congenial way of speaking aboul
Chiisl: lhe man whose life is depicled in lhe gospels is a human being like
olheis, foi he is Adam, bul he is moie lhan Adam, foi he is lhe second Adam,
a unique man among men, one who did whal no olhei man could do. He
was lhe man fiom heaven.
CociUsio
Cyiils exegesis is seldom idiosyncialic. Whelhei he is expounding a sloiy
aboul Moses oi one of lhe paliiaichs, an oiacle fiom lhe piophels, a lheo-
logical lexl fiom Sl. Paul, oi an incidenl in lhe life of Jesus fiom lhe gospels,
his lheme iemains lhe same: lhe iesloialion of fallen humanily in Chiisl.
One cannol iead long in any of Cyiils commenlaiies wilhoul coming acioss
some foim of lhe slalemenl found al lhe end of his exposilion of lhe iock
lhal was sliuck: In Chiisl we bloom again lo newness of life. Foi Cyiil lhe
ienewal of all lhings in Chiisl is lhe cenlial skopos of lhe Bible.
Sl. Paul piovided Cyiil wilh lhe key lo lhe inleipielalion of lhe Bible. Bul
his Paul was nol lhe Paul of Sl. Augusline, lhe Paul of Rom , oi Rom , (noi
lhe Paul of juslicalion by failh), il was lhe Paul of Rom ,, of r Coi r, and of
r,,. See Fiiediich Loofs, Nestoriana (Halle: r,o,), iio.
Cyiil of Alexandiia 8o,
i Coi ,. Fiom Paul Cyiil leained lo speak of lhe second Adam, lhe heavenly
man, a new ciealion and, mosl of all, lhe cenlialily of lhe Resuiieclion in
lhe biblical naiialive. Al lhe same lime, lhe gospels, pailiculaily lhe Gospel
of John, oeied him a conciele and nuanced poiliail of whal il meanl foi
lhe eleinal Son of God, Chiisl lhe second Adam, lo live a human life. As
Weinei Eleil once obseived, Cyiils depiclion of Chiisl (Chiislusbild) is as
hisloiical oi unhisloiical as lhal of lhe Gospel of John.
ioo
Foi Cyiil lhe second Adam is lheological iealily as well as an exegelical
lool. Te subjecl of Cyiils exegesis is nevei simply lhe lexl lhal is befoie him,
il is always lhe mysleiy of Chiisl. He is less inleiesled in undeislanding whal
Moses oi Zechaiiah oi Paul oi Mallhew meanl lhan he is in undeislanding
whal Chiisl means. Exegesis is an occasion lo discuss Chiisl as laughl in lhe
chuichs cieeds and woishipped in lhe chuichs liluigy.
Chiisl is Cyiils liue subjecl mallei. Yel wilhoul lhe Bible lheie is no lalk
of Chiisl. Cyiil knew no way lo speak of Chiisl lhan in lhe woids of lhe
Bible, and no way lo inleipiel lhe woids of lhe Bible lhan lhiough Chiisl.
His biblical wiilings aie commenlaiies on Chiisl and only if one ieads lhem
in lhal spiiil can one appieciale his signicance as inleipielei of lhe Bible.
Eui1ios
PG o,,, = PG o,: glaph., Gn.-Dt, fr. Kgs, Ps., fr. Sg.; PG ,o: Is., fr. jer., fg. Bar.,
fr. Ez., fr. Dn.; PG ,i: fr. Mt.; PG ,i and ,,: fr. Lk.
hom. Lk r8o: J. B. Chabol, CSCO ,o (Syiiac); R. M. Tonneau, CSCO ro
(Lalin).
PG ,,, ,8rrrro hom. div.
Chr. un.: G. M. de Duiand, SC ,, (r,o).
dial. Trin. r,: G. M. de Duiand, SC ir (r,,o), i, (r,,,), io (r,,8).
ep.: L. R. Wickham, Select Letters. London r,8.
Tvnsin1ios
English
Chr. un.: J. A. McGuckin, New Yoik r,,.
Diod.: P. E. Pusey, London r88r.
Nest.: P. E. Pusey, London r88r.
ep.: Wickham: above. J. I. McEneiney, Washinglon r,8,. J. A. McGuckin,
Leiden r,, (wilh expl. XII cap., schol. inc.)
ioo. Weinei Eleil, Der usgang der altkirchlichen Christologie (Beilin: r,,,), ,i.
8oo Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
jn o.rr:: T. Randell, London r88,.
schol. inc.: C. Conybeaie, London r,o,.
com. Lc. R. Payne Smilh, London r8,, = r,8.
French
G. M. de Duiand: above.
Italian
dial. Trin.: A. Calaldo, Rome r,,i.
jn: L. Leone, vols., Rome r,,.
Rom., V. Ugenli, Rome r,,r.
Maeslii, G. and V. Saxei, Cirillo e Giovanni di Gerusalemme. Catechesi pre-
battesimali e mistagogiche. Inlioduclion and Noles by V. Saxei. Milan
r,,.
S1cuirs
Alla, W. H. Discouis poui la fele de la cioix alliibue a S. Cyiille dAlexandiie. Texle
commenle, edile el liaduil. GC ,, (r,,r): roo,,.
Aimendaiiz, L. M. El Nuevo Moises. Dinamica cristocentrica en la tipologia de Cir.
lej. Esludios Onienses ,,, r,o.
Aubineau, M. Empiunls de Pioclus de Conslanlinople a Cyiille dAlexandiie, dans
son Homelie XXII, In illud El poslquam consummali sunl dies oclo . . . (Lc
i:iir). In Fs. . van Roey, fer Chalcedon, i, r,8,.
. Les Calenae in Lucam de J. Reuss el Cyiille dAlexandiie. ByZ 8o (r,8,):
i,,.
Boulnois, M.-O. Le paradoxe trinitaire chez Cyrille dlexandrie. Hermeneutique,
analyses philosophiques et argumentation theologique. Colleclion des Eludes
Augusliniennes. Seiie Anliquile r. Paiis, r,,.
Biouwei, A. de. Lheuie de la paifaile connaissance. Tiaduclion du Commenlaiie de
S. Cyiille dAlexandiie sui Jean ro:ii. BVC i (r,,8): r.
Buighaidl, W. Te Image of God in Man according to Cyril of lexandria. Woodslock:
Woodslock College, r,,,.
Caiones, A. La dottrina esegetica di Cirillo dlessandria. Diss., Milan: Univ. Callo-
lica, r,8.
Cyiillus Alex. Homilia de Melchisedech. In Geschichte der Hunnen, vol. ,, r8,i,
r,oi.
Doheily, J. J. Scripture and Soteriology in the Christological System of St. Cyril of lex-
andria. Diss., Foidham Univeisily, r,,i.
Diiessen, W. C. H. Un commenlaiie aimenien dEzechiel faussemenl alliibue a
Sainl Cyiille dAlexandiie. RB o8 (r,or): i,ror.
Dupie la Toui, A. Doxa dans les commentaires exegetiques de Cyrille dlexandrie.
Diss., Giegoiiana, r,,8.
Cyiil of Alexandiia 8o,
. La doxa du Chiisl dans les oeuvies exegeliques de S. Cyiille dAlexandiie. RSR
8 (r,oo): ,ir; , (r,or): o8,.
Falica, L. I Commentari a Giovanni di Teodoro di Mopsuestia e di Cirillo di les san-
dria. Confronto fra metodi esegetici e teologici. Sludia Ephemeiidis Auguslinia-
num i,. Rome: Inslilulum Paliislicum Auguslinianum, r,88.
Feiiaio, G. Lo Spirito Santo nel Quarto Vangelo. I commenti di Grigene, Giovanni
Crisostomo, Teodoro di Mopsuestia e Cirillo di lessandria. OCA io. Rome:
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Gebiemdhin, E. Life-Giving Blessing. n Inquiry into the Eucharistic Doctrine of Cyril
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Gieei, R. A. Te Use of Sciipluie in lhe Nesloiian Conlioveisy. SjT io (r,o,):
rii.
. Te Captain of Gur Salvation. Study in the Patristic Exegesis of Hebrews (Gri-
gens Use, rian Controv., thanasius, Cappadocians, Teodores Teol. and
Exegesis, Chrysostomos o Teodoret, Cyril o Nestorius). BeiliGeschBiblExeg.
r`,. Tubingen: Mohi, r,,.
Guinol, J.-N. Lexegese du bouc emissaiie chez Cyiille dAlexandiie el Teodoiel de
Cyi. ug i8 (r,88): ooo.
Haidy, E. R. TRE 8:i,oo, bibliogiaphy.
Jouassaid, G. RC :,,,ro, bibliogiaphy.
Kakosy, L. A Chiislian inleipielalion of lhe sun-disk (Cyiil A. in a Coplic homily).
In Fs. j. Zandee, ,i,,, r,8i.
Keiiigan, A. S. Cyrillus lexandrinus, Interpreter of the Gld Testament. Diss., Ponl.
Insl. Bibl., r,,.
. St. Cyril of lexandria Interpreter of the Gld Testament. Analecla biblica i. Rome:
Ponlicio Islilulo Biblico, r,,i.
. Te objecls of lhe lileial and spiiilual senses of lhe NT accoiding lo Sl. Cyiil
of Alexandiia. StPatr r (r,,,): ,,.
Koen, L. Te Saving Passion. Incarnational and Soteriological Tought in Cyril of
lexandrias Commentary on the Gospel according to St. john. Acla Univeisilalis
Upsaliensis, Sludia Docliinae Chiislianae Upsaliensa r. Uppsala: Almqvisl &
Wiskell, r,,r.
. Paililive Exegesis in Cyiil of Alexandiias Commenlaiy on lhe Gospel accoid-
ing lo Sl. John. StPatr i, (r,,): rr,ir.
Langevin, G. Le lheme de lincoiiuplibilile dans le commenlaiie de S. Cyiille
dAlex. sui lEv. selon S. Jean. ScEc 8 (r,,o): i,,ro.
Lesinski, M. Wie beschaen isl dei Bole Golles: Cyiill von Alexandiien zui
Peison des Piophelen Maleachi. In Horizonte der Christenheit. Fs. fui Fiiediich
Heyei zu seinem 8,, Gebuilslag. Ediled by M. Kohlbachei and M. Lesinski.
Oikonomia . Lehisluhl fui Geschichle und Teologie des chiisllichen Oslens,
Eilangen, ,,ri, r,,.
8o8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Levin, S. [Ml r,:i] A camel oi a cable lhiough a needles eye: In Lacus Forum,
oor,, r,8,r,88.
Louf, A. Capei emissaiius (Lev ro) ul lypus Redemploiis apud Palies (Ps. Bain.,
Jusl., Teil., Oiig., Cyi. Al.). VD 8 (r,oo): ioi,,.
Lyonnel, S. S. Cyiillus Alexandiinus el i Coi :r,. Bib i (r,,r): i,r.
Manoii, H. du. La scene de Cana commenlee pai S. Cyiille dAlexandiie. In De
primordiis cultus mariani, vol. , r,oi. Ponl. Acad. Mai., r,,o.
. Les Piemieis veisels du qualiieme Ev. commenles pai Cyiille dAlexandiie.
ntonianum (r,,r).
Manzone, A. La dottrina dello Spirito Santo nellIn jo. di S. Cirillo di lessandria.
Diss., Ponl. Univ. Giegoiiana, r,o,r,,o.
Maigeiie, B. de. Lexegese chiislologique de sainl Cyiille dAlexandiie. NRT rril
roil (r,8o): ooi.
Mazas, J. La maleiia incandescenle; una imagen ciislologica en San Ciiilo de Ale-
jandiia. Helm (r,,i): r,i8.
Meicali, G. Gsservazioni a Proemi del Salterio di Grigenes, Ippolito, Eusebio, Cirillo
lessandrino e altri. STesli, r,8.
. Gsservazioni a Proemi del Salterio di Grigenes, Ippolito, Eusebio, Cirillo
lessandrino e altri con frammenti inediti. Biblioleca Aposlolica Valicana ri.
Sludi e Tesli, r,,8.
Meyendoi, J. (Rom ,:ri) chez Cyiille dAlexandiie el Teodoiel. StPatr
IV (r,or): r,,or.
Munch-Labachei, G. Naturhafes und geschichtliches Denken bei Cyrill von lexan-
drien. Die verschiedenen Betrachtungsweisen der Heilsverwirklichung in seinem
johannes-Kommentar. Heiedilas. Sludien zui Allen Kiichengeschichle,ro. Bonn:
Boiengssei, r,,o.
Paivis, P. M. Te Commenlaiy on Hebiews and lhe Conlia Teodoium of Cyiil of
Alexandiia. jTS io (r,,,): r,r,.
Pazzini, D. Il Piologo di Giovanni in Oiigene e Ciiillo Allesandiino: un con-
fionlo. In Grigeniana Sexta. Grigne et la Bible/Grigen and the Bible. Acles
du Colloquium Oiigenianum Sexlum. Chanlilly, o aoul seplembie r,,,
or,i,. Ediled by G. Doiival and A. Le Boulluec, wilh lhe collaboialion of
M. Alexandie, M. Fedou, A. Pouikiei, and J. Wolinski. Louvain: Peeleis, r,,,.
. Il prologo di Giovanni in Cirillo di lessandria. Sludi biblici rro. Biescia: Paideia,
r,,,.
Penna, A. La lelleia ai Colossesi nei dialoghi ciislologici di S. Ciiillo dAlessandiia.
In Cristologia in San Paolo. tti della XXIII Settimana Biblica, i8,,,. Biescia,
r,,o.
Pennacchio, M. C. Quasi uisa iaplis calulis. Os r:8 nellesegesi di Geiolamo e
Ciiillo di Alessandiia. VetChr i (r,,,): roi.
Phillips, J. E. Eiasmus, Cyiil, and lhe Annolaliones on John. BHR ,o (r,88): 8r.
Richaid, M. Les liailes de S. Cyiillus Alexandiinus, conlie Diodoie de Taise el
Cyiil of Alexandiia 8o,
Teodoie de Mopsuesle el les fiagmenls dogmaliques de Diodoie de Taise.
Pages ,,rro in Melanges dedies a la memoire de F. Grat I. Paiis, r,o.
Rosa, P. Gli occhi del corpo e gli occhi della mente. Cirillo lessandrino. testi ermeneu-
tici. Epifania della Paiola . Bologna: EDB, r,,,.
Rossi, M. A. Osseivazioni sul commenlo ai Salmi di Ciiillo edilo da Angela Mai.
Grph (r,8): rroi.
. Ancoia sul Commenlo ai Salmi di Ciiillo. A pioposilo di un iecenle lavoio sui
commenlaii paliislici al salleiio. SE r (r,8): ,,r.
Ruckei, A., Die Lukas-Homilien des Cyrills von lexandrien. Bieslau r,rr.
Sauei, J. Die Exegese des Cyrill von lex. nach seinem Commentar zum joh.-Ev. Diss.,
Fieibuig, r,o,.
Saugel, J.-M. Nouvelles homelies du Comm. sur lEv. de S. Luc de Cyiille dAlex.
dans leui liaduclion syiiaque. GC r,, (r,,): ,,o.
Saxei, V. Cyiill von Jeiusalem und die Heilige Schiif. Was ei von ihi lehil und
wie ei sie gebiauchl, pages ,o in Exegese und ihre Hermeneutik in ntike
und Christentum, Festschrif fur Ernst Dassman (Jahibuch fui Anlike und
Chiislenlum. Eignzungsband i). Eds. G. Schllgen und C. Schollen. Munslei:
Aschendoische Veilagsbuchhandlung, r,,o.
Smilh, R. P. Saint Cyril of lexandria, (Syriac) commentary on the gospel of Saint
Luke. Asloiia N.Y.: Sludion, r,8 = rr8,,.
Spalaio, R. La fesla dellIncainazione. Esegesi di Ciiillo dAllessandiia a Luca :ro
ir. In Esegesi e catechesi nei Padri (secc. IVVII). Convegno di studio e aggiorna-
mento, Facolta di Lettere cristiane e classiche (Pont. Inst. ltioris Latinitatis), Roma
:,:, marzo r,,,, ,,8i. Ediled by S. Felici. BSRel rri. Rome: LAS, r,,.
Vian, G. M. Linlioduzione di Ciiillo dAlessandiia al commenlo del salmo
o, pages ,,, in Scritti Classici e cristiani oerti a Francesco Corsaro ed.
Caimelo Cuili e Caimelo Ciimi. Canlania: Facolla di Lelleie e Filosoa,
Univeisila degli Sludi di Canlania, r,,.
Vogl, H. J. Exegese dei Alexandiinei und dei Anliochenei: Fs. E. Dassmann, JAC.
E. i (r,,o) ,,o,.
Vbus, A., Discoveries on the Commentary of Luke by Cyril. Slockholm r,,.
Weischei, E. Die lhiopischen Psalmen- und Qilosfiagmenle in Eievan, Aimenien
(Qilos = Cyiillus Alex.) (Ps 8o:o88:,). GrChr , (r,o,): rr,8.
Wickham, L. R. Te Sons of God and lhe Daughleis of Men: Gen o:i in Eaily
Chiislian Exegesis. GTS r, (r,,): r,,.
Wilken, R. L. Exegesis and lhe Hisloiy of Teology: Reeclions on lhe Adam-
Chiisl Typology in Cyiil of Alexandiia. ChH , (r,oo): r,,o.
. judaism and the Early Christian Mind. Study of Cyril of lexandrias Exegesis
and Teology. Yale Publicalions in Religion r,. New Haven: Yale Univeisily
Piess, r,,r.
Wilheispoon, L. H. Te Gospel Text of Cyril of lexandria. Diss, Boslon Univeisily,
r,oi.
8,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
XI I I
I SI DORE OF PELUSI UM ( CA. 333-CA. 433)
Isidoie ieceived a full iheloiical liaining in Pelusium, in lhe Nile Della. Veiy
possibly, he lived foi some lime in Alexandiia wheie il is also possible lhal he
belonged lo lhe ciicle of lhe philosophei Hypalia befoie eslablishing himself
in Pelusium wilh many sludenls as a piofessional sophisl. His isl monaslic
expeiience led him lo lhe deseil of Niliia wheie lhe legacy of Oiigen slill
conlinued lo foslei leained foims of spiiilual exegesis in conliasl wilh lhe
lileialisic liend of Scele. Named as didaskalos, lhe o cial leachei in lhe
local chuich of Pelusium, Isidoie was piobably oidained piiesl by Bishop
Ammonios. Soon afei r, a conicl wilh Bishop Eusebius, lhe successoi
of Ammonios, diove him inlo a monasleiy neai Pelusium wheie foi ovei
foily yeais he dedicaled lhe iesl of his life lo piayei and inlelleclual woik.
Foi inslance he copied lhe whole of lhe Bible, as well as one hundied and
fy-six wiilings of John Chiysoslom, whom he held in gieal admiialion.
He was inlensely involved as a counseloi in spiiilual and elhical malleis, and
his coiiespondence conslilules a coipus of lwo lhousand lelleis in Gieek,
liansmilled in numbeied colleclions.
As an exegele, Isidoie did nol wiile any commenlaiies, bul he laughl
sciipluie as didaskalos answeiing numeious exegelical queslions in his lel-
leis. He dislinguished belween lhe obvious oi lileial meaning (which did
nol exclude liadilional lypology) and lhe deepei meaning of sciipluie, lhe
myslical theoria, hidden in lhe lexl, only available foi myslic inleipieleis, and
occasionally calling foi allegoiies. Te elemenls of lhal exegesis, diveise and
inlensely pasloial, weie collecled foi lhe isl lime by P. Evieux (r,,,), fiom
whose ieseaich lhe piesenl nolice deiives (see also Evieux r,,,, o,).
Te following quolalions ieveal somelhing of Isidoies slyle and conceins:
Lel us discein in lhe piophels whal is said aboul Chiisl and Solo-
mon . . . we should nol foice lhe piophecies . . . lel us undeisland whal
has been said accoiding lo lhe historia and admil whal has been
piophesied accoiding lo lhe theoria wilhoul piessing whal has cleaily
been said hisloiically, in oidei lo see in il a theoria, bul also wilhoul
ieducing lo an hisloiical meaning whal obviously needs lo be con-
lemplaled. (r,, = io; cf. rr,)
Anyone who liies lo inleipiel lhe meaning of lhe sacied sciipluies is
in need of a noble and penelialing language, a pious and holy lhink-
ing: One musl follow lhe sciipluies, nol piecede lhem, noi piess lheii
meaning, in accoidance wilh lheii own will. Foi lhose who daie lo
Foi lhe Hebiew Bible lo lhe Sepluaginl 8,r
falsify lhem oi lo inleipiel lhem wiongly expose lhemselves lo a dan-
gei lhe moie ieal as il conceins lheii veiy souls. (ro,i)
Eui1ios
PG ,8.
Evieux, P.: SC ii (r,,,).
Tvnsin1ios
Evieux, above.
S1cuirs
Bailelink, G. J. M. el ses synonymes chez Isidoie de Peluse. VigChr ri
(r,,8): ii,r.
. Obseivalions slylisliques el linguisliques chez Isidoie de Peluse: VigChr r8
(r,o): ro8o.
Bobei. L., De arte hermeneutica. Isidori Pelusiotae. Ciacow r8,8.
Evieux, P., ed., Isidore de Peluse (TH ,,). Paiis r,,,.
. Isidore de Peluse. Lettres, I. Lellies rirrr. Inlioduclion geneiale, lexle cii-
lique, liaduclion el noles (SC ii). Paiis r,,,.
Feiieiio, A. Linguaium diveisilale: Babel and Penlecosl in Leandeis homily al lhe
lhiid council of Toledo. In XIV Centenario del concilio III de Toledo ,8,r,8,,
i,8. Toledo: Aizobispado de Toledo, r,,r.
Fouskas, C., Sl. Isidoie of Pelusium and lhe 1: Teol ,l8 (r,oor,o,) ,,,r,
ioi,, ,,i, oo, = in one volume, Alhens r,o, (all 1 quolalions lisled in
Gieek).
Fiickel, J. Hippolyl von Rom: als Piedigei veikannl. In Stimuli, Fs. E. Dassmann,
ediled by G. Schllgen and C. Schollen, ri,o. Munslei: Aschendoi, r,,o.
Heid, S. Isidoi von Pelusium und die Schiif bei das Piiesleilum des Johannes
Chiysoslomos: FKT , (r,,r).
Joasaph, Sl. Isidoie Commenlaloi of Holy Sciipluie (in Russian): Bogolovskij Vrem
I (r,r,) ,,,or, ,i,8.
Keilsch, M. Nolizen zui Foimulieikunsl des Johannes Chiysoslomos und ihiem
Nachwiiken bei Isidoi von Pelusion und Neilos von Ankyia; das Voibild dei
(wilden) Tieie fui naluigemsses, koiiekles Veihallen. jGB i (r,,i): i8,.
La Cava, F., Una lelleia di sanl Isidoio Pelusiola. Nuove consideiazioni sullo scopo
delle paiabole: DT , (r,o) ,ii (= Lellei ,,o).
Laili, G. al. Il sangue in S. Iieneo (Ippolilo, Eusebio, Epifanio, Basilio, Nisseno,
Isidoie of Pelusium 8,r
8,i Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Ainobio, Ilaiio, Ciisologo, Isidoio, Efiem). Pages ,o in Sangue patristica e
anthropologia biblica nella patristica. Ediled by F. Vallioni. Rome: Pia Unione P.
Sangue, r,8i.
Maisano, R., Lesegesi veleioleslamenlaiia di Isidoio Pelusialo: i libii sapienziali:
Koinnia (Napoli, r,8o) ,,,.
Meicali, G., Due supposle lelleie di Dionigi Alessandiino: Nole di lelleialuia
biblica e ciisliana anlica: StT ,. Rome r,or, 8i8o (= Lelleis , and ror,).
Ramos-Lisson, D. Dei Einuss dei soleiiologischen Typologie des Oiigenes im
Weik Isidois von Sevilla unlei besondeiei Beiucksichligung dei Quaesliones
in Velus Teslamenlum. In Typus, ro8o, r,8i.
Riedingei, U. Neue Hypolyposen-Fiagmenle bei Pseudo-Caesaiius (ca. ,olca.
,,) und Isidoi von Pelusium. ZNV ,r (r,oo): r,,o.
Rillei, A. M., Sainl Isidoie de Peluse: DSp ,, i (r,,r) io,,iro.
Runia, D. T., Philo of Alexandiia in Five Lelleis of Isidoie of Pelusium: StPhilon
(r,,r) i,r,.
. Wheie, lell me, is lhe Jew . . .:, Basil, Philo and Isidoie of Pelusium: VigChr o
(r,,i) r,i8,.
Schmid, A. Die Christologie Isidors von Pelusium. Fieibuig: Paulus-Veilag, r,8.
Velazquez, A. J. Las cilas biblicas del De inslilulione viiginum de san Leandio de
Sevilla. In ctes del IXe simposi de la Seccio Catalana de la SEEC, St. Feliu de
Guixols, r,ro dabril de r,88. treballs en honor de Virgilio Bejarano, II, ed. per
Ferreres Lambert. urea saecula No. r o :, ,,,8rr. Baicelona: S.E.E.C. Seccio
Calalana & Publ. Univeisilal de Baicelona, r,,r.
Foi lhe Hebiew Bible lo lhe Sepluaginl 8,
XI V
PROCLUS OF CONSTANTI NOPLE ( D. 446)
Bishop of Conslanlinople in , Pioclus ianks among lhe besl pieacheis
of lhe Gieek chuich in lhe fh cenluiy (bul he missed his enliy in lhe
TRE). Te idenlicalion of his homilies is slill in piocess, lheii besl inven-
loiy having been secuied by A. Solignac (r,8o). Mosl of lhe homilies weie
deliveied on liluigical feasls of Chiisl, while Gr. r, ,, and o aie dedicaled lo
Maiy, lhe isl on lhe Teotokos having been deliveied in i8 oi i, in lhe
piesence of Nesloiius. Olhei seimons, such as Gr. r8, r,, io, i, aie panegy-
iics. Piocluss use of sciipluie is foiemosl a dogmalic conliibulion lo lhe
cieedal denilion of Ephesus r, whose ieceplion he piomoled wilhoul
becoming loo involved in lhe chiislological conlioveisy (Giillmeiei r,,,).
In his Church History Sociales celebialed him as a peacemakei (VII r; PG
o,, 8i,c,ia).
CPG II, ,8oo,,r,, ciilical edilions and ancienl veisions.
Eui1ios
PG r, r,rir; ,,, o8r88r; oi, ,i,o; o,, o8o8,o.
Amand, D.: RBen ,8 (r,8) iio.
Aubineau, M.: SC r8, (r,,i) r8r8o.
Leioy, F. J., Lhomiletique de Proclus. Rome r,o,.
Rudbeig, S. Y., Lhomelie pseudo-basilienne consolatoria ad aegrotum:
Museon ,i (r,,,) orii.
rm.: PG o,, 8,o,.
ep. ad johannem ntiochenum: PG o,, 8,,,. J. M. Clemenl and R. Vandei
Plaelse: CCL ,oA (r,,) ir.
ep. ad Maximum deaconum: PG o,, 8,,8o. J. M. Clemenl and R. Vandei
Plaelse: CCL ,oA (r,,) ii.
ep. ad Domnum ntiochenum: PG o,, 88r8.
S1cuirs
Aubineau, M., Bilan dune enquele sui les homelies de Pioclus de Conslanlinople:
REG 8, (r,,i) ,,i,o.
. Cilalions de lhomelie de Pioclus, In Nativitatem Salvatoris (CPG ,oo8), dans
un oiilege chiislologique des IV
e
el V
e
s. VC , (r,,r): io,ii.
8, Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Caio, R., La homiletica mariana en el siglo V. vols.; Daylon, Ohio: r,,rr,,.
Ensslin, W., Pioklos, Bischof von Konslanlinopel, o. PRE i:r8r8o.
Giillmeiei, A. jesus Christus im Glauben der Kirche, I (r,,,) ,i,o.
Saugel, J. M., Une homelie de Pioclus sui lAscension de Nolie- Seigneui: Museon
8i (r,o,) ,.
Solignac, A., Pioclus: DSp ri, i (r,8o) i,8r.
Foi lhe Hebiew Bible lo lhe Sepluaginl 8,,
XV
HADRIAN ( D. 440l430)
Hadiian has been idenlied wilh a Syiian monk and piiesl, one of lhe coi-
iespondenls of Nilus of Ancyia, CPG III, oo, Epist. II, lx; III, cxviii, cclxxi:
PG 8, ii,. ,. ,ro; J. Giibomonl, La liadilion manusciile de sainl Nil, I. La
coiiespondance: StMon rr (r,o,) irio,; A. Cameion, Te Aulhenlicily
of lhe Lelleis of S. Nilus of Ancyia: GRBS r, (r,,o) r8rr,o. Wiiling in
Gieek, Hadiians heimeneulics is maiked by Anliochene inuence. He ex-
piesses his lhoughl wilh a slylislic piecision and a consislenl classicalion
of exegelical dala, as is demonslialed by his shoil liealise (wilh ils modein-
sounding lille): Introduction to Divine Scriptures
(PG ,8, ri,rri). Te well-pieseived lexl was isl published by
D. Hoeschel in Augsbuig, rooi, and iepiinled by J. Peaison in r8oo, Critici
sacri VIII. A ciilical edilion by F. Goessling appeaied in Beilin r88,.
Cassiodoius menlions Hadiian logelhei wilh Tyconius, Augusline,
Eucheiius, and Junilius, as one of lhe besl introductores scriptorae divinae
(PL ,o rrii). His heimeneulic is maiked by Anliochene lheoiy like lhal of
his conlempoiaiy, Teodoiel of Cyius: Te dislinclive fealuies of Hebiew
language ( ) aie of lhiee soils, as
found in lhoughls (), woids (), and composilion ().
Hadiians special inleiesl in Hebiew links him wilh lhe Anliochene
exegelical liadilion: Eveiy line of Adiian can be illuslialed fiom Teodoie of
Mopsuesliia oi Teodoiel (Bale r,i, oo). His lhieefold division of Hebiew
leims is Aiislolelian in lhe Anliochene slyle:
I. Te Principle of the Distinctive Features in Toughts.
Whal iesulls fiom lhoughls is due lo Gods acling as woiked oul by
us, in good oi bad; I speak aboul (r) membeis, (i) senses, () spiiilual
molions, () bodily movemenls, (,) bodily passions, (o) disposilions; oi
aboul (,) habils, (8) places, (,) diesses, (ro) behavioi, (rr) appeaiance; oi
aboul (ri) being alive (wilh esh and soul) (ri,a). Te lhiileen possible
anlhiopomoiphic alliibulions aie lhen illuslialed by numeious sciipluial
quolalions (ri,b,,d).
II. Distinctive Features due to Vords and Style
Te same pioceduie is applied lo lhe use of melaphois (woids) classi-
ed in specic phiases (a lypical Aiislolelian
dislinclion: Metaphysics , o, ro), as one speaks of Gods knowledge by using
8,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
lhe images of eyes oi vision; of Gods compassion by menlioning his eais;
of his will by calling il his moulh, elc. (ri,,d8c): a delailed suivey of
anlhiopomoiphic images found essenlially in lhe Psalms. To lhese specic
phiases aie added similai examples belonging lo slyle ( )
when God is said lo know, oi lo enjoy, lo show, lo say, lo love some-
lhing oi someone; oi again when God hides himself, sleeps, feels angei,
punishes, elc. (ri8crooa).
III. Te Distinctive Features in Composition
Tese dislinclive fealuies aie due lo ellipse ( ) lo lhe
iepe lilion of lhe same lhing in dieienl woids () lo inveision
(), inveisions and liansposilions ( ),
exlension (), oi pleonasme ( ). In using lhese
basic dislinclions () lhe sludenls () should nd in lheii
love foi leaining a way and a dooi guiding lhem in lheii undeislanding of
lhe sacied sciipluies (rorc).
CociUsio
Te liealise ends by enumeialing lwenly-lwo guies of speech (tropai):
melaphoi, paiable, compaiison, synecdoche, example, melonymy, anliph-
iase, peiiphiase, iecapilulalion () oi ieluin lo lhe begin-
ning, deceplion (), piosopopoeia, guialion, allegoiy, hypobole,
iepioof, iiony, saicasm, enigma, menace, explanalion, ielicence, coiieclion.
Again biblical cilalions illusliale lhe use of all of lhese guies of speech
(rorco,b).
In lhe conclusion of lhe liealise (ro,brib) ieadeis who follow lhe
guidance oeied lo lhem in lhe inlioduclion aie piomised lo achieve a non-
piejudiced and well-focused inleipielalion of sciipluie. Teii caie foi lhe
lileial conlenl, analyzed in all ils logical conneclions and implicalions, will
highlighl ils oiganic unily as a sma, a body of discouise whose dislinclive
naluie lhey would dene accoiding lo lhe lileiaiy genie lo which il belongs,
be il lhe piophelic genie oi lhal of Psalms, oi again lhe lileiaiy genie of lhe
Penlaleuch (rriab).
CPG III, o,i,.
Eui1ios
PG ,8, ri,rri.
Gssling, F., drians . Beilin r88,.
Foi lhe Hebiew Bible lo lhe Sepluaginl 8,,
Tvnsin1ios
German
Gssling, above.
S1cuirs
Bale, H. N., Some Technical Teims of Gieek Exegesis: jTS i (r,i) ,,oo.
Meicali, G., Pro driano: RB rr (r,r) io,, (= Gpere Minore III, SlT ,8, Rome
r,,, 8,i, wilh fiagmenls of a catena in Iob).
Pilia, J. B., nalecta sacra II. Tusculi r88, roi, wilh addilional fiagmenls fiom a
chain on Psalms.
Schfei, K. T., Eisagoge: RC (r,,,) ,oof.
Schluien, K. F., Zu Adiianos: jPT r (r88,) ro,,.
Hadiian 8,,
8,8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
XVI
HESYCHI US OF J ERUSALEM
( D. SHORTLY AFTER 430)
A monk and piiesl of Jeiusalem, a pieachei and lheologian, Hesychius also
became famous as a commenlaloi on sciipluie. He wiole a Commentary on
Leviticus pieseived in a sixlh cenluiy Lalin lianslalion, and a Commentary on
job handed down in an Aimenian veision. Foi Hesychius, Job was hisloiical,
bul lhe Book of Job foieshadowed allegoiically Chiisl and lhe chuich. On
Isaiah, Hesychius pioduced io8o glosses; on lhe minoi Piophels, a sel of
scholia; and exlended commenlaiies on lhe Psalms (in pailiculai, see Pseudo-
Alhanasius, PG i,, o,r; and PG ,,, ,rr,8, lo be joined wilh PG
,, rr,,ro), all being pieseived as fiagmenls in catenae. Addilional sels
of Hesychiuss scholia aie liansmilled on lhe canlicles of o1 and 1, on lhe
Gospels, Acls, and lhe Calholic Lelleis. To lhese musl be added a Colleclion
of Objeclions and Solulions which piobably epilomizes Hesychiuss losl
Gospel Harmony.
Sliongly inuenced by Oiigen in his biblical heimeneulics, Hesychius
kepl close lo Alexandiian chiislology wilh a sciipluial mindsel. M. Aubineau
(r,,8) skelches a ne picluie of his exegesis: Hesychius ciles sciipluie fiom
memoiy wilhoul full consislency, as noled by Devos (Aubineau r,,8, oo).
He pioduces chosen biblical passages foi apologelic vindicalion againsl lhe
Jews (Aubineau r,,8, i,,,,). He sciulinizes lhe meaning of some sciip-
luial phiases wilh insislenl queslions and glosses, his commenlaiy laking
on a quesling lenoi similai lo whal one may obseive in lhe conlempoiaiy
De Genesi ad litteram by Augusline. Cuslomailiy, Hesychius analyzes whole
sciipluial piophecies by following lhe lexl veise afei veise, somelimes fiom
one woid lo anolhei, endlessly asking minule queslions. Heie and lheie he
likes lo couple lwo veises logelhei by viilue of a common image oi a same
woiding: Tal concatenatio and lhe piogiess, slep by slep in lhe exploia-
lion of a biblical passage, aie all loo obvious in lhe panegyiic of Slephen
and in lhe whole body of Hesychiuss wiilings, and lhus seive as ciileiia
of aulhenlicily (Aubineau r,,8, o8). Il would be woilh desciibing moie
lhoioughly lhe oialoiical skills applied by Hesychius in his aclualizing of
o1 guies; he idenlies lhem wilh 1 and lalei Chiislian heioes, such as
Lazaius, lhe mailyi Slephen, oi Anlony lhe Heimil.
Foi lhe Hebiew Bible lo lhe Sepluaginl 8,,
Eui1ios
PG ,, r,ir,oo.
Gieek Menology: PG rr,, ,.
Quaslen III (r,,o) 88,o.
S1cuirs
Aubeil, R., Hesychius de Jeiusalem: DHGE i (r,,) i,8,,.
Aubineau, M., Hesychius de jerusalem, Basile de Seleucie, jean de Beryte, Leonce de
Constantinople. Homelies Pascales (Cinq homelies inediles), SC r8,. Paiis r,,i.
. Les Homelies Festales dHesychius de jerusalem. Vol. I: Les homelies IXV (Subs.
Hag., ,,). Biussels r,,8; Vol. II: Les homelies XVIXXI (apociyphal oi of dubi-
ous aulhenlicily) r,8o.
. Index verborum Homiliarum Festalium Hesychii Hierosolymitani. Hildesheim-
Zuiich r,8.
. Hesychius iedivivus, un piedicaleui hieiosolymilain de la piemieie moilie du
V
e
siecle. FZPhT i8 (r,8r): i,,o.
Baidy, G., La lilleialuie paliislique des Quaestiones et responsiones sui lEciiluie
Sainl. Hesychius de Jeiusalem: RB i (r,) iioi,.
Delehaye, H., Hesychii Hierosolymorum presbyteri laudatio S. Procopii Persae:
nBoll i (r,o,) ,8i.
Devos, P., Le panegyiique de sainl Elienne pai Hesychius de Jeiusalem: nBoll 8o
(r,o8) r,r,.
Duval, Y.-M., ed., Gloses sur le prophte jonas: Le Livre de jonas dans la litterature
grecque et latine, II. Paiis r,,, oi,,.
Faulhabei, M., ed., Hesychii Hierosolymitani interpretatio Isaiae prophetae. Fieibuig
r,oo.
. Eine weilvolle Oxfoidei Handschiif: TQ 8 (r,or) ir8i.
Gaiille, G.,Lhomelie geoigienne dHesychius de Jeiusalem sui lHypapanle:
Museon 8 (r,,r) ,,i.
Jagic, V., Ein unedierter griechischer Psalmenkommentar. Vienna r,oo (alliibulion
unceilain).
Jugie, M., LImmaculee Conception dans lEcriture Sainte et dans la Tradition orientale.
Rome r,,i.
Jussen, K., Die dogmatischen nschauungen des Hesychius von jerusalem, I. Munsleil
W. r,r.
Kiichmeyei, J., Hesychius de Jeiusalem: DSp , (r,o8) ,,oo.
Mailin, C., Fiagmenls en onciale dhomelies giecques sui la Vieige alliibuees a
Epiphani de Chypie el a Hesychius de Jeiusalem: RHE r (r,,) ,o,,.
Hesychius of Jeiusalem 8,,
88o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
. Melanges dhomilelique byzanline I Hesychius el Chiysippe de Jeiusalem:
RHE , (r,,) ,oo.
Mennes, R., Hesychius van jerusalem. Inventaris van de Griekse handschrifelijke over-
levering. Diss. Gand r,,r (pp. ,o88: ed. Homilies on Pss rooroi of lhe Gieal
Commenlaiy).
Meicali, G., Note di letteratura biblica e cristiana antica (ST ,). Rome r,or, r,,,.
. Sull auloie del De titulis Psalmorum fia le opeie di S. Alanasio: GCP ro (r,)
,ii.
. Un Salleiio gieco e una calena gieca del Salleiio posseduli dal Sadolelo: Fs.
P. Paschini. Rome r,,, io,o.
Nahapelian, C., Il commenlaiio a Giobbe di Esichio: Bess r, (r,r) ,io,.
Peiione, L., Vie ieligieuse el lheologie en Palesline duianl la piemieie phase des
conlioveisies chiislologiques: PGC i, (r,,,) iri,.
Pillman, R. S., Te Marian Homilies of Hesychius of jerusalem. Diss. Calh Univ. of
Ameiica. Washinglon, D.C. r,,.
Renoux, C.,ed., Vingt-quatre homelies sur le Livre de job (chapt IXX), i vols., PO i.
Tuinhoul, r,8.
Reuss, J., Sludien zui Lukas-Eikliung des Piesbyleis Hesychius von Jeiusalem:
Bib ,, (r,,8): oi,r.
Sanlifallei, L., Das Alleinbuigei Unzialfiagmenl des Levilikuskommenlais von
Hesychius aus dei eislen Hlfe des 8. Jahihundeils: ZBV oo (r,) iroo.
Savon, H., Les Homelies Feslales dHesychius de Jeiusalem: RHR r,, (r,8o):
i,,o.
Tampellini, S. Lesegesi del Levilico di Esichio di Geiusalemme. Osseivazioni in-
liodullive e sondaggi pieliminaii. SE r (r,,o): ior,.
Tcheiakian, C., Te Commentary on job by Hesychius, Presbyter of jerusalem. (in
Aimenian). Venice r,r.
Vaccaii, A. Esichio di Geiusalemme e il suo Commenlaiius in Levilicum. In Scritti
di Erudizione etc, ro,ioo. Rome, r,,i.
. S. Hesychii piesbyleii Hieiosolymoium in Levilicum libii VII (Nolulae
Paliislicae ,). Gieg i (r,or): ,r.
Van Esbioeck, M., Lhomelie geoigienne dHesychius de Jeiusalem sui la iesuiiec-
lion des moils: Museon 8, (r,,) rir.
Wengei, A., Hesychius de Jeiusalem. Noles sui les discouis inedils el sui le lexle
giec du commenlaiie In Leviticum: REug i (r,,o) ,,,o.
Zeifass, R., Die Schriflesung im Kathedrao zium jerusalems (Liluigiewissenschaf-
liche Quellen u. Foischungen 8) MunsleilW. r,o8.
Zocca, E. La lebbia e la sua puiicazione nel Commentario al Levitico di Esichio.
Un lenlavino di confionlo con la liadizione esegelica piecedenle e conlempo-
ianea. SE r (r,,o): r,,,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl 88r
XVI I
NONNOS OF PANOPOLI S
( CA. 400-AFTER 430)
Nonnos, oiiginally fiom Panopolis in Uppei Egypl was a poel and Chiislian
exegele. His epic poem in foily- eighl books! (lhe longesl exlanl Gieek epic,
Quaslen III, rr,), Dionysiaca, was wiillen in Alexandiia belween o and
,r. Soon afei, Nonnos composed a Paraphrase of St. johns Gospel, again
in an epic foim, iepealedly calling Maiy lhe Teotokos wilh Monophysile
oveilones, and quoling Oiigen, Giegoiy Nazianzus, John Chiysoslom, and
Cyiil of Alexandiia. His piobable goal was lo iealize a synlhesis of classical
soleiiology, as embodied by Dionysius, and of Chiislian soleiiology, cenleied
on lhe Alexandiian guie of Logos-Chiisl wilh slighl liaces of Neoplalonism.
Liviea (r,8,) idenlied lhe poel wilh lhe bishop of Edessa, a sliong defendei
of oilhodoxy al lhe Council of Chalcedon in ,r, and lhe main foice behind
lhe conveision of Pelagia. Tal idenlicalion seems highly impiobable.
Eui1ios
PG , ,,rii8.
Keydell, R.: Beilin r,,,.
Vian, F., al., CUFi, Paiis r,,o.
par. jo.: Liviea, E., Parafrasi del vangelo di S. Giovanni, Canto XVIII. Naples
r,88. Scheindlei, A.: Bib. Teub., Leipzig r88r.
Tvnsin1ios
French
Vian, above.
German
par. jo.: D. Ebenei, Beilin r,8,.
Italian
Liviea, above.
S1cuirs
Amann, E., DTC rr, r (r,r) ,,,,.
Golega, J., Studien uber die Evangeliendichtung des Nonnos von Panopolis. Ein Beiliag
zui Geschichle dei Bibeldichlung im Alleilum. Bieslau r,o.
88i Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Janssen, R., TU i, (r,o).
Keydell, R., PVK r, (r,,) ,r,io.
Liviea, E., Il poela ed il vescovo. La queslione nonniana e la sloiia: Prometheus r
(r,8,) ,,ri.
Smolak, K., Melabole: jGB (r,8) rr.
Tiaede, K., Epos: RC , (r,oi) rooro.
Willeis, D., Dionysos und Chiislos: MH , (r,,i) rr,r.
Foi lhe Hebiew Bible lo lhe Sepluaginl 88
XVI I I
AELIA EUDOCIA ( CA. 400460)
Aboul lhiily manusciipls liansmil Homeric Centones undei lhe names
Paliikios, Aelia Eudocia, Oplimus, and Cosmas of Jeiusalem. Paliikios ie-
mains unknown. His conliibulion may have pieceeded lhal of Eudocia, who
maiiied Empeioi Teodosius II in ir. In o oi r, she lef Conslanlinople
in disgiace and she spenl lhe iesl of hei life in Jeiusalem wheie she died in
oo. In addilion lo a vasl building piogiamme, hei impeiial palionage ie-
sulled in lhe lileiaiy pioduclion of small centones piobably wiillen duiing
lhe decade befoie lhe Council of Chalcedon in ,r. Hei Chiislian poems,
paiaphiasing Gospel naiialives weie exclusively composed wilh veisied ele-
menls of Homeiic poeliy. Il is safe lo say lhal no one would evei have heaid
of so minoi a poel as Eudocia if she had nol become Empiess (Cameion
r,8i, i,,). On lhe olhei hand, Pholius (cod. r8) admiied hei woik foi ils
claiily and ils pedagogical value. In lhe ecclesiaslical luimoil aiound lhe
conlioveiled leaching of Nesloiius and Eulyches, Eudocia, shifing fiom one
paily lo anolhei, focused in hei poeliy on populai educalion and on fieeing
lhe educalion of childien fiom pagan models. Anolhei aulhoi menlioned
in one of lhe manusciipls of Centones, Oplimus lhe Philosophei, escapes
idenlicalion. Te fouilh aulhoi in lhe lille of lhe ms. Parisinus suppl. gr
,88, Cosmas of Jeiusalem, may have lived as lale as lhe eighlh cenluiy (Rey
r,,8, ,,,).
Te Homerocentra develop lhe economy of salvalion as a cenlial lheme,
an economy fullled lhiough lhe incainalion of Chiisl whose life and passion
aie naiialed unlil lhe Asension, when he ieluins lo lhe heavens in which
he was wilh lhe Falhei duiing lhe opening dialogue of lhe woik. Hence
lhe lexl conlains essenlially lopics fiom lhe Gospels (wilh a complemenl
fiom lhe Proto-Gospel of james), nol fiom Acls, noi fiom lhe Epislles oi lhe
Apocalypse. Beyond lhe canonical models, some links wilh some apociy-
phal souices may be guessed, in pailiculai aboul Chiisls descenl inlo Shoel
(Rey r,,8, o).
Eui1io
A. Ludwich, Eudociae, Procli, L. Claudini carminum graecorum reliquiae.
London r8,,, rrr.
88 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
S1cuirs
Cameion, Al., Te Empiess and lhe Poel. Paganism and Polilics al lhe Couil of
Teodosius II: YCS i, (r,8i) ir,8,.
Holum, K., Teodosian Empresses. Women and Impeiial Dominion in Lale
Anliquily. Beikeley, Los Angeles, London r,8i.
Pignani, A., Il modello omeiico e la fonle biblica nel cenlone di Eudocia impeia-
liice. Koin , (r,8,): r.
Rey, A.-L., Patricius, Eudocie, Gptimus, Cme de jerusalem. Centons homeriques
(Homerocentra). Inlioduclion, lexle ciilique, liaduclion, noles el index: SC ,.
Paiis r,,8.
Foi lhe Hebiew Bible lo lhe Sepluaginl 88,
XI X
THEODORET OF CYRUS ( CA. 393438)
. svici.i co1vivU1io
by Jean-Noel Guinol
i. Tuiouovi1 .u Scviv1Uvi
r. Foimalive Yeais
a) From infancy to adulthood (,,,,ro). Teodoiel was piobably boin in
,, in lhe vicinily of Anlioch, of a Chiislian family of weallhy landowneis.
Consecialed lo God even befoie his biilh, which came aboul miiaculously,
as he lells us himself in lhe Philothea History, lhanks lo lhe piayeis of lhe
Heimil Macedonios, he ieceived undoubledly fiom his molhei befoie his
isl Chiislian educalion, an eaily inilialion inlo Sciipluie, of which we can
gel an idea fiom John Chiysosloms liealise, Gn Vainglory and the Education
of Youth.
ior
Fiom his eailiesl yeais he accompanied lhis veiy pious molhei in
fiequenl visils she made lo lhe solilaiies aiound Anlioch, of whose lives he
will lalei come lo wiile (Rel. Hist. IX, ). Of lhese unusual men sciipluie was
veiy ofen lhe only book and lhe whole of lheii culluie. If lhey somelimes
look lhe child on lheii knees while giving him biead oi giapes lo eal (Hist.
Phil. IX, ), we can imagine lheii iecounling lo him lhis oi lhal biblical sloiy,
lo insliucl oi delighl him, and making him lasle alieady lhe beauly of lhe
psalms. Te liluigy, in which he pailicipaled wilh his paienls, musl have
made him familiai lillle by lillle wilh many sciipluial lexls, and if he did nol
undeisland eveiylhing in lhe homilies explaining lhem he could counl on
his molheis oi falheis explanalions once lhey had all ieluined home. In any
case, veiy eaily, aiound lhe age of sixleen, he exeicised lhe funclions of lecloi,
a facl lhal would lend lo piove lhal he alieady had a good knowledge of lhe
sciipluies (Hist. Phil. XII, ). Tis man who makes only iaie disclosuies aboul
his seculai and ieligious upbiinging neveilheless declaies in lhe pieface of
his Commentary on Daniel lhal he has been nouiished on sciipluie fiom his
ior. In lhis liealise (SC r88), lhe aulhoi especially uiges paienls lo lell lheii chil-
dien edifying sloiies diawn fiom Sciipluie and adapled lo lheii capabililies (# ,),
and lo biing lhem lo chuich wheie lhey can heai lhese sloiies anew and iecognize
lhem (# r); in lhis way Sciipluie will become familiai lo lhem.
88o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
eaily youlh (paidothen) and has enleied inlo ils meaning wilh lhe help of
lhe commenlaiies of lhe Falheis lhal he was able lo iead (PG 8r, ri,, A).
On lhis poinl we should be inclined lo liusl him.
b) Te Monastic Experience (,ro,:,). Teodoiels knowledge of sciip-
luie and liaining as a fuluie exegele, due lo lhe ieading of paliislic com-
menlaiies, weie undoubedly acquiied duiing lhe eighl oi len yeais which
he spenl in a monasleiy of Apamene al Nikeilai (ep. 8o, p. ,o and 8r, p. r,o).
Il was lheie lhal he wilhdiew al lhe dealh of his paienls, afei he had sold
all his goods and ienounced lhe woild (ep. rr,, p. oo), and il was lheie lhal
he will wish lo ieluin al lhe lime of his exile afei his deposilion (ep. rr,, p.
8o). If many heimils and monks weie unleained, lhe ieading and explana-
lion of sciipluie consliluled foi olheis an impoilanl aclivily.
ioi
Tis seems
lo have been lhe case in lhe monasleiy wheie Teodoiel slayed befoie his
accession lo lhe episcopale.
io
Moieovei, lhe shoil dislance belween Nikeilai
and Apamea allowed fiequenl encounleis duiing lhose yeais wilh lhe
bishop of lhe place, Polychionios (d. befoie r), lhe biolhei of Teodoie
of Mopsueslia, and like him an exegele of ienown. Wilhoul going so fai as
lo say lhal Teodoiel owes him his vocalion as an exegele, we mighl venluie
lhal he could have found in lhis iepiesenlalive of lhe exegesis of Anlioch a
isl maslei. We aie ieduced lo supposilions aboul lhis, bul Teodoiels slay
in his monasleiy of Nikeilai was undoubledly a peiiod of inlense inlelleclual
aclivily which helped him lo acquiie lhe vasl culluie and eiudilion lo which
mosl of his woiks give wilness. Tis veiy likely explains his nominalion as
bishop of Cyius in i al lhe age of lhiily.
i. Te Exegetical Vork
Te isl yeais of his episcopale weie, il seems, especially devoled lo ghling
againsl lhe numeious heielics of his diocese, Aiians foi lhe mosl pail, bul
also Maicioniles and Manicheans. By pieaching, conlioveisy, and lhe wiil-
ioi. Ceilain monks weie complelely wilhoul leaining and even seem nol lo have
anylhing bul lhe slighlesl acquainlance wilh lhe Sciipluies, such as lhal Mace donios
whom Teodoiel fiequenlly visiled wilh his molhei (Hist. Phil. XIII, 8). Olheis, in
conliasl, spenl a gieal poilion of lheii lime in ieciling lhe psalms (ibid., II, XVII, o),
in ieading lhe Sciipluies, even al nighl (ibid. III, o), even in com menling on obscuie
passages in lhem (ibid., IV, o). Ceilain ones weie leained enough lo be able lo ex-
change wilh Teodoiel long conveisalions aboul philosophy (ibid., XX, ,) oi, as
James lo assisl al a council (ibid., I, ro).
io. Cf. Hist. Phil. III, ,. On lhis see P. Canivel, MST # i,, p. oo and passim foi
eveiy lhing lhal conceins lhal peiiod of lhe life of Teodoiel.
Teodoiel of Cyius 88,
ing of numeious polemical liealises, now losl, Teodoiel declaies lhal he
has succeeded in a few yeais in biinging all lhese Chiislians lo oilhodoxy
(ep.r,, oi.). Biblical exegesis musl ceilainly have had a laige place in lhese
dogmalic conlioveisies, each one likely using sciipluial oiilegia and liying
lo piove lo lhe olhei lhe falseness of his inleipielalion. In any case, lhe com-
menlaiies of Tedoiel allesl lhal lhe heielics lhemselves called on a ceilain
numbei of sciipluial passages on which lo base lheii conceplions. And il
is above all lo lhese conlesled veises lhal lhe exegele is solicilous lo give an
oilhodox inleipielalion, eilhei in deslioying in advance any olhei inleipie-
lalion, oi in a moie openly polemical mannei in showing lhal lhe ieading
made by lhe heielics is linged wilh dishonesly oi fallaciousness. Te odds
aie sliongly in favoi lhal in lhese isl liealises againsl Aiian, Macedonian,
oi Apollinaiian heielics, he inviled his adveisaiies lo a close examinalion
of lhe inspiied lexl, lhe choice of leims oi lhe oidei of lhe woids, exaclly as
he does in his commenlaiies.
Shoilly afei lhese vaiious polemical wiilings, Teodoiel wiole an im-
poilanl liealise on lhe Tiinily and lhe Incainalion,
io
a sensilive subjecl on
lhe eve of lhe Nesloiian ciisis and of lhe confionlalion of lhe Easleineis
wilh Cyiil of Alexandiia al lhe council of Ephesus (r). Teie also lhe
aigumenlalion passes lhiough a close examinalion of a ceilain numbei
of sciipluial lexls, especially of lhe Gospel of Luke and lhe Epislle lo lhe
Hebiews. Up lo lhe Acl of Union (), of which he was one of lhe piin-
cipal aichilecls along wilh Andiew of Samosala, Teodoiel is mobilized
by lhis conicl. Tis is one of lhe ieasons leading lo assigning lo afei r
lhe iedaclion of all his exegelical commenlaiies. Tis is nol lo say lhal he
did nol collecl befoie lhis dale lhe maleiial foi ceilain of lheii numbei. He
could foi some limeduiing lhe yeais spenl al Nikeilaihave accumulaled
noles, pul logelhei documenlalion, assembled les. Slill, il is doublful lhal
any of lhese commenlaiies had seen lhe lighl of day befoie lhe council of
Ephesus. Te chief aigumenl in favoi of a dale lalei lhal r is diawn fiom
inleinal ciilicism and iesls on an examinalion of lhe Chiislological vocabu-
laiy: afei lhe council of Ephesus, as has been well shown by M. Richaid,
io,

io. Long alliibuled lo Cyiil of Alexandiia and published among his woiks by
Caidinal A. Mai, and iepioduced by Migne (PG ,,), lhis liealise has been iesloied
lo Teodoiel in a denilive way by E. Schwailz, Zur Schrifstellerei Teodorets,
Munich, r,ii; see M. Richaid, Les cilalions de Teodoiel conseivees dans la
chane de Nicelas sui levangile selon sainl Luc, RB (r,): 88,o (= Gpera
Minora II, n. ).
io,. M. Richaid, Noles sui levolulion docliinale.
888 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Teodoiel seems, in facl, lo have given up using a conciele vocabulaiy lo
designale lhe lwo naluies of Chiisl, which could lend ciedil lo lhe idea lhal
he dislinguished lwo peisons in him: God and man. Tus lhe docliinal de-
bale in which he was engaged wilh Cyiil would have piogiessively led him
lo iecognize lhe ambiguily of lhis foimulalion and abandon il in exclusive
favoi of absliacl foimulas, which weie lhemselves well familiai lo him since
befoie lhe council of Ephesus.
Fiom lhe indicalions diawn fiom his commenlaiies, il appeais lhal he ex-
plained successively lhe Song of Songs, lhe piophecies of Daniel, Ezekiel, and
lhe lwelve minoi piophels, lhe Psalter and lhe piophels Isaiah and Jeiemiah.
He would like lo have begun his exegelical caieei wilh an explanalion of lhe
Psalter, he confesses in lhe pieface lo his commenlaiy, foi lhe veiy ieason
of lhe place held by lhe psalms in lhe Chiislian life, lhal of laypeople as
lhal of monks. Tis would have been lo follow in lhis lhe example of
Teodoie of Mopsueslia,
ioo
and peihaps lhal of Diodoie. Bul, if we aie lo
believe him, vaiious iequesls oi fiiendly piessuies obliged him lo pul o lhis
piojecl and lo devole himself isl lo olhei commenlaiies of lhe o1:
I had lhe wish lo inleipiel lhe piophecy of lhe gieal David befoie lhe
olhei divine oiacles, foi lhe childien of piely, whelhei lhey live in lhe
cily oi lhe counliy, aie especially allenlive lo lhis piophecy. Especially
lhose who have embiaced lhe monaslic life have il day and nighl on
lheii lips. . . . Bul lhis wish lhal was ouis did nol nd ils achievemenl:
lhose who asked us aboul lhe inleipielalion of lhe olhei divine sciip-
luies did nol allow il. In facl, some enliealed foi an explanalion of
lhe Song of Songs, olheis desiied lo know lhe piophecy of lhe man
of desiies; olheis endeavoied lo have piesenled lo lhem cleaily and
limpidly lhe piediclions of lhe inspiied Ezekiel, and olheis lhose of
lhe lwelve piophels, which aie wiapped in obscuiily. And now lhal
lhe God of lhe univeise . . . has allowed us lo complele in full lhe inlei-
pielalion of lhese divine books whose aulhoi he is, lel us pioceed! Lel
us call on lhe divine giace . . . and appioach as well lhis piophecy wilh
condence! (PG 8o, 8oo AB)
Te foui commenlaiies composed befoie lhal of lhe Psalter, iefeiied lo in
lhis pieface, weie likely composed in lhe oidei menlioned. Il is ceilain, in
luin, lhal lhe Commentary on Daniel was lhe isl of all Teodoiels com-
menlaiies on lhe piophels, since ils pieface juslies a choice which mighl
ioo. We know fiom Teodoie himself lhal his commenlaiy on lhe psalms was his
isl woik of exegesis, cf. Facundus of Heimiane, Pro defensione trium capitulorum
III, o, #rr (CCSL ,o A, p. ,o).
Teodoiel of Cyius 88,
be suipiising, in lhe measuie lhal il was lhe iule in lhe easl lo begin wilh an
explanalion of lhe minoi piophels and lhen lo follow lhe oidei of lhe Gieek
Bible (PG 8r, ri,, Drioo A). We also know foi suie lhal his Commentary
on jeremiah compleles his exegesis of lhe piophelic wiilings (PG 8r, 8o, B),
and was pieceded by lhe Commentary on Isaiah (In Is. praef., ,o).
If lhe pieface of lhe In Psal. is lo be believed, Teodoiel would have wiillen
lhe majoiily of lhese commenlaiies lo answei lhe iequesls addiessed lo him
by fiiends desiious of penelialing lhe meaning of lhe sciipluies. Ceilainly
lhe ieason advanced was nol puiely iheloiical, since lhe Commentary on the
Canticle was in facl iequesled by Bishop John of Geimanicia (PG 8r, i8 AB),
and lhe Quaestiones by a ceilain Hypalios (FM I, p. , s.; FM II, p. , ,.),
bul il would neveilheless be impiudenl lo make lhis lhe only juslicalion
foi his undeilaking. Should we ieally believe Teodoiel when he slales lhal
he had no inlenlion of commenling on lhe piophecy of Jeiemiah because
of ils claiily, and only yielded in lhe end lo lhe expiess demands of some
fiiends (PG 8r, ,o A): We aie allowed lo doubl lhal lhis was lhe only ieason
lhal pushed him lo undeilake lhis woik. Al lhe end of lhe pieface of lhe
Commentary on Isaiah, while noling lhal he has up lo lhal poinl explained
all lhe piophels wilh lhe exceplion of Jeiemiah, does he nol indicale, in facl,
lhal his inlenlion is lo complele lhis cycle of piophelic commenlaiies (In
Is. praef., ,o): And does he nol have any salisfaclion in being able lo say,
al lhe end of lhe In Ier., lhal wilh lhis woik he lef no piophecy wilhoul a
commenlaiy (PG 8r, 8o, B): Tus in lhe mannei of many olhei exegeles
who pieceded him, lheie is scaicely any doubl lhal Teodoiel wanled lo
give a complele inleipielalion of lhe piophelic cycle.
Of lhe olhei o1 books he has given no foimal commenlaiies; bul in
lhe lasl yeais of his life, peihaps afei lhe council of Chalcedon (,r), al lhe
iequesl of his veiy deai son Hypalios, he diew up a seiies of Questions on
Scripture, inlending lo explain ceilain di cull passages of lhe Gctateuch,
lhen Kings and Chronicles. Tis woik is lhe only one of his exegelical wiilings
lo menlion his Commentary on the Epistles of Paul (Quaest. in Lev. r, FM I,
p. r,r, ,), consideied foi lhal ieason as subsequenl lo his commenlaiies
on lhe o1. Il is veiy iegiellable lhal we cannol dale wilh moie exaclness lhe
lwo lelleis he addiesses lo an anonymous coiiespondenl lo whom he had
senl his commenlaiy on Paul lo look ovei and whom he lhanks foi having
found some meiil in his woik (ep. r and i). On lhe olhei hand, lwo olhei
lelleis of lhe same colleclion (ep. 8i and rr), which can be daled wilh
giealei ceililude, allow us lo a im lhal al lhe end of lhe yeai 8, Teodoiel
had nished lhe iedaclion of all his commenlaiies, wilh lhe exceplion of
lhe Quaestiones. So lhal he mighl piesenl lhem as manifesl pioof of an
8,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
oilhodoxy which is nol occasional oi diclaled by feai, lhese commenlaiies,
including lhe one on lhe epislles of Paul, had lo be in ciiculalion foi some
lime. Belween r and ,l8, Teodoiel piobably composed lhe giealei
pail of his exegelical woik. We cannol be moie piecise lhan lhis. Te indi-
calions piovided by coiiespondence aie haid lo inleipiel. In his Letter 8i
lo Eusebius of Ancyia, Teodoiel can veiy well lisl his woiks by declaiing
lhal some weie wiillen befoie lhe council of Ephesus and olheis afei, up lo
lwelve yeais, and lo liy in his Letter rr lo Pope Leo lo specify lhe numbei
of yeais elapsed since lheii iedaclion, bul eveiy allempl lo eslablish an exacl
coiiespondance belween lhe woiks menlioned and lhese bils of chionology
can be veiy chancy: lhe oidei and conlenl of lhe enumeialion vaiies fiom
one lellei lo anolhei, and lhe menlion of lhe numbei of yeais aims above
all lo eslablish lhe anliquily of his oilhodoxy. Il does nol seem lhal we can
accoid any moie ciedibilily lo lhe numbeied eslimale given by lwo com-
menlaiies
io,
of lhe lime elapsed since lhe desliuclion of lhe Temple up lo
lheii iedaclion: lhe dales we aiiive al would conliadicl lhe leslimony of lhe
coiiespondence and oblige us lo exlend loo fai lhe life of Teodoie, who died
piobably in ,,oo.
io8
On lhe olhei hand, we may ieceive moie help fiom
lhe piobable allusions, in his Commentary on Ezekiel (PG 8r, rio BC), lo lhe
allack of lhe Huns againsl lhe empiie in , and in his Commentary on the
Psalms (PG 8o, ,,, BC), lo lhe invasion of lhe Peisians in r.
io,
If we accepl
lhis oullook, lhese commenlaiies would lhus be iespeclively subsequenl lo
lhese lwo dales. Consequenlly, lhe inleipielalion of lhe Canticle, lhe pioph-
ecies of Daniel, Ezekiel, and lhe minoi piophels would l in belween r
and r; lhal of lhe Psalter, Isaiah, Jeiemiah, and lhe epislles of Paul, would
foim belween r and 8 a second gioup of commenlaiies, lhe exegeles
caieei nishing o wilh lhe Quaestiones afei ,r, al a lime when he declaies
himself lo be weakened by sickness and age (FM I, p. , ,o).
Naluially, lhe place accoided by Teodoiel lo sciipluie cannol be limiled
lo his exegelical woiks alone. In facl, he nevei ceases lo invoke ils aulhoiily
io,. In Is. r,, ii and Quaest. in Deut. (FM I, p. i,,, o); anolhei eslimale of
lhe same lype is found in In Dan. (PG 8r, r,i A and r8, B). Each of lhese dal-
ings would lead us lo place lhe dealh of Teodoiel aiound ,o.
io8. See Y. Azema, Sui la dale de la moil de Teodoiel de Cyi, Pallas r (r,8):
r,,,.
io,. See on lhis mallei J.-N. Guinol, LExegse de Teodoret, ,,,; M. Biok,
Touchanl la dale du Commentaire sur le Psautier de Teodoiel de Cyi, RHE
(r,,): ,,i,o.
Teodoiel of Cyius 8,r
and lo base his aigumenlalion on il, whelhei as apologisl wilh his Terapeutic
for Greek Illnesses oi as lheologian wilh his liealise Gn the Trinity and the
Incarnation oi as polemicisl wilh lhe Eranistes.
ii. Tui Exiui1ic.i Hivi1.ui oi Tuiouovi1
Like his conlempoiaiy Cyiil of Alexandiia, Teodoiel is one of lhe lasl gieal
exegeles of lhe Gieek language; afei lhem comes lhe lime of compileis and
makeis of catenas. On lhe basis of lhal facl he is lhe heii of a long liadilion
of sciipluial inleipielalion, and his commenlaiies owe much lo lhose of his
piedecessois. In geneial he does nol seek lo hide his boiiowings; inslead,
he lays claim lo lhal paliislic heiilage as his own, bolh lo silence lhose
who would iepioach him foi lhe lillle peisonal invenliveness he shows, oi
who would accuse him of plagiaiism, and by lhe same loken lo siluale his
exegesis in lhe giain of a paliislic liadilion which confeis legilimacy (In
Cant., PG 8r, 8C). Wilhoul any doubl he biings in a good bil of iheloiic in
lhe humilily of his piefaloiy declaialions, and foi having foigollen il ialhei
quickly, ceilain people have seen in Teodoiel only a pallid imilaloi of lhe
exegeles who pieceded him. Slill, even in lhe piefaces which conliibule lhe
mosl lo foiwaid lhis idea, his commenlaiies on lhe lwelve minoi piophels
oi lhe Epistles of Paul, Teodoiel sliives lo juslify his undeilaking and lo
give ieasons which led him lo oei an explanalion of lhese lexls afei so
many olheis had done so.
iro
He does lhis wilh all lhe moie ieason and wilh
giealei polemical foice in lhe pieface of his commenlaiies on lhe Canticle
and lhe Psalter.
irr
Naluially, as wilh all lhe ancienls, he nevei openly discloses
his souices, and if he is dealing wilh lhe inleipielalion of olhei exegeles lo
conlesl il oi lo lake il up foi his own puiposes he always uses lhe indenile
pionoun tines (ceilain ones, some). Tis convenlional pluial should nol
deceive us: each tines oidinaiily iefeis lo a single exegele. Moieovei, lhese
iro. Cf. PG 8r, r,, B-r,8 D and PG 8i, o A-, B: each one has lo biing his
slone in lhe consliuclion of lhe building and benels fiom lhe lighl of lhe Spiiil foi
lhis; lhe wish lo give in a single book lhe commenlaiy on all lhe minoi piophels
and of lhe Aposlle, in lhe measuie wheie bievily can seduce even lhe mosl indolenl
ieadeis.
irr. In lhe pieface of In Cant. (PG 8r, i,i) he inlends lo conlesl lhe opinion of
Teodoie of Mopsueslia and of lhose like him who iefuse any inspiied chaiaclei lo
lhe Canticle, and in lhe pieface of In Psal. (PG 8o, 8oo C) he opposes lhe exclusively
o1 inleipielalion of Diodoie and of Teodoie.
8,i Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
models can also make him know lhe inleipielalion of olhei exegeles and
dispense him fiom having iecouise lo lhe oiiginal: lhe tines lhen is nolhing
bul a second-hand iefeience. As lhis lype of iefeience is ielalively fiequenl in
his commenlaiies and il is possible in many cases lo idenlify wilh ceililude
lhe exegele whose inleipielalion Teodoiel is iepoiling, we can aiiive al a
ialhei exacl idea of his ieadings and of his melhod of woik.
r. Te Heritage of the Gld ntiochians
Fiom lhe evidence he musl have consulled isl of all lhe commenlaiies of
lhe gieal exegeles of Anlioch and lo have foimed himself in lheii school. His
monasleiy of Nikeilai piobably possessed lhe woiks of Diodoie of Taisus,
lhe maslei of Teodoie of Mopsueslia and John Chiysoslom, and il would
be suipiising if Polychionios of Apamea did nol speak of him, if in facl
lhey weie in conlacl duiing lhis peiiod. Did he evei meel Teodoie, whose
iepulalion as an exegele was so gieal in lhe easl lhal he was suinamed Te
Inleipielei: Il is nol ceilain, even if lhe chionology piesenls no pioblem.
Bul books ciiculaled, and gieal caie was laken veiy eaily lo pieseive lhe
woik of lhese masleis of Anliochian exegesis.
We have only lo compaie lhe pieface of lhe commenlaiy of Teodoiel
Gn the Psalms wilh lhal of Diodoie lo iealize lhal he has lhe lalleis com-
menlaiy befoie his eyes and lhal his exegelical choices pioceed in pail fiom
lhe ciilical ieading lhal he is making of il.
iri
Wilh iegaid lo lhe masleis in-
leipielalion his dependence is in any case much less lhan lhal of Teodoie,
whose commenlaiy he may well also have consulled, even if as lhe aulhoi
admils lhis youlhful woik was slill veiy impeifecl;
ir
on lhe olhei hand, il
is ceilain lhal he is using Teodoies commenlaiy when he puls logelhei
his own on lhe lwelve minoi piophels, since he conlesls many of his o1 in-
leipielalions. Ceilain indicalions of lhe same naluie allow us lo lhink lhal
he also iead his commenlaiies on lhe foui gieal piophels, bul lheii disap-
peaiance pievenls us loday fiom having indispulable pioof of lhis.
ir
Bul we
iri. See oui ailicle, LIn Psalmos de Teodoiel.
ir. Te judgmenl of Teodoie of Mopsueslia on lhis isl commenlaiy is known
lo us lhiough Facundus of Heimiane (see n. o); cf. Le Commentaire de Teodore de
Mopsueste sur les Psaumes (ILXXX), Valican Cily r,,, ed. R. Devieesse, p. IX.
ir. In lhe same way, we lhink, lheie is an evidenl kinship belween his iejeclion of
lhe Judaizing inleipielalions of Teodoie in his In XII proph. and also of lhe same
lype of inleipielalion in his In Is.; see oui sludy, La ciislallisalion dun dieiend,
,i,.
Teodoiel of Cyius 8,
can eslablish foi suie lhal his Commentary on the Epistles of Paul is laigely
dependenl on lhe inleipielalions of Teodoie and of John Chiysoslom,
ir,

of whom he modeslly calls himself a pale emulaloi and whom he deems
wilh admiialion, lhe loiches of lhe univeise:
I know lhal I will nol escape slandeious longues when I undeilake
lo inleipiel lhe leaching of lhe divine Paul; ialhei I may be accused
of conceil and boldness when I daie lo appioach in lhe wake of lhe
loiches of lhe univeise lhe inleipielalion of lhe Aposlle. Slill, I will sel
oul, nol liusling in my own slienglh bul imploiing lhe help of divine
giace, lo biing oul lhe deplh of lhe Aposlles wisdom and lo sliip
away lhe veils of lhe lellei fiom il in oidei lo oei lo lhose who wish
lo have a shaie in il lhe benel which is alieady lheie. . . . Tus lheie
is nolhing incongiuous foi us loo, like mosquiloes in company wilh
lhose wondeiful bees, lo make lhe aposlolic meadows echo wilh buzz-
ing. (PG 8i, oA,A)
Finally, even lhough lhe pieface of his Questions on Scripture acknowledges
no boiiowing, il is cleai lhal lhe Questions of Diodoie aie heie his main
souice of infoimalion, as lhose of Eusebius of Emesa weie foi lhe lallei. Te
Anliochian anchoiage of Teodoiels exegesis is lhus manifesl. If lhe way in
which he conlesls on ceilain poinls lhe exegesis of his piedecessois is ofen
lhe mosl evidenl sign lhal he had iead lheii commenlaiies, we measuie as
well, each lime lhe compaiison is possible, eveiylhing his inleipielalion owes
lo lheiis, and especially lhiough lhem lhe knowledge of olhei exegeses.
i. Te heritage of Grigen and Eusebius of Caesarea
Neveilheless, Teodoiel was nol conlenl wilh second-hand infoimalion
piovided lo him by Anliochian commenlaiies lo which he had access. In lhe
pieface lo his Commentary on the Psalms he declaies, in facl, lhal he soughl lo
know dieienl foims of exegesis and iead, besides lhe loo naiiowly hisloiical
commenlaiies of his Anliochian masleis, olhei commenlaiies excessively
given ovei lo allegoiy (PG 8o, 8ooC). Tose of Oiigen come immedialely
lo mind. Bul is il veiy ieasonable lo lhink lhal someone who is Anliochian
in liaining, wained againsl Alexandiian allegoiy, and Oiigens in pailiculai,
could have succeeded afei many di cullies in piocuiing lhe voluminous
ir,. Tis dependence of Teodoiel on Teodoie and John Chiysoslom is well
pioven by lhe numeious conneclions bioughl oul by H. B. Swele in his edilion of
Teodoies commenlaiies on lhe Pauline lelleis (In epistolas b. Pauli commentarii,
Cambiidge, r88or88i); see also oui sludy, LExegse de Tedoret, p. o.
8, Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
commenlaiies of Oiigen on lhe Psalter oi lhe piophels: We do nol believe
lhis. Te single case wheie we can veiify a close conneclion belween Oiigens
inleipielalion and Teodoiels is lhal of lhe Song of Songs:
iro
and heie we
can emphasize lhal Teodoiel complelely sepaiales fiom Oiigen by iefusing
lo iecognize any lileial sense whalevei lo lhe Song, suiely an iiony foi an
Anliochian. Bul lhe case of lhe Song is peihaps a special one lo lhe exlenl
lhal Oiigens exegesis sellled foi subsequenl paliislic liadilion a symbolic and
myslical inleipielalion which could be challenged only by as independenl a
mind as Teodoie of Mopsueslia knew how lo be. In any case, in whal con-
ceins lhe olhei commenlaiies, no possible compaiisons wilh Oiigen allow us
lo believe lhal Teodoiel evei held in his hands lhe foimeis commenlaiies
oi homilies.
ir,
If he echoes an inleipielalion of Oiigen he piobably knows
il only indiieclly, lhanks somelimes lo his Anliochian models who mosl
ofen conlesl il, bul especially lo Eusebius of Caesaiea, whose commenlaiies
seem lo have exeiled a gieal inuence on him, and lo a ceilain exlenl as a
counleibalance lo lheiis.
Tis inuence of Eusebius is veiied especially in lhe commenlaiies
Gn Isaiah and Gn the Psalms. Il is a good bel lhal lhe commenlaiies on lhe
Psalter, which Teodoiel claims lo have iead and whose excessive allegoiy he
deploies, can be liaced lo lhal of Eusebius and whal he makes him leain of
Oiigens inleipielalion. Of no impoilance is lhe facl lhal in lhis commenlaiy
lhe place accoided by Eusebius lo lhe allegoiical ieading is nol al all exces-
sive and lhal lhe allenlion focused on lhe lellei of lhe lexl is even giealei
lhan in his pievious exegelical woiks.
ir8
An exegele who comes fiom lhe
oibil of Anlioch is expecled lo denounce lhe allegoiy of lhe Alexandiians,
especially if he inlends, like Teodoiel, lo conlesl above all lhe o1 exegesis
of lhe Psalter given by lhe gieal iepiesenlalives of Anliochian exegesis.
Such declaialions cannol make us doubl lhe debl he owes Eusebius, whose
Commentary on Isaiah he also made use of, even if lhe pieface of his com-
menlaiy makes no menlion of lhe exegesis of his piedecessois. Now in lhis
case again, Eusebius is aided by Oiigens commenlaiy lo compose his own,
as is pioved by many exacl iefeiences lo lhe Alexandiians woik.
ir,
Finally, il
iro. See M. Simonelli, Teodoielo e Oiigene sul Cantico dei Cantici.
ir,. See oui ailicle, Teodoiel a-l-il lu les homelies dOiigene sui lAncien Tes-
lamenl: and oui sludy, LExegse de Teodoret, io,.
ir8. On lhis poinl see C. Cuili, La leiminologia esegelica nei Commentarii in
Psalmos di Eusebio di Cesaiea, in La Terminologia esegetica nellantichita, Baii r,8,,
,,,,.
ir,. In iefeience lo lhe lexl of Isaiah Eusebius menlions in pailiculai lhe place
Teodoiel of Cyius 8,,
is also fiom Eusebius and his Demonstratio evangelica lhal Teodoiel mosl
ceilainly boiiows a laige pail of his aigumenlalion and his infoimalion lo
explain lhe piophecy of lhe ,o weeks (Dn ,, ii,) in his Commentary on
Daniel.
iio
He also undoubledly nds in his Chronicle and his Gnomasticon
moie lhan one piecious bil of infoimalion foi lhe explicalion of lhe sciip-
luial lexl. Tus his fiequenl iesoiling lo lhe woik of Eusebius seems lo have
played an impoilanl iole in his heimeneulical piaclice and moie bioadly in
lhe woiking oul of lhe laigei oiienlalions of his exegesis.
. Gther sources
Beyond lhe commenlaiies of Eusebius and lhose of his masleis of Anliochian
exegesis, especially Diodoie of Taisus and Teodoie of Mop sueslia, bul also
John Chiysoslom, il is possible lhal Teodoiel wenl fiom lime lo lime lo
diaw fiom olhei wells. Tus his coiiespondence (ep. 8) fuinishes us wilh
lhe pioof lhal he iead lhe wiiling of Cyiil Gn the Scapegoat, and lhal his
own inleipielalion of lhe iile in his Quaestiones beais lhe liace of lhis iead-
ing.
iir
Te Nesloiian ciisis, inducing lhe lwo piolagonisls lo a iecipiocal
examinalion of lheii wiilings on lhe docliinal level, allows us lo lhink lhal
his conlacl wilh Cyiils exegesis could have been veiy bioad. Howevei, lhe
links of dependence lhal can be glimpsed belween lheii commenlaiies on
Isaiah oi lhe minoi piophels aie neilhei veiy numeious noi veiy close. Te
fullness of Cyiils commenlaiies, nolably on lhe minoi piophels, was veiy
likely lillle suiled lo Teodoiels lasle. On lhe olhei hand while his inleipie-
lalion somelimes seems lo appioach lhal of Didymus lhe Blind, Eusebius of
Emesa, Seveiian of Gabala, oi even lhal of Jeiome, il is di cull lo believe
in diiecl boiiowings. Finally we can add lhal he could have made use of
Flavius Josephus jewish ntiquities, nolably al lhe lime of lhe iedaclion of his
Quaestiones. Tis cannol be slaled foi ceilain foi in his Commentary on Daniel
eveiylhing seems lo indicale lhal his iefeiences lo lhe woik of Josephus aie
second hand, boiiowed fiom lhe Demonstration of Eusebius.
iii
In lhe majoiily of cases Teodoiel likely uses only one oi lwo models:
a commenlaiy of Diodoie oi Teodoie, oi anolhei of Eusebius of Caesaiea.
Il is lhiough lhem lhal he comes lo know olhei exegeses which dispense
wheie lhe dieienl lomes of Oiigens commenlaiy lef o; see Eusebius, Der
jesajakommentar, ed. J. Zieglei, Eus. Weike IX, r,,,, Inliod., XXXIIXXXIV.
iio. See oui ailicle, Teodoiel imilaleui dEusebe.
iir. See oui ailicle, Lexegese du bouc emissaiie.
iii. See oui ailicle, Teodoiel imilaleui dEusebe, oi.
8,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
him fiom having lo consull numeious commenlaiies, a piocess bolh dif-
cull and oneious.
iii. A.ivsis oi 1ui Exiui1ic.i Mi1uou
r. Te method in operation
In lhe fh cenluiy, Teodoiel ceilainly did nol have lo invenl an exegelical
melhod. To explain sciipluie by sciipluie, as lo explain Homei by Homei,
had long been a iecognized heimeneulical piinciple a imed fiom Anlioch
lo Alexandiia.
ii
Wilh Oiigen and all lhe exegeles on lhe sliong aulhoiily of
Paul (i Tm :ro), Teodoiel consideis sciipluie as wholly inspiied: eveiy-
lhing in il has a meaning, nolhing in il is wilhoul usefulness, eveiylhing is
moial and beaiei of a salulaiy leaching, eveiylhing in il is coheienl beyond
appaienl conliadiclions. Wilhin lhe commenlaiy lhe iole of lhe quolalions is
piecisely lo biing oul lhis coheiencelhe symphony of lhe sciipluiesas
well as lo explain a di cull veise wilh lhe help of illuminaling paiallels. As
lhe woik of a single Spiiil lhe unily of sciipluie, Old and New Teslamenls,
is lheiefoie a piesupposilion which goveins ils whole inleipielalion. He
is no less awaie lhal lhe selling up of lhe piophelic colleclions has some-
limes upsel lhe piimilive oidei of lhe oiacles and sciambled lhe chionol-
ogy. Tis is especially liue in lhe case of lhe Psalter (PG 8o, 8o, A) oi lhe
Epistles of Paul:
Te blessed Paul wiole fouileen epislles, bul lhe oidei lhey lake up
in lhe books was nol deleimined by him, in my opinion. In lhe same
way, lhe divine David composed lhe holy psalms undei lhe sway of
lhe inspiialion he had ieceived fiom lhe mosl holy Spiiil, bul il was
olhei peisons who pul lhem logelhei lalei on as lhey saw l. Tey
suiely give oul lhe good spiiilual odoi, bul do nol iespecl chiono-
logical oidei. In lhe same way is lhis lhe case, as we can see, lhal lhe
epislles of lhe Aposlle in queslion weie collecled. (PG 8i, , B)
Tus il is lhe lask of lhe exegele lo lake inlo accounl lhis woik of lhe edilois
lo biing oul, beyond an appaienl disoidei, lhe akolouthia of sciipluie and in
lhis way lo shul lhe moulhs of ils deliaclois who emphasize ils incoheiences.
ii. See A. Viciano, Homeron ex Homerou saphenizein. Piincipios heimeneulicos
de Teodoielo de Ciio en su comenlaiio a las epislolas paulinas, ScrT :r (r,8,),
ror; C. Schublin, Untersuchungen zu Methode und Herkunf der antiochenischen
Exegese, Cologne and Bonn r,,, r,,oo.
Teodoiel of Cyius 8,,
Tis said, while iecognizing lhal lhe ow of ideas in lhe piophelic discouise
does nol always adopl a logical oidei and lhal ils sliucluie is fieei lhan any
naiialive lexl, he geneially iefuses lo lay lhis lack of logic lo lhe piophels
accounl oi seek lo juslify lhe oidei adopled. When lwo piophecies do nol
seem lo have any link belween lhem despile lheii pioximily, as in Is ,r:ro
lhe announcemenl of lhe new law, lhe Gospel, immedialely followed by lhe
piediclion of lhe ieluin lo Babylon, lhe iesponsibilily foi lhis incongiuily
falls on lhe edilois of Isaiah and nol on lhe piophel:
We should know lhal lhese announcemenls weie nol made al lhe
same lime, bul lhal lhe foimei dale fiom a ceilain lime and lhe lallei
fiom anolhei, and lhey weie bioughl logelhei lalei on lo foim a single
book. (In Is. ro, i8i,r)
Coiiespondingly, we should nol be suipiised of lhe piesence in Is i:r of a
second pieamble which seems lo iepeal lhe one in Is r:r; il is only lhe sign
lhal lhe lwo ievelalions happended al lwo dieienl limes (In Is i, o). In lhe
same way, we should nol considei chapleis o-, of Isaiah as advenlilious
on lhe basis lhal lhe accounl of Sennacheiibs invasion and lhe miiaculous
deliveiance of Jeiusalem can also be iead in lhe fouilh book of Kings. By
including lhis naiialion of evenls in his piophecy, lhe piophel wanls lo
undeiscoie lhe liulhful chaiaclei of all his oiacles: Jusl as lhe declaialions
ielaled lo Sennacheiib ended in being fullled, all lhe olhei piophecies
lhal he ulleied will be equally bioughl lo lheii iealizalion (In Is rr, ,r,).
Tis denilively conveys a piofoundly unilaiy conceplion of sciipluie
which Teodoiel shaies in facl wilh lhe whole of lhe paliislic liadilion and
which obviously foibids him fiom imagining lhal Isaiah cannol help bul
be lhe single aulhoi of lhe piophecy lhal beais his name, oi Moses lhal of
lhe Pentateuch. Likewise, Davids asciiplion of all lhe psalms is in his eyes
lhe mosl likely hypolhesis, whalevei Oiigen oi Eusebius may have said; bul
if he shows himself lo be less calegoiical on lhis poinl lhan Diodoie il is be-
cause he judges such a discussion as decidedly secondaiy, since lheii one and
veiilable aulhoi is lhe Holy Spiiil (PG 8o, 8or C). Tis explains lhe iespecl
he has foi lhe lexl of sciipluie in lhe ixx lianslalion, which he iegaids as
inspiied as is lhe oiiginal. Ceilainly il happens lhal he nolices some awkwaid
iendeiings of lhe Hebiew, lhe consequence of lhe lianslalois loo sciupulous
delily lo lheii model, oi mislakes due lo copyisls.
ii
Bul when his veision
ii. On lhese iendeiings of lhe Hebiew as a souice of obscuiily cf. In Cant.,
PG 8r, rio AB); Quaest. in Reg., praef., FM II, p. , 8rr. Only on lhiee occasions
does Teodoiel biing oul oi piesume maleiial mislakes due lo lhe negligence of
copyisls: In Ion. PG 8r, r, CD; Quaest. in I Reg. ,, and in II Reg. i, FM II, p. ,,
,ri; 8, r,r,.
8,8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
of lhe ixx piesenls an obscuie oi peiplexing lexl, even dieienl fiom lhal
of olhei veisions, he liies eveiy lime lo juslify il, lo explain il and show ils
coheience wilh lhe selling in which il ls. Also, he judges as blasphemous
lhe allilude of lhose who would daie lo add oi subliacl anylhing al all lo
oi fiom il, even lo coiiecl il. Foi lhe same ieason, lo conlesl lhe inspiied
chaiaclei of lhe Song undei lhe pielexl lhal il makes use of a piofane and
eiolic vocabulaiy is lo his eyes lo give evidence of audacily wilh iegaid
lo lhe Holy Spiiil, who is ils inspiiei (PG 8r, i A). Il seems almosl equally
lemeiaiious lo suspecl lhe validily of lhe lilles of lhe psalms, foi lhis is lo
call inlo queslion lhe slalus of lhe inspiiiied lexl which lhe ixx enjoys:
Bul since ceilain ones have even declaied deceilful lhe lilles of lhe
psalms, I lhink il is necessaiy lo expiess myself biiey on lhis subjecl
as well. Foi my pail I lhink il is lemeiaiious lo iejecl lhe lilles, which
go back lo lhe oiigin, lo lhe lime of Plolemy, who ieigned ovei Egypl
afei Alexandei, and lhal all lhe sevenly ancienls lianslaled inlo Gieek
as lhey did also foi lhe iesl of divine Sciipluie. Moieovei, one hun-
died and fy yeais befoie lheii lianslalion lhe admiiable Ezia, lled
wilh divine giace, iewoiked lhe holy books of which lhe caielessness
of lhe Jews and lhe impiely of lhe Babylonians had pieviously cai-
iied away inlo disappeaiance. Now if lhis lallei, undei lhe mosl holy
Spiiils woiking, iesloied lhese lo memoiy, and if lhe foimei, suiely
enjoying divine inspiialion, iendeied lhem inlo Gieek and also lians-
laled lhe lilles as well as lhe iesl of lhe divine sciipluies, I lhink il is lo
piove ones lemeiily and exlieme audacily lo declaie lhem lo be coun-
leifeil and lo piesume lhal ones own opinions have moie of wisdom
lhan lhe aclive powei of lhe Spiiil. (PG 8o, 8orD8oB)
To iecognize in sciipluie lhe slalus of inspiied lexl in each of ils pails implies
lheiefoie a ceilain numbei of piesupposilions of ieading lhal Teodoiel
shaies wilh lhe whole of lhe paliislic liadilion, bul which yel lead him
somelimes lo conlesl inleipielalions which lend, in his view, lo call lhis
inspiiaion inlo queslion.
Te primacy given to the literal sense
Tis said, lhe Anliochian milieu wheie his foimalion look place made him
pailiculaily allenlive lo lhe lellei of lhe lexl and lo ils hisloiical dimen-
sion, and by lhe same loken caulioned him away fiom lhe allegoiy of lhe
Alexandiians. If he condemns ils abuse in ceilain exegeles, especially in lhe
pieface lo his In Psal., he yel does il wilh less viiulence lhan a Diodoie of
Taisus and especially, il seems, lo emphasize lhal he belongs lo lhe school of
Teodoiel of Cyius 8,,
Anlioch, al lhe veiy momenl wheie he is challenging lhe exegesis, loo lileial
in his eyes, of his Anliochian masleis.
ii,
Neveilheless, he iemains basically
failhful lo lhe hisloiical-lileial melhod which guides lheii inleipielalion.
Like lhem, he focuses isl of all on lhe lellei of lhe lexl, lo lhe punclualion,
somelimes even lo lhe accenlualion, al lhe way of aiianging lhe veises, oi
joining lhe slichs, and geneially of eveiylhing lhal conslilules lhe schema of
lhe lexl, lhal is, ils lileiaiy sliucluie, lhe lype of discouise used, lhe slyle oi
lone adopled by lhe sacied aulhoi. Whal aie we dealing wilh, an oiganized
hisloiical accounl oi a piophelic oiacle, wilh lhe bieaks and lhe mixluie of
peispeclives piopei lo il: Oughl we lo iead lhis veise in lhe declaialive oi
in lhe inleiiogalive mode, inleipiel lhis ambiguous giammalical pailicle
(m) as lhe maik of negalion oi inleiiogalion: Is lhe piophel expiessing
himself in lhe lone of iiony, oi iepioach, oi of exhoilalion: Tese aie so
many queslions lhal lhe exegele allempls lo iesolve lo guide his ieadei in
lhe decipheiing of a somelimes di cull oi obscuie lexl.
To aiiive al lhal poinl, he has lo pioceed lo a meliculous giammalical
examinalion of lhe lexl, appeal lo elymology oi semanlics lo nail down lhe
exacl meaning of a woid, dislinguish homonyms, give lhe denilion of iaie
oi lechnical leims and also lhose which have diopped oul of cuiienl us-
age. He also has lo call allenlion lo and explain a ceilain numbei of lwisls
piopei lo lhe language of lhe ixx oi of Paul, consideied as idioms (idi-
oma)lhal is, Hebiaisms iendeied inlo Gieek by lhe lianslaloisoi simply
as a slylislic habil (ethos). Tus lhis is lhe case, foi example, in lhe ixx wilh
lhe enallage of veibal lenses by viilue of which a pasl can have lhe value of
a fuluie oi, less fiequenlly, a fuluie lhal of a pasl, oi else of lhe pailiculai
value lhal aecls ceilain lempoial oi nal conjunclions in Paul. An unusual
synlaclical luin, a di cull consliuclion, an abiupl change of subjecl, a iule
of agieemenl nol iespecled, a iepelilion, an appaienl conliadiclionall
hold lhe exegeles allenlion, nol only because he seeks lo iendei moie im-
medialely inlelligible lhe lexl on which he is commenling, bul because lhis
analysis of lhe lellei allows him moie lhan once lo deleimine lhe puipose
(skopos) of lhe sciipluial lexl, lo diaw aigumenl fiom il againsl heielics, oi
lo base a dogmalic slalemenl on il. And so il is nol wilhoul inleiesl in oidei
lo combal Aiian posilions lo diaw allenlion lo lhe use Paul makes of lhe
pieposilions dia and ex:
Moieovei he (Paul) leaches us al lhe same lime lhal he is making an
indislincl use of lhe pieposilions. Heie (I Cor r:r), in facl, he is using
in speaking of lhe Falhei lhe pieposilion by whom (dihou), lhal lhe
ii,. See oui ailicle, LIn Psalmos de Teodoiel, ro,.
,oo Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
pailisans of Aiius and Eunomius iefei lo lhe Son. Now he would nol
have done lhis if, piecisely, he had lhoughl lhal lhe pieposisilon by
whom implied a lessei slalus lhan lhe pieposilion fiom whom (ex
hou). (PG 8i, ii, A)
Oi even on lhe oidei of lhe woids alone:
In lhis way also (: Tes i:ro) he denounces lhe blasphemy of Aiius
and Eunomius and cleaily leaches lhal even lhe placing of lhe woids
does nol indicale a dieience in dignily. Foi heie he has placed lhe
Son befoie lhe Falhei, nol lo leach lhal lhe Son is giealei lhan lhe
Falhei bul lo show by lhis change of place lheii equalily of iank. (PG
8i, oo, A)
Tis analysis of lhe lellei also plays a deleimining iole in lhe ofen delicale
idenlicalion of lhe speakeis (prosopa), especially in lhe case of a dialogue
lexl as lhe Song oi lhe psalms, lo lhe exlenl lhal David can speak in his own
name bul also lake lhe iole of anolhei by lending him his voice (ek prosopou).
Tus lhis psalm of David will be placed in lhe moulh of lhe Jewish people
depoiled lo Babylon, lhis olhei one in lhal of King Hezekiah oi Chiisl oi
yel anolhei peisonage, since Davids piophecy, like lhal of Moses, embiaces
in Teodoiels view lhe whole hisloiy of Isiael, fiom ils beginnings lo mes-
sianic limes.
iio
Te eslablishing of lhe lileial sense, lhen, piesumes beyond
lhe piopeily philological lask iecouise lo numeious disciplines, hisloiy and
geogiaphy included, which play in lhis lype of exegesis a piepondeianl iole.
To do lhis lhe exegele uses vaiious insliumenls. Tus al numeious poinls
he menlions, especially in his Questions on Kings and Chronicles, a lype
of glossaiy of Hebiew woids (Hermeneia ton hebraikon onomaton),
ii,
and
piobably seaiches fiom compaiable woiks lhe meaning of a iaie woid oi a
piecise denilion, even as on lhis poinl he diaws much infoimalion fiom
lhe commenlaiies al his disposal. His woik as a hisloiian is wilhoul doubl
made easiei by consulling Hisloiies, and lhal as geogiaphei by lhe exislence
of Gnomastica. Te infoimalion he boiiows fiom lhem lo eslablish daling,
dynaslic succession, lhe chionology of evenls, lhe caie he uses lo idenlify
places menlioned by Sciipluie, especially if lheii name has changed since
biblical days, does nol pioceed so much fiom a lasle foi eiudilion as fiom
lhe desiie lo show, wiillen inlo lhe facls oi in a veiy ieal geogiaphy, lhe
veiacily of lhe sciipluial lexl.
iio. On lhe iole of lhe explanalion ek prosopou in lhe exegesis of lhe Anliochians
see M.-J. Rondeau, Les Commentaires patristiques du Psautier (II
e
V
e
sicles), vol. II,
Exegse prosopologique et theologique, GC iio, Rome r,8,, ,8,i, i,,ir.
ii,. In Is. ,, i,oi,r; Quaest., FM II, , r8ir; o, ,; ,i, ror,; ro,, ri; io,
iii; io, r; i8, rrr.
Teodoiel of Cyius ,or
Anolhei veiy fiequenl way lo safeguaid lhe lellei of lhe lexl is an appeal
lo cuslom (ethos), lo lhe exlenl lhal lhe divinely inspiied Sciipluie is ex-
piessed in human language and iefeis lo veiy conciele human behavioi, some
of which belongs lo bygone ages oi a pailiculai sociely, and some is univeisal,
belonging lo all lime. Tus lhe iuin of Niniveh in Zeph i:r, is piophesied in
leims lhal Teodoiel would undeisland in lhe piopei sense:
Every man that will pass by her will hiss and shake his sts. In facl,
mosl people aie in lhe habil of hissing and shaking sls when liouble-
some lhings unexpecledly happen. (PG 8r, r8,i C)
Te facl lhal in his day il was lhe cuslom lo addiess impoilanl peisonages
wilh lhe lille Loid allows him lo hold lhal Daniel undeislands lhe one who
appeais lo him only in lhal sense (Dn ro:ro): il is nol necessaiy lo conclude
lhal he has seen God (PG 8r, r,oo C). In lhe same way, Jacobs aclion in
anoinling wilh oil lhe iock which he used as a pillow and which he had
jusl sel up as a memoiial slone (Gen i8:r8) is explained wilh iefeience lo a
piaclice slill in foice in Syiia in Teodoiels lime:
Even loday we can see lhis done by many women who believe in lhe
Loid. In facl, lhey have lhe habil in lhe divine sancluaiies of anoinling
wilh oil lhe iailing of lhe enclosuies and lombs of lhe holy mailyis.
(FM I, ,o, i.)
Jusl as lheie aie slylislic palleins piopei lo sciipluie lhal lhe exegele musl
explain lo lake accounl of lhe lexl in ils lileialily, lhe iecouise lo cuslom,
lhal is, lo piaclices oi behavioi said lo be habilual lo human beings in geneial
oi in a given milieu, lhus becomes a veiilable heimeneulical melhod fiom
lhe veiy facl of ils fiequency. As wilh giammai oi hisloiy, il moie ofen lhan
nol has no olhei funclion lhan lo pieseive oi juslify lhe lellei of lhe lexl.
His Anliochian foimalion mosl ceilainly conliibuled in ieinfoicing lhe
allenlion Teodoiel gave lo lhe lellei, bul his heimeneulical melhod also
pioceeds moie bioadly fiom lhal bioughl oul by lhe Alexandiian giam-
maiians. Afei lheii example, his explanalions nol only include iheloiic,
giammai, hisloiy, and olhei disciplines capable of cleaiing up lhe meaning
of a given passage; lhey aie also based on a ciilical analysis of lhe lexl of
lhe ixx, jusl as lheii commenlaiies on Homei piesumed lhe xalion of a
Homeiic lexl, accompanied by ciilical maiks and maiginal annolalions. On
lhis poinl Teodoiel cleaily sepaiales himself fiom his Anliochian masleis,
who aie in geneial lillle inleiesled in lexlual ciilicism.
ii8
Te facl lhal he
ii8. In his Commentary on the Psalms, Diodoie of Taisus makes only veiy epi-
sodic iefeience lo lhe veisions (CCSG o, XCIXC, ed. J.-M. Oliviei); Teodoie
of Mopsueslia, who accoids lhem an impoilanl place in his Commentary on the
Psalms (ST ,, Valican Cily r,,, ed. R. Devieesse), lakes no subsequenl inleiesl
,oi Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
consideied lhe ixx as an inspiied lexl whose aulhoiily pievails ovei olhei
lianslalions fiom lhe Hebiew did nol pievenl him fiom consulling, on a
ielalively iegulai basis, lhe veisions of Aquila, Symmachus, and Teodolion,
and also lo lake inlo accounl lhe old Syiiac veision lhe Peshilla, because of
ils close kinship wilh lhe Hebiew lexl. He does nol have lhe disdain lhal
Teodoie of Mopsueslia expiessed foi il noi any ieal suspicion of olhei
lianslalois even if somelimes he does accuse lhem, wilh lhe whole of pa-
liislic liadilion, of having volonlaiily denaluied lhe meaning of lhe Hebiew
lexl lo pievenl Chiislians fiom laying claim lo il.
ii,
Mosl of lhe lime lheii
veisions, especially lhal of Symmachus, famous foi ils claiily, aie bioughl in
lo shed lighl on lhe ixx, foi whom lhey piovided a soil of paiaphiase, oi
lo piove ils coiieclness, lo lhe exlenl lhal all lhe lianslalois said lhe same
lhing, somelimes wilh dieienl woids. Tey aie so lo speak a isl level of
his exegesis. Tis confionlalion of veisions wilh lhe ixx does nol aim, in
facl, lo nd lhe lexlual foim closesl lo lhe oiiginal Hebiew lexllheie is
no hebraica veritas foi Teodoiel as foi Jeiomebul lo explain, illusliale,
oi juslify lhe lianslalion in use in lhe Chuiches. Tis is why, afei having
noled lhe vaiialions lhal can exisl belween his Anliochian lexl and lhe olhei
lianslalions, oi even lhe ixx in lhe Hexapla edilion, he almosl always sliives
lo show lhal lheie is no conliadiclion oi diveigence belween lhese dieienl
lexlual foims, bul ialhei a basic haimony. In any case, lhe ixx always has lhe
lasl woid, and while lhe exegele musl compaie ils seveial copies (antigrapha)
wilh each olhei, he geneially accoids piefeience lo lhe one he is commenling
on, lhe lexl in use in lhe Chuich of lhe iegion aiound Anlioch.
io
Despile lhe
whalevei in his exegelical woiks. Te Commentary on Isaiah of John Chiysoslom
pieseived in Gieek (SCo) oeis no iefeience lo veisions (as conliasled lo lhe
pail handed on in Aimenian undei his name); his Homilies on the Psalms, on lhe
olhei hand, make conslanl appeal lo lhe veisions bul wilhoul designaling lheii au-
lhois olhei lhan by indenile pionouns (allos, alloi, heteros).
ii,. Teodoie lends lo lhink lhal Symmachus claiily is acquiied al lhe piice of a
lessei delily lo lhe Hebiew (In Psal., ST ,, o, i,oo,,), and in his In XII proph.
he expiesses foi lhe Syiian a piofound disdain (In Hab. i, rr; In Soph. r,,: ed.
H. N. Spiengei, Wiesbaden r,,,, i,o, iiio and i8, oi8, r,). Like all lhe
Falheis, Teodoiel can conlesl lhe Judaizing lianslalions of Aquila, Symmachus,
and Teodolion in Is ,:r (In Is. , oo8,) oi in Is ,:, (ibid., , 8,8,r), wilhoul
evei manifesling any disliusl oi scoin lowaid lhem.
io. Tus in Is oo:8 (In Is. r,, rro), while Teodoiel iemaiks lhal ceilain copies
do nol include lhe woids Il is Zion, and lhal lhese woids aie also absenl fiom lhe
Hexapla lexl, lhe veisions of Aquila, Symmachus, Teodolion, and even lhe Hebiew,
he neveilheless conlinues on wilh lhe inleipielalion of lhe lexl he has in hand.
Teodoiel of Cyius ,o
menlion of lhe Hexapla, which makes of him a dislanl heii of Oiigen, lhe
essence of his lexlual ciilicism seems lo slem fiom lhe commenlaiies of his
piedecessois, nolably lhose of Eusebius of Caesaiea.
ir
Bul lo explain lhal
he is foi us lhe only one lo liansmil ceilain ieadings of olhei lianslalois, is
il peihaps necessaiy lo admil lhal he had al his disposal, al leasl foi ceilain
books, a copy of lhe Hexapla Sepluaginl: In any case il seems lhal he did
have a glossed Bible which allowed him on many occasions lo compaie lhe
lexl of lhe ixx wilh olhei veisions.
Te recognized importance of the gurative sense
If an analysis of lhe lellei (gramma) geneially leads lo an inleipielalion
accoiding lo lhe lileial sense, il iequiies us also, in numeious cases, lo pass
beyond lhe obvious sense, lo lif lhe veil which coveis il lo ieach lhe hid-
den sense, nol lo delay al lhe suiface of lhe lexl, bul lo peneliale lhe deplhs
of a meaning which conceals lhe densily of lhe woids. Il is in pioceeding
lo a piecise analysis of lhe sciipluial discouise, of ils schema, of ils slylislic
pailiculaiilies (idiomata), of ils iheloiical sliucluie lhal we can acquiie lhe
conviclion lhal sciipluie is ofen expiessed in melaphoi (ek metaphoras)
and speaks a mullilude of lhings in a guialive mannei (polla tropikos).
Teodoiel amply develops lhese views in lhe pieface of his Commentary
on the Song of Songs, lo iefule lhe nolion of lhose who iefuse any inspiied
chaiaclei lo lhis lexl and considei il as a piofane and dissolule wiiling:
In my ieading of lhis woik and ils conlenlpeifumes, kisses, lhighs,
slomach, navel, cheeks, eyes, lilies, apples, naid, slaclen, myiih, and
eveiylhing of lhis naluiebecause of lheii ignoiance of lhe modes
of expiession piopei lo divine sciipluie, lhey did nol wish lo go lo
lhe bollom of lhings, lo go beyond lhe veil of lhe lellei lo ieach lhe
spiiil and inleiioi and, as in a miiioi, lo conlemplale lhe Loids gloiy
wilh unveiled faces; bul foi having undeislood lhese woids in a cainal
mannei lhey weie led inlo lhis disciediling. (PG 8r, i D A)
Whal seems lo him lo be beyond queslion heie he sees as veiied eveiy-
wheie else in sciipluie in dieienl degiees. Tus lo lhe explanalion accoid-
ing lo lhe lileial sense (kata rheton) lheie is ofen added an explanalion
accoiding lo lhe guialive sense, in which case lhe exegele cleaily poinls
oul lhe passing fiom one mode of inleipielalion lo lhe nexl. Indeed, while
lhe hisloiico-ciilical sense is cleaily weighly in ils own iighl, iecouise lo lhe
ir. On lhe souices of his lexlual ciilicism see oui sludy, LExegse de Teodoret,
io,.
,o Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
ii. Nolably Ez r,:.; cf. In Is ro, oio8; r,, ioiro.
guialive sense demands lo be noled and somelimes juslied. Foi Teodoiel
il is lhe adveib tropikos which geneially indicales il, bul he diaws allenlion
lo il by indicaling lhal lhe lexl has also anolhei meaning, oi we should
nol sliay fiom lhe liulh in undeislanding il dieienlly, oi even we should
undeisland il dieienlly if we wanl lo undeisland lhe exacl meaning of lhe
woids. Once lhe piinciple is eslablished lhal sciipluie ofen makes use of a
guialive language and again lhal lheie aie in lhis aiea sciipluial habils, il
behooves lhe exegele lo biing lhis lo lighl. Tis is lhe ieason foi lhe numeious
melaphoiical equivalences piovided by commenlaiies: Gods hand oi aim
signify his mighl, lhe lion oi eagle designale lhe king, lhe oak oi cedai
oi cypiess lhose who aie mighly, lhe ieins seciel lhoughls, lhe cup oi
lhe wine punishmenl, and so foilh. If almosl all lhe woids can, depending
on lheii conlexl, be given a melaphoiical value, mosl of lhese equivalencies
aie codied and consecialed by liadilion. Te exegele, lhen, has only lo dig
inlo a kind of iepeiloiy lo piovide himself wilh a key lo lhe ieading, as dif-
feienl glossaiies help him lo nd lhe exacl denilion oi elymology. Tis also
guaianlees foi his inleipielalion a ieal unily, foi each leim geneially admils
lo only one melaphoiical value. In lhe opposile case, lhe exegele musl juslify
his choice. Tus, do we oidinaiily undeisland Lebanon lo be lhe nalions and
idol-woiship, oi even somelimes Jeiusalem, as a ceilain numbei of sciipluial
iefeiences allesl:
ii
As lhis example shows, biblical geogiaphy, whose iealily
lhe exegele wanls lo safeguaid, is ofen paiied wilh a symbolic geogiaphy.
Belween Lebanon oi lhe deseil oi lhe sleiile woods, symbols of lhe nalions
and idolaliy, and lhe olhei, Caimel oi waleied and fiuilful hills, symbols of
Isiael al lhe lime of lhe Piomise, lheie comes aboul wilh lhe incainalion a
complele change which makes of lhe nalions a new Isiael.
Te occasions lhe exegele has foi iecouise lo lhe guialive sense aie
lhus many, bul his explanalions do nol always have lhe same impoil. Eveiy
lime he poinls oul in his lexl lhe use of a melaphoi, image, paiable, hypei-
bole, he allempls lo qualify lhe passage as tropikos as opposed lo lhe lileial
sense, he mosl ofen does nolhing bul biing oul lhe isl sense of lhe lexl,
and ils only ieal meaning. Te case is veiy dieienl when. nexl lo a isl
hisloiico-lileial meaning he adds a second, piesenled eilhei as anolhei pos-
sible ieading which is nol opposed by anylhing, as a deepei oi moie exacl
meaning which has his piefeience, oi as lhe meaning lhal has lo be adopled
(noeteon) if lhe lexl is lo be coiieclly undeislood. Tis second sense can be
a spiiilual sense (pneumatikos) as opposed lo a cainal oi maleiial sense
(sarkikos, somatikos), allhough lhis leiminology does nol appeai much oul-
Teodoiel of Cyius ,o,
side lhe Sommentary on the Song. Il is veiy ofen also a moial sense. Bul if
Teodoiel fiequenlly inviles his ieadei lo pass beyond lhe lellei of lhe lexl,
he piaclically nevei speaks of anagogy, only exceplionally of a myslical
sense (mystikos), even less of allegoiy. Tis is nol al all suipiising foi an
Anliochian, especially since al lhal peiiod, as Cyiils commenlaiies piove,
lhe woid allegoiy is scaicely used even in lhe Alexandiian milieu.
i
Aclually,
lhe leim tropikos has foi Teodoiel dieienl lypes of inleipielalion,some of
which would well meiil lhe name allegoiy. Tus his speculalion on numbeis
in lhe Song (PG 8r, ri A; ro, BC; r,i Cr,) oi lhe piecious slones in Is ,:
rrri (In Is. r,, ooi), and lhe Chiislological inleipielalion based on a
symbolism of colois: ied foi lhe esh and human naluie of Chiisl, luminous
while his divine naluie (In Cant. PG 8r, r,o Dr,, B), oi peifumes, incense
and myiih (ibid., rio C; r BD; r A), oi lhe meaning given lhe leim
lighl cloud in Is r,:r (In Is. o, ioioo) oi lo lhe woid quivei in Is ,:i
(ibid., r,, iioio) lo mean lhe human naluie of Chiisl, while lhe swoid
would mean his divine naluie, would nol be suipiising in Oiigen and lheie
lhey would be ceilainly called allegoiy. In Teodoiels case, lhen, il becomes
ailicial lo allempl lo oppose lhe lileial exegesis of lhe Anliochians lo lhe
allegoiical exegesis of lhe Alexandiians, as has loo ofen been done.
Te role of typology
Te sliangeness, poveily, oi incongiuousness of lhe lileial sense aie usu-
ally lhe signal uiging us lo go beyond il in favoi of a guialive sense which
is iichei oi moie in line wilh lhe inleinal logic of lhe sciipluial naiialive.
Bul an examinalion of lhe lellei of lhe lexl, subjecl lo lhe lesl of hisloiy
and haid facls is al lhe oiigin of yel anolhei foim of inleipielalion: lhe
lypological explanalion. Te idea is slill lo go beyond lhe isl meaning,
nol because il is oidinaiy oi unwoilhy of God, bul because il examines lhe
sciipluial lellei only in a pailial of impeifecl mannei. Based on lhe Pauline
conceplion which makes lhe Old Teslamenl a guie of lhe New (Gal :i),
lhe lypological explanalion oeis lhe advanlage, lo lhe eyes of Anliochian
exegeles, of pieseiving lhe iealily and hisloiical dimension of lhe sciipluial
lexl. Unlike allegoiy, il does nol piopose a second meaning which would
somehow come along lo be subsiluled foi lhe isl, and in lhe end lo emply
il of meaning, bul il oeis il ialhei as a way of piolongalion and fulllmenl.
Eveiy piophecy which sees in lhe hisloiy of lhe Jewish people in lhe o1 bul
i. See A. Keiiigan, St. Cyril of lexandria. Interpreter of the Gld Testament
(nBib i), Rome r,,i, rrr,.
,oo Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
a pailial fulllmenl, musl necessaiily nd in Chiisl, in lhe mysleiy of lhe
Chuich oi even al lhe end of lime, a second fulllmenl which will biing
il lo complele fulllmenl and ieveal ils lolal liulh. Tus il is essenlial foi
lhe exegele lo deleimine piecisely lhe leim (telos, peras, ekbasis) of each
piophecy, lo subjecl ils lexl lo a iigoious giammalical and hisloiical ciilique,
since on lhe acknowledged leim lhe iecouise lo a lypological explanalion
depends oi nol. While lhe iecognilion of a lileial sense, in compelilion wilh
a guialive sense is somelimes only conceded, lhal of lype oi guie is
heie indispensable, olheiwise we could nol speak of lypology bul of alle-
goiy. To climb fiom guie lo liulh lhus assumes lwo successive sleps of
lhe same naluie aiming lo eslablish lhal one and lhe same piophecy was
fullled isl of all impeifeclly in lhe o1 and again complelely in lhe New.
lhis comes aboul by ieason of piecise iules. Belween lhe guie oi lype
and lhe liulh oi anlilype lheie musl exisl a su cienlly bioad similaiily
lo juslify lhe passing fiom one lo lhe olhei, bul also a dieience of naluie oi
degiee: lhe anlilype always goes beyond lhe lype, lhal lheie is eslablished
lhe ielalion of lhe smallesl lo lhe biggesl, lhe pailiculai lo lhe geneial, lhe
maleiial lo lhe spiiilual.
i
Te binaiy sliucluie on which lhis lype of inleipielalion iesls is gen-
eially emphasized by leiminology. To lhe fulllmenl of lhe piophecy in
guie (typikos, en typo, kata typos) lheie is conliasled fulllmenl in liulh
(alethos, en aletheia, kata ten aletheian). Ofen as well lhe exegele pailially
abandons lhis paiallelism of leims lo indicale in an even moie insislenl way
lhal il fullls lhe piophecy liuly and exaclly (alethos kai kurios, akribos)
oi in a liuei oi moie exacl way (alethesteron, akribesteron). Wilh lessei
fiequency lhan lhe noun typos oi lhe adveib typikos, lhe leims image (ei-
kon) oi shadow (skia) aie conliasled wilh liulh oi aichelype (archetypon).
Te picloiial compaiison, in facl, is ofen used by exegeles lo juslify lhis
lype of inleipielalion. Jusl as lhe skelch (skiographia) allows lhe painlei a
fainl glimpse of lhe iealily he seeks lo giasp bul musl awail lhe full iealily
of lhe canvas and lhe inleiplay of colois lo have a cleai view of il, lhe guie
allows us only a glimpse of lhe ullimale liulh of lhe piophecy. Oi again,
lo see lhings fiom lhe piophels poinl of view, we can say lhal he pioceeds
like a painlei who would ignoie peispeclive and iepiesenl dieienl scenes
on lhe same level:
Heie again (Is oo:r), lhe piediclion includes lhiee subjecls al lhe same
lime: il piophesies, as in a skelch, lhe ieconsliuclion of Jeiusalem
which look place undei Cyius and Daiius; lhen as in a painling which
i. See oui ailicle, La lypologie comme sysleme heimeneulique, r8i.
Teodoiel of Cyius ,o,
highlighls a ialhei laige numbei of colois il also shows lhe moie exacl
conlouis of liulh, lhe splendoi of holy Chuich; al lhe same lime il
makes us also see in advance lhe painlings veiy oiiginal, lhal is, lhe
fuluie exislence of lhe heavenly cily. (In Is r,, rir)
Tus whal lhe piophel conlemplales simullaneously (kata tauton), undei lhe
inuence of piophelic giace, spiiilual conlemplalion (pneumatike theoria),
musl be ieplaced by lhe exegele in a biblical peispeclive lo biing oul lhe
dieienl levels. Il is in lhis sense lhal Teodoiel comes lo speak of double
piophecy oi double meaning lo designale lhe lwo successive fulllmenls
of lhe same pionouncemenl. We also iecognize a lypological inleipielalion
when lhe exegele conliasls lhe obvious sense of lhe lexl (to procheiron noema,
to phainomenon), iepiesenled by an o1 iealily wilh a sense which is moie
exacl and liuei (kurioteron kai alethesteron) discoveied in lhe naiialive of
lhe 1. Somelimes he noles lhal a piophecy applies bellei (mallon harmot-
tei) oi ls bellei (diapherontos prosekei) lo lhis 1 iealily, so lhal lhe isl
explanalion which allaches lo lhe o1 is immedialely seen as a guie. Like lhe
iecouise lo lhe guialive sense, lhe lypological explanalion allows us lo go
beyond lhe suiface of lhe lellei; bul while in lhe isl case lheie is a subsli-
lulion of one meaning foi anolhei, even if lhe guialive sense is somelimes
lhe only liue sense of lhe lexl, il is indispensable lo iecognize lhe iealily and
lhe liulh, howevei pailial, of lhe lype, since only lhis elemenl aulhoiizes lhe
seaich and discoveiy of an anlilype, which iepiesenls lhe genuine fulllmenl
(telos) of lhe piophecy, and lhus of an even liuei meaning.
i. Te broad orientations of Teodorets exegesis
Fiom lhe poinl of view of melhod and lhe piinciples lhal govein il, Teo-
doiels exegesis iemains failhful lo lhe wide oplions of Anliochian heime-
neulics. Te allenlion he biings lo lhe lellei of lhe lexl, aided by giammalical
and iheloiical analysis, lhe way in which he subjecls il lo lhe conliol of his-
loiy oi conciele iealilies slemming fiom geogiaphy oi any olhei discipline,
specic oi univeisal human behavioi, aie a pioof of lhis. On lhis poinl he
can even be seen lo be moie demanding lhan Teodoie of Mopsueslia. Foi
example, wilhoul iefusing lo see in lhe locusls spoken of by Joel (jl r: and
i:,), a guialive way of indicaling lhe Assyiian invadei and ils cavaliy,
he consideis lhal il is possible lo undeisland lhe lexl in a lileial sense of
an invasion of locusls, in lhe measuie wheie lhe moiphology of lhis insecl
evokes in minialuie lhal of lhe hoise:
Now whoevei looks caiefully al a giasshoppeis head will see lhal il
gieally iesembles lhal of a hoise. Moieovei, il is eually possible lo see
,o8 Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
il y wilhoul owing anylhing lo lhe swifness of hoises and easily
leaping ovei mounlains and plains. and especially jumping on slalks
like a ame which devouis slubble. Fuilheimoie, one would say lhey
weie an aimy sel up lo go lo wai, whelhei by ying oi moving ahead
on landfoi eveiylhing lhey do lhey do coheiing lo each olheiand
lhey iesemble a lioop of advancing soldieis by locking lheii shields lo
each olhei in a line of ballle. (PG 8r, ro BC)
Anolhei example: if lhe idenlicalion of lhe cily of Taishish, wheie Jonah
liies lo go, is in lhe end of veiy lillle inleiesl lo Teodoie il has on lhe con-
liaiy a gieal inleiesl foi Teodoiel, foi lheie is only one solulion foi him
which allows lhe lexl lo keep ils coheience and juslies a depailuie fiom
lhe poil of Joppa, and lhal is lhal Taishish has lo be a way of designaling
Cailhage (PG 8r, ri, BC). Te discussions of a hisloiical naluie, whelhei
lo siluale an evenl, idenlify a peisonage, oi eslablish a chionology, especially
if lhis leads lo lhe iecognilion of a messianic dimension in lhe lexl, as in Dn
,:ii,, assumes in his eyes an equal impoilance.
i,
Tis desiie lo explain
and pieseive lhe lellei of lhe lexl does nol diaw him along lhe ioad of a
naiiow and ieduclionisl lileialism oi hisloiicism, as is ofen lhe case wilh
Diodoie oi Teodoie.
Noi does il lead him lo iesliain in his commenlaiies lhe shaie of guia-
live inleipielalion. If John Chiysoslom only iecognizes ils legilimacy lo lhe
degiee lhal lhe sciipluial lexl piovides a posteriori an indispulable pioof of
il, by lhe lianslalion inlo cleai language of whal has jusl been enuncialed in
a guialive mannei, as in Is ,:r,, Teodoiel on lhis poinl shows himself lo
be less foimal.
io
Tus, lo illusliale lheii diveigences of inleipielalion by a
single example, he iefuses lo undeisland in ils piopei sense lhe accusalion
huiled by Isaiah (Is r:ii) againsl lhe lavein-keepeis who walei down lheii
wine: lhe piophel is conceined, he lhinks, wilh lhose who denaluie lhe Law
by inliuding lheii own views onlo il (In Is. r, ioi8). Nol lhal Teodoiel
pieceeds lo lhe examinalion of lhe lexl wilh less iigoi; on lhe conliaiy, on
many occasions il is lhis examinalion which pioves lhe impossibilily of
lhe lileial sense and inviles him lo choose lhe guialive sense. Tus in lhe
oiacle of Isaiah againsl Babylon, lhe geogiaphical silualion of lhal cily belies
lhe lileial inleipielaion of Is r:i (In Is. ,, ,r) given by ceilain exegeles.
Geneially conceined wilh pieseiving lhe lileial senseas lhe example of
i,. See oui ailicle, Teodoiel imilaleui dEusebe.
io. Cf. John Chiysoslom, In Is. V, , oo, (SC o). Tis is why Teodoiel ofen
noles by a saphos oi saphesteron a ieluin lo lhe obvious sense afei a guialive
inleipielalion.
Teodoiel of Cyius ,o,
jl r: pioveshe yel somelimes gives lhe impiession of doing il as a con-
cession, and lo accoid lo lhe guialive sense if nol always a piioiily in lhe
oidei of piesenlalion of lhe dieienl possible senses of lhe lexl, al leasl a
cleai piefeience. Te leaning lowaid lhis mode of inleipielalion, sliongei
wilh him lhan wilh olhei Anliochians, nds pailiculai expiession in his
Commentary on the Song. No doubl lhis plea in favoi of lhe guialive sense
of Sciipluie is also vigoious because lhe exegele wanls lo conlesl lhe view
of lhose who, wilh Teodoie of Mopsueslia, iefuse lo lhe Song lhe slalus of
an inspiied lexl. Bul lhis is piobably nol enough lo explain why Teodoiel
in luin denies il any piofane oi hisloiical iealily, while Oiigen himself look
pains in his inleipielalion lo safeguaid lhe iealily of lhe fabula. Foi him
lhe lexl has bul one sense, in lhe same was as lhe allegoiy of lhe eagle in Ez
r,: jusl as no one hesilales lo see in lhis eagle Nebuchadnezzai swooping
on Jeiusalem, lhe love dialogue of lhe Biidegioom and Biide can only be
undeislood of Chiisl and his Chuich oi lhe believing soul. Tis is lhe isl
meaning of lhe lexl, ils only meaning bolh hisloiical and myslical.
Finally, in conliasl wilh olhei Anliochians, who only have iecouise lo
lypological inleipielalion in a veiy limiled numbei of cases, Teodoiel
lhiows his exegesis wide open lo lhis lype of inleipielalion. Il is nol lhal
he obseives less lhan lhey do, oi less sciupulously, lhe laws of funclioning.
On lhe conliaiy, il is ofen a moie iigoious analysis of lhe lellei of lhe lexl
oi of lhe hisloiical iealily lhal commands lhis choice. Tus is il impossible
lo iefei Zech ,:, lo Zeiubbabel, as Teodoie does, since he nevei boie lhe
lille of king, and no hisloiical souice allesls lhal he came mounled on an
ass; wilh Chiisl, on lhe conliaiy, lhe lellei of lhe piophecy is found veiied
(PG 8r, r,i AB). Bolh in lhe commenlaiy on lhe Psalter and in lhal of lhe
lwelve minoi piophels, lypology plays a consideiable iole in Teodoiel, if we
compaie il lo ils posilion in Diodoie oi Teodoie.
i,
Tis helps lo ieinfoice
fuilhei lhe messianic and New leslamenl chaiaclei of his exegesis, while lhe
exegelical puipose of lhe old Anliochians only exceplionally lianscends lhe
hisloiical fiamewoik of lhe o1 and lhe Maccabean peiiod.
Tis is wheie we nd lhe ieal dieience belween his exegesis and lheiis:
lhe melhod used is lhe same, bul lhe oiienlalion is dieienl. In ieducing as
lhey do lhe numbei of messianic piophecies oi guies lhey come lo indulge
in a Judaizing exegesis and lo do violence lo lexls, as lhe allegoiizeis do
in lheii own way: iespecl foi lhe lellei leads lhem lo a naiiow and in lhe
end deceplive lileialism. Teodoiel chooses a moie open way, no doubl
i,. On lhis poinl see lhe compaialive lables in La ciislallisalion dun dieiend,
,, and LIn Psalmos de Teodoiel, rr.
,ro Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
suggesled lo him by lhe exegesis of Eusebius. Taking inlo accounl lhe lellei
of lhe lexl is no longei foi him an iion collai imposed on exegesis; il is on
lhe conliaiy ofen al lhe oiigin of a guialive oi lypological inleipielalion.
Bul whalevei inleipielalion is kepl, il fiequenlly leads him lo iecognize lhe
messianic oi 1 chaiaclei of a piophecy. In lhis mallei Teodoiel keeps a
denile dislance fiom lhe olhei Anliochians whose o1 exegesis he moie lhan
once conlesls: he will nol have lhese masleis of piely unduly piovide aims
lo lhe Jews.
i8
So many of lhe piophecies iefeiied by lhem lo Zeiubbabel and
lo lhe ieluin fiom exile, oi again lo lhe Maccabees, aie foi him diieclly oi
guialively conceined wilh Chiisl oi lhe Chuich. In his In XII proph., lheie
is even somelhing ialhei syslemalic in lhe mannei in which he inleipiels
in lhe lypical sense lhe piophecies lhal Teodoie iefeis lo Zeiubbabel, and
as messianic in a lileial sense lhose he consideis as guies.
i,
Besides lhe inuence of Eusebius of Caesaiea, il is nol impossible lo lhink
lhal lhe docliinal debale lied lo lhe Nesloiian ciisis conliibuled in some
measuie lo accenluale lhe 1 chaiaclei of Teodoiels exegesis, and led him
lo a moie Chiislic ieading of sciipluie lhan lhal of his Anliochian piedeces-
sois. Againsl lhe backgiound of a ialhei liadilional polemic diiecled againsl
pagans, Jews, and heielics, he sliives lo sel foilh lhe sciipluial basis of lhe
dyophysile Chiislology defended by lhe Easl againsl Cyiil of Alexandiia and
lhe suppoileis of lhe one naluie of lhe Logos-God afei lhe incainalion. To
do lhis, he leans as much on lhe lileial sense of lhe lexl as on ils melaphoii-
cal sense. Bul lhis he does wilhoul evei engaging in polemics wilh anyone
else bul Aiians,
io
who base lheii lheoiy of a ciealed and infeiioi God on
veises of Sciipluie which seem lo diminish lhe Sons divinily by giving him
lhe name of seivanl oi slave, in showing him subjecl lo faligue, suei-
ing, and dejeclion. To iefule lhe Aiian heiesy, one had only lo show lhal all
lhese veises have iefeience lo Chiisls humanily, as lhose biinging oul his
omnipolence oi omniscience musl be undeislood of his divinily.
Tis necessaiily leads lo a iecognilion in Chiisl of lhe exislence of lwo
dislincl yel closely joined naluies. Whalevei his enemies may have said,
lhis dislinclion of naluies does nol biing in foi Teodoiel a dislinclion of
peisons, oi lhe acknowledgemenl of lwo Sons. If foi a peiiod he used a
conciele vocabulaiylhe man and lhe Godlo emphasize lhis dyophysism,
i8. Cf. In Dan., PG 8r, ro B; In Ez., ibid., rro8 B; rir, A; In Mich., PG 8r, r,oo
Dr,or A; r,o A.
i,. See oui ailicle, La ciislillisalion dun dieience, ,o.
io. Cuiiously, lhe Chiislological lheoiies of Apollinaiius aie piaclically nevei un-
dei allack in his commenlaiies; cf. oui ailicle, Piesence dApollinaiie.
Teodoiel of Cyius ,rr
by dislinguishing cleaily belween assuming Woid and assumed man he
seems lo have laken slock of ils ambiguily and abandoned il afei lhe council
of Ephesus. In any case, he does nol evei use il in his commenlaiies, and
lhis as we have said is an aigumenl which leads us lo place lheii iedaclion
afei r. In lhe same way, lhe union of lhe naluies is lheie denoled by lhe
leim henosis, wilh no fuilhei piecision, ialhei lhan synapheia, which could
make one lhink of a meie conjunclion and loose union. Bul we have only
lo nole lhal seveial limes, especially in commenling on lhe lexls which iefei
lo Chiisls passion, he a ims lhal lhe divine naluie appiopiiales foi ilself
(oikeiousthai) lhe sueiings of lhe human naluie,
ir
oi lhal one single pei-
son (hen prosopon) iesuslls fiom lhe union of lwo naluies,
ii
so lhal we can
no longei wilh good failh suspecl his Chiislology of Nesloiianism. Tis is
why, even if lhe leim theotokos is piaclically absenl fiom his commenlaiies,
Teodoiel could demand lo be examined on il (ep. 8i and rr) lo piove
againsl lhose who weie calumnialing him and had oblained his deposilion
lhal he had nevei piofessed a sepaialisl Chiislology. His exegesis, in any
case, seems ialhei foicefully maiked by lhe docliinal posilions of a com-
milled lheologian lhal he nevei ceased lo be fiom lhe lime of lhe council
of Ephesus.
iv. Tuiouovi1 i 1ui His1ovv oi Exiuisis
Te numbeiless cilalions boiiowed fiom lhe commenlaiies of Teodoiel
fiom lhe composilion of lhe isl exegelical Chains seem lo allesl lhal fiom an
eaily peiiod he enjoyed a gieal iepulalion as an exegele. In lhe ninlh cenluiy
lhe paliiaich Pholius consideis him as one of lhe giealesl exegeles of lhe
Gieek language and a di cull model lo equal; he judges him as supeiioi lo
Hippolylus in his Commentary on Daniel, and nds in his slyle a claiily and
concision lacking in a Teodoie of Mopsueslia oi a Piocopius of Gaza.
i
Te
facl lhal piaclically lhe whole of his exegelical woik has ieached us allows
us lo lhink lhal lhe judgmenl of Pholius has been widely shaied foi a long
lime. On lhe olhei hand, modein ciilicism has geneially shown ilself moie
ir. Cf. In Is. r,, ,o,8 (Is ,:); Quaest. in Levit. r, ,f M I, r,o, ror,).
ii. In Is. ri, ,,,,8r; In Psal. PG 8o, r,o8 A; In epist. Pauli, PG 8i, o,, D; Quaest.
in Gen. r, (F M I, ii, ii).
i. Pholius, Bibl., cod. io,, ed. R. Heniy, Coll. Byz., l. , Paiis r,oi, roi; cf. on
Piocopius of Gaza ibid., cod. ioo (p. ro) and on Teodoie of Mopsueslia, ibid., cod.
8 (l. r, p. i).
,ri Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
seveie lowaid him and has somelimes admilled lo seeing him as lillle moie
lhan a compilei. Peihaps he has been ill seived by his own declaialions in lhe
piefaces wheie he lays claim lo lhe heiilage of his piedecessois, especially
in lhal of his In XII proph.:
Jusl like lhose women who spun and wove lhe linens which olheis
had bioughl lo pioduce lhe adoinmenls of lhe Tabeinacle, so also
have we collecled fiom heie and lheie whal was felicilously expiessed
lo weave fiom all lhis, wilh Gods help, a single woik. (PG 8r, r,8 B)
Taking lhese declaialions lileially would in facl be lo iecognize lhal lhis is
lhe woik melhod of a compilei. Yel we have only lo iead his commenlaiies
lo weigh how exaggeialed is lhis judgmenl. Ceilainly if we weie lo compaie
him lo Oiigen, Teodoiel is nol an inspiied exegele and seems, in facl, lo
lack any gieal peisonal invenliveness. As much could be said of lhe apologisl
and chuich hisloiian lhal he was, oi even as a lheologian of lhe slaluie of
Cyiil. Bul once we admil lhal he is nol a mind of lhe isl iank, lhal he has
neilhei lhe lalenl noi lhe lofiness of views of an Oiigen, noi does he have
lhe independence of chaiaclei of a Teodoie of Mopsueslia, less caieful
lhan he of pulling his exegelical choices in line wilh lhe whole of paliislic
liadilion, we musl iecognize foi him an impoilanl place in lhe hisloiy of
exegesis when lhe eia of lhe gieal commenlalois of sciipluie is closing and
lheie is opening lhal of lhe chain-makeis and compileis. Al lhe end of lhe
double liadilion of Anlioch and Alexandiia which he biings logelhei and
makes his own, he inlends despile eveiylhing lo exlend in his way and foi
his lime lhe ieading of sciipluie made by his foiebeais.
Because of lhe allenlion he biings lo lexlual ciilicism in compaiing lhe
ixx wilh lhe olhei Gieek veisions of lhe Hebiew lexl and in compaiing lheii
copies, his commenlaiies conslilule an essenlial fealuie foi lhe knowledge of
lhe hisloiy of lhese lexls, in pailiculai lhal of lhe Anliochian lexl on which
lhey aie based. Tey also help us know lhe inleipielalions of olhei exegeles
whose commenlaiies have since disappeaied and of which we would know
nolhing if lhis heiilage had nol been collecled and liansmilled, eilhei foi
puiposes of suppoil oi conleslalion. Fianally, besides lheii piopeily exegeli-
cal inleiesl, lhey allow us lo illuminale lhe Chiislological debale of lhe fh
cenluiy and lo weigh lhe place held in il by lhe iecouise lo sciipluie, which
alone could give il a suie basis and aulhoiize ils foimulas. In lhis iespecl
we may declaie lhal foi Teodoiel as foi Cyiil exegesis aims less al delivei-
ing a moial oi spiiilual leaching lhan a dogmalic leaching, especially if we
compaie il wilh lhal of John Chiysoslom in lhe pievious cenluiy.
Fiom lhe poinl of view of lhe hisloiy of exegesis, lhe chief inleiesl
of his woik as an inleipielei iesides especially in lhal il oeis a vigoious
Teodoiel of Cyius ,r
synlhesis of lhe exegelical liadilions of Anlioch and Alexandiia. In lhis il
seives as somelhing of a conclusion and fulllmenl. Tis exegesis, indeed, is
silualed equidislanl fiom lhe excesses of an immodeiale lasle foi allegoiy,
on lhe Alexandiian side, and a loo exclusive allachmenl lo lhe lellei on lhe
Anliochian:
I have had occasion lo iead vaiious commenlaiies and have found
lhal some had iecouise lo allegoiy wilh lillle modeialion, and lhal
olheis placed piophecies in line wilh ceilain hisloiical evenls in such
a way lhal lhe piophecy spoke in favoi of lhe Jews ialhei lhan in
favoi of lhe childien of failh. And I lhoughl lhal I would be well ad-
vised lo avoid lhe wanl of measuie on bolh sides. Eveiylhing lhal is
appiopiiale foi lhe evenls of ancienl hisloiy has lo be iepoiled even
now, bul lhe piediclions conceining oui Maslei Chiisl, lhe Chuich
foimed fiom lhe nalions, lhe mannei of lhe evangelical life and lhe
aposlolic message, musl nol be assigned lo olheis, as lhe Jews like lo
do. . . . Likewise, lhe wilness of lhe facls is su cienl lo guide lowaids
lhe liulh of lhe inleipielalion lhe feel of lhose who wish lo discovei
il. (In Psal., praef., PG 8o, 8oo C8or A)
Teodoiels inleipielalion, lhen, pieseives whal lo oui eyes is soundesl in
Anliochian exegesis, ils desiie lo keep lhe hisloiical iealily of lhe lexl and
lo give ils lellei a ialional, even scienlic explanalion. Bul il is moie open
lhan lhal of lhe old Anliochians, no doubl undei lhe inuence of Eusebius
and whal he leaches him of Oiigens exegesis, lo olhei ways of ieading which
in lhe end give him a geneial oiienlalion veiy dieienl fiom lheiis. While
lhese show lhemselves veiy ielicenl in seeing lhe piophecies fullled beyond
lhe hoiizon of lhe o1, Teodoiel does nol hesilale lo go beyond lhe fiame
of lhis Judaizing exegesis lo undeiscoie lheii messianic and 1 conlenl.
Te iecouise lo lypology plays in lhis iespecl a capilal iole, jusl as lhe ap-
peal lo lhe guialive sense. Bul in many cases il is an analysis of lhe lellei,
moie iigoious oi bellei undeilaken lhan lhal of lhe old Anliochians lhal
allows Teodoiel lo eslablish lhe messianic oi Chiislological dimension of
Sciipluie.
Finally, lhe claiily of language, lhe cleanness of unsludied slyle, and lhe
ielalive bievily of lhe commenlaiies, if we compaie lhem lo Oiigen oi even
Cyiil, have wilhoul doubl conliibuled lo lhe suivival of his exegelical woik.
His inleipielalion is in shoil lo lhe image of lhe man lhal he was: il has
somelhing measuied and balanced, and solid moie lhan biillianl. Rich wilh
lhe whole paliislic heiilage il is also a peisonal medilalion on lhe mysleiy
of Chiisl alieady incainale in sciipluie.
,r Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Eui1ios
a) Exegetical Vorks
Te essenlial exegelical woik of Teodoiel is included in Migne, PG 8o
(Quaestiones and In Psalmos), 8r (In Canticum, in Esaiam, In jeremiam, In
Ezekielem, In Danielem, In XII prophetas), and 8i (In epistolas S, Pauli).
So fai ciilical edilions aie available only foi lhe Commentary on Isaiah:
A. Mhle, Teodoret von Kyros, Kommentar zu jesaia, Milleilungen des
Sepluaginla Unleinehmens ,. Beilin r,i; J.-N. Guinol, Commentaire
sur Isate, SC i,o (seclions r), Paiis r,8or,8; and foi Quaestiones in
Gctateuchum, ed. N. Feinandez MaicosA. Saenz Badillos. Madiid r,,, (=
FM I); Quaestiones in Libros Regnorum et Paralipomena, ed. N. Feinandez
Maicos and J. R. Buslo Saiz, Madiid r,8 (= FM II). In piepaialion foi lhe
SC seiies an edilion of lhe commenlaiies Gn Canticle and Gn the Twelve
Minor Prophets.
b) Gther Vorks:
Correspondence, ed. Y. Azema, SC o (ep. r,i), ,8 (ep. ,,,) and rrr (ep
,or,), Paiis r,,,, ind ed. r,8i; r,o and r,o,; a lasl volume includ-
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Eranistes, ed. G. H. Elllingei, Oxfoid r,,,.
Ecclesiastical History. ed. L. Paimenliei, GCS , Beilin r,,.
Historia Philothea: Histoire des moines de Syrie, ed. P. Canivel and A. Leioy-
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his Commenlaiy, wilh an Inlioduclion. GGTR (r,8,): ri,,.
Weveis, J. W. Teodoiels Quaesl and lhe Byzanline lexl. Henoch r (r,,r): i,o.
Zincone, S. Il lema delluomoldonna immagine di Dio nei commenli paolini e a
Gn di aiea anliochena (Diodoio, Ciisoslomo, Teodoio, Teodoielo). SEs i
(r,8,): ror.
. Studi sulla visione delluomo in ambito antiocheno (Diodoro, Crisostomo, Teodoro,
Teodoreto). SMSR Quad NS r. LAquila: Japadie, r,88.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,r,
XX
BASI L OF SELEUCIA ( D. CA. 468)
Basil was aichbishop of Seleucia in lhe mounlains of Isauiia fiom aboul o.
He changed camps seveial limes in lhe chiislological conlioveisies leading
lo lhe Council of Chalcedon of ,r and in ils afeimalh. Pholius (cod. ro8)
found his exegesis deeply inuenced by Basil of Caesaiea and Chiysoslom,
bul his lileiaiy legacy loo much of a showpiece of classical iheloiic. Tiee of
his foily-one homilies piinled in PG 8, (hom. 8, ,, r; CPG oo,o) aie pos-
sibly apociyphal. Te aulhenlic homilies piesenl diamalic fealuies piopei lo
Basil, in pailiculai lhey include biblical chaiacleis speaking in monologues oi
dialogues, some of whom one would meel again in lhe kontakia of Romanos
Melodisl. Six Pseudo-Alhanasian seimons (PG i8, ro,or, ro,rro8) aie
also alliibuled lo Basil, as well as olhei seimons, some published (Camelol,
Rohan-Chabol), olheis slill unediled.
CPG III, oo,,,,.
Eui1ios
PG 8,, i,,.
Aubineau, M., Basile de Seleucie. Homilia in S. Pascha. Ciilical lexl, Fiench
lianslalion, commenlaiy, in: Homelies Pascales, SC r8,. Paiis r,,i,
ro,i,,.
Baumslaik, A., Zwei syiische Weihnachlsliedei: GC n.s. r (r,rr) r,
io.
Camelol, T. P., Une homelie inedile de Basile de Seleucie: Melanges . M.
Desrousseaux. Paiis r,,, ,8.
Tvnsin1ios
French
Aubineau: above.
S1cuirs
Fehnei, F., De Basilio Seleuciensi quaestiones selectae. Diss. Maibuig r,ri.
Halkin, F., Hagiogiaphie giecque el paliologie: StPatr II (TU o). Beilin r,,,,
o,o,.
,io Nine Te Fouilh- and Fifh-Cenluiy Gieek Chiislian Lileialuie
Maas, P., Das Konlakion: BZ r, (r,ro) i8,oo.
Maix, B. Procliana. MunsleilW. r,o, 88, = Homilia ,, In Pentecosten (CPG
ooo,).
. Dei Homilelische Nachlass des Basilios von Seleukeia: GCP , (r,r) i,o,.
Rohan-Chabol, C. de, Exegese de Job i:o dans une homelie inedile de Basile de
Seleucie: StPatr r8, i (r,88l8,): r,,ior.
Van Pais, M., Levolulion de la docliine chiislologique de Basile de Seleucie: Iren
(r,,r) ,,r.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,ir
CHAPTER TEN
SIXTH- TO EIGHTH-CENTURY GREEK
CHRISTIAN LITERATURE
co1i1s
I. Seveius of Anlioch 924
II. Pseudo-Dionysius 928
III. Ammonius of Alexandiia 931
IV. Romanos lhe Melodisl 932
V. Oecumenius 937
VI. Andiew of Caesaiea 938
VII. Geoige Pisides 940
VIII. Maximus Confessoi: Teologian of lhe Woid 942
by G. C. Beilhold
IX. Geimanus of Conslanlinople 972
X. John of Damascus 974
XI. Catenae: Chains of Biblical Inleipielalion 978
,ir
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl ,i
Te univeisalisl dieam of lhe Roman Empiie was maleiialized foi lhe veiy
lasl lime undei lhe ieign of Juslinian I (,i,,o,). Belween , and ,,,
by his expansionisl polilics in lhe Wesl, Juslinian succeeded in deslioying
lhe Vandal kingdom in Afiica, lhe Osliogolhic kingdom in Ilaly, and lhe
Visigolhic in Spain. Bul he achieved his shoil-lived vicloiies al lhe cosl
of allowing lhe Slavs lo occupy lhe Balkans, and Peisia lo impose ils own
condilions foi peace on lhe easlein boidei. Fiom Juslin II (,o,,,8) lo
Heiaclius (oroor), his immediale successois nevei iegained enough powei
foi facing lhe decisive challenge of lhe fuluie, lhe Aiabic conquesl which
fiom o lo oi swepl ovei lhe oiienlal piovinces of lhe Byzanline empiie.
Undei lhe goveinmenl of Conslanline IV (oo8o8,) lhe failed Aiab siege
of Conslanlinople (o,,8) slopped lhe Islamic gioundswell. Again in lhe
eighlh cenluiy, Leo III (,r,,r) iescued lhe Empiie fiom leiioi and chaos;
he nally liiumphed ovei lhe Aiabs bul he also inilialed lhe faleful ciisis of
iconoclasm, lhe souice of a violenl and long-lasling uniesl in chuich and
sociely.
,i Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
I
SEVERUS OF ANTIOCH ( CA. 463338)
Boin in Sozopolis in lhe piovince of Pisidia, Seveius ieceived his iheloiical
liaining in Alexandiia and sludied law in Beiyl (Beyioulh) befoie asking
foi baplism in 88. He became a monk in lhe aiea of Gaza and was soon
oidained a piiesl by Epiphanius, a Monophysile bishop of Magydos in Pam-
phylia. Senl on a mission lo Conslanlinople in ,o,, he engaged in a lively
conlioveisy in favoi of his Monophysile failh, which iesulled in lhe iemoval
of Paliiaich Macedonius. His paily engineeied his eleclion as Paliiaich of
Anlioch in Novembei ,ri. When lhe pio-Chalcedonian Juslin ieplaced
Anaslasius as Empeioi in ,r8, Seveius ed lo Egypl wheie, escaping a police
seaich, he developed a sliong campaign of lelleis and pamphlels in defence
of his cause. Afei lhe dealh of Juslin in ,i, and his ieplacemenl by his
nephew Juslinian, Empiess Teodoia secielly suppoiled lhe Monophysiles
and placed one of lhem, Anlhimius, on lhe see of lhe capilal. Seveius was
inviled lo Conslanlinople wheie he successfully negolialed a union belween
Anlhimius, Bishop Teodoie of Alexandiia, and himself, unlil Agapil, bishop
of Rome, aiiived on a visil which occasioned denuncialions as well as a synod
in ,o coniming lhe eailiei condemnalion of Seveius. Juslinian appioved
lhe synodal decision, expelled Seveius and his pailisans fiom lhe capilal,
and piosciibed Seveiuss publicalions. Back in lhe deseils of Egypl, Seveius
slailed his piopaganda again, bul he died on Febiuaiy 8, ,8.
Seveiuss lileiaiy legacy suivives only in catenae oi in Syiiac and in
olhei non-Gieek veisions. Il consisls in (r) dogmalic essays, (i) homilies,
() lelleis, () liluigical wiilings, and (,) hymns.
(r) Dogmatics:
Two Treatises to Nephalius wiillen ca. ,o8.
Five liealises againsl Julian of Halicainassus.
Te Philalethes, commenling on a dyophysile colleclion of quolalions fiom
i chapleis of Cyiil of Alexandiia deslined lo confuse Seveius.
Tiee liealises gainst john the Grammarian, a pio-Chalcedonian.
Foui lelleis gainst the Grammarian Sergius, who was a Monophysile, a
pailisan of Eulyches.
Fighling on lwo fionls, lhe modeiale Seveius pleaded passionalely foi his
middle-of-lhe-ioad slance in lhe chiislological conlioveisy. His biillianl
Foi lhe Hebiew Bible lo lhe Sepluaginl ,i,
and easy slyle facililaled lhe access lo his wiilings foi a bioad ieadeiship. In
Syiiac and Aimenian veisions also, his wiilings became veiy populai.
(i) Cathedral Homilies
The Cathedral Homilies of Seveius aie seimons ieally deliveied in
Anlioch belween ,ri and ,r8. Tey foim a colleclion of ri, seimons, kepl
in lheii chionological oidei. Tey weie isl lianslaled inlo Syiiac ca. ,o
by Paul of Kallineke, a conlempoiaiy of Seveius, and a second lime ca. ,oo
c.i. by James of Edessa (Fiench lianslalion in PO). Among lhem a sel of
exegelical homilies oeis commenls on Sunday ieadings. Teii edilion in
PO includes:
Hom. rr, PO 8, i r,,o.
r8i, ,, r r,,,.
ior o, r,,.
i, o, r,,i.
o, o, r r,,r.
o,r ,, r,,,.
,i,, , r r,oo.
,8o, 8, i r,rr = r,,i.
,o,o ri, i r,r,.
,, ro, , r,ii.
(Hom. ,, was also liansmilled undei lhe names of Giegoiy of Nyssa and
Hesychius of Jeiusalem, and weie lheieby pieseived in Gieek: PG o,
oi8,i).
Hom. ,88 PO io, i r,i, = r,,i.
8,o i, r r,r = r,,.
,r,8 i,, r r,,.
,, -ro ii, i r,o.
rorri i,, r,.
rrrr, io, r,,.
riori, i,, r r,oo.
(Foi moie infoimalion: CPG ,o,o). A geneial inlioduclion was piovided
by M. Biieie: PO i,, r. A sludy of lhe biblical exegesis and heimeneulic of
Seveius based on lhe Cathedral Homilies would be a iewaiding lopic foi a
Ph.D. disseilalion.
() Letters
Te Letters of Seveius aie handed down in lheii chionological oidei,
pieseived in lwenly-lhiee Books including appioximalely foui lhousand
Seveius of Anlioch ,i,
,io Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
pieces of coiiespondence. A seleclion of seven hundied of lhem was also
divided inlo Books, of which Book VI, counling ri Lelleis was lianslaled
fiom Gieek inlo Syiiac ca. oo, c.i., and fiom Syiiac inlo English by E. W.
Biooks in r,oir,o.
() Liturgical Vritings
A baplismal iilual and a euchaiislic liluigy aie alliibuled lo Seveius.
(,) Poems
E. W. Biooks, james of Edessa. Te Hymns of Severus of ntioch and others.
Syiiac and English: PO o, r (r,ro); ,, , (r,rr); Janin el Puyade, LGctoechos
syrien: Griens Christianus, n.s., (r,r) 8iro; i,,i,8.
Piolix and volalile as he was, Seveius always showed a deep knowledge
of sciipluie and of lhe wiilings of lhe Falheis.
S1cuirs
Aubineau, M., Seveie dAnlioche, homelie calhediale XXIV, In Ascensionem. Un
Fiagmenl syiiaque idenlie (CPG ,o,) el deux fiagmenls giecs ieliouves.
RSLR i (r,88): 8r,i.
Baidy, G., DTC r, i (r,r): r,88iooo.
Bieydy, M., Les lemoignages de Seveie dAnlioche dans lExpose de la foi de Jean
Maion. Museon ro (r,,o): ir,,.
Caiiaia, P., I fiammenli gieci conlia addiliones Juliani di Seveio d Anliochia:
Prometheus rr (r,8,): 8,,i.
Ciamei, J. A., ed., Catena in evangelium secundum Lucam, vol. i. Oxfoid, r8, ro8
,r (Lk i:r).
Dalmais, I. H., Souice baplismale el mysleie pascal: Parole dGrient o,, Fs.
F. Gia n (r,,,r,,o): ,,o.
Devieesse, R., Les anciens commenteurs grecs de lGctateuque et des Rois (f ragments
tires de chanes), r8,,, and n. ,o8o. Cilla del Valicano: Biblioleca aposlolica
Valicana, r,,,.
De Viies, W., Die Eschalologie des Seveius von Anliochien: GCP i (r,,,):
,o8o.
Doiival, G., Nouveaux fiagmenls giecs de Seveie dAnlioche in ntidron. hulde
aan Dr. Maurits Geerard by de voltooiing van de Clavis patrum Graecorum,
rorir. Welleien: Culluia, r,8.
Gia n, F., La calechese de Seveie dAnlioche: GrSyr , (r,oo): ,,.
. Jacques dEdesse ieviseui des homelies de Seveie dAnlioche: GC io,
(r,,8): i,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,i,
. DSp r (r,,o): ,8,r.
Giibomonl, J., La calechese de Seveie dAnlioche el le Ciedo: ParGr o,, Fs.
F. Gia n (r,,,r,,o): ri,,8.
Hespel, R., Sevre dntioche. La polemique antijulianiste I: CSCO i; p. i, lexl,
and i,, lianslalion of lhe homily On lhe Ascension of Oui Loid, wilh a fiag-
menl in Syiiac.
Kannengiessei, C., Jeiemie chez les Peies de lEglise, . Seveie dAnlioche: DSp 8
(r,,): ,oo,or.
Lebon, J., Le monophysisme severien. Louvain r,o,.
Lucchesi, E. Un fiagmenl cople inedil de lhomelie CIII sui lEpiphanie de Seveie
dAnlioche. jTS o (r,,,): r,,ior.
. Lhomelie i de Seveie dAnlioche dans un papyius cople de Vienne. jTS
(r,8i): r8is.
Nau, F., Quelques nouveaux lexles giecs de Seveie dAnlioche, a loccassion dune
iecenle publicalion: RGC i, (r,i,): o.
Peiione, L., Il dialogo conlia gli afailodoceli di Leonzio di Bizanzio e Seveio di
Anliochia: Cristianesimo nella storia r (r,8o): rr.
Poichei, E., La piemieie homelie calhediale de Seveie dAnlioche, edilee el liaduile
dapies le ms. cople rrlr, fol. o8,: RGC r, (r,r): o,,8, r,i.
. Un discouis sui la sainle Vieige pai Seveie dAnlioche: RGC io (r,r,):
roi.
Saugel, J.-M. Une decouveile inespeiee: Lhomelie i de Seveie dAnlioche (o,
,8), sui lAnnoncialion de la Teolokos. In Tribute to . Voobus, ,,oi,
r,,,.
Toiiance, E. R.: TRE ir (r,,,): r88o.
Toiiance, I. R. Christology afer Chalcedon. Servius of ntioch and Sergius the Mono-
physite. Noiwich: Canleibuiy, r,88.
Seveius of Anlioch ,i,
,i8 Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
I I
PSEUDODIONYSI US ( EARLY 6TH C. )
Foui Gieek liealises on liluigical and myslical lheology appeaied al lhe be-
ginning of lhe sixlh cenluiy undei lhe pseudonym Dionysius lhe Aieopagile.
Tey weie isl menlioned in lhe isl oi second decade of lhe sixlh cenluiy
by Seveius of Anlioch in his lhiid Lellei lo John Higoumen, lhen quoled
in a colloquy held by Seveiian and olhei lheologians in Conslanlinople in
,. Tey weie immedialely challenged by Hypalius of Ephesus as unknown
lo Cyiil of Alexandiia and Alhanasius. Teii oiiginal selling was neilhei
Monophysile noi Chalcedonian, lhe aulhoi cleaily iefusing lo gel involved
in conlempoiaiy polemics. Dionysius seems lo have delibeialely dislanced
himself fiom any divisive aiea of debale in lhe Chiislian communily, of-
feiing his suppoil only lo Chiislian (and Neoplalonic) lhemes favoiable lo
unily (Roques r,oo, i,,).
Tianslaled inlo Syiiac, lhe foui liealises inspiied an eaily sixlh cen-
luiy commenlaiy by John of Scylhopolis. Neoplalonic in slyle, vocabulaiy
and aigumenl, lhey became bioadly inuenlial in lhe Lalin Wesl, mainly
lhiough lhe lianslalion by John Scolus Eiiugena. Te ieal idenlily of Pseudo-
Dionysius iemains unknown. He is lhe paliislic aulhoiily mosl ofen quoled
by Tomas Aquinas.
Te Divine Names deals wilh lhe knowledge of God ievealed lhiough
lhe naming of God in sciipluie. Accoiding lo Pioclus, Mystical Teology
inlioduces lhe ieadei inlo lhe divine daikness opening lheieby lhe whole
dimension of negalive lheology. Te Celestial Hierarchy slales lhal sciipluie
is oui only suie guide fiom sensible lo supeinaluial iealilies (chap. r). Ils
symbolic language iequiies many claiicalions, which may call upon highly
complex spiiilual inleipielalions. In Dionysius undeislanding celeslial ieali-
lies weie discussed lhiough absliacl speculalions which iemained anchoied
in sciipluie.
Te Ecclesiastical Hierarchy explains lhal human knowledge of eailhly
inslilulions is, by necessily, fiagmenlaiy and pailial. Failh is iequiied foi
an adequale and compiehensive view of lhe chuich. Bul lhe divine gif,
inlended lo nouiish lhe mind spiiilually and so lo sanclify il, is given exclu-
sively lhiough sciipluie, a sciipluie piesenled, explained, and compleled by
lhe piieslly hieiaichy whose goal is always lo keep alive and unalleied lhe
liadilion of lhe oiigins (archaia paradosis, EH ,o8a) (Roques r,oo, i8).
Foi lhe Hebiew Bible lo lhe Sepluaginl ,i,
S1cuirs
Andia, Y. de. Lascension de Mose el lenliee dans la lenebie. In Philosophia an-
tiqua ,r. Ysabel de Andia, Henosis. Lunion a Dieu chez Denys lreopagite,
o,. Leiden: Biill, r,,o.
Te rmenian version of the works attributed to Dionysius the reopagite. In SCGr
,88s. Ediled and lianslaled by R. W. Tomson. Aimen.: Peeleis, r,8,.
Beck, H. Tiiadische Engel-Oidnungen; fiuchiisllichei und millelalleilichei
Ansalz; i. Das Glaubensmysleiium des diei-einen Golles als aichelypisches
Oidnungspiinzip und die Angemessenheil seinei Veimilllung duich Engel; ii.
Dionysius; iii. Bonavenluia. TPh o, (r,,i): ir,,.
Bellini, E. Un esempio di appello allumano nella chiesa anlica; lo pseudo-Dionigi
aieopagila. In Lappello allumano nella predicazione, ediled by G. Colombo,
,,8, r,8o.
. Teologia e leuigia in Dionigi Aieopagila. VetChr r, (r,8o): r,,iro.
Bionlesi, A. I nomi biblici di Dio nel linguaggio losoco-leologico dello pseudo-
Dionisio. PaVi r (r,o8): orr8.
Caiabine, D. A Daik Cloud. Hellenislic Inuences on lhe Sciipluial Exegesis of
Clemenl of Alexandiia and lhe Pseudo-Dionysius. In Scriptural Interpretation
in the Fathers. Letter and Spirit, ediled by T. Finan and V. Twomey, or,.
Dublin: Foui Couils Piess, r,,,.
Coibin, M. Negalion el lianscendence dans loeuvie de Denys. RSPhT o, (r,8,):
r,,.
Digulin, G. Te Ecclesiology of the reopagite treatises and their importance for con-
temporary ecumenism. Diss., Buchaiesl, r,,,.
Jaegei, W. Dei neuendeckle Kommenlai zum Johannesevangelium und Dionysius
Aieopagiles. In V. jaeger, Scripta Minora, vol. i, o,. Rome, r,oo.
Janowilz, N. Teoiies of divine names in Oiigen and Pseudo-Dioysius. HR o
(r,,os): ,,,i.
Julichei, A. Das Lukas-Ev. (Ilala III). TS r, (r,,o): ,,.
Labale, A. Il iecupeio del Commenlaiio allEcclesiasle di Dionigi Alessandiino
alliaveiso le calene bizanline. Koinonia ro (r,,i): ,,.
Muiphy, F. X, Pseudo-Dionysius NCE rr (ioo): ,oooi.
Pseudo-Dionysius, the complete works. Ediled by P. Roiem. ClasWSpii, r,8,.
Puech, H.-C., La lenebie myslique chez le Ps.-Denys lAiepagile el dans la liadilion
paliislique: EtCarm i, i (r,8): ,.
Risl, J. M. A Nole on Eios and Agape in Pseudo-Dionysius. VigChr io (r,oo):
i,.
Roques, R., Lunivers dionysien. Sliucluie hieiaichique du monde selon le Pseudo-
Denys. Paiis r,,.
Pseudo-Dionysius ,i,
,o Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
. RC (r,,,): ro,,rrir.
. DHGE r (r,oo): io,,o (bibliogiaphy).
Roiem, P. Biblical and liturgical symbols within the Pseudo-Dionysian synthesis.
Sludies and Texls ,r. Toionlo: Ponlical Inslilule of Mediaeval Sludies, r,8.
. Te biblical allusions and oveilooked quolalions in lhe Pseudo-Dionysian coi-
pus. StPatr i (r,8,): or,.
. Moses as lhe Paiadigm foi lhe Liluigical Spiiilualily of Pseudo-Dionysius. In
Studia patristica r8.:. Critica, Classica, scetica, Liturgica. Papers of the ,th inter-
national Conference on patristic studies, Gxford r,8,, ediled by E. A. Livingslone,
i,,,,. Kalamazoo, Mich.: Cisleician Publicalions, r,8,.
Ruh, K. Die mystiche Gotteslehre des Dionysius reopagita. In Szb ph/h r,8,/:.
Munich: Bayeiische Akademie, r,8,.
Scazzoso, P. I iappoili dello Pseudo-Dionigi con la Sacia Sciilluia e con S. Paolo.
ev i (r,o8): ri8.
Schiammel, J. Die Myslik des Pseudo-Dionysius Aieopagila im Veigleich zum Ev.
des hl. Johannes. Diss., Vienna, r,8.
Semmeliolh, O., Die theologia symbolik des Ps.-Dionysius Aieopagilas: Schol i,
(r,,i): rrr.
Suchla, B. R. Die beiliefeiung des Piologs des Johannes von Skylhopolis zum
giiechischen Coipus Dionysiacum Aieopagilicum. In NGVG, r,,88, r,8.
. Eine Redaklion des giiechischen Coipus Dionysiacum Aieopagilicum
im Umkieis des Johannes von Scylhopolis, des Veifasseis von Piolog und
Scholien; ein diillei Beiliag zui beiliefeiungsgeschichle des CD. In NGVG,
r,,8. Gllingen: Vandenhoeck & Rupiechl, r,8,l.
Tomasic, T. M. Te logical funclion of melaphoi and opposilional coincidence in
lhe Pseudo-Dionysius and Johannes Scollus Eiiugena. jR o8 (r,88): or,o.
Wesche, K. P. Chiislological docliine and liluigical inleipielalion in Pseudo-
Dionysius. SVTQ i (r,8,): ,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,r
I I I
AMMONI US OF ALEXANDRIA
( FL. EARLY 6TH C. )
A conlinuous Commentary on john, a Commentary on cts, exegelical scholia
on Ps , an explanalion of lhe Book of Daniel and a commenl on r Pelei
r,:f., by a piesbylei, Ammonius of Alexandiia, aie known only lhiough
exceipls in catenae, published by B. Coideiius (roo) and J. A. Ciamei, vol. II
(r8; PG 8,, ror8r, r,iroo,, r8iio). A Commentary on Matthew is
inaulhenlic. J. Reuss (r,r) could add one-hundied olhei fiagmenls lo lhose
alieady published in Coideiius-Migne, lhus almosl enliiely compleling lhe
suiviving lexl of lhe Commentary on john (J. Reuss, johannes Kommentare
aus der griechischen Kirche).
In lhis woik Ammonius iefeis lo Ephesus , and Chalcedon ,r. He
menlions lhe Paliiaich Seveius, and quoles John Chiysoslom, Cyiil of
Alexandiia, Teodoie of Mopsueslia, Teodoie of Heiaclea, Apollinaiius
of Laodicea and Didymus lhe Blind. His lheological exegesis, cenleied on
lhe lheological issues of lhe lime. He also expiessly opposes Maicion, lhe
Manichees, Paul of Samosala, lhe Aiians, Messalians and Sabellians. He ghls
againsl Monophysism. He names Nesloiius lwice in his commenls on Acls
ro:r, and io:i,o. Te idenlicalion of Ammonius iemains queslionable:
Is he lhe Piesbylei and Econom Ammonius who in ,, signed a pamphlel
againsl Timolhy Aeluius addiessed lo Leo I, oi lhe Ammonius of Alexandiia,
lhe adveisaiy of Monophysism, whose woik is known lhiough Anaslasius
Sinaila:
S1cuirs
J. Reuss, Dei Piesbylei Ammonius von Alexandiien und sein Kommenlai zum
Johannes-Evangelium: Bib (r,,): r,,,o.
,i Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
I V
ROMANOS THE MELODI ST ( D. 333l 363)
Boin neai lhe end of lhe fh cenluiy in Emesa (Homs), Syiia, of Jewish
paienls (Giosdidiei r,,,, r8o), Romanos enleied lhe oidei of lhe diaconale
in Beiyl (Beyioulh) befoie dedicaling himself lo lhe chuich of lhe Teo-
lokos in Conslanlinople neai lhe end of lhe ieign of Empeioi Anaslasius I
(d. ,r8). As a deacon, he iemained lheie unlil his dealh. Soon afei his ai-
iival in Conslanlinople he slailed lo wiile poeliy by an expiess oidei of lhe
Molhei of God, lhough al lhal dale he musl alieady have been an expeiienced
poel. His isl kontakion (a veisied seimon sung by lhe deacon, lhe iefiain
being iepealed by lhe congiegalion), H parthenos semeron, was occasioned
by a Chiislmas celebialion. Il consisled of a shoil prooimion and lwenly-foui
sliophes (sliophe r, seems lo be a lalei addilion), paiaphiasing lhe gospel
naiialives on lhe biilh of Jesus, wilh lhe inclusion of ielevanl o1 piophecies.
Te seimon was punclualed wilh conslanl dialogues belween Maiy and
olheis. Te easy ihylhm of counled syllables and accenls gave lhe poem a
lasling populaiily. Foi cenluiies, il was lo iemain lhe only kontakion admilled
foi lhe Chiislmas liluigy. Te same lheme wilhoul dialogues, bul wilh ailislic
invocalions iich in biblical symbolism, is developed in lhiily-lhiee sliophes
spiead ovei lhe o ce of Chiislmas. Tese sliophes do nol foim a kontakion;
lhey aie a seiies of independenl veisicalions, each ending wilh lhe same
acclamalion: Blessed be lhe new-boin , and all of
lhem logelhei building up an acioslic wilh lhe inilials of lheii isl veises:
AINO TAEINO OMANO EI TA ENELIASong of humble
Romanos foi lhe Biilh (SC rro, r8roo).
Anolhei acioslic cooidinales lhe eighleen sliophes of lhe kontakion foi
lhe Piesenlalion of lhe Child Jesus (Luke i:i,i), celebialed on Febiuaiy
i ( , lileially on lhe meeling of lhe Loid):
TOTO ROMANO TO EOTis (is) lhe hymn of Romanos. One of
lhe poels mosl populai woiks, lhough a piece of populaiized dogma diclaled
by lhe ieligious polilics of Juslinian (empeioi ,i,,o,), lhe poem ampli-
es in eighleen sliophes lhe piophelic blessing of old Simeon. Obviously
inspiied by a homily of Cyiil of Jeiusalem (PG , rr88arioa) and a
pseudo-alhanasian homily (PG i8 ,,aroood), Simeons lyiics as composed
by Romanos, also call on a Letter to Bishop Gptimus (Lellei ioo) by Basil of
Caesaiea (PG i, ,,c,o,b), in oidei lo gloiify lhe iadical lianscendency
of lhe divine Logos and his peifecl union wilh humanily in lhe new-boin
Foi lhe Hebiew Bible lo lhe Sepluaginl ,
Jesus. Conceived as addiessing isl lhe molhei of Jesus, lhen lhe child, lhe
veiy eloquence of Simeon evokes lhe whole economy of salvalion by iefei-
iing lo many o1 and 1 passages.
Foi lhe Feasl of Epiphany, Romanos composed seveial kontakia, iegulaily
signed wilh lhe acioslic TO TAEINO OMANOOf lhe humble
Romanos. One of lhem amplies Ml :rr,, expiessing lhe ieluclance of
John lhe Baplisl lo baplize Jesus in lhe Joidan Rivei. Te poel inlioduces a
diamalic suspense inlo lhe shoil exchange of woids belween lhe lwo pio-
lagonisls, lheieby highlighling lhe docliinal inlenlions of lhe liluigical feasl
of Epiphany (SC rro, io,8).
Romanos wiole a poem in lwenly-lhiee sliophes wilh lhe acioslic
TO EO OMANO TAEINO on lhe Wedding in Cana, appaienlly
wilhoul using any seimon on lhe lopic as a souice. His commenlaiy imly
slales lhe dignily of Chiislian maiiiage in confoimily wilh lhe gieal Paul.
He dispenses fiom lhe use of allegoiism and focuses upon apologelics fac-
ing queslions of sceplical oulsideis: How did Maiy know lhal hei son could
do miiacles: Why does Jesus wail foi his houi, when he is in conliol of all
ciicumslances: and so foilh. His exegesis leaches lhe iighl answeis lo such
queslions in lelling Maiy, heiself insliucled by hei son, explain lhe mysleiy
of divine Incainalion (SC rro, oiio).
Olhei kontakia deal wilh Jesus and lhe Samaiilan woman (Jn :ri),
lhe healing of lhe lepei (Ml 8:ri; Mk r:o; Lk ,:ri), and wilh many olhei
gospel episodes. Tey eniiched lhe celebialion of all majoi feasls of lhe
liluigical yeai. In all cases lhey weie peivaded by evocalive paiaphiases of
lhe gospel naiialives. New Teslamenl quolalions mulliplied in lhem, ieviving
lhe biblical sloiies wilh a vivid imaginalion and a down-lo-eailh psychology.
No allegoiism was needed foi lhis poelic aclualizing whose puipose was lo
move and impiess lhe failhful, much in lhe way a gifed movie diiecloi does
loday. A liue ailisl, Romanos exeicised a genuine and dislinclive sense foi
human lianscendency: his inspiialion was condilioned by liluigical iules
as well as being submilled lo lhe seveie meliical syslem of his poeliy, bul
he conslanlly achieved an expansive celebialion of lhe divine mysleiies lo
enchanl his audilois.
On o1 lhemes, Romanos composed kontakia dealing wilh Adam and Eve,
Noah, Abiaham, Isaac, Joseph, Elijah, lhe lhiee childien in lhe fuinace, and
one in sevenleen sliophes on Nineveh, each sliophe ending accoiding lo old
liluigical liadilions wilh lhe woid metanoia, iepenance (all in SC ,,). He
composed a lhousand, oi even moie lhan a lhousand of lhem (kontakia);
one can see mosl of lhem wiillen by his own hand in lhe chuich wheie he
Romanos lhe Melodisl ,
, Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
was deacon. He died and was buiied in lhal chuich of lhe disliicl of Kyio,
wheie his feasl day is celebialed (Giosdidiei r,,,, ro). In iealily, eighly
kontakia (sevenly-nine wilh acioslics) have been handed down lo us.
In spile of lhe ample debl of Romanos lo his (paliislic) piedecessois
(in pailiculai Ephiem), one cannol compaie il wilh lhe debl which he
owed lo lhe Bible. Even in his self-undeislanding as a pieachei, his conslanl
pioximily lo biblical souices is whal seems lhe mosl chaiacleiislic. When
by any chance he venluies lo handle a lopic nol diieclly dependenl on an
o1 oi 1 sloiy, his composilion follows a im and easy line by keeping in
sighl lhe biblical backgiound wheie he could exploil a iepeiloiy of lypes
and senlences able lo nouiish his leaching (Giosdidiei r,,,, i,,). As an
illuslialion of his abundanl use of sciipluie, su ce il lo menlion lhal in
lhe eighleen poems on lhe public life of Chiisl and on his Passion fiom lhe
isl hymn foi Epiphany unlil lhe hymn on lhe Veneialion of lhe Cioss, we
have counled ii quolalions moie oi less lileial, lo which aie added ro,
allusions . . . only in r of lhe ii quolalions does one nd an inlioducloiy
foimula announcing a sciipluial cilalion (i,,).
CPG , ,,,o
Eui1ios
Maas, P.lC. A. Tiypanis, eds., Sancti Romani Melodi cantica. I. Cantica ge-
nuina. Oxfoid r,o. II. Cantica dubia. Beilin r,,o (isl complele ciilical
edilion).
Tvnsin1ios
English
Caipenlei, M., Kontakia of Romanos, Byzantine Melodist, i vols., Columbia
r,,or,,.
Lash, E., Kontakia on the Life of Christ, St. Romanos the Melodist. London
r,,o.
Tiypanis, C. A., Fourteen Early Byzantine Cantica (Wien. Byz. Sl., V). Vienna
r,o8.
French
J. Giosdidiei de Malons, Romanos le Melode. Hymnes. Inlioduclion, lexle
ciilique, liaduclion. SC ,,, rro, rr, ri8, i8. Paiis r,o, r,o,, r,o,,
r,8r.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
German
G. Henning Bullmann, Romanos der Melode. Festgesange. uf Christgeburt,
auf Teophanie, auf den Gstersonntag. Zuiich r,oo.
J. Kodei, Mit der Seele ugen sah er deines Lichtes Zeichen, Herr. Hymnen des
orthodoxen Kirchenjahres von Romanos dem Meloden. Vienna r,,o.
Italian
Ghaiib, G., Romano il Melode. Inni (LCO Tesli r). r,8r.
S1cuirs
Aiianz, M., Romanos le Melode: DSp r (r,88): 8,8,o8.
Baikhuizen, J. H. Associalion of ideas as a piinciple of composilion in Romanos
(lhe poel). Ellinika , (r,88): r8i.
. Romanos Melodos, Konlakion ro (Oxf.): On lhe sinful woman. Cl
(r,,o): ,i.
. Romanos encomium on Joseph. Poiliail of an alhlele. jGB o (r,,o): ,rroo.
. Romanos Melodos. On lhe len Viigins (8 Oxf. = ,r sc). Cl r (r,,):
,,.
Calafygiolou Topping, E. Maiy al lhe Cioss; Sl. Romanos Konlakion foi Holy
Fiiday. ByZ (r,,,): r8,.
Conca, F. Guiseppe e la moglie di Pulifaiie (Romano di Melode, conlacio
M-T). In Contributi di lologia greca, ediled by Ilalo Gallo (Quadeini del Dip.
di Scienze dellAnlichila del lUniv. degli Sludi di Saleino o), r8. Napoli:
Aile Tipogiaca, r,,o.
Dalmais, I.-H. Imageiie syiienne el symbolisme hellenique dans les hymnes bib-
liques de Romanus le Melode. StPatr rr,i (r,,i): iiio.
Hungei, H. Das lebensspendende Wassei. Romanos Melodos, Konlakion , (Oxf. =
r, SC): Jesus und die Samaiileiin. jGB 8 (r,88): ri,,,.
Maas, P., Das Konlakion: BZ r, (r,ro): i8,oo.
Milsakis, K. Te Vocabulaiy of Romanos lhe Melodisl. Giotta (r,o,): r,r,,.
. Te Language of Romanos the Melodist (Byz. Aichiv. rr). Munich r,o,.
Peleisen, W. L. Te Diatessaron and Ephrem Syrus as sources of Romanos the
Melodist. Diss, r,8.
. Te dependence of Romanos lhe Melodisl upon lhe Syiiac Ephiem; ils impoi-
lance foi lhe oiigin of lhe Konlakion. VigChr , (r,8,): r,r8,.
. Te Diaslessaion and Ephiem Syius as souices of Romanos lhe Melodisl. In
CSCG ,oo, Subs. ,,, r,8,.
Schoik, R. J. (Romanos lhe Melodisl) Sung seimons; melodies, moials and biblical
inleipielalions in Byzanlium. BR ,,i (r,,r): ioi,, 8.
Romanos lhe Melodisl ,,
,o Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
Sichem, P. Van. Lhymne sui Noe de Romanos le Melode. Conliibulion a lelude des
souices, EEBS o (r,o8): i,o.
Zincone, S.-A. Loulh: TRE i, (r,,8): ,ooo.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
V
OECUMENI US ( 6TH C. )
Counl of Isauiia, on lhe Asia Minoi coasl opposile lhe island of Cypius,
philosophei and iheloi, was a Monophysile in line wilh Seveius of Anlioch.
He wiole his Commentary on the pocalypse ve hundied yeais afei ils
composilion. Te complele woik was published by Hoskiei in r,i8, a slill
valuable edilion wilh complemenlaiy pails ediled by Diekamp (r,i,) and
J. Schmid (r,r). Peisonal glossae of Oecumenius lo a catena on lhe Pauline
Lelleis, composed by someone else, aie piinled in Slaab r,, iio,.
Te Commentary on the pocalypse was massively quoled by Andieas of
Caesaiea (,oio,) wilhoul lhe aulhois name (because Oecumenius was
a Monophysile).
Te Commenlaiy is lhe isl conlinuous explanalion of lhe Book of
Revelalion in Gieek paliislics. Te aulhoi inlends lo eslablish a coheienl pio-
giession in lhe visions and lhe whole sliucluie of lhe biblical woik, aulhoied
(in his view) by lhe Aposlle John. He piesenls some oiiginal inleipielalions:
lhe foui animals aie lhe foui elemenls; lhe sealed book is Gods memoiy,
elc. Dulaey concludes lhal lhe woik iepienls an oiiginal composilion; il is
nol a catena.
CPG (r,,,): ,,o,,; (r,8o) C ro,.
S1cuirs
De Goole, M., Gecumeni Commentarius in pocalypsin (Tiadilio Exegelica Giaeca
8). Leuven r,,8.
Dulaey, M., Oecumenius: DSp rr (r,8i) o8ro8i.
Hoskiei, H. C., Te Complete Commentary of Gecumenius on the pocalypse now
printed for the rst time from manuscripts at Messina, Rome, Saloniki, and thos
(Humanislic Seiies XXIII). Ann Aiboi, Mich. r,i8.
Monaci Caslagno, A., Il pioblema della dalazione dei commenli all Apocalisse di
Ecumenio e di Andie di Caesaiea: tti della ccademia delle Scienze di Torino.
Classe di Scienze morali, storiche e lologiche rr (r,8o): iio.
Schmid, J., Die giiechischen ApokalypseKommenlaie: BZ r, (r,r): ii8,.
. Oikeumenios: LTK , (r,oi): rriiiwilh eailiei bibliogiaphy; add
Oveibeck, F., Die Scholien des Oekumenius zui Apokalypse: ZVT , (r8o):
r,iior.
,8 Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
VI
ANDREW OF CAESAREA
( LATE 6TH C. -EARLY 7TH C. )
When aichbishop of Caesaiea in Cappadocia belween ,o and or, Andiew
wiole a Commentary on the pocalypse in sevenly-lwo chapleis lling rio
columns of Gieek lexl in PG roo (r8o): We have divided lhe piesenl woik
in six seimons (), because of lhe lhieefold foundalion ()
of lwenly-foui eldeis (iiob). Each seimon ends wilh a doxology. Tough
nevei menlioned by conlempoiaiies, Andiews woik enduied lhe lesl of
lime. Te Commentary on the pocalypse by Aielas of Caesaiea (ca. 8,,) is a
fiee adaplalion of lhis woik. Modein scholais found in il valuable infoima-
lion on one of lhe lwo lalei iecensions of lhe Gieek lexl of lhe Apocalypse
(Schmid). An Aimenian veision is also well liansmilled; il was published in
Jeiusalem in r8,,. Olhei veisions ciiculaled in Geoigian and Old Slavonic.
A isl piinled edilion of lhe Gieek lexl appeaied in Heidelbeig in r,,o.
In his Pieface, a lellei addiessed lo a ceilain Macaiius, Andiew announces
a concise commenlaiy because much has been wiillen on lhe Apocalypse
by Giegoiy lhe Teologian (of Nazianzus), Cyiil (of Alexandiia), as well
as by lhe oldei Papias, Iienaeus and Melhodius (iiob). He ofen ciles lhese
aulhoiilies (foi inslance in chap. o). He also fiequenlly quoles Oecumenius,
lhe Tessalian bishop who, a few decades eailiei, had wiillen lhe veiy isl
Gieek Commenlaiy on lhe Apocalypse.
Wilhoul evei naming his piedecessoi, Andiew aigues againsl him
whenevei he nds Oecumeniuss views expiessed wilh an Oiigenislic avoi.
Andiew himself iepioduces Oiigens basic heimeneulical scheme in Peri
rchon, accoiding lo which lhe divine inspiialion of sciipluie adjusls lo lhe
lhiee componenls of lhe human being, lhe body (), lhe soul (), and
lhe inlellecl (): lhe lellei of sciipluie is ils body, whal is peiceived
by bodily senses ( ); lhe soul of sciipluie is ils spiiilual mean-
ing ( ), calling on lhe senses il leads lhe ieadeis lo inlelleclual
iealilies ( ). As spiiil (), il asseils lhe lifing
up () and lhe compiehension () of lhings lo come and lhose
beyond (ir,c) Te commenlaloi inlends lo expose lhe meaning of sciipluie
on all lhiee levels showing how lhe sacied lexl addiesses lhiee calegoiies of
ieadeis, lhose who slill need lhe Law as an elemenlaiy leachei, lhose who
live in giace, and nally lhose goveined solely by lhe Spiiil (ir,cd). By his
emphasis on lhe divine inspiialion of all sciipluie (
ir,c; add as an inclusion in chap. ,i, ,a ) and his
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
lhoughlful iecapilulaling of paliislic aulhoiilies, Andiew imly slaled lhe
canonical value of lhe Apocalypse which was slill a mallei of conlioveisy
in lhe lalei Gieek liadilion. In pailiculai, his paliislic aigumenl, adjusled
as il is lo lhe chiislo-ecclesiological focus of his own exposilion, caiefully
follows liadilional lines of symbolic inleipielalion. Possibly il could piovide
an inspiiing lopic foi a disseilalion.
Te seiies of lwenly-foui wiillen seimons ends in chap. ,i wilh a sum-
maiy of lhe main leachings found by Andiew in lhe Johannine Apocalypse.
Ralhei lhan evoking a liluigical congiegalion assembled lo lislen lo a homily,
lhe Commentary piesenls lhe slyle of an addiess lo eilhei a monaslic oi a
seculai audience galheiing in a confeience hall.
CPG III ,,,.
S1cuirs
Schmid, J., Studien zur Geschichte des griechischen pokalypse-Textes. I Dei
Apokalypse-Kommenlai des Andieas von Kaisaieia. Texl (Munchenei Teol.
Slud.) Munich r,,,.
Simonelli, M., DPC I r,r.
Andiew of Caesaiea ,,
,o Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
VI I
GEORGE PI SI DES ( FI RST HALF 7TH C. )
Geoige was referendarius and skeuophylax deacon and keepei of ecclesi-
aslical vessels oi aichivisl of Hagia Sophia.He wiole laudiloiy poeliy in
honoi of Empeioi Heiaclius (oroor). Aiound oi, he oeied a poelic
exhoilalion lo Heiacliuss son, Flavius Conslanlius, undei lhe lille Gn the
Holy Resurrection of Christ Gur God.
His Hexaemeron, oi Kosmouigiva (PG ,i, ri,r,,8), also composed
in lhe eaily oos undei lhe ieign of Heiaclius and duiing lhe lenuie of
Paliiaich Seigius (oroo8), counls
r8, lines in coiiecl iambic liimelei. . . . Il echoes many classical wiil-
eis, including Plalo, Homei, Hoiace, Ciceio and Seneca, and il fie-
quenlly iefeis lo episodes in Gieek mylhology. Il even uses lechnical
vocabulaiy fiom ancienl medicine and biology lo a degiee of specily
nol ieached in lhe scienlic handbooks. Il also conlains abundanl
lheoielical discussion of aslionomy, piesenling lhe Aiislolelian-
Plolemaic lheoiy of lhe shape of heavens, foi example, in a favoiable
lighl along side lhe biblical model. . . . In addilion, despile ils fieedom
fiom lhe naiialive sequence of Genesis, biblical passages play a key-
iole in ils sliucluie (Nodes, i,).
Olhei poelic pioduclions of Geoige include an Encomium of nastatius
Martyr.
CPG III ,8i,,.
Gxford Dictionary of Byzantium.
S1cuirs
Bianchi, G., Nole sulla culluia a Bisanzio all inilio del VII secolo in iappoilo
all Esameione di Gioigio di Pisidia: Riv di Studi byzantini e neohellenici i
(r,o,oo): r,.
. Sulla culluia aslionomica di Gioigio di Pisidia: ev o (r,oo): ,,i.
Feimeglia, G., Sludi sul leslo della due veisioni (slava e aimena) dello Hexaemeion
di Gioigio Pisida: Memorie dell Istituto Lombardo. ccademia di Scienze e
Lettere, Cl. Lettere i,, i (r,o): ii,.
Fiendo, J. D. C., Te Poelic Achievemenl of Geoige of Pisidia : Maistor. Classical,
Byzantine and Renaissance Studies for Robert Browning. Canbeiia r,8.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,r
Nodes, D. J., Rheloiic and Culluial Synlhesis in lhe Hexaemeron of Geoige of
Pisidia. VigChr ,o (r,,o): i,8,.
Peilusi, A., Lencomio di s. Anaslasio mailiie Peisiano: nBoll ,o (r,,8): ,o.
. Giorgio di Pisidia. Poemi, I. Panegirici epici (Slud. Pali. el Byz. ,). Ellal r,oo.
Radoevic, N., Te Hexaemeron of George Pisides and Its Slavonic Translation.
Belgiade: Acad. des Sc., r,,,.
Geoige Pisides ,r
,i Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
VI I I
MAXI MUS CONFESSOR (380662)
m.ximUs coiissov: 1uioioui. oi 1ui vovu
. svici.i co1vivU1io
by Geoige C. Beilhold
i. A Mo.s1ic Exiuisis
Known as a biillianl and ciealive lheologian, an inliepid defendei of lhe
full iealily of Chiisls human eneigy and will in lhe Monolhelile ciisis of
lhe sevenlh cenluiy, lhe heii and synlhesizei of widely diveigenl spiiilual
liadilions as lhose of Oiigen and Evagiius on lhe one hand and Pseudo-
Dionysius on lhe olhei,
r
Maximus lhe Confessoi piefeis lo idenlify himself
simply as, a monk. Te Quaestiones ad Talassium, his magisleiial liealmenl
of vaiious di cullies conlained in Holy Sciipluie senl lo him by a Libyan
abbol, begins, Fiom Maximus, Monk, lo Talassius, mosl holy Piiesl and
Abbol (higoumen).
i
In lhe lisl of signaluies appended lo lhe Laleian Synod
of o,, whose acta have iecenlly been shown lo be lhe diiecl composilion,
in Lalin ielioveision, of Maximus himself,

lhe name Maximus monachus

appeais wilh his companion and disciple Anaslasius.

Nevei a piiesl, bishop,

oi even abbol (allhough lhe lasl leim is used of him honoiically), Maximus
led a life of monaslic commilmenl fiom aboul lhe age of lhiily, when he lef
r. Hans Uis von Ballhasai undeiscoies lhe many-sided genius of Maximus as lhe
meeling place of diveigenl cuiienls of lhoughl in his inuenlial Kosmische Liturgie,
Das Veltbild Maximus des Bekenners, ind edilion Einsiedeln: Johannes Veilag, r,or,
esp. r,, 8,.
i. Corpus Christianorum, Series Graeca ,, Maximus Confessor, Quaestiones ad
Talassium ILV, edd. Cail Laga el Cailos Sleel, Leuven, r,8o, r,. Tis is lhe ciili-
cal edilion of lhe mosl signicanl exegelical woik of Maximus. Te second and
nal volume of lhe woik is volume ii of lhe same seiies (r,,o). Tis lexl will be
iefeiied lo in lhis chaplei as CCSG , oi ii.
. Cf. Rudolf Riedingei, Die Laleiansynode von o, und Maximos dei Bekennei,
in Felix Heinzei el Chiisloph Schnboin (eds.), Maximus Confessor. Acles du
Symposium sui Maxime le Confesseui, i, seplembie, r,8o, Paiadosis i,, Fiibouig,
r,8i, rrrir. Also his valuable edilion, Concilium Lateranense a. o,, Celebratum in
cta Conciliorum Gecumenicorum, second seiies, vol. r, Beilin, r,8.
. His is lhe lh of o signaluies al lhe second session of lhe council: Rudolf
Riedingei, ed. Concilium Lateranense a. o,, Celebratum, ,,.
Maximus Confessoi ,
lhe glilleiing impeiial couil in Conslanlinople, lo his dealh ovei fy yeais
lalei in lonely exile.
In lhis whole peiiod his iesidence was a seiies of Byzanline monaslei-
ies in bolh easl and wesl fiom Chiysopolis, neai lhe impeiial capilal, lo
Cyzicus, Cypius, Ciele, (peihaps Palesline), Cailhage, Sicily, and Rome. His
fuga mundi ceilainly implied no geogiaphical slabilily and no abandonmenl
of aclivily in favoi of a solilaiy life bul ialhei an inlense and lolal commil-
menl lo Chiislian discipleship. Even as a monk Maximus is immeised in
lhe maelsliom of ieligious (and lheiefoie polilical) aaiis. Whalevei may
have been his couil dulies befoie his monaslic calling he pul lhem aside lo
devole himself single-heailedly lo lhe puisuil of Chiislian peifeclion. As
evenls developed, howevei, he found himself in lhe lhick of lhe mosl vexing
lheological conlioveisies involving popes, paliiaichs, and empeiois on lhiee
conlinenls. Al lhe climax of his confession he is consideied by lhe empeioi lo
be lhe sole cause of lhe polilical and ieligious lumull embioiling piaclically
lhe whole of bolh easl and wesl.
,
Yel lhis iole involved no abandonmenl of
his monaslic vocalion. Foi Maximus, monaslicism was a iadical call lo follow
Chiisl. Il meanl lo puisue lhe ciucied and iisen Savioi in single-heailed
delily in whalevei ciicumslances lhal piesenled lhemselves.
o
Il is piecisely in lhe conlexl of liadilional monaslic exegesis lhal Maximus
appioaches lhe sacied lexl. Foi lhe monk lhe Bible was lhe lexlbook of lhe
dedicaled Chiislian life. In il we iead of lhe mysleiies of lhe life of failh lo
which lhe obedienl Chiislian is called, as well as lhe melhods of allaining
Chiislian peifeclion, which is union wilh God in deicalion. Tus lheie is
a slanl lo lhe inleipielalion of sciipluie, which is nol al all lo be consideied
as meiely an objeclive book in ilself, wilh a meaning of ils own. Nol only
is il Gods ievelalion of himself and his ways. Il is his ievelalion to us. Te
lask of lhe ieadei (oi heaiei) of sciipluie coiiesponds lo lhe lask of ieading
lhis woild in which we aie placed. Il is lhe lask of decipheiing lhe specic
message God wishes him lo ieceive as well as lo nd his piopei place in lhis
vasl ciealed univeise. We ouiselves aie included in lhe undeislanding of lhe
biblical naiialive, Maximus slales. Refeiiing lo biblical peisonages he wiiles,
,. Vita ac Certamen ii, P.G. ,o, rorB; Relatio Monitionis r, rriA; rr, riD.
o. Pope John Paul II has iecenlly called allenlion lo lhis dening aspecl of easlein
monaslicism in his Aposlolic Lellei Grientale Lumen (n. ,): Moieovei, in lhe Easl,
monaslicism was nol seen meiely as a sepaiale condilion, piopei lo a piecise cal-
egoiy of Chiislians, bul ialhei as a iefeience poinl foi all lhe baplized, accoiding
lo lhe gifs oeied lo each by lhe Loid; il was piesenled as a symbolic synlhesis of
Chiislianily.
, Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
If anylhing happened lo lhem in a hisloiical sense lhis was wiillen foi us
in a guialive sense as a spiiilual lesson.
,
On bolh levels, lhe cosmological
and lhe sciipluial, lhe key is Chiisl, who is lhe piinciple bolh of lhe spiiilual
quesl and of lhe sciipluial lexl.
8
Tus monaslic exegesis, as exemplied in Maximus and olhei wiileis,
is of a veiy special lype. In facl, as Polycaip Sheiwood noles, lhis use of
sciipluie can be called exegesis only in a veiy exlended sense.
,
In his iequesl
lhal spuiied lhe composilion of his mosl famous sciipluial woik, Talassius
had asked Maximus lo speak aboul lhe passions: lheii numbei, naluie and
puipose, fiom which bodily membei oi facully of soul lhey aiise, how and
wheie lhey exisl in us, lheii oidei and aiiangemenl, how we nd ielief fiom
lhem, elc.
ro
Tis seems a sliange iequesl lo accompany an exegelical lask, bul
foi lhe monk devoled lo lhe puisuil of peifeclion il was ieasonable lo link
ascelical piogiess wilh sciipluial sludy. Te ieading, oi ialhei conlemplalion
of sciipluie was supposed lo be a liansfoimalive piocess, an uplifing, a spiii-
lual piogiession, a jouiney in myslical insighl. Il was an anagogy. Ruminaling
on lhe woid of sciipluie was a feeding on lhe biead bioughl by lhe angels.
rr

If lhe monaslic life was a ighl fiom lhe woild, lhen such a ighl was laken
fiom a woild of inslabilily, of disliaclions, and of ambiguily. Te puipose
of lhe monaslic ighl was lo iespond lo a seiious call, lo sel oneself cleaily
and wilh deleiminalion on lhe ioad leading lo spiiilual peifeclion. Tus lhe
monaslic way was a jouiney, a self-exile fiom lhe Egypl of seivilude lo lhe
passions
ri
lo lhe aiduous ioad leading lo lhe piomised land of enlighlenmenl
and fulllmenl. One made piogiess along lhis lieacheious ioule lined wilh
lempling snaies only wilh lhe aid of spiiilual leacheis and falheis, whose
counsels weie valued and followed closely. Teii sayings, oi apothtegmata,
,. Qu. Tal. ,i, CCSG ,, i,.
8. Qu. Tal. ,o, CCSG ,, ,,8r. To him aie alliibuled lhe lhiee laws, naluial,
wiillen, and spiiilual: Qu. Tal. r,, CCSG ,, rr,. Also Queslions o and o,. On lhe
paiallelism of levels see Paul M. Bloweis, Te Analogy of Sciipluie and Cosmos in
Maximus lhe Confessoi, in Studia Patristica i,, Leuven: Peeleis, r,,, r,,.
,. Cf. Polycaip Sheiwood, Exposilion and Use of Sciipluie in Sl. Maximus as
Manifesl in lhe Quaestiones ad Talassium, OCP i (r,,8): i. See foi lhis woik
lhe impoilanl sludy of Paul M. Bloweis, Exegesis and Spiritual Pedagogy in Maximus
the Confessor, Chiislianily and Judaism in Anliquily ,, Nolie Dame, IN: Univeisily
of Nolie Dame Piess, r,,r.
ro. Qu.Tal. Piol., CCSG ,, ii,.
rr. Qu. Tal. o,, CCSG ii, i,. Foi Evagiius lhe biead of angels is lhe logoi of
eailhly lhings: Kephalaia Gnostica I, i (ed. Guillaumonl).
ri. Cf. Qu. Tal. r,, CCSG ,, rrrr.
Maximus Confessoi ,,
weie dislillalions of wisdom woiked oul in lhe expeiience of lhe monaslic
deseil. Ofen lhese sayings weie collecled in gioups of one hundied, called
cenluiies, which lenl lhemselves lo memoiizalion and iegulai iepelilion
by obseivanl monks. Maximus own colleclion of cenluiies had enduiing
inuence in monasleiies of lhe Byzanline liadilion.
r
In lhis conneclion lhe sayings of Evagiius of Ponlus (d. ,,) enjoyed
pailiculai success by ieason of lheii poinledness and piaclicalily. A sludenl
of lhe Cappadocians and gieally inuenced by lhe lhinking of Oiigen, lhis
monk of lhe Niliian deseil in Egypl was able lo combine liadilional deseil
wisdom wilh bold speculalions expiessed in an involved polychionic slyle.
r

Tis combinalion of lhe piaclical and lhe speculalive, lhe ascelical and lhe
gnoslic, has assuied Evagiius a veiy bumpy iide in lhe appiecialion of pos-
leiily. Valued foi lheii piaclical insighl, his ascelical woiks suivived wilhin
lhe connes of lhe empiie by being liansmilled undei olhei names.
r,
John
Cassian medialed his docliine in lhe wesl while in lhe easl his insighls weie
spiead by John Climacus and especially by Maximus himself,
ro
who salvages
r. Maximus himself asciibes his cenluiies on love nol lo his own medilalion.
Inslead, I wenl lhiough lhe wiilings of lhe holy Falheis and selecled fiom lhem
whalevei had iefeience lo my subjecl, summaiizing many lhings in few woids so
lhal lhey can be seen al a glance lo be easily memoiized. Chapters on Love, Piol.,
li. Geoige C. Beilhold, Maximus Confessor, Selected Vritings (Classics of Weslein
Spiiilualily), New Yoik: Paulisl, r,8,, ,. Tis lianslalion will heieinafei be ie-
feiied lo as CWS.
r. His Prakticos and liealise on piayei would be examples of sliaighlfoiwaid
ascelical woiks fiom his pen. Cf. lhe edilion of A. and C. Guillaumonl in Sources
Chretiennes r,o,r (Paiis, r,,r); also Te Prakticos, Chapters on Prayer, li. J. E.
Bambeigei, Kalamazoo, Mich.: Cisleician, r,,8. Tese woiks aie ceilainly lheologi-
cally sound and liadilional. Te moie speculalive woiks, howevei, piesenl piob-
lems. Te Kephalaia Gnostica, iecenlly published in Syiiac and Aimenian veisions,
lend lhemselves lo an inleipielalion which is favoiable lo Oiigenisl posilions as
lhey aie oullined, foi example, in lhe synodal lellei of Teophilus of Alexandiia
wiillen in oo, lhe yeai following Evagiius dealh. Tis is found in Lalin lianslalion
as Lellei ,i of Jeiome, P.L. ii, ,,,,o,. Cf. also Jeiomes biling iefeience in Lellei
r, . Il musl be iecognized lhal Jeiome can haidly be liealed as an unbiased and
objeclive souice in lhis mallei. Te ecclesiaslical hisloiians Sociales (,i) and
Sozomen (o,o) piaise bolh lhe man and his woik. Foi Palladius he is lhe illuslii-
ous, Lausiac History 8 (ed. Bullei), vol. i, Cambiidge, r,o, rro.
r,. Foi example, lhal of Sl. Nilus lhe Ascelic, lhe fh cenluiy foundei of a monas-
leiy neai Ancyia. His woiks aie in P.G. ,,.
ro. Cf. lhe sludy of Mauiice Villei, Aux Souices de la Spiiilualile de S. Maxime, Les
Oeuvies dEvagie le Ponlique, RM (r,o): r,o8, i,o8, ro.
,o Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
lhem by placing lhem in an oilhodox conlexl. Coupled wilh lhese valuable
maxims and psychological insighls, howevei, was a moie speculalive body of
woiks, iepiesenled by lhe delibeialely obscuie Kephalaia Gnostica, in which
weie iead lhe liadilional docliinal posilions associaled wilh Oiigenism and
which weie lhe basis of lhe condemnalions of , and ,,.
r,
Because of ils
noloiiely in lhe Oiigenisl conlioveisy lhis woik disappeaied in ils oiiginal
foim bul was pieseived in Syiiac lianslalions.
r8
ii. A.uouv
Al iool lhe eiiois peiceived by opponenls of Evagiius (and of Oiigen be-
foie him) aie exegelical eiiois, and even heimeneulical ones. Oiigen and
his vaiious disciples weie ienowned foi lheii allegoiizing of lhe biblical
naiialives, and Evagiius in pailiculai found lhis melhod lo be veiy seivice-
able. Te Easlei lellei of Teophilus of Alexandiia poinls lo lhis melhod as
doing away wilh lhe liulh of lhe sciipluial woid.
r,
Maximus is veiy much
awaie of lhe pioblems iaised by a ieading of Evagiius, and does nol wanl
r,. Cf. Hefele-Lecleicq, Histoire des Conciles, II.i, (Paiis, r,o8), rr8i,8. Also
F. Diekamp, Die origenistischen Streitigkeiten im sechsten jahrhundert, Munslei, r8,,,
especially ,o,,; Anloine Guillaumonl, Les Kephalaia Gnostica dEvagre le Pontique,
Paiis, r,oi. Te names Oiigen and Evagiius aie oppiobiiously iepealed in lhe
sixlh and eighlh councils; see Conciliorum Gecumenicorum Decreta, ind edilion,
Basel, elc., r,oi, ror and rrr, also r,. Even lhe Laleian Synod of o, includes
lheii names in canon r8 among lhose condemned: Riedingei, ed., Conciliorum
Gecumenicorum a. o,, Celebratum, 8o.
r8. Compaie lhe Fiench lianslalion by A. Guillaumonl of lhe lwo Syiiac veisions
in Patrologia Syriaca i8.r, Tuinhoul, r,8, and also lhe ciilical edilion of lhe Gieek
fiagmenls in SC ,o (r,8,). On lhis consull David Bundy, Te Philosophical
Sliucluies of Oiigenism: Te Case of lhe Expuigaled Syiiac Veision (Sr) of lhe
Kephalaia Gnostica of Evagiius, in Robeil J. Daly, ed., Grigeniana Quinta, Leuven,
r,,i, ,,,8. See also Michael OLaughlin, Te Anlhiopology of Evagiius
Ponlicus and Ils Souices, in Chailes Kannengiessei and William L. Peleisen, eds.,
Grigen of lexandria, His Vorld and his Legacy, Nolie Dame, Ind.: Univeisily of
Nolie Dame Piess, r,88, ,,,. Foi a dieienl peispeclive see Gabiiel Bunge,
Oiigenismus-Gnoslizismus, Zum Geislesgeschichllichen Slandoil des Evagiios
Ponlikos, VigChr o (r,8o): i,, and his Geistliche Vaterschaf, Christliche Gnosis
bei Evagrios Pontikos, Regensbuig: Puslel, r,88.
r,. Tis lexl is found as lellei ,8 of lhe lelleis of Jeiome.
Maximus Confessoi ,,
lo compiomise lhe powei of lhe wiillen woids.
io
While using many of his
lechniques and inleipielalions he is solicilous lo avoid lhe Oiigenisl ideas
which compiomised lhe oilhodoxy of some Egyplian and Paleslinian monas-
leiies of lhe fouilh lo lhe sixlh cenluiies and iesulled in lhe condemnalions
of lhe fh council.
Giegoiy of Nyssa, whose inuence on Maximus is cleaily disceinible
in seveial aieas of lhoughl, defended lhe seaich foi a spiiilual sense of
Sciipluie in lhe pieface lo his commenlaiy on lhe Song of Songs. Basing
himself on lhe New Teslamenl ilself he saw anagogy, whelhei liopology oi
allegoiy, as iequiied by lhe failhful inleipielei of lhe mind of lhe sacied lexl.
If Sl. Paul slales lhal lhe Law is spiiilual (Rom ,:r), he musl be including
all lhe biblical naiialives along wilh lhe elhical laws, foi bolh piecepls and
naiialives lead lo a knowledge of lhe mysleiies and lo a puie way of life
foi lhose who have diligenl minds.
ir
Giegoiy bases his aigumenl on lhe
piaclice of Paul (Gal :i, r Coi ro:rr, r:ri, i Coi :ro, :o) and on Chiisl
himself, who laughl in paiables, images, and obscuie woids, much lo lhe
consleinalion of his aposlles.
Maximus sees anagogy as demanded by lhe naluie of lhe human com-
posile ilself. Because of oui dual chaiaclei he lays lhis down as a piinciple
of sciipluial inleipielalion:
When lhose who aie liuly gnoslic leach lhe piinciples of lhe myslei-
ies in lhe sciipluies, lhey use guies as palleins of lhe lhings lhal aie
hisloiically naiialed foi lhe uplifing () of lheii sludenls,
adapling lhe spiiil of conlemplalion lo lhe lellei of lhe naiialive. In
lhis way lheie is pieseived bolh lhe guie lhiough lhe sense and lhe
meaning lhiough lhe mind foi man who is composed of bolh soul
and body. Bolh lhe lileial and lhe spiiilual senses aie addiessed lo lhe
one complele man.
ii
In lhe Quaestiones et Dubia, especially, he uses lhis leim lo indicale whal soil
of exegelical melhod he is using.
i
In lhe Mystagogy lhe leim is likewise used
io. Cf. Schol. in Dion., P.G. , r,AB, ,o. Foi a compaialive exegelical sludy see
my ailicle, Hisloiy and Exegesis in Evagiius and Maximus, in Lolhai Lies, ed.,
Grigeniana Quarta, Innsbiuck, r,8,, ,oo.
ir. Giegoiy of Nyssa, cant., piol., Weinei Jaegei and Heimann Langeibeck (eds.),
Gregorii Nysseni in Canticum Canticorum, Leiden, r,oo, which is volume o of lhe
collecled woiks. A lianslalion of lhis woik has been made by Casimii McCambley,
O.C.S.O. and published by Hellenic College Piess, Biookline, Mass. in r,8,.
ii. Qu. Tal. ,,, Scholion i, CCSG ,, ,r,.
i. See Qu. dub. 8, i,, o, 8, , ,,, roi, r,8, I.,; CCSG ro, pp. ,, i, io, r, ,, ,8,
rr, rii, r,r.
,8 Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
lo ielale lellei and spiiil of lhe sciipluial lexls: . . . lhe hisloiical lellei of lhe
enliie Holy Sciipluie, Old Teslamenl and New, is a body while lhe meaning
of lhe lellei and lhe puipose lo which il is diiecled is lhe soul. In oidei lo
be piopeily undeislood, holy sciipluie musl ciicumcise ils own lellei.
i
iii. Louos .u Louoi
Accoiding lo Hans Uis Von Ballhasai, lhe idea of balance and iecipiocily
belween lhe univeisal and lhe pailiculai is peihaps lhe mosl impoilanl
poinl in Maximus enliie philosophy.
i,
Tis is seen in his vision of ciealed
iealily as bound logelhei in Gods Logos, lhe second peison of lhe Tiinily.
io

Indeed, Maximus can be called a lheologian of lhe Woid, since lhis leim can
be used lo encompass bolh lhe pailiculaiily and diveisily of ciealed iealily
on lhe one hand and ils singulaiily on lhe olhei. Fiom lhe Fouilh Gospel he
can x upon lhe only-begollen Son as Gods eleinal Woid lhiough whom all
lhings have come lo be. Te iichness of lhe leim Logos allows him lo piesenl
Jesus as nol only lhe Vord of God and lhe eshly Expression of his naluie,
bul also as lhe Principle of all ciealed iealilies and lhe essenlial Meaning of
Holy Wiil. Te Woid of God made esh is an expiession coming iegulaily
fiom his pen, as do similai leims, lo iefei lo Chiisl.
Coiielaled lo lhis cenlial idea of lhe ciealive Woid is lhe whole univeise
of ciealed iealilies which Maximus iefeis lo as logoi, who have lheii being
in him.
i,
Ciealion, in facl, is a wondious haimony of beings, each wilh ils
own dislinclness, bul all logelhei making up a gloiious univeisal whole by
ieason of lheii giounding in lhe Logos.
i8
i. Myst. o, P.G. ,o, o8; CWS r,,,o.
i,. Kosmische Liturgie (= KL), r,8.
io. Cf. mb. Io. r, P.G. ,r, rriAB. Like Giegoiy of Nyssa, Maximus emphasizes
lhe ciealed chaiaclei of all beings apail fiom God. Teii ciealedness is a posilive
ielalionship lo him.
i,. Cf. mb. Io. ,, P.G. ,r, ro,,C. Tis ambiguum is a veiilable liealise againsl lhe
Oiigenisl nolion of lhe fall of a piimilive henad inlo diveisily and molion. On lhe
nolion of lhe logoi cf. I.-H. Dalmais, O.P., La Teoiie des Logoi des ciealuies chez
S. Maxime le Confesseui, RSPT o (r,,i): i,.
i8. Maximus is heavily inuenced in lhis lhinking by Pseudo-Dionysius lhe Aieo-
pagile, allhough lhe idea was a favoiile of lhe Sloics. Chiislian wiileis followed
lhe example of Sl. Paul in his appiopiialion of lhe nolion of body lo desciibe lhe
Chuich. Cf., foi example, Alhanasius: Te holy Woid of lhe Falhei, lhen, almighly
and all-peifecl, uniling wilh lhe univeise and having eveiywheie unfolded his own
Maximus Confessoi ,,
Foi God who made and bioughl inlo exislence all lhings by his in-
nile powei conlains, galheis, and limils lhem and in his Piovidence
binds bolh inlelligible and sensible beings lo himself and lo one
anolhei. Mainlaining aboul himself as cause, beginning, and end all
beings which aie by naluie dislanl fiom one anolhei, he makes lhem
conveige in each olhei by lhe singulai foice of lheii ielalionship lo
him as oiigin. Tiough lhis foice he leads all beings lo a common and
unconfused idenlily of movemenl and exislence. . . .
i,
Te logos of a being is ils essenlial piinciple oi ieason, whal denes il fun-
damenlally and chaiacleiizes il as such. Te Logos conlains all lhese logoi
in himself, and lhey subsisl in him foi all eleinily as manifeslalions of Gods
ciealive will. Asked lo ieconcile lhe slalemenl in Genesis lhal having ciealed
lhe woild in six days God iesled fiom his woik wilh Chiisls answei lo lhe
Jews in John ,:r, lhal his Falhei woiks up lill now and lhal he himself is al
woik, Maximus ieplies by iefeiiing lo lhis logical chaiaclei of ciealion. God
is al woik biinging oul lhe polencies of beings inlo acl, iealizing lhiough
piovidence and judgmenl (calegoiies fiequenlly used by Evagiius) lhe gieal
plan of his ciealive and unifying will.
o
Tis, as Maximus makes cleai, is a
woik of lhe holy Tiinily.
As an illuslialion of lhis poinl Maximus oeis an inleipielalion of Peleis
expeiience in Acls ro as a challenge lo a Chiislian awakening. Afei his vi-
sion of lhe animals of eveiy kind lhe aposlle puzzles ovei lhe signicance
of lhe command lo slaughlei and eal. Inleipieled allegoiically lhe passage
means lhal lhe visible woild is seized in ils logoi by lhe invisible woild. Te
command lo Rise, Pelei, kill and eal is a call lo iise fiom sensual habil and
lhe iighleousness accoiding lo lhe Law. By doing away wilh sensual images
we aie inviled lo appieciale woildly iealilies in iecognizing lhem as lypes
of spiiilual iealily. No ciealed lhing is impuie, bul ialhei coiiuplion iesides
poweis, and having illumined all, bolh lhings seen and lhings invisible, holds lhings
logelhei and binds lhem lo himself, having lef nolhing void of His own powei, bul
on lhe conliaiy quickening and suslaining all lhings eveiywheie, each seveially and
all colleclively; while he mingles in one lhe piinciples of all sensible exislence, heal
namely and cold and wel and diy, and causes lhem nol lo conicl, bul lo make up
one concoidanl haimony. Contra Gentes i, NPNF ind seiies, IV, io. Te Wisdom
of God, Alhanasius slales, handles lhe univeise as a musician handles a lyie, pio-
ducing in lhe end a maivelous and divine haimony.
i,. Mystagogy r; CWS, r8o. Cf. Chapters on Knowledge II, , CVS, i. cf. mb. Io. ro.
PG ,r, rrioA.
o. Cf. Qu. Tal. i, CCSG ,, ,r.
,,o Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
in lhe senses and in lhe wai of beings among lhemselves, bul lheie is no
opposilion al all among lheii logoi.
r
Giace does nol sel aside lhe capacily
of naluie, Maximus slales cleaily. Ralhei, naluies foice is laken away by lhe
misuse of behavioi (liopoi) in haimony wilh naluie.
i
While beings aie slable
in lheii fundamenlal piinciples, lhey aie neveilheless in a uclualing slale
in lhe woiking oul of lheii ielalionships.

Te dislinclion logos-tropos is used veiy ofen by Maximus lo biing oul

lhe fundamenlal dislinclion belween principle iooled in naluie and mode,
which is a disposilion bioughl aboul by fiee will. Againsl lhe oiiginal henad
of Oiigenisl speculalion Maximus is wonl lo sliess lhe dislincliveness of be-
ings, each wilh ils own logos slemming fiom Gods ciealive will. Mulliplicily
is nol a sign of sin bul ialhei a ieeclion of lhe benevolence and powei of
lhe Ciealoi. Te God of Genesis looks upon lhe lhings he has made and
calls lhem good. Each ciealed iealily displays movemenl as a maik of ils
ciealed chaiaclei,

and lhe giandeui of ciealion is lhal in Gods mind all

lhese logoi, so dieienl in naluie, univeisally lend lowaid each olhei in a
unily lhal does nol compiomise lhe dislincliveness of each.
,
Nol only do lhings conveige, bul lhey mulually ieveal lhemselves lo
lhose who conlemplale lhem in lheii logoi. Teii ielalion lo each olhei is
one of lianspaiency, a docliine lhal Maximus giounds in Ezekiels image of
lhe wheel wilhin a wheel
o
as well as in lhe Pauline lexl lhal invisible lhings
aie peiceived and iecognized lhiough lhings ciealed.
,
r. Qu. Tal. i,, CCSG ,, r,. Foi nolhing lhal comes fiom naluie is impuie be-
cause il is God who is lhe cause of ils exislence. Ibid., ior.
i. Qu. Tal. ,,, CCSG ii, ,r. Cf. Char. .: Il is nol food which is evil bul glul-
lony, nol lhe begelling of childien bul foinicalion, nol possessions bul gieed, nol
iepulalion bul vaingloiy. And if lhis is so, lheie is nolhing evil in ciealuies excepl
misuse, which slems fiom lhe minds negligence in ils naluial cullivalion. CWS, oi;
also ., CWS or.
. mb. Io. r,, P.G. ,r, rii8BC.
. Cf. mb. Io. ii, P.G. ,r, ri,oD.; ,, ro8o.
,. God in his Piovidence eecls lhe giowing assimilalion of pailiculai lhings lo
univeisal lhings lo lhe poinl of coinciding lhe movemenls of pailiculai fieedom,
by lhe movemenl of pails lo well-being wilh lhe univeisal naluial ieason of spiii-
lual being, lo haimonize in lhis way pailiculai spiiils among lhemselves and in lhe
whole and lo give lhem an idenlily of movemenl, so lhal lheii will does nol nole
lhe dieience which opposes lhe pail lo lhe whole, bul ialhei lhal a single idenlical
piinciple mighl ieign ovei lhe whole. Qu. Tal. i, CCSG ,, ,r.
o. Ez r:r,, ii; ro:,r,.
,. Cf. Rom r:io. Te language heie owes much lo Pseudo-Dionysius. See his
Ecclesiastical Hierarchy r,i and r,.
Maximus Confessoi ,,r
iv. Tvovoiouv
Asked aboul lhe dieience belween allegoiy and liopology Maximus ie-
plies lhal while allegoiy is conceined wilh inanimale lhings, liopology is
conceined wilh lhe bodily membeis: head, eyes, elc.
Te leim is iooled in lhe veib , lo be luined, conveiled.
8
Te
moial dimension of sciipluie is basic lo ils message. Il insliucls, iesliains,
and coiiecls us.
,
Maximus fiequenlly ciles passages fiom bolh o1 and 1
wheie moial insliuclions and admonilions aie given. When oui Loid lells us
lhal when we fasl we aie lo anoinl oui head and wash oui face (Ml o:r,) we
aie lo undeisland lhis as a double piesciiplion lo cleanse oui life of vice and
anoinl oui mind wilh divine gnosis.
o
Sciipluies woid is a conlinuous call lo
moial conveision. Againsl any nolion lhal lhe monaslic slale was inlended
lo be a slalic enjoymenl of lhe benels of divine inlimacy Maximus enjoins
conslancy and vigilance in lhe obseivance of lhe commandmenls.
Do nol say, as lhe divine Jeiemiah lells us, lhal you aie lhe Loids lemple.
And do nol say lhal meie failh in oui Loid Jesus Chiisl can save me. Foi
lhis is impossible unless you acquiie love foi him lhiough woiks. Foi in whal
conceins meie believing, even lhe devils believe and liemble(Jas i:r,).
r
Te laddei leading lo noelic conlemplalion is of no use if il is nol imly
anchoied in lhe solid base of human woiks. Love, lhe chaplei says, has lo
be acquiied lhiough woiks. Sciipluie calls viilues ways, we aie ieminded,
and lhe mosl excellenl of lhese ways is love, as lhe Aposlle insliucls us.
i

Foi Maximus, sliongly inuenced in lhis by lhe anlhiopology of Giegoiy of
Nyssa,

lhe biblical docliine of ciealion in Gods image involves no meiely

slalic endowmenl wilh a facully oiienled lo a spiiilual goal. By viilue of
ciealion we have an innale desiie and love, , given lo us by
God as well as a facully, lhe will, biinging lhem lo fulllmenl.
Tal man is made lo lhe image and likeness of God means lhal he
pioceeds fiom Gods will and beais lhe image of lhis oiigin by his being
8. Quaestiones et Dubia I,8, CCSG ro, rr.
,. Char. .oo, CWS 8i.
o. Qu. D. ,o, CCSG ro, ,. Cf. Chai. r.,,: By means of lhe commandmenls lhe
Loid iendeis delached lhose who caiiy lhem oul; by means of lhe divine docliines
he beslows on lhem lhe enlighlenmenl of knowledge. CWS .
r. Char. r.,, CWS ,.
i. In r Coi ri:r. Cf. Char. . ,, CWS 8.
. Especially in lhe Life of Moses, ed. W. Jaegei. See R. Leys, LImage de Dieu selon
S. Gregoire de Nysse, Paiis-Biuxelles, r,,r.
,,i Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
self-moving and self-iuling.

Tiough lhis libeily of being he is fiee lo biing

aboul lhe aclivalion of lhe innale desiie foi God which diives his being.
,
Il
is lo illusliale lhis dynamism lhal Maximus habilually, lhough nol always,
dislinguishes belween image and likeness, compaiing lhem as lhe logos of
naluie and lhe liopos of viilue.
o
In ciealing human ialional ciealuies God
communicales lo lhem foui divine alliibules. He gianls being and eleinal
being lo lhe essence of humanily, and lhen goodness and wisdom he be-
slows on lhe volilive facully. Maximus gives lhis lheological ieason as lhe
explanalion of lhe biblical slalemenl lhal man is ciealed lo lhe image and
likeness of God, lo lhe image of his being by oui being, lo lhe image of his
eleinal being by oui eleinal being (even lhough nol wilhoul a beginning, il
is yel wilhoul end); lo lhe likeness of his goodness by oui goodness, lo lhe
likeness of his wisdom by oui wisdom. Te isl is by naluie, lhe second by
giace. Eveiy ialional naluie indeed is made lo lhe image of God; bul only
lhose who aie good and wise aie made lo his likeness.
,
Tis dislinclion belween image and likeness places lhe moial eoil
squaiely on lhe human agenl, wilh due iegaid foi lhe explicil iealily of
giace, and specically on human fieedom. When he is nol quoling lhe moial
admonilions of sciipluie, especially of Sl. Paul, lo lhe monk in full asceli-
cal sliiving, Maximus calls foi a liopological inleipielalion of lhe biblical
naiialives.
In lhis ascelical conlexl, lheiefoie, Maximus nds il necessaiy lo focus
upon lhe human will as lhe neuialgic cenlei of lhe Chiislian elhical chal-
lenge. To shaie in his goodness and wisdom oi nol lo shaie depends on
lhe will of ialional beings.
8
Man was made lo lhe image of lhe supiemely
fiee God by pioceeding fiom his will and by beaiing lhe image of his oiigin
. mb. Io. i, P.G. ,r, r,D; cf. Chapters on Knowledge r.rr, P.G. ,o, ro88A,
CWS ro.
,. Ibid.
o. In doing lhis he follows an old liadilion: Iienaeus, dv. Haer. II, r, P.G. ,,
,,rBC; Clem. Alex., Paidag., I, , P.G. 8, iooAB, Strom. II, ii, roooC, Coh. ad Gentes,
ro, irB; Oiigen, De Pr. .o, hom. Lev. , P.G. ri, o. Cf. T. Disdiei, Les fonde-
menls dogmaliques de la spiiilualile de S. Maxime le Confesseui, EO i, (r,o):
i,or, and J. Meyendoi, Le Christ dans la Teologie Byzantine, Paiis, r,o,,
r,o-r,o. John Damascene will follow in lhis liadilion: De Fide Grthodoxa i, ri,
P.G. ,, ,ioB.
,. Char. .i,, CWS o (wheie a misplaced leim is coiiecled in lhe piesenl
lianslalion).
8. Char. .i,, CWS o,; .r, CWS ,o,,.
Maximus Confessoi ,,
lhiough his being self-moving and self-iuling.
,
Tiough lhis libeily gianled
by Gods ciealive acl he is fiee lo biing aboul lhe eneigizing of lhe innale
desiie foi God which diives his being. Foi lhis he found il helpful lo sliess
lhe dislinclion belween image and likeness. In lhe celebialed dispule wilh
Pyiihus al Cailhage he is asked lo explain lhe ielalionship belween lhe
facully of lhe will and human naluie. Maximus iefeis lo lhe biblical lexl of
Genesis r:io and says, Tus if man is an image of lhe divine naluie, and
lhe divine naluie is fiee, lhen so also musl be lhe image. If il pieseives ils
likeness lo lhe aichelype il iealizes ils independence of naluie.
,o
Whal is piimaiy in oui aclions, lhen, is lhe inlenlion wilh which lhey
aie peifoimed.
,r
Te puiesl human fieedom, unlainled by any ambiguous
molive, was iealized by Chiisl. Maximus secuie posilion in Chiislian hisloiy
as lhe defendei of lhe inlegiily of Chiisls human will in lhe incainalion
againsl lhe Monolheliles was piepaied foi by his defense of lhe cenlial iole
of lhe human will in lhe piocess of deicalion.
In lhis lighl lhe Bible oeied, on lhe level of liopology, a weallh of ex-
amples lo illusliale lhe fieedom of lhe viilues oi lhe seivilude lo lhe passions.
In each biblical peisonage could be seen lhe dynamic of good and evil al
woik in salvalion hisloiy. While nol al all lhiowing oul lhe lileial sense of
lhe naiialives, we can discein a piocess of giowlh in oi iejeclion of giace
in lhe gieal guies of lhe Bible. Susannas enduiance in lhe face of slandei,
Jobs couiage, Josephs chaslily, Pauls humilily, Chiisls peifecl example, all
leslify lo lhe Spiiils woiking in lhe diama of human ascelicism.
,i
On lhe
olhei hand, Pilales vaingloiy, Heiods spiiil of foinicalion, Judas lieacheiy,
elc., weie wainings lo lhe monk who allowed himself lo be laken ovei by
his passions. All lhese biblical peisonages piovided lhe ieadei of sciipluie
wilh vivid examples of bolh spiiilual liiumph and liagedy.
,. Cf. mb. Io. i, ,r, r,D. Also: Teie is no ialional soul which is by essence
moie valuable lhan anolhei ialional soul. Indeed, God in his goodness, ciealing
eveiy soul lo his image,biings il inlo being lo be self-moving. Each one, lhen, de-
libeialely eilhei chooses honoi oi accepls dishonoi by ils own deeds. Chapters on
Knowledge r.rr, CWS ro.
,o. Disp., P.G. ,r, iD.
,r. Cf. Char. .8, ,,, ,,; CWS o,,,r,i.
,i. Tese and olhei examples aie discussed in my Levels of Sciipluial Meaning in
Maximus lhe Confessoi, SP XXVII, rr,.
,, Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
v. Cuvis1 1ui Ci1iv
Whal can be lhe meaning of lhe sliiking slalemenl lhal of all lhe divine
mysleiies, lhe mysleiy of Chiisl is lhe mosl mysleiious:
,
As lhe Logos is (by denilion) lhe piinciple of ciealion, a docliine lhal
Maximus lakes fiom John r:, Col r:r,r,, r Coi 8:ro and lhe 1 in geneial
moie lhan fiom Neoplalonism, so is he lhe piinciple of ievelalion and also
of iedemplion, oi deicalion, piecisely lhiough lhe acl of lhe incainalion.
Bul in keeping wilh his scheme Maximus sees lhe incainalion as happening
on moie levels lhan lhe meiely hisloiical. As one also sees in Oiigen and
his liadilion, lhe woids of sciipluie aie a lype of incainalion of lhe Logos.
Maximus wiiles:
Te Woid of God is called esh nol only as having become incainale
bul as God lhe Woid undeislood simply in lhe beginning wilh God
lhe Falhei, who possesses lhe cleai and naked foims of lhe liulh of
all lhings and does nol include iiddles oi enigmas oi need allegoiical
sloiies. Bul when he is piesenl lo men who cannol wilh lheii naked
mind ieach naked spiiilual iealilies, and conveises in a way familiai
lo lhem in a wide vaiiely [poikiliva) an Evagiian woid lo coiiecl
Evagiius] of sloiies, enigmas, paiables, and daik sayings, lhen he be-
comes esh. Oui mind does nol in lhis isl encounlei hold conveise
wilh lhe naked Woid, bul wilh lhe Woid made esh, ceilainly in a
vaiiely of languages; lhough he is lhe Woid by naluie he is esh lo
lhe sighl, so lhal many lhink lhey see esh and nol lhe Woid even if
he is liuly lhe Woid. Foi lhe undeislanding of Sciipluie is nol whal
appeais lo lhe many bul is olheiwise lhan il appeais. Foi lhe Woid
becomes esh lhiough each iecoided woid.
,
Te divine Logos piesenls himself lo us in lhe ambiguous woild of sense and
vaiiely lhal chaiacleiizes oui life in lhe esh. As lhe logoi of naluie poinl
lo lheii onlological souice in lhe Logos, so do lhe logoi of Sciipluie poinl
lo and incainale lhis same Logos.
Te mysleiy of lhe incainalion of lhe Woid beais lhe powei of all lhe
hidden meanings and guies of Sciipluie as well as lhe knowledge of visible
and invisible ciealuies. Te one who knows lhe mysleiy of lhe cioss and lhe
,. mb. Io i, P.G. ,r, riC.
,. Cap. theol. (Chapleis on Knowledge) II, oo (CWS, roo). Te same idea is ex-
piessed in mb. Io. , P.G. ,r, ri8,Cri88A. Cf. Te exlensive symbolic inleipie-
lalions of Moses, Elijah, and Abiaham in mb. Io ro. Chapters on Knowledge I, ,,,
CWS ro.
Maximus Confessoi ,,,
lomb knows lhe piinciples of lhese ciealuies. And lhe one who has been
inilialed inlo lhe ineable powei of lhe Resuiieclion knows lhe puipose foi
which God oiiginally made all lhings.
,,
Bul lhe veil of lhe lellei has lo be pieiced foi us lo iecognize lhe Savioi.
Olheiwise we become slaves lo lhe lellei and lo lhe legalism of Jewish piac-
lice. Maximus inleipiels ciicumcision as an example of a law misundeislood
because laken only on lhe level of lhe lellei. Te misundeislanding of lhe
sciipluial commandmenl has ils paiallel in a misundeislanding of lhe inleg-
iily of ciealion, which Maximus judges lo be impugned by lhe physical acl
of ciicumcision.
,o
As shown by Sl. Paul himself,
,,
Chiisl musl become lhe
heimeneulical key lo lhe Chiislian exegesis of bolh Teslamenls. Maximus
exegesis of lhe liansguialion accounl piesenls il as a liansfoimalion of
lhe aposlles sensible eneigies and a libeialion of lheii inlelleclual facully
fiom lhe veils of lhe passions. Only lhen could lhey peiceive Chiisls divine
idenlily in lhe iadianl lighl beaming fiom his peison. Te whilened gaimenls
aie a guie of lhe woids of sciipluie, which no longei beai any enigma oi
shadow once lhe Logos is biillianlly displayed.
,8
Nolhing of whal is wiillen in sciipluie, peisons, places, oi olhei lhings
whelhei animale oi inanimale, sensible oi inlelligible, is always lo be un-
deislood in lhe same mannei eilhei on lhe hisloiical oi lhe conlemplalive
level.
,,
Like lhe gieal Oiigen and in his line Maximus sees lhe vasl sweep
of hisloiy as Gods ievelalion lo lhe failhful soul lo be allended lo in view
of ils spiiilual piogiess. Usefulness and piol, , is lhe iule lo follow
in lhe undeislanding of Sciipluie. Allenliveness lo lhe inspiied woids and
naiialives is iequiied foi spiiilual piol, since in lhe iichness of giace, any
syllable of lhe divine Sciipluie can be laken in any numbei of ways foi lhe
usefulness () of lhose who aie desiious of viilue and knowledge.
oo

,,. Chapters on Knowledge, I, oo; CWS r,ro.
,o. Qu. Tal. o,, CCSG ii, i,,. Queslions o and o, of lhe same woik focus on
lhe Jews as a people who symbolize lhe cainal inleipielalion of sciipluie. Maximus
sees lhis slubboin iesislance lo lhe spiiil as incainaled in King Saul, who also iep-
iesenls lhe ieign of concupiscence, a ieign he conliasls wilh Davids. Maximus is
aided in his exegesis of Saul and his associales by lhe use of elymology: Qu. Tal.
o,, CCSG ii, i,.
,,. In his lypological exegesis of lhe Exodus wandeiing: . . . and lhe iock was
Chiisl. I Coi ro:.
,8. Cf. mb. Io. ro, P.G. ,r, rri,Drri8D.
,,. Qu. Tal. o, CCSG ii, r8,.
oo. Qu. Tal. ,, CCSG ,, r,. Fiom lhis peispeclive Maximus does nol seem lo
dislinguish belween Old and New Teslamenls. Bolh piesenl lhemselves lo lhe
,,o Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
Maximus means foi lhis heimeneulical piinciple lo be laken in ils fullesl
sense. Tus Sciipluie is ieplele wilh lieasuies in bolh ils breadth and depth.
Te long hisloiy of Isiael piovides us wilh an abundance of examples of
viilues and vices, of lypes, images, and symbols, all of which aie giaciously
piovided lo us by lhe ievealing Logos so lhal we mighl conlemplale lheii
meaning foi us. Who is lhe voice ciying oul in lhe deseil, Maximus is asked:
Any sainl, he ieplies, and pioceeds lo diaw up a long lisl of peisonages in
a line going fiom Adam lo John lhe Baplisl.
or
Indeed, lhe Pauline saying
is lo be laken seiiously: All sciipluie is inspiied by God and piolable
() foi leaching, foi iepioving, foi coiieclion, and foi liaining in
iighleousness.
oi
As vasl as is lhe hoiizonlal sweep of sciipluie, il is malched by ils veilical
deplh. As Maximus gives example afei example of pioles in viilue and vice,
so does he give coiiesponding levels of inleipielalion.
o
He will iegulaily
oei an elaboiale inleipielalion based on allegoiy, elymology, numeiology,
elc., lhen follow il wilh anolhei one which is complelely dieienl because
il views lhe subjecl fiom a dieienl angle. Somelimes lhe second (oi lhiid)
explanalion will be explicilly diiecled lo lhose desiious of a moie myslical
inleipielalion. Dieienl levels aie piesenl foi lhe ascelical and conlemplalive
needs of dieienl minds. Il would peihaps have seemed sliange lo Maximus
oi his coiiespondenls lo have lo answei lhe queslion lhal would occui lo
lodays ieadei aboul which would be the coiiecl inleipielalion of lhe lexl.
Te coiiecl inleipielalion is lhe one lhal succeeds in moving lhe ieadei of
Sciipluie lo advance in viilue oi lo deepen his conlemplalion, lo see and lo
be absoibed by lhe mysleiy ievealed in lhe saving woids lhal make piesenl
lhe Savioi Woid. Holy Wiil is nol a scienlic pioblem lo be solved bul a
call fiom lhe Logos lo oui peisonal selves which demands a ieply of moial
oi conlemplalive commilmenl. While oui conlempoiaiy scholaily concein
is lo naiiow down lhe oplions of inleipielalion in an eoil lo discovei lhe
coiiecl one, lhe concein of Maximus is jusl lhe opposile: lo open up lhe
possibililies of inleipielalion, lo deepen lhe levels of compiehension, lo
mulliply lhe elds of applicabilily.
believei as Gods woid and bolh ieveal Gods saving will in Chiisl. Naluially, lhey
aie lo be dislinguished as piophecy and fulllmenl.
or. Qu. Tal. ,, CCSG ,, rr,.
oi. i Tim :ro.
o. Cf. my Levels of Sciipluial Meaning in Maximus lhe Confessoi, StPatr XXVII,
ri,.
Maximus Confessoi ,,,
Te Logos becomes incainale in a lhieefold mannei: in lhe esh, in lhe
logoi of ciealed beings, and in lhe lelleis, syllables, and sounds of sciipluie.
Asked lo claiify a lexl of Giegoiy of Nazianzus lhal lhe Woid becomes con-
cenlialed, oi coipoieal,
o
Maximus ieplies lhal wilh due iegaid foi oui bodily
condilion lhe Logos adapls himself lo oui peiceplion in lhis seiies of ways
so lhal he can be genuinely piesenl lo us.
o,
In lhe piayei foi enlighlenmenl
lhal begins Queslion 8 we see Maximus undeislanding of lhe conlempla-
live piocess by which lhe message of sciipluie is appiopiialed:
Come Logos of God, woilhy of all piaise. Give us of youi logoi in
piopei measuie and undeislanding, and by leaiing away lheii lhick
envelope show us, O Chiisl, lhe beauly of youi lhoughls. Take us by
lhe iighl hand, lhe inlelleclual powei in us, and guide us along lhe
way of youi commandmenls, and lead us lo lhe place of youi won-
deiful labeinacle all lhe way lo Gods dwelling wilh ciies of joy and
lhanksgiving and of lhe sound of lhose who keep feslival (Ps r:,,
ixx), so lhal we also, giving lhanks in lhe confession lhiough aclion
and in lhe joy of conlemplalion, having been judged woilhy lo enlei
lhe place of youi feasling, may also ouiselves feasl wilh lhose who aie
feasling in celebialing wilh oui voices nevei quiel lhe knowledge of
lhe ineable.
oo
Te piayei conlinues on foi anolhei senlence, bul an analysis of lhis seclion
ciled yields lhe key elemenls of Maximus exegesis.
r. Il is lhe Falheis Logos, hyposlalically dislincl fiom him, who is ad-
diessed in peisonal piayei. Since ievelalion binds logelhei lwo pailies, ie-
vealei and ieceivei of ievelalion, il follows lhal, Te woid of holy Sciipluie,
even if in lhe letter of evenls il naiiales lakes place in a deleimined lime,
iemains always undeleimined accoiding lo lhe spirit when consideiing lhese
fiom a spiiilual poinl of view.
o,
While we as ieceiveis of lhe ievelalion aie
ciicumsciibed, neilhei God as ievealei noi lhe Woid he ulleis is ciicum-
sciibed.
o8
Te Holy Spiiil as aulhoi of Holy Wiil sels down an undeisland-
ing of lhe sciipluial lexl in haimony wilh and in lhe ieach of each one who
o. , a woid also used in an incainalional sense by Maximus men-
loi Sophionius in his homily on lhe Annuncialion: or. i.r,, P.G. 8, (), iC. In
Giegoiy il is in or. 8 (On lhe Teophany), P.G. o, rB.
o,. mb. Io. , P.G. ,r, ri8,Cri88A.
oo. Qu Tal. 8, CCSG ,, r.
o,. Qu. Tal. ,o, CCSG ,, ,,.
o8. Ibid.
,,8 Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
shaies human naluie,
o,
so lhal each one of us can become a Hezekiah oi
Isaiah on lhe spiiilual level (cf. i Chi i:io.).
i. Te cleai inuence of Oiigen is evidenl in lwo ideas lhal aie explicilly
slaled. We ask foi enlighlenmenl in piopei measuie and undeislanding. In
many places, in facl, Maximus shows himself lhe heii of lhe gieal leachei
of Alexandiia and Caesaiea in sliessing lhe adaplabilily of lhe woid lo lhe
ieadeilheaiei. We each piol fiom Sciipluie accoiding lo oui peisonal capac-
ily and oui individual need. Te woid is measuied oul lo lhe spiiilual dimen-
sions of lhe believei. Secondly, oui iequesl in undeislanding lhe sciipluies
is lo go beyond lhe lellei, lo leai away lhe envelope, lhe husk of sciipluie lo
ieach ils keinel. Tal is, we seek lo pieice lhe lhick wall of appeaiances lo
ieach lhe full iealily of lhe liulh of lhe woild, of lhe woids, of giace.
. Te way of lhe commandmenls is lhe suie way lo ieach Gods dwelling
which is ieseived foi lhe puie of heail. Te puipose of human movemenl
and aclion is lo lead upwaids lo lhe divine iealm. Since oui make-up is lwo-
fold so musl be oui celebialion. We confess oui failh lhiough lhe aclion of
ascelic discipline and lhe acquisilion of viilues. Al lhe same lime we expiess
oui conlemplalive impeialive in lhe joy of myslical insighl. Tiough bolh
of lhese aclions we expiess oui lhanks lo God, i.e., we iespond gialefully lo
his inviling and saving Woid.
. Finally, lhe goal of Gods ievelalion lo us is a feasling al his lable, a
happy encounlei of Ciealoi and ciealuie in lhe myslical union of a fieely
chosen common life. Al lhis feasl oui voices aie evei aclive and will speak
lhe ineable iealily of God in an endless union of love.
Te dangei, of couise, in using Chiisl as lhe cenlial mysleiy of a con-
ceplual scheme is lhal he himself will be ieduced (oi upgiaded) fiom a
conciele iealily lo an idea. Tis dangei is osel in Maximus by lhe conciele
language which he employs foi lhe hisloiical Jesus of lhe gospels. Howevei
poweiful is lhe synlhesis lhal he consliucls wilh Chiisl al ils cenlei, we aie
nol allowed lo foigel lhal Jesus Chiisl is lhe ieal Jesus who mel blasphemy,
sueiing, and hale wilh long-sueiing palience and love. His obedience lo
lhe Falhei all lhe way lo dealh foi oui sake pioved lhal he kepl lhe com-
mandmenl of love.
,o
Te one who imilales him is lhe one who keeps lhe
commandmenls of God.
,r
Jesus Chiisl is nol only human, Maximus insisls,
bul human in eveiy way, having human essence in lhe full undeislanding
o,. Ibid.
,o. Cf. Lib. asc. r, P.G. ,o, ,ri; rir, ,irAC.
,r. Ibid., , ,rB.
Maximus Confessoi ,,,
of lhal leim, and nol as compiomised by Manicheans and Apollinaiians.
,i

He biealhed, walked, spoke, moved his hands, used his senses, hungeied and
lhiisled, ale, slepl, was weaiied, wepl, was sad in a ieal and nol an imaginaiy
way, foi lhe puipose of fullling lhe economy foi oui sake.
,
In his explanalion of lhe hyposlalic union of divine and human naluies
in Chiisl, Maximus iemains sleadfaslly failhful lo lhe full Chalcedonian
foimula, lo which he habilually ieluins. In lhe yeais of open ciisis in lhe
Monolhelile debale, when lhe iealily of lhe full and funclioning human will
of Jesus is being saciiced lo seive lhe polilical end of ieunion wilh lhe
Monophysiles, Maximus is cleai and adamanl in spelling oul lhe unavoid-
able consequences of Chalcedonian oilhodoxy. Bul long befoie lhal peiiod,
Maximus has alieady in place lhe coheienl sliucluie of a Chiisl-cenleied
cosmological and soleiiological syslem.
,
One ieason foi lhis is lhal againsl
lhe backgiound of his Logos-logoi docliine Maximus could appieciale lhe
logic of Pope Leo and Chalcedon in confessing lhe inlimale unily of lwo
vaslly diveise naluies wilhoul any confusion, change, division, oi sepaialion.
Te mysleiy of piofound union does nol oblileiale oi compiomise onlo-
logical diveisily. Bul peihaps anolhei ieason foi lhis is lhal in his monaslic
conlexl he could see lhe dangeis of nol placing Chiisl, lhe full Chiisl as
confessed by Calholic oilhodoxy, al lhe cenlei of Chiislian ascelical and
conlemplalive expeiience. Monaslic expeiimenls had, in facl, come lo giief
by ieason of lhe loss of lhis conliolling docliinal piinciple. Te condem-
nalions of lhe Fifh Ecumenical Council weie diiecled al widespiead and
seiious eiiois of lhe Oiigenisl monks of Palesline and Egypl. In laige pail,
lhe basis of Oiigenisl eiiois was chiislological. Tis cenlial aw aecled
almosl eveiy pail of lheii somelimes elaboiale syslem, fiom lhe piimilive
henad lo nal apocalaslasis.
Maximus condemnalion of lhe Oiigenisl scheme in Ambiguum , al-
lempls lo sel lhe many good insighls of Oiigen and Evagiius in an oilhodox
chiislological conlexl. Tis conlexl infoims lhe whole of his lheology, bul il
is slaled succinclly in Qu. Tal. oo, lo which we may devole some allenlion.
Fai fiom being incidenlal lo ciealion oi an afeilhoughl of il, lhe incaina-
lion of Chiisl is lhe veiy puipose of Gods ciealive acl. Il is lhe blessed end
,i. mb. T. ,, P.G. ,r, ro8.
,. Ibid., ro,CD. opusc. , PG ,r, 8CA.
,. As eaily as oio Maximus wiiles of lhe Son as lhe Falheis iighl hand, oui sav-
ioi and lhe beslowei of lhe Spiiils gifs. Te incainale Loid is, in Pauls phiase, lhe
divine puipose which was hidden fiom all ages and geneialions by means of lhe
plan of salvalion incainale in himself (Col. r:io); Expl. Ps ,,, CCSG i, ri.
,oo Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
foi which all lhings weie eslablished,
,,
lhe veiy ieason why beings exisl.
Using lhe Iienaean leim in lhe conlexl of ciealion and piovidence Maximus
a ims lhe iecapilulalion in God of all lhings lhal he ciealed.
Te incainalion is lhe mysleiy enveloping lhe ages of hisloiy by which
lhe eleinal Logos ieveals lhe foundalion of lhe Falheis goodness in show-
ing lhe end foi which eveiy ciealed iealily holds lhe logos of ils own being.
Foi lhiough Chiisl, i.e., in accoidance wilh lhe mysleiy of Chiisl, all lhe
ages and eveiylhing in lhem nd in Chiisl lhe piinciple and end of lheii
being.
,o
Te union of lhe nile wilh lhe innile and lhe ciealed wilh lhe
Ciealoi was deleimined befoie human hisloiy began. Il was lling, in facl,
lhal lhe Ciealoi of essences himself become lhe aulhoi of deicalion by
giace, lhal lhe beslowei of exislence be seen as lhe dispensei of eveilasling
well-being.
,,
Nol having cainal pleasuie al lhe iool of his human oiigin, lhe
divine Logos cieales anolhei piinciple of a second biilh by lhe Holy Spiiil
and willingly accepls Adams deseived dealh. In lhus eliminaling lhe lwo
exliemes of lhe awed beginning and end of life lhe Savioi geneiales a new
and eleinal life.
,8
How gieal, how liuly awesome is lhe mysleiy of oui salvalion, exclaims
Maximus.
,,
His long defense of Chalcedonian oilhodoxy, culminaling in lhe
peisonal wilness of deance, confession, and mulilalion, is well known. Il is
pailiculaily in his cleai and im exposilions of lhe human fieedom of Chiisl
lhal his ienown has been eained. Foi him, lhe Monolhelile accommodalion
,,. Qu. Tal oo, CCSG ii, ,,. Maximus heie is commenling on r Pel r:io and Col
r:io.
,o. Qu. Tal. oo, CCSG ii, ,,. Cf. Dominic J. Ungei, O.F.M.Cap., Chiisl Jesus,
Cenlei and Final Scope of all Ciealion Accoiding lo Sl. Maximus Confessoi,
Franciscan Studies , (r,,): ,ooi. Slill, Maximus uses lhe liadilional language
of soleiiology, as in mb. T. , P.G. ,r, rooB; , roD. Te Liber sceticus be-
gins wilh lhe monks queslion lo an eldei aboul lhe puipose of lhe incainalion.
Suipiised al lhe elemenlaiy naluie of lhe queiy, lhe old man ieplies lhal lhe
puipose of lhe Loids becoming man was oui salvalion. P.G. ,o, ,ri; Polycaip
Sheiwood, St. Maximus the Confessor, Te scetic Life, Te Four Centuries on
Charity, Weslminslei, Md.: Newman, r,,,, ro. Tis answei, and lhe explanalion
lhal follows, may well be a soleiiological coiieclive lo a myslicism in dangei of be-
ing cul loose fiom ils chiislological mooiings in salvalion hisloiy.
,,. In accoidance wilh lhe liiad being, well-being, eleinal well-being fiequenlly
used by Maximus. Cf. Qu. Tal. oo, CCSG ii, ,,; Char. .i and i, CWS o; .rr,
CWS ,o; Disp., ,r, iDi,A.
,8. Cf. Qu. Tal. or, CCSG ii, ,r.
,,. mb. T. , P.G. ,r, ro,B.
Maximus Confessoi ,or
lhiealened lo undo lhe mysleiy expiessed al Chalcedon and opeialive in lhe
chuichs failh and liluigy. Tis docliine of lhe iealily of lhe exislence and
funclioning of bolh lhe divine and lhe human wills of lhe Woid made esh
had lo be accepled as lhe cleai meaning of lhe gospel lexls. In lhe Dispute
with Pyrrhus and in vaiious olhei woiks he bases lhe chuichs dyolhelile
docliine on lhe wilness of lhe gospel accounls, ciling lhe passages wheie
willing oi being unwilling is applied lo Chiisl.
8o
Bul lhe cenlial gospel pas-
sage iegaiding Chiisls fieedom was lhe piayei of Chiisl in lhe gaiden of
Gelhsemane. Tis was a passage lhal Pyiihus and olhei Monolhelile leadeis
weie advancing lo piove lhe Monolhelile claim lhal Jesus human will was
so laken ovei by lhe divine as lo be inopeialive. Bul il is piecisely lhis pas-
sage lhal Maximus uses lo show lhe mysleiy of lhe piofound unily of lwo
dispaiale iealilies, lhe human and lhe divine, acling logelhei in lhe mosl
inlimale syneigy on lhe level of love. Il seives, in facl, as a piime example of
lhe key idea of Maximus: lhe ieconcilialion of all ciealed iealily wilh God
in lhe hyposlalic union of lhe Woid made esh.
Maximus sees lhis cenlial mysleiy of failh ievealed in sundiy places
in lhe Old Teslamenl, even in lhe mosl suipiising ones. We can peiceive il,
foi example, in lhe vision of lhe piophel Zechaiiah of a ying sickle which
becomes a cuise lhal goes ovei lhe face of lhe whole eailh
8r
lhal lhe Loid
sends oul lo punish lhe evildoei. In iealily il is lhe cuise which in luin a icls
lhe cuise on human naluie bioughl by Adams liansgiession. Maximus ai-
iives al lhis inleipielalion by linking lhis cuise lo lhe saying in Galalians
lhal Chiisl has himself become a cuise foi us (Gal :r), deslioying lhe
cuise of lhe Law.
8i
Similaily, Chiisl is lhe lamp of lhe same piophels vision enlighlening
eveiylhing of lhe household of lhe woild, as lhe Loid himself says.
8
Foi
lhe Loid is lhe libeialoi fiom ignoiance and vice, lhe deslioyei of nighl, as
Maximus explains lhiough lhe elymology of , lhe woid foi lamp.
8

Tis allegoiical exegesis of Zechaiiah is conlinued as Maximus explains lhe
chuich as lhe lampsland ieleasing lhe eneigies of lhe Holy Spiiil lhiough
his seven gifs, elc.
8,
Bul lhe allegoiizalion is undei lhe lighl conliol of lhe
diiving idea of Maximus, lhe piocess of deicalion iendeied possible by lhe
8o. Disp., P.G. ,r, ioDiC. Tis lisl comes al lhe diiecl iequesl of Pyiihus.
8r. Zech ,: ixx.
8i. Qu. Tal. oi, CCSG ii, ri.
8. Cf. Ml ,:r,.
8. Qu. Tal. o, CCSG ii, r,.
8,. Ibid., r,. Cf. Lib. sc. , P.G. ,o, ,,B.
,oi Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
incainalion of lhe Logos. Te lhiusl is peisonal: Il is in facl foi me lhal lhe
Logos became man, foi me lhal he woiked oul my whole salvalion, lhal he
beslowed on me whal was his by naluie, by means of whal was mine.
8o
vi. Aiiiuovv
When one consideis lhe liadilion fiom which he comes, il should nol be
suipiising lhal Maximus pays lillle allenlion lo lhe hisloiical selling of lhe
sciipluial naiialive and lo ils lileial sense. Il is nol a queslion of his being
unacquainled oi ill al ease wilh lhe Biblical lexls; in facl, he demonsliales a
wide familiaiily wilh lhem. Bul he wanls lo pieice lhiough lhe lellei of lhe
Bible, oi lhe simple hisloiical naiialive in oidei lo discovei ils spiiilual (ana-
gogic) meaning.
8,
Tus he will indulge in numeiology (e.g., in Queslions ,,
,,, and o lo Talassius) and seek lo discovei onlological meanings lhiough
somelimes neai accuiale bul ofen fanciful elymologies (e.g., Queslions ,o,
,, ,,, ,o, o, o,).
88
Bul especially will Maximus indulge in lhe allegoiical ighls lhal weie
a familiai maik of monasleiies in lhe liadilion of Oiigen and Evagiius. Te
Bible piesenled a vasl aiiay of people, places, and evenls lhal needed lo
be inleipieled in a meaningful way if lhey weie lo conliibule lo spiiilual
piogiess. In lhe liadilion of Oiigen he iegulaily challenges lhe ieadeis of
sciipluie lo go beyond lhe lellei of lhe lexl wilh a view lo penelialing lo ils
meaning. Allegoiy was one such melhod by which seemingly insignicanl
subjecls could be inleipieled lo yield spiiilual piol. Il is iendeied necessaiy,
in facl, by lhe divine pedagogy ilself. Te Woid of God, unable lo piesenl lhe
plain liulh which could nol be giasped by a human naluie besmiiched by
ignoiance of and alienalion fiom divine lhings, wisely chose lo communicale
8o. Qu. Tal. o, CCSG ii, r,,. Tal is, he beslowed divinily on me by laking on
my humanily. A lillle lalei in lhe same queslion Maximus oeis an inleipielalion
on anolhei level, seeing lhe lampsland as lhe individual soul and woiking oul an-
olhei scheme on lhe peisonal level; cf. ro,.
8,. See lhe discussion of lhis melhod in Paul Bloweis, Exegesis and Spiritual
Pedagogy, r8,i8.
88. Anloon Schoois has analyzed lhe elymological usages of Maximus wilh an
allempl lo liace lheii souices in Biblical Onomaslics in Maximus Confessois
Quaestiones ad Talassium, in A. Schoois and P. Van Deun, eds., PHILGHISTGR,
Miscellanea in Honorem Caroli Laga Septuagenarii (Oiienlalia Lovaniensia Analecla
oo) Leuven: Peeleis, r,,, i,,,i.
Maximus Confessoi ,o
lhese undei lhe veil of lypes and guies.
8,
Evil spiiils have lheii powei hid-
den in lhe naluial passions and becloud oui spiiilual undeislanding.
,o
Foi
lhis ieason we musl pay heed lo lhe Aposlles saying lhal lhe lellei kills, bul
lhe spiiil gives life.
,r
Tus in Queslion lo Talassius Maximus is asked aboul lhe Loids send-
ing Pelei and John inlo lhe cily lo piepaie lhe Passovei meal. Te disciples
aie lold lo meel a man caiiying a jai of walei, whom lhey aie lo follow lo a
house. Teie lhey will be shown by lhe householdei lhe laige uppei ioom
wheie lhey aie lo piepaie lhe passovei.
,i
Foi Maximus lhe myslical meaning
of lhis passage is hidden behind lhe lileial sloiy and is lo be iead lhiough
lhe lens of allegoiy. Pelei and John aie symbols of aclion and conlemplalion,
iespeclively. Tey aie iecognized by lhe man caiiying lhe walei jai, who
iepiesenls lhose who caiiy lhe giace of lhe Spiiil on lhe shouldeis of lhe
viilues by lhe moilicalion of lhe membeis. Te householdei iepiesenls
lhose who lhiough spiiilual conlemplalion fuinish a ioom on a supeiioi
level which will be l lo encounlei lhe Logos. Te house is lhe slale of piely
which is lhe goal of an individual who puls viilue inlo piaclice. Te maslei
of lhe house is lhe soul enlighlened by lhe divine lighl of myslical knowl-
edge. Such an inleipielalion allows Maximus lo leach lhe psychological
and spiiilual liulh lhal man is lwofold, as iepiesenled in lhe lwo chaiacleis
desciibed: he is one in lhe one human naluie, bul lwo in lhal lhis naluie
is divided in all piely inlo aclive and conlemplalive. Il is lhiough lhe Spiiil
lhal lhe Logos makes lhe lwo one.
Passing lo lhe peisonal level, Maximus makes his allegoiy specic. Te
cily iepiesenls lhe individual soul lo which aie iegulaily senl as disciples
lhe logoi of viilue and myslical knowledge (gnosis). Te walei caiiiei is lhe
allilude of palience beaiing on lhe shouldeis of self-masleiy an unshaken
failh ieceived by giace al baplism. Te house is lhe slale of viilues buill
slone by slone of good lhoughls and aclions. Te uppei ioom is lhe spacious
inlelligence fuinished wilh myslical visions and liulhs. Te householdei
is lhe shining gnoslically in lhe house of viilue, lo whom lhe Logos
comes and gives himself. Te involved allegoiy concludes wilh a spiiilual
and allegoiical liulh:
8,. Cf. Qu. Tal. io, CCSG ,, rir.
,o. Cf. Qu. Tal. ir, CCSG ,, ri,.
,r. Cf. II Coi :o. Maximus uses lhis quolalion as well as John :i (adoiing God
in spiiil and in liulh) as sciipluial waiianl foi his melhod. Cf. Qu. Tal. o,, which
is a long liealmenl of lellei veisus spiiil.
,i. Cf. Lk ii:8r.
,o Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
Foi lhe passovei is ieally lhe passage of lhe Logos lo lhe human mind
(), lhiough which lhe Logos of God in his myslical coming be-
slows fullness on all his elecl by shaiing wilh lhem his own blessings.
,
Te Exodus evenl was a favoiile lopos of paliislic exegeles. Queslion ro de-
sciibes lhe allegoiical meaning of lhe golden calf. In Queslion r, Maximus is
asked aboul lhe sliange evenls suiiounding lhe ciicumcision of Moses son.
,

He explains lhal lhe deseil whence Moses is senl lo libeiale lhe childien of
Isiael iepiesenls human naluie, oi lhe woild, of lhe slale wilhoul sin wheiein
lhe leains lhe gnosis of beings and ieceives lhe mission lo lead oul of
lhe Egypl of senses and lhe esh lhe Isiaeliles (= divine lhoughls of beings)
who laboi in lhe clay of lhe passions. Te , linked lo wisdom, lakes lhe
ioule of lhe viilues, which does nol allow foi any slopping, foi slopping in
viilue is lhe beginning of evil.
,,
Bul delaying ovei lhe edges of maleiialily
leads lo an inciling of passions and a iendeiing unciicumcised and piofane
lhe behavioi and lhoughls. Il is lhen lhal lhe Logos piesenls himself lo his
conscience like an angel lhiealening him wilh dealh because of his laiiy-
ing in lhe palh of viilue. Ten like a Zippoiah, lhe wisdom accompanying
lhe mind culs away eveiy base lhoughl fiom his lhinking (= his child). Te
spiiilual and lheological conclusion lo lhis allegoiy follows:
Foi lhe way of lhe viilues is veiilably lled wilh many holy angels, i.e.,
in piinciples and modes (logoi and liopoi) lo eecl eveiy lype of vii-
lue as such, as well as in invisible angels coopeialing in lhe good wilh
us and aiousing in us such lhoughls.
,o
Maximus noles lhal lhe angels lhieal does nol come aboul al any lime dui-
ing lhe jouiney, i.e., while piogiess is being made, bul ialhei when Moses
and his family aie slopping al an inn.
vii. Wovu .u His1ovv
Te gieal peiil of a spiiilual exegesis of sciipluie is a bypassing of ils lellei,
and lhus a neulializing of hisloiical evenls. Te modein ciilical appioaches
have inlioduced a ienewed appiecialion of lhe lileial sense of biblical lexls
by focusing on lhe Silz-im-Leben of lheii aulhois. New ciilical melhods
have given us a keenei insighl inlo a vaiiely of lileiaiy foims in which bib-
,. Qu. Tal. , CCSG ,, ,,. cf. mb. Io. ro and ils comlemplalions.
,. Cf. Gen :i.
,,. Qu. Tal. r,, CCSG ,, rr.
,o. Ibid.
Maximus Confessoi ,o,
lical naiialives aie couched. Such a sensilivily lo hisloiical developmenls
was chaiacleiislic neilhei of lhe paliislic peiiod in geneial noi of lhal of
Maximus in pailiculai.
To say lhis, howevei, is nol lo say lhal Maximus was unconceined wilh
hisloiy oi lhal he was deaf lo any message il mighl convey. Hisloiy foi him
is no lwo-dimensional suiface bul ialhei ailfully beveled lo ieveal a divine
plan.
,,
In facl, Maximus can discein in hisloiy a lwofold piocess of lhe
incainalion of God and lhe deicalion of man.
,8
He iegaids conlempoiaiy
hisloiy as lhe aiena in which lheie is being woiked oul lhe gieal diama of
peisonal iedemplion. Monaslic commilmenl, lheiefoie, is lhe wholeheailed
embiacing of lhis call lo peifeclion: hodie, si vocem eius audieritis. . . . Il means
lo inleipiel lhe evenls of life undei lhe lwofold iubiic of piovidence and
judgmenl, a visilalion fiom God foi oui sanclicalion.
,,
If von Ballhasai is iighl in seeing Maximus as lhe Gieek paliislic lhinkei
mosl open lo lhe woild,
roo
his undeislanding of monaslicism had lo be nol
a ighl away fiom il bul ialhei a ieluin lo ils cenlei, lo ils Logos. Il was a
commilmenl lo lhe iediiecling of human eneigies in accoidance wilh lhe one
incainale Logos who cleais up lhe enigmas of naluie and Sciipluie and who
sels us undei lhe law of giace. Oui oiiginal movemenl was nol downwaids
in some pie-cosmic fall, as Oiigenisl speculalion would have il, bul ialhei
upwaids lo union wilh lhe Ciealoi, in Maximus coiieclion of lhe scheme.
Te logos of naluie is called by God lo a new liopos, a dimension of hu-
man exislence wheiein mans fieedom will meel Gods in love. Maximus is
inlenl, lhen, lo iefocus lhe monks vision of his spiiilual sliiving away fiom
a sequenlial ascenl fiom ascelic piaxis lo myslical conlemplalion as if fiom a
lessei life lo a highei one. Tis would devalue a pail of lhe human composile.
Inslead, as his lheoiy of sciipluial inleipielalion makes manifesl, he wanls lo
inculcale a moie inlegialed and iealislic vision of piaxis and conlemplalion
as joined logelhei and simullaneously aclive.
ror
Failhful obseivance of lhe
,,. See, foi example, lhe slages inlo which hisloiy can be divided in Qu. Tal. r,
CCSG i,,i8r.
,8. Cf. Qu. Tal. ii.
,,. Cf. lhe liealmenl in Hisloiy and Exegesis in Evagiius and Maximus,
Grigeniana Quarta, ,,,8. On piovidence and judgemenl, cf. mbo. Io. ro, rrD
rroA, rro8CD, rr88Crr,C.
roo. Maximus kann als dei welloensle unlei allen Denkein dei giiechischen
Paliislik gellen; ei ubeiliif in seinei giundslzlichen posiliven Weilung dei Nalui
selbsl den Nyssenei. KL, ,i.
ror. Tis poinl is well expiessed by Paul M. Bloweis when he says lhal piaxis,
conlemplalion, viilue, and knowledge sland in a conslanl, mulually coinheienl
,oo Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
commandmenls is lhe exeicise of lhe fieedom lhal lhe Ciealoi oiiginally
beslowed on inlelligenl peisons.
roi
To lhe monk who wanls lo leave o lhe piaclice of lhe viilues as meie
liaining foi beginneis and concenliale on lhe highei slales, Maximus em-
phasizes lhiough abundanl sciipluial examples and lhe woids of Sl. Paul
lhal lhe heavenly life consisls of lhe same:
Teiefoie, lel us lo lhe besl of oui abilily nol be caieless in obeying
God who calls us lo eleinal life and lo a blessed end lhiough lhe ob-
seivance of his divine and saving commandmenls lo ieceive meicy
and nd giace as an aid in lime of need (Heb :ro). Foi giace, says
lhe divine Aposlle, is wilh all who love oui Loid Jesus Chiisl in in-
coiiuplibilily (Eph o:i), lhal is, lhose who love oui Loid wilh lhe
incoiiuplibilily of viilue and lhe puie and sinceie dignily of life, oi lo
speak moie cleaily, lhose who love lhe Loid by doing his will and nol
by liansgiessing any of his commands.
ro
To lhose whose desiie foi conlemplalive solilude leads lhem lo despise even
lhe euchaiislic galheiing Maximus gives lhe waining lhal lhe angels aie lheie
and lake nole of who is piesenl al lhe seivices, and lhey also make supplica-
lions foi lhem.
ro
Il is in lhe chuich and al lhe liluigy, says Maximus, lhal
we aie liansfoimed and iemolded by lhe giace of lhe Holy Spiiil invisibly
piesenl bul al woik in each believei. To lhe monk in puisuil of a noelic and
immaleiial gnosis Maximus iecalls lhe divine Logos who enduied lhe nails,
cioss, and giave, wilhoul failing in love foi his peiseculois.
ro,
Monaslicism
is a call lo jouiney lo lhe heail of lhe Chuich wheie lhe saving confession
of Chiisl lakes place.
To believe in lhe sciipluial woid is lo see ils powei and liulh opeialive
in human hisloiy and in lhe unfolding of conlempoiaiy evenls. Te Aiab
ielalion. See Te Logology of Maximus lhe Confessoi in His Ciilicism of Oii-
genism, in Robeil J. Daly, ed., Grigeniana Quinta, ,,.
roi. Viilue and gnosis, says Dalmais, give iise logelhei lo one wisdom: la gaide
des commandemenls se place au cenlie de celle monlee veis la divinisalion qui a
piis son fondemenl dans la foi el la ciainle. I. H. Dalmais, La docliine ascelique de
S. Maxime le Confesseui dapies le Libei Ascelicus, Iren io (r,,): i,.
ro. Myst. i, CWS ir.
ro. Ibid., CWS ioo. Te angels (iepiesenled by lhe sliiiings of oui conscience:
Rom i:r,) also walch ovei oui aclions and eilhei accuse oi excuse us bolh now
and on lhe day of judgmenl. Qu. Tal. i,, CCSG ,, ro,. Te language is laken fiom
lhe Pauline veise. Te angels likewise move us lo peifoim good deeds: Char. i.i,
CWS ,r; i.o,, CWS ,o.
ro,. Lib. asc. ri and r, P.G. ,o, ,irAC. Cf. Chapters on Knowledge r, oo.
Maximus Confessoi ,o,
conquesls of Chiislian lands, of which Maximus displacemenls aie a wilness,
weie seen by him as Gods judgmenl on a Chiislian people who had diifed
away fiom a saving confession of lhe incainale Logos lhiough an embiacing
of lhe Monolhelile heiesy, a compiomise failh. Like his maslei Sophionius
he inleipieled lhe Muslim conquesls as lhe fulllmenl of lhe piophelic
woids of Holy Wiil. Te one who saw lhe abominalion of desolalion sland-
ing in lhe holy place had lo undeisland lhe eschalological signicance of
lhis evenl.
roo
In a fashion lhal is ieminiscenl of Sl. Augusline, Maximus sees
lhe gieal diama of iedemplion being played oul on lwo levels, lheiefoie,
in lhe individual soul and on lhe level of woild evenls. Ciling lhe veiy lexl
conceining lhe abominalion of desolalion he links lhe lwo levels:
Mans mind is a holy place and a lemple of God in which lhe demons
have laid wasle lhe soul lhiough passionale lhoughls and sel up lhe
idol of sin. Tal lhese lhings have alieady happened in hisloiy no one
who has iead Josephus can, I lhink, doubl, lhough some say lhal lhese
lhings will also happen when lhe Anlichiisl comes.
ro,
Embioiled as a majoi guie in lhe conlioveisies of lhe day, Maximus is al
pains lo sliess lhe human iealily of lhe incainale Logos in ils full meaning.
Whal is nol assumed is nol saved, Maximus would agiee wilh Giegoiy of
Nazianzus. Bul il is piecisely in ouiselves lhal lhe gieal diama of iedemp-
lion and deicalion is laking place. Il is in lhis woild of ux and ambiguily
lhal lhe woid of naluie musl cleaily be iead, lhe woid of Sciipluie imly
giasped, lhe kairos of giace fieely and complelely accepled. Te woild is
apocalypse, and we aie lhe giaced. To as many as ieceive lhe Woid he gives
lhe powei lo become childien of God.
Biviiocvnvnr
Van Deun, P., Maxime le Confesseui. Elal de la queslion el bibliogiaphie exhaus-
live: Memorial Dekkers 8,,,. Te bibliogiaphy of rrr, enliies in chiono-
logical oidei is followed by an Index in which Sciipluie (Eciiluie) counls foi
only lwenly-ve lilles, slailing in r,,o (P. Sheiwood, OCP i) and ending in
r,,, (N. Madden). An index of aulhois would be helpful.
roo. Cf. Dan rr:r, Ml i:r,, Mk r:r. Foi Sophionius see Teophanes,
Chronographia, ed. de Booi (Leipzig, r88), I, ,. Foi Maximus see opusc. r, (P.G.
,r, r8rCD), Ep. r (P.G. ,r, ,oA,C). I have liealed lhis subjecl in Levels of
Sciipluial Meaning in Maximus lhe Confessoi, SP i,, ri.
ro,. Char. i.r; CWS ,r.
,o8 Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
S1cuirs
Beilhold, G. C. Levels of Sciipluial Meaning in Maximus lhe Confessoi. StPatr i,
(r,,): ri,.
Bloweis, P. M. Exegesis and spiritual pedagogy in Maximus the Confessor. n investi-
gation of the Quaestiones ad Talassium (Christianity and judaism in ntiquity,
,). Diss., Univeisily of Nolie Dame, r,,i.
. Maximus lhe Confessoi, Giegoiy of Nyssa, and lhe concepl of peipelual piog-
iess. VigChr o (r,,i): r,r,r.
. Te Analogy of Sciipluie and Cosmos in Maximus Confessoi. StPatr i,
(r,,): r,,.
. Te Anagogical Imaginalion: Maximus lhe Confessoi and lhe Legacy of Oiige-
nian Heimeneulics. In Grigeniana Sexta. Grigne et la Bible / Grigen and the
Bible. Acles du Colloquium Oiigenianum Sexlum. Chanlilly, o aoul seplem-
bie r,,, ediled by G. Doiival and A. Le Boulluec, wilh lhe collaboialion of
M. Alexandie, M. Fedou, A. Pouikiei, and J. Wolinski, o,,. Leuven: Peeleis,
r,,,.
Boojamia, J. Oiiginal Sin Accoiding lo Sl. Maximus lhe Confessoi. VTQ io (r,,o):
r,o.
Boineil, R. Explicalion de la liluigie el inleipielalion de lEciiluie chez Maxime le
Confesseui. StPatr ro (r,,o): ii,.
Ceiesa-Gaslaldo, A. Maiia di Nazaiel nelle opeie di Massimo Confessoie. In
Polyanthema. Studi di litteratura cristiana antica oerti a Salvatore Costanza
(Sludi laidoanlichi ,), vol. i,, ,,8,. Messina: Ed. Sicania, r,8,.
Ceivellin, L. Pei Sciipluiae secielum (Seim. XXXIX,). Linleipielazione della
Sciilluia nei Sermoni di Massimo di Toiino. Sal , (r,,i): ,o,.
Dalmais, I.-H. Le vocabulaiie des acliviles inlellecluelles, volonlaiies el spiiiluelles
dans lanlhiopologie de S. Maxime le Confesseui. In Mel. D. Chenu, r8,ioi.
Paiis: Viin, r,o,.
. La manifeslalion du Logos dans lhomme el dans lEglise; lypologie anlhio-
pologique el lypologie ecclesiale dapies Qu(aesliones ad) Tal(assium),
in Maximus Confessor, ctes du Symposium Freiburg/Schweiz :, September
r,8o, ri,. Paiadosis i,. Fieibuig, r,8i.
Doucel, M. La volonle humaine du Chiisl, specialemenl en son agonie; Maxime le
Confesseui, inleipiele de lEciiluie. ScEs , (r,8,): ri,,.
Duponl, V. L. Le dynamisme de laclion liluigique; une elude de la Myslagogie de
sainl Maxime le Confesseui. RevSR o, (r,,r): o88.
Faiiel, J. P. Free choice in St. Maximus the Confessor. Soulh Canaan Pa.: Sl. Tikhon., r,8,.
Gaspaiio, G. S. Aspelli di doppia cieazione nellanliopologia di Massimo il
Confessoie. SP r8 (r,8o): ri,.
Maximus Confessoi ,o,
Galli, M. L. Massimo il Confessore, saggio di bibliograa generale ragionata e con-
tributi per una ricostruzione scientica del suo pensiero metasico e religioso.
Univ. Callolica Cenlio Riceiche Melasica ScT i. Milan: ViPe, r,8,.
Giegoii, G. M. De. Figure bibliche mariane veterotestamentarie in S. Massimo, vescovo
di Torino. Diss., Rome: Isl. di Maiiologia, r,o8lo,.
Gyslens, S. Les liaduclions lalines du Liber sceticus (CPG ,o,i) de S. Maxime le
Confesseui. ug o (r,,o): rr8.
Hausheii, I. Philautie. De la tendresse pour soi a la charite selon S. Maxime le Con-
fesseur. GC r,. Rome: Ponlif. Insl. Oiienlal, r,,i.
Heggelbachei, O. Beziehungen zwischen Ambiosiaslei und Maximus von Tuiin:
FZPhT r (r,,): ,.
Heinzei, F. Golles Sohn als Mensch. Die Sliuklui des Menschseins Chiisli bei
Maximus Confessoi. In Par io. FiS: Univ., r,8o.
Kiichmeyei, J. Un commenlaiie de Maxime le Confesseui sui le Canlique: StPatr
8 (r,oo): oor.
Laga, C. Judaism and lhe Jews in Maximus Confessois woiks; lheoielical conlio-
veisy and piaclical alliludes. BySl ,r (r,,o): r,,88.
Laichel, J.-Cl. Le bapleme selon Sainl Maxime le Confesseui. RevSR o, (r,,r):
,r,o.
Laichel, J.-Cl., E. Ponsoye, and D. Slaniloae. S. Maxime le Confesseur, mbigua.
Introduction par j.-Cl. L. vant-propos, traduction et notes par E. P. Com-
mentaire par D. S. (Lrbre de jesse). Paiis: Suiesnes, Les Edilions de lAncie,
r,,.
Laichel, J.-Cl., and E. Ponsoye. S. Maxime le Confesseur, Questions a Talassios.
Introduction par j.-Cl. L. Traduction et notes par E. P. (Larbre de jesse). Suiesnes:
Les Edilions de lAncie, r,,i.
Lelhel, F.-M. Teologie de lagonie du Chiisl; la libeile humaine du Fils de Dieu
el son impoilance soleiiologique mises en lumieie pai Sainl Maxime le
Confesseui. TH ,i (r,,,).
Loulh, A. Pagan lheuigy and Chiislian saciamenlalism in Denys lhe Aieopagile.
jTS , (r,8o): i8.
Madden, N. Te commenlaiy on lhe Palei Noslei, an example of lhe sliucluial
melhodology of Maximus lhe Confessoi. In Maximus Confessor (Paiadosis i,),
ediled by F. Heinzei, r,,,. Fiibouig, r,8i.
Gia e non ancora. Vol. oo, Massimo il Confessore, Il Dio-Uomo, duecento pensieri
sulla conoscenza di Dio e sullincarnazione diCristo. Ediled and lianslaled by
A. Ceiesa-Caslaldo. Milan: Jaca, r,8o.
Collana di testi patristici. Vol. r,, Massimo il Confessore, Umanita e divinita di Cristo,
tr. intr. note. Ediled and lianslaled by A. Ceiesa-Caslaldo. Rome: Cilla Nuova,
r,,,.
,,o Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
Maximus Confessoi, Acles du Symposium FiS i, sepl. r,8o. Par i, (r,8i),
ediled by F. Heinzei and C. Schnboin. FiS: Univ.
Maximus Confessoi, selecled wiilings (Gieek). In Classics of Vestern Spirituality.
Ediled and lianslaled by G. C. Beilhold. Mahwah, N.J.: Paulisl, r,8,.
Maximus Confessoi, Verklaring van het Gnze Vader (Keikvadeilekslen mel com-
menlaai ro). Bonheiden: Abdij Belhlehem, r,,.
Maximus lhe Confessoi, Te Disputation with Pyrrhus (Christology). Ediled and
lianslaled by J. P. Faiiel. Soulh Canaan Pa.: Sl. Tikhon, r,,o.
Moldovan, I. D. Teologia invieiii (Resuiieclionis) in opeia sf. Maxim Miluiisi-
loiul (Confessoiis). Studii Teol. o (r,o8): ,rii,.
Pelikan, J. Council oi Falhei oi Sciipluie: Te Concepl of Aulhoiily in lhe
Teology of Maximus lhe Confessoi. GC r,, (r,,): i,,88.
Piiel, P. Le Christ et la Trinite selon Maxime le Confesseur. Diss., Paiis: Insl. Calh.,
r,8r.
. Le Christ et la Trinite selon Maxime le Confesseur. THisl o,. Paiis: Beauchesne,
r,8.
Roiem, P. Biblical and liluigical symbols wilhin lhe Pseudo-Dionysian synlhesis.
StT ,r (r,8).
Schoois, A. Biblical Onomaslics in Maximus Confessois Quaestiones ad
Talassium. In Philohistr. Miscellanea in honorem Carlo Laga septuagenarii
(Oiienlalia Lovaniensia Analecla, oo), ediled by A. Schoois and P. Van Deun,
i,,,i. Louvain: Peeleis, r,,.
Schwagei, R. Das Mysleiium dei ubeinaluilichen Nalui-Lehie; zui Eilsungslehie
des Maximus Confessoi. ZKT ro, (r,8): i,,.
Sheiwood, P. Exposilion and use of Sciipluie in Sl. Maximus as manifesl in lhe
Quaestiones ad Talassium. GCP (r,,8): ioi,.
Sidoiov, A. I. Pienodobnyi Maksim Ispovednik, Tolkovanie na ,, psalom (= Maxi-
mos Homologeles, Kommenlai zu Psalm ,,. beiselzung und Kommenlai).
Simvol ii (r,8,): r8,,8.
Simonelli, M. Nole su anlichi commenli alle Benedizioni dei Paliiaichi. In nnali
della Fac. di Lettere, Filosoa e Magistero dellUniversita di Cagliari, vol. i8,
o,. Cagliaii, r,oo.
Slniloae, D. La Chiislologie de sainl Maxime le Confesseui. Contacts o (r,88):
rriio.
Sleel, C. Elemenlalio evangelica. A piopos de Maxime le Confesseui, mbigua ad
Ioh. XVII. In Te Four Gospels r,,:. Fs. Frans Neirynck, vol. III, ediled by F. Van
Segbioeck, C. M. Tuckell, el al., ir,i. Louvain: Peeleis, r,,i.
Telepne, G. Te concept of the person (human free will) in the Christian Helle-
nism of the Greek Church Fathers, a study of Grigen, St. Gregory the Teolo gian,
and St. Maximus the Confessor. Diss., Giaduale Teological Union, r,,r.
Maximus Confessoi ,,r
Teophane peie. Le mysleie de la libeile dans lhomme deie, selon Sainl Maxime
le Confesseui. Contacts i (r,,o): r,.
Tunbeig, L. Man and the cosmos, the vision of Maximus the Confessor. Cieslwood,
N.Y.: Sl. Vladimii, r,8,.
Ungei, D. J. Chiisl Jesus, Cenlei and Final Scope of All Ciealion, accoiding lo
Maximus Confessoi. Fr , (r,,): ,ooi.
Van Deun, P. Deux lexles alliibues a loil a Maxime le Confesseui. Scr o (r,,i):
8,.
. Les exliails de Maxime le Confesseui conlenus dans les chanes sui le Nouveau
Teslamenl. GLP i (r,,i): io,r,.
. Les exliails de Maxime le Confesseui conlenus dans les chanes sui lEvangile
de Maic. GLP i, (r,,): ro,,.
. Les exliails de Maxime le Confesseui conlenus dans les chanes sui lEvangile
de Mallhieu. In Philohistr, ediled by A. Schoois and P. Van Deun, i,,i8.
Oi.Lov.An. oo. Louvain: Peeleis, r,,.
Ziinheld, C.-A. Le double visage de la passion; malediclion due au peche ellou
dynamisme de la vie. Quaestiones ad Talassium de S. Maxime le Confesseui
XXI, XXII ET XLII. In Philohistr, ediled by A. Schoois and P. Van Deun, or
8o. Oi.Lov.An. oo. Louvain: Peeleis, r,,.

,,i Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
I X
GERMANUS OF CONSTANTI NOPLE
( CA. 634-CA. 733)
Paliiaich of Conslanlinople, his homelown, in ,r,,i,, Geimanus was lhe
son of a noble family. His falhei, a favoiile of Empeioi Heiaclius (oroor),
was execuled foi conspiiacy in oo8. Geimanus himself was made a eunuch
al lhe age of lwenly and inlegialed by foice inlo lhe cleigy of Hagia Sophia.
Undei Empeioi Conslanline IV he became insliumenlal in convoking
lhe Ecumenical Council of Conslanlinople III (o8r) which condemned
Monolhelism, and he found himself nominaled meliopolilan bishop of
Cyzicus. Al lhe local synod of ,ri, he disowned lhe decisions of o8r, bul
as soon as consecialed Paliiaich of Conslanlinople Augusl rr, ,r,, by
Empeioi Anaslasius II, he analhemized Monolhelism foi good. He was de-
posed Januaiy r,, ,o foi opposing an edicl of Empeioi Leo III, lhe Isauiian,
which favoied iconoclasm. He died soon afei, almosl a hundied yeais old in
his ielieal al Plalanion, neai lhe capilal. His Explanation of Holy Liturgy (PG
,8, 8,) and lhe lalei De haeresibus et synodis aie his only exlanl woiks,
logelhei wilh lelleis quoled in lhe eighlh Ecumenical Council and nine
homilies of which seven wilness lo lhe developmenl of Maiian docliines.
In one of his lelleis (II: PG ,8, r,oror) Geimanus summaiizes his ai-
gumenls in favoi of icons by commenling on Ex io:. His sound emphasis
on divine lianscendency and his focus on divine incainalion allow him
lo defend picloiial iepiesenlalions of Chiisl and Maiy wilhoul a hinl of
supeislilion. In his Maiian homilies Geimanus commenls mainly on lhe
Piesenlalion of Maiy in lhe Temple, lhe Annuncialion, and lhe Doimilion.
He sliesses Maiys inlegial puiily and univeisal inleicession even moie
eloquenlly lhan his conlempoiaiy Andieas of Ciele, and in anlicipaling lhe
medieval lyiicism of Beinaid of Claiivaux. Raiely had lhe aclualizing of 1
dala been pushed lo such a degiee of peisonal piely. (see foi inslance Homily
II on lhe Doimilion: PG ,8, ,). Geimanus is also ciediled wilh humdieds
of kontakia and hymns disseminaled in lhe Byzlanline liluigy.
Eui1ios
PG ,8, r8iir: Dogmalic Lelleis; i,r8: Homilies On lhe Life-Giving
Cioss, On lhe Buiied Loid (foi Holy Saluiday), On lhe Teolokos
(Homilies ri, col. iiri8,, belong lo lhe legacy of Geimenus II of
Conslanlinople).
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
S1cuirs
Aubeil, P., DHGE io (r,8): ,oo,o,.
Cayie, F., DTC o, i (r,r): rooo,.
Culto delle immagini e crisi iconoclasta. Alli del Convegno di sludi (Calania ror,
Maggio r,8 (Quadeini di Synaxis i). Paleimo r,8o.
Fazzo, V., Agli inizi dell iconoclasmo. Aigomenlazione sciilluiislica e difesa delle
iconepiesso il paliiaica Geimano di Conslanlinopoli: Parola e Spirito. Fs.
S. Cipiiani, I. Biescia: Paieia, r,8i.
Daiiouzes, J., DSp o (r,o,): o,rr.
Wengei, A., Lssomption de la T. S. Vierge dans la tradition byzantine du VI
e
au X
e

sicle. Paiis r,,,.
Geimanus of Conslanlinople ,,
,, Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
X
J OHN OF DAMASCUS (CA. 673-743l 734)
Boin in Damascus, in a family of high-ianking civil seivanls (one of lhem
had opened lhe doois of Damascus lo lhe Aiabs in o,), John was educaled
wilh lhe help of a leachei, piisonei of wai, fiom soulhein Ilaly. His oldei
fiiend was lhe Aiabic poel Ahlal, a youngei one was lhe fuluie calif Jazid
(o8oo8). Like his falhei John seived al lhe couil unlil Abdel Malek (o8,
,o,) and Omai II (,r,,io) inauguialed a iegime inloleianl of Chiislians.
He ieliied lo lhe monaslic solilude of Mai Saba neai Jeiusalem, dedicaling
himself lo ascelicism, and sludying sciipluie and lhe Falheis. He was also
celebialed as a ieligious poel. John V of Jeiusalem (,oo,i,) oidained him
a piiesl and he ofen pieached in Jeiusalem. Duiing lhe conlioveisy aboul
lhe use of painled images in lhe chuich, he suppoiled lheii cull. Befoie his
dealh, he ievised all his wiilings. Afei having enduied poslhumous sanc-
lions by lhe iconoclasls, Johns memoiy was solemnly iehabililaled al lhe
Second Council of Nicaea in ,8, (Kollei, ri,).
John of Damascus pioduced iemaikable dogmalic wiilings, syslemali-
cally oiganized as compilalions of eailiei Chiislian lileialuie wilh oiiginal
commenls:
r) lhe Source of Knowledge (PG ,, ,irrii8; ed. F. Halhanay Chase, New
Yoik r,,8), including a dedicaloiy lellei, a isl pail of capita philosophica,
philosophical chapleis, a second pail wilh a hisloiy of one hundied
heiesies (lhe eighly enumeialed by Epiphanius of Salamis in Panarion
and lwenly olheis), also known as chaplei of lhe catena Doctrina
patrum de incarnatione Verbe (ed. F. Diekamp, MunsleilW. r,o,); and
a lhiid pail, Te Exposition of Grthodox Faith (ed. D. F. Salmond, New
Yoik r8,,; D. Sliefenhofei, Munich r,i; E. Ponsoye, Paiis r,oi.), wilh
anolhei hundied chapleis on God, ciealion, humankind, incainalion,
eschalology and ascelicism.
i) lhe Elementary Instruction (PG ,,, ,,rri).
) Professions of Faith.
) Polemical liealises againsl lhe Nesloiians (PG ,,, r8oii), and olhei
liealises.
,) Gration against the Iconoclasts (PG ,, riir,o).
As an inleipielei of sciipluie John elaboialed a Commentary on Puline
Letters (PG ,,, rro), based on lhe wiilings of John Chyisoslom and
olheis. Te aulhenlicily of lhe homilies on lhe Hexameron iemains dispuled.
Ceilainly aulhenlic aie lhiee seimons Gn the Dormition of the Holy Virgin
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,,
(PG ,o, ,oo,oi; ed. P. Voulel, SC 8o, Paiis r,or); a seimon Gn the Nativity
of the Virgin (PG ,o, ooro8o), Gn the Transguration (PG ,o, ,,,,o),
In Sabbatum sanctum (PG ,o, ooro), In cum arefactam (,,,,88). His
voluminous anlhology Sacra Parallela (K. Holl, TU ro, r; io, i, Leipzig Beilin
r8,i,,; see M. Richaid, DSp ,, ,,8o) also includes many biblical-
paliislic quolalions. His Disputatio belween a Muslim and a Chiislian (PG
,, r,8,,o; ed. R. Le Coz, SC 8, Paiis r,,i) and olhei anli-Islamic pam-
phlels show how John explained lhe guialive meaning of sciipluie in his
iesponse lo Islam. Lasl, bul nol leasl, John became famous foi his liluigical
poeliy, lhough il is now di cull lo deleimine lhe full exlenl of his conlii-
bulion (H. G. Beck).
Te homilies Gn the Nativity and Gn the Dormition of Maiy oei an easy
access lo Johns commenls on o1 and 1 passages applied lo lhe molhei of
Jesus. He allegoiizes any biblical dala swepl inlo lhe exubeianl slieam of his
oialoiy. He wains his ieadeis lhal he inlends lo keep a sliicl conliol (We
shall keep in mind lhe conciseness of lhe addiess, Dormition r, ), bul in
his pieaching he nevei ieins in his enlhusiaslic excesses: Hence I am exull-
ing, I lel explode my piide and joy, coming back lo lhe souice of maivels.
Inebiialed by lhe loiienl of my happiness, again I play on lhe haip of lhe
Spiiil and sing lhe hymns of divine Nalivily (Nativity, ,).
His lypological ieading of sciipluie is well illuslialed by lhe lilany of
Maiian lypes pioclaimed in Dormition r, 8,. Among lhose lypes lhe lad-
dei of Jacob ieceives a special liealmenl (Nativity, ; Dormition r, 8; , i).
Dormition i gives him an oppoilunily lo iecall lhe sweep of lhe economy of
salvalion: John slails by focusing on lhe paiallels belween Eve and Maiy; he
ends by gloiifying lhe Jeiusalem of lhe Johannine Apocalypse, lhe univeisal
choii of sainls fiom Adam and Eve lo lhe aposlles of Jesus, chanling Maiys
piaises, and hei son adding his own use of lhe Canlicle when he welcomes
hei inlo heaven afei hei dealh (Dormition i, ro). Maiys dead body is lhe
locus of miiacles; il is lhe new aik caiiied in piocession up lo heaven (i,
ri). Johns aigumenls foi lhal assumplion aie fiamed in lhe ialionale of lhe
aigumenls aboul divine incainalion. On lhe lop of lhe myslic mounlain of
Exodus i, all along lhe noelic and living laddei of incainalional salvalion
(Dormition , i), Maiy climbs lo lhe heavenly Jeiusalem, lhe chuich of lhe
isl-boin: (Hb ri:i), leaving hei lomb lo become a new labeinacle. Te
hymn of Exodus now iesounds againsl Nesloiians. Maiys union wilh hei son
in lhe liiumphanl jubilalion of heaven is in lhe cenlei of Johns iesplendenl
eschalological vision (Dormition , ,).
John of Damascus ,,,
,,o Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
PG
CPG
Kollei, B., ed. Die Schrifen des johannes von Damaskos. Byzanlinisches Inslilul
dei Ablei Scheyein. PTA r,o,r,88:
PTA ,, I. Institutio elementaris. Capita Philosophica (Dialectica) r,o,.
PTA ri, II. Expositio dei r,,.
PTA r,, III. Contra imaginum calumniatores orationes tres r,,,.
PTA ii, IV. Liber de haeresibus. Gpera polemica r,8r.
PTA i,, V. Gpera homiletica et hagiographica r,88.
S1cuirs
Anagnoslopulos, B. Mysterion in lhe Saciamenlal Teaching of John of Damascus.
StPatr. (r,,,): ro,,r.
Ainaldez, A. M., Les trois discours de jean Damascne sur les images. Diss. Paiis r,oi.
Bainaid, L. W. Te use of lhe Bible in lhe Byzanline Iconoclaslic Conlioveisy. TZ
rli (r,,,): ,88.
Basaiab, M. Snla Sciipluii inleipielaiea ei la Sinodul VII ecumenic. MitrBan ,
(r,8,l): roi.
Beck, H. G., Kirche und theologische Literatur im byzantinischen Reich. Munich r,,,:
,o8o (bibliogiaphy).
Foilino, E. F. Riconciliazione e deicazione nel pensieio bizanlino. NuovaUm ,,8
(r,8,): ,ro.
Hoeck, J. M., Sland und Aufgaben dei Damaskus-Foischung: GCP r, (r,,r):
,oo.
Jammeis, E., Die jambischen Kanons des johannes von Damaskus. Eine palogia-
phische und slilislische Sludie. Bein-Munich r,o,.
Kallis, A. Imago et similitudo Dei, Grundzuge patristisch-ostkirchlicher nthropologie
(johannes von Damaskos). Diss., Munslei, r,,8.
Kollei, B., TRE r, (r,88): ri,i (bibliogiaphy).
Lafonlaine-Dosogne, J. Lilluslialion du cycle des Mages suivanl lhomelie sui la
Nalivile alliibuee a Jean Damascene. Museon roo (r,8,): irri.
Monlana, F. Dal glossaiio allesegesi; lappaialo eimeneulico al canone penlecos-
lale alliibuilo a Giovanni Damasceno nel ms. Ollob. Gi. i8. SCG i (r,,i):
r,,; r,o leslo gieco.
Odoiico, P. La culluia della syllog, r) Il cosiddello enciclopedismo bizanlino; i)
Le lavole del sapeie di Giovanni Damasceno. ByZ 8 (r,,o): rir.
Oiban, A. P. Die laleinische beiselzung von zwei Piediglen des Jonnes
Damaskenos auf die Koimesis Maii; Einfuhiung, Ausgabe und Anmeikungen.
Byz oo (r,,o): ii,r.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,,
ORouike Boyle, M., Chiisl lhe Icon in lhe Apologies of Holy Images of John of
Damascus: GGTR r, (r,,o): r,,8o.
Picciiillo, M. La lomba della Veigine al Gelsemani (omelia del Damasceno). TS.(I)
o (r,8,): r,.
Schullze, B., Das Belen Jesu nach Johannes von Damaskus: GrChr i, (r,,r):
roro.
. DSp 8 (r,,): ,ioo (bibliogiaphy).
. Johannes von Damaskus, Johannes Chiysoslomus, Eusebius von Csaiea ubei
Bekennlnis und Fall des Pelius. GCP i (r,,o): ,,,.
Speck, P. Eine Inleipolalion in den Bildeiieden des Johannes von Damaskus, ByZ
8i (r,8,): rrr,.
Sludei, B., Die theologische rbeitsweise des johannes von Damaskus (Sl Pali el Byz
i). Ellal r,,o.
Wealheiby, H. L. Homily on lhe Tiansguialion of oui Loid Jesus Chiisl by
Sl. John of Damascus. GGTR i (r,8,): ri,.
Wohl, O. Die Piophelenzilale dei Sacia Paiallela (adsciipla Joh. Damasceno) in
ihiem Veihllnis zui Sepluaginlaubeiliefeiung. ST r. Munich: Ksel, r,o,.
John of Damascus ,,,
,,8 Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
XI
CTENECHAI NS OF
BI BLICAL I NTERPRETATION
Fiom lhe sixlh cenluiy c.i., colleclions of cilalions (catenae) copied woid
foi woid fiom eailiei Bible commenlaiies mulliplied in Gieek-speaking
chuiches. Tese weie a Chiislian duplicalion of lhe classical genie of an-
lhologies, colleclions of cilalions fiom ancienl poels used in lhe schools
since lhe lime of Plalo (Leg 8rrA) and of olhei colleclions of quolalions
used in seculai schools of lheii lime. Te populaiily of paliislic catenae
nevei declined in lhe Gieek-speaking Easl while in lhe Wesl il peisisled
unlil lhe Refoimalion.
Boiiowed fiom a limiled numbei of commenlaiies, lileial quolalions
of ancienl Chiislian wiileis weie linked one lo anolhei, wilh lhe specic
idenlicalion of lhe ciled aulhois. Tese paliislic quolalions, placed side
by side wilh lhe sciipluial veises (lemmata) quoled in lheii naluial oidei,
weie placed eilhei on lhe lef side oi in lhe middle of lhe pages. No ad-
dilional commenls, glossae, weie inlioduced by compileis of lhe catenae as
lhe quoled paliislic aulhoiilies supposedly conimed and claiied each
olheis slalemenls.
Soon quolalions fiom non-exegelical wiilings weie added, mainly laken
fiom homilies. Tese scholiae, in mosl cases dealing wilh lhe lexl of o1 in
some Hexapla edilions deiived fiom Oiigen, inlended lo assisl in lhe undei-
slanding of lhe biblical lexl, and by consequence, ils ancienl commenlalois.
Soon also lhe pioduclion of catenae (lhe lechnical leim ilself dales only
fiom lhe fouileenlh cenluiy: Catena aurea; olh c. Gieek lilles:
exegelical exliacls, col-
leclion of exegelical exliacls) piospeied in a closed ciicuil, as lhe oldei
ones geneialed new sels of such chains. In lhe piocess, exisling colleclions
lhemselves weie abbievialed, oi mixed wilh olheis, specic quolalions weie
exlended oi ieduced, oi in some cases, weie eliminaled. Occasionally, olheis
shifed fiom sel lo sel. Hence up lo lhe piesenl day, sludying lhe genealogy
of catenae has become a bewildeiing lask, a foimidable challenge foi new
geneialions of expeils. G. Doiival blunlly slales: Cuiienlly lheie aie no spe-
cialisls of catenae, bul only specialisls of lhe catenae on Psalms oi specialisls
of lhe catenae on Pioveibs and so foilh (Doiival r,8o, viii).
Te veiy idea of such catenae may have been shaied wilh seculai scholais
of Byzanlium (Wilson r,8), bul lhe syslemalic use of lhe catena foi edu-
calional and apologelic puiposes undoubledly addiessed an ecclesiaslical
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,,
ieadeiship, lhe biilhplace of lhal new exegelical lileialuie being Gaza, neai
lhe soulheasl coinei of lhe Medileiianean (E. Muhlenbeig r,8,, indispens-
able foi lhe hisloiy of ieseaich and melhodology; wilh bibliogiaphy). In lhe
eaily sixlh cenluiy, a Chiislian school of high leaining in Gaza counled lhiee
famous scholais, Piocopius (ca. oo,io), Aeneas and Zachaiias Rheloi.
Accoiding lo ancienl wilnesses, Piocopius aulhoied catenae on Canlicles,
Pioveibs and Qohelel, also on lhe isl eighl books of lhe Bible, lhe Oclaleuch,
and Isaiah. Foi example, see Piocopiuss catena on Qohelel in CCSG . Te
Catena of the Tree Fathers on Qohelel in CCSG rr (r,8) depends diieclly
on Piocopius. Pholius, Bibl. ioo, was slill able lo iead Piocopiuss exegeli-
cal scholia lo lhe Oclaleuch. Al leasl foui manusciipls wiillen in uncial
chaiacleis aie a wilness lo lhe exislence of catenae in lhe sixlh cenluiy:
cod. Palmius r,r, ,lh8lh c. and Val. gi. ,,, ,lh c., on Job; cod. Taui. B I
ro, 8lh c., on lhe Psalms; cod. Zacynlhius, possibly olh c. on Luke. Among
lhe eailiesl aulhois oi edilois of catenae one knows only a few names:
John Diungaiius (Pai. gi. r,,, rlh c.); Andieas lhe Piesbylei (Pai. gi. r,o,
rolh c.) in a catena on Isaiah; also see lhe subscriptio of lhe catena Coislin
i,, rolh c., on Acls and on lhe Calholic Lelleis; Vicloi of Anlioch, Pelei
of Loadicea, Leo Paliicius and Philolheus. (Olympiodoies Commentary on
Ecclesiastes olh c., PG ,, ,,oi8, is nol a liue catena; check above, chaplei
rr, undei Olympiodoie).
Nicelas of Heiacleia, isl a lecluiei in Conslanlinople, occupied lhe mel-
iopolilan see of Heiacleia fiom rrr, unlil his dealh (dale unknown). His lil-
eiaiy legacy, consisling mainly in lhe lasl exegelical catenae of lhe Byzanline
age, dales fiom befoie his episcopal eleclion. In his catenae Nicelas piivileged
lhe woiks of John Chiysoslom and, wilh evei decieasing fiequency, lhose
of Cyiil of Alexandiia, lhe Cappadocians, Teodoiel, Alhanasius, Isidoie of
Pelusium, Tilus of Bosia, Maximus Confessoi, elc. (Slieinon r,8i, ir,). Wilh
a catena on Psalms, a new edilion of anolhei on Job, possibly one on Isaiah;
olheis on Mallhew, Luke, John and Hebiews, Nicelas gieally conliibuled
lo a bellei knowledge of paliislic exegesis lhioughoul lhe Middle Ages.
Tomas Aquinas oideied a Lalin lianslalion of his catena on lhe Gospels
(Catena aurea. piol.).
Te quesl foi lhe oldesl colleclions, specially lhe ones which lalei on
geneialed mixed chains, led G. Kaio and H. Lielzmann, inspiied by P. Wend-
land, lo dislinguish basic lypes of catenae in lheii calalogue published
in r,oi, and slill indispensable. Indeed, R. Devieesse successfully demon-
slialed lhe exislence of such a lype foi lhe catenae on Psalms, followed
by M. Richaid who indenlied two lypes accoiding lo which quolalions
of Psalm commenlaiies weie copied fiom lheii souices. Te way was open
CatenaeChains of Biblical Inleipielalion ,,,
,8o Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
foi fuilhei exploialions on individual Psalms (Hail r,,i), oi on individual
souices like Didymus oi Apollinaiius quoled in psalmic catenae (Muhlenbeig
r,,,r,,8). Similai demonslialions of given lypes had also been piesenled
by K. Slaab (r,io) foi Pauline catenae, and by J. Reuss (r,r, r,,,, r,oo,
r,8) foi catenae on lhe Gospels. Slill anolhei line of ieseaich was inaugu-
ialed by M. Faulhabei (r,oi). Il consisled in lhe ediling of given catenae in
full lenglh and foi lheii own sake in oidei lo show lhe whole speclium of
ancienl inleipielalions wilnessed by lhem.
In a sludy of lhe fiagmenls on Genesis liansmilled by chains on Psalms,
R. Devieesse (r,,,) idenlied exliacls fiom lhiily-lhiee paliislic aulhois,
mosl of whose wiilings (commenlaiies, homilies, oi lelleis) being olheiwise
unknown. M. Geeihaid (r,8o) enumeiales exegelical catenae in lhe oidei
of lhe biblical books: on Oclaleuch and Kings; on Psalms, Odes, Job, Isaiah,
Jeiemiah, Ezekiel, Daniel, Canlicles, Pioveibs, Ecclesiasles, Mallhew, Maik,
Luke, John, Acls, Pauline Lelleis, and lhe Calholic Epislles. Foi each catena
he also displays lhe lypes idenlied accoiding lo Kaio Lielzmann, lheii
lisl of paliislic aulhois, and lhe appiopiiale bibliogiaphy.
As a whole, lhe speclaculai achievemenl of lwenlielh cenluiy scholai-
ship conceining catenae piomises lo secuie a im foundalion foi a bioadei
access lo lheii lileiaiy genie, lhus allowing a moie fiuilful ieliival of lhe
biblical knowledge piopei lo Byzanlium, well beyond lhe paliislic eia.
G. Doiivals ieseaich (r,8o,i) piesenls a iemaikable illuslialion of whal
lhal foundalion means in lhe case of lhe catenae on Psalms, lhe mosl populai
lhiough all lhe cenluiies, and lhe mosl sludied by modein scholais. Befoie
him, M. Hail (r,,i) had dedicaled a special sludy lo lhe Paleslinian chain
on Ps rr8; she oeis a mosl valuable and pedagogical inlioduclion lo such
a ieseaich.
Fiom lheii sixlh-cenluiy oiigins unlil ca. oooo, when all lhe libiaiies
in Palesline, in pailiculai Oiigens Caesaiean libiaiy, weie deslioyed duiing
lhe invasion of lhe Aiabs, catenae seemed lo have ouiished exclusively in
Palesline. Fiom lhe eaily eighlh cenluiy, Conslanlinople became anolhei
impoilanl cenlie while catenae weie nevei pioduced in Egypl. Doiival
(r,8r) pioposes a ieconslilulion of lhe whole calenal hisloiy based on lhe
dislinclion belween catenae calling on Commenlaiies (hypomnemata) oi
Homilies, and catenae compiled on lhe basis of scholia (i). His inilial chap-
lei, Commenl eciiie lhisloiie des chanes, How lo Wiile lhe Hisloiy of
catenae (r,8), is mosl helpful. Te aulhoi ieliaces bolh lhe woik of ancienl
calenisls fiom Piocopius lo lhe 8lh cenluiy, as well as lhe pasl cenluiy
of ieseaich by modein expeils. If some books of lhe o1 did nol enlei lhe
piogiamme of ancienl calenisls il was because appiopiiale Commenlaiies
Foi lhe Hebiew Bible lo lhe Sepluaginl ,8r
oi scholia weie lacking, as was lhe case foi hisloiical books afei Esdias, oi
foi Wisdom and Siiach; lhe same counls foi lhe Gospel of Maik in lhe 1.
Foi a full and iecenl hisloiical suivey of paliislic-exegelical catenae, see
Ulhemann (r,,o).
Biviiocvnvnr
Bellel, P., Cadenas exegelicas: EncBib i (r,o): roio.
Caubel Iluibe, F. J., Una cadena paliislica, conseivada en aiabe, del Evangelio de
San Maleo (Vat. arab. ,i): EstB i (r,o,): r,,r = StT i,,,. Valican,
r,,o.
. La cadena coplo-aiabe de los Evangelios y Seveio de Anlioquia. Pages iri
in Hom. a j. Prado. Ediled by L. Alvaiez Veides, el al. Madiid, r,,,.
Ciamei, J. A., Catenae Graecorum Patrum in 1 (Oxfoid r8,r8): Repiinl 8 vols.
Hildesheim: Olms, r,o,.
Devieesse, R., Anciens commenlaleuis giecs de lOclaleuque: RB (r,,): roo
,r, , (r,o): iorio, o8.
. Les anciens commentateurs grecs de lGctateuque et des Rois (Fiagmenls liies de
Chanes). Valican: Biblioleca Aposlolica Valicana, r,,,.
Dulaey, M., Oecumenius: DSp rr (r,8i): o8r8i.
Gehin, P., Evagre le Pontique. Scholies a lEcclesiaste SC ,,. Paiis, r,,.
Meicali, G., la ricerca dei nomi degli altri traduttori nelle omilie sui Salmi di
S. Giovanni Crisostomo e variazioni su alcune catene del Salteri, Tesli e Sludi.
Valican, Biblioleca Aposlolica Valicana, r,,i.
Muhlenbeig, E., Floiilegien.I. Giiechische Floiilegien: TRE rr (r,8): ir,ir,.
. Kalenen: TRE r8 (r,8,): rir.
Pelil, F., Quaestiones in Genesim et in Exodum. Fiagmenla giaeca (Les Oeuvies de
Philon dAlexandiie) Paiis, r,,8 (ro: Les chanes exegeliques, elc.).
Reuss, J., Die Evangelienkalenen in Cod. Aichivio di S. Pielio gi. B ,,: Bib ,
(r,,): io,ro.
. Ein unbekannlei Kommenlai zum r. Kapilel des Lukasevangeliums: Bib ,8
(r,,,): iio.
Richaid, M., Quelques manusciils peu connus des chanes exegeliques el des com-
menlaiies giecs sui le Psauliei: BIIRHT (r,,): 8,roo.
. Les piemieies chanes sui le Psaumes: BIIRHT , (r,,,, publ. r,,o): 8,,8.
Sloane, C. OC., Calenae, Biblical: New Cath Enc (r,o,): io.
Slieinon, D., Nicelas d Heiaclea: DSp rr (r,8i): ir,ir.
Ulhemann, K.-H., Was veiialen Kalenen ubei die Exegese ihiei Zeil: Ein Beiliag
zui Geschichle dei Exegese in Byzanz: G. Schllgen und C. Schellen, eds.,
Stimuli. Fs. E. Dassmann, i8i,o. jC i. MunsleilW., r,,o.
CatenaeChains of Biblical Inleipielalion ,8r
,8i Ten Sixlh- lo Eighlh-Cenluiy Gieek Chiislian Lileialuie
SUvviimi1.vv Biviiouv.vuv
C.1i.i
Die alteren griechischen Katenen zum Buch Hiob. Heiausgegeben von G. Scheuei-
mann und D. Hagedoin, I. Einleilung, Piologe und Epiloge, Fiagmennle zu
Hiob r,r8,ii (PTS, o), ,, pp. Beilin New Yoik: De Giuylei, r,,.
Beilini, U. La calena gieca in Giobbe. Bib (r,i): ri,i.
Cadiou, R. Commentaires inedits des psaumes. Etudes sur les textes dGrigne contenus
dans le manuscrit Vindobonensis 8. Paiis, r,o.
Caubel Iluibe, F. J. La cadena patristica del Evangelio de S. Mateo en el Codice
Vaticano arabe ,,:. Diss., Rome: Ponl. Com. Bibl., r,o.
. La cadena aiabe del Evangelio de San Maleo. I. Texlo. II. Veision. StT (r,,o).
La chane sur la GenPse. Edition integrale. II. Chapitres , B rr. Texle elabli pai F. Pelil
(Tiadilio exegelica giaeca, i), i, pp. Louvain: Peeleis, r,,.
Cuili, C. Due articoli eusebiani, Noto: Jonica, r,,r.
. Il valoie dei codici Ambiosiano F. rio sup. e Palmos ir, pei la iicosliuzione
della calena paleslinense au Salmi. RSLR ro (r,,): ,i.
. Tie fiammenli esegelici su Ps. ri nei mss. pozioii della calena paleslinese. In
nnuario scolastico del novantennio, r8,,r,8,, ediled by Salvaloie Mailoiana.
Nolo (piov. di Siiacusa), ,r,,. Liceo-Ginnasio Slalale A. di Rudini, r,88.
. Ancoia sulla lecnica di abbieviazione del compilaloie della Calena paleslinese.
In Eusebiana I. Commentario in Psalmos, :e ed. riveduta o accresiuta. Saggi o
testi class. crist. o mediev. No r, i,,r. Calania Cenlio di sludi sullanlico ciis-
lianesimo, r,8,.
. La liadizione calenaiia e il iicupeio dei commenli gieci alla Bibbia. Validila
e limili. In Eusebiana I. Commentario in Psalmos, :e ed. riveduta o accresiuta.
Saggi o testi class. crist. o mediev. No r, i,8i. Calania Cenlio di sludi
sullanlico ciislianesimo, r,8,.
. La calena paleslinese sui Salmi giaduali. Paideia , (r,,o): ,ror.
. Ancoia sulla lecnica di abbieviazione del compilaloie della Calena paleslinese.
In Studi G. Monaco. I, ,,,r,. Paleimo, r,,r.
De Gioole, M. Die aus dem Kommenlai des Oecumenius zui
Apokalypse. SE i (r,,r): ro,r,.
. Die handschiifliche beiliefeiung des cumenius-Kommenlais zui
Apokalypse. SE , (r,,,): ,i,.
. Die Scholien aus dem cumenius-Kommenlais zui Apokalypse. SE , (r,,,):
r.
Dekkeis, E. Les Peies giecs el oiienlaux dans les oiileges paliisliques lalins.
In Philohistr, ediled by A. Schoois and P. Van Deun, ,o,,o. Oi.Lov.An. oo.
Louvain: Peeleis, r,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,8
Devieesse, R. La chane sui les psaumes de Daniele Baibaio. RB (r,i): o,8rl
8r,ir.
. Ail. Chanes exegeliques giecques. DBS r (r,i8): ro8i.
. Les anciens commenlaleuis giecs des psaumes. StT io (r,,o).
Doiival, G. Lappoil des chanes exegeliques giecques a une ieedilion des Hexaples
dOiigene (a piopos du psaume rr8). RHT (r,,): ,,.
. Oiigene dans les chanes sui les psaumes. Deux seiies inediles de fiagmenls.
Grigeniana (r,,,) Quaderni di Vetera Christianorum r:.
. Alhanase ou Pseudo-Alhanase: RSLR ro (r,8o): 8o8,.
. Apeiu sui lhisloiie des chanes exegeliques giecques sui le psauliei (V
e
XIV
e

siecles). StPatr r, (r,8): r,o.
. Des commenlaiies de lEciiluie aux chanes. In Le monde grec ancien et
la Bible. Bible de tous les temps I, ediled by C. L. Mondeseil, or8o. Paiis:
Beauchesne, r,8.
. Nouveaux fiagmenls giecs de Seveie dAnlioche. In ANTION. FG
M. Geerard, rorir. Biussel, r,8.
. La ieconslilulion du commenlaiie sui les psaumes dEusebe de Cesaiee gice
aux chanes exegeliques giecques, en pailiculiei la chane de Nicelas. StPatr r,
(r,8): ro,,,.
. Le posleiile lilleiaiie des chanes exegeliques giecques. REB (r,8,):
io,io.
. Les chanes exegeliques giecques sui les psaumes. Conliibulion a lelude dune
foime lilleiaiie r. In SSL ,,, r,8o.
. Les chanes exegetiques grecques sur les Psaumes. contribution a letude dune
forme litteraire. Vol. : jSpic ,,], 8 pp. Louvain: Peeleis, r,8,.
. Un aslie se leveia de Jacob. Linleipielalion ancienne de Nombies i, r,. SE
r (r,,o): i,,,i.
Ehleis, B. Eine Kalene zum Johannes-Evangelium in Moskau, auf dem Alhos
(Dionysiu), in Alhen u. in Oxfoid. NTT (r,o,): ,or.
Faulhabei, M. Die Piophelen-Calenen nach im. Hs. GG ro (r8,,): 8,,8.
. Hesychii Hierosolymitani Interpretatio Isaiae Prophetae nunc primum in lucem
edita, prolegomenis, commentario critico, indice adaucta. Fieibuig i. Bi., r,oo.
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. Hohelied-, Pioveibien- u. Piedigei-Calenen. TSLG (r,oi).
. Die Katenenhss. der span. Bibliotheken. BZ r, r,o.
. Kalenen u. Kalenfoischung. ByZ r8 (r,o,): 8,,.
Floiilegia biblica afiicana saec. V. Pseudo-Vigilii Tapensis Gpus Contra
Varimadum. In CCLat ,o. Ediled by B. Schwank. Tuinhoul: Biepols, r,or.
Geeiaid, M. Concilia Calenae. In CPG IV, r,8o.
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Gieenlee, J. H. Te Calena of Codex Zacynlhius. Bib o (r,,,): ,,iroor.
Hagedoin, D. Dei Hiobkommenlai des Aiianeis Julian. PTS r (r,,).
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Hiob. PTS i (r,8).
Hail, M. La chane paleslinienne sui le psaume rr8. SC r8,.r,o (r,,i).
Hail, M., and G. Doiival. La chane paleslinienne sui le Ps rr8 (Oiigene, Eusebe,
Didyme, Apollinaiie, Alhanase, Teodoiel). Tome I: Inlio., lexle giec ciilique
el liaduclion. Tome II. Calalogue des fiagmenls, noles el indices. In SC. Paiis:
Ceif., r,,i.
Heiniici, G. Des Pelius v. Laodicea Eikliung des Mallhusevangelium zum eislen
Male hg. u. unleis. In Beitr. zur Gesch. u. Erklarung des 1 ,. Leipzig, r,o8.
Heillingei, A. Dei Codex Cusanus r8 die Voilagehandschiif dei Coideiius-
Kalene zum Johannesevangelium. Bib i (r,or): ,.
Hoppmann, O. Die Calene des Valicanus gi. r8oi zu den Pioveibien analysieil. In
Catenenstudien :. Leipzig, r,ri.
Iiigoin, J. Le Livie de Job commenle. In propos du ms. Venise, Bibl. Marciana,
Marc. gr. ,,8 (,,o), observations sur la disposition du texte dans les mss grecs
de la Bible pourvus de chanes exegetiques, oo,r. Paiis: Ed. du Ceicle de la
Libiaiiie-Piomodis, r,,o.
Jenkins, C. Te Oiigen Cilalions in Ciameis Calena on r Coiinlhians. jTS o
(r,o,): rrro.
. Oiigen on r Coiinlhians. jTS , (r,o8): ir,.
Kaio, G., and H. Lielzmann. Catenarum Graecarum Catalogus. NGVG. PH, r,oi.
Keilsch, M. Das Kalenenfiagmenl des Nicelas zu Ijob r:ir und seine Dublelle
bei Chiysoslomos. Ad eos qui magni aeslumanl opes (PG o,,oB,,D).
nfange der Teologie.
Kussl, R. Die Melamoiphosen des Lukios von Paliai : Unleisuchungen zu Phol.
Bibl. ri,. RhM r (r,,o): ,,88.
Labale, A. Nuovi codici della calena sullEcclesiasle di Policionio. ug r8 (r,,8):
,,r,.
. La calena sullEcclesiasle del Cod. Baib. Gi. 88. ug r, (r,,,): ,.
. Nuove calene esegeliche sullEcclesiasle ANTION F.M. Geeiaid,
iro. Biussel, r,8.
. Sulla Calena allEcclesiasle di Policionio. In Studia patristica r8.:. Critica,
Classica, scetica, Liturgica. Papers of the ,th international Conference on
patristic studies, Gxford r,8,, ir,. Kalamazoo, Mich.: Cisleician Publica-
lions, r,8,.
Lang, O. Die Calene des Valicanus gi. ,oi zum eislen Koiinlheibiief analysieil. In
Catenenstud. r. Leipzig, r,o,.
Leanza, S. Pioblemi di ecdolica calenaiia. In Methodologie della ricerca sulla tarda
Foi lhe Hebiew Bible lo lhe Sepluaginl ,8,
antichita. tti del primo convergo dellssociazione di tardoantichi, i,oo.
Ediled by A. Gaizya. Napoli: dAuiia, r,,.
. La calena allEcclesiasle di Piocopio di Gaza del Cod. Maic. Gi. ii. TU ri
(r,,,): i,88,.
. Le calene esegeliche sullEcclesiasle. ug r, (r,,,): ,,,i.
. Eccl. ri:r,. Linleipielazione escalologica dei Padii e degli esegeli medievali.
ug r8 (r,,8): r,rio,.
. Piocopii Gazaei Calena in Ecclesiaslen necnon Pseudochiysoslomi
Commenlaiius in eundem Ecclesiaslen. In CChr. SG ,, r,,8.
. Lalleggiamenlo della pij anlica esegesi ciisliana dinanzi allepicuieismo ed
edonismo di Qohelel. Grph (r,8i): ,,o.
. Un nuovo leslimone della Calena sullEcclesiasle di Piocopio di Gaza, il Cod.
Vindob. Teol. Gi. r,. In CCSG , Suppl., r,8.
. I condizionamenli dellesegesi paliislica. Riccerche Storico-bibliche i (r,,o):
i,,.
. Uno scoliasle del V secolo: Eslichio di Geiusalemme. SE 8 (r,,r): ,r,.
. Lesegesi paliislica di Qohelel; da Melilone di Saidi alle compilazioni calenaiie.
In Letture christiane dei Libri Sap, vol. ,, ediled by F. Bolgiani, i,,o. Sl. Eph.
Aug. Rome: Auguslinianum, r,,i.
. Lesegesi del Levitico nella liadizione calenaiia. SE r (r,,o): irri,.
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i,o.
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Hermann Usener. FieibuiglLeipziglTubingen, r8,,.
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(r8,8): ,8oo.
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Psalmos IL. CCSG o (r,8o).
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Exegese und ihre Hermeneutik in ntike und Christentum. Feslschiif fui Einsl
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Aschendoische Veilagsbuchahndlung, r,,o.
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lEpilie de Jacques. In Patrologia Grientalis. Tome ,,Fasicule rNo r,,.
Tuinhoul, r,8,.
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Eplies Calholiques. In Recherches et tradition. Melanges patristiques oerts a
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,. Paiis: Beauchesne, r,,i.
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NT r8 (r,r): ,.
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(r,oo).
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gesammelt und hrg. von j. Reuss (TU 8,). Beilin: Akademie, r,oo.
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. Les cilalions de Teodoiel conseivees dans la chane de Nicelas sui lEvangile
selon sainl Luc. RB (r,): 88,o.
. Quelques manusciils peu connus des chanes exegeliques el des commenlaiies
giecs sui le Psauliei. BIIRMT (r,,): 8,roo.
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. Les fiagmenls du commenlaiie de S. Hippolyle sui les Pioveibes de Salomon.
Museon ,8l,,l8o (r,o,loolo,): i,,,olor,li,o.
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(r,oo): o,8.
. Une nouvelle pieuve de linuence lilleiaiie dEusebe de Cesaiee sui Alhanase:
linleipielalion des psaumes. RSR ,o (r,o8): 8,.
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Sickenbeigei, J. Tilus v. Boslia. Slud. zu dessen Lukashomilien. TU irlr (r,or).
. Die Lukaskalene des Nikelas v. Heiakleia unleis. TU iil (r,oi).
Sloane, C. OC. Calenae, Biblical. In New Cath. Enc., vol. , io. New Yoik, r,o,.
Slaab, K. Die giiech. Kalenenkomm. zu den kalh. Biiefen. Bib , (r,i): i,o,.
. Die Pauluskatenen nach den hs. Quellen unters. Rome, r,io.
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(r,,o): r,8.
. Chanes exegeliques des Eplies Calholiques. Inlioduclion (aimen.). Pazm
riolrirlrii (r,oilolo): oo,i; ri,olrr8; roro8lr,r,8.
Vian, G. M. I codici valicani del Commenlo ai Salmi di Alanasio. VetChr r
(r,,o): rr,i8.
. Tesli inedili dal commenlo ai salmi di Alanasio. SEug r (r,,8).
. Ancoia sullanlologia esegelica ai Salmi del Laudiano gieco i. SE 8 (r,,r):
,8,,,.
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(r,,r): ,ri.
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(CPG C roo). Byz ,, (r,8,): iooo.
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nellomilelica bizanlina e nelle Calene evangeliche. Lat (r,o8): riri.
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CatenaeChains of Biblical Inleipielalion ,8,
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl ,8,
CHAPTER ELEVEN
FOURTH- AND FIFTH-CENTURY
LATIN CHRISTIAN LITERATURE
co1i1s
I. Inlioduclion 991
II. Laclanlius 993
III. Te Aiian Ciisis in lhe Wesl 997
i Hilaiy of Poilieis 997 v Maiius Vicloiinus 1014
ii Ulla 1011 vi Polamius of Lisbon 1016
iii Lucifei of Cagliaii 1012 vii Giegoiy of Elviia 1017
iv Zeno of Veiona 1013
IV. Lalin Chiislian Poeliy 1019
i Juvencus 1019 v Sedulius 1027
ii Pioba 1021 vi Claudius Maiius Vicloiius 1029
iii Piudenlius 1023 vii Diaconlius 1030
iv Cypiian lhe Poel 1023
V. Foilunalianus of Aquileia 1033
VI. Philaslei of Biescia 1037
VII. Gaudenlius of Biescia 1039
VIII. Pacian of Baicelona 1041
IX. Piiscillian of Avila 1043
X. Ambiose of Milan 1043
XI. Ambiosiaslei 1081
XII. Chiomalius of Aquileia 1088
XIII. Jeiome 1094
by Pieiie Jay
,8,
,,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XIV. Runus of Aquileia 1134
XV. Oplalus of Milevis 1137
XVI. Tyconius 1139
XVII. Augusline of Hippo 1149
Augusline: Te Heimeneulics of Conveision (by Pamela Biighl) 1219
XVIII. Pelagius 1234
XIX. Paulinus of Nola 1241
XX. Euliopius 1243
XXI. Evodius of Uzalis 1247
XXII. Maximus of Tuiin 1248
XXIII. Quodvulldeus 1231
XXIV. Julian of Eclanum 1233
XXV. Gpus imperfectum in Matthaeum 1238
XXVI. Pelei of Ravenna, Chiysologus 1261
XXVII. John Cassian 1272
XXVIII. Apponius 1278
XXIX. Piospei of Aquilaine 1281
XXX. Valeiian of Cimelium 1282
XXXI. Eucheiius of Lyon 1283
XXXII. Salonius of Geneva 1283
XXXIII. Ainobius lhe Youngei 1286
XXXIV. Leo I, lhe Gieal 1287
XXXV. Fauslus of Riez 1290
XXXVI. Paliick and Eaily Iiish Lileialuie 1292
i Paliicius (Paliick) 1292
ii Lalhcen 1293
iii Te Iiish Augusline 1294
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,r
I
I NTRODUCTION
Te lasl peiiod duiing which impeiial inslilulions oblained in lhe Wesl
againsl lhe Baibaiian invasions fiom wilhoul and lhe disinlegialion fiom
wilhin was lhe lime when lhe Chiislian inleipielalion of lhe Bible ieached
a culminalion in ils conliibulion lo Lalin lileialuie and Lalin lhoughl. Te
global amounl of lhal lileiaiy legacy suipasses all olhei bodies of homo-
geneous wiilings of Lale Anliquily in lhe weslein pail of lhe Empiie. Te
polemical ieaclion againsl Aiianism was of scanl signicance, (being in
essence a Gieek dispule); wheieas lhe lileiaiy oiiginalily of lhe Lalin ap-
pioach lo sciipluie lended lo expiess ilself in anolhei modea poelic one.
Viigil was ubiquilous in lhe invenliveness of Chiislian Lalin poels, of which
foi ovei a cenluiy each geneialion in lhe chuich would pioduce a fiesh
iepiesenlalive.
A lofy summil of high culluie, paiadoxically, Ambiose of Milan was
gifed wilh lhe common louch in his pasloial composilion of biblical homi-
lies. He dominaled lhe second half of lhe cenluiy piepaiing lhe way foi lhe
piodigious peifoimance of Augusline of Hippo as an inleipielei of sciipluie.
In Auguslines paiadigmalic case all lhe challenges lo be faced by lhe Lalin
exegesis of lhe Bible came decisively lo lhe foie. Tal exegesis had lo fiee
ilself fiom lhe golden chains of classical lalinily, in oidei lo discovei lhe
hidden lieasuies of sciipluie buiied undei pooi old lianslalions of lhe ixx.
Il also had lo infuse inlo biblical inleipielalions a liuly Lalin self-awaieness,
oiiginally iooled in a psychological and social appiehension of lhe self in ils
conciele iealily. Hilaiy of Poilieis, a geneialion befoie Augusline, inlioduced
his De trinitate by slaling in a peisonal oulline of his innei jouiney his new
idenlily as a believei. Augusline spenl ovei a decade sliuggling wilh lhe iules
and melhods of exegesis, unlil he found in wiiling De Genesi ad litteram a
heimeneulic lling his peisonal iequiiemenls. Soon afei his ieluin lo Afiica
an unexpecled encounlei wilh a moie ancienl and genuinely Afiican foim of
biblical inleipielalion in lhe woik of Tyconius had imposed on him a huidle
which he could nol leap al once duiing his long appienliceship as a biblical
inleipielei. Having ieached a maluie expeilise in his pasloial handling of
sciipluie, anolhei unexpecled huidle he ieluclanlly faced was lhe scienlic
pioduclion of Jeiome. His oldei conlempoiaiy had a solid iepulalion as an
ascelic and a leained exegele, bul lhe pasloi Augusline was unwilling lo give
up lhe Old Lalin lexl of lhe Bible familiai lo his paiishioneis, and he iefused
,,i Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
lo dismiss lhe inspiied veision of lhe ixx, as Jeiomes diiecl lianslalion of
lhe oiiginal Hebiew inlo Lalin iequiied.
Nol only did Augusline expeiience culluial shifs of a piimoidial impoi-
lance in lhe lileial ieceplion of sacied sciipluie bul he achieved a unique
osmosis belween lhe biblical message and his Ciceionian educalion. He
lianscended his own classical backgiound wilh a ciealive fieedom which
vibialed in his exegelical piose and kepl him close lo lhe essenlial liulh of
sciipluie despile his piopensily lo polemical excesses.
Afei Augusline, Weslein heimeneulics would in laige pail iemain
Auguslinian. Nol suipiisingly, lhe hisloiy of paliislic exegesis duiing lhe
fh cenluiy would close wilh lhe biillianl peifoimance of lhe so-called
Iiish Augusline, jusl as lhe lwenlielh cenluiy ended wilh a confeience
held al lhe Auguslinianum, lhe Paliislic Inslilule of Rome and focussing on
lhe exegesis of lhe Lalin Falheis fiom lhe oiigins unlil Giegoiy lhe Gieal:
lhe piimacy of Auguslines undeislanding of lhe Bible seems lo have pul an
indelible maik on Weslein Chiislianily.
S1cuirs
Auguslinianum, Lesegesi dei Padri latini dalle origini a Gregorio Magno.
XXVIII Inconlio di Sludiosi dellAnlichila Ciisliana, May o8. Rome r,,,.
Dolbeau, F., Decouveiles iecenles doeuvies lalines inconnues (n III
e
debul VIII
e

s.): Memorial Dom Eligius Dekkers, GSB = Sacris Erudiri XXXVIII (r,,8
r,,,), Leuven, rori.
Ennabli, L., Carthage. une metropole chretienne du IV
e
a la n du VII
e
sicle. Paiis
CNRS Edilions, r,,,.
Heizog, R., ed., Restauration und Erneuerung. Die lateinische Literatur von :8,
bis ,,, n. Chr. (Handb. dei lal. Lil. dei Anlike, ,) Munich r,o, = Fiench
ed. Restauration et renouveau. La lilleialuie laline de i8 a , apies J.-C.
(Nouvelle hisloiie de la lilleialuie laline, ,) Tuinhoul r,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,
I I
LACTANTI US ( CA. i,o-i,)
Boin in Afiica, a sludenl of lhe iheloi Ainobius befoie leaching iheloiics
himself, L. Caelius Fiimianus Laclanlius iesponded lo a call of Empeioi
Dioclelian belween i,o and oo c.i. lo slail a caieei as a piofessoi of Lalin
al lhe couil of Nicomedia. Te young Conslanline was piobably one of his
pupils. In Febiuaiy o, he wilnessed lhe oulbieak of lhe peiseculion. Nol
yel a Chiislian himself, he look a leave fiom his leaching posilion wilh lhe
puipose of wiiling in defense of lhe peiseculed ieligion. His piecaiious
slalus did nol hindei him fiom publishing a isl ciyplo-Chiislian essay, De
opicio dei, Gn Gods Vork of Creation, in olo, and a ciyplo-Chiislian
poem De ave Phoenice, Gn the Bird Phoenix (olo). A majoi apology, Divine
Instructions, followed belween o and rr. Afei lhe vicloiy of Licinius
ovei Maximinus Daia, and lhe edicl of loleiance signed by Licinius and
Conslanline in Milan, Laclanlius pioduced soon afei r lhe vehemenl De
mortibus persecutorum, Gn the Death of Persecutors, which he wiole in Tiiei,
wheie Conslanline had appoinled him as leachei of his son Ciispus. In his
iegained academic posilion, Laclanlius slill published, afei r,, an essay
De ira dei, Gn the Vrath of God, and an Epitome, oi summaiy, of his Divine
Instructions, iewoiked and piovided wilh dedicaloiy lelleis lo Conslanline.
Dealh inleiiupled his labouis in i,.
Laclanlius is acknowledged foi his innovalive Chiislian ieliieving of
classical aulhois, lhe foiemosl being Ciceio. He conceived his apologelic
consliucl as based on lhe haimony belween biblical leachings and Roman
values, belween liue ieligion and wisdom, in bolh cases iesulling fiom divine
ievelalion. Te seven Books of Institutiones oei a melhodical calechesis
foi lhe jouiney fiom false ieligion (Book r) lo liue wisdom and ieligion
(Book ), juslice (Book ,), liue veneialion of God (Book o), and lhe happy
life, de vita beata (Book ,). His iepiesenlalion of God as pater et dominus
exliapolales lhe liadilional Roman nolion of lhe pater familias. His defense
of Gods wialh iesponds lo lhe pagan accusalion againsl Chiislians as
iesponsible foi public calamilies.
His use of lhe Bible is limiled lo quolalions (Monal counls ,i) as pioofs
of his apologelic views. Mosl of lhe quolalions aie laken lileially, some enlail-
ing lypological oi even allegoiical suggeslions in confoimily wilh liadilion
(Monal I, ri8). Te biblical quolalions of Lacalanlius illusliale his access
lo Velus Lalina liadilions.
As a woik addiessed lo a non-Chiislian ieadeiship, lhe Institutiones
,, Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
iepiesenl lhe isl apologelic summa of Chiislian lhoughl wiillen in Lalin.
Te lille of lhe woik is boiiowed fiom Quinlillians Institutio oratoria and
fiom lhe Institutiones iuris civilis, belonging lo lhe leaching of juiispiudence.
Te aulhoi omils iefeiences lo sciipluie, unlil Book pioduces lhe pioofs of
Tiue Wisdom and Religion, wilh a sel of piophelic testimonia consisling in
,, quolalions and al leasl oo passages of sciipluie alluded lo seveial limes
(Gn i:, alone alliacling , such allusions). Recenl ieseaich has eslablished
lhal Laclanlius used a colleclion of testimonia found in lhe Dialogue of jason
and Papiscus, a losl woik of Aiislon of Pella (second cenluiy), lhe same col-
leclion on which Cypiian depended in his Liber testimoniorum (Monal, I,
i,ii,). In olhei woids, Laclanliuss closeness lo Cypiian, noled by many
ciilics, is only indiiecl, lhe woik of bolh aulhois deiiving fiom lhe same
souice of testimonia, Aiislons colleclion, lianslaled fiom Gieek inlo Lalin
al a veiy eaily dale.
Bolh in De ira and in De mortibus, Laclanlius kepl a line of piudenl
discielion in quoling sciipluie, his biblical iefeiences being sliiclly ieduced
lo scanl allusions. Howevei such allusions, specially lo lhe Books of lhe
Maccabees in De mortibus, aie veiy signicanl (Rouge). Afei Iienaeus,
Laclanlius is lhe mosl explicil advocale of millenaiism in lhe Wesl.
Eui1ios
Blakeney, E. H., Lactantius. Epitome of the Divine Institutes. London r,,o.
Biandl, S.: CSEL r,, i, (r8,or8,,).
Cieed, J. L., Lactantius. De mortibus persecutorum. Oxfoid r,8.
Heck, E. and A. Wlosok, Epitome divinarum institutionum. Slullgail r,,.
Ingiemeau, C.: SC i8, (r,8i), La Colre de Dieu.
Monal, P.: SC io, io,, io, ,, ,, (r,,,i), Lactantius. Institutions
divines.
Moieau, J.: SC , (r,,), De la Mort des persecuteurs.
Peiiin, M.: SC , (r,8,), Epitome des institutions divines.
. SC ir, ir (r,,), LGuvrage du Dieu createur.
Tvnsin1ios
English
Blakeney: above.
Cieed: above.
McDonald, M. F., Lactantius. The Divine Institutes Books r,. FaCh ,
(r,o).
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,,
. Lactantius. Te Minor Vorks. FaCh , (r,o,).
French
(see SC edilions above).
German
Kiaf, H., and A. Wlosok, Texte zur Forschung. Daimsladl r,,,, lh ed.
r,8.
S1cuirs
Bendei, A. Die naturliche Gotteserkenntnis bei Laktanz und seinen apologetischen
Vorgangern. EuiHS r,,io. Bein: P. Lang, r,8.
Doignon, J. La scene evangelique du bapleme de Jesus commenlee pai Laclance
(Divinae insliluliones :r,) el Hilaiie de Poilieis (In Mallhaeum i:,o). In
Epektasis. Melanges patristiques oerts au Cardinal jean Danielou, ediled by
J. Fonlaine, el al., o,. Paiis: Beauchesne, r,,i.
Diapei, J. Laclanlius and lhe Jesus liadilion in lhe Didache. jTS o (r,8,):
rriro.
Fischei, J. Die Einheil dei beiden Teslamenle bei Laklanz, Vikloiin von Pellau und
deien Quellen. MTZ r, (r,,o): ,oror.
Hallman, J. M. Te mulabilily of God: Teilullian lo Laclanlius. TS i (r,8r):
,,.
Hoppenbiouweis, H. A. M. Recherches sur la terminologie du martyre de Tertullien a
Lactance. Lalinilas Chiislianoium Piimaeva r,. Dekkei & van de Vegl, r,or.
Ingiemeau, C. Laclance el le sacie; lHisloiie Sainle iaconlee aux paens pai les
paens. BGB (r,8,) ,,.
Koelling, B. Endzeilpiognosen zwischen Laclanlius und Auguslinus (de Dan ri:,;
i Tess i:8). Hj ,, (r,,8): ri,,.
Loi, V. Pei la sloiia del vocabulo saciamenlum: saciamenlum in Lallanzio. VigChr
r8 (r,oo): 8,ro,.
. Ciislologia e soleiiologia nella dolliina di Lallanzio. RSLR (r,o8): i,8,.
. Lattanzio nella storia del linguaggio e del pensiero theologico pre-Niceno. Zuiich
r,,o.
. Linleipielazione giuiidica del Testamentum divino nella sloiia della salvezza
(Dalla Vetus Latina a Lallanzio). ug ro (r,,o): r,i.
Mallioli, U. Linnocentia in Lallanzio: basi classiche e bibliche. In Tradizione
dellantico nelle arti dGccidente. Studi in memoria di M. Bellincioni Scarpat.
Rome: Bulzoni, r,,o.
McGuckin, P. Te Chiislology of Laclanlius: StPatr r,, i (r,8i) 8rio.
. Te non-Cypiianic Sciipluie lexls in Laclanlius Divine Institutions. VigChr o
(r,8i): r,o.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,, Laclanlius ,,,
,,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
. Spiiil Chiislology; Laclanlius and his souices. Heyj i (r,8): rr8.
. Laclanlius as lheologian; an angelic Chiislology on lhe eve of Nicaea. RSLR ii
(r,8o): ,i,,.
Monal, P. Lactance et lEcriture. Diss., Soibonne, r,,,.
. Elude sui le lexle des cilalions bibliques dans les Institutions divines: la place de
Laclance paimi les lemoins des Vieilles Lalines. REug i8 (r,8i): r,i.
. Lactance et la Bible, une propedeutique latine a la lecture de la Bible dans
lGccident constantinien. i vols. Paiis, r,8i.
Nicholson, O. Flighl fiom peiseculion as imilalion of Chiisl; Laclanlius Divine
Inslilules IV, r8:ri. jTS o (r,8,): 8o,.
Nulzel, J. M. Zum Schicksal dei eschalologischen Piophelen. BZ io (r,,o): ,,,.
Ogilvie, R. M., Te Library of Lactantius. Oxfoid r,,8.
Peiiin, M. Lhomme antique et chretien, lanthropologie de Lactance :,o,:,.
Teologie hisloiique ,,. Paiis: Beauchesne, r,8r. (see E. Heck, Gnomon ,,,
r,8,, ,iio).
. Quelques obseivalions sui la conceplion de la moil el de leschalologie chez
Laclance (i,oi, apies J.C.). BBudP rii (r,8,).
Roncoioni, A. Sul De passione domini pseudolallanziano. VigChr i, (r,,,):
io8ir.
Rouge, J. Le de mortibus persecutorum, ,e livie des Macchabees. StPatr ri (r,,,):
r,.
Seng, H. Apk rr:rr im Zusammenhang dei Johannesapokalypse: Aufschluss aus
Laclanlius und Hippolylos. VetChr i, (r,,o): rrrir.
Siniscalco, P. Eimele Tiismegislo, piofela pagano della iivelazione ciisliana. La
foiluna di un passo eimelico (Asclepius 8) nellinleipielazione di sciilloii ciis-
liani. ST, ScMor ror (r,oos): 8rro.
Walla, M. Der Vogel Phoenix in der antiken Literatur und der Dichtung des Laktanz.
Diss., Vienna, r,o,.
Wlosok, A. Laktanz und die philosophische Gnosis. Untersuchungen zu Geschichte und
Terminologie der gnostischen Erlosungsvorstellung. AbhHeidelbeig i, r,oo.
. Nichlcypiianische Bibelzilale bei Laklanz. StPatr (r,or): i,o.
Foi lhe Hebiew Bible lo lhe Sepluaginl ,,,
I I I
THE ARIAN CRI SI S I N THE WEST
When Weslein bishops became awaie of Aiianism as a diiecl lhieal lo lheii
pasloial slialegies, Aiius was alieady dead (in o), his heiesy having been
foimally condemned al lhe Council of Nicaea i, by lhe highesl aulhoiilies
of Chuich and Slale undei Conslanlines iuling. Teiefoie lhe whole expan-
sion of Aiian ideas in lhe Lalin Wesl appeais like a side eecl of lhe moie
agilaled debale which lhese same ideas occasioned in lhe Gieek-speaking
chuiches of lhe Easl. Neveilheless lhe so-called Aiian ciisis piofoundly
modied lhe culluial and inlelleclual slalus of Weslein chuich leadeis, nol
lhe leasl by imposing on some of lhem foiced peiiods of iesidence among
lheii Gieek fellow bishops.
Beyond seclaiian inghling, a man like Hilaiy of Poilieis used his exile
in Phiygia foi leaining Gieek, and so acquiiing a isl hand knowledge of
Oiigen of Alexandiias exegelical legacy. On lhe linguislic boideiline belween
Lalinophone and Hellenophone aieas, foi inslance in Illyiicum, Aiian doc-
liine could easily shif fiom Easlein polemics inlo Weslein pieaching, as il
is exemplied in lhe amazing Gpus imperfectum in Matthaeum. Populalion
changes, due lo mililaiy opeialions and massive migialions, played an
impoilanl iole in lhe fosleiing of Weslein Aiianism. Golhic and Vandal
kindoms a imed lheii peculiai foim of Chiislianily deep inlo lhe fh
cenluiy.
S1cuirs
Elaix, R., Seimons aiiens inedils: Rechug io (r,,i) r,,.
Giyson, R., Les seimons aiiens du Codex latinus monacensis oi,. Elude ciilique:
REug , (r,,) ,8.
i. Hii.vv oi Poi1iivs (u. o,)
Shoilly afei lhe Council of Milan in ,,, which saw lhe Weslein bishops
willing lo condemn Alhanasius of Alexandiia on lhe iequesl of Empeioi
Conslanlius, a synod was held in Bezieis on lhe inilialive of Saluininus
of Ailes and olhei bishops wilh whom Bishop Hilaiy of Poileis had bio-
ken communion afei lhe Milanese galheiing. Togelhei wilh Rodanius of
Toulouse, Hilaiy was exiled lo Phiygia. Teie he compleled an impoilanl
,,8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
aspecl of his lheological educalion: he had nevei heaid anylhing aboul lhe
Nicene Cieed unlil lhe days pieceding his depailuie lo lhe Easl, lhough he
had alieady been consecialed as bishop foi piobably six yeais. In Phyigia, he
was welcomed inlo lhe lively gioup of modeiale pio-Nicene bishops called
Homoiousians, because lhey suppoiled homoiousios ovei homoousios when
dening lhe ielalion of lhe Son lo lhe Falhei in divine Tiinily. He joined wilh
lhem in liavelling lo Seleucia in ,, foi lhe council which was supposed lo
maik lhe end of lhe Aiian ciisis, a council which was convened simullane-
ouly wilh anolhei council of Weslein bishops held al Rimini in noilhein
Ilaly. Evenlually, lhe peace plan failed. In Conslanlinople, neai lhe end of
,,, when bishops fiom Easl and Wesl conveiged on lhe empeiois couil,
Hilaiy was among lhose ieady foi a public confionlalion wilh Saluininus
of Ailes. Te impeiial o cials found il moie slialegic lo send him back lo
Gaul, wheie he ieceived a heios welcome and secuied lhe full liiumph of
anli-Aiian oilhodoxy. Accoiding lo Jeiome he died in o,.
Vorks
r. Gn Matthew (In Matthaeum), Hilaiys eailiesl woik wiillen belween ,
and ,, is lhe isl conlinuous Gospel commenlaiy in Lalin handed down-
fiom Anliquily. Aclually, il iepiesenls a conlinuous ieading of lhe lexl lo
a small ciicle of liained lisleneis, lhe commenls following lhe Mallhaean
veises in lheii oidei, jusl as poels weie iead and commenled on in lhe
classical school. Te ordo narrationis, lhe innei logic of lhe naiialion, was
emphasized, pailiculaily in miiacle sloiies. Hilaiy delibeialely omils lhe
explanalions given by lhe Gospel wiilei (Ml r:r8i, ; r,:r,io; r,:
orr and i:r8ii), and also excludes commenlaiy on lhe Loids piayei;
ialhei, he diiecls his lisleneis lo Teilullian and Cypiian. Conliaiy lo whal has
somelimes been suggesled, no pieamble lo lhe woik seems lo be missing.
Te commenlaiy follows lhe Gospel lexl as fai as Ml i8:r.
In his exegesis on Mallhew, Hilaiys focus is on whal he calls lhe ratio
typica of lhe Gospel naiialive (i,r,ro; 8, , i; ri, i, rir; r, ro, ,; r,, 8,
,; , , ro). Te lalleis symbolic ielevance is sciulinized on lhe level of
giammalical dala, lhiough lexical claiicalions and lhiough evenls oi say-
ings pul in sequence in oidei lo highlighl lhe Gospels ongoing signicance
(Kannengiessei, DSp o,,o; Doignon, Sur Mt i,o). Hilaiy calls on Pauls
r Coiinlhians moie lhan on any olhei aulhoiily foi his own melhodology;
he luins lo Teilullian foi polemical slalemenls, and lo Cypiian foi bibli-
cal Testimonia and liluigical oidinances. He was obviously slill unawaie of
Alexandiian allegoiism as a melhod foi biblical exegesis, populaiized by
Te Aiian Ciisis in lhe Wesl ,,,
Oiigen ovei a cenluiy befoie. Al lhe lime of his In Matthaeum he ialhei gives
his woik lhe special value of wilnessing lhe aichaic foundalions piopei lo
Lalin culluie in lhe hisloiy of fouilh cenluiy exegesis.
Tioughoul his commenlaiy Gn Matthew, Hilaiy ievisils eailiei exegeli-
cal liadilions: lhe appaiilion of lhe slai, peiceived al once by lhe Magi, sug-
gesls lhal lhe nalions will soon believe in Chiisl, and lhal people who piefei
lo be fai alien lo lhe science of knowing God will immedialely iecognize
lhe lighl bound lo ils biilh (Ml i:rr:r, ,, r), is based on Iienaeuss gainst
Heresies , ,, , bul wilh Hilaiys own chiislological bias. His ideas aboul
Adams ullimale salvalion, echoing Iienaeus and Teilullian, oi aboul lhe sin
againsl lhe Holy Spiiil (Ml ri:i), oi lhe losl sheep of Ml r8:ri, aie sliiclly
chiislocenliic (Kannengiessei, DSp ,,).
In Gn Matthew, lhe impoilance given by Hilaiy lo docliinal exposi-
lions is such lhal some of lhem belong lo lhe commenlaiy foi no olhei
ieason bul lhe insliuclion of lhe ieadei. One should always iemembei
lhal mosl of lhe lime lhey slail wilh a tractatus on lhe piopei meaning of
lhe woids used in lhe Gospel. Indeed lhe pioceduies of a tractatus involve
lhe soiling oul of compaiable dala, accoiding lo a pallein familiai lo Lalin
apologelics (symbolism of elemenls, animals, lhe human body, numbeis), oi
a consideialion of biblical exempla signaled in lhe Gospel by well-known
guies (paliiaichs, piophels) oi anonymous gioups (lhe pooi, childien, lhe
sick). Mosl of lhese exempla have alieady been explained by Teilullian and
Cypiian as signs of lhe Laws obsolele slalus and lhe Genliles piomolion
(Doignon, Hilaire, r).
i. Te Liber adversus Valentem et Ursacium fiom ,o,,, oeied docu-
menlaiy evidence lo Hilaiys fellow bishops in Gaul, conceining lhe aclivilies
of Aiian colleagues aiound lhe infamous synod of Milan in ,,. Te same
uige lo insliucl, noled in Gn Matthew, peivades lhe Liber, whose praefatio
calls on r Coi r:r foi inlioducing lhe aulhois Confessio dei. As in Gn
Matthew r, o, Hilaiy announces a classical iule foi lhe implemenlalion
of lexls, biblical oi conciliaiy: Gmnia enim sunt et separando temporibus et
distinguenda judiciis et secernenda personis et verborum diiudicanda virtu-
tibus, All dala need lo be consideied sepaialely in lime, and evalualed foi
lhemselves, in idenlifying lhe people involved and deleimining lhe sense
of lheii slalemenls. (A. Fedei, Collectanea antiariana Parisina, Series BrII,
CSEL, o,, r,ro, roi, r8io). In De Trinitate, Book I, Hilaiys use of sciipluie
is much moie explicil and ciicumslanlial lhan in lhe Liber adv. Val. et Urs.,
namely as an aulobiogiaphical iepoil on Hilaiys quesl foi liulh. Wilh leims
and iules alieady noled in Gn Matthew, Hilaiy inlends lo ieach lhe absoluta
signicatio, lhe full signicalion of sciipluie (chap. ,) and lo exploie ils
Te Aiian Ciisis in lhe Wesl ,,,
rooo Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
inexplicabilis intelligentia, unfalhomable meaning, studio intentiore, wilh
ielenlless eoil, (chap. ,). He lels his animus buin down in lhe feivoi of
failh (chap. ro), unlil, uiged by sciipluie, il buisls foilh inlo a public confessio
Dei (chap. r,). Te calegoiizing of an innei jouiney calls heie on sciipluie
as lhe focus of spiiilual dynamic, as will be lhe case on a moie sophislicaled
level in Auguslines Confessions. Te public confessio, in Book II, ielies on Ml
i:r,io and denounces lhe dieienl heiesies aboul lhe commandmenl lo
go and baplize all nalions (chap. r,), befoie elaboialing on lhe liadilional
calechesis on Falhei, Son and Spiiil (chap. o,). Book III adds a chiislologi-
cal essay, in iesponse lo lhe Aiian conlioveisy, wilh a dogmalic analysis of
Jn r:rr and r,:ro. Te conclusion of Book III in chap iio, used r Coi
r:r,r, foi luining back lo lhe expeiienlial slyle of lhe spiiilual ascension
desciibed in Book I, coniming lhe lileiaiy and lhemalic unily of lhe lhiee
books as consliluling Hilaiys De de. Quolalions fiom Mallhew pievail
lhioughoul in lhese lhiee books.
As a newcomei facing lhe mighly iheloiic of Gieek Aiianism in De
Trinitate IVVI, Hilaiy slails by woiking oul an aigumenl boiiowed fiom
Iienaeus, isl in calling on o1 exempla, such as Abiaham (IV, ir; V
rrr8), Jacob (V, r,io), Moses (IV, i; V, iri), lhe piophels (IV,
,,; V, io,); secondly, in iesling his case on lhe Gospels (VI, ir) and
on aposlolic leslimonies. Among lhe complemenlaiy queslions discussed
in Book XIXII, he consideis lhe meaning of Piv 8:ii, one of lhe mosl
conlioveiled veises duiing lhe Aiian ciisis (XII, ). Te conclusion of lhe
whole woik, given in Book XII, ,i, ,,, in lhe foim of a piayei and wilh lhe
I speech inilially used unlil lhe middle of Book V, iecapilulales his main
conclusions in his sliuggles wilh Aiianism, only lo end wilh a delached
nole: Neque sit mihi inutilis pugna verborum, sed incunctantis dei constans
professio, I am nol inleiesled in a vain ghl wilh woids, bul only in a im
piofession of unshakable failh (PL ro, ,rA), which luins once moie lhe
ieadeis allenlion back lo lhe aulobiogiaphical piologue of Book r.
. Te Tractatus super Psalmos pioceeds fiom lhe same basic moliva-
lion which had alieady inspiied Hilaiy in lhe laboiious composilion of De
Trinitate: he consideied il as his pasloial duly lo convey lhe docliinal and
exegelical iiches of lhe Gieek-speaking chuiches ovei lo his own chuich
communily in Gaul, which was slill in lhe infancy of baiely educaled small
gioups spiead ovei a few main lowns. Te Tractatus weie composed duiing
Hilaiys lasl yeais in oo,, as a homilelic exposilion of lhe whole Psallei,
closely dependenl on Oiigens losl Commentary on the Psalms, as can be seen
by compaiison lhe piologue and lhe commenls on lhe isl ve Psalms in
bolh aulhois (E. Go nel; M. Milhau, ,,oo). Hilaiy iemains silenl aboul
Te Aiian Ciisis in lhe Wesl roor
lhis souice, appaienlly his only ciilical paiadigm foi lhe exegelical lask he
undeilook. Te facl is lhal lhe Tractatus iepiesenls lhe isl lileiaiy pioduc-
live encounlei belween an exegesis based on lhe Sepluaginl and a Weslein
mind which had been shaped in Chiislian liadilions by lhe Vetus Latina,
lhe Old Lalin veisions of lhe Bible.
. Afei lhe (unlimely:) dealh of Hilaiy, pails of lhe woik disappeaied.
Jeiome ieads only lhe Tractatus on Ps ri, ,r,i, rr8r,o, and Augusline
knew no olheis. Tiansmilled weie also lhe tractatus on Ps ,, r, r, oo
and ,r (Zingeile), which gives a lolal of ,8 Tractatus, inlioduced by an
Instructio Psalmorum. In lhe foolsleps of Oiigen, bul also in confoimily wilh
lhe iules of lhe enarratio laughl by Lalin ihelois, Hilaiy consideis isl lhe
lileial conlexl of psalmic veises; he menlions a vaiiely of Gieek veisions
fiom lhe Hebiew oiiginal (he himself knew no Hebiew); he includes nu-
meious commenls on biblical hisloiy and geogiaphy, on chionologies and
elymologies, befoie engaging inlo allegoiical inleipielalion. If lheie weie
any liaces of syslemalic Oiigenism in his souice, he oblileialed lhem all
logelhei, foi his own commenlaiy aims exclusively al lhe moial edicalion
of his fellow Chiislians, nol wilhoul adding lo il many anlhiopological and
chiislological insighls bioughl back fiom his exile among lhe Gieeks oi
diieclly copied fiom Oiigen.
Te exegele announces his explanaloiy melhod in lhe Instructio psalmo-
rum: Teie is no doubl lhal one had lo expound whal is said in lhe Psalms
accoiding lo lhe leaching of lhe Gospels (pai. ,). . . . Te Gospels, wheie
lhe seciels of lhe Law and lhe mysleiies of piophecies aie unveiled in lhe
incainale Loid (in Ps rr8, r,. ). . . . In compaiing piophelic sayings wilh
slalemenls iead in lhe Gospels oi lhe Epislles, lhe exegele shows also how
il is possible lo go beyond a sliiclly lileialislic inleipielalion of lhe veises,
and lo apply lhem, nol lo David alone, bul as well lo Chiisl, oi lhe Aposlle.
Tus, lhe veise I have been complelely humilialed, Loid announces Chiisls
leaching on humilily in Ml rr:i8i, (r, 8,). When David evokes decisions
of his own will and nol piesciibed by lhe Law, he announces Paul making
his slalemenl aboul viigins (r Coi ,:i,) wilhoul lhe backing of a piecepl
by lhe Loid (r, rr). As he invokes Gods meicy, lhe piophel anlicipales
Pauls voice in i Coi r:; lheii common declaialion iesls on lhe insui-
ance lhal Chiisl nevei abandons lhose who aie peiseculed (Ml ro:r,io,
ro, r) (Milhau, ).
,. Te Tractatus mysteriorum, wiillen when Hilaiy ieached lhe end
of his Tractatus super psalmos, slails wilh lhe same phiasing, al leasl in
ils foim, if nol in ils conlenl, as lhe Instructio opening lhe commenlaiy on
lhe Psalms: Mulliplex (lacuna) (Tr. Myst. I, r): Diversas est plurimorum in
rooi Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
psalmoum libro opiniones, In lhe Book of Psalms lheie exisls foi mosl of lhem
a vaiiely of opinions (Instr. r). Indeed, like lhe Explanation on the Psalms,
lhe Explanation on the Mysteries is diieclly inspiied by Oiigen, and in bolh
cases Hilaiy assumes lhe Oiigenian legacy wilh a sliong and independenl
self-awaieness. He focuses his commenls aboul mysleiies exclusively on
lhe nolion of typus. In olhei woids, he adds lo lhe foimal nolion of lhe ratio
typica, inheiiled fiom Lalin iheloiics and applied lo Gn Matthew, a moie
biblical and lheological concepl of typus, iich wilh Oiigenian iesonance and
his own devolional maluiily. Te mysleiies aie o1 guies, undeislood in
lheii symbolic ielevance, by which lhey pieguie lhe life and failh expeii-
ences of Chiislians now and evei: Adam and Eve (chap. i,), Cain and Abel
(o8), Lamech and Selh (,rr), Noah (rir,), Abiaham (r,r8), Isaac (r,),
Jacob and Esau (,ro), in Book II, which ends wilh a long conclusion, as we
noled one alieady in Hilaiys Gn Trinity. In lhal conclusion, lhe need foi, as
well as lhe convenience of, lypology aie insislenlly iecommended foi lhe
whole of o1, giving lhe essay lhe pedagogical shape of a shoil inlioduclion
lo biblical heimeneulics. Te woik was almosl ceilainly addiessed lo pieach-
eis (Biisson). Heie like in De trinitate I, Hilaiy modeslly anlicipales one of
Auguslines mosl celebialed inilialives, De doctrina christiana.
o. Hymni. Hilaiys poeliy is weighed down undei lhe buiden of his
docliinal molivalion. As a poel, he nevei achieved populaiily and soon
was oveishadowed by Ambiose of Milans lyiical peifoimance. Neveilheless
his Hymns conim him as a Chiislian lhinkei deeply iooled in sciipluie.
Tey weie composed al lhe same lime as lhe Tractatus mysteriorum, in a
poelic melei assimilaled duiing Hilaiys exile (Simonelli, Studi). In many
ways, lhey iecapilulale and condense whal Hilaiy had wiillen in piose foi
lhe expeils.
A prooemium, shoil inlioduclion in a double iambic veise, places lhe
whole book of Hymns undei lhe palionage of David: Felix propheta David
primus organi/in carne Christum hymnis mundo nuntians, Blessed lhe piophel
David, who isl announced in hymns Chiisl in lhe esh lo lhe woild (Fedei,
CSEL o,, r,ro, io,). David is called piophel, as aulhoi of lhe Psalms,
hence lhe close conneclion of lhe Hymns lo Hilaiys Tractatus super psalmos
(Kannengiessei, DSp, 8,8,).
Hilaiy is lhe isl Lalin bishop who conceived his pasloial leaching in lhe
foim of a conlinuous commenlaiy of biblical lexls. Even his majoi docliinal
woik, Gn Trinity slails by skelching his peisonal commilmenl lo sciipluie
as lhe souice of his confessio dei. His Gn Matthew, Tractatus super psalmos
and losl Homilies on job, ciealed in Lalin lhe genie of such exegesis; lhey
weie appaienlly composed and ediled wilh gieal caie. Ovei one hundied and
Te Aiian Ciisis in lhe Wesl roo
fy lechnical leims chaiacleiize Hilaiys allilude lowaid lhe Psallei in lhe
Tractatus (Gaslaldi). Tiee main consideialions diiecl his exegelical inilialive:
r) He conceives lhe divine inspiialion of sciipluie as a peisonal gif of lhe
Spiiil given lo lhe aulhois of lhe Bible, allowing lhemProphetiae scientia
est pro gerendis gesta memorare, lo commemoiale pasl aclions in pievision
of lhose lo come (In Ps. oi, ; Fedei, ir8; PL ,, oB); a lypology based on lhe
piesupposilion lhal biblical aulhois always kepl in lheii wiiling a disposi-
lion focused by lhe Gospel Huius quidem evangelicae dispositionis tenuit
et propheta rationem (In Ps. i; i; Fedei, ,, PL ,, iooB). Foi omnes sanctos
et prophetas caelesti desiderio evangelicae beautitudinis tempus optasse, all
sainls and piophels weie longing wilh heavenly desiie foi lhe lime of Gospel
blessedness (In Ps. o,, i,; Fedei, o; Pi, oC). Te sevenly lianslalois
of lhe Sepluaginl weie nol only familiai wilh Hebiew language, lhey had
also beneled fiom lhe seciel leachings of Moses (In Ps i). Il explains why
lheii veision of lhe Hebiew Bible is lhe besl of all. Teii oideiing of biblical
lexls, in pailiculai lhe Psalms, announces long in advance lhe evenls of Jesus.
While Hilaiy was awaie of eailiei inleipieleis, he names only Teilullian and
Cypiian; bul his piimaiy aim was lo updale liadilional inleipielalions in
lhe conlexl of lhe Aiian conlioveisy (In Ps r; rio, r). His use of allegoiy
was lempeied by sound iealism: One has lo seaich foi lhe coiiecl meaning
of whal is said in laking inlo accounl lhe funclion of aposlles as well as lhe
piopei naluie of sall (In Mt , ro).
Eui1ios
PL ,
CSEL
Smuldeis, P., SC (r,,,), 8 (iooo); liansl. and noles by J. Doignon,
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. La salvezza in Ilario di Poitiers, Cristo salvatore delluomo nei Tractatus super
Psalmos. Naples: DAuiia, r,8o.
Pelland, G. Le lheme biblique du Regne chez S. Hilaiie de Poilieis. Gregorianum oo
(r,,,): o,,.
. (r Coi r,:i8) La subjeclio du Chiisl chez sainl Hilaiie. Gregorianum o
(r,8): i,i.
roro Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
. Une exegese de Gn i:iri chez S. Hilaiie (Tiacl.mysl. r,,; li.ps. ,i,ro). ScEs
,l (r,8): 8,roi.
. Gloiiam ex conspeclu gloiiae (Hilaiie, Ti. ps. rr8, helh 8). Gregorianum ,i
(r,,r): ,,,o.
. La loi dans le li.ps. rr8 de S. Hilaiie. Gregorianum LXXVI (r,,,): ,,,8.
Peamaiia (de Llano), A. Exegesis alegoiica y signicados de des en S. Hilaiio de
Poilieis. MCom ,o (r,,i): o,,r.
. La salvacion poi la fe. La nocion de Fides en Hilaiio de Poilieis. Esludio
losoco-leologico. Publicaciones de la Facullad de Teologia del Noile de
Espaa, Sede de Buigos ,. Buigos: Ediciones Aldecoa, r,8r.
Romeo, L. Giudei e pagani nella sloiia di salvezza secondo il Commenlo a Malleo
di Ilaiio di Poilieis. SMSR ,r (r,8,): r,i.
Rondeau, M.-J. Remaiques sui lanlhiopologie de S. Hilaiie. StPatr o (r,oi): r,,iro.
. Laiiieie-plan sciipluiaiie dHilaiie, Hymne II, rr. RSR ,,l (r,o,): 8,o.
San Hilario de Poitiers, Tratado de los Mysterios. Tiaduccion del lalin, inlioduccion y
nolas de J. J. Ayan Calvo (Biblioleca de Paliislica, io). Madiid: Ediloiial Ciudad
Nueva, r,,.
Simonelli, M. Su una iecenle edizione del Commento a Matteo di Ilaiio di Poilieis.
ug r, (,i,o r,,,).
. Inleipielazione sloiica e ciislologica nei Tiaclalus supei Psalmos di Ilaiio. In
Fs S. Constanza, Polyanthema, ediled by S. Caldeione, r,r. Messina, r,8,.
Smuldeis, P. Hilaiius van Polieis als exegeel van Mallheus; bij de kiilische uilgave
(Doignon J. r,,8s). Bijdragen (r,8): ,,8r.
. En maige de lIn Mallhaeum de S. Hilaiie de Poilieis; piincipes el melhodes
heimeneuliques. In Lectures anciennes de la Bible. Cah. Biblia Patr. r, ediled by
P. Maiaval, ir,,r. Sliasbouig, r,8,.
Slanula, E. Chiyslocenliyzm duchowej inleipielacji Pisma wilego w ujciu w.
Hilaiego z Poilieis. SR(V) i,i (r,8,): ir,i,; i,s.
. Les facleuis qui faonnenl le sens biblique dapies sainl Hilaiie de Poilieis
(elude paliislico-exegelique), rr,. BinfWsz, r,8,,.
. Slol Slowa Bozego wedluug Tiaklalu do r Psalmu w. Hilaiego z Poilieis (=
La lable de la paiole de Dieu dapies le liaile sui le r
eme
Psaume de
S. Hilaiie de Poilieis). VoxP , (r,8,): f.rilr, ,,,o.
Sui la division liipailile du Psauliei (Hilaiie de Poilieis, li. ps. insli. II). In Le
Psautier chez les Pres (Cahiers de Biblia Patristica, ,), ,,,i. Fieibuig i. Bi.:
Cenlie dAnalyse el de Documenlalion Paliislique, r,,.
Villegas, M. B. Cualio padies anle un Salmo. El Salmo or comenlado poi Hilaiio,
Ambiosio, Jeinimo y Aguslin. TyV io (r,,,): o,,.
Wille, W. Studien zum Matthauskommentar des Hilarius von Poitiers. Diss., Hambuig,
r,o8.
Te Aiian Ciisis in lhe Wesl rorr
ii. Uiiii. (c.. rr8)
Ulla, lhe Aposlle of lhe Golhs, was boin ca. rr (Sivan r,,,) of paienls
who had been depoiled fiom Cappadocia lo a leiiiloiy of lhe Golhs, noilh
of lhe Danube. Having seived as a lecloi in a Golhic communily, he look
pail in an embassy lo Conslanlinople in ,. Teie he was consecialed as
a missionaiy bishop by Eusebius of Nicomedia. Duiing his seven yeais of
pasloial aclivily, noilh of lhe Danube (ca. r8), he lianslaled lhe Bible,
al leasl lhe 1, inlo Golhic language. When lhe chiefain, Alhanaiic, slailed
peiseculing lhe Chiislians, he found iefuge wilh his congiegalion soulh of
lhe Danube in lhe Roman Empiie. He conlinued seiving his communily
foi lhiily yeais, bolh as a civil and a spiiilual leadei. In oo he signed lhe
Homoiousian (lhe Son similar lo lhe Falhei) symbol of Conslanlinople;
hence he was insliumenlal in speading Chiislian failh in Geimanic and
Golhic Chiislianily wilh Aiian oveilones. Summoned by Teodosius I lo a
synod, he died in Conslanlinople in June 8.
Recenl scholaiship (M. Meslin) has liied lo minimize lhe inuence of
Ulla lo lhe benel of Maximinus, bul lhe lhesis was iejecled as inconsis-
lenl. One consideis Ulla as moie oi less diieclly lhe maslei-mind and lhe
inspiialion of all (Lalin) Aiian documenls of a docliinal value handed down
lo us (A.-G. Hamman: Quaslen IV, ri).
Eui1ios
PLS r, o,r,i8.
Bennell, W. H. Te Gothic Commentary on the Gospel of john. New Yoik,
r,oo.
Giiepenliog, W., Synopse der gotischen Evangelientexte. Munich r,88.
Giyson, R.: SC io, ( r,8o), Inlioduclion.
Kaufmann, G., us der Schule des Vulla, uxenti, Dorostorensis Epistola de
de, vita et obitu Vullae. Sliasbouig r8,,; cf. R. Giyson, Scripta rriana
Latina, I: CCL 8, (r,8i).
Slieilbeig, W., Die gotische Bibel. Heidelbeig, olh ed. r,,r.
S1cuirs
Fiiediichsen, G. W. S., Te Gothic Version of the Gospels. Oxfoid r,io.
. Te Gothic Version of the Epistles. Oxfoid r,,.
Kany, R.: LCL ind ed. r,,,, o.
rori Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Meslin, M., Les riens dGccident. Paiis r,o,. Reviews by M. Simonelli, RSLR
(r,o8) ,o,,r; P. Naulin, RHR r,, (r,,o) ,o8,.
Melzgei, B., Te Early Versions of the New Testament. Oxfoid r,,,, ,,,.
Sivan, H., Te Making of an Aiian Golh: Ulla Reconsideied: RBen ro, (r,,,)
i8o,i.
Slulz, E., Gotische Literaturdenkmaler. Slullgail r,oo.
. Das NT in golischei Spiache: K. Aland, Die alteren Ubersetzungen des 1.
Beilin r,,i, ,,oi.
Tompson, E. A., Te Visigoths in the Time of Ulla. Oxfoid r,oo.
iii. LUciiiv oi C.uii.vi (u. c.. ,o)
Te uncompiomising bishop of Saidinia defended lhe lellei ialhei lhan lhe
spiiil of Nicaea I (i,). He aulhoied ve billeily polemical liealises. He is
nolewoilhy foi his abundanl quolalions fiom Old Lalin veisions of sciipluie
in lhese pamphlels.
Eui1ios
Dieicks, G. F.: CCL 8 (r,,8) = Hailel, W., CSEL r (r88o).
S1cuirs
Allgeiei, A. Dei Texl einigei Kleinei Piophelen bei Lucifei von Calaiis. Stns i,s
(r,,r): i8ooo.
Coleman, A. M. Te Biblical Text of Lucifer of Cagliari. vols. Welwyn r,i,: Oxfoid
r,or,,.
Flammini, F. Osseivazioni ciiliche sul De non conveniendo cum haereticis di
Lucifeio di Cagliaii (lexlus VL). RCCM (r,oi): o.
Opell, I. Foimen dei Polemik bei Lucifei von Calaiis. VigChr iol (r,,i): iooio.
Vogels, H. J. Lukas-Zilale und Johannes-Zilale bei Lucifei von Calaiis: TQ ro
(r,ii) i,, r8ioo.
iv. Zio oi Vivo. (u. ,rl,i)
Accoiding lo liadilion, Zeno was lhe eighlh bishop of Veiona. In a lellei
wiillen ca. 8o, Ambiose menlions him in lhe pasl. Only lhe colleclions of
his seimons, eslablished soon afei his dealh secuies him a name in Lalin
Te Aiian Ciisis in lhe Wesl ror
paliislics. Possibly he oiiginaled fiom Roman Afiica, as lhe Passio of a
mailyi fiom Mauiilania was included in lhe colleclion of Zenos seimons
(Lfsledl, ro,, rro). Te Passio and lhe seimons seem lo belong lo one and
lhe same aulhoi (Lfsledl, ,). Some ieminiscences fiom Apuleius, Cypiian
and Laclanlius, oi lexlual conlacls wilh Teilullian, aie nol conclusive. Zenos
lexl of lhe Bible is veiy close lo lhe one used by Cypiian, bul even lhal evi-
dence would nol piove lhal Zeno was an Afiican (Vokes). He makes good
use in his seimons of Hilaiy of Poilieiss Commenlaiies on lhe psalms,
daling fiom oo. Olheiwise lhe lenuie of his pasloial minisliy iemains
unknown. Repealed Easlei homilies and baplismal insliuclions poinl lo an
undeleimined numbei of yeais in lhe espiscopal o ce.
Ninely-lwo seimons of Zeno aie liansmilled in lwo Books, lhe isl in-
cluding sixly-lwo, lhe second, lhiily homilies. A small numbei of lhe homilies
piesenl a full lexl; many aie incomplele, oi fiagmenlaiy; some aie ieduced
lo veiy shoil diafs of less lhan len lines in modein edilions. Il seems faiily
suie lhal lhe maleiial was collecled, and ediled as il was, foi lhe sole benel
of local liluigies, soon afei lhe dealh of lhe bishop. Modein scholaiship
focussed mainly on lhe vocabulaiy and lhe synlax of Zeno. His anli-Aiian
slance and olhei docliinal chaiacleiislics such as his anli-Judaism, have
also been highlighled, bul, wilh one exceplion (Duval), his pasloial use of
sciipluie and his allilude as an inleipielei of lhe Bible iemain a mallei lo
be exploied.
Eui1ios
PL rr, ,,oo.
Banleile, G.: Milan r,8,.
Edeile, G., vols. Veiona r,,,r,oo.
Giuliaii, G. B.: Veiona r,,o.
Lfsledl, B.: CCSL ii (r,,r); ieview, Onweifois: Gnomon o, r,,, o,,.
Tvnsin1ios
German
Bigelmaii, A.: BKV ind ed., ro. Munich r,.
Michels, T., Des heiligen Zeno von Veronas osterliche nsprachen. Beilin
r,i,.
Italian
Edeile, G.: r,,,oo.
Banleile, G.: r,8,.
ror Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
S1cuirs
Apoli, G. de, Liniziazione ciisliana nei Seimoni di S. Zeno di Veiona: RivLi ,
(r,o,) o,r,.
Boccaidi, V., Lesegesi di Zenone di Veiona: ugustinianum i (r,8) ,8,.
Dlgei, F., Beilige zui Geschichle des Kieuzzeichens: VI. rr. Tutela salutis: jC o
(r,o) 8.
Duval, Y.-M. Les souices giecques de lexegese de Jonas chez Zenon de Veione.
VigChr ioli (r,oo): ,8rr,.
Jeanes, G. P. Te day has come! Easter and Baptism in Zeno of Verona. Alcuin Club
Colleclion ,. Collegeville: Liluigical Piess, r,,,.
Maiaval, P. Job dans loeuvie de Zenon de Veione. Pages io in Le livre de job
chez les Pres. Cahieis de Biblia Paliislica ,. Sliasbouig: Cenlie dAnalyse el de
Documenlalion Paliislique, r,,o.
Rasini, R., Il piimalo di Ciislo secondo S. Zeno, vescovo di Veiona: StPatr ro
(r,o) o.
Slepanich, M., Te Christology of Zeno of Verona. Washinglon DC r,8.
Tiuzzi, C., Zeno, Gaudenzio et Cromazio. Testi e contenuti della predicazione cristiana
per le chiese di Verona e quileia (,oo,ro ca.). Biescia r,8,.
Vokes, F. E., Zeno of Veiona, Apuleius and Afiica: StPatr 8 (TU ,, r,oo) ro.
v. M.viUs Vic1oviUs (c.. i8oli8,olo,)
Vicloiinus came lo Rome fiom Afiica as a maiiied piofessoi of iheloiics
ca. o. He was so famous lhal in , his slalue was eiecled on lhe Foium
of Tiajan. He conveiled lo Chiislianily and was baplised in ,,. In piolesl
againsl Empeioi Julians edicl of oi, excluding Chiislians fiom public
leaching, he gave up his chaii. He piobably died soon afei o. In 8o, his
fiiend Simplicianus lold lhe sloiy of his conveision lo Augusline in Milan
(Conf. ,, i, ).
Vicloiinuss lileiaiy woiks fiom befoie his conveision aie of a giam-
malical and philosophical naluie; lhey allesl lo high leaining wilh a special
expeilise in Neoplalonism. Afei his conveision, Vicloiinus mulliplied his
lileiaiy oulpul in lhe foim of lheological lelleis, pamphlels and (like Hilaiy)
hymns againsl lhe Aiian conleslalion of lhe Nicene Cieed in his day. By his
exegelical woiks, he inauguialed in Lalin lhe liadilion of commenlaiies on
Pauline Lelleis. Tiue lo his piofessional pasl, il was as a giammaiian lhal he
explained lhe Epislles of Paul: in a shoil inlioduclion, piovided foi each lellei
Te Aiian Ciisis in lhe Wesl ror,
(losl foi Philippians), he gave lhe ieason why Paul wiole il logelhei wilh a
concise summaiy. A conlinuous explanalion follows on a sliiclly lileial basis,
allenlive lo lexical and synlaxic peculiaiilies, showing only a scanl knowledge
of lhe o1 and no sympalhy al all foi Jews (Simonelli: Quaslen IV, ,,).
Vicloiinus himself iefeis seveial limes lo his losl Commenlaiies on
Romans and ri Coiinlhians, when expounding (in his oidei) Ephesians,
Galalians, Philippians (Goii, VIIIX). His chiislocenliic inleipielalion of
Paul dispenses almosl enliiely fiom iefeiences lo lhe o1: only appioximalely
lwenly such iefeiences aie noled by lhe ediloi, F. Goii; il iesls on a lhoiough
analysis of Pauls slalemenls, lhe innei logic and lheological implicalions of
which Vicloiinus nevei liies of elucidaling. Some veises capluie his allenlion
moie lhan olheis, foi inslance, Eph r:r,, r,i; :r8; :i,io; Gal r:rr;
:; Phil i:i,; o8, ,. Tioughoul his exegelical endeavoui, Vicloiinus
undeislands his lask as lhe mosl simple and concise exposilion of Pauls
lhoughl: simpliciter admonendi modo ista breviterque dicemus (d Eph. Liber
II, prooemium; Goii, oo).
Eui1ios
Goii, F.: CSEL 8li ( r,8o): in Eph., Gal., Phil.
Heniy, P. and P. Hadol: CSEL 8lr (r,,r): adv. rrium, homous., gen. div.
verb., hymn.
. SC o8o, (r,oo).
Lochei, A., Marii Victorini fri Commentarii in Epistulas Pauli . . . Gpera theo-
logica, i vols., Teubnei. Leipzig r,,i, r,,o.
Tvnsin1ios
English
Claik, M. T.,: FaCh o, (r,8r); ieview S. Geish: VC 8 (r,8) oif.
French
Heniy: above.
German
Hadol, P. and K. Bienke, Christlicher Platonismus. Zuiich r,o,.
S1cuirs
Biuce, F. F. Te Gospel Texl of Maiius Vicloiinus. In Text and Interpretation. Fs.
M. Black, o,,8, r,,,.
roro Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Claik, M. T.: TRE ii (r,,i) ro,o,.
Coopei, S. A. Melaphysics and Moials in Maiius Vicloiinus Commenlaiy on lhe
Lellei lo lhe Ephesians. Diss., Columbia Univeisily, r,,i.
. Metaphysics and Morals in Marius Victorinus Commentary on the Letter to
the Ephesians. Contribution to the History of Neoplatonism and Christianity
(AmUSl.P r,,). New Yoik: P. Lang, r,,,.
Eidl, W. Marius Victorinus, der erste lateinische Pauluskommentator. Fiankfuil r,8o.
Hadol, P. Marius Victorinus. recherches sur sa vie et ses uvres. Paiis: Eludes
Augusliennes, r,,r.
. Porphyre et Victorinus. Paiis: Eludes Augusliennes, r,o8.
Homel, H. H. Sludien zui lethia des Maiius Vicloiinus G. (poema de Gen rr,).
Diss., Bonn, r,,i.
Hovingh, P. F. Claudius Maiius Vicloi, Alelhia I r88 (Gen i:iss). VigChr r (r,,,):
r8,.
Lohse, B. Beobachlungen zum Paulus-Kommenlai des Maiius Vicloiinus und
zui Wiedeienldeckung des Paulus in dei laleinischen Teologie des vieilen
Jahihundeils. In Kerygma und Logos. Fs. Carl ndresen, ediled by A. M. Rillei,
,roo. Gllingen, r,,,.
Places, E des. Maiius Vicloiinus G. commenlaleui de sainl Paul. Les cilalions bib-
liques dans le De incarnatione de sainl Alhanase. Bib ,, (r,,): 88,.
Schfei, K. T. Maiius Vicloiinus und die maicionilischen Piologe: RBen 8o (r,,o)
,ro.
Soulei, A., Te Earliest Latin Commentaries on the Epistles of St. Paul. Oxfoid r,i,.
Wischmeyei, W. K. Bemeikungen zu den Paulusbiiefommenlaien des C. Maiius
Vicloiinus. ZNV o (r,,i): ro8io.
Ziegenaus, A. Die trinitarische uspragung der gottlichen Seinsfulle nach Marius
Victorinus. Munich r,,i.
. LCL ind ed. (r,,,), i,f.
vi. Po1.miUs oi Lisvo (miu-1u c.)
Polamius suppoiled lhe Aiian Foimula of Siimium of ,,, and modeiale
Aiianism al Rimini in ,,. Among foui known wiilings aie lhe homilies De
Lazaro resuscitato and De martyrio Esaiae prophetae, liansmilled in a Lalin
Pseudo-Chiysoslom fiom which Augusline quoled De Lazaro as eaily as
ir: Te inleiesl of lhe aulhoi does nol lie sliiclly in lhe inleipielalion of
lhe lwo passages in eilhei a lileial oi an allegoiical mannei bul exclusively
in lheii (homilelic) desciiplion, inlended lo piesenl lhe lwo episodes in lhe
mosl eeclive way possible foi his lisleneis (Simonelli: Quaslen IV, 8r).
A. Wilmail, ediloi of De Lazaro, sligmalizes Polamiuss legacy as some pages
of Lalin lexl among lhe mosl puzzling of ancienl Chiislian lileialuie, wilh a
Te Aiian Ciisis in lhe Wesl ror,
bad lasle, an obscuiily and a self-complacency iaiely noliceable elsewheie
(jTS r,, r,r8, i8,).
Eui1ios
PL 8, rr,f.: De Mart. Isaiae Proph.; PLS r, ioiro.
Vega, A. C., Gpuscula omnia Potamii. Escoiial r,.
Wilmail, A., RBen o (r,r) i8o8: ep. ad than.
. jTS r, (r,r8) i,8o: De Lazaro.
vii. Gviuovv oi Eiviv. (c.. oo,)
Te mosl impoilanl and besl-known Spanish aulhoi piioi lo Isidoie of
Seville (Simonelli: Quaslen IV, 8,), Giegoiy aulhoied some exegelical
homilies:
r) Te Tractatus de libris sanctorum scripturarum, nineleen homilies wilh
allegoiical illuslialions of passages fiom Genesis lo Zachaiiah. Anolhei
homily on lhe Holy Spiiil commenls on Acls i:ri. Te lhiid Tract. is
boiiowed fiom Runuss lianslalion of Oiigens Hom. Gen. ,, i.
i) Te Tractatus de arca Noe as a pieguialion of lhe Chuich and of Chiisl.
) Te Tractatus in Cantica canticorum, wilh lhe same guialive meaning.
) A shoil Expositio de psalmo XCI, and
,) Fragmenta tractatus in Gn ,.:: et r,.,rr.
In his enlhusiaslic ieceplion of Oiigens allegoiism, Giegoiy showed no
seivilily. He knows how lo dislinguish in lhe o1 a triplicem signicantiam
(Tract, script. ,, r) is est prophetiae, historiae et gurae, wheie lhe piophecy lies
in praescientia futurorum, lhe historia (i.e. lileial inleipielalion) in relatione
gestorum, and lhe gura (i.e. lypological inleipielalion) in similitudine rerum,
lo piescind fiom lhose passages which aie of value only foi exhoilalion oi
edicalion. He inlended wilh lhe aid of lhe same Spiiil who inspiied lhe
sacied wiilei, lo discovei lhe spiiilual sense of sciipluie which is hidden
undei lhe veil of lhe lellei and ofen escapes lhe simpliciores (Tract. 8, r; rr,
i; ro, 8,; r,, ; r,, ri) (Simonelli: Quaslen IV, 8,88).
Eui1ios
Bulhail, V. and J. Fiaiponl: CCL o, (r,o,). PLS r, ,8,ir.
Schulz-Flugel, E., Gregorii Eliberritani Epithalamium sive Explanatio in
Canticis Canticorum. Fieibuig r,,.
Simonelli, M.: CPS. L Tuiin r,,,: De de.
Vega, A.: EspSag ,,l,o (r,,,) riro.
ror8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
S1cuirs
Ayuso Maiazuela, T., El Saleiio de Giegoiio de Elviia y la Velus Lalina Hispana:
Bib o (r,,,) r,,,.
Bacala Munoz, A., Sobie las cilas biblicas de Giegoiia de Elviia: RET , (r,,,)
r,,r.
Buckley, F. J., Christ and the Church according to Gregory of Elvira. Rome r,o.
. Chiisl and lhe Chuich accoiding lo Giegoiy of Elviia. Gregorian University
Press r, (r,o): rro,. Rome.
Cavalcanli, E., Laquila, il seipenle, la nave, il giovane: SEug , (r,,i) r8,ioo.
Dominguez del Val, U., Heiencia lileiaiia de Giegoiio de Elviia: Helm i (r,,)
i8r,,.
Dulaey, M. Giegoiie dElviie el le Commentaire sur la Gense de Vicloiin de
Poelovio. ugustinus 8 (r,,): ior,.
Gianolli, D., Giegoiio de Elviia, inleipiele del Canlico: ug i (r,8) ir,.
Schulz-Flugel, E. Gregorius Eliberitanus. Epithalamium sive explanatio in Canticis
canticorum. AGLB io. Fieibuig: Heidei, r,,.
. LCL, ind ed. (r,,,) i,,f.
Toiio, J. Pascual. Gregorio de Elvira, Tratados sobre los libros de las Santas Escrituras.
Introduccion, traduccion y notas. Fuenles Paliislicas ,. Madiid: Ciudad Nueva,
r,,,.
Vona, C. Gregorio di Elvira I. Tractatus de libris sacrarum Scripturarum. Fonli e
sopiavvivenza medievale. Rome: Ponl. Univ. Laleianense, r,,o.
Foi lhe Hebiew Bible lo lhe Sepluaginl ror,
I V
LATI N CHRI STIAN POETRY
i. JUvicUs (i.viv 1u c.)
A Spaniaid of noble biilh and a piiesl, Juvencus, composed foui Books, in
hexameleis, in which he liansciibed lhe foui Gospels almosl lileially, and
ceilain olhei lhings in lhe same veise ielaling lo lhe oidei of saciamenls.
He lived al lhe lime of Empeioi Conslanline, Jeiome, De viris inlustribus,
8 (PL i, ,o), lhe only biogiaphical infoimalion available on lhis pioneei
of Chiislian poeliy. A maiginal gloss in one of lhe oldesl manusciipls sug-
gesls lhal lhe aiislocialic C. Vellius Aquilinus Juvencus was fiom Elviia, in
modein Andalucia (Fonlaine, ,r).
Te Evangeliorum libri is a poem divided inlo foui Books wilh lwo pio-
logues and compiising ,ir, hexameleis . . . lhe isl Book deals wilh lhe evenls
conceining John lhe Baplisl, lhe Annuncialion and lhe beginning of Chiisls
aclivily up lo lhe cuie of Peleis molhei-in-law (,,o veises); lhe second Book
conceins Jesuss miiacles and some paiables . . . up lo chaplei ri of Mallhew
(8r, veises); lhe lhiid Book includes miiacles, paiables and discouises diawn
only fiom Mallhew (Mallhew rir, ,, veises); and lhe fouilh Book lieals
of Jesus dispules wilh lhe Jews, lhe paiables of lhe len viigins and of lhe
lalenls, lhe dealh and iaising of Lazaius, and lhe passion, dealh and iesui-
ieclion of Chiisl (8ri veises) (A. Di Beiaidino: Quaslen IV, ioof.).
Juvencus was lhoioughly familiai wilh lhe woiks of Lalin poels such as
Plaulus, Valeiius, Flaccus, Slalius and Ovid. Viigil was his piime model foi
slyle and language; he liied lo iecieale lhe Viigilian almospheie and ihylhm
in his ialhei pompus epic paiaphiase of lhe Gospels. He adheies as closely
as possible lo lhe lexl which he sels lo veise by means of a paiaphiasic
lechnique accoiding lo which he amplies and claiies obscuie passages,
expiesses his feelings and judgmenls and desciibes ceilain scenes. He enjoys
giealei success wilh his desciiplive passages: lhe Magi (I, iii,), lhe lem-
pesl (II, i,i), and some miiacles (II, ,o,) (A. Di Beiaidino, io,).
Juvencuss biblical lexl is iead in lhe Velus Lalina, which (he) follows
failhfully, adheiing lo lhe lileial sense and claiifying only some obscuie
passages. Juvencus basically keeps lo lhe lexl of Mallhew and diaws only
some delails fiom Maik. Fiom Luke he lakes chiey infoimalion peilaining
lo lhe Baplisl and lhe infancy of Jesus. . . . Fiom John he lakes lhe Wedding
of Cana, lhe conveisalion wilh Nicodemus and wilh lhe Samaiilan woman,
lhe vocalion of Philip and Nalhanael, Lazaius and some olhei episode. . . . He
pioduces somelhing similai lo a concoidance of lhe Gospels (io8).
roio Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
My song will be of Chiisls life-giving deeds, mihi carmen erit Christi
vitalia gesta: (praef. ,). Wilh lhal puipose Juvencus inlioduced inlo his poelic
iewiiling of lhe Gospel, lhe Homeiic quesl of peiennial values, as well as
Viigils eleganl celebialion of naluie, bul in bolh cases inleiioiized in lhe
lighl of lhe Chiislian message. Like Ephiem of Edessa in lhe Syiiac-speak-
ing Oiienl one geneialion afei him, lhe Spanish piiesl exeicised al once, a
minisliy of calechesis and a piopei gif foi poeliy. In Juvencus lheie is no
gap belween lhe piiesl and lhe poel. Foi lheie exisls a funclional ielalionship
belween lhe poeliy and lhe message (of lhe Gospel) (Fonlaine, ,,).
Eui1ios
PL r,, ,o.
Huemei, J.: CSEL i (r8,r).
S1cuirs
Boiiell, E., Iuvencus Evangeliorum concordantiae secundum j. Huemer editionem.
Basle r,,o.
Fliegei, M., Interpretationen zum Bibeldichter Iuvencus. Slullgail r,,.
Fonlaine, J., Naissance de la poesie dans lGccident chretien, Paiis, r,8r.
. Eslhelique el foi dapies la poesie laline chielienne des piemieis siecles: Les
Pres de lEglise au XX
me
sicle, Paiis r,,,, r,8.
Heizog R., Die Bibelepik in der lateinischen Spatantike. Foimgeschichle einei eibau-
lichen Gallung I, Munchen, r,,, (Review J. Fonlaine: Latomus 8 (r,,,) ,if.).
Hilhoisl, A. Te Cleaning of lhe Temple (John i:ri,) in Juvencus and Nonnus.
Pages or,o in Early Christian Poetry. Collection of Essays, Ediled by J. den
Boef and A. Hilhoisl. SVigChr ii. Leiden: Biill, r,,.
Kailschoke, D. Bibeldichtung. Studien zur Geschichte der Bibelparaphrase von
juvencus bis Gtfrid von Veissenburg, Munchen, r,,,.
Kievils, H. H., d Iuvenci evangeliorum librum primum commentarius exegeticus.
Diss. Gioningen r,o.
Lagana, F, Giovenco, Calania, r,,.
Nal, P. G. van dei, Die Piaefalio dei Evangelienpaiaphiase des Iuvencus: W. den
Boei, et al., Romanitas et Christianitas. Amsleidam r,,, i,,,.
Poinsolle, J. M., juvencus et Israel. La iepiesenlalion des Juifs dans le piemiei poeme
lalin chielien, Paiis, r,,,.
Robeils, M. J., Biblical Epic. Liveipool r,8,.
Tiaede, K., Epos: RC , (r,oi) roiii, Juvencus.
Lalin Chiislian Poeliy roir
Tiaede, K. Epiphanien bei Juvencus. Ausgangslexl: Evangelioium Libii r,rlio.
Pages ,,,rr in Stimuli, Fs. E. Dassmann Ediled by G. Schllgen and C. Schol-
len. Munslei: Aschendoi, r,,o.
Wachl, M., Concordantia in Iuvencus Evangeliorum libros. Hildesheim r,,o.
ii. Pvov. (u. c.. ,o)
Fallonia Belilia Pioba, daughlei, sislei, and molhei of consuls, wife of
Clodius Celsinus Adelphius, lhe Piefecl of lhe cily of Rome in ,r, was
a descendenl of lhe illusliious Roman gens of lhe Pelonii. She was one of
lhe eailiesl membeis of lhe Roman aiislociacy lo conveil and be baplized.
Neai oo, she composed a Viigilian cento (palchwoik, fiom lhe Gieek
) inspiied by lhe sciipluies. Hei idea was lo have divine ievelalion
celebialed by Viigilian phiasing. Veises ri deal wilh o1 evenls, mainly
fiom lhe ciealion of humankind lo lhe Flood; veises o, desciibe
evenls included in lhe 1. Te Viigilian poeliy was nol always adequale
foi a coiiecl foimulalion of chiislology (I. Oppell), bul, despile a negalive
ieaclion of Jeiome (epist ,, lo Paulinus of Nola), Piobas woik enjoyed a
high populaiily unlil lhe Renaissance, as shown foi inslance by ils many
edilions duiing lhe elevenlh cenluiy.
Te viiluoso peifoimance in disposing of smallesl elemenls by lhe
Chiislian appiopiialion of Viigils discouise is paiied wilh a sliong sense
foi composilion. Te sliucluiing of lhe scenes shows lhe same consislenl
lalenl as does lhe chosen vocabulaiy . . . lhe Fall (roi,,) piesenls an ex-
lended, coheienl unil. Il follows a menlion of lhe ciealion fiom clay (rro)
of lhe piolopaienl in lhe likeness of God liue lo lhe biblical naiialive (rio),
and anolhei menlion of lhe woman boin fiom Adams side (ri,). Speeches
undeiline lhe diamalic ciescendo, in pailiculai lhe lwo fiaming speeches
of God lhe Falhei, one inlioducing lhe human ciealuies inlo Paiadise (r,
r,o), lhe olhei lheii expulsion (i,io8). Te speech of lemplalion by lhe
seipenl of Paiadise, a mixluie of some mylhological Fuiy and a seipenl of
Laocoon (r8r,o) paiallels lhe hopeless apology of Adam (i,i). Te
luxuiious Paiadise ilself oeis a glilleiing ieeclion of Eclogues and Georgics.
Te slage is sel foi a diamalic move: lhe ighl of lhe human ciealuies away
fiom God lhe Falhei, which leads lhem oul of lhe luminous Paiadise and
inlo lhe daik foiesl, playing lheieby wilh impiessive changes in colouis and
almospheie (Opell, ro8).
Commenling on Piobas poeliy, J. Fonlaine noles: Allenlion has iecenlly
roii Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
been diawn lo lhe singulaiily of a poelic piojecl whose focus is nol lhe
simple veisicalion of sciipluie. Foi lhal veision is peisonal foi moie lhan
one ieason. Againsl lhe slieam of biblical epic, and wilh only Juvencus lo
follow, il lends lo suggesl lhal Viigil was poel and piophel, and lo give lhe
key foi a Chiislian ieinleipielalion of his woik: I shall say how Viigil sang
lhe holy gifs of Chiisl, Vergilium cecinisse loquar pia munera Christi (v. i). In
olhei woids il was a key foi Viigil as much as foi sciipluie (Fonlaine, ro). C.
Schenkl, who idenlies in lhe appaialus of his edilion lhe elemenls of Viigil
used by Pioba foi each of hei o, hexameleis, signals lhe allusions oi lacil
sciipluial quolalions in hei woik: she iefeis lhiily-lhiee limes lo Genesis
and lwice lo Exodus befoie menlioning lhe gospels lhiily-one limes.
Eui1ios
PL r,, 8o,8r8.
Claik, E. A., and D. F. Halch, Te Golden Bough. Ann Aiboi r,8r (lexl, liansl.,
commenlaiy).
Schenkl, C.: CSEL ro, r (r888), ,roo,.
Tvnsin1ios
Caiioldi, C., (r,,r).
Claik, E. A.: above.
S1cuirs
Cacioli, M. R., Adallamenli semanlici e sinlallici nel Cenlone viigiliano di Pioba:
SIFC r (r,o,) r88io.
Couicelle, P., Les exegeses chieliennes de la qualiieme Eglogue: RE ,, (r,,,)
i,r,.
Eimini, F., Il centone di Proba e la poesia centonaria latina. Rome r,o,.
Fonlaine, J., Naissance de la poesie dans lGccident chretien. Paiis r,8r, roi,.
Gieen, R. P. H., Piobas Cenlo: CQ , (r,,,) ,,ro.
Heizog, R. ed., Handbuch der lateinischen Literatur V. Munchen r,8,, ,oi.
Kyiiakidas, S., Eve and Maiy: MD i, (r,,i) rir,.
Opell, I., Dei zuinende Chiislus im Cenlo dei Pioba: jC , (r,o) rooro.
Slanislaus, A., Te Sciipluies in Hexamelei: Class. Veekly i (r,8) ,,roo.
Tuiliei, A., La dalalion el lalliibulion du el lail du cenlon: ctes
du Congrs international dEtudes byzantines. Paiis, r,,o,r: I, o,.
Lalin Chiislian Poeliy roi
iii. PvUui1iUs (8.i1iv o,)
Auielius Piudenlius Clemens was boin in lhe iegion of Taiiagone, Spain. He
succeeded in a caieei of civil seivice unlil a midlife ciisis made him iejecl
woildly honouis and choose poeliy as a full-lime spiiilual exeicise. A liip lo
Rome belween or and o geneialed in him a poweiful poelic inspiialion
againsl paganism. Anlicipaling Augusline, he caiefully aiianged a denilive
edilion wilh pieface and epilogue of his main woiks, each of lhem being
piovided wilh a fashionable lille in Gieek: Cathemerinon, piayeis foi day-
lime, oi lwelve hymns foi specic houis and ciicumslances; potheosis, an
exposilion and defense of Tiinilaiian lheology, being a poem of ovei rooo
hexameleis; Hamartigenia, On lhe Oiigin of Evil, a vigoious polemic againsl
Maicion; Psychomachia, lhe epic and allegoiical sloiy of spiiilual waifaie foi
lhe conquesl of ones own soul, exemplied by many biblical chaiacleis, fiom
Abiaham lo lhe Viigin Maiy; Peristephanon, fouileen hymns celebialing
Chiislian mailyis; Dittochaeon, desciibing a painling, olheiwise unknown,
in , sliophes, i foi o1 and i, foi 1 chaiacleis.
Piudenliuss familiaiily wilh sciipluie iesulled mainly fiom his lislening
lo liluigical ieadings, his iefeiences echoing lhe homilelic lileialuie of his
lime. He iead lhe sciipluies himself in a Vetus Latina (hispana) veision, close
lo lhe Afiican lexl and possibly lhiough lhe monaslic liadilion of lhe lectio
divina. He also knew some exegelical woiks, such as Hilaiys Commentaries
on the Psalms, oi Ambioses De Helia et ieiunio and Expositio Evangelii se-
cundam Lucam, peihaps also Teilullians Contra Marcionem and Jeiomes
Gn jonas. Moslly lhiough Ambiose, he had been infoimed aboul ceilain
opinions of Oiigen and he had enjoyed Juvencuss paiaphiase and some
poems of Paulinus of Nola; bul lhe liluigy was by fai his main iesouice foi
biblical knowledge. An indiiecl access lo sciipluie was also given lo him by
Chiislian iconogiaphy (Chailel, Piudence el la Bible).
Eui1ios
Beigman, J.: CSEL or, (r,io).
Cunningham, M. P.: CCSL rio (r,oo).
Oilega, A.-I. Rodiiguez: Madiid r,8r.
Tomson, H. J., Prudentius i vols. Loeb (vol. r: r,,, r,oi; vol. i: r,,,
r,or).
roi Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Tvnsin1ios
English
Eagan, M. C., Te Poems of Prudentius CF , ,i (r,oi, r,o,).
Slavill, D. R., Hymns of Prudentius Ballimoie, MD r,,8
Tomson, H. J.: London r,oi
S1cuirs
Buchheil, V., Resuiieclio cainis bei Piudenlius: VC o (r,8o) iori8, (on Cath.
, r8oio,).
. Piudenlius ubei Chiislos als duplex genus und conditor (calh. rr:ri). VSt
ror (r,88): i,,ri.
. Glllichei Heilsplan bei Piudenlius (Calh. II, i,8). VigChr (r,,o):
iii,.
Chailel, J.-L., Prudence pote biblique. Recheiche sui la ciealion poelique dans le
Cathemerinon. Paiis r,8r.
. La creation poetique dans le Cathemerinon de Prudence. Paiis r,8i.
. Piudence el la Bible: Rechug r8 (r,8) r,.
. Piieie el poesie: La sanclicalion du lemps dans le Calhemeiinon de
Piudence: Le temps chretien de la n de lntiquite au Moyen-ge III
e
XIII
e

sicle. Colloques Inleinalionaux du CNRS, n. oo. Paiis r,8, ,r,,.
. La lempele apaisee el la maiche sui leau dans la poesie de Piudence. In Fs.
S. Costanza, Polyanthema, ediled by S. Caldeione, ii,,. Messina: Sicania,
r,8,.
Coslanza, S., Le concezioni poeliche di Piudenzio e il caime XVIII di Paolino di
Nola: SicGym i, (r,,o) ri,.
Dpp, S.: LCL ind. ed. r,,,, ,iii,.
Evenepoel, W. Te eaily Chiislian poels Giegoiy Nazianzen and Piudenlius.
In Philohistr, ediled by A. Schoois and P. Van Deun, 8,ror. Oi.Lov.An. oo.
Louvain: Peeleis, r,,.
Fonlaine, J., Naissance de la poesie dans lGccident chretien. Paiis r,8r.
Fonlaniei, J.-M. Chiislus imago Dei; ail el chiislologie dans loeuvie de Piudence.
Rechug ir (r,8o): rr,,.
Gnilka, C., Exegelische Bemeikungen zu Piudenlius Hamartigenia: Hermes rrr
(r,8) 8oi.
. Eine inleipolaloiische Ehieniellung Davids (Piudenlius). Vivarium, ro,
r,8.
. Eine Spui alllaleinischei Bibelveision bei Piudenlius. VigChr i (r,88):
r,,,.
Lalin Chiislian Poeliy roi,
. Palestra bei Piudenlius. IluCle r (r,8,): o,8i.
Giasso, N. Piudenzio e la Bibbia. Grph r, (r,,): ,,r.
Haiiis, R. R. llegory in the Cathemerinon of Prudentius. Diss., Univeisily of Noilh
Caiolina, r,or.
Heizog, R. Die allegorische Dichtkunst des Prudentius. Zelemala i. Munich: Beck,
r,oo.
Kah, M. Die Velt der Romer mit der Seele suchend., die Religiositat des Prudentius
im Spannungsfeld zwischen pietas christiana und pietas romana. Heiedilas .
Bonn: Biengassei, r,,o.
Lana, I., Due capitoli prudenziani. Rome r,,i.
Micaelli, C., Pioblemi esegelici dell inno XI del calhemeiinon di Piudenlio: SCG
, (r,8,) r,r8.
Moieno, J. L. Figuias de la ciuz en el Anliguo Teslamenlo segun Auielio Piu-
dencio. In Biblia Exegesis y Cultura. Estudios en honor del Prof. j. M. Casciaro,
ediled by G. Aianda, C. Basevi, and J. Chapa (Facullad de Teologia, Univeisidad
de Navaiia. Coleccion leologica 8), ,,,ro. Pamplona: EUNS, r,,.
Padovese, L. La ciislologia di Auielio Clemenle Piudenzio. nGreg ir,. Rome:
Ponl. Univ. Giegoiiana, r,8o.
Pascual Toiio, J. La anlilesis Eva-Maiia en Piudencio. Compostellanum , (r,,o):
i,io8.
Philonenko, M. Piudence el le Psaume r,r (Dillochaeon XIX). In Le Psautier chez
les Pres (Cahieis de Biblia Paliislica ), i,r,o. Fieibuig: Cenlie dAnalyse el
de Documenlalion Paliislique, r,,.
Rapisaida, E. Gli aposloli Pielio e Paolo e la nave della Chiesa in Piudenzio. In
Gikoumene, oir,, r,o.
Rodiiguez Heiieia, I., Poeta christianus. Prudentius uassung von der ufgabe des
christlichen Dichters. Diss. Munich r,o.
Smolak, K. Die Kalasliophe am Himmel. Eine Analyse von Piudenlius, potheosis
orr/o,8. In Panchaia. Fs. f. K. Traede, ediled by M. Wachl (jC.E ii), r,,io,.
Munslei: Aschendoi, r,,,.
iv. Cvvvi. 1ui Poi1 (ii. c.. oo)
Jeiome wiole Letter ro lo a leained piiesl named Cypiian, who was an
expeil in sciipluie. Accoiding lo Hainack, lhe same Cypiian wiole lhe
Heptateuchos and lhe Cena Cypriani, lhe lallei having been composed neai
lhe end of lhe fouilh cenluiy in lhe aiea of Biescia and Veiona. Hence lhe
leained piiesl, addiessed by Jeiome, would have lived in noilhein Ilaly, and
consideied his ail foim as a iesouice foi ieligious educalion.
roio Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Te whole Heptateuchos (Seven Books) is lhe woik of a single aulhoi
named Cypiian and who lived ca. oo c.i. Foi lhis poel knew Ausonius
(Mosella , = Cypr. Gen. Nave 8,) and Claudian (Paneg. III cons. Hon. ,,,o
= Ex. ,., Jg rr; Paneg. IV cons. Hon. rr8 = Ex. r,i), as well as Iuvencus,
Piudenlius and Paulinus of Nola. Claudius M. Vicloiius, who died befoie
,o c.i., was familiai wilh Cypiians Genesis (Cypr. Gen. ro, = Vict. leth. r,
r,; Gen. i8 = leth. i, o; Gen. i,, = leth. i, oi; Gen. 8o. = leth.
, ; Gen. ,8, = leth. oo,). In addilion, Cypiian used a biblical lexl fiom
befoie Jeiome; on some occasions, he luins lo lhe Gieek lexl (Di Beiaidino,
o).
Te Heptateuchos is a woik of al leasl ,i,o veises, almosl all in hexam-
eleis; lhiee canlicles aie decasyllabic (Ex r,, Nm ir, Dl i). Te books of
lhe Bible call foi dieienl quanlilies of veises: Genesis r,8; Exodus r8;
Levilicus o,; Numbeis ,,,; Deuleionomy i88; Joshuah ,8,, Judges ,oo.
Usually, Cypiian iendeis lhe biblical lexl in veises wilhoul any addilions;
he omils some seclions, such as Ex ior oi Ex ,o. In geneial, he avoids
lo amplify lhe lexl as he does foi Ex r = Cypr. Ex r8 = ,o, (Peipei); Ex.
ro: = Cypr. Ex ,,,,,,; Ex i = Cypr. Ex rrrio; Nm ro:i = Cypr.
Nm io,i8. He iendeis all biblical names in a Lalin foim, Noah being
spelled Noelus, Lamech Lamechus, elc. He ciles oi uses classical aulhois,
such as Viigil, Lucielius, Hoiace, Ovid, Peiseus, Calullus, and he knows
Chiislian wiileis well: Iuvencus, Piudenlius, Paulinus of Nola (Di Beiaidino
o,oo).
Te Cena Cypriani, a biblical cenlon, oi colleclion of biblical quolalions
daling fiom lhe lale fouilh cenluiy, assembles famous guies of o1 and 1 al
an imaginaiy banquel oeied by King Joel, who suspecls his guesls lo have
iobbed him. Il is a paiody, anlicipaling medieval faices, maiked by vulgai-
ily, and wilhoul any iespecl foi sacied sciipluie. Te ixx lexl seems lo be
lhe only diiecl veision used by lhe aulhoi. Apociyphals, such as lhe cts
of Paul, aie also exploiled. Piiscillian ieceives a menlion. Te aulhoi could
have been a ceilain monk named Bachiaiius, fiom Spain in lhe lale fouilh
cenluiy, a sympalhizei of Piiscillianism (Laplie: Baidy).
Eui1ios
Heptateuchos: PL i, ro,; r,, i,8o (undei lhe name of Iuvencus). PLS
, rr,rri,.
Cena: PLS , ,i,,i.
Peipei, R.: CSEL i (r8,r).
Lalin Chiislian Poeliy roi,
K. Slieckei: MGH. PL li, 8,i,8; Die Cena Cypiiani und ihi Bibellexl:
ZVT , ( ).
Hainack, A. von, Drei wenig beachtete Cyprianische Schrifen. Leipzig r8,,.
Moeslo, C.: Studien zur Cena Cypriani. Tubingen r,,i.
S1cuirs
Baidy, G., La Cena Cypriani el ses enigmes: RB rr (r,r) rr,ir.
Di Beiaidino, A.: Quaslen, IV.
Duval, P.-M., La Gaule jusquau milieu du Ve sicle. I, i. Paiis r,,r, 8o,.
Haas, W., Studien zum Heptateuchdichter Cyprian mit Beitragen zu den vorhierony-
mianischen Bibelubersetzungen. Beilin r,ri.
Hainack, A., Die Cyprianische Schrifen und die cta Pauli. TU r,, B. Leipzig r8,,.
Kailschoke, D., Bibeldichtung. Munich r,,,.
Kieslan, L., Cypiianus III (gallischei Dichlei): RC (r,,,) ,,8r.
Laplie, A.: RSR (r,ri) ,,,,o.
Malsbaiy, G., Epic Exegesis and lhe uses of Veigil in lhe Eaily Biblical Poels:
Florilegium , (r,8,) ,,8.
Peliinga, M. R., I sei gioini della cieazione nella paiafiasi biblica di Cypiiano:
Sileno r8 (r,,i) r,o.
Pollman, K., Dei sogenannle Heplaleuchdichlei und die lethia des Claudius
Maiius Vicloiius: Hermes rio (r,,i) ,o,or.
Nodes, D. J., Doctrine and Exegesis in Biblical Latin Poetry. Leeds r,,.
Smolak, S., Laleinische Umdichlungen des biblischen Schpfungsbeiichles: StPatr
ri (r,,,) ,ooo (TU rr,).
Slieckei, K., Die Cena Cypriani und ihi Bibellexl: ZVT , (r,ri) oro8.
v. SiuUiiUs (ii. ioo)
Sedulius composed his poem, Paschale carmen, piobably in Ilaly belween
io and o (Di Beiaidino, Quaslen IV, ro). He was a iheloi, liained in
philosophy accoiding lo ancienl manusciipls, a piesbylei accoiding lo
Isidoie of Seville. He seived as a canloi in liluigical celebialions (Carmen
I, iio). His poem is divided inlo foui Books of lhiee hundied lo foui
hundied veises each, wilh an inlioduclion. Modein edilions counl lhe in-
lioduclion as a fh Book. Afei having celebialed Gods mirabilia as Ciealoi
and Divine Piovidence (I), lhe Carmen evokes lhe childhood of Jesus, his
baplism, and lhe choice of lhe lwelve aposlles, in adding a long commenlaiy
roi8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
on lhe Loids piayei (II, iroo). Books III and IV desciibe lhe miiacles
of Chiisl, mainly accoiding lo Mallhew; V conlinues lhe paiaphiase of lhe
gospel naiialive fiom lhe Lasl Suppei lo lhe Ascension. Sedulius himself
pioduced a translatio in piose of his poem, lhe Gpus, as a scholaily exeicise
fashionable in his lime.
In bolh woiks his way of quoling sciipluie iemains exliemely fiee,
wilh many allegoiical commenls. Conslanlly, wilh an apl conciseness, lhe
poel expiesses lhe lheological and spiiilual meaning of given naiialives.
Somelimes, foi example aboul lhe Passion, he insisls on minule delails of
allegoiism, alieady moie medieval lhan paliislic in lone. Such exceplions
conim his poelic noim calling foi an oinale and lighl-heailed devolion.
Poelic pioceduies seive heie ieligious senlimenl moie lhan lheological
exegesis (Fonlaine, i,r).
Seduliuss veisied slyle and synlax demonsliale a classical coiieclness,
which explains lhe populaiily of lhe Carmen in medieval schools, illuslialed
by sevenly-ve edilions unlil r88o.
Eui1ios
PL r,, ,,,,i.
Huemei. J., CSEL ro (r88,) ror,.
Walpole, A. S., Early Latin Hymns. Cambiidge r,ii, r,r,8.
Tvnsin1ios
Dutch
Schefs, N., Sedulius Paschale Carmen, III. Delf r,8.
English
Kuhnmuench, A. J. O. J., Early Christian Latin Poets. Chicago, r,i,, i,i,i.
Italian
Coisaio, F., Lopera poetica di Sedulio. Calania r,8.
. Sedulio poeta Calania r,,o.
S1cuirs
Coslanza, S., Da Jiovenco a Sedulio: CClCr o (r,8,) i,8o.
Dpp, S.: LCL, ind ed. r,,, ,,o,r.
Fonlaine, J., Naissance de la poesie dans lGccident chretien. Paiis r,8r, i,,i.
Heizog, R., Die Bibelepik in der lateinischen Spatantike. Munich r,,,, XLIf. LIILIV.
Laan, P. W. A. T. van dei, Imilalion ciealive dans le Caimen paschale de Sedulius:
Lalin Chiislian Poeliy roi,
J. den Boef and A. Hilhoisl eds., Early Christian Poetry. Collection of Essays.
Leiden r,,, r,oo.
Mayi, P. T., Studien zur dem Paschale Carmen des christlichen Dichters Sedulius.
Munich r,ro.
Moielli Pieii, G., Sulle fonli evangelice di Sedulio: MT , ns. io. Floience
r,o,, ri,i.
Opell, I., Paradeigmata Poetica Christiana. Dusseldoif r,88, o,,.
Small, C. D., Rheloiic and Exegesis in Seduliuss Caimen Paschale: CM , (r,8o)
ii.
Spiingei, C. P. E., Te Gospel as Epic in Late ntiquity. Leiden r,88.
vi. Ci.UuiUs M.viUs Vic1oviUs (u. i,l,o).
Ca. 8o, Gennadius (d. ,il ,o,) wiole: Vicloii(n)us, a iheloi of Maiseilles,
composed in a liue and pious Chiislian spiiil foi his son, Elheiius, a com-
menlaiy in foui Books in veise on Genesis, fiom lhe Beginning up lo lhe
dealh of Paliiaich Abiaham. Bul since lhe aulhoi was accuslomed lo woik-
ing wilh lileialuie and had nol been insliucled by any leachei in lhe divine
sciipluies, he expiesses lhoughls of lillle value in his poeliy. He died undei
lhe ieign of Teodosius (II) and Valenlian (III) (De scriptoribus ecclesiasticis,
LX: PL ,8, ro,).
Te lethia, lhe piincipal woik of lhis maiiied layman and piofessional
iheloi dales belween io and o (besl edilion, Hovingh). Il begins wilh a
feivenl piayei of a hundied and lwenly-six veises and is divided inlo lhiee
Books: Book I (,i veises) deals wilh lhe isl lhiee chapleis of Genesis;
Books II (,, veises) wilh chaplei ,, and Book III (,r veises) wilh
chapleis 8r,. In addilion lo veisifying lhe biblical lexl, Vicloiius inlioduces
consideialions and digiessions of his own, such as in Book II, a desciiplion
of mans condilion afei his expulsion fiom Paiadise, inspiied in pail by
Lucieliuss lheoiy of civilizalion. Olhei souices of Vicloiiuss poeliy aie Ovid
and Viigil. On lhe Chiislian side one nds Laclanlius, Piudenlius, Ambiose,
Augusline as well as lhe aulhoi of lhe conlempoiaiy Carmen de providentia
divina, Pelagian in complexion, now alliibuled lo Hilaiy of Ailes (Gallo).
Eui1ios
PL or, ,,,,i: Gagny.
Hovingh, P. F. CCL ri8 (r,oo).
Schenkl, C., CSEL ro (r888).
roo Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
S1cuirs
Di Beiaidino, A.: Quaslen IV, r,ir (bibliogiaphy unlil r,,,).
Hovingh, P. F., Marii Victoris Claudii lethia. La prire et les vers rr,o du livre r.
Gioningen r,,,.
Nodes, D. J. Te sevenlh day of ciealion in Alelhia of Claudius Maiius Vicloi: VC
i (r,88) ,,,.
Polmann, K., Dei sogennanle Heplaleuchdichlei und die lethia des
Claudius Maiius Vicloiius: Anmeikungen zui Dalieiungsfiage und zui
Imilalionsfoisucheng: Hermes rir (r,,) rri.
vii. Dv.co1iUs (sicou u.ii oi ,1u c.)
Blossus Emilius Diaconlius, a poel and iheloiician of Cailhage al lhe lime of
lhe Vandal invasion of Noilh Afiica, was lhe aulhoi of an abundanl seculai
lileialuie employing mylhological lhemes. Duiing a lenglhy impiisonmenl
by lhe Vandal aulhoiilies, he composed lwo poems of which one, De laudibus
Dei, Book I, was ieceived as an Hexameion duiing lhe Middle Ages.
Eui1ios
Biesnahan, E., Diss. Philadephia r,,.
Iiwin, J. F., Liber I, Dracontii de laudibus Dei Diss. Philadelphia r,i.
Moussy, C. and C. Camus: Paiis r,8,, r,88.
Tvnsin1ios
English
Biesnahan and Iiwin: above.
French
Moussy: above.
S1cuirs
Biighl, D. F., Miniature Epic in Vandal frica. Oklahoma, r,8,.
Devine, I. C., Study of the Laudes Dei of Dracontius. Diss. New Yoik r,,.
Evenepoel, W. Diaconlius, De laudibus dei, I, i,l,8; Adam and Eve befoie lhe
fall. Pages ,rror in Panchaia. Fs. f. K. Traede. Ediled by M. Wachl. JAC.E
ii. Munslei: Aschendoi, r,,,.
Lalin Chiislian Poeliy ror
Nodes, D. J., Doctrine and Exegesis in Biblical Latin Poetry. Leeds r,,, ,,,; ro8r8.
Smolak, K., Die Slellung dei Hexameiondichlung des Diaconlius (laud. dei r,
rr8io). Inneihalb dei laleinischen Genesispoesie: FS V. Kraus. Vienna r,,i,
8r,,.
Speyei, W., Kosmische Mchle im Bibelepos des Diaconlius: Phil ri (r,88)
i,,i8,.
. Dei Bibeldichlei Diaconlius als Exegel des Sechslageweikes Golles. Pages
o8 in Stimuli. Fs. E. Dassmann. Ediled by G. Schllgen and C. Schollen.
JAC.E i. Munslei: Aschendoi, r,,o.
Nol iepoiled heie is Hilaiius: R. Peipei, ed. CSEL i (r8,r), whose iden-
lily, despile lhe edilois suggeslion, iemains unknown: lwo epic poems,
In Genesin (io,), De martyrio Maccabaeorum (io,). See Manilius,
r88,i; Schanz , r, ii8; Baidenhewei , 8,f.
Cnvis1in Por1vr
crrvni viviiocvnvnr
Fonlaine, J., Naissance de la poesie dans lGccident chretien. Paiis r,8r.
Gambei, S., Le livre de la Gense dans la poesie latine au V
e
sicle. Paiis r8,,.
Heizog, R., Die Bibelepik in der lateinischen Spatantike. Munchen: Fink, r,,,.
Kailschoke, D., Bibeldichtung. Studien zur Geschichte der epischen Bibelparaphrase
von juvencus bis Gtfrid von Veissenburg. Munchen: Fink, r,,,.
Kioll, W., Studien zum Verstandnis der romishen Literatur. Slullgail r,i =
Daimsladl r,o.
Lullikhuizen, G. P., Te Poelic Chaiaclei of Revelalion and ,. In Early Christian
Poetry. Collection of Essays. Ediled by J. den Boef and A. Hilhoisl. SVigChi
ii. Leiden: Biill, r,,.
Manilius, M., Geschichte der christlich lateinischen Poesie. Slullgail r8,r.
Maiiou, H. I., Histoire de leducation dans lntiquite, ,lh ed., Paiis r,oo.
Raby, F. J. E., History of Christian Latin Poetry, ind ed. Oxfoid r,,.
Schanz, M. and Hosius, C., Geschichte der romischen Literatur vol. , r, ,. Munich,
r,r.
Smolak, K., Dei dieifache Zusammenklang: VS 8 (r,,r) r,o,.
. Laleinische Umdichlungen des biblischen Schpfungsbeiichles: StPatr ri, TU
rr, (r,,,) ,ooo.
Tiaede, K., Unleisuchungen zum Uispiung und zui Geschichle dei chiisllichen
Poesie: jC (r,or).
. Epos. Chiisllich: RC , (r,oi) ,,,roi.
Weyman, C., Beitrage zur Geschichte der christlich lateinischen Poesie. Munich r,io.
roi Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
SUvviimi1.vv Biviiouv.vuv
L.1i Poi1vv
Buieau, B. La concordia des aplies Pieiie el Paul dans lHistoria apostolica
dAialoi: Images el lhemes epiques. CBiPa (r,,r): r,,o.
. Lettre et sens mystique dans lHisloiia Aposlolica drator. Exegse et epopee.
Coll. des Eludes Augusliniennes, Sei. Anliquile r,. Paiis: Inslilul dEludes
Augusliniennes, r,,,.
Caiiubba, R. W. Te Pieface lo Juvencus Biblical Epic: A Sliucluial Sludy. jP.
rr (r,,): ori.
Ciociani, L. M. Il iecupeio di alcune lezioni del leslo delle Explanationes in
Canticum Canticorum di Apponio pei la iicosliuzione della sua dolliina sulla
Madie di Dio, in Viigo Libei Veibi. Pages r,r in Miscellanea di studi in
onore di P. Giuseppe M. Besutti, G.S.M. Ediled by I. M. Calbuig. Rome: Edizioni
Maiianum, r,,r.
Depioosl, P.-A. Les fonclions aposloliques du sacie dans le poeme dAialoi. BGB
8 (r,8,): ,o,.
Depioosl, P.-A., and J. C. Haelewyck. Le lexle biblique des Acles el laulhenlicile
des sommaiies en piose dans lHistoria apostolica dAialoi, II. Pages ,8oo
in Philologia Sacra. Biblische und patristiche Studien fur Hermann j. Frede und
Valter Tiele zu ihrem siebzigsten Geburtstag, I. ltes und Neues Testament, II.
pocryphen, Kirchenvater, Verschiedenes. Ediled by R. Giyson. Fieibuig: Heidei,
r,,.
Depioosl, P. A. La moil de Judas dans lHisloiia aposlolica dAialoi (I, 8roi).
RE , (r,8,): r,,o.
. Laptre Pierre dans une epopee du VI
e
sicle. lHistoria apostolica drator.
Colleclion des eludes Augusliniennes: Seiie anliquile rio. Paiis: Inslilul
dEludes Augusliniennes, r,,o.
Deimoll Small, C. Typology in Sedulius Caimen paschale. Pages r,,iooo in
Studia patristica r8,,. ugustine, the post-Nicene Latin fathers, oriental texts,
Nachleben of the fathers. Kalamazoo, Mich.: Cisleician Publicalions, r,,o.
Di Teilizzi, P. Inleipielazioni e piospellive di iiceia negli sludi iecenli sul poela
Giovenco. StPatr , (r,,o): ,,,.
Felieis, J. H. Lulilisalion de la Bible dans loeuvie dEvodius. REug ri (r,oo):
ro.
Fichlnei, R. Taufe und Versuchung jesu in den Evangeliorum libri quattuor des Bibel-
dichters juvencus (r,,,o,,8). Beili. z. Alleilumskunde. Leipzig: Teubnei, r,,.
Fliegei, R. Interpretationen zum Bibeldichter juvencus. Gelhsemane, Feslnahme
Jesu und Kaiphaspioze (,,8,o,). Beilige z. Alleiyumskunde o. Leipzig:
Teubnei, r,,.
Lalin Chiislian Poeliy ro
Hilhoisl, A. Te Cleaning of lhe Temple (John i:ri,) in Juvencus and Nonnus.
Pages or,o in Early Christian Poetry. Collection of Essays. Ediled by J. den
Boef and A. Hilhoisl. SVigChi ii. Leiden: Biill, r,,.
Hilliei, R. rator on the cts of the postles. Baptismal Commentary. Oxfoid Eaily
Chiislian Sludies. Oxfoid: Claiendon, r,,.
Knig, H. Vesligia anliquoium magislioium sequi. Wie liesl Apponius Oiigenes:
TQ r,o (r,,o): ri,o.
Liviea, E. Towaids a new edilion of Nonnus Paiaphiase of Sl. Johns Gospel. Mn
r (r,88): r8i.
. Nonno di Panopoli. Parafrasi del vangelo di S. Giovanni, Canto XVIII.
Introduzione, testo critico, traduzione et commentario. Speculum. Conliibuli di
lologia classica ,. Naples: DAuiia, r,8,.
. Nonno paiafiasle del Vangelo giovanneo (:,8, rr:). RMi r,
(r,,i): i8o8,.
Liviea, E., and D. Accoiinli. Nonno e la Ciocissione. SIFC o (r,88): ioi,8.
Maiolla Mannino, B. Gli Instituta di Giunilio: alcuni aspelli esegelici. SE 8
(r,,r): o,r,.
Mazzega, M. Sedulius, Carmen paschale, Buch III. CRHSIS Die Methode der
Kirchenvater im Umgang mit der antiken Kultur ,. Basel: Schwabe & Co, r,,o.
McNeill, B. Aviicius and lhe Song of Songs. VigChr r (r,,,): i.
Nodes, D.J. Te sevenlh day of ciealion in Alelhia of Claudius Maiius Vicloi.
VigChr i (r,88): ,,,.
Nonno di Panopoli, Parafrasi del vangelo di S. Giovanni. Canto :o. Ediled by
D. Accoiinli. Pisa: Scuola Noimale Supeiioie, r,,o.
Nonno di Panopoli, Parafrasi del Vangelo di S. Giovanni. Canto XVIII. Testo critico, in-
troduzione e commentario. Ediled by E. Liviea (Speculum). Naples: M. DAuiia
Ediloie, r,8,.
Oiban, A. P. Die Veisikalion von Lk r:,8o in den Euangeliorum libri quattuor
des Juvencus. Eine Analyse von Juvenc. I rri; i,i,i. ZNV 8 (r,,i):
ii.
. Juvencus als Bibelexegel und als Zeuge dei afiikanischen Velus-Lalina
Tiadilion: Unleisuchungen dei Beigpiedigl (Ml ,:r8) in dei Velus Lalina
und in dei Veisikalion des Juvencus (I ,i,,i). VigChr , (r,,,): ,i.
Rammingei, J. Zu Texl und Inleipielalion von Alcimus Avilus De spiritalis histo-
riae gestis. VSt ror (r,88): ri,.
Schwind, J. Oiigenes und dei Dichlei Aialoi: Ein Beiliag zui Geschichle dei
Oiigenesiezeplion im Weslen. REug r (r,,,): rri,.
Shea, G. W. Te poems of lcimus Ecdicius vitus. Translation and introduction.
Medieval and Renaissance lexls and sludies r,i. Tempe, Aiiz.: Medieval and
Renaissance Texls and Sludues, r,,,.
ro Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Sheiiy, L. F. Te Paraphrase of St. john alliibuled lo Nonnus. Byzantion oo (r,,o):
o,o.
Spiingei, C. P. E. Te Gospel as Epic in Late ntiquity. the Paschale Carmen of
Sedulius. SVigChi i. Leiden: Biill, r,88.
Slubeniauch, B. Der Heilige Geist bei pponius. Zum theologischen Gehalt einer
spatantiken Hoheliedauslegung. Rmische Quailalschiif. Suppl. H., o. Rome:
Heidei, r,,r.
Tiaede, K. Die Anfangsveise dei Evangeliendichlung des Juvencus. In
Philanthropia (= n ,,o), ,8r.
. Epiphanien bei Juvencus: Evangelioium libii r,rlio, In Stimuli. Exegese und
ihre Hermeneutik in ntike und Christentum; Feslschiif fui Einsl Dassmann.
Ediled by G. Schllgen and C. Schollen, ,,,rr. Munslei: Aschendoi, r,,o.
Van dei Laan, P. W. A. T. Imilalion ciealive dans le Caimen Paschale de Sedulius.
Pages r,oo in Early Christian Poetry. Collection of Essays. Ediled by J. den
Boef and A. Hilhoisl. SVigChi ii. Leiden: Biill, r,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ro,
V
FORTUNATIANUS OF AQUI LEIA ( MI D4TH C. )
An Afiican, bishop of Aquileia al lhe lime Empeioi Conslanlius and Pope
Libeiius (Jeiome, De vir. inl. ,,), Foilunalianus look pail in lhe synod of
Seidica in as an ally of Alhanasius and Maicellus of Ancyia. Afei
lhe synod he was hosled foi seveial monlhs by Alhanasius and Hosius
of Coidoba, wilh whom he celebialed Easlei , in Aquileia. Undei po-
lilical piessuie of Empeioi Conslanlius II, he signed lhe condemnalion of
Alhanasius in ,.
Jeiome desciibes Foilunalianuss Commenlaiy on lhe Gospels as a mar-
garita de evangelio a peail as a Gospel commenlaiy, in a lellei lo Paul of
Concoidia (Ep. ro, ), having iead il in piepaialion foi his own Commenlaiy
on lhe Gospel of Mallhew (praef.: PL io, ioC), wheieas in De vir. inl. he
minimizes lhe same commenlalois meiils: brevi ac rustico sermone scripsit
commentaria, he wiole commenlaiies in a shoil and uncullivaled slyle.
In his nolice, Jeiome (De vir. inl. ,,) obseived also lhal Foilunalianuss
Commenlaiy on lhe Gospels was wiillen titulis ordinatis, which means
composed in lhe oidei of liluigical ieadings in Aquileia by giouping sev-
eial veises in a unily. Ceilainly wilh a pedagogical puipose, he deliveied
a leaching addiessing lhe simplices, foi which a rusticus sermo was enliiely
appiopiiale (Lemaiie). Indeed, lhe slyle of lhe suiviving fiagmenls could
haidly be moie elemenlaiy: In Aaions veslmenl foui iows wilh piecious
slones (cf. Ex i8:r,) pieguie lhe foui Gospels. Te lhiee slones mean lhe
peifecl Tiinily, because lhese foui Gospels show us lhe peifecl Tiinily in-
cluded in lhem. As lhe Loid himself said lo his disciples Go foilh, pieach lo
all ciealuies, baplize lhem in lhe name of lhe Falhei, lhe Son and lhe Holy
Spiiil (Mallhew i8:r,); bul Aaions sla (Nm r,:ro), which once budded
in lhe Mosl Holy (cf. Heb ,:), can be ieceived in lhe owei and even lhe
fiuil of lhe sla as an image of lhe Loid, in typum domini. Te sla ilself
is lo be seen as pieguiing Maiy, lhe molhei of lhe Loid Jesus Chiisl; lhe
owei, lhe Loid himself. As Sciipluie says A shool shall giow fiom lhe slock
of Jesse (Is rr:r). Hence Solomon said, speaking in lhe name of lhe Loid, I
am a owei of lhe eld, a lily giowing in lhe valley (Sg i:r). And lhe foui-
pailed fiuil of lhe nul can be ieceived as lhe Gospels . . . (CCL ,, o,). No
doubl lhe slyle is iuslic, bul lhe biblical lexluie of lhe homily iemains ap-
paienl in each senlence. Te use of sciipluie is enliiely allegoiical, bul wilh
moialislic oveilones (Wilmail r,io, roi).
roo Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Eui1ios
PLS r. i (r,,8) ir,r,, i,.
Wilmail, A., B. Bischo: CCL , (r,,,) o,,o.
S1cuirs
Bischo, B., Wendepunkle in dei Geschichle dei laleinischen Exegese im
Fiuhmillelallei: SE VI (r,,) i8o.
Gambei, K., Die llesle abendlndische Evangelien-Peiikopenlisle, veimullich von
Bischof Foilunalinus von Aquileia: MTZ r (r,oi) r8oior.
Wilmail, A., La queslion du pape Libeie: RBen i8 (r,o8) r,8.
. Deux exposilions dun eveque Foilunal sui lEvangile: RBen i (r,io) roo,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ro,
VI
PHI LASTER OF BRESCIA ( D. AFTER 390)
An ilineianl pieachei and conlioveisialisl befoie being consecialed bishop
of Biescia, in noilhein Ilaly, as his successoi, Gaudenlius, infoims us in a
eulogy (CSEL o8, r,o, r8o, ,l,o), Philaslei look pail in lhe Council of
Aquileia in 8r. He mel Augusline duiing his slay in Milan belween 8
and 8, (Augusline, Letter iii, i lo Quodvulldeus; CSEL ,,, r,r,, o,
r). His Diversarum haereseon liber, wiillen belween 8o and ,o is heavily
dependenl on woiks of Iienaeus and Eusebius of Caesaiea.
Seveiely evalualed by Augusline in lhe same lellei lo Quodvulldeus, lhe
liber lacks hisloiical acumen. Te following is lhe lisling of lhe lopics liealed
by Philaslei (CCL,, o8,f.) iesulling in an accumulalion of exegelical hei-
esies, some of which possibly oiiginaled in lhe imaginalion of lhe aulhoi:
CXV (8,), God chased Adam fiom Paiadise because of envy;
CXVI (88), Adam and Eve weie blind (Genesis :o,);
CXVII (8,), on lhe lunics of skins (Genesis :ir);
CXVIII (,o), on lhe angel meeling Moses (Exodus :i);
CXIX (,r), on Deuleionomy (Deuleionomy r8:r,, r8, r,);
CXX (,i), on lhe iniquily of legilimale maiiiage (Psalm ,o:,);
XXI (,), on lhe division of lhe eailh by Noah;
CXXII (,), on lhe Flood undei Deucalion;
CXXIII (,,), on human biilh deleimined by lhe signs of lhe zodiac;
CXXIV (,o), on lhe souls of sinneis ielocaled in demons and animals;
CXXV (,,), on lhe facl lhal lhe Loid did nol descend inlo Sheol;
CXXVII (,,), on lhe geneialion of lhe Savioui;
CXXVIII (roo), on Phaioah (Exodus :ir; ,:r; ,:ro);
CXXIX (ror), on David, who was nol a ieligious, bul a seculai wiilei;
CXXX (roi), on lhe inaulhenlicily and innei conliadiclions of lhe Psallei;
CXXXI (ro), on Cain (Genesis :,);
CXXXII (ro), also on Cain (Genesis :rr);
CXXXIII (ro,), on lhe facl lhal lheie aie no xed slais in heaven;
CXXXIV (roo), on Solomons Ecclesiasles;
CXXXV (ro,), on lhe Canlicle of Canlicles;
CXXXVI (ro8), on commandmenl;
CXXXVII (ro,), on Gods image in man (Genesis r:io);
CXXXVIII (rro), on Gods vaiious languages;
CXXXIX (rrr), on lhe Foui Animals (Ezekiel r:,);
CXLII (rr), on lhe Sepluaginl and Aquila;
ro8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
CXLIII (rr,), on lhe lianslalion of lhe Tiily;
CXLIV (rro), on lhe lianslalion of lhe Six;
CXLV (rr,), on Teodolion and Symmachus;
CXLVI (rr8), on lhe nding of lhe Books afei lhe Caplivily;
CXLVII (rr,), on cuising (Exodus ii:i8);
CXLVIII (rio), on Melchisedek (Genesis r:r8io);
CXLIX (rir), on fasling (Zachaiiah 8:r,);
CL (rii), on Solomons concubines (Canlicle o:,);
CLI (ri), on Joshuas knives of inl (Joshua ,:i);
CLII (ri), on lhe biealh of life ieceived by Adam (Genesis i:,);
CLIII (ri,), on lhe measuiing line (Zechaiiah i:r);
CLIV (rio), on Elijahs iavens (r Kings r,:o);
CLV (ri,), on Cheiubim and Seiaphim (Isaiah o:i);
CLVI (ri8), on lhe Cheiubim senl by God lo lhe piophel Isaiah (Is o:o).
Eui1ios
Heylen, F.: CCL , (r,o,) io,i.
Maix, F.: CSEL 8 (r8,8).
S1cuirs
Baidy, G., Le De haeiesibus el ses souices: Miscell. gostiniana II. Rome r,r,
,,ro.
Fiank, H., Das Weihnachls- und Epiphaniezeugnis des Bischofs Filasliius von
Biescia: jNV r (r,o) roi.
Juiel, P. C., Etude grammaticale sur le latin de S. Filastrius. Eilangen r,o = Roman-
ische Forschungen, XIX (r,oo) roio.
Poilaiena, D. Doctrina scripturistica s. Filastrii Brixiensis episcopi et textus biblicus ab
eo adhibitus. Rome: Ponl. Alhenaeum Anlonianum, r,o.
Vallioni, F. La piima lingua in Filasliio da Biescia. ug (r,,): ,,o.
Foi lhe Hebiew Bible lo lhe Sepluaginl ro,
VI I
GAUDENTI US OF BRESCIA
( FL. LATE 4TH-EARLY 3TH C. )
Gaudenlius ieplaced his leachei, Philaslei, on lhe episcopal see of Biescia
somelime afei ,o. Five homilies, added lo a sel of len homilies deliveied
duiing Easlei week, all on sciipluial lopics, weie pieseived lhanks lo a high
o cial of Valenlinian II. Modein scholais have added anolhei six seimons
lo lhe coipus of Gaudenliuss woiks.
Te Easlei seimons deal wilh liluigical ieadings fiom Exodus, while
Seimon 8 and , commenl on lhe Wedding of Cana. Tey employ liadilional
lypology and aie diiecled pailiculaily againsl Maicioniles and Manicheans.
Te lwo homilies on lhe Wedding Feasl of Cana defend maiiiage againsl
lhe Manicheans and exall lhe viiginily of Maiy. Gaudenlius lakes a nolable
sland heie againsl paienls who conseciale lheii young childien lo a life of
viiginily. Allhough lhis life iepiesenls lhe ideal of peifeclion, il cannol be
imposed (Simonelli: Quaslen IV, r). Among lhe six homilies alliibuled
lo Gaudenlius by modein scholais, Sermo r8 d Serminium inleipiels Luke
ro, on lhe dishonesl slewaid, as a symbol of lhe devil; Sermo r, d Paulum
diaconum, explains lhal John r:i8, lhe Falhei is giealei lhan I, iefeis lo
Chiisls humanily.
Te lileiaiy legacy of Gaudenlius, lhough limiled, shows him al ease in
lhe exegesis of lhe biblical lexl. He gives evidence of scholaslic piepaialion,
of moie lhan supeicial compelence in lhe elds of exegesis and docliine,
and of lhe capacily lo engage lhe failhful on lhe disciplinaiy and moial
plane (Simonelli: Quaslen IV, r,).
Eui1ios
John Chiysoslom, Letter r8.
Tvnsin1ios
Boehiei, S. L., Washinglon r,o,.
S1cuirs
Bionlesi, A. Riceiche su Gaudenzio da Biescia (e la sua opeia esegelica). In
Memorie storiche della diocesi di Brescia i, (r,oi): ,,r,8.
roo Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Ficaiia, R. La paiabola del falloie infedele in Gaudenzio di Biescia. nnali di sto-
ria dellesegesi ri (r,,,): ,,,.
Tiisaglio F. r,oo, r,,o.
Tiuzzi, C., Zeno, Gaudenzio e Cromazio, testi e contenuti della predicazione cristiana
per le chiese di Verona, Brescia e quileia (,oo,ro ca). Biescia r,8,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ror
VI I I
PACIAN OF BARCELONA ( CA. 310-CA. 392)
Pacian lived lo old age, iam ultima senectude (Jeiome, de vir. inl. roo), and died
in lhe ieign of Teodosius. His son, Dexlei, lo whom Jeiome dedicaled his
De viris inlustribus, ieached lhe iank of Piaeloiian Piefecl. Pacians classical
educalion gave him access lo Viigil, Ciceio, Ovid, Hoiace, and olhei Lalin
aulhois whom he quoles, bul he did nol seem lo know Gieek (despile his
unusual Lalin iendeiing irasceris ira of Ex i:rr (ixx) which mighl deiive
fiom an Old Lalin manusciipl, pace C. Gianado, SC ro, o).
Pacians familiaiily wilh sciipluie is allesled lo by eighly-seven o1 and a
hundied and sevenly-seven 1 quolalions fiom sevenleen dieienl o1 books
and lwenly 1 wiilings. Explicil quolalions may somelimes be shoil, includ-
ing one oi lwo veises. Usually inlioduced by phiases wilh dicere and lhe same
of lhe speakei, oi by a simple et iterum (r, limes), scriptum estlsit (, limes),
item infra ( limes) oi adhuc ( limes), lhey aie occasionally menlioned by
an inquit in lhe midsl of lhe ciled lexl (i limes). Implicil quolalions and
allusions aie veiy numeious; biblical elemenls aie lhen peifeclly assimilaled
lo Pacians own exposilion whose lhoughl naluially adjusls lo lhe sciipluial
discouise C. Gianado, SC ro, ooor; see lhe whole seclion LEciiluie, in
chap. IV, Les souices de la lheologie de Pacien, ,,o,.
Pacians Old Lalin lexl is nol idenlical wilh lhose of his Afiican souices,
Teilullian, Cyiian, and Laclanlius, noi does il belong lo a specic Vetus Latina
liadilion fiom Euiope. Like Giegoiy of Elviia, Pacian allesls Lalin veisions
which aie independenl oi belong lo a family dieienl fiom lhe ones used
in his lime. . . . Neilhei does Pacian depend on colleclions of Teslimonia
(C. Gianado, SC ro, oo, quoling J. Campos, La Epislola ad Romanos en
los esciiloies Hispanos: Helmantica r,, r,o, i,of.).
Pacians docliine on penance, his cenlial lopic in lhe discussion wilh
lhe Novalian Simpionianus, depends heavily on Teilullians De paenitentia.
His own woiks include a liealise, De paenitentibus, (ed., C. Gianado, SC ro,
r,,,) eslablishing a dislinclion belween piivale peccatum and public crimen
(idolaliy, homicide, adulleiy), only lhe lallei calling foi public penance; a
homily Gn Baptism, wilh a commenlaiy on Romans ,:ri which announces
Auguslines lhesis on oiiginal sin; Two Letters lo Simpionianus, iefuling in
deplh lhe iigoiisl posilion held by Novalian and lhe Novalians of Pacians
own lime. Finally, a liealise Contra Novatianos, iefuling Novalians ecclesiol-
ogy on lhe basis of lhe 1. (An essay enlilled Cervulus, Te Small Slag in
iefeience lo a New Yeai cainival, is losl; SC ro, rio.)
roi Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Eui1ios
PL r, ro,r,.
Anglada Anfiuns, A.: Valencia r,8.
Gianado, C.: SC ro (r,,,), biblical index and bibliogiaphy.
Rubio Feinandez, L.: Baicelona r,,8.
Tvnsin1ios
Catalan
Fabiegas i Baque, J.: De poenitentia, De baptismo, Baicelona r,8r.
Ribei, L.: Baicelona r,r.
English
Collyns, C. H.: Oxfoid r8.
French
Epilalon, C. and M. Leslienne, in Gianado (see above).
Spanish
Rubio Feiandez: above.
S1cuirs
Dominguez del Val, U., Paciano de Baicelona: esciiloi, leologo y exegela
Salmanticensis , (r,oi) ,8,.
Gianado, C., Las paiabolas de miseiicoidia en Paciano de Baicelona: EE o (r,88)
,,.
Madoz, J., Heiencia lileiaiia del piesbileio Euliopio: EE ro (r,i) ii,.
Villai, J., Las cilacions biblicas de Sanl Pacia: EstUCat r, (r,i) r,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ro
I X
PRI SCI LLIAN OF AVI LA ( CA. 340-CA. 387)
Boin in Spain ca. ,o, Piiscillian slailed his pieaching as a layman, aiound
,o,,. He mel immediale success. His myslical feivoi and iigid ascelicism
gave him a pailiculai populaiily among lhe women of his acquainlance. Two
bishops, Inslanlius and Salvianus, sliongly suppoiled him while lwo olheis,
Hydacius, his meliopolilan of Emeiila Augusla (Meiida) and Ilhacius, bishop
of Ossonuba (Faio, Poilugal) opposed him. Consecialed bishop of Avila by
his associales, Inslanlius and Salvianus, lhe lwo opposing bishops oblained
fiom Empeioi Gialian a deciee againsl lhe Manicheans among whom lhey
indicled Piiscillian, who wenl inlo exile wilh his closesl disciples, isl lo
Aquilaine, lhen lo Ilaly. Accused of heiesy, immoialily, and magic, befoie lhe
usuipei, Maximus, who had eslablished himself al Tiiei afei lhe muidei of
Gialian, Piiscillian and his disciples weie beheaded. Tey have lhe dubious
honoui of being lhe isl Chiislians condemned lo dealh foi heiesy. Mailin
of Touis liavelled lo Tiiei in piolesl, bul neilhei he noi Ambiose of Milan
could pievenl lhe liagedy.
Te Canones in Pauli apostoli ep. a Peregrino episcopo emendati piesenl
a shoil oulline in ninely slalemenls (canones) wilh iefeiences lo specic
passages of lhe fouileen lelleis of Paul. Idenlied by Dllingei, and isl pub-
lished by Schepss, eleven anonymous lexls in a manusciipl al Wuizbuig, have
been linked wilh Piiscillian. Tey aie now made available by H. Chadwick.
Te lhiid of lhese lexls, lhe Liber de de et apocryphis, conims lhe lwelfh
analhema of lhe Council of Toledo I in oo againsl lhose who accepl sciip-
luies olhei lhan lhose iecognised by lhe Calholic chuich. In lhis liealise,
lhe aulhoi mainlains wilh ingenious and ievolulionaiy aigumenls lhal nol
all lhe inspiied wiilings have been included in lhe canon, so lhal nol all of
lhe apociyphal wiilings can be condemned en masse jusl because lhe hei-
elics have inlioduced some inleipolalions inlo lhem (Simonelli: Quaslen
IV, rr). Teie follow seven homilies wilh anli-Maicionile and lypological
commenls on o1 passages oi episodes, logelhei wilh lhe Canones epistolarum
Pauli apostoli: Ninely pioposilions, which aie lisled one afei anolhei and
aie al limes accompanied by lhe Pauline passages lo which lhe canons make
explicil iefeience, summaiize Pauls enliie docliine (Simonelli: Quaslen IV,
rrri).
ro Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Eui1ios
Augusline, Letter rr (Divjak).
Hamman, A.: PLS i (r,,8) r,rr,o,.
Schepss, G., CSEL r8 (r88,).
Tvnsin1ios
English
Eno, R. B: FaCh 8r (r,8,): Letter rr (Divjak).
S1cuirs
Ayuso Maiazuelo, T., Nuevo esludio sobie el Comma Joanneum, Bib i8 (r,,)
8rri, iroi,; i, (r,8) ,i,o.
Baiiell, P. M.: EEC, i, ,,f.
Buiius, V., Te Making of a Heretic. Gender, uthority, and the Priscillianist
Controversy. Beikeley, CA r,,,.
Chadwick, H. Priscillian of vila. Te Gccult and the Charismatic in the Early
Church. Oxfoid: Claiendon, r,,o.
Fonlaine, J., Panoiama espiiilual del Occidenlo peninsulai en los siglos IV y V: Poi
una nueva pioblemalica del piiscilianismo: Prima reunion gallega de estudos
clasicos. Composlella r,8r, r8io,.
. TRE i, (r,,,) ,,.
Van Dam, R., Leadership and Community in Late ntique Gaul. Beikeley, CA r,8,.
Vollmann, B., Piiscillianus: PR, Suppl. r (r,,) 8,,,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ro,
X
AMBROSE OF MI LAN ( CA. 339-APRI L 4, 397)
Ambiose was boin al Tiiei wheie his aiislocialic falhei, Auielius Ambiosius
was a high-ianking civil seivanl, praefectus praetorio Galliarum. As a leenagei,
logelhei wilh his molhei, his oldei sislei Maicellina, and an oldei biolhei
Uianius Salyius, Ambiose moved lo Rome afei his falheis unlimely dealh.
Having ieceived lhe besl educalion in iheloiics and law, compleled wilh a
lhoiough sludy of Gieek, Ambiose slailed his own caieei as an advocatus. As
soon as he ieached lhe minimal age, he became a civil seivanl. Nominaled
consularis Liguriae et emeliae, in ,o, he look up iesidence in Milan. Tough
only a calechumen, he was deeply commilled lo lhe Chiislian liadilion of
his family, wilh a pionounced leaning lowaids ascelicism and philosophical
conlemplalion. His impailial judgmenl in adminislialive malleis was ac-
coided populai acclaim wilh diamalic consequences, when local Calholics
and Aiians logelhei pioclaimed him lheii chosen leadei afei lhe dealh
of lhe Aiian bishop Auxenlius. Afei having ieceived lhe agieemenl of
Valenlinian I, lhe weslein empeioi, Ambiose accepled lhe new iesponsibil-
ily. He was baplized, and on Decembei ,, ,, consecialed bishop. While
his public peisona iemained unchanged in ils naluial aulhoiily and elhical
ieclilude embodying lhe besl of anceslial Roman viilues, his enlhusiaslic
plunge inlo lhe sludy of sciipluie opened a new woild of ieligious lhoughl,
social dedicalion and public discouise. Al lhe coie of a busy life, his deep-
esl iesolulion iemained unchanged: lo ielhink himself, and lo shaie wilh
conlempoiaiy Chiislians his whole undeislanding of chuich and woild,
exclusively in iefeience lo sciipluie.
Wilhoul delay, lhe newly consecialed bishop invesled himself in his pas-
loial dulies lo lhe poinl of pioducing a wiillen woik enliiely dominaled by
biblical exegesis: Exegesis means foi Ambiose a liuely fundamenlal way of
lhinking, moie lhan a melhod oi a genie; eveiywheie iequiied, eveiywheie
piesenl, one would nol limil il lo a pailiculai lileiaiy calegoiy (Nauioy, ,8).
His sciipluial piely, Schriffrommigkeit (Dassmannn, TRE i, ,8), nouiished
by lhe assiduous sludy of Oiigen, Basil and olhei Gieek inleipieleis, also
found suslinence in lhe ieading of Philo, Plalo and Plolinus, Jewish wisdom
and classical philosophy which, in Ambioses undeislanding, had oiiginaled
in lhe same divine Logos who spoke lo him in Sciipluie. His massive quol-
ing of sciipluie (moslly wilhoul specic iefeience) dispensed lo unleained
audiences a weallh of culluial and ieligious values. His allegoiical ailisliy,
unpaialled in Lalin Chiislianily unlil lhe end of lhe Middle Ages, wilh lhe
roo Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
exceplion of Beinaid of Claiivaux, bound him lo his Gieek souices, bul
nevei alienaled him fiom lhe genuinely Lalin focus on elhical issues and
moial behavioui.
As an undefaligable pieachei, Ambiose ciealed a language of his own,
which would iavish amazed lisleneis like Augusline. He would challenge lhe
seculai ieligion of old eslablished Roman liadilion, as well as lhe aspiialion
foi spiiilual peifeclion in philosopheis of high culluie, by deploying a vision
of humanily shaipened by his uniemilling leaining fiom sciipluie. A moie
delailed suivey of his wiilings conims lhe peivasive slienglh of his biblical
commilmenl, shol lhiough wilh a a iich oveilay of lhe daily pasloial conceins
of his o ce, logelhei wilh glimpses of conslanl polilical inleifeience.
Ambiose was essenlially a sciipluial pieachei, piofundly veised in
lhe lexl of Holy Wiil, he found il mosl easy and naluial lo expiess his
ideas in sciipluial language. His discouises aie packed wilh sciipluial
quolalions and allusions. Te seimons lhemselves aie, in many cases,
meiely discuisive exposiloiy lecluies on vaiious poilions of lhe Bible.
His commenls on di cull veises aie fiequenlly veiy elaboiale. Tus, if
lhe veises weie laken fiom lhe o1 he would caiefully nole vaiialions
in lhe Gieek and Lalin veisions, somelimes explaining lhe cause of a
vaiialion and indicaling lhe ieading wihich he himself piefeiied. If
lhe veise weie laken fiom a Gospel he would, when necessaiy, com-
paie, almosl in lhe mannei of a modein ciilic lhe senlence on which
he was commenling wilh lhe paiallels in olhei Gospels. He lhen ex-
plained lhe veise ofen al comsideiable lenglh, slaling alleialive views
in cases wheie lhe inleipielalion was doublful. . . . Ambiose piefeiied
lo pieach on lhe o1 . . . pailly because lhe available commenlaiies on
lhe o1 seemed lo him bellei lhan lhose on lhe , pailly because lhe
o1 was moie in need of populai inleipielalion, and pailly because
lhese ancienl sciipluies aoided amplei oppoilunilies foi lhe exei-
cise of lhe ail of allegoiical exegesis. . . . In his exposilions of sciipluial
passages he was seldom conlenl wilh lhe lileial meaning, even when
lhis meaning was mosl cleai and elevaled; he could nol iesl unlil he
had discoveied benealh lhe lellei a deepei sense, altior sensus (F. H.
Dudden, II, ,,,,; wilh a iefeience in a foolnole lo lhiily-lhiee dif-
feienl chapleis of lhe sole liaclale De Noe).
Te wiilings of Ambiose ielevanl foi a sludy of his biblical exegesis aie enu-
meialed and commenled on in lheii mosl piobable chionology, accoiding lo
lhe vaiious dales assigned lo lhem by lhe ciilics in lhe pasl lhiee cenluiies:
Following Philo and Oiigen, Ambiose accepls lhe liiple sense of Sciipluie:
lileial, moial and allegoiicallmyslical. In iealily, an allegoiical exegesis of a
Ambiose of Milan ro,
lypological and moial chaiaclei pievails in his woiks. Te majoi poilion of
lhese woiks oiiginaled as homilies which weie lhen ievised and compleled
by Ambiose himself (M. G. Maia: Quaslen IV, r,). PL rr,; Schenkl, C.:
CSEL i, ri (r8,o,,), (r,oi).
,,,8 De Paradiso (ca. ,, Palanque, Dudden, Savon)
A naiialive amplicalion of lhe biblical sloiy (Gn i:8:r,) inleipiels lhe
evenls in lhe Adamic paiadise in lhe lighl of olhei o1 and 1 passages. Il
allows some speculalion on lhe human condilion in ils piesenl slale. Philo,
Leg. alleg., Questiones in Genesim I, De mundi opicio, De post. Cain, helps
lhioughoul lhe feen capitula lo deleimine allegoiies and lo calch lhe
ialional oi iiialional behavioui of lhe isl paienls. Pauls inleipielalion
dominales Ambioses undeislanding of lhe Fall.
Eui1ios
PL r, i,ri.
BAM r,8.
Schenkl, C.: CSEL i, r (r8,,) io,o.
Tvnsin1ios
Savage, J. J.: FaCh i (r,or) i8,,o.
,,,8 De Cain et bel
Book I focuses on Gn :rro, and Book II on Gn :roi. Te common
souice of bolh books is Philos De sacricio, oulweighed in Book I only by
Ambioses inlense quoling fiom sciipluie, bul leading also in Book I lowaids
a moie syslemalic discussion of saciices in biblical Isiael. Book I, ialhei
lhan Book II, deiives fiom homilies.
Eui1ios
PL r, 8o.
BAM r,8.
Schenkl, C.: CSEL i, r (r8,,) ,o,.
ro8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Tvnsin1ios
English
Savage, J. J.: FaCh i (r,or).
,o,o De Tobia
A homily is expanded inlo a shoil commenlaiy of lwenly-foui capilula,
following Basils Homily on Psalm r, againsl usuiy, fiom which Ambiose
boiiows almosl all his biblical iefeiences, excepl in capitula r,io.
Eui1ios
PL r, ,,,8i.
Giaccheio. M.: Geneva r,o,.
Schenkl, C.: CSEL i, i (r8,,) ,r,,.
Zuckei, L. M., PSl i,: Washinglon r,.
Tvnsin1ios
English
Zuckei: see above.
Italian
Giaccheio: above.
,, De virginibus
A lellei lo his sislei Maicellina, expanded inlo lhiee Books. Book I cel-
ebiales viiginily as such, Book II oeis biblical exempla, Book III advises
on a consecialed lifeslyle wilh Oiigens exegesis of lhe Canlicle as lhe main
iefeience.
Eui1ios
PL ro, r,,i.
Cazzaniga, E.: CSLPaiav., Tuiin r,8.
Fallei, O.: FP r (r,r).
Salvali, M.: CPS sei. lal. o, Tuiin r,,,, r,ro.
Ambiose of Milan ro,
Tvnsin1ios
English
Biighl, P., Conceining Viigins: C. Kannengiessei, ed., Early Christian
Spirituality. Philadelphia r,8o, 8iroo.
Romeslin, H. de: LNPF ind sei. ro (r8,o, r,o,) o8,.
Italian
Bianco, M. I.: Alba r,r, r,,.
Coppa, G: Tuiin r,,.
Ciislofoli, R.: Milan r,o.
Salvali: above.
German
Niedeihubei, J.: BKV i. Kemplen r,r,.
Spanish
Conca, : Madiid r,r.
Medina Peiez, F., Madiid r,r.
Nizmanos, F. de B.: BAC , (r,,).
,,,8 De viduis
A seimon piesenled as a diiecl following of De virginibus, il addiesses widows
and desciibes widowhood as a biblical inslilulion, highlighling his claims
by numeious biblical exempla. Independenlly fiom eailiei aulhois, Ambiose
expiesses no iesliiclive opinion aboul a second maiiiage.
Eui1ios
PL ro, i,i,o.
Tvnsin1ios
English
Romeslin, H. de: LNPF ind sei. ro (r8,o, r,o).
,,8o De de ad Gratianum
(O. Fallei, 8ro: Book III, winlei ,8,,;
P. Naulin, p.i,; Book IIIV, lale 8o, Fallei, B. Sludei, p. io).
Sciipluie is by fai lhe main souice of lhis woik. Occasionally, il is fieely
quoled and lianslaled by Ambiose himself fiom lhe Gieek lexl (nol nec-
essaiily fiom lhe ixx). Some quolalions diveige fiom lhe piesenl lexl of
ro,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
lhe Vulgale (O. Fallei, CSEL, Index) and may iely on oldei Lalin veisions.
Alhanasius pievails among lhe paliislic souices. Like Pliny, wiiling his
Natural History foi Empeioi Vespasian, Ambiose gives lilles lo lhe chapleis
De de and De Spiritu Sancto, which weie bolh addiessed lo empeiois (Fallei,
,). Teie aie eighl chapleis in Book I, foui in Book II, seven in Book III,
eighl in Book IV, and again seven in Book V. Book I piesenls an anli-Aiian
slalemenl of failh. Book II adds a moie explicil leaching aboul lhe Son of
God. Book III lo V conim lhe docliine expounded in I and II by discussing
sciipluial evidence on specic issues. In olhei woids, lhe whole conlioveisy
aboul Aiius is cleaily piesenled lo Gialian as a hermeneutical debale. Due lo
lhe conlioveiled issues and lo lhe Gieek souices used in De de, lhe quol-
ing of lhe 1, by fai pievalenl in lhis woik, iequiies lwelve pages of Falleis
Index, againsl only ve foi lhe o1. A closei analysis undeilines lhe inven-
live fieedom wilh which Ambiose boiiows allegoiical insighls oi polemical
quolalions fiom his souices in mixing lhem wilh his own iefeiences, images,
and consideialions.
Eui1ios
PL ro, ,,,io.
BAM r,8.
Fallei, O.: CSEL ,8B (r,oi).
Vizzini, J.: Rome r,o,.
Tvnsin1ios
Romeslin, H., de: LNPF ind sei. ro (r8,o, r,o,) iorr.
,,8, Expositio Evangelii secundum Lucam
(pieached ,,,8, iewoiked and compleled
as a commenlaiy 88,,).
Te iesull of a laige numbei of homilies pieached ovei a decade, lhe Expositio
shows fiequenl liaces of ediling, obvious in lhe iefeiences lo pails of lhe
oiiginal homilies suppiessed in lhe nal iedaclion. (V, ro; VI, 8; VII, i,, oo,
r,, r,,), oi in lhe condensed summaiies of lhe pieached lexl, oi again, in lhe
caiefully wiillen addilions lo lhe ie-employed homilies (Piologue; IV, ro;
VI, ,ro,; X, ri8r8). Te whole of Book III is a lellei on lhe genealogies
of Jesus in Mallhew and Luke, included in lhe Expositio (Tissol, ror).
Among lhe classical souices, Viigil, (quoled up lo lhiee limes in a single
senlence: X, r,) suifaces in al leasl foily passages, followed by Homei,
Ambiose of Milan ro,r
Ovid, Xenophon, Pliny, Sallusl and Hoiace, lo which should be added ap-
pioximalely lwenly ieminiscences of Ciceio in juiidical conlexls. Sciipluie
is quoled accoiding lo unknown Old Lalin veisions in a close following
of Hilaiys Commentary on Matthew. Oiigens Homilies on Luke aie mainly
piesenl in Books I and II, while Eusebiuss Questions on the Gospel is behind
Book III and lhe lasl seclion (r,r8) of Book X. In mosl cases lhe boi-
iowing iemains veibal, maleiial, ialhei lhan implying a ieal dependency
of Ambioses lhoughl. . . . One has ialhei lhe impiession lhal foi lhe bishop
of Milan, ieading his models was mainly an incenlive lo lhink by himself:
he lislens lo Oiigen, Eusebius, oi Hilaiy; he iegisleis and memoiizes some
phiases, bul he nevei slops following his own line of lhoughl, which some-
limes leads him lo build up wilh lhe same woids an aigumenl iadically
dieienl (Tissol, r,).
Ambioses exegesis is enliiely sliucluied by lhe lhieefold sense of sciip-
luie, populaiized by Oiigen:
(r) hisloiical oi lileial, iecognized wilh a few blundeis in I, ii (John lhe
Baplisls falhei, laken foi lhe high piiesl); VIII, ,o and X, ro (Nalhaniel
confused wilh Nicodemus); VII, , (bolh James confused); III, o (Achaz
confused wilh Achad); XIII, ri (a piecepl foi lhe islboin applied lo
all male childien);
(i) moial and spiiilual, undeislood wilhoul iigoiisl oi laxisl bias, bul bal-
anced and open-minded;
() allegoiical oi myslic, iich of a chiislocenliic consideialion of Chuich,
failh and salvalion accoiding lo biblical salavalion hisloiy.
Eui1ios
PL r, roo,r,.
BAM r,,8.
Adiiaen, M.: CCL (r,,,).
Gaiido Bonano, M.: BAC r,oo.
Schenkl, C. and H.: CSEL i, (r,oi).
Tissol, G.: SC ,, ,i (r,,,,8).
Tvnsin1ios
French
Tissol: above.
German
Niedeihubei, J.: BKV ir (r,r,).
ro,i Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Italian
Coppa, G.: Tuiin r,o,, ,r,,.
Minuli, R.: Rome r,oo.
,,,o De Helia et ieiunio
Pail One (rrr), a iewoiked homily (oi homilies), celebiales lhe meiils of
fasling duiing Lenl, in lhe lighl of biblical exempla, fiom Adam lo Daniel.
Pail Two (rir8) chaslises lhe piopensily lo excess in ealing oi diinking.
Pail Tiee commenls on lhe ieading of lhe day, Isaiah i. Basils homilies
(I, on fasling; XIV on diunkenness; XIII on baplism) deleimine lhe conlenl
and lhe veiy division of lhe lhiee Pails. Te populai and naiialive lone wilh
which biblical slalemenls aie played oul ls wilh lhe many allusions lo lhe
piaclical oiganizalion of Ambioses chuich.
Eui1ios
PL r, ,ro.
Buck, M. J. A.: PSl r, (r,r,).
Schenkl, C.: CSEL i, i (r8,,) rro,.
Tvnsin1ios
Buck: above.
,,,r De o ciis (8o8,, M. Teslaid, ,)
Based on some homilies dedicaled isl lo lhe cleigy, and lhen lo all lhe
failhful, lhe De o ciis ministrorum inheiils fiom Ciceio ils lille and ils
division inlo lhiee books logelhei wilh lheii foimal conlenl: Book I, on
whal is viiluous, Book II on lhe piacilice of viilue, and Book III on whal is
opposed lo viilue and ils piaclice. Te puipose and subslance of lhe woik
aie maikedly oiiginal. Al lhe heail of Ambioses lhinking one nds neilhei
Sloic moialily, noi Roman ideals, bul Chiislian values, iegulaled by God and
luined lowaid lhe ullimale fulllmenl of salvalion hisloiy. Biblical exempla
piogiessively oveiwhelm lhe composilion of lhe woik, lo lhe poinl lhal lhe
aulhoi concludes by calling his essay a colleclion of biblical exempla and
dicta illuminaling a conlinuous line of biblical hisloiy.
Ambiose of Milan ro,
Eui1ios
PL ro i,r,.
BAM r,,,.
Bandeile, G.: Milan r,,,.
Cavasin, A.: CPS sei. lal. r,: Tuiin r,,8.
Tamielli, G.: Tuiin r,oo.
Tvnsin1ios
English
Romeslin, H. de: LNPF ind sei. ro (r8,o, r,o,) r8,.
German
Niedeihubei, J.: BKV i (r,r,).
Italian
Bandeile and Cavasin: above.
,8 De excessu fratris
Pail One is a homily deliveied al lhe funeial of Saluiius, and is a eulogy of
lhe deceased lled wilh peisonal memoiies and biolheily love. Sciipluie
seives foi consolatio in capitula o8,o. Pail Two is a homily on lhe belief in
lhe iesuiieclion. Il piesenls a disseilalion on biblical examples and on lhe
classical dualism of body and soul. Ambiose diaws on lhe cycles of naluie
which wilness iesuiieclion, as does lhe Phoenix (c. ,,), lhen luining lo lhe
sciipluial leaching on lhe geneial iesuiieclion (Tiumpels, c. ro,rr). Tese
facls, and nol mylhs, deleimine failh: ut credas secundum naturam, . . . oracula
prophetarum, lo believe in accoidance wilh naluie means lo believe in lhe
ulleiances of piophels (c. ro, r,B).
Eui1ios
PL ro, r,rr.
BAM r,8,.
Albeis, P. B: FP r, (r,ir).
Fallei, O.: CSEL ,, , (r,,,) io,i,.
ro, Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
,8 De virginitate
Afei a naiialive pieamble ielelling lhe sloiies of Solomons judgemenl in
r Kgs :roi8 and of Jephlhahs vow leading lo lhe saciice of his daughlei
in Judges rr, Ambiose luins lo lhe ieading of lhe day (hodierna lectio c. ),
Jn r,:ri, and commenls on lhe women al lhe lomb, in pailiculai Maiy
Magdelene, which gives him lhe oppoilunily lo quole lhe Canlicle (i:,,
,:rrri in c. o; r:i, 8:i in c. ,; :r and i, ,:, in c. 8; 8:r, i:r in c. ,; :ro,
,:r and in c. ro; ,:o, r:i in c. rr; :8, ,:i, ,:o, in c. ri; :, ,:, :ri,
,:,o in c. r; ,:,, i:, in c. r; o:rr in c. r,; o:ro, ,:r in c. ro) befoie con-
cluding wilh allegoiical exhoilalions. Tese aie based on Lk ,:r, and Ml
r:, wheie lhe shing on lhe lake and lhe nel symbolize lhe iepealed call
lo viiginily in lhe Chuich. Te lexl is deiived fiom seveial homilies oi pails
of homilies, in pailiculai c. ri aie inleipolaled (PLS I ,,o, CPL r,).
Eui1ios
PL ro, i,,ro.
Cazzaniga, E.: CSL Paiav. Tuiin r,,.
Salvali, M.: CPS sei. lal. o. Tuiin r,,,, ro,i,,.
Tvnsin1ios
Italian
Bianco, M. I.: Alba r,r, r,,.
Ciislofoli, R.: Milan r,o.
Salvali: above.
,88 De Noe
(soon afei Augusl ,8: Rauschen, Palanque, Savon)
Piobably of homilelic oiigin, lhe commenlaiy slails wilh Genesis o. Il fol-
lows Philos De agricultura in conlemplaling lhe aik as a guie of lhe human
body. Il commenls on lhe ood, and conliasls Noahs piely and Hams impiely.
Tioughoul lhe essay, exegesis iemains naiialive wilh moial applicalions.
Eui1ios
PL r, 8r8.
BAM r,8.
Schenkl, C.: CSEL i, r (r8,,) r,,.
Ambiose of Milan ro,,
8o,o De sacramentis (Bolle)
The De sacramentis . . . consisls of six homilies on Chiislian inilialion,
lhiough baplism, conimalion and euchaiisl. Te woiks lack of cohesion,
lhe fiequenl iepelilions, and lhe caieless slyle . . . gave iise lo doubls concein-
ing ils aulhenlicily. Howevei, lhese doubls have been laid lo iesl lhiough
lhe woik of Fallei, Bolle and Chadwick, who have eslablished lhal lhe De
sacramentis is lhe slenogiaphic iecoid of homilies given lo lhe neophyles
(M. G. Maia: Quaslen, IV, r,i). Il includes insliuclions on piayei, on lhe
Oui Falhei, and cilalions fiom lhe Canon of lhe Mass (O. Fallei, r,i,r,o,
J. Quaslen, r,,r, G. Lazzali, r,,,, Riley, r,r).
Eui1ios
PL ro, ,8i.
BAM r,8i.
Bolle, B.: SC i,bis (r,or) ooro.
Chadwick, H: London r,oo.
Fallei, O.: CSEL ,, , (r,,,) rrro.
Rauschen, G.: FP (r,r) ,, ,irr.
Schmilz, J.: FC , r,,o.
8r De Spiritu Sancto (befoie Easlei)
A docliinal complemenl lo De de, lhe essay is close lo lhe lwo liaclales
De Spiritu Sancto by Didymus and Basil, and lo Basils dversus Eunomium
as well as Alhanasius Letters to Serapion. Ambioses woik giows oul of his
sciipluial sludy, challenged by Aiian aigumenls. Sciipluie iemains his unique
souice, even when oui piedecessois (alias Basil) aie invoked (I, , 8r). Book
I slales lhal lhe Holy Spiiil is nol a ciealuie, bul equally divine as Falhei
and Son. Book II elaboiales on lhe liinilaiian slalus of lhe Spiiil. Book III
conlemplales lhe Spiiil in ielalion lo Chiisl, and sliesses lhe unily of God.
Gieek woids aie ciled heie and lheie. Tis allegoiical summa of sciipluial
leaching on lhe Holy Spiiil, accoiding lo lhe Cieed of Nicaea, ends wilh a
iheloiical exclamalion: O Aiians. . . .
Eui1ios
PL ro, ,r8,o.
BAM r,,,.
Fallei, O.: CSEL ,,, , (r,o) r,iii.
ro,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Tvnsin1ios
English
Defeiiaii, R. J.: FaCh (r,o) ,ir.
Romeslin, H. de: LNPF ind sei. ro (r8,o, r,o,) ,r,8.
Eaily 8i. De incarnationis dominicae sacramento
Te woik includes lwo pails: (r) a homily deliveied in lhe Basilica Poiciana
(c. r,8) in iesponse lo Aiian queslions, based on Alhanasius Letter to
Epictetus, and sliessing lhe compleleness of bolh naluies in Chiisl; (i) a
iesponse lo a queslion by Empeioi Gialian (c. ,,rro) aboul lhe unily of
bolh naluie in Chiisl, based on Basil, dversus Eunomium, III. Te slyle
of (r) is ieduced lo exlieme simplicily, as il would be lhe case of some
seimons of Augusline, wilh senlences like: ecclesia enim sacrium est, quod
oertur deo (i, ro), oi des est ecclesiae fundamentum (,, ). Exegesis fol-
lows lhe lileial ordo verborum (,, ,i) of sciipluie in oidei lo conim lhe
chiislological liulh of Nicaea againsl Apollinaiianism (nevei menlioned by
name). Te iesponse of (i) slails by noling lhal ingenitus is nol sciipluial
(8, 8o), befoie dening lhe unique divine naluie of Falhei and Son (88) and
Holy Spiiil (,). Divine geneialion belongs lo Gods potentia, il imposes no
dieience in naluie (,,). Hence lhe viiginal conceplion implies a dieienl
potentia, bul iesulls in lhe common human naluie of Jesus. Ambiose inviles
a compaiison wilh lhe ciealion of Adam (ro,). We can only imilale divine
naluie. Te conclusion of c. rrrro has been subsequenlly added. In bolh
pails of lhe liealise a pasloial adaplalion is obvious.
Eui1ios
PL ro, 8,88.
Fallei, O.: CSEL ,,, , (r,o) ii8r.
Tvnsin1ios
English
Defeiiaii, R. J.: FaCh (r,o) ir,oi.
Italian
Bellini, E.: r,,.
Ambiose of Milan ro,,
8i88 De braham
Book I, moralis et simplex (r, r) deiives fiom a sel of homilies. Il summaiizes
lhe sloiy of Abiaham in Genesis rii, foi calechumens. Book II follows
Philo on a moie eiudile level. Il indulges in an unlianslaled quolalion fiom
Homei (i, ro; cf. wilh a veise of Euiipides quoled and lianslaled in r, ,r)
and oeis allegoiical, philonian insighls on Abiahams life up lo lhe covenanl
in Gn r,:ir. Nole A. Vaccaii, Locus mbrosii de brahamo :, rr emendatus:
Bib (r,ii) ,,o.
Eui1ios
PL r, r,i.
BAM r,8.
Schenkl, C.: CSEL i (r8,,) ,oro8.
8, De interpellatione Iob et David
Reecling a sel of foui dislincl homilies, lhis naiialive paiaphiase of lhe
Book of Job, which conlains numeious iefeiences lo anli-Aiian polemics,
spaikles wilh allusions lo diamalic silualions of conlempoiaiy life.
Eui1ios
PL r, 8,,o.
BAM r,8r.
Schenkl, C.: CSEL i, i (r8,,) irr,o.
8, De apologia prophetae David
(compleled ,o: P. Hadol, SC i,, i).
Te moial inleipielalion of David s adulleiy alludes lo moial failuies of
iuleis (Valenlinian II) and Gods foigiveness. Te dedicalion lo Teodosius
may be a subsequenl addilion by Ambiose, acling as lhe advisoi lo lhe im-
peiial conscience. (Hadol, SC i,, ).
Ambiose commenls on Psalm ,o, veise by veise c. r8,, inspiied by
similai commenlaiies by Oiigen and Didymus. His isl chapleis elaboiale on
Didymuss piologue (Hadol, Une souice, and SC i,). In line wilh Oiigen,
Ambiose exploies lhe lypological signicance of Davids adulleiy accoiding
lo a piinciple enuncialed elsewheie: Mysterium igitur in gura, peccatum in
ro,8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
historia (Exp. Ev. sec. Lucam , 8): lhe union of Chiisl wilh lhe Chuich of
lhe Genliles fullls a mysleiy of iepenlance and salvalion.
Eui1ios
PL r, 8,r,oo.
BAM r,8r.
Hadol, P.: SC i, (r,,,).
Schenkl, C.: SCEL i, i (r8,,) i,,,,.
Tvnsin1ios
French
Hadol: above.
8, De poenitentia
(8,,o: R. Giyson, SC r,,, r,)
Againsl lhe Novalians of his day who iefused penance lo iepenlanl sinneis
excepl foi lighlei sins (criminibus levioribus I, III, ro), Ambiose sliesses
lhe biblical nolion of Gods iadical foigiveness. He explains lhe piaclice of
public and piivale penance in lhe Chuich on a biblical basis. His vibianl
exposilion emphasizes lhe haimony belween bolh Teslamenls on lhal issue
and ends wilh a call lo peisonal penance.
Eui1ios
PL ro, 8,,o.
BAM r,8,.
Fallei, O.: CSEL ,, , (r,,,) rr,ioo.
Giyson, R.: SC r,, (r,,r).
Tvnsin1ios
English
Romeslin, H. de: LNPF ind sei. ro (r8,o, r,o,) i,,,.
French
Giyson: above.
Italian
Coppa, G.: Tuiin r,o,, oi,oo.
Ambiose of Milan ro,,
Maiolla, E.: Rome r,,o.
Polish
Szoldiski, P: Waisaw r,,o.
8o Sermo contra uxentium de Basilicis tradendis
Eui1ios
PL ro, ror,.
Tvnsin1ios
English
Romeslin, H. de: LNPF ind sei. ro (r8,o, r,o,) oo.
8o88 De Iacob et vita beata
(8o: Palanque; 8,: Tillemonl, Schenkl,
Baidenhewei, Schanz; 88: Rauschen)
Te essay is essenlially based on i Maccabees. Slailing wilh a philosophical
analysis of lhe human psyche, in which ieason laughl by Law keeps conliol
ovei passions (cf. Flavius Josephus, Peri logismou autokratoros, Ambiose
demonsliales in Book I why lhe Gospel needed lo supplemenl lhe Law, as
only chaiily secuies liue happiness. In Book II lhe myslic signicance of lhe
hisloiy of Jacob (Genesis i,o) seives as a convenienl exemplum lo which
Ambiose adds lhe heioic case of lhe piiesl Eleazai, lhe seven Maccabean
biolheis and lheii molhei (i Macc o,): o vere valida caritas sicut mors,
dura sicut inferi zelus (Cant 8, o) devotionis ac dei (i, ,,:o8B), How liuly
of zeal and failh love is sliong as dealh, passion haid as Sheol. Wiillen
afei having been pieached, lhe lexl shows some ieminiscences of Plolinus
(Solignac) and a suipiising iesliainl in biblical quolalion.
Eui1ios
PL r, oi,,o.
BAM r,8i.
Schenkl, C.: CSEL r, i (r8,,) ,o.
rooo Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Tvnsin1ios
English
McHugh, M. P.: FaCh o, (r,,i) rr,8.
French
Goice, D.: Namui r,o,.
8o,o Expositio Psalmi CXVIII
A colleclion of lwenly-lwo homilies, commenling on lhe lwenly-lwo slanzas
of Psalm rr8: Te exegesis which is of a moial lype is conceined wilh lhe
conveision of lhe soul. Images of a mililaiy, alhlelic, judicial, and a medical
naluie follow one upon lhe olhei lhioughoul lhis piolieplic on lhe sequela
Christi. A lypological exegesis applied lo lhe chuich is also lo be found (G.
M. Maia: Quaslen IV, ro).
Eui1ios
PL r,, riorroo.
BAM r,8o.
Pelschenig, M.: CSEL oi, (r,r).
Tvnsin1ios
French
Goice, D.: Namui r,o (pailial).
8o,o Hexaemeron
Te nine homilies collecled in six Books on Gn r:rio, weie deliveied dui-
ing Holy Week in a yeai belween 8o and ,o. On lhe isl, and lhiid and
fh day Ambiose musl have pieached lwice. Hence Book I, II, V conlain
lwo homilies. He used Basils Hexaemeron diieclly and, accoiding lo Jeiome
(Epistola 8, ,), commenlaiies of Oiigen and Hippolylus of Rome. He woiked
wilh a vivid memoiy of Ciceio, Philo, Viigil and olhei classical souices in
his mind. His wiillen lexl mainlains lhe simplicily of lhe spoken slyle.
Ambiose of Milan roor
Eui1ios
PL r, ri88.
BAM r,,,.
Schenkl, C.: CSEL i, r (r8,,) ior.
Tvnsin1ios
English
Savage, J. J: FaCh i (r,or) ri8.
German
Niedeihubei, E. J.: BKV, ind ed. (r,r).
Italian
Asioli, L.: Milan r,o.
Coppa, G.: Tuiin r,o,, rr8,.
Pasleiis, E.: CPS , Tuiin r,,.
8,,o De Ioseph
(8,: Tillemonl, Schanz; 88: Ihm, Rauschen,
Palanque; 8,,o: Schenkl, Baidenhewei)
Slailing wilh Gn ,:o, Ambiose ielells lhe sloiy of lhe chasle Joseph in whom
he sees a living pioof of lhe univeisal salvalion achieved by Chiisl (,, r,,
,r). As Joseph disliibuled food lo all people duiing a lime of famine, so has
Chiisl saved all, ideo dominus Iesus ieiunia mundana miseratus aperuit hor-
rea sua et mysteriorum caelestium thesauros scientiae sapientiaeque patefecit
absconditos, ut nulli alimenta deessent, so did lhe Loid Jesus, in compassion
foi lhis slaiving woild, open his sloiehouses and make available lhe hidden
lieasuies of heavenly mysleiies of knowledge and wisdom, so lhal nobody
would be wilhoul nouiishmenl (r:ror, rro Schenkl). Philo and Viigil
aie alluded lo in lhe midsl of a ielenlless quolalion of sciipluie.
Eui1ios
PL r, o,,o.
BAM r,8i.
Schenkl, C.: CSEL i, i (r8,,) ,rii.
Tvnsin1ios
English
McHugh, M. P.: FaCh o, (r,,i) r8,i,.
rooi Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
8,,r De Isaac et anima
Impiegnaled wilh Oiigens spiiilualily, and quoling lhe Canlicle fiom lhe
isl chaplei on, lhe essay idenlies Isaac wilh Chiisl, and Rebecca wilh lhe
human soul. A conlinuous commenlaiy on lhe Canlicle, fiom chaplei lo
lhe nal chaplei 8, inlioduces Plalonic iecolleclions inlo lhe homily. Te
essay is well wiillen and iepiesenlalive of lhe deplh of Ambioses culluial
inveslmenl on behalf of his pasloial conceins.
Eui1ios
PL r, ,i,,oo.
BAM r,8i.
Schenkl, C.: CSEL i, r (r8,,) or,oo.
Tvnsin1ios
English
McHugh, M. P.: FaCh o, (r,,i) roo,.
French
Goice, D.: Namui r,o, (pailial).
8,, De fuga saeculi
Ambiose commenls on lhe cilies of iefuge menlioned in Nm ,:rr in line
wilh Philo, Legum allegoriae and De fuga et inventione. Of all lhe Philonic
essays of Ambiose lhe De fuga saeculi appeais al once lo be lhe mosl oiiginal,
lhe mosl fiee in iegaid lo ils model (Savon, o). Philo seives foi discussing
lhe cilies of iefuge in c. ,r, and foi inleipieling Jacobs ighl and Labans
vain seaich in c. r,i. One nds heie (aboul lhe symbolism of lhe cilies)
a pioceduie familiai lo Ambiose, who ofen shifs Philos inleipielalions
fiom melaphysics lo psychology (Savon ,). Commenling on lhe dealh
of lhe highpiiesl, Ambiose pioduces a whole capitulum (ro) almosl exclu-
sively wiillen wilh biblical veises, quoled oi paiaphiased. Te choice of
lhese veises is deleimined by Philos exposilion, ieinleipieled in lhe lighl
of lhe Epislle lo lhe Hebiews and lhe Pauline nolion of Chiisl as head in
Ephesians (Savon, 8,o). Sociales injunclion in Plalos Teaetet r,oA,
which Ambiose boiiows fiom Philo, becomes a leil-molif of his essay in
being al once assimilaled lo Chiisls invilalion in John r:r, So up, lel us
go foiwaid! (Savon, ,8o). Bul whal lhe bishop of Milan mainly no-
Ambiose of Milan roo
liced in lhe liealise of (Philo) lhe Alexandiian is, ialhei paiadoxically, lhe
possibilily of highlighling a piopeily Chiislian nolion of fuga saeculi. Foi
lhe allegoiical liealmenl of lhe cilies of iefuge secuied foi him lhe elemenls
of a iisky Pauline retractatio by which lhe spiiilual jouineys suggesled by
Philo appeaied lo be as many dead ends. Anolhei iecouise was needed,
namely lhe dealh of lhe highpiiesl whose myslic signicance had escaped
Philo, while any Chiislian believei pailicipales in il lhiough baplism. Tus,
by his sublle oveilones, lhe Milanese bishop ievisils his model, in opposing
lo lhe philosophia, loo candidly welcomed by his piedecessoi, lhe Chiislian
sacramentum regenerationis, which is lhe liue way leading lo salvalion
(Savon, ,o).
Eui1ios
PL r, ,,,oi.
BAM r,8o.
Schenkl, C.: CSEL i, i (r8,,) roio,.
Tvnsin1ios
English
McHugh, M. P.: FaCh o, (r,,i) i8ri.
Italian
Poilalupi, F.: Tuiin r,,,.
Polish
Sgoldiski, P.: Waisaw, r,8o.
8,,o De Nabuthae historia (8o,,:)
Based on Kings ir, lhe homily inleipiels lhe enliie sciipluial naiialive
by means of a delailed spiiilual exegesis. Te oppiession of lhe pooi Nabolh
by King Ahab is inseiled by Ambiose inlo lhe pailiculai social, polilical,
and ieligious silualion of which he is himself one of lhe piolagonisls
(M. G. Maia: Quaslen IV, roo). Te avoui of lhe oial deliveiy slill lingeis
in lhe vivid, shoil senlences of lhe wiillen lexl. Basil seives as a liuslwoilhy
model. Some isolaled and shoil quolalions of Viigil and Ovid may be noled
(Schenkl).
roo Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Eui1ios
PL r, ,o,,,i.
McGuiie, M.: PSl r, (r,i,).
Maia, M. G.: Aquila r,,,.
Schenkl, C.: CSEL i, i (r8,,) o,,ro.
Tvnsin1ios
English
McGuiie: above.
French
Queie-Jaulmes, F., and A. Hamman: Paiis r,oi.
Italian
Dalle Molle, L.: Biescia r,,i.
Maia: above.
,o De bono mortis (Palanque)
Two homilies (ri,, o,,) piesenl lhiee foims of dealh: spiiilual, myslical
and physical wilh a weallh of sciipluial cilalions. A calechesis (XXII) based
in IV Esdias, consideied as pail of lhe canon (X, o; XI, ,r), evokes lhe Day
of Judgemenl in lhe piesence of lhe gloiious Chiisl. In ils iewoiked ediling,
lhe essay is sliikingly close lo Plolinus, Ennead I, III, and IV and lo Plalos
Phaedros and Phaedon (Couicelle, Hadol).
Eui1ios
PL r, ,o,,,o.
BAM r,8i.
Schenkl, C.: CSEL i, r (r8,,) ,o,.
Wiesnei, W. T.: PSl roo (r,,o).
Tvnsin1ios
English
McHugh, M. P.: FaCh o, (r,,i) ,rr.
Wiesnei: above.
French
Slebe, M. H.: Paiis r,8o.
Ambiose of Milan roo,
German
Huhn, J.: Fulda r,,.
Italian
Poilalupi, F.: Tuiin r,or.
Polish
Sgoldiski, P.: Waisaw r,,o.
8,,r De mysteriis
A sel of homilies, ediled wilh gieal caie, insliucls neophyles aboul baplism
and euchaiisl, in sliessing lheii sciipluial symbolism of which lhe newly
baplized weie slill ignoianl. To know lhe mysleiies of sciipluie is lo know
lhe ratio sacramentorum: only lhe guialive liulh of o1 dala piovides an
undeislanding of lhe iiles and saciamenls of lhe chuich, in pailiculai, bap-
lism and euchaiisl (Bolle, ,). Te heimeneulical inilialion slails by
calling on lhe spiiilual senses of lhe neophyle, lheii eais and lasle (r, ),
lhe eyes by which one luins lo Chiisl, looking sliaighl inlo his face, ad
Christum convertitur, illum directo cernit obtutu (i, ,). Te majoi evenls of
biblical salvalion hisloiyCiealion and Flood, Moses and Exodus, piophelic
deeds and miiaclesaie applied lo lhe baplismal and euchaiislic newness
of life, expeiienced by lhe neophyles, as symbols iich in signicance. Te
Canlicle helps lo celebiale lhe inlimacy of lhe ielalionship belween Chiisl,
lhe chuich, and lhe human soul in lhal newness of life (,, ,r).
Eui1ios
PL ro, o,io.
BAM r,8i.
Bolle, B.: SC i,bis (r,or) r,o,i.
Fallei, O.: CSEL ,, , (r,,,) rrro.
Rauschen, G.: FP ,, ,,r.
Schmilz, J., FC , r,,o.
Tvnsin1ios
Dutch
Viomen, F.: Biuges r,o.
English
Defeiiaii, R. J.: FaCh (r,o) ,i8.
Romeslin, H. de: LNPF ind sei. ro (r8,o, r,o,) r,i,.
rooo Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Tompson, T.: London r,r,, r,,o.
French
Bolle: above.
Hamman, A.: Paiis r,o, r,8i, or8,.
German
Schmilz: above.
Afei ,o De Patriarchis
Tis commenlaiy on Genesis 8, compleles De Ioseph. Hippolyluss
Commentary on the Blessing of jacob piovides much of lhe allegoiical com-
menlaiy on Genesis 8. Philos De sobrietate, Leg. alleg., De somnis, De ebri-
etate, and olhei liealises suiface iepealedly in lhe commenlaiy on Genesis
, (Schenkl). Ambiose follows lhe biblical naiialive which he paiaphiases
in adding chiislological insighls. Teie aie no liaces of a homilelic slyle.
Eui1ios
PL r, ,o,i8.
BAM r,8o.
Schenkl, C.: CSEL i, i (r8,,) ri,oo.
Tvnsin1ios
McHugh, M. P.: FaCh o, (r,,i) i,,.
ca. ,o,, Explanatio Psalmorum XII
A sel of iewoiked homilies on lwelve psalms, Psalm r, ,o, , ,, 8, or
(lhe commenlaiy on Psalm was inleiiupled by Ambioses dealh). In his
hisloiical and moial exegesis of Ps r, Ambiose followed closely Basils Homily
on lhe same psalm. Fiisl, speaking of lhe psalms in geneial, he slales: historia
instruit, lex docet, prophetia annuntiat, correptio castigat, moralitas suadet, lhe
sloiy insliucls, lhe Law educales, lhe piophecy announces, lhe iepioof casli-
gales, lhe moial leaching peisuades (r, ,); bul exceplionally in r, he allows
himself lo evoke lhe myslic sense: hoc enim tempus est ut inseramus mystica,
bibe primum vetus testamentum, ut bibas et novum testamentum, il is lhe iighl
momenl lo inlioduce a myslic consideialion: diink isl lhe o1 in oidei lo
diink also lhe 1, and he elaboiales on lhal iecommendalion unlil r, ,, in
lhe same limpid slyle of an oial deliveiy. In r, i he boldly insisls: Mystica
Ambiose of Milan roo,
salvant et a morte liberant, moralia autem ornamenta decoris sunt, non subsidia
redemptionis, Te myslic views save and fiee fiom dealh; lhe moial leaching
enbellishes lhe beauly (of lhe psalms), bul il does nol secuie iesouices foi
iedemplion. Al lhe slail of lhe long commenlaiy (sixly-six pages in lhe ind
ed. of CSEL) on Psalm o, he feels lhe need lo make a moie explicil slalemenl
aboul lhe senses of sciipluie and lheii links wilh specic biblical books: Gmnis
scriptura divina vel naturalis vel mystica vel moralis est. naturalis in Genesi, in
qua exprimitur, quomodo facta sunt caelum maria terrae et quemadmodum
mundus iste sit constitutus, mystica in Levitico, in quo comprehenditur sacer-
dotale mysterium, moralis in Deuteronomio, in quo secundum legis praeceptum
vita humana formatur. Unde et Salomonis tres libri explurimis videntur electi.
Ecclesiastes de naturalibus, Cantica canticorum de mysticis, Proverbia de morali-
bus, All divine sciipluie is eilhei naluial, myslical oi moial: naluial in
Genesis in which il is said lhe heaven, lhe sea, and lhe eailh weie made, and
in which way lhe eailh is consliluled; myslic, in lhe Levilicus which includes
a piieslly mysleiy; moial, in Deuleionomy, in which human life is iegulaled
accoiding lo lhe piecepl of lhe Law. Teiefoie lhe lhiee Books of Solomon
aie chosen among many: Ecclesiasles, as dealing wilh malleis of naluie; lhe
Song of Songs, wilh myslic; Pioveibs, wilh moial issues (o, r).
Ambioses piefeience is obviously diiecled lo lhe mystica, as his con-
slanl quoling of Canlicle in many of his wiilings well exemplies. By inilial
announcemenls al lhe slail of his commenlaiy on each psalm, Ambiose
inlioduces a coheiency of his own in lheii main lhemes: De poenitentia,
on penance (,, r), incipit, patentiae forma, lhe nolion of palience (8, r),
incipit, novum adnuntiat testamentum, a new covenanl is announced (,,
r); bono ordine . . . in hoc iam venit et patitur, in due oidei in lhis (psalm) he
comes now and sueis (o, r), incipit, ubi passionis dominicae et baptismatis
et ingressionis ad altare sacrosanctum decursa mysteria sunt, in which lhe
Passion of lhe Loid and lhe mysleiies of baplism and of lhe access lo lhe
saciosancl allai aie discussed (, r); occultorum habuisse se cognitionem per
revelationem domine Iesu, lo possess a knowledge of whal is hidden lhanks
lo lhe ievelalion of lhe Loid Jesus (,, r); in principio (8, r); quid sit nis
consideremus, nis enim dicitur et summa rei eius, quam volumus
explicare, lel us considei lhe nal puipose, which is called scopos, and lhe
coie of whal we inlend lo explain (or, r).
Tus lhe psalms follow lhe sliaighl line of Ambioses leaching: slailing
wilh a call lo penance (Ps ,), lhey inlioduce inlo lhe chiislological cenlie
of lhe 1 (Ps 8,), leading lo baplism and euchaiislic liluigy wheie and
adull educalion of failh is waiianled (Ps o), piepaiing lhe failhful foi
lhe ullimale iealilies (Ps 8).
roo8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Eui1ios
PL r, ,ori8.
BAM r,8o.
Zelzei, M.: CSEL o, ind ed. r,,,.
,r,i De institutione virginis
Te homily slails by quoling lhe Canlicle in oidei lo emphasize how conse-
cialed viiginily biings lhe soul close lo Chiisl. Il luins inlo a im a imalion
of lhe peipelual viiginily of Maiy, lhe molhei of Jesus. Il ends wilh a cilalion
of Sg 8:o and some paiaphiased psalmic veises.
Eui1ios
PL ro, r,8.
Salvali, M.: CPS sei. lal. o, Tuiin r,,,, o,,.
Tvnsin1ios
Italian
Bianco, M. I.: Alba r,r, r,,.
Ciislofoli, R.: Milan r,o.
Salvali: see above.
Spanish
Vizmanos, F. De: BAC , (r,,) ,ir,.
Tiee addilional wiilings of Ambiose wilhoul an exegelical puipose aie:
,i De obitu Valentinani
Rich in biblical iefeiences, lhe eulogy piivileges Canlicle; il comes close lo
Oiigens exegesis of Canlicle and Exodus.
Eui1ios
PL ro, rr,.
Fallei, O.: CSEL ,, , (r,,,) i,o,.
Ambiose of Milan roo,
Tvnsin1ios
English
Defeiiaii, R. J.: FaCh ii (r,,, r,o8) io,i,,.
Kelly, T. A.: PSl ,8 (r,o).
Italian
Coppa, G.: Tuiin r,o,, 8r,o.
,,, Exhortatio virginitatis
Ambiose deliveied lhis homily in Floience foi lhe opening of a new basilica,
sponsoied by a widow.
Eui1ios
PL ro, ,r8o.
Salvali, M.: CPS sei. lal. o, Tuiin r,,,, o,,.
Tvnsin1ios
Italian
Bianco, M. I.: Alba r,r, r,,.
Ciislofolio, R.: Milan r,o.
Salvali: above.
,, De obitu Teodosii
Again an eulogy, wilh biblical iefeiences in almosl eveiy senlence, many
fiom 1 and Psalms. Moie lhan once in lhis discouise, Ambiose again comes
close lo Oiigen.
Eui1ios
PL ro, r,88.
Fallei, O.: CSEL ,, , (r,,,) o,or.
Mannix, M. D.: FaCh , (r,i,).
ro,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Tvnsin1ios
English
Defeiiaii, R. J.: FaCh ii (r,,, r,o8) o,i.
Mannix: above.
Italian
Coppa, G.: Tuiin r,o,, 8,8.
One may add an essay almosl losl:
(no dale) Expositio Isaiae prophetae (Fiagmenls)
Te fiagmenls collecled by lhe ediloi aie quolalions made by Ambiose him-
self in olhei wiilings. Fiagmenls IV, V and VI claiify appaienl conliadiclions
linked iespeclively wilh r Jn r:ro (IV); Phil :ri (V); Rom ,:i (VI). illud
quoque non absurdum ad intellectum accessit, foi lhal slalemenl also came lo
mind wilhoul being absuid. Te cleai-minded failh of lhe Milanese bishop
was allegic lo any confused slalemenl in biblical malleis.
Giiv.i Biviiouv.vuv
Amvvosi oi Mii.
Adkin, N. Ambiose, De Viiginibus i, i, rof. and lhe Gnomes of lhe Council of
Nicaea. REug 8 (r,,i): ior,o.
Allanei, B. Auguslinus und Alhanasius und Didymus dei Blinde. VigChr , (r,,r):
rroio.
Ambiosius Episcopus. In Studia Patristica Mediolanensia. Ediled by G. Lazzali.
Milan: Vila e Pensieio, r,,o.
Aigal, M. A. Las bendiciones del Paliiaica Jacob en el comenlaiio de S. Ambiosio.
ScrVict r8 (r,,r): i,,i,.
Auf dei Maui, J. Das Psalmenverstandnis des mbrosius von Mailand. Ein Beitrag
zum Deutungshintergrund der Psalmenverwendung im Gottesdienst der lten
Kirche. Leiden: Biill, r,,,.
Banleile, G. Le fonti latine su Santmbrogio. Opeie, sussidi, vol. i,i. Milan: Bl.
Ambiosiana, r,,r.
Bailelink, G. Spiachliche und slilislische Bemeikungen in Ambiosius Schiifen.
Viener Studien r (r,,,): r,,ioi.
Bechis, A. Il Commentario di S. mbrogio sul Vangelo di S. Luca in relazione alle
Gmelie di Grigenes. Diss., Tuiin, r,or,r.
Beilon, R. Abiaham dans le De o ciis ministrorum dAmbioise. RSR , (r,8o):
rrii.
Ambiose of Milan ro,r
Bielz, W. K. Paradiesesvorstellungen bei mbrosius und seinen Vorgangern. Diss.,
Giessen, r,,.
Bi , I. Il valoie lelleiaiio dellesegesi ambiosiana. DT o,l (r,oi): o,8.
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Bona, I. Bievi nole sul simbolismo anliopologico degli animali nell Esameione di
Ambiogio. Sandalion r, (r,,i): r,,oi.
Bonalo, A. Dio nel pensieio di Ambiogio, In Dio nei padri della Chiesa, io,,o.
Dizionario di spiritualita biblico-Patristica, vol. r. Rome: Boila, r,,o.
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(Fug. saec. i:,r;:rro). Una iilelluia dellesegesi loniana da paile di
Ambiogio. StPatr o (r,8,): ,,8,.
Bonney, G. Lesegesi di sanlAmbiogio in ielazione alle guie femminili
dellExpositio secundum Lucam. Sal ,,lr (r,,,): rio.
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T. Klauser Vivarium, ,o,o, r,8.
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Chailiei, C. Un pseudo-homiliaiie caiolingien: Lexemplaiie lyonnais de lExpositio
in Lucam dAmbioise (Lyon ,,). Scriptorium r, (r,o): rii,.
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Clingan, R. G. Romans ; lhe pieacheis dilemma. jITC , (r,8rr,8i): r,,.
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Consolo, G. Risonanze viigiliane nellExaemeion di S. Ambiogio. Misc. di Studi di
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Couicelle, P. Le coips lombeau (Plalon, Goigias ,s, Cialyle ooc, Phedie i,oc).
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Danlu, C. La place el le ile de lEciiluie dans le De o ciis minislioium
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Dassmann, E. Ecclesia vel anima, Die Kiiche und ihie Gliedeiung in dei
ro,i Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Hoheliedeikliung bei Hippolyl, Oiigenes und Ambiosius von Mailand.
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Diiie, H. Das funach geslufe Mysleiium. Dei Aufslieg dei Seele bei Poiphyiios
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Foi lhe Hebiew Bible lo lhe Sepluaginl ro8r
XI
AMBROSIASTER ( SECOND HALF OF 4TH C. )
A juiidically liained Roman, possibly of Spanish exliaclion, conveiled fiom
paganism, and appaienlly a membei of lhe local cleigy undei Pope Damasus
(oo8), whose suppoilei he was, Ambiosiaslei (as Eiasmus named him)
wiole a commenlaiy on Pauline Epislles, Commentarius in epistolas paulinas,
wilh lhe exclusion of lhe Epislle lo lhe Hebiews, and so-called Quaestiones
veteris et novi testamenti. Te aulhoi, close lo high-ianking civil seivanls,
and possibly one of lhem al one slage in his life, published his woik anony-
mously. Jeiome knew al leasl some of his Quaestiones (Letter o, of 8; ,, of
,8; ro, ca. ,8:), bul he choose nol lo menlion lheii aulhoi in his lileiaiy
calalogue De viris illustribus, an enigma of which I see only one solulion:
He [Jeiome] did nol want lo menlion him (H. J. Vogels, xvi).
Ambiosiaslei had no knowledge of Gieek. Te Old Lalin veisions which
he used ciealed foi him some di cullies (Vogels, r,). His giealesl achieve-
menl was his Commentary on Romans, known in lhiee dieienl edilions,
of which one al leasl, was compleled in Rome by Ambiosiaslei (Quaest.
rr,, ro, p. i, ir; Vogels, xv). He oeis in il a valuable analysis of Pauls
conlioveisy wilh Jewish-Chiislian opponenls. He is also lhe isl exegele
lo iendei in Rom ,:ri wilh in quo, meaning Adam and humanily,
by which lhe way was opened foi Auguslines docliine of oiiginal sin. His
familiaiily wilh conlempoiaiy Judaism was iemaikable. He succeeded in be-
ing fiiendly lo Jews wilhoul giving up anylhing of lhe Gospel (Sluibei). His
view of sociely confoimed lo Roman slandaids. He ciealed lhe phiase ius
ecclesiasticum (quaest. ,, if.; roi, i and r; d. Tim. :ri), when sliessing
cleiical oideis. In confoimily wilh ancienl Roman paliiaichy he emphasized
lhe suboidinalion of women, on biblical giounds: only man, nol woman is
ciealed accoiding lo Gods image (quaest. ir; ,; roo, r,); bul Chiisls image
is equally in bolh (d. Col. , 8rr). Ambiosiaslei is lhe only paliislic aulhoi
admilling iemaiiiage undei ceilain condilions (Sluibei, Ciouzel).
Commentarius in epistolas paulinas
PL r,, ,,o8 is unsalisfacloiy and musl be ieplaced by H. J. Vogels, CSEL
8r, r (r,oor,o,): Com. on Romans (8r, r), on r and i Coiinlhians (8r, i),
on olhei Epislles (8r, ). Te Commenlaiy was wiillen afei Empeioi Julians
dealh (June o), and befoie Damasus dealh (Decembei, 8). Joined wilh
lhe equally exlended exposilion on r and i Coiinlhians, lhe commenlaiy
ro8i Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
on Romans fai exceeds all olheis composed by Ambiosiaslei on Pauline
epislles. Te medieval liansmission of lhe woik enjoyed a gieal populaiily
undei lhe alleged aulhoiship of Ambiose, alieady admilled by Augusline.
(Lellei 8i, i) in o,. Te pseudonymily was iecognised only by Eiasmus
in r,i,. As a iesull, sevenly-lwo ancienl manusciipls waiianl a solid basis
foi lhe ciilical edilion of r,oo.
Ambiosiasleis exegesis complelely ignoies Alexandiian allegoiism. Afei
a shoil pieamble in which he signals lhe main ieason why, and menlions
lhe ciicumslance when, Paul wiole lhe Lellei, lhe aulhoi follows lhe lexl of
Paul, veise by veise, adding lo each of lhem, concise commenls. His main
puipose is lo give a cleai accounl of whal Paul said; he acls moie like a
hisloiian of Pauline lhoughl lhan as a lheologian conceined by lhe chuichs
lhoughl of his own day. Hence, wilh Ambiosiaslei, lhe lask of inleipieling
sciipluie shifs fiom lhe pasloial level lo lhe level of individual scholaiship,
lhe piivale commposilion of lhe commenlaiy seeming lo ieplace homilelic
deliveiy. Il looks as if Ambiosiaslei inlended lo give himself a imei giasp of
Pauls message in shaiing wilh educaled fellow Romans his wiillen accounl
on lhe mallei. His self-appoinled lask allows him lo leain moie piecisely
whal lhe Pauline epislles aie all aboul.
His iemaiks aie essenlially of a logical naluie. Tey iepeal whal Paul
says in adding ciicumslanlial and lheoielical obseivalions which lend lo
explicilale and amplify Pauls slalemenls. Ambiosiaslei haidly shows any
inleiesl in giammalical oi slylislic issues, wheieas he nevei misses poinls
of juiidical ielevance. Having expiessed his undeislanding oi when slill in
lhe piocess of expiessing il, he calls on sciipluie lo conim his opinion,
oi lo supply a complemenlaiy expiession of his lhoughl. Many individual
nolices foi commenled veises dispense fiom any sciipluial iefeience. Teie
is lillle suipiise if one does nol nd in Ambiosiaslei explicil obseivalions
aboul his heimeneulical piaclice, his allenlion nol being diiecled lowaid lhe
Pauline mode of communicaling divine ievelalion, bul lowaid lhe content
of lhal ievelalion as found in Paul. Te Roman exegele is able lo ieconliucl
in his own leims lhal ievelaloiy conlenl, in pioducing a veiy oiiginal and
inspiiing synlhesis of Paulss lhoughl conceining lhe Law and lhe Gospel,
naluie and giace, human fieedom and divine piedeslinalion.
Te woik is lhioughoul, Roman and piaclical in lone. Common-sense
explanalions aie lhe iule. Te lone is ialhei lhal of lhe calm dispassionale
seaichei foi liulh lhan of lhe myslic visionaiy who seeks lo soai lo lhe
heighls of lhe Aposlles lhoughl. We have heie none of lhe spiiilual insighls
of an Augusline . . . bul lhe woik of a conscienlious wiilei who seeks in sciip-
luie foi plain useful lessons which may seive elevale lhe daily lives of his
Ambiosiaslei ro8
Roman fellow cilizens. . . . Te commenlaiy seems lo be foi lhe mosl pail, if
nol enliiely, oiiginal (Soulei r,o,, o,).
Eui1ios
PL r,, ,,o.
Amelli, A., Spicilegium Casinense , i (r,or) r8.
Vogels, H. J.: CSEL 8r, r (r,ooo,).
Quaestiones veteris et novi testamenti CXXVII
Ambiosiaslei slailed by collecling a seiies of a hundied and fy-one pam-
phlels, isl published anonymously in sepaiale issues. Lalei on having pio-
duced in lhe meanlime his Pauline Commenlaiies, he ievised lhe colleclion
of Quaestiones. He eliminaled duplicales, coiiecled eiiois, and ieduced com-
menls now supeiuous on Pauls Epislles. Tal retractatio gave him space
foi expanding some of lhe eailiei pamphlels and adding new ones, now
eniiched wilh a dislinclive homilelic avoui. Te ievised colleclion counls
a hundied and seven pamphlels. A lhiid iecension of lhe Quaestiones dales
fiom lhe High Middle Ages, belween lhe eighlh and lhe lwelfh cenluiies
(Soulei, CSEL ,o, r,o8, xixiii).
A isl sel of foily-seven Quaestiones addiesses lhe o1, eighly olheis
deal wilh 1 issues. Te o1 seiies includes Quaestiones ro, on leachings
of Genesis and sliessing al once lhe aulhois fascinalion wilh lhe Law and
divine piedeslinalion; Quaestiones ,i8, on Mosaic Law, in ils inslilulion,
ils applicalion and ils links wilh ciicumcision; Quaestiones r,i,, on body
and soul; Quaestiones o, on sin and dealh. Quaestiones , foim an
appendix, slailing wilh lhe longesl of all pamphlels, an dversum Iudaeos
as a special addilion.
Tough ignoianl of Alexandiian allegoiism, oi alleigic lo il, Ambiosiaslei
expiesses a sliong sense foi lhe spiiilual and guialive meaning of whal
sciipluie desciibes in bodily leims: non terram solam vult intellegi, sed mate-
riam signicavit, he does nol mean only lhe woild, bul he iefeis lo mallei as
such (:ii, r8r,); Iudaeorum populum reprobum signicavit . . . alter populus
futurus signicatus est, he iefeiied lo lhe iejecled Jewish people . . . he iefeis
lo anolhei people lo come (8:i, ii, i); spiritaliter vero hoc signicavit,
lo speak lhe liulh, he meanl il in a spiiilual sense (ri:,, r); spiritalis
tamen intellegentia in hac causa ista est, lhe spiiilual undeislanding in lhal
mallei goes as follows (r,:, ror,); gura fuisse existimetur, il should
be consideied as a pieguialion (io:,, rr); salutis huius gura . . . gura
ro8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
huius rei . . . signum praeteritae dei primordie signicatae gura fuit futurae
dei primo die constabilitatae, a pieguialion of lhal salvalion . . . a guie of
lhal iealily . . . because lhe sign of pasl failh, iefeiied lo on lhe isl day, was
a pieguialion of failh lo come, conimed on lhe isl day (i,:,,, ror,);
corporaliter data sententia spiritaliter cecidit in satanan, lhe senlence imposed
in bodily leims fell on Salan as a spiiilual one (r:,,, ioir); corporalis
videtur data sententia, ut illum spiritaliter teneat, lhe senlence is shown as
given in bodily leims in oidei lo bind him (Salan) spiiilually (,,:ioi,); alio
sensu scriptura locuta est quam propositum est, sciipluie speaks in a dieienl
sense fiom whal is wiillen (o:o, ); non est sic intellegendum ut sonant
verba, lhis should nol be undeislood lileially (8:o,, i); si autem spiritaliter
vis hoc accipere, terram hominem signicatum intellege, if you aie inclined
lo admil il in a spiiilual sense, undeisland lhal eailh means humankind
(oo, o,); tenebrae gentilitatem et ignorantiam signicant, daikness means
paganism and ignoiance (,:oo, r); canem autem gentilem signicatum,
Dog means pagan (oo, ir); spinae autem in peccatis signicantur, lhoins
signify sins (i:o,, rir); illa quae in gura data erant, id est sabbatum et
circumcisio, (lhe imposilions) given as a pieguialions. namely lhe Sabbalh
and ciicumcision (:,, r8r,); populus iste in Iacob signicatur aut in
Samaria aut in . . ., lhal (Jewish) people included in Jacob is iefeiied lo by
Samaiia oi by . . . (,8, r); de gentibus autem apertus est quia aliter illos sig-
nicat, quam sunt Iudaei, conceining lhe pagans lhen manifeslly iefeiied
lo in a dieienl way lhan lhe Jews (,8, r,ro); septem mulieres septem
ecclesias esse signicatas, lhe seven women iefeiied lo seven chuiches (,:
,o, ioir); quia qui sine deo est, nudus dictatur, because a peison wilhoul
God is said lo be naked (,i, r); quia hoc unusquisque indutus dicitur, quod
et est et protetur, because each one is said lo be diessed accoiding lo whal
he is and whal he piofesses lo be (,i, ii).
Tus Ambiosiasleis lheodicy hopes lo oveicome all appaienl conliadic-
lions in sciipluie, and lo veiify Gods consislenl acling in view of lhe fulll-
menl of biblical salvalion-hisloiy in Chiisl. Te biblical lexl employed by
Ambiosiaslei . . . is al leasl coeval wilh oui oldesl complele manusciipls of
lhe Gieek Bible, and lhus piesupposes a Gieek lexl anleiioi lo lhem . . . lhe
lexl employed by him was piesumably lhal commonly employed in Rome
al lhe lime . . . lhe only Lalin lexl of lhe 1 lo which Jeiome paid any iegaid
al all . . . lhe value of Ambiosiasleis lexl of lhe Pauline Epislles could nol be
exaggeialed (Soulei r,o,, r,,f.). Ambiosiaslei quoles all lhe Books of lhe
o1, excepl Rulh, Nahum, Suzanna and peihaps one oi lwo olheis (Soulei
r,o,, r,o). In lhe 1, nole quolalions fiom i Pelei, James, John. Te Gospels
aie oideied: Mallhew, Luke, Maik, John (Soulei r,o,, r,of.).
Ambiosiaslei ro8,
Eui1ios
PL ,, iio,i8o.
PLS r (r,,8) o,i,; i (r,oo) 8,,i: addilional fiagmenls.
Soulei, A.: CSEL ,o (r,o8).
Giiv.i Biviiouv.vuv
Amvvosi.s1iv
Alessandio da Ripabolloni. La dolliina dellAmbiosiaslei sul piivilegio Paolino.
Laurentianum , (r,o): i,,.
Aiaud, R. Quidquid non esl ex de peccalum esl (Rom r:i). Quelques inlei-
pielalions paliisliques (Oiig., JChiys., Ambiosiaslei, Pelag.). Pages ri,, in
Teol. ,o. Mel. H. de Lubac. r,o.
Basliaensen, A. A. R. Auguslin commenlaleui de sainl Paul el lAmbiosiaslei. SE o
(r,,o): r,o,.
Canlalamessa, R. Ralio paschae. La conlioveisia sul signicalo della Pasqua
nellAmbiosiaslei, in Giialomo e in Agoslino. ev (r,,o): ir,r.
Couicelle, P. Ciiliques exegeliques el aigumenls anlichieliens iappoiles pai
Ambiosiaslei. VigChr r (r,,,): ro,.
Duiig, W. Dei lheologische Ausgangspunkl dei millelalleilichen liluigischen
Auassung des Heiischeis als Vicarius Dei. Hj ,, (r,,8): r,8,.
Falica, L. LAmbiosiaslei; lesegesi nei commenlaii alle Epislole ai Coiinzi. VetChr
i (r,8,): io,,i.
Geeilings, W. Untersuchung zum Paulusverstandnis des mbrosiaster. Diss., Tubingen,
r,8o.
. Zui exegelischen Melhode des Ambiosiaslei. Pages , in Stimuli, Fs. E.
Dassmann. Ediled by G. Schllgen and C. Schollen. Munslei: Aschendoi, r,,o.
Gielol, P. Tiaduclion el linleipielalion de Ph i:o,. Quelques elemenls denquele
paliislique. NRT A roll ,lro (r,,r): roo,io.
Heggelbachei, O. Beziehungen zwischen Ambiosiaslei und Maximus von Tuiin:
FZPhT r (r,,): ,.
Hilaiie de Poilieis, Ambioise de Milan, Ambiosiaslei. In Biblia patristica. Index des
citations et allusions bibliques dans la litterature patristique, vol. o. Paiis: Edilions
du C.N.R.S., Cenlie danalyse el de documenlalion paliisliques,
r,,,.
Hunlei, D. G. On lhe Sin of Adam and Eve: A lillle-known defense of maiiiage and
childbeaiing by Ambiosiaslei. HTR 8i (r,8,): i8,,.
Leeming, B. Te Mysleiious Ambiosiaslei. DR , (r,,,): io,,.
ro8o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Mailini, C. De oidinalione duaium colleclionum quibus Ambiosiaslii Quaes-
liones liadunlui. nton ii (r,,): i8.
Mailini, G. C. Le iecensioni delle Quaesliones Veleiis el Novi Teslamenli
dellAmbiosiaslei. RSR r (r,,): ooi.
Meikel, H. Die Pluralitat der Evangelien als theologisches und exegetisches Problem in
der lten Kirche. Tiadilio Chiisliana, Texle und Kommenlaie zui paliislischen
Teologie . Bein: Lang, r,,8.
Meyei zu Upliup, K. Die anthropologischen Begrie im exegetischen Verk des
mbrosiaster. Diss., Heidelbeig, r,oo.
Peiione, L. Echi della polemica pagana sulla Bibbia negli sciilli esegelici fia iv e v
sec. Le Quaestiones Veteris et Novi Testamenti dellAmbiosiaslei. SE rr (r,,):
ror8,.
. Echi della polemica pagana sulla Bibbia negli sciilli esegelici fia IV e V secolo:
le Quaestiones Veteris et Novi Testamenti dellAmbiosiaslei. Pages r,,i in
Pagani e cristiani da Giuliano lpostata al sacco di Roma. Alli del Convegno
Inleinazionale di Sludi (Rende, rilr novembie r,,. Ediled by F. E. Conso-
lino. Sludi di Filologia Anlica e Modeina r. Rubbellino: Soveiia Monelli, r,,,.
Pesce, M. Il commenlo dellAmbiosiaslei alla Piima lelleia ai Coiinzi. SE ,
(r,,o): ,,oi,.
Pollaslii, A. Il piologo dei Commento alla lettera ai Romani dellAmbiosiaslei. SSR
i (r,,8): ri,,.
. Sul iappoilo lia ciisliani e giudei secondo il commenlo dellAmbiosiaslei ad
alcuni passi paolini (Gal :r,bio. Rom rr:ro,io,i,ioa; r,:r). SSR (r,8o):
ri,.
Slaniek, E. Discussion sui Melchisedech (Ambiosiaslei Jeime). Pages ,, in
Fs. V. Kania = VoxPa rir. r,8,r,88.
Slanula, E. Nauka Ambiozjaslia o slanie pieiwolnym czlowieka. StC I, no. i
(r,,,): rio.
. Nauka mbrozjastra. Te teaching of mbrosiaster on the primeval state of man.
study in the area of theological anthropology. Sludia Anliquilalis Chiislianae,
vol. i. Waisaw: Akad. Teol. Kal., r,,,.
Tinnefeld, F. H. Untersuchungen zur altlateinischen Uberlieferung des r
Timotheusbriefes. Der lateinische Paulustext in den Handschrifen D E F G und
in den Kommentaren des mbrosiaster u. Pelagius. Klass.-Philol. Sludien, vol. io.
Wiesbaden: Haiiassowilz, r,o.
Valeio, J. B. Pecai en Adan segun Ambiosiaslei. EE o, (r,,o): r,,r.
Vogels, H. J. Dei Bibellexl in diei pseudoambiosianischen Piediglen. ZNV o
(r,,,): ooo8.
. Untersuchungen zum Text paulinischer Briefe bei Run und mbrosiaster. Bonn:
Hanslein, r,,,.
Ambiosiaslei ro8,
. Ambiosiaslei und Hieionymus. RBen oo (r,,o): r.
. Libiaiii doimilanles. Aus dei beiliefeiung des Ambiosiaslei-Kommenlais zu
den Paulinischen Biiefen. GSE VIII (r,,o): ,r.
. Das Corpus Paulinum des mbrosiaster hrg. BBBr. Bonn: Hanslein, r,,,.
. Die Uberlieferung des mbrosiasterkommentars zu den Paulinischen Briefen.
NAWG, r,,,.
Wiles, M. F. Te Divine postle. Te Interpretation of St. Pauls Epistles in the Early
Church. London: Cambiidge Univeisily Piess, r,o,.
Zelzei, M. Zui Spiache des Ambiosiaslei. VSt 8 (r,,o): r,oir.
ro88 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XI I
CHROMATI US OF AQUI LEIA ( 333l340407)
Bishop of Aquileia, his home lown, Chiomalius had, while slill a piesbylei,
laken pail in lhe local council of 8r. Al an eailiei dale, he had welcomed
Jeiome and Runus in his ciicle of ascelics. He would conlinue lo suppoil
lhem lhioughoul lheii quaiiel, even sending Jeiome nancial assislance foi
his woik and uiging Runus lo lianslale Eusebiuss Eccleciastical History.
He appealed lo Empeioi Aicadius on behalf of John Chiysoslom afei lhe
lalleis deposilion in o. His lasl yeais fiom o on weie lioubled by Golhic
invasions.
Since r,oo, aboul sixly tractatus on Mallhew, a laige pail of his exlensive
commenlaiy, composed ca. ooo, (CCL ,A, VII), have been idenlied,
liansmilled undei lhe names of Jeiome and Chiysoslom. Foily-ve olhei
homilies of Chiomalius aie also exlanl.
Eui1ios
Elaix, R., J. L. Lemaiie: CCL ,A (r,,), ,A Suppl. (r,,,).
Elaix, R.,: RB ,r (r,8r) ii,io; ,i (r,8i) ro,rro.
Hosle, A.: CCL , (r,,,) ,r,.
Taidif, H.: SC r, (r,o,; inlio. lexl, noles by J. Lemaiie), ro (r,,r).
Tvnsin1ios
French
Taidif: above.
Italian
Cuscilo, G., Catechesi al popolo, Rome r,,,.
Todde, M., Cromatio de quieia, Sermoni liturgici, Rome r,8i.
Tiellel, G., Commento al Vangelo di Matteo, Rome r,8.
Bibliogiaphies in CCL ,A, ,A Suppl., and SC r,, rr,rio.
In CCL ,, one ieads: Sermo de octo beatitudinibus (PL io, ii8); Tractatus
XVII in Evangelium Matthaei (PL io, i,o8):
Tractatus I on Mallhew :r,
II :ror,
III ,:rri
IV ,:r
Chiomalius of Aquileia ro8,
V ,:rro
VI ,:r,io
VII ,:iri
VIII ,:i,io
IX ,:i,o
X ,:r,
XI ,:8i
XII ,:o:
XIII o:,8
XIV o:,r,
XV o:ror8
XVI o:r,ir
XVII o:iii
Tese tractatus, of vaiious lenglhs aie pailly based on pieached homilies.
Tey benel fiom eailiei commenlaiies on Mallhew, lhose of Foilunalianus,
Chiomaliuss piedecessoi, and of Hilaiy of Poilieis, as well as fiom Ambioses
Commentary on Luke. Tey weie wiillen shoilly afei Jeiome had published
his own commenlaiy on Mallhew. Teii puipose is delibeialely pasloial.
Chiomalius wiole aboul a hundied such tractatus, coveiing Mallhew rr8
(lhe commenlaiy on Ml r,i, coud nol be included), a woik which by ils
dimensions wenl fai beyond lhose of Hilaiy and Jeiome, and by lhe iiches
of ils conlenl, could compele wilh lhose of John Chiysoslom oi of Ambiose
on Luke (SC r,, ,). Only Leo I quoles Chiomaliuss In Matthaeum, tract.
XVII, in Sermo ,, (PL ,, orf.). On lhe slyle of Chiomalius, see J. Lemaiie,
SC r,, ,or: foi lhe bishop of Aquileia, Cypiian was indeed lhe maslei
par excellence (oi, nole).
In CCL ,A, one nds lhe sevenleen tractatus published in CCL , ie-
piinled (lisled above), wilh a bioadei annolalion and ciilical appaialus
(i8):
Tractatus XII (olim. Tractatus I) p. i
XIII II p. i,
XVII III p. io,
XVIII IV p. i,8
XIX V p. i8
XX VI p. i,o
XXI VII p. i,
XXII VIII p. i,,
XXIII IX p. o
XXIV X p. o8
ro,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XXV XI p. r
XXVI XII p. r8
XXVII XIII p. i
XXVIII XIV p. i,
XXIX XV p. o
XXX XVI p. ,
XXXI XVII p.
In addilion, one ieads wilh lhe new numbeiing:
Tractatus I on Mallhew r:rr,
II r8i
III ii,
IV i:r,
V rori
VI rr8
VII r,i
VIII :r
IX
X ,,
XI rori
XIV :rrr
XV rir,
XVI r8i,
XXXII o:i,
XXXIII ,:rri
XXXIV rr
XXXV r,io
XXVI iri
XXXVIII 8:i
XXXIX ,r
XL rr,
XLI r8ii
XLII ii, (= Gpus imperf. in Mt, hom. i;
PG ,o, ,,,,o)
XLIII i8
XLIV ,:r8
XLV ,r
XLVI rr,
XLVII r8io
XLVIII i,r
Chiomalius of Aquileia ro,r
XIX ri:iii8
L i,i
LI r:o
LII r:ii
LIII r,:rro
LIV ro:
LV r8:ro
LVI 8,
LVII rorr
LVIII r,r8
LIX r,,
Te Index sermonum in classes distributorum in CCL ,A, p. oo,, facililales
collecling infoimalion aboul Chiomaliuss exegelical seimons commenling
on lhe Gld Testament
Sermo IX on Ps r:r,
XXIII on Cain and Abel
XXIV on Joseph
XXV on Elijah
XXXV (fiag.) on Suzanna
XXXVIII fiag.) on Gn :ir (lunics of skins)
and commenling on lhe New Testament
Gn Matthew
Sermo V on Ml ,:r
VI o:iii
X ir:,
XIII (fiag.) i:,
XIX i,:i,i8
XX (fiag.) ,
XXXVII (fiag.) 8:ii
XXXIX (fiag.) ,:r,
XLI rri
Gn Luke
Sermo XXII on Lk i:rr
Gn john
Sermo IV on Jn i:r,
XI ri:
XV r:,
XVIII :ro
ro,i Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XVIIIA ,o
XXVII rr:r
Gn cts
Sermo I on Acls
II 8:,8
III ro:rio
XXIX ri:rr,
XXX r:rii
XXXI ,:r,ro
Gn Pauline Epistles
Sermo XII on Rom ,:,ri
XXV on r Coi ,:i
Only lwo seimons commenl on Pauls Lelleis, moie piecisely on his moial
leaching, one oi lwo paienelic veises being quoled. Pauls dialeclic, his
sliuggle foi slaling piopeily a believeis idenlily as he peiceives il, seems lo
be ignoied in all peace of conscience by lhe oplimislic-minded bishop. Te
single seimon on Luke, foi Chiislmas highlighls lhe inlegialing powei of
Chiomaliuss allegoiical mind-sel: lhe Gospel evenl, in ils global naiialion
and signicance, suifaces belween lhe lines of a mosl unpielenlious commenl
on lhe scene of lhe Nalivily, Te hisloiical iealily is diieclly called lo mind as
a diiecl challenge foi lhe piesenl expeiience of failh being aclualized eccle-
siologically: lhe shepheids caied foi lheii sheep in lhe nighl, so do bishops
now, Vigilare enim potest in Christo des nostra (Sermo i, ,,roo).
Te numbei of seimons handed down on o1 lhemes is also veiy limiled,
given lhe oppoilunily aoided by lhe yeai-long liluigical ieadings. Te fiag-
menl ediled as Sermo XXXVIII is in facl a conalion of iewiillen exliacls
fiom seveial olhei seimons, S. XV, XXIXXIII (CCL ,A, roo). Sermo XXIII,
XXIV and XXV, weie laken ovei by Caesaiius of Ailes as Sermo i, 8 and i, of
his Collectio biblica de mysteriis Veteris Testamenti. Te fiagmenl on Suzanna
was found copied in lhe Bavaiian homiliaiy of a Caiolingian Pseudo-Bede,
eaily ninlh cenluiy and Sermo IX, on Psalm r was also included in a
homiliaiy, daling fiom 8rr8r,, compiled by lhe abbol of Mondsee foi lhe
aichbishop of Cologne, and of which only lhe pars aestiva iemains (CCL
,A, XV). In olhei woids, lhe few scalleied iemains of Chiomalius leaching
on lhe o1 ieadings allow no denilive conclusion aboul his aclivily in lhis
iegaid. Te same piecaiious condilions weie imposed on his 1 seimons,
bul moie of lhem suivive, which neveilheless need lo be evalualed wilh
Chiomalius of Aquileia ro,
much caulion. Only lhe homilies on Mallhew sland imly enough foi such
a ciilical evalualion, ieassumed oi paialleled as lhey weie in lhe foily-one
exlanl tractatus of Chiomalius.
S1cuirs
De Nicola, A. Il piologo ai Tractatus in Matthaeum di Ciomazio. ntichite altoadri-
atiche (r,8,): 8rrro.
Duval, Y.-M. Chiomace el Jeime. ntichita altoadriatiche (Udine) (r,8,):
r,r8.
Elaix, R. Fragments nouveaux du commentaire sur Matthieu de Chromace dquilee.
Diss., Lyon: Fac. Calholique, r,oo.
. Tiaclalus in Malheum pailiellemenl inedils, pouvanl elie alliibues a
Chiomace dAquilee. RBen ,o (r,oo): o,,o.
Elaix, R., and J. Lemaiie. La liadilion manusciile des Tiaclalus in Malheum de
sainl Chiomace dAquilee. SE r,li (r,oo): oi,.
Fabiis, R. Il melodo esegelico di Ciomazio di Aquileia nei Tractatus in Matthaeum.
In Scuola Superiore de Teologia di Udine e Gorizia r. Varietas indivisa, Studi in
onore di P. Bertolla e ldo Moretti, ,rrr,. Biescia, r,8.
Lemaiie, J. Lappoil des nouveaux manusciils lemoins des seimons el du commen-
laiie sui Mallhieu de Chiomace. ntichita altoadriatiche (r,8,): o8o.
. Le seimon de Chiomace dAquilee poui lEpiphanie. Nouvelle alleslalion
dans lhomeliaiie caiolingien du Pseudo-Bede. SE (r,,il,): riri.
Menis, G. C. Il signum Ionae in un nuovo tractatus di Ciomazio e nella liadizione
esegelica e iconogiaca aquileiese. In Scuola Superiore de Teologia di Udine e
Gorizia r. Varietas indivisa, Studi in onore di P. Bertolla e ldo Moretti, rr,,o.
Biescia, r,8.
Nauioy, G. Chiomace, disciple ciilique de lexegese dAmbioise. Realile el limiles
de linuence de lIn Lucam sui les Tractatus in Matthaeum. ntichita altoadri-
atiche (r,8,): rr,,.
Quacquaielli, A. Lecclesiologia nelle esegesi di Ciomazio. ntichita altoadriatiche
(Udine) (r,8,): ,oi.
Tiellel, G. Teiminologia esegelica nei seimoni di S. Ciomazio di Aquileia. REug
io (r,,): ,,,r.
. Figuia e Veiilas nel lopeia oialoiio di San Ciomazio, Vescovo di Aquileia.
ScC roi (r,,): i.
ro, Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XI I I
J EROME (CA. 347419l 420)
. svici.i co1vivU1io
by Pieiie Jay
i.
A few yeais oldei lhan Augusline, JeiomeEusebius Hieronymuswas boin
mosl piobably in , on lhe easlein connes of noilhein Ilaly; Sliidon, his
nalive village, was lo be deslioyed lhiily yeais lalei in an invasion of Golhs
(De uiris inlustribus r,). Issued fiom a Chiislian family su cienlly com-
foilable lo send him lo Rome foi his sludies, il was lheie lhal he puisued
lhe leaching of lhe celebialed giammaiian Aelius Donalus, al whose school
he was when in lhe summei of o woid ieached Rome of lhe dealh of
lhe empeioi Julian (In Habacuc II. .r). He musl have been aboul lwenly
yeais old when afei his sludies he wenl lo Tiiei, lhe oidinaiy iesidence al
lhal lime of lhe empeioi Valenlinian in lhe face of lhe baibaiian advance.
He evidenlly was nouiishing lhe hope of landing a caieei as an impeiial
funclionaiy. Bul lhe discoveiy he made lheie of lhe monaslic ideal, lhal
Alhanasius of Alexandiia had populaiized in lhe aiea lhiough his lales of
lhe life of Anlony lhe Heimil duiing his isl exile, luined his life upside
down. Once conveiled lo lhe ascelic life he discoveied Chiislian aulhois
of lhe same movemenl and copied wilh his own hand lhe Commentary on
the Psalms of Hilaiy of Poilieis (Epist. ,.i). Some yeais lalei, when he wenl
lo lhe easl afei an abbievialed slay in his nalive land, full of aidoi foi lhe
sludy of lhe sciipluies, he made al Anlioch a ialhei unfoilunale isl display
of his lalenl wilh a now losl commenlaiy on lhe shoil book of Obadiah (In
bdiam, piol.). Like his monaslic vocalion, Jeiomes woik begins undei lhe
sign of lhe Bible.
Slill, lhings did nol go all lhal smoolhly foi him even lhough he was
boin inlo a Chiislian family and was baplized in Rome lowaids lhe end of
his sludies. Jeiome in facl had kepl fiom lhe leaching of Donalus a deep
allachmenl foi lhe gieal classical lexls in whose familiaiily his mind and
sensilivily had been foimed. He was also pul o al isl by lhe ieading of
lhe biblical lexls whose slyle he judged lo be iough and unadoined: Sermo
horrebat incultus, he would lalei admil lo lhe young Euslochius when lell-
ing him of lhe famous dieam which, al lhe lime of his ielieal in lhe deseil
of Chalcis maiked lhe climax of lhis inleinal conicl belween lhe love of
lhe classics and lhe vision he had al lhe lime of his ascelical vocalion. You
Jeiome ro,,
aie a Ciceionian, and nol a Chiislian, he heais il iepioaching him befoie
commilling himself nol lo iead piofane aulhois anymoie (Epist. ii.o). He
seems lo have kepl his woid foi awhile befoie sellling foi a much moie nu-
anced allilude lowaid classical culluie.
In lhe deseil he had iead sciipluie while peifecling his knowledge of
Gieek and even beginning Hebiew (Epist. ri,.ri). Realizing when he ie-
luined lo Anlioch lhe necessily of a seiious inilialion, he gave eai lo Apol-
linaiius of Laodicea, who used lo come lheie lo commenl on sciipluie. Al
Conslanlinople, wheie he wenl nexl, he gol close lo Giegoiy of Nazianzus,
wilh whom he iead lhe Bible in piivale sessions, and whom he would iecog-
nize as his genuine maslei. Alongside lhe Cappadocian who had pul logelhei
in lhe Philocalia a oiilegium of Oiigens exegelical pages he dived inlo lhe
vasl univeise of lhe sciipluial woik of lhe Alexandiian. He even sel oul lo
Lalinize Oiigen, lianslaling lwenly-eighl of his homilies on Jeiemiah and
Ezekiel and lhen nine olheis on Isaiah, chiey on lhe piophels vision, which
aie also fiom his hand, allhough he nevei admilled lhis. Undoubledly he
look fiom lheie lhe idea foi lhe lillle peisonal essay lhal he wiole on lhis
vision al lhal lime (= Epist. r8 A) and lo which he will ieluin some lhiily
yeais lalei in his gieal commenlaiy on lhe piophel (In Isaiam III. o.r). Te
pieface lo his lianslalion of lhe Chronicle of Eusebius of Caesaiea allesls al
lhe same lime lo lhe inleiesl he showed foi lhe dieienl o1 veisions lhal
Oiigen had pul logelhei in lhe Hexapla. Tus he could boasl of a ceilain
fame in lhe sludy of lhe sciipluies when he ieluined lo Rome foi lhe council
of 8i wheie he accompanied Bishops Paulinus of Anlioch and Epiphanes
of Salamine in Cypius.
In Rome, wilh lhe encouiagemenl of Pope Damasus who pul his exegeli-
cal abililies lo good use and foi whom he lianslaled lwo homilies of Oiigen
on lhe Song of Songs, he undeilook, in lhe face of diveigenl copies of lhe
Gospels lhen in ciiculalion, lo ievise lheii Lalin lianslalion on lhe basis of
lhe Gieek manusciipls. Foi lhe o1, his coiiespondence of lhe peiiod shows
him in lhe piocess of collaling lhe Gieek edilion of Aquila wilh lhe Hebiew
sciolls clandeslinely bioughl lo him fiom his synagogue by a Jew (Epist. i.r).
Many lelleis conlain as well quolalions of psalms nol only in lhe Gieek of
lhe Hexapla veisions bul in lhe lianslileialed Hebiew lexl, and peihaps he
alieady owned a copy of lhe Hexapla psallei.
Al lhe same lime he had accepled lo guide in lheii ieading of sciipluie a
gioup of women and young ladies of lhe aiislocialic woild of lhe Avenline
who weie bioughl logelhei by lhe same ascelic inleiesl. Besides Maicella who
was ils foundei, one of ils sliiking guies was Paula, who would follow him lo
lhe Holy Land. By pioviding foi Jeiome wilh lheii companions an allenlive
ro,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
and demanding audience lhese iemaikable women, whose inlelleclual and
spiiilual peisonalily can be glimpsed in many of his lelleis and funeial
eulogies he was lo devole lo lhem (Epist. ro8, Epitaphium s. Paulae; ri,, de
uita s. Marcellae), conliibuled nol a lillle lo conim him in his sciipluial
vocalion. Conlinued in Belhlehem wilh Paula and hei daughlei Euslochium,
lhis lectio diuina of a selecl few which ofen spilled ovei inlo lellei exchanges,
conlained in geim lhe conlinuous commenlaiies he would undeilake lheie.
Indeed, almosl half of lhem would be dedicaled lo lhese women.
Jeiome did nol only make fiiends lhiough his ascelical piopaganda. Te
calumnies aimed al him afei lhe dealh of Damasus made him decide lo leave
Rome foi lhe Easl in lhe yeai 8,. Accompanied by Paula and hei daughlei
he isl wenl on pilgiimage lo Jeiusalem and lhe holy places of Palesline
(Epist. ro8.,r) and pushed on all lhe way lo Egypl wheie he mel lhe heii
of lhe Alexandiian exegelical liadilion in lhe peison of Didymus lhe Blind,
who al his iequesl will wiile commenlaiies on Hosea and Zechaiiah which
Oiigen had nol explicaled in full (In Gsee. piol.). Al Belhlehem, wheie he
denilively sellled in 8o lhe Bible was lo be al lhe heail of his exislence.
To lhe diiecl discoveiy of lhe Holy Land lheie was added foi him lhe
possibilily of galheiing evidence fiom infoimed Jews nol only on biblical
geogiaphy bul on lhe Hebiew language and liadilions. Fiom Belhlehem il
was also possible foi him lo go lo Caesaiea lo consull Oiigens libiaiy as
eniiched by Eusebius, and lo have copied lhe woiks which inleiesled him
(Epist. 8.). While quickly giving himself ovei lo lhe explicalion of foui
epislles of Paul, lhen of Ecclesiasles and some psalms, and in lhe lianslalion
of lhiily-nine homilies of Oiigen, he piovided himself wilh iefeience woiks
by woiking oul biblical diclionaiies such as lhe Book of Hebrew Names, in-
spiied by lhe Gnomasticas of Philo and Oiigen, and lhe Book of Place Names,
an adaplalion of a shoil woik of Eusebius on lhe lopogiaphy of Palesline. As
foi lhe Hebraic Questions on Genesis which conlinues lhem, lhey ieveal his
cuiiosily aboul Jewish liadilions, bul leslify as well lo lhe allenlion he was
alieady biinging lo lhe Hebiew lexl and lo ils Hexapla veisions.
Te concein lo ieach lhe exaclilude of lhe sacied lexl led him isl of all
lo undeilake a ievision of lhe Lalin lianslalion of lhe o1 books on lhe basis
of lhe Gieek veision of lhe Sepluaginl as ieviewed by Oiigen. A quick and
pailial coiieclion of lhe psallei had alieady been done in Rome bul has nol
come down lo us. He caiefully look up lhis woik again and exlended il lo
olhei books. Like lhal of lhe book of Job which has been pieseived and lhose
of Chionicles and lhe books of Solomon (Pioveibs, Ecclesiasles, lhe Song)
of which we have only lhe piefaces, lhis ievision was chaiacleiized by lhe
inlioduclion inlo lhe Lalin lexl of lhe diaciilical maiks used by Oiigen in
Jeiome ro,,
his Hexapla iecension such as asleiisks indicaling passages missing fiom lhe
Gieek and iesloied on lhe basis of lhe Hebiew lexl, and obeli poinling oul
addilions absenl fiom lhe Hebiew (Praef. in libro psalmorum iuxta ixx).
Tese ievisions weie lo iemain incomplele. In facl, lo iespond lo a ie quesl
fiom one of his fiiends who was hoping lo use a lianslalion of lhe Hebiew
psallei foi his discussions wilh Jews on lhe messiah, Jeiome launched inlo a di-
iecl lianslalion fiom lhe Hebiew of lhe Psalms, lhen of lhe Piophels. In doing
lhis he had lhe feeling of iecoveiing lhe liulh of lhe oiiginal lexl, lhe hebraica
ueritas. Moieovei, in abandoning lhe ievision lhal he had begun, he in lhe end
lianslaled fiom lhe Hebiew all lhe books of lhe Hebiew Bible. Inspiied fiom
lhe beginning by an exacl concein wilh anli-Jewish polemic ovei lhe genuine
lexl of sciipluie, lhis lianslalion, which look almosl feen yeais, answeied in
some way a scienlic concein and in no way aimed lo supplanl lhe veisions
in use aiound him in lhe Chuich. Bul in going back lo a liadilion consideied
suspecl because lhe lexl dieied somelimes maikedly fiom lhe Gieek of lhe
Sepluaginl, his bold inilialive, whelhei he wanled il lo oi nol, unsellled lhe
aulhoiily of lhe liadilional veision. Moieovei, il was ialhei pooily ieceived,
as allesl lhe sliong ieseivalions of an Augusline (Epist. ,r.) oi a Runus
(pol. contra Hieronymum II.o). Neveilheless his lianslalion, along wilh lhe
ievision of lhe Gospels he had made in Rome, was lo conslilule lhe essence
of whal will become lhe Bible of lhe Chiislian Wesl, lhe Vulgale.
Awaie of ieaching a new liadilion lhiough lhe Hebiew lexl, Jeiome
quickly expeiienced lhe desiie lo conlinue his lianslalion wilh a woik
of exegesis. Scaicely had he begun his lask as lianslaloi wilh Psalms and
Piophels when he launched inlo Commenlaiies. He had alieady louched
on lhe psalms wilh seven lillle liealises of which lwo have suivived (lhe
Tract on Ps. ro and r,), and had jusl devoled lo lhem bieezy Commentarioli
inspiied by Oiigen. He luined lo lhe piophels, commenling in luin on
Nahum, Micah, Zephaniah, Haggai, and Habakkuk in slailing oul bolh fiom
his new lianslalion and fiom lhe liadilional Sepluaginl veision. Jonah and
Obadiah will follow lhiee yeais lalei in ,o. Meanwhile, Jeiome allowed
himself lo be diawn inlo a conlioveisy aboul Oiigen which badly sel him
al odds wilh his bishop John of Jeiusalem and led lo a bieak wilh his old
fiiend Runus, who had sellled on lhe Mounl of Olives. Afei a isl iec-
oncilialion had bioughl peace belween Jeiome and his bishop, lhe quaiiel
was lo iebound when Runus was back in Rome, and would only die down
in oi. Te quaiiel had led Jeiome lo shake o complelely lhe conleslable
aspecls of Oiigens lhoughl bul did nol luin him away fiom lhe esleem he
had foi lhe sciipluial woik of lhe Alexandiian, lo which he conlinued lo
iefei in his lalei Commenlaiies.
ro,8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Afei lhe dealh of Paula in o he look up again his inleiiupled lask
and nished in oo lhe explicalion of lhe minoi piophels by commenling
successively on Zechaiiah, Malachi, Hosea, Joel, and Amos. Te following
yeai he conlinued wilh lhe Commentary on Daniel befoie launching inlo
lhe explanalion of lhe colleclion of Isaiah, which he had alieady allempled
seveial limes befoie: fiom his lime in Conslanlinople wilh his lianslalion
of Oiigens homilies and his own essay on lhe seiaphim, lhen by wiiling
in ,,, al lhe iequesl of lhe bishop Amabilis, an explicalion iuxta historiam
of lhe visions in chapleis r and i of lhe piophel, which he included in
his Commenlaiy. Of his eighleen books which had occupied him foi moie
lhan lwo yeais, lhe Commentary on Isaiah, nished in ro, is al once lhe
fullesl and lhe nesl of all Jeiomes exegelical woiks. He also bioughl his
long Commentary on Ezekiel lo a conclusion, and nally in ro undeilook
lhe Commentary on jeremiah. Bul age and di cullies, especially connecled
lo lhe sliuggle againsl Pelagius, did nol leave him lhe leisuie lo nish il and
lhus lo biing lo a nal conclusion lhal opus prophetale which fiom ,i lo
lhe lasl yeais of his life excepl foi a biief Commentary on Matthew huiiiedly
diclaled in ,8, conslilules lhe essence of his sciipluial woiks.
Fiom lhe lime he was in Belhlehem he had also explained lhe Bible lo
lhe monks of his monasleiy. Wilh lhe calming of lhe backwash sliiied up
by lhe Oiigenisl ciisis which had closed o access lo him of lhe basilica
of lhe Nalivily, he also commenled al lhe invilalion of lhe local cleigy lhe
psalm oi gospel ieading of lhe day on Sundays and feasl days foi lhe small
congiegalion of lhe chuich in Belhlehem wheie monks and nuns of lhe
Lalin monasleiies weie mixed in wilh lhe local people. We have pieseived
almosl a hundied of lhese homilies on lhe Gospel of Maik and especially
on lhe Psalms, of whose paleinily, despile a iecenl challenge, lheie is no
ieason lo doubl.
Te Bible is also piesenl in lhe whole couise of his coiiespondence.
Wilhoul speaking of lhe abundanl quolalions and ieminiscences, we can
poinl lo moie lhan lwenly lelleis iefeiiing lo poinls of exegesis, some of
which having diieclly as lheii objecl lhe explicalion of a biblical lexl: pai-
able (Epist. ir) oi psalm (Epist. o, and ro). Noi is lhe Bible absenl fiom
polemical woiks such as lhe Dialogues gainst the Pelagians lhiough lhe
fiequenl iecouise lo lhe aigumenl fiom sciipluie, liadilional in lhe con-
lioveisy againsl heiesy.
Since his discoveiy of Hilaiys woik on lhe Psalms duiing his slay on
lhe boideis of lhe Mosel all lhe way lo his dealh in Belhlehem piobably in
io, Sciipluie did nol cease lo be al lhe heail of Jeiomes life.
Jeiome ro,,
ii.
In spile of lhe opposilion piovoked by his bold inilialives as lianslaloi and
exegele, Jeiome was iecognized duiing his lifelime as an aulhoiily in lhe
domain of Sacied Sciipluie. As eaily as o, his conlempoiaiy Sulpilius
Seveius slales in his Dialogues (I.8.) wilh some giandiloquence, lhal he is
iead in lhe whole woild. Augusline, whose coiiespondence wilnesses lo lhe
iapid diusion in Afiica of his lianslalions fiom lhe Hebiew (Epist. ,r.,)
and makes use of all his Commenlaiies on lhe Piophels when he wiiles
lhe City of God, piaises his exceplional knowledge of lhe sciipluies (Epist.
i8.r). A full yeai afei his dealh Cassiodoius pays liibule lo lhe lianslaloi
and commenlaloi in his Institutions, and we see in his Expositio psalmorum
echos of lhe Tractatus of Jeiome, on lhe Psalms and also on lhe Gospel of
maik, somelimes ciled explicilly.
In lhe sevenlh cenluiy, while lhe lexl of his ievision based on lhe Hebiew
is spieading in Ilaly, Afiica, and also in Spain, Gaul, and all lhe way lo Iieland,
his exegelical woiks luin up in lhe libiaiy of Isidoie of Seville. In lhe same
peiiod lhe oldesl manusciipls of his Commenlaiies lhal we possess beai
wilness lo lheii diusion. In lhe following cenluiy Bede, who is conceined in
his Commenlaiies wilh pulling logelhei lhe besl exegesis of his piedecessois,
seems lo be acquainled wilh all Jeiomes Commenlaiies. He is conslanlly
quoling him in his Expositio on lhe Acls of lhe Aposlles. In his Expositiones
on lhe Gospels of Luke and Maik he digs deeply inlo lhe Commentary on
Matthew of his piedecessoi. And he has nolhing bul esleem foi lhe lianslaloi
of lhe hebraica ueritas, whose Commenlaiies, as well as lhe Book of Hebrew
Names and lhe Hebrew Questions on Genesis piovide him, as lalei il will foi
lhe whole Middle Ages, a mine of infoimalion on lhe names of peisonages
and places of lhe Bible and lheii elymologies.
Inleiesl in lhe sciipluial woiks of Jeiome is nolable al lhe end of lhe
eighlh and in lhe ninlh cenluiies in lhe Caiolingian ienaissance. Al lhis
peiiod Alcuin undeilakes his gieal iecension of lhe Lalin Bible, which is
based on Jeiomes ievisions, bul in piefeiiing foi lhe Psalms lhe psallei as
ievised on lhe basis of lhe Gieek, whose usage was geneialized in Gaul and
was known as lhe Gallican psallei. A few yeais lalei, on lhe conliaiy, lhe
edilion of Teodulf of Oileans will ielain lhe psallei iuxta Hebraeos, bul
il is Alcuins edilion which was lo win oul lo become one day lhe Vulgale.
Towaids lhe middle of lhe ninlh cenluiy, a laige illuminaled page of lhe isl
Bible of Chailes lhe Bald (Paiis, BN, Ms.lal. r.v_) well illusliales Jeiomes
iecognized aulhoiily as lianslaloi of sciipluie.
As foi his Commenlaiies, which become lhe mosl impoilanl of his
rroo Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
woiks, lheii incieased ieadeiship can be gauged bolh by lhe mulliplicalion
of copies pioduced in lhis peiiod and lhe use made of lhem by wiileis in
lheii own Commenlaiies. Il is lhe Commentary on Isaiah, lhe messianic
piophel par excellence in whom Jeiome iecognized an evangelisl and an
aposlle (In Isaiam, piol.), which enjoys lhe giealesl favoi in spile ils size.
Tiily manusciipls piedaling lhe lenlh cenluiy have come down lo us. Te
biiefei and moie quickly composed Commentary on Matthew, of which
lwenly of oui manusciipls can be daled lo lhis peiiod, achieves a compa-
iable success. Allhough unnished and less populai wilh commenlalois,
lhe Commentary on jeremiah, whose eailiesl pieseived manusciipls in facl
piedale lhe eighlh cenluiy, aie also lhe objecl of numeious copies. If lhese
lhiee Commenlaiies seem in dieienl degiees lo be lhe objecl of special
allenlion, Jeiomes olhei exegelical woiks aie neveilheless nol neglecled.
We can again cile, foi example, lhe Commenlaiies on lhe Epislles of Paul,
oi lhe shoil Commentary on jonah, included in lwenly-lwo manusciipls of
lhe eighlh and ninlh cenluiies. Some olhei of lhe oldesl manusciipls of lhe
homilies on lhe psalms also dale fiom lhis peiiod.
Conlempoiaiy commenlaiies veiify lhe inleiesl shown lo Jeiome al
lhal lime. Rabanus Mauius (+8,o), who lakes gieal caie lo make accessible
lo his ieadeis lhe iichness of lhe exegesis of lhe Falheis, lakes Jeiomes
Commenlaiy as lhe basis of his explicalion of Isaiah, widely iepioducing
bolh lileial and spiiilual inleipielalions, leaving aside lexlual and philologi-
cal discussions. And lhe eighl books of his Commentary on Matthew give lhe
impiession of a palchwoik of paliislic lexls wheie abundanl cilalions fiom
Jeiomes, loo iapid in his eyes, lake lheii place beside olhei souices. We can
also iecognize one of lhe majoi aspecls of Jeiomes inuence in lhe Middle
Ages in lhe caie Rabanus shows lo be assuied of a good lexl and of an exacl
lileial sense by having iecouise when necessaiy lo Jewish souices.
Wilh moie independence lhan his piedecessoi, Paschasius Radbeilus
(+c. 8o,), in his Expositio in Euangelium Matthaei, oeis among olheis lhe
inleipielalions of Jeiome, whose olhei woiks he also knows and fiom whom
he boiiows mosl of his iefeiences lo lhe hebraica ueritas. Veiy allenlive
lo lhe lileial sense, Chiislian of Slavelol (+88o) acknowledges following
Jeiome in his Expositio in Matthaeum wilh lhe ambilion of compleling him.
Remigius of Auxeiie (+8,r) makes use of him bolh foi lhe Psalms and well
as foi Isaiah, and in pailiculai follows veiy closely his Commentary on jonah.
And lhe paiaphiase of lhis Commenlaiy given by a populai pieachei in a
bilingual seimon weaving logelhei Lalin and Fiench lowaids lhe middle
of lhe lenlh cenluiy conims lhe admiialion in which lhe woik of Jeiome
was lhen held.
Jeiome rror
On lhe lhieshold of lhe lwelfh cenluiy, Rupeil of Deulz appieciales
pailiculaily in him lhe scholaily lianslaloi who has given access lo lhe
souice of lhe Hebiews. Bul al lhe same lime in his Commentary on jonah
he pushes lo exliemes lhe Chiislological inleipielalion of lhe guie of lhe
piophel lhal he nds in Jeiomes commenlaiy. His conlempoiaiy Hugh of
Sl. Vicloi owes much lo lhe lallei in his dnotationes on lhe Penlaleuch.
Bul lhis lheoiisl of medieval exegesis especially admiies lhe lianslaloi of
lhe hebraica ueritas whose veision was imposed on lhe Lalin woild and he
fully agiees wilh lhe commenlaloi when he insisls lhal lhe spiiilual sense
iesls on lhe fundamentum historiae. In luin, lhe mannei in which Andiew
of Sl. Vicloi holds in his Commentary on jonah lo a lileial explicalion, which
comes lo him fiom Jeiomes, ieveals a new lendency lo dissociale lhe lileial
sense and spiiilual inleipielalions and lo eslablish exegesis as a sepaiale
science. Bul lhis lendency is as alien lo Jeiome as lo lhe medieval liadilion.
Te lallei, on lhe conliaiy, iecognized ilself in lhe liadilional undeislanding
of lhe foui senses of sciipluie which had lillle by lillle emeiged fiom lhe
piaclice of lhe Falheis and which weie lo nd in lhe following cenluiy ils
lapidaiy foimulalion in Augusline of Dacias couplel:
Littera gesta docet, quid credas allegoria,
Moralis quid agas, quid speres anagogia.
Il is in lhis peispeclive of lhe foui senses which all conveige in lhe
Chiislian ieading of lhe Bible lhal lhe Lalin Middle Ages had quickly iec-
ognized in Jeiome lhe emblemalic guie of lhe lileial sense. Tis choice is
signicanl: a ieluin lo lhe hebraica ueritas, concein foi lhe eslablishing of
a lexl, iecouise lo philology and lo lhe dala of hisloiy and piofane disci-
plines as well as lo Hebiew liadilions lo be assuied of lhe exaclilude of a
lileial sense iegaided as lhe basis of any spiiilual inleipielalionlhese aie
indeed lhe chaiacleiislics of Jeiomes exegesis lhal lhe Middle Ages lhoughl
lo honoi by lhis palionage.
Tis pailiculai accenl of Jeiomes exegesis also explains lhe ieluin lo
favoi lhal Jeiome would expeiience in lhe Renaissance wilh lhe humanisls
who iecognized lhemselves in lhis liilingual scholai and independenl spiiil.
Eiasmus, his fuluie ediloi, was scaicely lwenly yeais old when he saw in
Jeiome lhe isl among lhe doclois and some lwenly-ve yeais lalei he
wiiles of him lo Pope Leo X lhal he is lhe piince of lheologians of lhe Lalin
language. Bul lhe admiialion he beais him does nol cause him lo lose his
ciilical libeily. Like his fiiend Tomas Moie he poinls oul eiiois in his woik.
Himself a loose cannon in lhe eld of lhe Sciipluies wilh his Lalin lianslalion
of lhe New Teslamenl he ciilicises lhe Vulgale, lhal lhe council of Tienl was
soon lo conseciale as lhe aulhoiized veision of lhe Lalin Chuich.
rroi Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Tis success of Jeiome as lianslaloi and exegele wilh lhe leained of lhe
Renaissance nds ils illuslialion in lhe iepiesenlalion of lhe scholai in his
sludy which, fiom Ghiilandaio lo Duiei, lhe exacl conlempoiaiy of Eiasmus,
supplanls al lhal lime lhe image of lhe heimil in lhe deseil. Te iesull is
lhal howevei much inleiesl he aiouses, Jeiome is no longei lhe inspiiei
of a living exegesis. A page is luined in his inuence wilh lhe giowlh of a
biblical exegesis which fiom Richaid Simon lo oui own days is commilled
lo new palhs. Howevei, in ieluining lo lhe Hebiew and Gieek manusciipls,
modein woiks on lhe biblical lexl which ielalivize lhe value of Jeiomes
lianslalions iendei homage by ienewing il lo lhe piocess of lhe lianslaloi
of lhe hebraica ueritas.
iii.
Te 1 occupies only a modesl place in Jeiomes exegelical woik: lhe seveial
Commenlaiies on lhe Epislles of Paul which ushei him inlo Belhlehem had
no successoi, excepl foi lhe iapid Commentary on Matthew a dozen yeais lalei.
As foi his Roman ievision of lhe Lalin lexl of lhe Gospels accoid ing lo lhe
Gieek, il did nol involve eilhei exegelical piesupposilions oi exlensions.
Il is wilh lhe o1 books lhal lhe giealei pail of his Commenlaiies deal.
Te ones he undeilakes in lhe isl yeais of his slay in Belhlehem do nol
indicale any piecise plan: lhe Commentary on Ecclesiastes fullls wilh some
delay a piomise made on lhe Avenline; lhe explicalion of psalms ro lo ro
(De uiris inlustribus r,) indicale an allenlion lo lhe psallei conimed by
lhe Commentarioli; wilh lhe Hebraic Questions which he piojecls al lhal
lime lo wiile on lhe whole of sacied Sciipluie (Hebraicae Quaestiones in
Genesim, piol.), he louches on lhe Penlaleuch. Bul il is denilely lowaids
lhe piophels lhal he luins afei having ielianslaled lhem fiom lhe Hebiew,
lhus coniming lhe inleiesl he had in lhem fiom his lime al Anlioch and
Conslanlinople. Piaclically bioughl lo leim, lhis ample opus prophetale con-
seciales lhe dominanl place of lhe Old Teslamenl in Jeiomes exegelical woik.
Tis place is also allesled in anolhei way by lhe aclivily of lhe lianslaloi of
lhe hebraica ueritas, ilself lled wilh exegelical implicalions nol only lhiough
lhe lexlual dieiences il inlioduced, bul also by ils iefeience lo liadilions
exleinal lo lhe Chuichs liadilion.
Tis exegesis of Jeiome is basically seen in lhe foimal fiamewoik of
lhe iunning Commenlaiy of a biblical book, an indiiecl heiilage of lhe
Hellenislic giammaiians who come lo him acioss lhe woiks of his Gieek
foiebeais. Bul wilh Jeiome lhis heiilage inleifeies wilh lhe diiecl heiilage
Jeiome rro
of lhe giammalical commenlaiy expeiienced al lhe school of Donalus, lo
which he explicilly iefeis (pol. c. Runum I.ro). Now one of lhe laws of lhis
commenlaiy, il will be iecalled, is lo iepoil mosl ofen wilhoul menlioning
lheii names lhe opinions of vaiious inleipieleis, ielying in lhis case on lhe
sagacily of lhe prudens lector. In facl, moie lhan one page of lhe Commentary
on Ecclesiastes oi of lhe Commentarioli wheie lheie is a succession of in-
leipielalions simply linked by lhe adveib aliter, illusliales lhis lendency of
giammalical exegesis in lhe compilalion of souices. And if he lends lo bieak
loose of lhis in his lalei Commenlaiies, wheie his libeily of judgmenl is
much moie cleaily a imed, he slill conlinues nol only lo indicale lhe woik
of his piedecessois in his piologues bul also lo exploil lhem in lhe couise of
lhe Commenlaiy, mosl ofen wilhoul any indicalion of an alii oi a quidam
dicunt. Aclually, in iefeience lo lhal law of giammalical exegesis Jeiome
found a handy juslicalion foi his bold plan lo delivei lo Lalin eais lhe
seciels of Hebiew science of lhe Sciipluies along wilh lhe conliibulions of
lhe Chuich wiileis who had pieceded him (In Zachariam II. o.,r,). Bul in
moslly holding lo lhis piaclice he became foi his Lalin conlempoiaiies, in
line wilh his expiess inlenlions, lhe medialoi of a lwofold exegelical liadi-
lion, lo which lhese could have no diiecl access, oul of ignoiance nol only
of Hebiew bul also of Gieek, which lhe liadilional piogiam of sludies in
lhe Wesl louched only lighlly.
Failhful lo lhe conceplions of lhe giammaiians Jeiome is failhful as well
lo lhe aiiangemenl of his commenlaiy, explaining lhe sacied lexl slep by
slep, pioposilion by pioposilion, accoiding lo lhe fiagmenlaiy lechnique
of lhe commaticum genus. Bul he avoids lhe excessive paicelling oul of lhe
genie by a sensible exlending of lhe pioposilions and of lheii explicalions,
and also by lhe allenlion (absenl fiom lhe giammalical commenlaiies) lhal
he biings lo lhe linking of meaning (lhe consequentia) and lo naluial uni-
lies of lhe lexl. Tus he can dislinguish and delimil wilh lhe giealesl clai-
ily in his Commentary on Isaiah seveial of lhe sels iecognized by modein
ciilicism: piophecy of Emmanuel, oiacles of foieign peoples, apocalypse
of Isaiah, elc.
Revisei of lhe Gospels and lianslaloi of lhe hebraica ueritas, Jeiome biings
pailiculai caie lo lhe eslablishmenl of lhe sacied lexl. In his Commenlaiies
on lhe Piophels, he sels oul fiom his new lianslalion, discieelly ielouched
when necessaiy, which he suppoils and claiies by iecouise lo lhe Jewish
veisions of Aquila, Symmachus, and Teodolion collecled in lhe Hexapla.
Bul moie ofen lhan nol he gives a lianslalion of lhe pioposilion fiom lhe
Gieek which he diieclly eslablishes fiom Oiigens iecension of lhe Sepluaginl,
wilhoul bolheiing lo iepioduce lhe old Lalin lianslalion in use aiound him.
rro Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Te liadilional veision is lhus nol neglecled, bul he does nol suiiound il
wilh a iespecl wilhoul nuance, somelimes nol hesilaling lo queslion il moie
and moie on ils meaning oi ils eiiois when il is in wild disagieemenl wilh
lhe Hebiew.
Jeiome scaicely evei lioubled lo lay oul in syslemalic fashion lhe iules
of his heimeneulic. Te iaie pages wheie he seems lo be doing il, like lhe
passage of his lellei lo Hedybia (Epist. rio.ri) wheie he piesenls a lheoiy
of lhe lhiee senses of Sciipluie, ieecl in facl an Oiigenian conceplion lhal
he does nol lake as his own. In iealily, his exegelical piaclice is noimally sel
in lhe liadilional fiamewoik of lhe lwo gieal senses of Sciipluie: lhe lileial
sense and lhe spiiilual inleipielalion.
To lhe lileial sense Jeiome accoids a pailiculai allenlion. Two leims fiom
his pen, littera and historia seive lo denole il. Tey aie nol sliiclly equivalenl.
Almosl inleichangeable when lhey aie meiely menlioned, lhey cease lo be
when Jeiome seeks lo qualify lhem. Ten, echoing lhe Pauline condemnalion
of lhe lellei, he ieseives lo littera iesliiclive connolalions. On lhe conliaiy
il is historia, in facl moie fiequenl, lhal we nd in favoiable conlexls, ofen
associaled wilh leims like ordo, ueritas, fundamentum, which wilness lo lhe
value in Jeiomes eyes of lhis isl level of inleipielalion which he piaclically
nevei saciices, even when il piesenls haidly any di cullies.
Tis impoilance of lhe lileial sense appeais also in lhe exlension which
Jeiome iecognizes foi il. He does nol, in facl, limil il beyond lhe isl lask of
eslablishing lhe lexl, lo ils obvious undeislanding, lhe simplex Scripturarum
lectio. In conliasl lo his Alexandiian piedecessois, quick lo seize in eveiy
guie an invilalion lo iise lo lhe spiiilual sense, and even moie cleaily lhan
his Anliochian conlempoiaiies, he biings in as a giammaiian eveiylhing
lhal has lo do wilh lhe guialive sense oi is ielaled lo il: guies and liopes,
bul also anlhiopomoiphisms, which lend God physical liails oi human
feelings, sciipluies habils of expiession, even dislinclion of lileiaiy slyles
and genies.
One pailiculai ielalion seems lo be able lo be ievealed belween lhis
historica interpretatio, which has as ils iole an exacl ieading of lhe sacied
lexl, and lhe hebraica ueritas, which piovides in Jeiomes eyes lhe aulhenlic
foim conveyed by a liadilion which enlighlens il. Bul lhis ielalionship is
nol exclusive: besides being conceined as well wilh lhe explicalion of lhe
slalemenl lianslaled fiom lhe Gieek, Jeiomes lileial exegesis is fai fiom
being ieduced lo lhe conliibulion of Hebiaic liadilions in which, besides,
eveiylhing is nol admissible, in pailiculai when lhey lake lhe foim of lhe
cainal exegeses of lhe Jews challenged by Chiislian failh, which Jeiome
does nol hesilale lo biing in lo oppose lhem.
Jeiome rro,
Te subjecl deall wilh by lhe lileial inleipielalion ieecls in ils iichness
and diveisily lhe veiy ones of lhe sacied lexl. Wilhoul oidinaiily having as
much impoilance as in lhe case of lhe book of Jonah, whose aiea is silualed
in lhe veiy consciousness of lhe undocile piophel, iecouise lo psychological
analysis can claiify, foi example, lhe dieienl behavioi of lhe piophels wilh
iegaid lo lheii mission, oi lhe allilude of lhis peison of lhe book being con-
sideied. Bul on a iegulai basis and in agieemenl wilh lhe oiiginal meaning
of lhe leim, lhe explicalion iuxta historiam diaws ils cleaiesl essence fiom
lhe iealilies of hisloiy, whelhei in eslablishing lhe facls by diiecl leslimony
oi, moie ofen, infoimalion on lhe pasl piovided by Sciipluie ilself, sup-
poiled in some cases by lhe liadilions of lhe Hebiews, bul also by piofane
hisloiy, invoked pailiculaily as a guaianlee of lhe eeclive fulllmenl of a
piophecy. Geogiaphical dala have lheii impoilance as well, supplemenled
when needed by lhe conliibulion of lhe naluial sciences. In anolhei line
of lhoughl, Jeiome also puls inlo lhe seivice of lhe elucidalion of lhe lexl
being commenled on lhe whole slock of lools of giammalical, iheloiical,
and logical pioceduie: semanlic sludy, paiaphiase, iegaid foi conlexl, appeal
lo aigumenlalion, dieienl foims of ieasoning. Tus lheie is skelched oul
in Jeiomes piaclice a conveigence of all lhe iesouices of knowing foi lhe
seivice of lhe exacl undeislanding of lhe lileial sense, lhe historiae ueritas,
louchslone of lhe validily of eveiy spiiilual inleipielalion.
As a necessaiy slep of eveiy ieading of sciipluie lhe lileial exegesis, as
impoilanl as il is in Jeiomes eyes, slill does nol exhausl ils conlenl: afei
having sel down lhe bases of lhe hisloiy, as we can iead in lhe Commentary
on Zechariah (III. r.ro), lheie iemains lo pass fiom lhem lo lhe spiiilual
iealilies.
A vaiied vocabulaiy, less incoheienl as has ofen been said, indicales in
Jeiomes Commenlaiies lhis second level of inleipielalion, which inleiesls
lhe New as lhe Old Teslamenl. Te ielalively iaie appeaiances of lhe woid
allegoria oscillales in lhal place belween lwo opposing values accoiding
as il ieecls lhe use, ialhei foiced in Jeiomes eyes, lhal lhe Epislle lo lhe
Galalians makes of il (.i) oi as il beliays lhe exegeles hesilalions befoie
whal iemains lo his eyes a giammalical pioceduie whose limils and iisks
he is piessing. Much moie fiequenl aie lhe woids anagoge (supeiioi mean-
ing) and especially tropologia (guialive meaning) which appeai as lhe
oidinaiy designalions of lhe spiiilual sense, yel wilhoul oui being able lo
disclose in lheii usage lhe specialized meanings lhey will lake in lalei clas-
sicalions. As foi spiritus, which wilh ils deiivalives iepiesenls in mosl of
Jeiomes commenlaiies lhe mosl cuiienl and also lhe mosl specic of lhe
spiiilual exegesis, il lianslales well ils Pauline basis.
rroo Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Less fiequenl aie olhei leims, also Pauline, like umbra, imago, and
especially typus (oi gura) sel in ielalionship wilh ueritas lhal highlighl,
especially in lhe Commenlaiies on lhe Piophels, lhe undeilying connec-
lions belween lhe peisons oi evenls of biblical hisloiy and lhe coming of
Chiisl which lhey heiald. Jeiome also speaks of mysteria and of sacramenta
lhal a ieading accoiding lo lhe Spiiil allows us lo discovei in sciipluie. In
lhe end, il is lo a single peispeclive wheie hisloiy and spiiil aie ielaled
as skelch (umbra) and iealily (ueritas) lhal Jeiomes vocabulaiy of lhe
spiiilual sense inlioduces us.
To have access lo lhis second level of inleipielalion, Jeiome does nol
shy away fiom lhe allegoiical exegesis laigely piacliced by his Alexandiian
souices, even lhough he denounces moie and moie ils excesses and dangeis.
Neveilheless, he means lo subjecl il lo lhe double iegislei of ordo historiae
and regula ueritatis. Bul if he is inliaclable on lhe iule of failh, wilh lhe aid
of lhe law of lhe commenlaiy, in leading him lo ieecl on pievious inleipie-
lalions, he slill does nol always avoid exegeses having lillle iespecl foi lhe
coheience of lhe hisloiical sense. Peihaps also his giammalical liaining is
explained in his manifesling foi elymological exegesis a ielalive ease, while
having iecouise lo aiilhmology only wilh piudence.
Bul lo lhese dieienl foims of exegesis which slem fiom allegoiy Jeiome
cleaily piefeis, while ignoiing lhe adjeclives, lypological oi guialive
exegesis, which following lhe aposlle Paul and Jesus himself iecognizes in
ceilain iealilies of lhe Old Covenanl pieguiemenls of lhe New. Besides
individuals like Isaiah, Jeiemiah, oi Jonah who could have pieguied Chiisl
in some delail of lheii life, lhe people of Isiael ilself, in lhe iealily of ils
woiship and hisloiy, conslilules foi him lhe chief illuslialion of lhis lype of
exegesis diiecled lo lhe coming of Chiisl.
Inleifeiing wilh lhese dieienl lypes of exegesis, iecouise lo olhei lexls
of sciipluie, which fiequenlly lakes lhe foim of veiilable chains of quola-
lions, plays an essenlial iole in passing lo lhe spiiilual sense. Simple in
lheii piinciple, lhese sciipluial iappiochemenls iesl on a phenomenon of
associalion belween a leim of lhe commenled lexl wilh olhei passages of
Sciipluie conlaining lhe same woid; bul lheii use can be veiy complex and
somelimes play on seveial woids of lhe pioposilion being explained (e.g.,
In Isaiam I i.i). In a geneial way lhey biing inlo play lhe Old Teslamenl as
well as lhe New, lhe foimei piepaiing ofen lhiough lhe medialion of lhe
piophels and pailiculaily lhe psalms, lhe passing lo lhe lallei, which con-
seciales and even piolongs lhe spiiilual inleipielalion. Tus foi Jeiome, as
befoie him foi Oiigen, lhe Bible explains lhe Bible.
Bul when he is commenling on lhe piophels lhe exegele is nol only
Jeiome rro,
conceined wilh lhe pieguiing of iealilies lo come, bul also, in lhe case of
piophecy piopeily so called, wilh lheii diiecl announcemenl as obscuie
and veiled as il somelimes is, in accoidance wilh lhe law lhal he consideis
lo be a veiilable genie. Foi Jeiome mosl of lhe piophecies have seen lheii
fulllmenl by his lime, foi some al lhe peiiod of Isiaels hisloiy, foi olheis
wilh lhe Romans, foi a laige numbei wilh lhe coming of Chiisl, lhe ciown-
ing of messianic piomises as lhe New Teslamenl ilself allesls foi many of
lhem. Many could have seen pailial fulllmenls befoie iealizing lhe complele
fulllmenl: lhus as illuslialed among olhei examples by lhe peisonage of
Zeiubbabel, a isl fulllmenl of a piophecy in hisloiy can ilself appeai as
a guie of ils fullei and moie complele fulllmenl in Chiisl (In Hieremiam
VI. o.r8ii). Conveisely, il can happen as in lhe case of lhe piophecy of
Emmanuel (Is. ,.r), lhal lhe ielalionship of lhe piophecy lo Chiisls coming
is in Jeiomes eyes so evidenl and exclusive lhal lileial sense and spiiilual
signicalion come logelhei in a diiecl announcemenl of Chiisl which ex-
hausls lhe conlenl.
Il is in any case lhe Loid Savioi, as lhe name of Jesus signies, he whose
coming lhe Law and lhe Piophels did nol cease lo pioclaim (In Isaiam VII.
r,.,ro) whom Jeiomes spiiilual exegesis discoveis in lhe ancienl sciipluies,
bolh in lhe Commenlaiies on lhe Old Teslamenl as well as on lhe New,
and especially in his opus prophetale. Te hisloiical ciicumslances of his life
can be pieguied in lhem, oi moie ofen lheie can be discoveied in lhem
lhe mysleiies of his peison and his saving mission which aie exlended and
aclualized in lhe chuich. Te new Jeiusalem issued fiom lhe old, galheied
up by lhe pieaching of lhe aposlles, foilied by lhe saciamenls enleis inlo
combal againsl heiesies lhal haiass il and leai il apail and ils image Jeiome
is quick lo see in lhe opposing poweis which assailed lhe Jewish people. Nol
much in evidence, on lhe olhei hand, aie lhe eschalological peispeclives of
Chiisls second coming, whelhei undei lhe sombei colois of lhe evocalion
of lhe end limes and of judgmenl oi undei lhe posilive lighl of lhe fulll-
menl of lhe hisloiical piocess of salvalion by lhe nal conveision of Isiael.
Even lhough he is especially allenlive lo lhe colleclive dimension of lhis
salvalion, Jeiome does nol yel ignoie ils individual dimension which he
cleaily envisages, fai fiom speculalions ovei some woild of lhe soul oi of a
banal moialism, in leims of lhe Chiislians spiiilual life in his ielalionship
lo God and lo Chiisl, himself lhe powei of God and lhe wisdom of God
(r Coi r.i).
Lillle developed in lhe leained exegesis of lhe Commenlaiies deslined
foi a cullivaled audience of infoimed ieadeis, lhis lasl aspecl occupies on lhe
olhei hand an impoilanl place in lhe homilies which have been pieseived
rro8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
of Jeiomes pieaching. Less scienlic, lhe explicalion which accoiding lo
lhe iequiiemenls of lhe genie aims al lhe insliuclion and edicalion of lhe
failhful is much given ovei lo conciele applicalions and lo paianesis, which
ofen opens up by lhe end of lhe homily inlo a piayei which manifesls ils
genuine meaning. A giealei exibilily in lhem chaiacleiizes also lhe ow
of lhe explicalion, which piogiesses fiom veise lo veise by following lhe
oidei of lhe biblical lexl yel allows digiessions oi backpedaling lo iepaii
an oveisighl, oi iepealed summaiies of veises alieady commenled upon lo
emphasize whal has been secuied befoie going on.
Bul lhe pedagogical sense of lhe pieachei and lhe simplicily of lhe lone
which biings him close lo his audience do nol iesliain Jeiome fiom keeping
lo lhe essence of his exegelical iequiiemenls. If he keeps himself fiom making
iefeience lo lhe Hexapla veisions his concein foi lhe exaclness of lhe sacied
lexl leads him, foi example, nol lo leave his audience in lhe daik on any
impoilanl lexlual diveigence belween lhe cuiienl lexl of lhe Sepluaginl and
lhe Hebiew wilhoul having lo explain successively lhe lwo veisions (Tract.
de ps. 8o.,). Likewise, befoie coming lo lhe spiiilual inleipielalion he laiiies
al lhe lileial sense in emphasizing lhal il is piolable foi his audience, and
nol only foi simple folk: I myself am edied by lhe lellei, he makes cleai
(Tract. de ps. ro8.i). Tus lhe impoilance of lhe lileial sense is ieinfoiced
by lhe usefulness lhal Jeiome iecognizes in il foi lhe spiiilual life of lhe
Chiislian. Bul il is essenlial nol lo be locked up in il as aie lhe Jews. Foi, as
lhe pieachei inviles his heaieis lo iecognize, fiom lhe hisloiy ilself we aie
elevaled lillle by lillle lo lhe sacied mysleiies (Tract. de ps. 8o.).
By any slandaid lhe lileial sense iemains lhe ciileiion of iefeience foi
lhe validily of any spiiilual inleipielalion. Tus Jeiome does nol hesilale lo
chaige wilh haughliness, even if il comes fiom good inlenlions, lhe ialhei
widespiead exegesis lhal applies lo Chiisl lhe conlenl of Psalm r, foi he
delighls in poinling oul lhal seveial veises in il aie incompalible wilh lhis
inleipielalion (Tract. de ps. r). Te scalleied appeaiance of a veise-by-veise
exegesis should nol lhen deceive us: no moie lhan in his Commenlaiies
does Jeiome lose sighl in his homilies of lhe concein foi lhe consequentia
of lhe sacied lexl, whose iespecl musl lake command ovei any spiiilual
inleipielalion.
Te feeling foi lhe whole imposes ilself ovei lhe spiiilual inleipielalion
ilself. Moie lhan once Jeiome insisls al lhe beginning of a homily lhal lhe
lille of lhe psalm is lheie lo convey ils sense. Moie bioadly, il is lhe psallei
ilself lhal in lhe line of Oiigen and of Jewish exegesis he iepiesenls as a
vasl dwelling whose dooi is opened by one key, each psalm being ilself a
ioom possessing ils own key. Moie bioadly slill, accoiding lo an expiession
Jeiome rro,
boiiowed fiom a homily on Maik, il is Holy Sciipluie which clings whole
lo ilself (haeret sibi tota), welded by a single Spiiil, lhal of Chiisl, who
possesses lhe key of David and wilhoul whom nol only lhe Law bul lhe
Gospel ilself iemain veiled (In Marc. hom. II). Foi lhe pieachei as foi lhe
commenlaloi il is Chiisl who speaks lhiough sciipluie, lhe Old as well as
lhe New Teslamenl.
Likewise, one is nol suipiised lo meel in Jeiomes homilies lhe elemenls
of a liinilaiian lheology oi of a Chiislology whose delibeialely polemical
piole beais, peihaps moie cleaily lhan lhe Commenlaiies, lhe maik of a
ceilain aclualily: a ienewed iefulalion of Aiianism, jabs againsl lhe new
heiesy of Apollinaiius of Laodicea, also a condemnalion of lhe eiiois of
Oiigen which had fueled iecenl conlioveisy. Tis vigoious denuncialion
of heiesy, simple and lively in ils delibeiale foim of dialiibe, is doublless
a wilness of lhe echo lhal docliinal conlioveisies slill aioused in lhe local
chuiches of lhe Easl.
Tus one nolices belween lhe piaclice of lhe commenlaloi and lhal of
lhe pieachei some dieiences of accenl, which aie due in gieal pail lo lhe
dieiences of genie. Bul il is lhe same ieading of sciipluie which comes oul;
il is basically lhe same conceplion of Chiislian exegesis lhal Jeiome obeys
when he wiiles leained Commenlaiies foi his infoimed ieadeis who weie
his disciples neai al hand oi fai-o coiiespondenls, and when he commenls
fialeinally on lhe daily psalm oi gospel lo lhe modesl and mixed audience
of lhe liluigical assembly al Belhlehem.
In is in facl signicanl lhal il is in lhe piologue of a homily on lhe
isl veises of Isaiah (lhe In Esaia paruula adbreuiatio) lhal Jeiome deliveis
somelhing of a summaiy of his melhod of ieading lhe piophels and of lhe
hisloiy of Isiael, and in a homily on lhe Tiansguialion (In Marc. hom.
VI) lhal he gives lhe deepesl foimulalion of his idea of Chiislian exegesis,
veiilable liansguialion of Sciipluie as a whole lo lhe lighl of lhe Spiiil of
Chiisl.
iv.
Jeiome has ofen been ciilicized foi doing nolhing bul following in his Com-
menlaiies, accoiding lo lhe expiession of Julian of Eclanum (In Hosea, piol.),
lhe lwofold cuiienl of lhe allegoiies of Oiigen and lhe naiialive liadilions
of lhe Jews, oi, lo speak as his biogiaphei G. Giulzmachei al lhe beginning
of lhis cenluiy, of being nolhing moie lhan a compilei. If il is coiiecl lhal
Jeiomes wiiling was woiked oul al lhe conuence of seveial liadilions, lhe
rrro Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
iealily is much moie nuanced and complex lhan lhese culling judgmenls
would lead us lo lhink.
In undeilaking lo explain lhe Bible, Jeiome in lhe fouilh cenluiy was
necessaiily heii in his exegelical pioceedings of lhe liadilion of lhe ieading
of sciipluie which imposed ilself on him as on eveiy ecclesiaslical wiilei
of his lime and which, going back lo lhe 1 ilself, iesled essenlially on lhe
ielalionship of lhe o1 lo Chiisl. Bul al a lime when lheie was developing in
lhe Chiislian Easl wilh lhe Cappadocians and especially wilh lhe Anliochian
cuiienl a ienewed ieeclion on lhe spiiilual sense, lhis liadilion did nol
conslilule a monolilhic block. Jeiome could iealize lhis once he became awaie
of lhe necessily of a seiious liaining foi lhe sludy of sciipluie. Te lhiee
masleis lo whom he acknowledges indebledness in lhe mallei, Apollinaiius,
Giegoiy, and Didymus, bioughl him in facl acioss lheii dieiences lhe echo
of majoi accenls of lhis diveise heiilage.
Il is al Anlioch lhal al his ieluin fiom lhe deseil of Chalcis he ieceived
his isl biblical liaining fiom lhe leaching of Apollinaiius. Ceilainly lhe
peisonalily of lhe bishop of Laodicea eludes classicalion, bul lhe chief
liails of his exegesis as lhey appeai lo Jeiomeclaiily, quickness, concision
pushed lo lhe exlieme, a sense of lhe essenlial which makes him allenlive
lo lhe lileial sense and lo clusleis of veises bound by meaningdid nol
conliadicl lhe lendencies lhen being bioughl oul in lhe Syiian meliopolis,
in whose inlelleclual climale Jeiome was in facl absoibed foi some yeais.
Il is suiely nol an indieienl mallei lhal he ieceived lhis slamp befoie be-
coming open lo lhe Alexandiian liadilion al Conslanlinople wilh Giegoiy
of Nazianzus.
By Giegoiys side he became inilialed inlo lhe vasl univeise of lhe ex-
egelical woik of Oiigen, foi whom he will nevei cease lo feel esleem and
admiialion, even al lhe heighl of lhe Oiigenisl conlioveisy. Bul lhe masleis
peisonalily was no less impoilanl lo guaianlee Jeiome possible diifs of lhe
exegesis he was discoveiing. In facl, foi Giegoiy as foi his fiiend Basil lhe
admiialion which inspiied lheii composilion of lhe Philocalia did nol go
wilhoul disciiminalion. In lhe Cappadocians balanced allilude and sense
of measuie by which his esleem foi Oiigen did nol make him blind lo lhe
dangeis of Alexandiian allegoiism, Jeiome lhus found an exemplaiy model
al a limely momenl.
Tus foiewained againsl lhe lemplalions of an unconliolled allegoiism
by lhe impiessions lef on him by his fiequenlalion of Apollinaiius lhen of
Giegoiy, he was in condilion lo diaw lhe mosl piol fiom lhis diiecl conlacl
wilh lhe puie Alexandiian liadilion as il was piacliced in his lime when some
yeais lalei he made lhe liip lo Alexandiia lo lislen lo Didymus lheie.
Jeiome rrrr
Fiom lhe diveisily of lhis liiple sciipluial inilialion Jeiome lhe exegele
denilely diew a lwofold benel: he did nol nd himself enclosed fiom
lhe beginning in lhe limiled hoiizons of a single lendency. Disclosed on
anolhei level by lheological diveigences which wenl all lhe way lo heiesy
(Epist. 8.), lhese dieiences among his masleis also conlained in geim, by
lhe foice of lhings, an invilalion lo disceinmenl fiom which he will know
how lo piol.
Jeiome would nol nd lhe same diveisily in lhe wiillen souices, moslly
Gieek, which he would use foi his Commenlaiies and which he ieveals
in his piologues. Foi lhe whole of lhe opus prophetale in pailiculai lheie
appeai wilh moie oi less iegulaiily lhe names of Oiigen, Eusebius of
Caesaiea, Didymus, and Apollinaiius. Now wilh lhe nolable exceplion of
lhe lasl named, all lhese piedecessois whose woiks Jeiome a ims lo have
iead and used aie silualed, wilh some nuance, in lhe Alexandiian move-
menl. As he obseives in lhe piologue of his Commentary on Zechariah afei
having menlioned lhe Commenlaiies of Oiigen, Hippolylus, and Didymus
on lhal piophel, lheii exegesis is allogelhei allegoiical and lhey have baiely
louched hisloiy, foi which ieason he cannol make use of any iefeience
bul lhe Hebraei. As foi lhe Lalins, as lhe Commentary on Isaiah declaies,
one of lhe iaie ones which give him occasion lo menlion lhem, lheie is
a gieal silence excepl on lhis piophel foi lhe Commenlaiy of Vicloiinus
of Poelovio, a puie ieeclion as well of Alexandiian exegesis. Tis is also
lhe case, on lhe Psalms, foi Hilaiy, Eusebius of Veicelli, oi Ambiose, whose
dependence on Oiigen he biings oul (Epist. rri.io), while he seems nol lo
know lhe Commenlaiy of Diodoie of Taisus on lhe Psalms, his Anliochian
conlempoiaiy. Te same obseivalion can be made foi lhe Commentary on
Matthew, foi which we nd, besides lhe usual Gieek souices and Oiigen al
lheii head, lhe names of Vicloiinus and Ambiose.
Bul as fai as we can judge despile lhe loss of lhe giealesl pail of his diiecl
souices, lhe way in which Jeiome diaws a pail of lhis heiilage does nol go
wilhoul disciiminalion. Te discoveiy al Touia in r,r of lhe Commentary on
Zechariah of Didymus allows us loday a compaiison wilh lhal of Jeiome, one
all lhe moie inleiesling because Didymus is heie his piincipal souice, since
Oiigen explained only lhe isl six chapleis of lhe piophel. Now if Jeiome is
close lo his souice lo lhe poinl lhal one has spoken of a ceilied liue copy,
his Commenlaiy can in no way be ieduced lo being nolhing bul a seivile
imilalion of ils model. Ceilainly, Jeiome diaws fiom lhe piolix Commenlaiy
of lhe Alexandiian a pile of elemenls of his spiiilual explicalion, bul lhe
conlenl of his own Commenlaiy is nol limiled lo lhese boiiowings, howevei
abundanl and evidenl lhey aie. Didymus, foi example, is of no help lo him foi
rrri Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
lhe lileial explicalion, and he scaicely inuences his exegelical vocabulaiy. In
lhe veiy usage lhal Jeiome makes of lhe elemenls he ielains we nolice veiy
ofen lhal he mainlains his dislance wilh iespecl lo his model, foi inslance
in lhe liealmenl of a chain of sciipluial quolalions lhal he lakes up, nol lo
menlion lhe specic iejeclion of allegoiical exegeses which would emply
lhe sacied lexl of ils subslance (e.g., In Zachariam III.r. ,,).
Te compaiison of Jeiomes Commentary on Isaiah wilh lhe veiy long
exliacls of lhal of Eusebius lhal we possess loday (GCS Eus.V. ,) lead lo
similai conclusions. Jeiome seems beholden lo his piedecessoi foi moie
lhan one line of inleipielalion, such as among olhei examples lhe place
held in his Commenlaiy by lhe fulllmenl of lhe piophelic heialds al lhe
lime of Chiisl by lhe hand of Rome. Bul no less can some seiious diei-
ences belween lhe lwo Commenlaiies be obseived: in lhe iecouise lo lhe
Hexapla veisions, in lhe use of lhe exegelical vocabulaiy, in lhe fiee iepeli-
lion of chains of sciipluial cilalions, elc., Jeiome bieaks away fiom Eusebius
even quile biiskly in lwice iepioaching him foi abandoning lhe hisloiical
explicalion of which he believed he could see lhe piomise in lhe piologue
of his piedecessois Commenlaiy, in favoi of dangeious libeilies oeied by
allegoiy (In Isaiam V, piol.).
Te loss of Oiigens Commenlaiies does nol allow us any such piecise
compaiisons. Bul il is ceilain lhal Jeiomes dependence on lhe one whom,
in lhe line of Didymus, he iegaided al lhe beginning of his caieei as lhe
maslei of lhe chuiches afei lhe aposlles, is consideiable. Fiom lhe lime of
lhe Pauline Commenlaiies, wheie he goes so fai as lexlually laking up, al leasl
once, an enliie passage of lhe Alexandiian wilhoul alliibulion (In Epist. ad
Ephesios III. ,.i8i,), and lhioughoul his opus prophetale, Oiigens exegelical
woik which he nevei disowned (e.g., Epist. 8,.) does nol disappeai fiom lhe
backgiound of his Commenlaiies, as has been demonslialed in pailiculai
foi lhe Commentary on jonah. Bul if Jeiomes debl lowaid lhe exegesis of
his piedecessoi should nol be undeieslimaled, his own piaclice biings oul
manifesl diveigences fiom il. Fiom lhe lime of his essay on lhe seraphim of
Isaiah he had denounced lhe inleipielalion which saw in lhem lhe Son and
lhe Spiiil. In lhe midsl of lhe Oiigenisl conlioveisy we can peiceive in lhe
lhiead of his Commenlaiies a giowing dislancing fiom lhe inleipielalions
whose queslionable chaiaclei seem cleaiei lo him, while ieseivalions aboul
lhe allegoricus interpres become shaipei. And lhe ieading of his homilies
does nol belie lhis lwofold impiession of dependency and dislancing.
Seveial majoi aspecls of Jeiomes exegesis, on lhe olhei hand, aie diiecled
lo olhei iappiochemenls. Te impoilance which he accoids lo lhe lileial
sense, obligaloiy foundalion of any spiiilual inleipielalion, in whose seivice
Jeiome rrr
aie bioughl in lhe conliibulions of piofane culluie and of lhe iabbinic lia-
dilions, a maiked piefeience foi guialive exegesis even if lhe naluie of his
souices lead him lo ieecl many allegoiical inleipielalions of his piedeces-
sois, somelimes in conliadiclion wilh his own piinciples, lhe place made
in his woik foi piophecy and ceilain aspecls of lhe conceplion he has of il,
in pailiculai lhe idea of successive fulllmenls of ceilain oiacles: so many
liails foi which he is peihaps indebled in one way lo lhe Commenlaiies of
Apollinaiius bul which ceilainly biing him close lo lhe exegelical lenden-
cies of Anlioch, even if we cannol speak heie of heiilage oi even of ieal
dependence on lhe Anliochian wiileis.
Laigely liibulaiy of iecognized souices while al lhe same lime peivious
lo inuences of an exegelical aclualily which is nol sli, Jeiomes exegesis is
lhus nol ieducible lo a single lendency. On lhe conliaiy, il nds ils specic-
ily in lhe commenlalois capacily lo exploil pieexislenl maleiials and by
exeicising choices lo sel lhem in an oidei of impoilance and in dieienlly
claiifying lhe elemenls he keeps of lhem, while biinging exleinal conliibu-
lions lo lhem. A iealislic Lalin al lhe ciossioads of lhe Gieek liadilions
dislinguished by impoilanl nuances, Jeiome in his somewhal gioping seaich
foi a balanced posilion afei lhe mannei of his maslei Giegoiy was nally
led lo lo nd beyond lhe cleavages of lhe schools lhe common Chiislian
exegesis which he also allained lhiough lhe Lalin liadilion, even lhough il
had scaicely yel pioduced any Commenlaiies. Even befoie lhese wilnesses
of common lypology like Cypiians Testimonia and Hilaiys Treatise on the
Mysteries, Teilullian had in facl applied himself lo eslablish againsl Maicion
lhe legilimacy of a guialive inleipielalion of lhe Old Teslamenl while being
caieful lo condemn lheii allegoiizing diif.
In lhis way Jeiome occupies in lhe hisloiy of Lalin exegesis a posilion
which is oiiginal foi moie lhan one ieason. Fiisl of all he appeais as lhe
man of lhe piophels, foi being lhe isl and even lhe only one of lhe Lalins
lo have commenled on all of lhem, and lhis piivileged accenl placed on
piophecy does nol seem lo be unielaled lo his piefeience foi lhe guialive
exegesis and lhe Chiislocenliic chaiaclei of his exegesis.
Moie bioadly, lheie come logelhei in his Commenlaiies, wilhoul lheii
being ieduced lo lhis, along wilh lhe conliibulions of lhe Lalin liadilion, lhe
dieienl lendencies of Gieek exegesis as we can peiceive lhem in his lime.
Bul lhe heiilage is nol evalualed heie only in leims of exegelical conceplions.
By ieecling in his Commenlaiies on lhe opinions of his piedecessois as
lhe law of lhe genie iequiied of him, he exlended in some way and widened
lhe eld of lhe undeilaking begun in Conslanlinople lo iendei Oiigen
Lalin and fullled in his way his pioclaimed puipose lo make known lo
rrr Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
his conlempoiaiy Lalins whal he had ieceived fiom Chuich wiileis (In
Zachariam II. o.,r,). In lhus indiieclly giving lhem access lo woiks which
wilhoul him would iemain closed lo lhem al a lime when lhe linguislic cul-
o of lhe Empiie wenl in landem wilh ils denilive polilical division, he
played a iole of connecling link belween Easl and Wesl, of which his own
life, divided almosl equally belween lhe Lalin woild and Belhlehem piovides
a soil of symbolic image. Moieovei, wilhoul having soughl il, he assuied lhe
liansmission lo lhe Lalin Middle Ages of lhe conlenl, pailial ceilainly bul
nol negligible, of many of lhese woiks which aie losl loday.
Along wilh lhe exegesis of his piedecessois, Jeiome also piomised lo
delivei lo Lalin eais lhe seciels of Hebiew science . . . louching lhe sciip-
luies, of which he had conceined himself lo make diiecl inquiiies of lhe
Hebiew masleis whose iealily is inconleslable, whalevei has been said on
lhe subjecl. In ieveibeialing in his Commenlaiies moie syslemalically lhan
any of his piedecessois lhe echoes of lheii linguislic, hisloiical, even piopeily
exegelical liadilions, he has singulaily eniiched Chiislian exegesis. Even
moie ievolulionaiy and peifeclly oiiginal, lhe choice lhal he made lo ieluin
lo lhe hebraica ueritas foi lhe lexl of lhe Hebiew Bible would as il weie nol
only give lhe Bible foi a second lime lo lhe Lalin Chuich, bul piovide lhe
bases on which would iesl fiom now on any edice of lhe explicalion of lhe
Sciipluies in lhe Chiislian Wesl.
Posilioned by his peisonal ilineiaiy al lhe ciossioads of a classical Lalin
liaining, a biblical culluie veiy laigely Gieek, and of a seiious Hebiew inilia-
lion, lhe uir trilinguis lhal Jeiome knew himself lo be lhus appeais al lhis
winding down of lhe end of lhe fouilh cenluiy as an exceplional medialoi
in lhe seivice of sciipluie: belween lhe heiilage of ancienl culluie and lhe
newness of Chiislian expeiience, belween Jewish liadilions and lhe Chuichs
liadilion, belween lhe Gieek Easl and lhe Lalin Wesl.
In Esaia (r, ro) paruula adbreuiatio:
In lhe Twelve Piophels we have lhe desciiplion as il weie of a sick
peison who has iefused lo caie foi his illness iighl up lo lhe poinl of
dealh, and lhen lhe sloiy of his healing afei dealh by Chiisl, who is
lhe liue physician. So whal lhe Twelve Piophels do each in pailnol
wilhoul lhemselves biiey lelling undeisland lhal lhey include lhe
same puipoillhe giealei piophels did in a geneial way. And Ezia,
who is known as lhe suppoil, Zeiubbabel, which means he is piince
in Babylon, and Jesus (son of Josedec), which in oui language means
savioi, have come in advance as guies of lhe Loid, lo caie foi whal
Jeiome rrr,
lhe olhei piophels could nol caie foi by lheii medicine books, and lo
lead lhe people back fiom caplivily.
In Marci Evangelium tract. VI (= In Maic. ,, r,):
Te one who follows Gods woid and climbs up lhe mounlains, lhal
is, on lhe heighls, foi him Jesus is suddenly liansfoimed and Jesus
clolhing becomes shining wilh whileness. Te woids lhal we iead, if
we undeisland lhem lileially, whal is shining aboul lhem, whal is ie-
splendenl oi lofy: Bul if we undeisland lhem spiiilually suddenly lhe
holy sciipluies, lhal is, lhe clolhing of lhe woid become liansfoimed
and become of a shining whileness like snow, as no fullei on eailh
can make lhem.
Take any piophelic wilness, lake a gospel paiable: if you undei-
sland lhem accoiding lo lhe lellei lheie is nolhing in lhem lhal is
iesplendenl, nolhing shining. Bul if you follow lhe aposlles and undei-
sland spiiilually, suddenly lhe clolhing of lhe woid is liansfoimed and
becomes shining while: il is bolh lhe whole Jesus who is liansfoimed
on lhe mounlain and his clolhes which become of a whileness as shin-
ing as snow, as no fullei on eailh can iendei lhem in biighlness.
Biviiouv.vuv
Eui1ios
Patrologia Latina (PL. J. P. Migne ed., l. iio, Paiis, r8,r8o <iepiend
D. Vallaisi
i
, rr vol., Venise, r,oor,,i>.
Corpus Christianorum Series Latina (CCL). Gpera exegetica: l. ,i (wilh bibli-
ogiaphy),,, Tuinhoul r,,,r,o,. Gpera homiletica: l. ,8, r,,8. CSEL:
l. ,,o: Epistulae, Hilbeig ed., r,ror,r8; l. ,,: In Hieremiam Reilei
ed., r,r.
In Isaiam: new ed. by R. Giyson, r vol. paiu (r. IIV), Fieibuig, Heidei, r,,.
Biblia Sacra iuxta Vulgatam Versionem, ed. R. Webei, Slullgail, r,8

.
Eui1ios \i1n Fvrcn 1vnsin1ios
Commentaire sur jonas, ed. Y. M. Duval, SCh i, Paiis, r,8,.
Commentaire sur Matthieu, ed. E. Bonnaid, i vol., SCh ii & i,,, i bid.,r,,,
r,,,.
Lettres, ed. J. Labouil, 8 vol., CUF, Paiis, r,,r,o.
rrro Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Tvnsin1ios
German
usgewahlte Briefe, L. Schade, ed., i vol., Bibliolhek dei Kiichenvlei II, ro
& r8, r,or,,.
English
Te Letters of St jerome, C. C. Mieiow and T. C. Lawlei ed., Ancienl Chiislian
Wiileis , Weslminslei, Md., r,o.
Te homilies of St jerome, M. L. Ewald ed., i vol., Te Falheis of lhe Chuich
8 & ,, Washinglon, r,or,oo.
Italian
San Girolamo. Le Lettere, S. Cola ed., vol., Rome, r,oir,o. Commento a
Danicle, Id., ibid. r,oo.
S1cuirs
Abel, F. M.: Le Commenlaiie de sainl Jeime sui Isae, RB, n.s., r, r,ro, iooi,.
. Sainl Jeime el les piophelies messianiques, ibid., r, r,ro, io; r, r,r,,
i,o,.
Anlin, Paul: Auloui du songe de s. Jeime, in Recueil sur saint jerme, Coll.
Lalomus ,,, Biuxelles, r,o8, ,rroo.
Baidy, G.: Sainl Jeime el ses malies hebieux, RBen o, r,, r,o.
Baii, J.: Sl Jeiomes Appiecialion of Hebiew, BjRL ,, r,oo, i8ooi.
Bodin, Yvon: Saint jerme et IEglise (La typologie de lEglise, La theologie de lEglise).
Teologie hisloiique o, Paiis: Beauchesne, r,oo.
Boolh, Alan D.: Te dale of Jeiomes biilh, Phoe , r,,,, o,.
Bialoz, Rajko: Die Geschichle des fiuhen Chiislenlums im Gebiel zwischen
Siimium und Aquileia im Lichl dei neueien Foischungen, Klio ,i, r,,o, ,o8
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Lovaniense ri, Louvain and Paiis, r,ii.
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Simonelli, M. Sulle fonli del Commenlo a Isaia di Giiolamo. ug i (r,8): ,ro,.
. Unanlica inleipielazione di Luca ro:r8 (si iifeiisce a Paolo non univeisal-
menle accello, secondo Giiolamo. In Fs. . Grbe, Compostellanum, vol. ,
r,, r,8,.
Siniscalco, P. La leoiia e la lecnica del commenlaiio biblico secondo Giiolamo.
SE , (r,88): ii,8.
Sleieil, B. Das Pioblem dei Psalmen zui Zeil des hl. Hieionymus und Auguslinus.
Texl und Inleipielalion. SKZ ri (r,,o): ,s.
Sleinmann, J. St. jerome and His Times. Nolie DamelL: FideslG. Chapman, r,oo.
Slebe, M.-H., and M.-O. Goudel. Marc commente par jerme et jean Chrysostome.
Les Peies dans la Foi. Paiis: Desclee-B, r,8o.
Slieeand, J. Profetie in Israel. r. De vroege profeten en de profeten van Israel. :. De
koningen en profeten van juda. Commentaar bij de tijd. Nijkeik: Callenbach, r,8.
Sludei, B. A piopos des liaduclions dOiigene pai Jeime el Run. VetChr ,
(r,o8): r,,,.
Sulclie, E. F. Te (ixx) KOINH diveisa oi dispeisa: Sl. Jeiome PL i, ,8B (ad
Eusl.-de Ps r:s). Bib o (r,,,): irii.
. Jeiome. In Cambridge Hist. of the Bible, vol. i, 8oror. LlNY, r,o,.
Taisne, A.-M. Sainl Cypiien el sainl Jeime, chanlies du Paiadis. BGB (r,,i):
,or.
Tibaul, A. La ievision hexaplaiie de S. Jeime. In Coll. Bibl. Lat., vol. r, ro,,,
r,,,.
Tieiiy, J. J. Some Noles on Epislula i of Sl. Jeiome. VigChr ir (r,o,): rioi,.
Toinlon, T. C. G. Jeiome and lhe Hebiew Gospel accoiding lo Mallhew. StPatr
i8 (r,,): rr8ii.
Tuin, H. Zum Texl des Hieionymus-Kommenlais zum Kohelel. BZ (r,8,):
i.
Tibilelli, C. Inusso letterario della Bibbia in S. Gerolamo. Diss., Tuiin, r,s.
. Immagini bibliche nel linguaggio gurato di S. Girolamo + , al. D.AR.FI.CL.ET,
vol. ri,. Genova, r,8,.
Tionina, A. Moie on lhe Name of Maiia(m). [nal m omilled by and afei
Jeiome]. RuBi i (r,,o): ri,o.
Jeiome rr
Vaccaii, A. I salleii di S. Giiolamo e di S. Agoslino. In Scritti di Erudizione etc,
io,,,. Rome, r,,i.
. Lalina Cl veisio a S. Hieionymo ad giaecam hexaplaiem emendala (iepeila
esl). Bib o (r,,,): i,8ss.
. Luso liluigico di un lavoio ciilico di S. Giiolamo. RivBib (r,,o): ,,,.
. Cl nella ievisione esaplaie di S. Giiolamo (simililudo fumi thymiamatos).
RivBib , (r,,,): i,,o.
. Sciilli di Eiudizione e di Filologia, II; Pei la Sloiia del leslo e dellesegesi Biblica.
In Ed. di Storia e di Letteratura. Rome, r,,8.
. S. Hieionymi in Cl cuiae hexaplaies (Nolulae Paliislicae i). Greg i (r,or):
,i8s.
Valenlini, A. [Lc r:o Giiolamo: El ail Elisabelh] La conlioveisia ciica
lalliibuzione del Magnical. Mar , (r,8): ,,,.
Vallioni, F. S. Giiolamo e lEcclesiaslico. VetChr (r,o,): rr,.
Vega, A.C. Un opuscolo desconocido de S. Jeionimo (Indiculum de advenla
Henoch el Eliae alque Anlichiisli a bealo Iheionimo exposilum). CDios r8i
(r,o,): io,i.
Vessey, M. Eiasmus Jeiome: Te Publishing of a Chiislian Aulhoi. In Erasmus of
Rotterdam Society Yearbook, vol. r, o,,, r,,.
Visinlainei, S. La dottrina del peccato in S. Girolamo. Rome: Ponl. Univ. Giegoiiana,
r,oi.
Wisl, C. F. Auguslin og Hieionymus om de Jdekiislne og Moseloven (Auguslin
und Hieionymus ubei die Judenchiislen und das Mosaische Geselz) (noiv).
TTK r (r,oo): r,io8.
Wissemann, M. Taube:; zu viei Vulgalapioblemen. Glotta o (r,8o): ,8.
Zanelli, P. S. Sul ciileiio e il valoie della liaduzione pei Ciceione e S. Geiolamo.
In tti I Congresso Internazionale di Studi Ciceroniani, vol. i, ,,o,. Rome:
Cenlio di sludi ciceioniani, r,or.
rr Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XI V
RUFI NUS OF AQUI LEIA (CA. 343410)
Tiianius Runus, boin ca. , al Concoidia neai Aquileia, sludied in Rome
,,o8, enleied lhe ascelic gioup of Aquileia wheie he was baplised (o8
,), and shaied his monaslic expeiimenl wilh Jeiome, befoie emigialing
lo lhe Easl. In ,, he wenl lo Alexandiia wheie he mel Melania lhe Eldei.
Soon he escoiled hei on hei jouiney lo Palesline; lhen he sojouined wilh
lhe monks in Egypl and eniolled among lhe audilois of Dydimus lhe Blind.
In 8o, following Melania lhe Eldeis example, he sellled in a monaslic cell
on lhe Mounl of Olives in Jeiusalem (8o,,). Afei a billei quaiiel wilh
Jeiome and Epiphanius, he ieluined lo Rome in ,,, and lo Aquileia in ,,.
His inlensive woik as a lianslaloi, inleiiupled by lhe invasion of lhe Golhs
in o,, conlinued in Sicily unlil his dealh in ro.
Tianslalions of Oiigens exegelical woiks by Runus:
,8 Peri rchon, Homilies on Psalm ,o, ,,, ,8.
oo Homilies on Genesis, Exodus, Leviticus, joshua, judges.
o,oo Commentary on Romans (pailial).
ro Commentary on Canticle, Homilies on Numbers.
Runus also wiole a commenlaiy in lwo Books on lhe Benedictions of
the Patriarchs.
Eui1ios
Simonelli, M.: CCL io (r,or), bibliogiaphy unlil r,oo.
Add (Quaslen IV):
S1cuirs
Aldama, J. A. de. Runo de Aquileya y la viiginidad in partu. Mar i (r,oi):
orr.
Anlin, P. Run el Pelage dans Jeime, Piologue r In jeremiam. In Coll. Latomus.
Vol. ,,, Recueil de S. jerme, rs. Biu: Lalomus, r,oo.
. Run el Pelage dans Jeime, Piologue r in Hieiemiam. Latomus ii (r,o):
,,i,.
Bammel, C. P. H. Pioducls of fh-cenluiy sciiploiia pieseiving convenlions used
by Runus of Aquileia. jTS , (r,8): ,,.
Buchheil, V. Runus von Aquileia als Flschei des Adamanlinus-Dialogs (conlia
Maicionem). ByZ ,r (r,,8): ri8.
Foi lhe Hebiew Bible lo lhe Sepluaginl rr,
Ceiesa-Gaslaldo, A. Vaiiazioni eimeneuliche nella liaduzione iuniana del
Commenlo al Canlico dei Canlici di Oiigene, in Storia ed esegesi in Runo
di Concordia. Pages ri,o. Anlichila alloadiialiche, ,. Udine: Ailigiasche
fiiulane, r,,i.
Chadwick, H. Runus and lhe Tuia Papyius of Oiigens Commenlaiy on Romans.
jTS ro (r,,,): roi.
Couicelle, P. Paulin de Nole el S. Hieionymus. REL i, (r,,): i,o8o.
Doignon, J. Oiigine el essoi dune vaiianle de r T ,:ir dans les cilalions de
Jeime, Auguslin el Run, I. In Philologia Sacra. Biblische und patristische
Studien fur Hermann j. Frede und Valter Tiele zu ihrem siebzigsten Geburtstag.
I. ltes und Neues Testament, II. pocryphen, Kirchenvater, Verschiedenes, ediled
by R. Giyson, oor,. Fieibuig: Heidei, r,,.
Dunphy, W. Runus lhe Syiians books (only one: apail fiom lhe suggeslion lhal
he did pails of lhe Vulgale). REug r8 (r,8): r,.
Duval, Y.-M. Run el le canon de lancien Teslamenl: fondemenls docliinaux el
aiiieie-plan pasloial de la conlioveise avec Jeime sui la Bible des chieliens.
In Storia esegesi in Runo di Concordia (Anlichila Alloadiialiche ,), ,8,.
Udine, r,,i.
Hammond Bammel, C. P. Runus Tianslalion of Oiigens Commenlaiy on Romans
and lhe Pelagian Conlioveisy, in Storia ed esegesi in Runo di Concordia. Pages
rr,o Anlichila alloadiialiche, ,. Udine: Ailigiasche fiiulane, r,,i.
. Der Romerbriefext des Run und seine Grigenes-Ubersetzung. Velus Lalina ro.
Fieibuig: Heidei, r,8,.
. Der Romerbriefommentar des Grigenes. Kritische usgabe der Ubersetzung
Runs, Vetus Latina ro Books IIII, Fieibuig: Heidei, r,,o.
Hammond, C. P. Noles on lhe Manusciipls and Edilions of Oiigens Commenlaiy
on lhe Epislle lo lhe Romans in lhe Lalin Tianslalion by Runus. jTS ro
(r,o,): 8,,.
Junod, E. Lauleui de lApologie poui Oiigene liaduile pai Run. In Fs. H. Crouzel,
Recherches, ro,,,, r,,i.
Mailinez Pasloi, M. La simbolologia y su desaiiollo en el campo semanlico de lux,
en Oiigenes-Runo. EM r (r,,): r8io8.
Pace, N. Ricerche sulla traduzione di Runo del De principiis di Grigene. MiLellll,
vol. r. F: Nuova Ilalia, r,,o.
Poila, P. C. LOmelia sul Levilico ,:r: Oiigene e Runo a confionlo. Grph r
(r,,i): ,i,o.
Piinzivalli, E. La liadizione manosciilla e le edizioni delle Gmelie sui Salmi di
Oiigene liadolle da Runo. VigChr r (r,,): r,,o,.
Rapallo, U. Il discoiso paiabolico (mshl) nella veisione iuniana della Omelie
sul Levilico di Oiigene, in Storia ed esegesi in Runo di Concordia. Pages
iiroo. Anlichila alloadiialiche, ,. Udine: Ailigiasche fiiulane, r,,i.
Runus of Aquileia rr,
rro Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Simonelli, M. Sulla liadizione manosciilla delle opeie oiiginali di Runo. SE ,
(r,,,): ,.
. Osseivazioni sul De Benediclionibus Paliiaichaium di Runo di Aquileia. In
RCCM, vol. ,r, . Rome, r,oi.
Soidi, M. La liadizione dellInvenlio ciucis in Ambiogio e in Runo. RSCI
(r,,o): r,.
Storia ed esegesi in Runo di Concordia. tti del II Convegno Internazionale di Studi.
Vol. ,. Anlichila Alloadiialiche. Udine: Aili Giache Fiiulane, r,,i.
Sludei, B. A piopos des liaduclions dOiigene pai Jeime el Run. VetChr ,
(r,o8): r,,,.
Telamon, F. Patens et chretiens au IV
e
sicle, lapport de lHistoire ecclesiastique de
Run dquilee, ,r,i. Paiis: Eludes Augusliniennes, r,8r.
. Desliuclion du paganisme el consliuclion du ioyaume de Dieu dapies Run
el Auguslin. CrSt rr (r,,o): ,i.
Tiompf, G. W. Runus and lhe logic of ieliibulion in posl-Eusebian chuich hislo-
iies. jEH (r,,i): ,r,r.
Veionese, M. Linleipielazione della guia di Dan (Gen ,:ror8) in Runo di
Concoidia. StPatr r (r,,): i,,.
. Il De Benedictionibus Patriarcharum di Runo di Aquileia nellallomedioevo.
VetChr (r,,o): ,roi.
Vogels, H. Untersuchungen zum Text paulinischer Briefe bei Run und mbrosiaster.
Bo: Hanslein, r,,,.
Winkelmann, P. Einige Bemeikungen zu den Aussagen des Runus von Aquileia
und des Hieionymus ubei ihie beiselzungslheoiie und -melhode. In
Kyriakon Fs. j. Quasten, vol. i, ,i,. Msli, r,,o.
Foi lhe Hebiew Bible lo lhe Sepluaginl rr,
XV
OPTATUS OF MI LEVI S ( D. BEFORE 393)
A Numidian by biilh, Oplalus was an oldei conlempoiaiy of Tyconius. As
bishop of Milevis (easlein Algeiia), he wiole belween o and o, a liealise
gainst the Donatists. Neai ,,, Augusline (De doctrina christiana II, xl, or)
counls him among people dead foi some yeais. Alieady in ,, Jeiome (vir.
inl. rro) seems lo considei Oplalus as deceased. In addilion lo lhe liealise
dversus Donatistas, lwo seimons of Oplalus suivive, one foi Chiislmas
(PLS r, i88i,), anolhei foi Easlei (PLS r, i,,i,o).
In iesponse lo pamphlels of Bishop Paimenian, lhe inlelleclual leadei of
lhe Donalisls, Oplalus emphasized a nolion of lhe universal chuich (cath-
olica), as a uniled, bul mixed body, corpus mixtum, of sinneis and sainls,
good and bad, announcing lheieby Auguslines ecclesiology. He focussed
on a lheology of baplism, in poinledly dislinguishing belween lhe inliinsic
value of Gods gif lo lhe baplised, lhe puiely insliumenlal funclion of lhe
minislei, and lhe elhical iequiiemenls imposed on polenlial beneciaiies of
lhe baplismal gif. Oplalus counleied Paimenians vision of a spolless and
peifecl chuich by aiguing in favoi of foigiveness and inclusion of sinneis,
his iealislic nolion of chuich iealilies being peimealed by his hope in lhe
ullimale fulllmenl al lhe end of lime. His eschalological expeclalion, as
much as his sliongly oiiginal dislinclion belween schismalics and heielics,
allowed Oplalus lo oveicome moie iigid conceplions of Cypiian, and lo open
lhe spiiilual space needed foi Auguslines aclion in favoui of a ieinlegialion
of Donalisls inlo chuich unily.
In Oplalus iecouise, besl documenled in Books IV and V of dversus
Donatistas, one can only admiie lhe candid ingenuily wilh which lhe bishop
mulliplies quolalions in favoui of his agiumenls. His unsophislicaled use of
sciipluie gives a biblical fovoui lo his heail-fell docliine of communily life
and unily in lhe chuich. His vindicalion of lhe Calholic communion againsl
Paimenian is summed up in a single iepioach: vobis enim contempta est dis-
ciplina. Ut quid recitas testimonium, qui testamento no servis, in quo descripta
est disciplina, quam servare non vultis? Indeed you have shown conlempl
lo lhe discipline (cf. Ps , (,o):r,). Why lhen do you iead lhe Teslamenl in
which lhe discipline iefused by you is desciibed: (IV, , r). Te queslion
opens a seclion cenleied on Ps , (,o). Il becomes a im slalemenl closing
lhe seclion: Testamentum recitas et testamentum non servas in quo descripta
est disciplina You iead lhe Teslamenl (= o1!) and you iefuse lhe Teslamenl
in which lhe discipline is desciibed (IV, , ). Tus lhe whole canonical oidei,
rr8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
oi disciplina, dening lhe believeis slalus in lhe chuich is xed foi Oplalus
by lhe Chiislocenliic Teslamenl.
Wilh a sliong sense foi o1 lypology, Oplalus emphasizes lhe signi-
cance of baplism. In his own baplism, Jesus acled ad mysteria initianda et
ordinanda et implenda baptismatis foi lhe eslablishmenl, lhe inslilulion and
lhe fulllmenl of lhe mysleiies of baplism, (VII, ; SC r, roi, i8i,).
Book V exposes lhe lypology of lhe Flood and of ciicumcision, bolh, lhe
mylhical evenl and lhe social iile, excluding ieduplicalion. Calling on many
pioofs fiom sciipluie, lhe aulhois lheological aigumenl iesls on a cleaily
enuncialed docliine of Tiinily. Obviously Oplalus ielies on Teilullian, his
lhoughl being lhoioughly iooled in lhe Afiican liadilion, wilh a dislinclive
liinilaiian casle inheiiled fiom Novalian.
Eui1ios
Moiin, G. urelii ugustini tractatus sive sermones inediti.
Kemplen Munich r,r,, r,o,8 (= Oplaluss seimon foi Chiislmas).
Ziwsa, C.: CSEL (r8,).
Tvnsin1ios
English
Vassell-Phillips, O. R., Te Vork of Gptatus gainst the Donatists with ppen-
dix. London r,r,.
French
Labiousse, M.: SC rir (r,,,r,,o).
Italian:
Dalliino, L., La vera Chiesa, Gttato di Milevi. Collana di lesli paliislici, ,r.
Rome r,88.
S1cuirs
Dalliino, L., Il ballesimo e liniziazione ciisliana in Ollalo di Milevi: RivC oo
(r,,o) 8rroo.
Eno, R. B., Te Woik of Oplalus as a Tuining Poinl in lhe Afiican Ecclesiology:
Tom. , (r,,) oo88,.
Labiousse, M.: DSp rr (r,8i) 8io.
Mazucco, C., Gttato di Milevi in un secolo di studi. problemi e prospettive. Bologna
r,,.
Simonelli, M.: A. Di Beiaidino, Patrology IV. Paiis r,8o, r,,8.
Wilmail, A., Un seimon de Sainl Oplal poui la fele de Noel: RevSR i (r,ii)
i,roi.
Foi lhe Hebiew Bible lo lhe Sepluaginl rr,
XVI
TYCONI US ( FL. 370390)
Tyconius is lhe aulhoi of whal mighl be consideied lhe mosl ancienl exposi-
lion of biblical heimeneulics wiillen in lhe Wesl by a Chiislian lheologian,
lhe Liber regularis (LR), as he called il. Up lo lhe piesenl day he iemains
an enigmalic and undeivalued inlelleclual leadei of lhe Donalisl chuich,
known only lhiough Auguslines De doctrina christiana (DDC) and a shoil
nolice of Gennadius, De viris inlustribus r8 (PL ,8, ro,rf.). In a sense, lhe
speclaculai ieceplion of LR by Augusline in DDC III xxx, i,o was a
double-edged swoid: Il saved Tynoniuss woik foi posleiily bul, by caie-
fully adjusling lhe Donalisls biblical quolalions and slalemenls lo his own
heimeneulics, Augusline sealed lhe fale of lhe Donalisl lheologian unlil close
lo lhe end of lhe lwenlielh cenluiy. On one side, lhe Auguslinian ieceplion
musl be consideied as lhe only ieason why Tyconiuss LR was pieseived in
ils enliiely; on lhe olhei side, lhe oveipoweiing aulhoiily of lhe bishop of
Hippo and lhe immense populaiily of DDC explains su cienlly why lhe
diiecl sludy of Tyconiuss woik iemained complelely neglecled by scholais,
including Auguslinian scholais of lhe pasl cenluiy. F. L. Buikill secuied a
ciilical edilion of LR in a well-known Biilish seiies in r8,, bul only in r,88
did a isl monogiaph analyse his woik (Biighl), and only in r,8, appeaied
ils isl lianslalion in a modein language (Babcock).
Tyconius is also lhe aulhoi of a Commentary on the pocalypse in ils full
lexl (ex integro, Gennadius). Only fiagmenls (Lo Bue r,o, Giyson r,,,) of
il suivive. Addilional fiagmenls weie idenlied belween r,o and r,, by
Laszlo Mezey in lhe Libiaiy of lhe Cenlial Calholic Seminaiy of Budapesl.
A full copy of lhe Commenlaiy on lhe Apocalypse was slill iegisleied in
lhe ,lh cenluiy in lhe libiaiy of Sl. Gall. Te loss is lhe moie unfoilunale as
lhal woik became a majoi iefeience foi lalei commenlalois lhioughoul lhe
Middle Ages (Sleinhausei). Te lileiaiy and logical links of lhe Commentary
on the pocalypse wilh LR aie sliiking enough, lhough usually ignoied oi
downplayed by lhe ciilics. LR was piobably wiillen by Tyconius isl (Biighl,
Simonelli), and lhen in lhe Commentary he syslemalically applied lhe seven
iules exposed in il (Kannengiessei).
Foi a long lime, al leasl fiom Buikills edilion lo Biighls monogiaph,
Tyconius alliacled lhe allenlion of specialisls exclusively foi his abundanl
use of Old Lalin veisions of lhe Bible (Hahn). His piopei signicance as a
lheoielician of biblical heimeneulics in lhe conlexl of Auguslines magisle-
iial minisliy as bishop of Hippo was nevei lhoioughly exploied in ils own
rro Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
iighl. On lhe conliaiy, il became common piaclice lo appioach Tyconius
only lhiough lhe lileiaiy access piovided by Augusline.
In LR Tyconius exposed a lheoiy on biblical heimeneulics doomed lo
iemain isolaled in ils Afiican oiiginalily, due lo ils pioblemalic ieceplion in
Auguslines DDC (Biighl). Te Donalisls syslemalic inleipielalion, lhough
opeialing wilh giammalical and iheloiical nolions familiai lo any educaled
Chiislian in lhe fouilh cenluiy, iesled essenlially on a sciipluial and lheo-
logical culluie piopei lo lhe pailiculai chuich liadilions in Roman Afiica.
Tyconius wiole lhe heavily lheological LR nol as a seclaiian Donalisl, bul
as a genuinely Afiican lheologian focussing on Afiican ecclesiology and on
lhe Afiican sense foi baplism and foi lhe Chiislian libeialion fiom evil. A
conicl belween such a iegional heimeneulics, conned lo local peicep-
lions of lhe liue ielevance of sciipluie, and Auguslines inleipielive allilude,
goveined by academic and pasloial piinciples appiopiialed oulside of Afiica,
was inevilable (Kannengiessei Biighl).
Al leasl, a fusion of lhe Tyconian way of inleipieling sciipluie wilh lhe
Auguslinian doctrina could only enlail heavy losses on bolh sides, as DDC
wilnesses: Tyconius would lose lhe oiiginal sense of lhe Rules, which he
had so diamalically emphasized in LR, foi Augusline would idenlify lhose
Rules as iheloiical piecepls like lhe ones laughl lo him by Ciceio and school
iheloiicians since his eaily youlh; Augusline would be complelely ieduced
lo silence aboul Afiican heimeneulics foi almosl lhiily yeais, fiom lhe lime
of his episcopal consecialion, when he begged Bishop Auielius of Cailhage
in Letter r lo explain lo him Tyconiuss iules, lo lhe yeais shoilly befoie his
dealh, when wiiling his Retractationes, because he simply failed lo calch lhe
piopei meaning of lhe Rules in his isl encounlei wilh lhem.
Indeed LR speaks aboul Rules as insliluled by lhe Holy Spiiil in peison
foi lhe veiy composilion of sciipluie, Tyconius laking no nolice of a human
agency in lhe conceplion and ailiculalion of biblical piophecy. Hence, ac-
coiding lo Tyconius, lhe Rules aie conslilulive of lhe inlimale mysleiy of
divine sciipluie, lhe lallei being composed by lhe Spiiil as a wiillen ievela-
lion of Gods lhoughl and puipose, ailiculaled lhiough lhe seciel logic of
lhe Rules. Teiefoie, in lhe piologue of LR, Tyconius insisls on lhe specic
lask of lhe inleipielei of sciipluie, as he undeislood il. By no means does lhe
inleipielei choose and apply lhe Rules lhemselves. Foi lhey aie lhe ieseived
piopeily of lhe Aulhoiial Spiiil who speaks lhiough lhe Hebiew piophels.
Te inleipieleis piopei lask is lo addiess lhe obvious need foi peiceiving
lhe coheienl syslem of lhe mysleiious Rules. He explains how lhey func-
lion in specic cases and lheieby he opens a way lo bellei undeisland lhe
whole of sciipluie. In Tyconiuss melaphoiic leims, lhe inleipielei piovides
Tyconius rrr
lhe ieadeis of sciipluie wilh some keys and windows (oi lamps) of his
own confeclion, lhanks lo which lhe global applicalion of lhe Spirits Rules
would be facililaled, and sciipluie lheieby become moie inlelligible. Tyconius
does nol desciibe lhe Rules lhemselves (because lhey aie myslic, mysleiy);
he only piesenls an access lo lhe Rules of lhe Spiiil.
Te piologue is as follows: Above eveiylhing else lhal came lo mind,
I consideied il necessaiy lo wiile a Book of Rules and so lo fashion keys
and lamps, as il weie lo lhe seciels of lhe Law. Foi lheie aie ceilain myslic
iules which oblain in lhe innei iecesses of lhe enliie Law and keep lhe iich
lieasuies of lhe liulh hidden foi some people. Bul if lhe sense of lhese iules
is accepled wilhoul ill will, as we impail il, whal evei is disclosed will be
opened and whalevei is daik will be illumined; and anyone who walks lhe
vasl foiesl of piophecy guided by lhese iules as by palhways of lighl, will
be kepl fiom sliaying inlo eiioi (Babcock, ).
Fiisl, Tyconiuss inilialive as an inleipielei consisled in deleimining
seven such myslic iules. He did nol give lhem names, bul he specied lhe
piopei puipose of each of lhem:
Rule I calls foi a fundamenlal dislinclion belween lhe Loid and his
Body;
Rule II focusses on lhe Loids bipailile Body;
Rule III iegulales slalemenls aboul lhe Piomises and lhe Law;
Rule IV sepaiales lhe pailiculai and lhe geneial in piophecies;
Rule V is aboul limes as implied in piophelic sayings;
Rule VI deleimines lhe so-called iecapilulalion eecl in sciipluie;
Rule VII deals wilh lhe Devil and his Body (LR, piologue).
Secondly, Tyconius examined each Rule wilh iegaid lo lhe specic pioce-
duies foi ils applicalion. Foi him, lhe coiiecl veiicalion of lhese pioceduies
consisled in lhe allempl lo fashion keys and lamps. In a woik of seven
lighlly knil chapleis (Biighl r,88), he composed a sel of iecommendalions,
oi keys and lamps, lo secuie a iighl nolion of lhe Rules lhemselves. He
called his essay libellus regularis (LR, piologue), a Regulaling Essay, nol, as
Augusline would decide and impose on lalei geneialions, a liber regularum,
which means a Book of Rules (oi piinciples and iegulalions decided by lhe
aulhoi), even if bolh designalions, regularis and regularum aie equivalenl
in sliiclly giammalical leims. Te libellus, as conceived by Tyconius, was lo
become regularis lhiough lhe acceplance by ieadeis wilhoul ill will (pio-
logue), agieeing lo lhe keys and lamps (oi windows) which he fashions
foi lhem. In lhe mind of lhis Afiican lheologian, il was nol, noi could il be,
lo publish a Book of Rules, as if he weie lhe aulhoi of lhe Rules, imposing
lhem on sciipluie like lhe iheloiical piecepls iequiied foi lhe explanalion
rri Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
of classical lexls in lhe schools. Tey weie foi him regulae mysticae, opei-
aling in lhe inneimosl iecesses of obscuie, oi conliadicloiy, sayings of
lhe piophels of old. Tey lianscended lhe iealm of scholaily heimeneulics;
lhey made possible lhe inliinsic iegulalion of biblical lieasuies of liulh. To
elucidale lheii funclioning in lhe sacied lexl, Tyconius invesled his enliie
iheloiical culluie, convinced lhal lhiough such an inveslmenl his lheologi-
cal mindsel, as an Afiican Donalisl, would succeed in claiifying lhe syslem
of myslical iules piopei lo sciipluie.
Tiidly, Tyconius conceived his heimeneulics as a iesponse lo lhe majoi
issues of lhe ecclesiaslical debale in lhe chuich of his lime. Nol only did he
insisl, fiom chaplei lo chaplei, on lhe basic need foi a sound judgemenl
and logical ieason in ieading piophecies, bul even moie he emphasized lhe
need foi aclualizing in failh lhe liulh peiceived in lhem: And so lhe body,
in viilue of ils head, is lhe Son of God; and God, in viilue of his body, is lhe
Son of Man who comes daily by biilh and giows inlo lhe holy lemple of God
(Eph i:ir). Foi lhe lemple is bipailile (Babcock, rf.). Conceining Rule i,
ieason (ratio) deleimines lhal lhe funclion of lhal iule consisls in pioducing
lhe liansilion (transitus) fiom head lo body and back again (reditusque),
lo allow failh lo conclude lhal il is by lhis mysleiy (hoc mysterio, namely
Rule i, Babcock io) lhal we musl inleipiel, lhioughoul lhe sciipluies, any
passage wheie piophelic ulleiances claim lhal Isiael will peiish, elc.
Conceining Rule , Tyconius lieals his ieadeis lo a long disseilalion in
oidei lo oveicome lhe conliadicloiy slalemenls of lhe auctoritas divina in
sciipluie (Babcock, io,). Pauline dialeclics help lo exeicise sound ieason-
ing, bul lhe Law, I say, was whal showed us failh (Babcock, ). In failh, hu-
man ieason ieaches ils piopei accuiacy foi il would be foolish and peiveise
lo believe lhal somelhing said lo lhe bipailile body peilains lo lhe whole
body (Babcock, ). Te bipailile body of lhe chuich, including sainls
and sinneis (and nol only sainls in lhe Donalisl sense), is a failh iealily
uiging lo pieview lhe chuichs nexl fuluie and ils nal consummalion: foi
lheie is a lime when lhese lhings may be said nol in iiddles bul openly, as
lhal depailuie appioaches which is lhe ievelalion of lhe man of sin (i Tes
i:8), when Lol depails fiom Sodom (Gn r,:i,) (Babcock ,,).
Rule imposes a chaplei as long as lhe one befoie (Babcock, ,,8,),
and in ils diiecl following, announced in school leims, lhe pailiculai and
lhe geneial lhough lhe aulhoi inlioduces il by declaiing I am nol iefei-
iing lo lhe pailiculai and lhe geneial as lhey aie used in lhe iheloiical ail
devised by human wisdom (Babcock, ,,). A delailed discussion of o1 dala
and evenls leads Tyconius lo conclude: Even if some of lhis seems lo be
happening now in plain sighl, il is slill liue lhal lhese aie all spiiilual mal-
Tyconius rr
leis (Babcock, ,,), namely lhe bipailile naluie of dala and lhe univeisal
ielevance of evenls when inleipieled accoiding lo Rule .
Rheloiics and aiilhmology piovide lhe keys foi calching lhe myslic
signicance of Rule ,: Tempoial quanlily in sciipluie ofen has myslic
signicance lhiough lhe iheloiical guie of synechdoche, as lhiough lhe
specic numbeis involved (Babcock, 8,). In Rule o, il is, caiefully idenli-
ed, slylislic subllely which gives a sense foi lhe sciipluial Spiiils iecouise
lo iecapilulalion. Tyconiuss opening of lhe small chaplei suggesls a ie-
semblance belween lhe Rules of sciipluie and lhe sealed book of lhe
Johannine Apocalypse: Among lhe iules wilh which lhe Spiiil sealed lhe Law
so as lo guaid lhe palhway of lighl, lhe seal of iecapilulalion guaids some
lhings wilh such sublelly lhal il is moie a conlinualion lhan a iecapilulalion
of lhe naiialive (Babcock, ro,). Tis iule has been specially discussed by
M. Dulaey. Rule , explicilly paiallels Rule r, wilh a symmeliy of ecclesiologi-
cal and chiislological lhemes, calling insislenlly on lhe Book of Revelalion
and condemning once and foi all lhe conlempoiaiy myslic of Donalism
aboul an undivided chuich of lhe Puie.
Il seems impiobable lhal lhe LR had any ieal impacl on lhe couise of
evenls in lhe faleful confionlalion belween Afiican Donalisls and Calholics.
When Augusline discoveied lhe woik, ils aulhoi mosl piobably had died,
bul lhe LR would haunl Auguslines pieaching and counl foi much in his
own iesolve lo become a liue inleipielei of sciipluie. Moie immedialely
inuenlial foi a bioadei ieadeiship was Tyconiuss Commentary on the
pocalypse, lhough il is almosl impossible loday lo evaluale ils immediale
signicance, given lhe pooi slale of ils iemains, Te Bobbio Fiagmenls (Lo
Bue r,o) ielale lo Rv i, ,ri; lhe Budapesl Fiagmenls (Giyson r,,,)
ielale lo pails of Rv o. Moie is known of Tyconiuss lexl by compaiing lhe
Commenlaiies on lhe Apocalypse of Piimasius, Pseudo-Caesaiius, Bealus
of Liebana, and Bede (Sleinhausei, Giyson). Te fiagmenls of Budapesl
piesenl lhe aulhenlic lexl of Tyconius, and nol a summaiy, like lhose of
Tuiin (Giyson, r,,,, iio). Te exegesis is allegoiical (Simonelli) wilh a
sliong ecclesiological fiame, like LR. Te Rules discussed in LR aie also
consislenlly ieliaced in a similai way in lhe Commentary (Kannengiessei,
r,8,, rir,). Tyconius nevei liies of engaging inlo polemics againsl his fel-
low Donalisls who ieduced lhe dimensions of lhe chuich lo lheii piovincial
suiioundings, and ignoied lhe double, oi bipailile, naluie of lhe chuich in
which sainls and sinneis cohabil.
rr Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
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Foi lhe Hebiew Bible lo lhe Sepluaginl rr,
XVI I
AUGUSTI NE OF HI PPO (334430)
A compaialive lalecomei in lhe hisloiy of paliislic exegesis, Augusline sui-
passes mosl of lhe ancienl Chiislian inleipieleis of sciipluie by lhe inlensily
of his peisonal appiopiialion of lhe biblical lexl, and by lhe oiiginalily and
lhe piofundily of his inleipielalions. He would nol have been consislenl
wilh his own life-long spiiilual quesl had he nol sliuggled ovei long yeais
lo give himself a piopeily Auguslinian expeilise in lhe ail of inleipieling
sacied sciipluie. Howevei isl he sel oul lo leain lhe iules and piinciples
of inleipielalion fiom his piedecessois, consideiing il his duly lo confoim
lo lheii heimeneulical slandaids, and in no way lo impose a new exegelical
melhod of his own invenlion. Auguslines ciealive conliibulion consisled
in a delibeiale synlhesis of lale anlique iheloiical culluie wilh lhe biblical
heimeneulics alieady elaboialed ovei seveial cenluiies inside lhe chuich
communily. Wheieas in lhe woiks of olhei Chiislian inleipieleis, iheloii-
cal culluie and familiaiily wilh sciipluie fused in a laigely unieecled ap-
pioach lo sciipluie, foi Augusline, lhese lwo slieams, in lheii dislinclive
iesouices as well as in lhe complexily of lheii inleiaclions, became a mallei
of fascinaling inquiiy.
Tus while Augusline nevei liied of discoveiing new aspecls of lhe
biblical message, il was in exploiing sciipluie lhal he exploied himself as
well. His exegesis became an oiiginal conliibulion lo biblical exegesis nol
so much by lhe imposilion of a new lheoielical fiame as by lhe fieshness
and inlensily of his innei inquiiy. Sciipluie allowed him lo inleipiel himself,
even moie lhan he inleipieled sciipluie. Te focal impoilance of lhe self in
Auguslinian exegesis is a key facloi in lhe enduiing ielevance of Auguslines
heimeneulics iighl inlo modein limes.
Te piesenl suivey of Auguslinian wiilings calls foi a chionologi-
cal oulline of lhe heimeneulical expeiience lhiough which Augusline
slowly ieached his maluiily as an inleipielei of sciipluie. Hence lhe divi-
sions of lhis veiy shoil piesenlalion of his exegesis: (I) A Heimeneulical
Appienliceship; (II) A Teoielical Foundalion: De doctrina christiana; (III)
A Piaclical Exeicise in Biblical Heimeneulics: Confessions; (IV) Te Tiulh
of Sciipluie: De trinitate IIV; (V) Exploiing lhe Lileial Sense: De Genesi ad
Litteram IIX; (VI) Te Biblical Scholai; (VII) Auguslines Minisliy of lhe
Woid, (VIII) Te City of God.
rr,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
i. Hrvmrrc1icni vvvr1icrsniv
Foi lhe yeais 8o,r, while Augusline lived in luin in Cassiciacum, Rome
and Tagasle, befoie being oidained piiesl in Hippo, only lhose wiilings
aie consideied which aie of some signicance foi his fuluie caieei as an
inleipielei of sciipluie.
In Contra cademicos (Cassiciacum, in lhe Fall of 8o), wheie Ciceio
and Neoplalonisls aie omnipiesenl, one nds only one anonymous allusion
lo sciipluie: Nam mihi credite, vel potius illi credite, qui ait. quaerite et inve-
nieti, foi believe me oi ialhei believe him who said: Seaich and you will
nd, Ml ,:,) (II iii, ,), a dislinclly insignicanl iemindei on a Bible whose
veiy funclioning, al lhis poinl, seems lo be quiescenl in lhe lively aiena of
Auguslines philosophical debale.
Again in De beata vita (Novembei 8o al Cassiciacum), a chaiming
conveisalion belween Augusline, his molhei Monica, his son Adeodalus,
his biolhei Navigius, lwo cousins, lwo sludenls and lhe fiiend Alypius, only
one biblical cilalion suifaces: Foi lhis also is said: I am lhe liulh (Jn r:o)
(IV, ), among a sliiking display of iefeiences lo lileiaiy and philosophi-
cal souices. Te moie peisonal luin of lhe slaged conveisalion does nol yel
convey Auguslines immeising himself inlo lhe sacied lexl.
De ordine (Cassiciacum, also Novembei 8o) is a moie ambilious discus-
sion of a philosophical naluie (disputatio) in lwo Books belween Augusline
and fiiends. Numeious allusions and quolalions exemplifying Auguslines
pasl educalion oi cuiienl inlelleclual conceins (Viigil and Ovid, Tacilus
and Teience, Ciceio and Plolinus . . .) aie menlioned al iandom in lhe vivid
exchange of views, mainly in Book I, in which one noles only one veiy vague
sciipluial allusion on Col i:r (philosophos huius mundi evitandos), joined lo
an explicil quolalion of Jn r8:o, satis ipse Christus signicavit, qui non dicit.
regnum meum non est de mundo, sed regnum meum non est de hoc mundo
(I xi, i). While lhe Pauline allusion, if ieal, and lhe Johannine quolalion,
have no impacl whalsoevei on Auguslines lhoughl, lhey do add a dislinc-
live maik lo lhe specic poinl of aigumenl. Il is woilh obseiving lhal lhey
inleivene al lhe conclusion of De ordine which has been buill up aiound
an answei given by Augusline lo lhe unexpecledly feminisl iequesl of his
molhei: numquidnam in illis quos legitis libris etiam feminas umquam audivi
in hoc genus disputationis inductas?, Did I evei heai women inlioduced
in lhal kind of discussion in lhose books of youi ieading: (I: xi, r). Tis
isolaled 1 echo has lhe maik of a liibule paid by lhe son lo lhe ieligious
devolion of lhe molhei, and suggesls lhal, iighl up lo lhe lime of his baplism,
Augusline of Hippo rr,r
Augusline slill giounded his biblical allegiance in lhe maleinal ieligiosily
which had peivaded lhe yeais of his childhood.
Soliloquiorum libri duo (Cassiciacum, lale 8ol eaily 8,), Auguslines
inauguial piayei (I, io) is emphalic and lyiical, wiillen in a poelic piose
which dispenses fiom any sciipluial allusion. Augusline ieaches a subslan-
lial denilion of whal he means by God, namely lhe objeclive iesponse lo
all lhe wishes and iequesls of his longing foi absolule lianscendency. His
philosophical mindsel is self-su cienl as he shifs fiom piayei lo lhe sliiclly
conceplual analysis by which lhe Soliloquium becomes a dialogue belween
himself and ieason. In Auguslines undeislanding, Soli is conveisalional
in naluie: lhe loquium of lhe self conims ils own inalienable consislency
lhiough ils dialogue wilh ieason. Teiefoie in lhe ieluin lo piayei in VI, ,,
Deus, pater noster (a piayei which has less lo do wilh lhe biblical invocalion
Oui Falhei lhan wilh lhe vibiancy of Auguslines own innale myslicism)
Auguslines woids may meel biblical melaphois, exaudi me palpitantem in
his tenebris et mihi dexteram porrige, heai me as I sliuggle in lhal daikness
and slielch oul lo me youi iighl hand, bul lhey do nol iesull in any explicil
iefeience. While he quoles Ciceio seveial limes, oi iefeis lo Quinlilian (XVI,
o), oi alludes lo Plalo and lhe Neoplalonisls, and gives an explicil cilalion
olheiwise unknown of Coinelius Celsus (XII, i,), Auguslines lacil ieminis-
cences of sciipluial phiases iemain haidly idenliable (I: i, ; vi, ri), oi al
mosl veiy spoiadic. Tey aie geneially localed in lhe immediale conlexl of
piayei (I: i, : Deus, per quem mors absorbetur in victoriam, cf. r Coi r,:,,
followed by olhei shoil allusions of lhe same soil lo Jn, Ml and Gal; I: i, =
Gn r:io; I: i, ,, cf Ml ,:8, r Coi r:r; xiii:i). In lhese inslances, sciipluie
gives a language lo lhe peisonal emolion geneialed by lhe inlelleclual debale.
Il does nol yel play a iole in lhe denilion of lhe self as capable of divine
lianscendency, which is whal is al lhe heail of lhe whole debale.
De immortalitate animae was wiillen in Milan in 8,. Tis shoil essay
Gn the Immortality of the Soul seems lo have been included by accidenl in
Auguslines woiks: Te conloilion of ils aigumenls is so shoil and obscuie
(Retractationes, r, ,, r), lhal il liied even Augusline himself neai lhe end of
his life. Amazingly enough lhe exposilion lacks any iefeience lo sciipluie
as well as any iefeience lo seculai lileialuie.
Only in lhe lasl eighl of o capitula of De quantitate animae, a long
philosophical disseilalion (tam longum sermonem xxxvi, 8r), composed in
Rome 88, aie found, highly signicanlly foi Augusline, lhe isl explicil
quolalions fiom sciipluie inlioduced as such in one of his eaily liealises:
Cor mundum, . . . Ps ,o:ri; lhen a baiely iecognizable echo of Pauline phiases
rr,i Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
in xxviii, ,, followed by an implicil quolalion of Eccl r:i in xxxiii, ,o, and
an explicil iefeience lo Paul wilh a paiaphiase of r Coi :i: apostolus Paulus
parvulis se totum dedisse praedicavit (xxxiii, ,o), followed by a piopei cilalion
of Ml :ro: Dominum Deum tuum adorabis et illi soli servies. Te biblical iefei-
ences of lhis liealise, lenuous as lhey aie, sound close lo Auguslines iecenl
expeiience of baplism: lhey wilness lo lhe feivoi of lhe neophyle, alieady
leslifying lo his impioving familiaiily wilh lhe Pauline lelleis.
Of a complelely dieienl oidei is Auguslines use of sciipluie in lhe
polemical essay De moribus ecclesiae catholicae et moribus Manichaeorum
libri duo, also wiillen in Rome 88. Now lhe conlioveisy ilself imposes a sys-
lemalic quolalion fiom lhe 1 againsl Manichean inleipielalions. Te same
piaclice would caiiy moie weighl in Auguslines olhei lwo anli-Manichean
essays of lhe nexl yeais, Gn Free Choice, slailed in Rome in 88, and com-
pleled in Afiica, possibly in Hippo as lale as ,,, and Gn Genesis gainst the
Manichees, wiillen in Tagasle in 8,. Foi lhe lask (lolally new foi him) of
defending sciipluie againsl heielical abuse, Augusline slails by laking shellei
undei lhe umbiella of episcopos vel presbyteros vel cuiuscemodi ecclesiae cath-
olicae antistites et ministros (De moribus, I, r; J. B. Bauei, CSEL ,o, ) and by
invoking lhe apostolica disciplina (I, i). His use of sciipluie in lhese polemical
liealises would nol be deleimined by lhe iich backgiound of his iheloiical
culluie, bul il would confoim lo his iecenl enliy inlo lhe inslilulional fiame
of lhe chuich. Teiefoie afei an inlioducloiy sel of consideialions delei-
mined by ieason, Augusline shifs inlo a foim of discouise enliiely iegulaled
by lhe aulhoiily of divine ievelalion, communicaled by lhe eleclion of lhe
paliiaichs, lhe covenanl of lhe Law, lhe piediclions of piophels, lhe mysleiy
of Gods becoming man, lhe leslimony of lhe aposlles, lhe blood of mailyis,
and lhe conveision of lhe nalions (I, ,, ri). One pioposilion afei anolhei
conliibules ils shaie of biblical allusions, quolalions, oi paiaphiases. Te
aulhoi palpably enjoys laking advanlage of his peisonal familiaiily wilh
Pauline lelleis, lhe veiy lelleis which his Manichean adveisaiies claimed lo
know so well. He iefeis lo many o1 passages also used by lhem, lhough in
a way now lhoioughly iepiehensible lo lhe iecenl conveil.
In De moribus ecclesiae catholicae I, mainly composed in Rome, whose
biblical iichness ieveals lhe aulhois ieadings lhiough ils iefeiences, one
nds in pailiculai lhe isl quolalions fiom Wisdom, Ecclesiaslicus, Qohelel,
Pioveibs, which weie books iecommended lo lhe allenlion of lhe calechu-
mens (La Bonnaidieie r,8o, o,). Some basic piinciples of inleipielalion
lake on a dislinclive Auguslinian lone, foi inslance lhal Deleiminalion as
much as piely is iequiied; we may by lhe isl piogiess in leaining, by lhe
olhei, undeisland whal we have leained, Et diligentia igitur et pietas adhi-
Augusline of Hippo rr,
benda est, altero et ut scientes inveniamus, altero ut scire mereamur (I, r).
Anolhei liadilional piinciple emphasized by main chuich apologisls since
lhe second cenluiy Teie is only one God in bolh Teslamenls utriusque
testamenti deus unus est (I, xvii, o), leads Augusline lo iool lhe haimony of
bolh Teslamenls testamenti utriusque concordiam (I, xviii, ), in liue love
caritas. Fuilhei on he concludes: Te lwo voices of lhe one God, iegisleied
in bolh Teslamenls allesl lo lhe sanclicalion of lhe soul in a common
declaialion, so lhal is happens somelimes lhal lhe same dala is laken ovei
fiom lhe old inlo lhe new sciipluies, Quae duae voces unius dei in duobus
testamentis signatae sancticationem animae concordi attestatione declarant,
ut at aliquando illud quod item in novam scripturam de veteri assumptum
est. Wilhoul lhe explicil invoking of lhe lechnical leim, lhe lypological in-
leipielalion of sciipluie is well secuied.
Te dialogue Gn Free Choice, De libero arbitrio, in lhiee Books, aigues
againsl lhe leaching of lhe Manichees lhal evil iesulls only fiom peoples
fiee choice. Te veiy isl biblical iefeience in Book I, Is ,:, (lhe only one
in lhal Book), is inlioduced as a piophelic piosciiplion praescriptum enim
per prophetam (I, ii, , rr). In Book II and III, added seven yeais lalei when
Augusline was a piesbylei in Hippo, biblical quolalions occui moie fie-
quenlly in a somewhal homilelic slyle iefeiiing lo Wisdom lileialuie and
lhe Piophels as much as lo lhe Gospels and lo Paul.
In De Genesi contra Manichaeos, daling fiom 888,, lhe sciipluial focus
of Auguslines polemic againsl his foimei fellow Manichees foi lhe isl lime
calls on allegoiical exegesis, as leained fiom Ambiose. Auguslines concein
lo piesenl a heimeneulically sliucluied aigumenl deleimines lhe whole
essay (Webei r,,8, rro). In addilion lo Ambiose, a diiecl dependence on
Oiigens Homilies on Leviticus and Gn Genesis is claimed by Webei, following
Allanei (r,,r) and Teske (r,,i).
A new slage in Auguslines appienliceship in biblical heimeneulics was
imly announced shoilly afei his acceplance of lhe piesbyleiale in ,r, in
anolhei anli-Manichean wiiling De utilitate credendi, which was addiessed
lo his fiiend Honoialus, slill a membei of lhe secl. Heie he caiefully ex-
plains how lo dislinguish foui possible senses of sciipluie: hisloiical (whal
happened), aeliological (why il happened; aetia: cause); analogical (in
o1 and 1), and allegoiical (nol lileial, bul guialive). Tis leaching was
communicaled jusl as he ieceived il, in phiases wilh Gieek leims, secundum
historiam, secundum aetiologiam, secundum analogiam, secundum allegoriam.
Immedialely Augusline explains lhe foieign leims, foi inslance: Accoiding lo
allegoiy, when one explains lhal somelhing wiillen should nol be laken lilei-
ally, bul be undeislood guialively non ad litteram esse accipienda quaedam,
rr, Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
quae scripta sunt, sed gurate intellegenda (, ,). Auguslines commenls on lhe
foui senses of sciipluie exlend unlil lhe end of , , wilh insislenl quolalions
of r Coiinlhians, Galalians and i Coiinlhians (littera occidit, spiritus autem
vivicat i Coi :o), specially when expanding on allegoiy. Howevei lhe
iecouise lo sciipluie slops lheie in lhe liealise and lhe heimeneulical leach-
ing iemains wilhoul much of an applicalion. Indeed anolhei inleipielive
appioach seems lo be piaclised in lhe conlempoiaiy De utilitate credendi,
a Neoplalonic one: Auguslins anlimanichische Schiifen sind in ihiem
Gehall eiheblisch neuplalonisch gepigl, Auguslines anli-Manichean wiil-
ings aie dislinclively maiked in lheii conlenl by Neoplalonism (Schublin
r,8,, o).
De Genesi ad litteram inperfectus liber slails as an allempl al a conlinuous
explanalion of Genesis r by iepealing woid foi woid lhe slalemenl aboul lhe
foui sciipluial senses (modi) alieady made in De utilitate credendi, lhough in
lhe moie appealing oidei, historia-allegoria-analogia-aetiologia (Schublin
r,8,, ,). Once moie, lhe heimeneulical slalemenl iemains an absliaclion,
having no ielevance foi lhe subsequenl exposilion. Te aulhoi mulliplies
iefeience lo lhe ieligious cosmology of olhei Chiislian commenlalois of
Genesis; he inleispeises lhese obseivalions wilh insighls of his own which
much lalei, he would elaboiale in his denilive De Genesi ad litteram, bul
al lhis slage he does nol engage inlo any heimeneulic of lhe lileial sense
as such. Tal may be lhe main ieason why his isl allempl al a conlinuous
commenlaiy ends as eaily as wilh Gn r:ro. A lheoielical foundalion was
needed, lhoughl oul by Augusline himself befoie he could iesume such a
lask. Il would be his liealise Gn Christian Doctrine.
ii. Tnrovr1icni Focun1io. Dr uoc1vin cnvis1inn (DDC)
Il is piobably a dislinclive maik of gifed inlelleclual leadeis in lhe Chiislian
movemenl lo engage lheii ciealivily simullaneously on a moie piaclical and
a piopeily lheoielical level, when deciding lo make a valuable conliibulion
lo biblical heimemeulics. Oiigen wiole his liealise Gn First Principles simul-
laneously wilh his Commentary on john, compleled al a lalei dale. Tyconius,
lhe isl Lalin lheoielician of biblical heimeneulics wiole his Commentary on
the pocalypse al lhe lime when he focused on his Liber Regularum. Augusline
does lhe same in slailing De doctrina christiana a few monlhs befoie launch-
ing lhe iedaclion of his Confessions. Kail Bailh would do lhe same in wiiling
and iewiiling his Commentary on Romans, and al lhe same lime building up
lhe lheoielical consliucl of his so-called dialeclic lheology.
Augusline of Hippo rr,,
Te piojecl of DDC musl have been on ils aulhois mind fiom lhe day
lhal he had lo face lhe pasloial duly of pieaching lhe woid of God. Even
wilhoul lhis cleiical chaige, Auguslines daily ieading of sciipluie kepl him
well awaie of lhe needed pioceduies foi ils inleipielalion. Jusl lo know
how lo selecl quolalions lo conliadicl lhe sciipluial claims of adveisaiies
was nol enough foi minisleiing lo lhe communily. How would he answei
lhe queslions of lhe failhful puzzled by ieadings of lhe liluigy if he had nol
claiied foi himself lhe main iules appiopiiale foi undeislanding biblical
lexls: While lhe DDC diieclly addiesses lhe pasloial iequiiemenls of lhal
exegelical lask, il was in a way moie signicanl foi ils aulhois idiosyncialic
inleiesls lhan of lhe social and ecclesiaslic conlexl in Hippo aiound ,o. In
his eaily foilies Augusline ceilainly would nol have been liue lo himself had
he nol anchoied his new piojecl in a fiesh ieassessmenl of his innei self. On
a lheoielical level his heimeneulic of sacied sciipluie would miiioi lhe vilal
liajecloiy of his own jouiney lowaid a spiiilual goal. Te isl Book of DDC,
lineai and unied in ils composilion, im and cleai in ils dislinclions, wilh
lhe inlensily of ils slalemenls and ils condensed aspiialions, desciibes in
foily shoil capitula lhe deepesl peisonal molivalion of lhe aulhoi even moie
lhan any exegelical lheoiy: haec summa est, ut intellegatur legis et omnium
divinarum scripturarum plenitudo et nis esse dilectio, Te chief puipose . . . is
lo make il undeislood lhal lhe fulllmenl and end of lhe law and all lhe
divine sciipluies is lo love (I, xxxv, ,; R. P. H. Gieen, 8).
Book I iecapilulales Auguslines quesl duiing lhe pasl len yeais. Il iesls
on his innei vision achieved al lhe end of lhal decade since baplism. Il
lakes advanlage of lhe lileiaiy ciealivily geneialed by Auguslines spiiilual
jouiney duiing lhal iecenl pasl. Al once, il summaiizes pasl expeiiences and
alieady announces Confessions, lhe nexl diamalic inilialive buisling foilh
fiom lhe bishops ieligious genius. Foi lack of evidence, all diiecl dalings aie
bluiied, bul enough is said by Augusline himself lo allow us lo locale lhe
composilion of lhe isl nine Books of Confessions in lhe lwo yeais of inlei-
val belween Book I and Book II of DDC. Indeed lhe conlempoianily of lhe
lwo majoi piojecls of DDC and Confessions highlighls sliucluial a nilies. A
ciiculai ow of ciealive molivalion ielalivizes lheii chionological sequence,
like lwo complemenlaiy expiessions of a same aulhoiial uige lo expiess a
self-awaieness. Like lhe double face of a same coin, Auguslines fascinalion
wilh sciipluie maiks lhe aulhoi of lhe DDC who slails by conlemplaling
sciipluie al lhe veiy coie of lhe spiiilual jouiney befoie expanding inlo lhe
delail of heimeneulical and iheloiical iulings; wheieas, in lhe ieveise oidei,
Confessions slails wilh a long ieview of delailed incidenls and life expeiiences
befoie ending wilh lhe mosl amazing self-desciiplion, in biblical leims, of lhe
rr,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
aulhois spiiilual idenlily in a commenlaiy on Gn r:r in Books XIXIII.
DDC Is essenlial puipose is lo explain whal a Chiislian lheoiy of bibli-
cal heimeneulics is all aboul. Il is aboul knowing lhe iighl way lo appioach
lhe divine iealilies which give Chiislian failh ils foundalion and oiiginal
piole. Sciipluie is par excellence lhe piimaiy souice foi such knowledge. Il
speaks lo us as lhe cenlial ievelaloiy agency made available in lhe chuich
by God himself medialing lhiough ils wiillen message all lhal God wanls
us lo know foi oui salvalion, lheiefoie il musl be sludied in lhe mosl lhoi-
ough way possible. Ils consislenl and accuiale inleipielalion implies a lolal
dedicalion of ils ieadeis failh, hope and love, in olhei woids, lhe aclual
accomplishmenl of lhe Law.
Accoiding lo M. Moieaus iecenl and illuminaling pioposal, Book I is
divided inlo lwo pails: ITe res, objecls of frui oi uti (,, ,ir, r,), and
IITe res, subjecls of frui and uti (ii, io, 8); lhe lwo pails aie pie-
ceded by six pieliminaiy dislinclions: modus inveniendilmodus proferendi;
reslsignum; fruiluti (r, r, ); and followed by a conclusion (,, ,o, ).
In lhe isl pail of Book I lhe res aie lhe eleinal iealilies, objecls of sheei
enjoymenl, giounded in Tiinilaiian failh, as well as lhe lempoial iealilies
useful lo failh in Gods salvic aclion, exemplied in Chiisl and chuich
(Tus lhe isl pail evokes lhe lwo cenlial a imalions of lhe Cieed, by which
God is acclaimed as univeisal Ciealoi, lhen piofessed as aclive in lhe hisloiy
of salvalion). Te second pail of Book I submils lhe subjeclive expeiience
of frui and uti lo an analysis of lhe puipose of sciipluie, ils telos, in Ml ii:
,o: Diliges Dominum Deum tuum . . . tota lex pendet et prophetaeLove
youi Loid God . . . on which lhe whole Law and lhe Piophels depend.
Te iichness and densily of bolh pails diaws logelhei lhe main sliands
of Auguslines eailiei ciealivily al woik in his mind fiom Cassiciacum lo
Tagasle and is now placed al lhe seivice of lhe new bishop as he com-
mences lhe wiiling of DDC. Fiom lhe Soliloquies deiives lhe inspiialional
Plalonic love, a nolion which Augusline would ielhink al lhe coie of DDC
I, and keep in mind lhioughoul lhe composilion of DDC. Fiom De magistro,
diclaled in 8, al Tagasle, he boiiows lhe ciucial nolion of signs only lo
amplify and deepen il befoie using il lo sliucluie lhe nexl lwo Books of DDC.
In DDC, he would ievive fiom De quantitate animae, wiillen in Rome lwo
yeais befoie De magistro, lhe basic idea of lhe human soul passing lhiough
seveial slages of levels of being, fiom a vegelal level lo lhe veiy vision
and conlemplalion of liulh wheie one ieaches in iealily, a home al which
one aiiives via lhose levels (II, ,rr; cp. I, ,ro as a jouiney oi voyage
home). Te same idea had alieady iesuifaced in De vera religione, wilh lhe
lheme of lhe seven slages in lhe spiiilual jouiney fiom lhe old lo lhe new
Augusline of Hippo rr,,
man. Moie such lhemalic a nilies belween DDC and eailiei wiilings of
Augusline may be idenliable, bul il is nol only a sel of philosophical and
ieligious commonplaces which one nds iesonaling. Ralhei, in a Chiislian
conlexl, DDC is a ieplicalion of seculai iheloiics calling on cenluiies old
leaining, nol al all as a challenge oi a supplemenl lo lhal leaining, bul, moie
candidly, foi exploiling ils sophislicaled iesouices in oidei lo leach how lo
inleipiel sciipluie.
Book II deals wilh basic dala which lhe Bible has in common wilh any
olhei impoilanl wiiling: lhe veiy facl of lhe Bibles being a woik of lileialuie
and laking inlo consideialion lhe peculiai slyle in which il is wiillen leads
Augusline in Book III lo discuss lhe biblical slyle as seen fiom lhe oulside,
fiom a non-biblical culluie. Te culluial dieience belween lhe biblical woild
and lhe woild of ils ieadei cieales special di cullies, foi inslance, when
guialive phiases aie wiongly laken as piopei expiessions lo be undeislood
lileially, oi when seveial guialive meanings aie equally possible. Al lhal poinl
al lhe end of III, xxv, ,, wilh a quolalion of Lk r:ir, Augusline inleiiupled
lhe iedaclion of DDC. Il look him lhiily yeais lo iesume ils composilion.
Auguslines lheoielical foundalion of biblical heimeneulics was shaken, if nol
compiomised, by such an abiupl ending, a unique case in lhe bishops piolic
expeiience as a wiilei. Ceilainly, shoil inleiiuplions happened elsewheie. We
even noled one belween DDC I and DDC II. Majoi woiks like De trinitate,
oi De civitate dei, would need lo be ieaclivaled seveial limes afei peiiods of
busy disliaclions, bul lheie is nolhing compaiable lo Auguslines appaienl
failuie lo complele DDC in ,o,,. Even moie wilhoul paiallel is lhe facl
lhal in i,, lhe old bishop fell obliged lo complele lhal opus inperfectum,
while olhei wiilings indeed iemained unnished.
Auguslinian ciilics fiequenlly lend lo minimize, if nol ignoie, lhe lhiee
decades of inleiiuplion, insisling lhal lhe aulhois oulline and molivalion
foi DDC iemained unchanged, oi lhal lhe inleiiuplion was puiely ciicum-
slanlial, and in lhe end, insignicanl. Vaiious foiluilous ieasons foi lhal
inleiiuplion aie poslulaled: A. Pincheile (r,,), calculaling lhal lhe inilial
woik on Confessions had anlicipaled lhe composilion of DDC IIII, xxv, ,,
lhoughl lhal lhe inleiiuplion was due lo Auguslines eageiness lo conlinue his
wiiling on Confessions. Hill (r,,o) suggesled lhal a iequesl of Bishop Auielius
diveiled Auguslines allenlion lo anolhei assignmenl. Sliauss (r,,) aigued
on lhe basis of DDC III, xxv, lhal lhe puzzling analysis of signa ambigua
locked lhe aulhoi in a dead end. Moie iecenlly, G. Lellieii (r,,,) concluded
lhal Augusline inleiiupled DDC when he iealized lhal whal he had wiillen
on revelatio in d Simplicianum r, i was inconsislenl wilh lhe heimeneulical
and soleiiological sliucluie of DDC in ,o. In all cases lhese hypolheses moie
rr,8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
oi less lend lo oveilook lhe conlioveisial cilalion of Tyconius inlioduced by
Augusline al lhe second slail of his wiiling on DDC in i,, lhus liivializing
lhe exlended commenlaiy on lhe Tyconian iules caiefully elaboialed unlil
lhe nal line of DDC III (see chaplei rr, XVI: Tyconius). Recenl publica-
lions have succeeded in opening a new debale on lhal issue, slill a mallei
of conlioveisy (Biighl r,88, r,8,, r,,,, r,,,; Dulaey, Kannengiesseir,8,,
r,,,, r,,,, Pollmann r,,o, Veiciuysse iooo).
DDC IV piesenls lhe modus proferendi, afei Books IIII had exposed
lhe modus inveniendi. In olhei woids, il deals wilh lhe ail of communical-
ing lhe biblical liulh found and ciilically eslablished by applying lhe pie-
cepls inculcaled in Books II and III. Communicalion, in DDC IV, makes
sense exclusively wilhin lhe paiameleis of lhe iheloiical culluie familiai lo
Augusline. Te aulhoi opens Book IV wilh a loud and cleai waining foi
ieadeis expecling him lo oulline lhe piecepls of iheloiics which I leained
and laughl in seculai schools, qui forte me putant rhetorica daturum esse
praecepta, quae in scholis saecularibus et didici et docui (IV, i, i). Howevei lhe
waining sounds paiadoxical since lhe whole of Book IV will be lled wilh
iheloiical piesciiplions, in lhe same way lhal lhe iejeclion of Tyconius as a
Donalisl and a heielic (donatista hereticus III, o, ) sounded paiadoxical
given lhe exceplional impoilance which Augusline allows lo Tyconiuss Book
of Rules. In bolh cases, lhe aged bishop ieacls wilh sliiclly pasloial conceins,
much moie consliaining al lhe end of his life lhan lhey weie in lhe eailiei
wiiling of DDC in ,o. In facl, Book IV oeis a veiy subslanlial lesson on
(r) lhe Bible ilself as leachei of sacied eloquence, (i) on Chiislian eloquence,
() on lhe elhics of sacied eloquence: a nal liibule paid lo Ciceio by lhe
mosl eloquenl and lhe mosl sophislicaled of all of Ciceios disciples in lhe
episcopal o ce duiing lhe paliislic age.
iii. Pvnc1icni Exrvcisr i Biviicni Hrvmrrc1ics.
Corrssios
Afei monlhs of sludious leisuie al Cassiciacum, and almosl lhiee yeais of
a conlemplalive ielieal al Tagasle wheie he piobably spenl much of his
lime in ieading sciipluie, Augusline had accepled in ,r lhe piesbyleial
oidinalion, nol wilhoul iequesling inslanlly fiom lhe local bishop a leave
of absence wilh lhe specic puipose of impioving his knowledge of sacied
sciipluie. Enleiing lhe public seivice of lhe chuich, a chuich expiessly calling
on his inlelleclual leadeiship, he had confoimed lo a peisonal agenda which
had biblical sludies as ils isl piioiily. Tiough all lhese yeais, Augusline
Augusline of Hippo rr,,
had kepl alive lhe vivid memoiy of his iheloiical and piofessional pasl by
which he suipassed mosl of his educaled conlempoiaiies in Roman Afiica.
Howevei his new life-commilmenl as a Calholic on lhe piovincial scene
of a chuich divided by lhe Donalisl schism imly uiged him lo submil his
skills lo lhe divine aulhoiily of sciipluie. Tal appeaied lo him lo be his
only iesponsible oplion in face of lhe lioubled silualion of lhe communily
of believeis lo which he would be dedicaled foi lhe iesl of his life. His public
iejeclion of lhe Manichean secl had alieady enlailed a few subslanlial essays.
His ieal challenge now was lo gain a giasp on sciipluie no longei limiled lo
lhe kind of polemics condilioned by his unfoilunale nine yeais in lhe secl of
Mani, bul hencefoilh oiienled lowaids a fiuilful assimilalion of biblical and
spiiilual values inside lhe new inslilulional fiame of his life. To be a membei
of lhe chuich could only mean foi Augusline lhe piesbylei, lo exeicise lhe
same degiee of lileiacy in ecclesiaslical culluie which he had so biillianlly
displayed in his seculai pasl. Teiefoie sciipluie was foi him the challenge lo
face. In oidei lo face il, nol only did he beg foi help among chuich aulhoiilies
like Auielius of Cailhage, his hieiaichical supeiioi (Letter r), bul he also
mobilized lhe many iesouices of his iheloiical expeilise.
Te passion of his iecenl conveision fused wilh his newly acquiied
biblical knowledge diew Augusline lo conceive a piojecl highly signicanl
of his inliospeclive ciealivily, lhe Confessions. Psalmic lyiics and Pauline af-
imalions would help him lo piojecl an image of his pasl jouiney, capable
of opposing seclaiian claims of Donalisls and Manichees alike, in showing
how a liue sinnei could eloquenlly also claim lo be a liue membei of lhe
chuich.
Auguslines heimeneulical appioach lo lhe Bible in Confessions was of a
piaclical naluie, nol aimed like in DDC al leaching others how lo use sciip-
luie, bul piimaiily self-seiving. Te aulhoi, alieady invesled foi six yeais wilh
lhe saciamenlal dignily of lhe piesbyleiale and since Apiil ,, sole bishop
of Hippo afei lhe dealh of Valeiius, was now depiived of lhe spiiilual sup-
poil of Ambiose, his dislanl, bul slill inspiiing model of Milan (Ambiose
died Apiil , ,,). Wilh lhe genius of his own sensibilily, Augusline needed
lo iedene his whole peison in lhe sacied leims of divine sciipluie, lhe only
foim of language appiopiiale in lhe chuich, as he had leained fiom Ambiose.
Eagei lo acknowledge such a fundamenlal need, Augusline iesponded lo il
wilh lhe lileiaiy invenliveness which he had so much enjoyed al Tagasle,
illuslialed in pailiculai by De magistro, lhe dialogues wilh his son, Adeodalus.
A ieslless inlelleclual, deleimined lo assume his new pasloial dimension,
he conceived a lileiaiy piojecl foi which lhe Chiislian liadilion did nol
piovide any piecedenl, namely a sloiy of his life illuslialing lhe spiiilual
rroo Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
values by which he was ie-dening himself lhiough his sciipluie ieadings
and lhiough his seivice lo lhe chuich.
Some modein ediloi has counled up lo sevenleen hundied biblical
iefeiences in Confessions, implicil quolalions and allusions included. Bul
lhe picluie of a massive use of sciipluie should nol mislead. Book I, foi in-
slance, slails jusl like anolhei Soliquium wilh heie and lheie piayeiful lyiics
mingling wilh lhe familiai voices of lhe Psalms, Paul and Job, of Jeiemiah,
even wilh some allusive Gospel woidings, bul lhe biblical sliala always ie-
mains slighlly below lhe suiface of lhe lexl and nevei becomes explicil as a
cilalion. In Book II, lhe aulobiogiaphical puipose gains some momenlum,
bul il does nol enlail any biblical quolalion. Nol a single diiecl quolalion of
lhal soil imposes ilself on lhe aulhoi of Confessions in lhe nexl ve Books.
On lhe olhei hand, Auguslines puipose lo confess himself in ieliacing
lhe convoluled ilineiaiy of his spiiilual jouiney oul of his childhood and
adolescence by no means iepudiales his giowing familiaiily wilh sciipluie.
In Book III he luins lo lhe Bible afei his ieading of Ciceios Hortensius. He
obviously conlinues lo be inspiied by sciipluie in his aulobiogiaphical nai-
ialion. His anli-Manichean oulbuisls occasionally conim his submission
lo lhe divine aulhoiily of sciipluie in Book IV, V, and VII. Allhough in Book
VI, he celebiales lhe meiils of Ambioses dislinclion belween lellei and
Spiiil in lhe exegesis of lhe Bible, one musl wail unlil neai lhe end of Book
VIII (afei Book VII had explained piecisely whal lhe books of lhe Plalonisls
ignoied in malleis of spiiilual humilily) foi encounleiing in Confessions lhe
isl explicil biblical quolalion: vade, vende omnia quae habes, da pauperibus et
habebis thesaurum in caelis, et veni, sequere me, Go, sell youi possessions and
give lo lhe pooi, and lhen you will have iiches in heaven; and come, follow
me (Ml r,:ir). Even lhis locus classicus of lhe evangelical call lo conveision,
fai fiom being addiessed lo lhe aulhoi, is only a memoiy, bul a ciucial one,
ciossing his mind al lhe climax of his own ieligious ciisis: Foi I had heaid of
Anlony (lhe Heimil), lhal by heaiing of lhe Gospel which he once chanced
lo come in upon . . . (Loeb r8, ri). In ieaclion lo lhe philosophical piide of
lhe Plalonisls and in deep admiialion foi Vicloiinuss humilily, by which
lhis famous iheloi conveiled fiom philosophy lo lhe message of sciipluie,
Augusline himself al long lasl ieached lo lhe needed humilily foi opening
lhe Aposlles book. . . . I opened il, and in silence I iead: . . . Nol in iioling and
diunkenness, nol in chambeiing and in wanlonness . . . (Rm r:r). Helped
by Alypius he also iead: Him lhal is weak in failh, ieceive (Rm r:r).
Having eslablished himself in lhe allilude of humble failh, lhe aulhoi
of Confessions can now successfully appiopiiale lhe sacied lexl. In Book IX,
foi lhe isl lime in his life, Augusline daies lo puncluale lhe whole chaplei
Augusline of Hippo rror
wilh commenls on dieienl veises ciled in lheii naluial oidei of Psalm
. His liansilion on memoiy in Book X ends wilh a haidly peiceplible
echoing of i Coi ,:r8, bul foi lhe lasl lhiee Books XIXIII, Augusline adopls
an inquisilive slyle and mulliplies lhe admissions of his ignoiance in such
an inlense discussion of Gn r:r, lhal lhe biblical commenlaiy in ilself
becomes his confession, oi vice-veisa (see lhe following conliibulion of
P. Biighl). Foi lhe modein ieadei, ovei lhe abyss of a millennium and a half
of Weslein hisloiy, lhese lasl Books of Confessions alieady announce lhe
much moie delibeiale heimeneulical expeiimenlalion lo which Augusline
would submil himself in De Genesi ad litteram.
A lasl obseivalion on lhese lasl lhiee books of Confessions. In Book XI,
lhe lileial enuncialion of Gnr:r, In lhe beginning, induces Augusline lo
wondei aboul lhe naluie of lime. His ieaclion is compaiable lo lhe cioss-
ing of an ocean of culluial legacies: lhe full cycle of scholaily disciplines is
invesled in his allempl lo deleimine lhe naluie of lime, given lhe facl of lhe
oiiginal ciealion of all lhings. Divine sciipluie challenged lhe dedicaled self
of lhe inleipielei by imposing on him lo place all his pasl leaining al lhe
seivice of lhe biblical littera, foi lhal littera makes sense only, in Auguslines
view, by enabling him lo succeed in a coheienl ieliieving of his own culluial
heiilage. Il is noliceable lhal Auguslines conceplual claiicalion aboul lhe
naluie of lime does nol iequiie one single quolalion fiom sciipluie lhal
would counl foi his aigumenl (only a hisloiical ciicumslance is iecalled by
quoling Ml :r, in XI:o). Implicil paiaphiases, mainly of psalms, abound
wilh a few moie of Mallhew, John and Paul.
In Book XII, lhe same veise of Gn r:r luins Auguslines allenlion lo-
waids space, oi absence of space (a luin similai lo lhe one which would be
imposed much lalei on Immanuel Kanl by lianscendenlal subjeclivism).
Te nolion of heaven of heavens helps Augusline lo emphasize divine
lianscendency, wilh only one diiecl, lhough adapled, iefeience lo i Coi ,:ir
in XII, r,. Using lhe guie of Moses as aulhoi of lhe Book of Genesis foi a
lileiaiy inclusion of much signicance (XII, ii,), he discusses lhe diveise
exegelical opinions on lhe mallei in piesuming lhal mulliple inleipiela-
lions of sciipluie aie lo be liealed as a sel of philosophical opinions whose
diveisily is, in lhe nal analysis, of no impoilance given lhe lianscendenl
naluie of divine liulh in sciipluie.
In Book XIII lhe poweiful image of lhe imamenl of youi book inlio-
duces and concludes, rmamentum libri tui (XIII, r,)rmamento scripturae
tuae (XIII, r8), a celebialion of lhe woiks of ciealion piolonged unlil lhe
end of lhe Confessions.
rroi Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Pellegiino, M., Le Confessioni di Sant gostino. Sludio Inliodullivo. Rome, r,,o.
Les Confessions de Saint ugustin. Paiis, r,or (Elemenls deiives: inuence de
la Bible, i,ioo).
Foi Auguslines use of sciipluie in Confessions XIXIII, see:
Biighl, P. Conveising wilh God and Olheis: Sciipluie in a Communily of
Discouise (Confessions Books XXIII): P. Allen, al., eds., Prayer and Spirituality
in the Early Church, I. Eveilon Paik, Queensland, r,,8, i,8.
ORouike Boyle, M., Te Piudenlial Augusline: Te Viiluous Sliucluie and Sense
of His Confessions: Rechug XXII (r,8,) ri,,o.
Kienzlei, K., Dei Aufau dei Confessiones des Auguslinus im Spiegel dei Bibelzi-
lale: Rechug XXIV (r,8,) rio.
iv. Tnr Tvc1n or Scviv1cvr. Dr Tvii1n1r, IIV
In a sliong shif fiom lhe invenlive feivoi of lhe lasl books of Confessions inlo
lhe iigoious demands of composing lhe De Trinitate, lhe bishop of Hippo
ieveiled lo lhe leaching slance in which he had alieady composed lhe isl
lhiee books of De doctrina christiana. As in De doctrina christiana, he inlio-
duced Book I of De Trinitate by denouncing lhiee calegoiies of polenlial
adveisaiies, lhe lhiid being lhe mosl unacceplable: Tey would seem bolh lo
know whal lhey do nol, and cannol, know (I, r). Te isl foui books of De
Trinitate aie an elaboialion of biblical souices of Tiinilaiian lhoughl. Tey
have many fealuies in common wilh lhe lasl lhiee books of Confessions, bul
lhey aie veiy dieienl in lheii use of sciipluie. Fiom lhe aulhois veiy isl
obseivalion in De Trinitate on holy sciipluie which suils ilself lo babes (I,
i) an explicil and consislenl biblical quolalion enhances Auguslines bibli-
cal aigumenls. Te dogmalic aim of lhe woik obviously enlails ils piopei
heimeneulics, which belong now lo a demonstrative genie waiianled by
canonical iules, and no longei lo lhe narrative genie of Confessions foi which
Augusline had xed his own iules.
Tinking ovei lhe sheei possibilily, as well as lhe conlenl, of liinilai-
ian failh was foi lhe bishop in ilself a noble enleipiise, isl, howevei, we
musl demonsliale accoiding lo lhe aulhoiily of lhe holy sciipluie, whelhei
lhe failh be so (r, ). Anolhei basic iequiiemenl was lo confoim wilh lhe
inleipielive liadilion of lhe chuich: All lhose calholic expoundeis of lhe
divine sciipluies bolh Old and New whom I have been able lo iead, who
have wiillen befoie me conceining lhe Tiinily who is God, have puiposed
Augusline of Hippo rro
lo leach lhis docliine accoiding lo lhe sciipluies . . . (r, ,) summaiized by
lhe Cieed and suppoiled by numeious pioof lexls. In lhese and like lesli-
monies of lhe divine sciipluies by lhe fiee use of which, as I have said, oui
piedecessois expounded such sophisliies oi eiiois of heielics, lhe unily and
equalily of lhe Tiinily aie inlimaled lo oui failh (r, r). Tus lhe dogmalic
discouise iesls on a judicious choice of sciipluial quolalions alieady debaled
al lenglh by (mainly Gieek) piedecessois of pasl cenluiies. Il becomes lhe
moie inliiguing lo obseive Auguslines own conliibulion lo lhe hisloiy of
biblical inleipielalion in his applicalion of biblical heimeneulics lhioughoul
De Trinitate.
Befoie ending Book I, Augusline emphasizes a isl iule foi such heime-
neulics: Wheiefoie, having masleied lhis iule foi inleipieling lhe sciipluies,
ista regula intellegendarum scripturarum, conceining lhe Son of God, lhal we
aie lo dislinguish in lhem whal ielales lo lhe foim of God, in which he is
equal lo lhe Falhei and whal lo lhe foim of a seivanl which he look in which
he is less lhan lhe Falhei, we shall nol be disquieled by appaienlly conliaiy
and mulually iepugnanl sayings of lhe sacied books (r, ii). If Augusline
was awaie oi nol of heie coming close lo specic slalemenls made by his
piedecessois we do nol need lo decide, bul lhe facl is lhal lhis iule foi
inleipieling sciipluie leads him isl lo discuss lhe Gospels, inlioducing
Jesus in lhe foim of a seivanl befoie engaging inlo any consideialion of lhe
divinily of Chiisl, lhus ieveising lhe oidei, foi inslance, of lhe Alhanasian
Contra rianos wheie lhe discussion of lhe Logos Incainale as a seivanl
always follows exlensive debales on lhe naluie of his divinily.
Al lhe slail of Book II, lhe Pieface announces a sliong iesolve lo face lhe
challenges of conlemplaling divine Tiinily: I will nol be slow lo seaich oul
lhe subslance of God, whelhei lhiough his sciipluie oi lhiough lhe ciealuie,
foi bolh of lhese aie sel foilh foi oui conlemplalion lo lhis end, lhal he may
himself be soughl. Te iule alieady enuncialed in lhe Pieface is iepealed
al lhe lop of lhe main exposilion: We hold mosl imly, conceining Oui
Loid Jesus Chiisl, whal may be called lhe canonical iule, as il is bolh dis-
seminaled lhiough lhe sciipluies, and has been demonslialed by leained
and calholic handleis of lhe same sciipluies, per scripturas disseminatam et a
doctis catholicis earundum scripturarum tractatoribus demonstratam tanquam
canonicam regulam (r, i) aboul lhe lwo naluies of Chiisl; yel lheie aie some
lhings in lhe sacied lexls so pul as lo leave il ambiguous (ut ambiguum sit)
lo which iule lhey aie ialhei lo be iefeiied; whelhei lo lhal by which we
undeisland lhe Son as less, in lhal he has laken upon him lhe ciealuie, oi lo
lhal by which we undeisland lhal lhe Son is nol indeed less lhan, bul equal
lo, lhe Falhei, bul yel lhal he is fiom him, God of God, Lighl of Lighl.
rro Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Fiimly leaning on lhe dogmalic conclusions of his unnamed piedeces-
sois, and iemembeiing lhe iecommendalion of De doctrina christiana in
lhe case of sciipluial ambiguilies (cf DDC II o, ,) befoie lhe end of Book
II, Augusline haslens lowaids lhe familiai leiiiloiy of biblical symbolism
much needed foi his foilhcoming demonslialion: Noi again, as we call lhe
Son a iock (foi il is wiillen, And lhal iock was Chiisl, r Coi ro:), can we
so call lhe Spiiil a dove oi ie. Foi lhal iock was a lhing alieady ciealed,
and afei lhe mode of ils aclion was called by lhe name of Chiisl, whom il
signied; like lhe slone placed undei Jacobs head, and also anoinled, which
he look in oidei lo signify lhe Loid; oi as Isaac was Chiisl, when he caiiied
lhe wood foi lhe saciice of himself. A pailiculai signicalive aclion was
added lo lhose alieady exisling lhings; lhey did nol, as lhal dove (Ml :ro)
and ie (Acls i:), suddenly come inlo being in oidei simply lo signify (i,
rr). Wilhoul using lechnical leims Augusline iefeis lo lhe kind of lypol-
ogy alieady piaclised inside sciipluie befoie il was fuilhei elaboialed by
his piedecessois in lhe ail of commenling on sciipluie. In lhe Pieface of
Book III, he iepeals wilh an unusual insislence lhe debl of leaining which
he owes lhose foimei commenlalois wilh iegaid lo lhe sciipluial founda-
lion of Tiinilaiian failh, nol discounling lhe meiils of his own ieseaich: I
myself confess lhal I have by wiiling leained many lhings which I did nol
know . . . suppoiled, lhen, veiy gieally and aided by lhe wiilings we have
alieady iead of olheis on lhis subjecl. . . .
Te puipose of Book III is lo slale lhe absolule lianscendency of God
befoie discussing o1 lheophanies. Tose divine appaiilions lo Abiaham,
Moses and olheis, do nol imply any visible essence of God, noi any changes
in lhal essence. Te book focuses on lhal issue. Il is noliceable lhal in lhe
Pieface of Book IV, slill close lo DDC I, Augusline iecoveis lhe lyiical ac-
cenls of piayei in his Confessions. His humble self-depiecialion is balanced
by a im a imalion of lhy liulh, veritas tua: And lhis liulh, changeable
lhough I am, I so fai diink in, as fai as in il I see nolhing changeable . . . foi
lhe essence of God, wheieby he is, has allogelhei nolhing changeable, neilhei
in eleinily, nol in liulh, noi in will. Wilhoul fuilhei lechnicalily lhe aulhoi
expiesses once moie his cenlial conviclion: inleipieling sciipluie means ac-
counling foi divine liulh as such. Whal is iead in sciipluie iefeis always lo
lhal liulh peisonied in Chiisl. Because lheiefoie lhe Woid of God is one,
by which all lhings weie made which is lhe unchangeable liulh, all lhings aie
simullaneously lheiein, polenlially and unchangeably; nol only lhose lhings
which aie now in lhe whole ciealion, bul also lhose which have been and
lhose which shall be. Te whole inleipielalion of Genesis I which Augusline
Augusline of Hippo rro,
would develop lalei on in De Genesi ad litteram is announced heie, based
on his dogmalic concepl of divine liulh in sciipluie.
v. Exviovic 1nr Li1rvni Srsr.
Dr Grrsi nu ii11rvnm IIX
Te isl nine books of De Genesi ad litteram weie composed in or and
oi. Books XXII, like lhe lasl lhiee books of Confessions, weie piogiessively
added lo lhe unnished woik up lo r,.
In Auguslines many-faceled lileiaiy oulpul, De Genesis ad litteram would
iemain a unique allempl lo wiile a piopei commenlaiy of sciipluie. Afei
his eailiei iefulalion of Manichean ideas aboul lhe ciealion of lhe woild,
and his lheoielical oulline on biblical heimeneulics in DDC, Augusline had
allempled lo exeicise a consislenl use of sciipluie in lhe dieienl lileiaiy
genies lo which belong Confessions and lhe dogmalic liealise De Trinitate.
He did nol considei lhe lasl lhiee books of Confessions as a piopei com-
menlaiy on Genesis I because lhey weie moie aimed al ieliieving his innei
jouiney in lhe lighl of Genesis lhan al focusing on lhe biblical lexl foi ilself.
In liulh he had nevei befoie faced lhe lask al expounding foi ilself lhe bib-
lical littera in ils immediale enuncialion and ils naluial oidei. Auguslines
candoi in luining lo lhe iisky challenge of a piopei commenlaiy is a maik
of his genius.
He menlions no specic adveisaiies whose lhoughl would bolhei him al
lhe slail of lhe woik, noi does he feel lhe need lo call again on lhe canonical
aulhoiily of piedecessois oi chuich inslilulions as he did in venluiing inlo
lhe composilion of De Trinitate. His only adveisaiy in lhis case would have
been his own lack of a foimulaled undeislanding of Genesis IIII. He would
ghl his own decienl ialionale aboul Genesis fiom one biblical woid lo
anolhei. Te only sacied aulhoiily lo which he would submil lhe composi-
lion of his commenlaiy would be lhe divine littera ilself. Teie is somelhing
paiadoxical, even puzzling, in lhe appaienlly innocenl ieceplion of lhe littera
by Augusline. Al once he qualied lhe littera as guialive, No Chiislian
will daie say lhal lhe naiialive musl nol be laken in a guialive sense (I, r,
r); and goes on lo wondei: Whal meaning olhei lhan lhe allegoiical have
lhe woids in lhe beginning God ciealed heaven and eailh (Gn r:r) (I, r, i),
only lo aigue page afei page unlil lhe end of Book I aboul all lhe possible
meanings of each biblical woid laken al face value.
Foi in lhe bishops appioach, lhe littera happens lo be a foimidable scieen,
rroo Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
al once showing and hiding lhe meaning of Gods wiillen message; a scieen on
which lhe inleipielei would uniemillingly piojecl his queslions and ieaclions,
nol wilhoul obseiving how iiielevanl his behavioi mighl be: Peihaps lhis is
an absuidly maleiial way of lhinking and speculaling on lhe mallei (I, i, ,).
Taken one woid afei anolhei, line afei line, lhe lexl of sciipluie conslanlly
imposes ilself on lhe inleipielei, and ieinfoices ils calegoiical iequiiemenls
as lhe objeclive and denilive expiession of divine liulhs, by denilion, un-
changeable. Teiefoie, foi Augusline, inleipielalion would mean allowing
ones own lhoughl lo be consonanl wilh lhe littera. Tus in fionl of lhe lileial
scieen of sciipluie a diama develops in lhe inleipieleis mind, keeping lhe
littera ilself unlouched and undispuled, bul plunging Augusline inlo a de-
cisive ciisis of a heimeneulical naluie. Tiough a consislenl queslioning of
lhe biblical lexl (and of himself) aboul lighl, walei, daikness, heaven and
eailh, and lhe Spiiil sliiiing above lhe waleis, lhis commenlaloi of Gn r:
r, would conclude in iecognizing his appaienl failuie. He had kepl liue lo
his inilial puipose, lo discuss sacied sciipluie accoiding lo lhe plain meaning
of lhe hisloiical facls, nol accoiding lo fuluie evenls which lhey foieshadow
(I. r,. ), bul he would wisely conclude: God does nol woik undei lhe
limils of lime by molions of body and soul, as do men and angels, bul by lhe
eleinal, unchangeable and xed exemplais of his co-eleinal Woid, . . . hence
we musl nol lhink of lhe mallei in a human way, as if lhe ulleiances of God
weie subjecl lo lime lhioughoul lhe vaiious days of Gods woiks. Te littera
ilself, being ulleiances of God, lianscends human lhinking. A liue inleipielei
veiies lhal lianscendency in exposing lo lhe myslic evidence of lhe littera
all his lhinking, ialional yel decienl as il may be.
Book II, on Gn r:o8 oi on Ps r,:o, can wilh good ieason be undeislood
guialively, oi bellei allegoiically, as speaking aboul spiiilual and cainal
peisons in lhe chuich (II, r, ), bul lhal is nol Auguslines piesenl puipose.
Tough olhei commenlalois slail inleifeiing in his exegelical exeicise, such
as people who engage in leained discussions aboul lhe weighls of lhe ele-
menls, a ceilain commenlaloi (who is Basil of Caesaiea; II, , ,); oi again
ceilain wiileis (II, ,, ,), ceilain commenlalois (II, o, ro), nobody disliacls
him fiom mulliplying his own queslions and common-sense obseivalions.
He is condenl lhal lhe aulhoiily of sciipluie in lhis mallei is giealei lhan
all human ingenuily (II, ,, ,), and lhal lhe naiialive of lhe inspiied wiilei
biings lhe mallei down lo lhe capacily of childien (II, o, r). Only once
does lhe aulhoi iefei lo an inleipielalion lhal would deviale fiom lhe plain
sense of lhe lexl undei sciuliny, in iecalling lhe beauliful image of lhe
sciipluie-imamenl in his foimei woik: My allegoiical inleipielalion of
Augusline of Hippo rro,
lhis passage (Ps ro:i, who slielches oul heaven like a skin) can be found
in lhe lhiileenlh book of my Confessions (II, ,, ii).
Book III, aboul Te woiks of lhe fh and lhe sixlh days, pioceeds in
lhe same biillianl yel somehow pedesliian way as Book I and II, by biinging
lhe littera close lo daily sense expeiience, a pioceduie which occasionally
gives lhe aulhoi some salisfaclion: Consideiable lighl is now lhiown on lhis
lexl [Gn I:ir] which seemed obscuie al isl (II, ,, ro). Seveial queslions
aie poslponed: Conceining lhis queslion lheie may be an occasion lalei on,
God willing, foi a moie lhoiough discussion (III, , ); Lalei on lheie will
be ample oppoilunily lo lieal moie lhoioughly lhe naluie of man (III, r,,
i,); Tis lheoiy [aboul a possible baby boom wilhoul lhe Fall] can be pio-
posed, allhough how il could all be explained is anolhei mallei (III, ir, );
and As I have alieady indicaled, we shall lalei invesligale moie lhoioughly
lhe iesl of lhe biblical accounl of lhe ciealion of man (III, ii, ).
Book IV iecapilulales lhe consideialion of lhe six days in lhe foimei
books and pondeis lhe biblical phiase of Gods iesl. In lhal iecapilulalion
one nds a new emphasis on whal would become a dislinclively Auguslinian
maik in lhe piesenl commenlaiy: Te aulhoi inlioduces lhe Book by poinl-
ing oul veiy piecisely: Il is a laboiious and di cull lask foi lhe poweis of
oui human undeislanding lo see cleaily lhe meaning of lhe sacied wiilei in
lhe mallei of lhese six days (IV, r, r). Afei a biillianl summaiy of myslical
numeiology aboul lhe six days, anked wilh lhe seveie caveat: We musl
isl diive fiom oui minds all anlhiopomoiphic concepls lhal men mighl
have (IV, 8, r,), Augusline sliesses lhe iadical lianscendency of God aboul
lhe iesl of lhe sevenlh day, only lo conclude: Bul now, in view of whal
we have seen aboul lhe sevenlh day, il is easiei lo admil oui ignoiance of a
lhing lhal is beyond oui expeiience. . . . Il is easiei lo confess oui ignoiance
of lhese malleis lhan lo go againsl lhe obvious meaning of lhe woids of holy
sciipluie by saying lhal lhe sevenlh day is somelhing else lhan lhe sevenlh
iecuiience of lhe day lhal God made (IV, ir, 8). Tus lhe confession of
ignorance geneiales lhe idea of seven iecuiiences of lhe same piimoidial
day. Tal idea, immedialely examined lhiough moie ieasoning, allows
Augusline lo dig oul fiom lhe evidence of sciipluie olhei aigumenls in
favoi of lhe lianscendenl meaning of day: Olheiwise we mighl be foiced
lo say, againsl lhe evidence of sciipluie lhal beyond lhe woiks of lhe six
days a ciealuie was made on lhe sevenlh day, oi lhal lhe sevenlh day ilself
was nol a ciealuie (IV, io, ). Tal lianscendenl meaning, he insisls, has
nolhing lo do wilh some guialive and allegoiical way of inleipieling
day, evening, oi moining; il musl be undeislood nol in a piophelic oi
rro8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
guialive sense, bul lileially (IV, i8, ,), which, he signicanlly obseives,
does nol exclude a vaiiely of inleipielalions.
Heie one ieaches lhe giound of lhe inleipieleis inlimale conviclion:
by divine inspiialion lhe liue naluie of lhe biblical littera conveys enough
of Gods own lianscendency foi enabling ils inleipieleis lo foimulale such
paiadoxical nolions as lhe one lo which Augusline now luins, lhe nolion of
lhe simullaneous ciealion of all lhings: Foi lhis sciipluie lexl lhal naiiales
lhe woiks of God accoiding lo lhe days menlioned above, and lhal sciipluie
lexl lhal says God ciealed all lhings logelhei, aie bolh liue. And lhe lwo aie
one, because sacied sciipluie was wiillen undei lhe inspiialion of lhe one
Spiiil of liulh (IV, , ,). In lhe following books of De Genesi ad litteram,
il is lhiough lhe expeiience of sacied lileialism lhal Augusline deepened
his dislinclive allilude as an inleipielei of sciipluie: You musl undeisland
lhal lhis day (Gn i:,) was seven limes iepealed lo make up lhe seven days. . . .
Holy sciipluie indeed, speaks in such a way as lo mock pioud ieadeis wilh
ils heighls, leiiify lhe allenlive wilh ils deplhs, feed gieal souls wilh ils liulhs,
and nouiish lillle ones wilh sweelness (V, , o).
Te humble confession of ignoiance by lhe gieal soul claiming heie
lo peiceive lhe liulh of sciipluie will become moie and moie, lhe cenlial
elemenl in lhe complelion of De Genesi ad litteram, as il was alieady lhe case
in Confessions. As in V, ,, ii aboul Gn i:o, lhe commenlaiy would ofen lake
on lhe shape of accumulaled queslions begging lheii answeis. Ignoiance
will be iepealedly linked wilh inleipielalion: In oui ignoiance (nescientis)
we conjecluie aboul possible evenls which lhe wiilei omilled knowingly. In
oui eoils accoiding lo oui limiled abilily we liy wilh Gods help lo see lhal
no absuidily oi conliadiclion have be lhoughl lo be piesenl in sacied sciip-
luie lo oend lhe mind of lhe ieadei (V, 8, i). In lhis whole wide univeise
ciealed by God lheie aie many lhings we do nol know (V, r8, o). Sciipluie
does nol peimil us lo undeisland lhal in lhis mannei lhe man and woman
weie made on lhe sixlh day, and yel il does nol allow us lo assume lhal lhey
weie nol made on lhe sixlh day al all (VI, o, rr). Wilhin lhe limils of oui
human inlelligence we can know lhe naluie of a being we have obseived
by expeiience in so fai as pasl lime is conceined, bul wilh iegaids lo lhe
fuluie, we aie ignoianl (VI, ro, i,). If lhe foiegoing conclusion is valid we
aie allempling in vain lo nd a lileial meaning (VI, ir, i). Neveilheless,
as I weigh lhese consideialions, I do nol wanl lo make any hasly declaia-
lions bul ialhei lo wail and see whelhei lhe lexl of sciipluie elsewheie is
nol againsl my inleipielalion (VI, i8, ,). Whelhei in lhe piesenl sludy,
I shall nd some ceilain and nal answei (aboul lhe pioblem of lhe soul),
I know nol (VI, i,, o),lhe nal slalemenl of Book VI.
Augusline of Hippo rro,
Fiom Book VII De Genesi ad litteram engages inlo a changed mode of
composilion. Each Book focuses now on given issues whose philosophical
discussion is occasioned by lhe biblical lexl. In VII, il is lhe oiigin and naluie
of lhe human soul iefeiied lo in Gn i:, which is al slake. In VIII, il is lhe
gaiden of Eden of Gn i:8; in IX, lhe ciealion of woman (Gen i:ir); in X,
again, lhe oiigin of lhe human soul, and nally in XI, lhe sin of Adam and
Eve (Book XII, on lhe lhiid heaven is a lalei addilion, as noled by Augusline
himself, Retract II, xxiv, r duodecimum addidi). In lhal sequence of Books
Augusline nds seveial occasions lo admil lhe limils of his undeislanding
(VII, ,,:i8, ; VIII, ,, ,; X, r, i; , o; , ,; r,, i,; i, ,; XI, o, 8; ro, r;r,,
io); he also iepealedly expiesses (al leasl unlil XI, ri!) his im deleimina-
lion lo avoid allegoiizing lhe lexl of Genesis (VIII, r, i; r, ; i, ,; , 8; ,, ro;
o, ri; ,, r; r8, ,; IX, r, i; ro, o; XI, , ,), bul lhe focus of his allenlion
has become moie dislanl fiom lhe biblical littera, moie self-conlained in
philosophical aigumenls. Teiefoie lhe diamalic confession of ignoiance
bound wilh lhe heimeneulical inquiiies aboul lhe lileial meaning of Genesis
in lhe foimei Books of De Trinitate no longei occuis. Il cleaily shows lhal
Auguslines inleipielive expeiience in De Genesi ad litteram, deleimined as
he was lo give a full accounl of lhe veiy littera of Genesis and of lhe littera
alone, conimed him in lhe highly inspiiing allilude of inlelleclual humil-
ily which he had alieady incieasingly emphasized in his Confesssions. Te
inleipielalion of sciipluie undeislood as peivaded by docta ignorantia, as
Augusline called il as Letter ro wiillen in rr, when he was in lhe midsl of
wiiling De Genesi ad litteram (compleled in ro), would lheieby ieceive ils
piopei Auguslinian maik. In Retractationes II, xxiv lhe aged bishop consisl-
enlly noled aboul De Genesi ad litteram: In lhis woik lheii aie moie ques-
lions iaised lhan answeis found, and of lhe answeis found, nol many have
been eslablished foi ceilain. Tose lhal aie nol ceilain have been pioposed
foi fuilhei sludy (liansl. J. H. Tayloi r,8i, I, ), In hoc opere plura quaesita
quam inventa sunt, et eorum quae inventa sunt pauciora rmata, cetera vero
ita posita, velut adhuc requirenda sunt (CSEL xxxvi. ed. P. Knll, r,oi: II, L,
r,,f.; CCSL LVII, ed A. Mulzenbechei, r,8: II, xxiv, ro,f.).
vi. Tnr Biviicni Scnoinv
Te lwo eaily polemical essays of an exegelical naluie, De Genesi contra
Manichaeos, De Genesi ad litteram imperfectus liber, wilh lhe much moie
impoilanl lheoielical woik De doctrina christiana and lhe peisonal in-
venliveness in De Genesi ad litteram, have alieady ieceived nolice. Undei
rr,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
lhe piesenl iubiic aie collecled lileiaiy pioducls of Auguslines scholaily
piaclice: a sel of answeis lo specic quaestiones iaised by lhe biolheis of
his monaslic gioup duiing lheii common ieading of sciipluie, oi by people
like lhe Milanese piiesl Simplicianus. Added aie a Commenlaiy on Mallhew
,,, some maiginal noles on Job, lwo lelleis lo Jeiome, and a lale scholaily
exeicise on lhe Heplaleuch. All lhese wiillen liaces of Auguslines life-long
dedicalion lo sludying sciipluie, ll up lhe lhiee decades of his piesbyleial
and episcopal minisliy. Mosl helpful piecisions on lhese scholaily papeis
aie given by G. Madec, Introduction aux Revisions et a la lecture des oeuvres
de saint ugustin, Paiis, r,,o. Also: M.-J. Lagiange (r,r). Foi Augusline as
ieviseui de la Bible, De Biuyne, r,r, ,irooo, iemains indispensable.
De diversis quaestionibus octoginta tribus
Te 8, Quaestiones aie indeed exliemely diveise, as expiessly slaled
by Augusline himself in Retract I, io. Collecled on fiee sheels of papei by
biolheis, such as Alypius, Seveius, Piofuluius, and Possidius, in Auguslines
impiovised communily of Tagasle (Fall 88mid MaylAugusl 8,), lhey
ieecl a shif in favoi of biblical sludies afei Auguslines piieslly oidina-
lion in ,r (Epist ir, ). Fiom lively discussions duiing lhe ve oi six yeais
pieceding Auguslines episcopale (,,l,) deiived essays like De Genesi ad
litteram imperfectus liber, De sermone domini in monte, Expositio quarundam
propositionum ex epistola ad Romanos, Epistolae ad Galatas expositio, Epistolae
ad Romanos inchoata expositio. Te 8, Quaestiones (casually assembled and
ediled by lhe biolheis bul numbeied by Augusline himself) slail wilh a
sel of fy, daling fiom 8,,r, and aie mainly philosophical. A second sel
consisls of gioups of quaestiones deleimined by biblical lexls undei sciu-
liny, and close lo Auguslines biblical woiks of lhe lime: Qu ,r,, on o1,
,o,, on John, ,,oo on Mallhew, oro,, again on John, ooo8 on Romans,
o,,o on r Coiinlhians, ,r on Galalians, ,i on Tilus, , on Philippians,
, on Colossians, ,, again on Romans, ,o on James, ,, (like Qu ,, ediled
wilh pseudo Auguslinian elemenls) in Exodus, 8i on Hebiews (some non
exegelical Quaestiones aie inseiled heie and lheie: Qu oi, ,,, ,8, 8o, 8r). As
a whole lhe second sel of essenlially biblical diveise queslions dales fiom
lhe leave of absence foi bible sludy gianled lo Augusline when oidained
piiesl in ,r Bolh sels of De diversis quaestionibus leslify lo Auguslines
spiiilual jouiney duiing lhe peiiod slailing when lhe biogiaphical iepoil
of Confessions ends (Mulzenbechei, r,,,, xliii).
Augusline of Hippo rr,r
Qu ,r Gn r:io
,i o:,
, Ex :ii; rr:i; ri:,o
, Ps ,i:i8, sliiclly philosopical on body, soul, God.
,, Sg o:,
,o Jn i:io, numeiology.
,, ir:orr, numeiology.
,8 Ml :rri elc.; John lhe Baplisl.
,, i,:rr, len viigins.
oo i:o, doomsday.
or Jn o:r.
oi :ri.
o r:r, Logos = ratio oi verbum.
o :oi,, wilh a geneial iule: in omnibus scripturis summa
vigilantia custodiri oportet et secundum dem sit sac-
ramenti divini expositio (r,, rrf.).
o, Jn rr:r,.
oo Rom ,:r8:rr.
o, 8:r8i.
o8 ,:io.
o, r Coi r,:i8.
,o r,:,,o.
,r Gal o:i.
,i Til r:i.
, Phil i:,.
, Col r:rr,.
,, Heb ,:r,.
,o Jas i:io.
(,,, ,8: non exegelical)
,, Ex ,8, on lhe miiacles peifoimed by Phaiaohs
magicians.
8o dv pollinaristas
8r De quadragesima et quinquagesima
8i Heb ri:o.
8 De coniugio (Ml ,:i; r Coi ,:ror).
In lhe isl sel of fy quaestiones a veiy isl allusion lo sciipluie occuis in
Qu rr, lhe isl quolalion of sciipluie in Qu i,. Only fiom Qu , on bibli-
cal iefeiences mulliply. In Qu ,, o, 8, ,, and slill in Qu ,, Auguslines
rr,i Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
aigumenls aie aiming lowaids lhe biblical quolalions given al lhe end of
lhe quaestio, wheieas in lhe second sel (Qu ,r8) lhe biblical lexl is cenlei
slage in each quaestio. Afei Qu ,,, specially in lhe second half of Qu or, full
developmenls in Auguslines exposilion oei mainly a sequence of biblical
quolalions.
Expositio quarundam propositionem ex epistola ad Romanos
In Retract I, ii, r, Augusline explains lhal lhe shoil essay consisls in
answeis given lo biolheis in ,. Wilhoul much ediling we heai echoes of
discussions enleilained by Augusline and his fiiends duiing lhe happy yeais
of lheii spiiilual incubalion al Tagasle. As a bishop, Augusline would nevei
use il. Te isl lo menlion il in a much lalei lime would be Cassiodoius, Inst
div r, r, r. (See O. Baidenhewei, Misc gost i, r,r, 8,,88).
Epistolae ad Galatas expositionis liber unus (Retract I, i)
Of lhe same naluie as lhe Expositio above, allempled afei lhe ieluin
lo Hippo.
Epistolae ad Romanos inchoata expositio (Retract I, i,)
Anolhei allempl quickly inleiiupled when found loo di cull.
De diversis quaestionibus ad Simplicianum (Winlei ,,,o: Peilei Maid
r,,)
Te woik has been composed accoiding lo lhe genie of Quaestiones et
Responsiones inauguialed by Philo on Genesis and Exodus, and acclimaled
lo Chiislian lileialuie by Ambiosiaslei ca. ,o,,.
Qu. r, r on Rom ,:,i,, opposes lhe Manichean exegesis of lwo Laws,
one good, lhe olhei foi dealh. Augusline pioceeds by exploiing lhe pas-
sage veise afei veise in a conlinuous exegesis which aclually exceeds lhe
limils of lhe genie.
Qu. r, i on Rom ,i,, a passage ignoied by Maicion, bul used by Oiigen
in defense of fiee will and divine juslice. A similai use was alieady noliceable
in Ambiosiaslei, and in Augusline, in Rom o and oi (in ,l,).
Qu. i, r is aboul r Kgs ro:ro and ro:r: is lhe lileial meaning conlia-
dicloiy:
Qu. i, i lieals r Kgs r,:rr. Maicion had also wondeied how God could
iepenl and he had concluded lhal lheie was a dieienl God in o1 and
1. Te same queslion was iaised by Manichees, hence Auguslines answei
defends lhe o1.
Qu. i, is aboul r Kgs i8:,r,. In line wilh a liadilion maiked by
Augusline of Hippo rr,
Oiigen, Euslalhius, Ambiosiaslei and Philaslei, Augusline explains lhal lhe
pytonissa does nol mean lhal evil powei can exeicise ils dominion ovei
viiluous souls.
Qu. i, lieals i Kgs ,:r8. Augusline peacefully claiies lhe lileial
meaning.
Qu. i, , lieals Kgs r,:io. Il is also fiee fiom polemics and Auguslines
answei iemains puiely exegelical. In an eloquenl paiaphiase (Ita ergo dictum
est, ac si diceret, Il is expiessed as lo say . . . and by calling on lhe bioadei
sciipluial conlexl (Multa sunt autem in scripturis quae, Much is said in
sciipluie which) Augusline claiies lhe somewhal obscuie, (obscuram)
senlence in Eliajahs badly liansmilled slalemenl, non servata pronuntiatio.
So much foi lhe exegelical elemenls in De diversis quaestionibus, lhe iesl
belonging lo heiesiology.
De sermone domini
Te essay was composed belween lale Augusl ,i and lale ,o as a
conlinuous commenlaiy on lhe lileial meaning of Ml ,,, wilh as cenlial
lheme lhe piogiessive acquisilion of Chiislian peifeclion in seven slages,
deleimined by lhe seven Bealiludes of Mallhew (lhe eighlh lianscending lhe
seiies is a symbol of eleinily. Augusline links lhe bealiludes wilh lhe seven
gifs of lhe Spiiil accoiding lo Isaiah rr:i, bul he conlemplales lhem in
lheii ieveise oidei and in lhe lighl of lhe seven (nol six!) iequesls of lhe
piayei, Oui Falhei.
Book I, commenling on Bealiludes r,, focuses on Ml ,. Book II, discuss-
ing Bealiludes o and ,, deals wilh Ml o,. Indeed lhe isl ve Bealiludes
diiecl people lowaids bona opera, lhe lasl lwo luin lheii allenlion lowaid
contemplatio summi boni. In De consensu evangelistarum (r, ,, 8), daling fiom
oo, Augusline would use lhal same division foi commenling on vita activa
and vita contemplativa.
Ten yeais befoie Augusline, Ambiose had wiillen on lhe same lopic in
his Commentary on Luke, V, nol wilhoul discieelly iefeiiing lo his souice,
Giegoiy of Nyssas eighl Homilies on lhe Bealiludes deliveied duiing Lenl
8,. Tal Auguslines exegesis, lhough wilhoul being seivile, diieclly depends
on Ambiose is ceilain; lhal he knew also Giegoiys Homilies seems piobable,
bul needs fuilhei veiicalion.
dnotationes in job
Tey dale fiom ,,. Tey aie maiginal noles added by Augusline lo
a codex, collecled and ediled by disciples. In Auguslines own obseivalion,
lhey aie lhe moie di cull lo undeisland as in many of lhem lhe biblical
rr, Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
phiases inleipieled have nol been noled, and lhe veiy lexl of lhe biblical
book was seveiely queslionable (Retract II, r). Te same musl be said of lhe
Expositio . . . epistolae Iacobi (Retract II, i). Tey aie nol piopei books, bul only
valuable wilnesses lo Auguslines sludy of lhe Bible. (G. Madec, Introduction
aux Revisions et a la lecture des oeuvres de Saint ugustin, Paiis, r,,o, ,o).
De consenu evangelistarum (,,loo)
Expositio epistolae Iacobi ad duodecim tribus (befoie rr, losl).
d Hieronymum presbyterum libri duo
Tese libii aie, in facl, lwo lelleis given lo Oiosius in r, foi being de-
liveied lo Jeiome. Tey weie published only afei Jeiomes dealh (io).
Locutiones/Quaestiones in Heptateuchum (Retract II, ,,,)
Te woik was composed al lhe lime when Augusline was wiiling Books
XVXVI of lhe City of God piobably in r,l io. Il consisls of a minule exei-
cise of lileial exegesis on lhe isl seven books of o1 by which idiomata and
proprietates, woids and pailiculaiilies of lhe Gieek and Hebiew language
laken ovei wilhoul explanalion inlo Vetus Latina lianslalions of lhe Bible
aie claiied. Occasionally Augusline compaies lhe Lalin lexl wilh lhe ixx
Gieek, bul haslily tamquam a festinantibus (Piooemium). Foi lhe Questions
on Genesis, see Cavalleia (r,r).
Quaestiones in evangelium
Quaestiones XVI in Matthaeum
vii. Tnr Miis1vr or 1nr Vovu
Enarrationes in Psalmos
Te gieal biblical discoveiy of Augusline duiing his slay al Cassiciacum
was lhe Davidic Psalms (La Bonnaidieie r,8o, ), a discoveiy which he
would ieileiale and deepen lhioughoul his pasloial aclivily unlil lhe day
when psalmic veises copied in laige chaiacleis would be posled on lhe walls
weie he was dying in o.
As noled by lhe edilois of St. ugustine on the Psalms in ACW., i,
(r,oi), lhe Enarrationes (a lille in use only since Eiasmus) fall inlo foui
Augusline of Hippo rr,,
classes, in which lhe wiillen commenlaiies ofen diei consideiably fiom
lhose deliveied oially: (a) biief exegelical noles (Ps rri); (b) moie de-
lailed commenlaiies (Ps rro); (c) diclaled exposilions in seimon foim,
possibly iead aloud in chuich by his piiesls; (d) piopei seimons. Ceilain
psalms demanded moie lhan one commenlaiy: lheie aie lwo on many of
lhem; lhiee on Ps i, and o; foui on Ps o and ro; and no fewei lhan
lhiily-lwo on Ps rr8!
Te daling of lhe Enarrationes was subjecled lo much sciuliny since
W.W.II: Zaib, r,8. Te majoi iesulls of lhal ieseaich aie lhal Enn on Ps
ri weie composed as eaily as ,i, wheieas lhe commenlaiy on Ps rr8,
Auguslines lasl Enn, dales fiom r8. A chionological lisl of lhe Ennarationes
is piinled in ACW i,, r,r,; anolhei one in CCSL XXXVIII, pp. xvxviii
add La Bonnaidieie, Recherches, r,o,; Le Landais, M., Deux annees (r,,).
Some of lhe seimons on lhe psalms weie pieached al Hippo oi Cailhage
(De Biuyne, r,r), seven olheis al Tagasle, and one al Ulica. Tey have lhe
fieedom, lhe foicefulness and lhe penelialing simplicily of lhe spoken woid,
added lo lhe inexoiable iealism which chaiacleiizes all Auguslines seimons
lo lhe people. One galheis lhe impiession, fiom many of lhese lively homilies
lhal lhey aie addiesses of a pasloi of souls lo a ock whom he loves and
knows inlimalely. Teii homely melaphois and ashes of wil, lheii woidplay,
assonance, and ihylhms musl have senl many a lislenei home chuckling wilh
appiecialion. Te imaginalive peiceplion of Auguslines pieaching slyle by
Dame Scholaslica Hebgin and Dame Felicilas Coiiigan (ACW i,, r,oo, ,)
is iepiesenlalive of lhe unanimous choius of piaise magnied by modein
ciilics. Te lhemalic iichness of Auguslines seimons on lhe psalms adds lo
lhe lhiill of lheii lively slyle.
Te Enarrationes, similai lo lhe City of God, depicl a spiiilual hisloiy
of humankind (Ponlel r,,, 8,): Jesus Chiisl is lhe celeslial Loid of lhe
eailhly chuich exlended lo lhe limils of lhe human species accoiding lo
lhe basic piinciple of ecclesiology syslemalized by Tyconius. By focusing
on lhe Loid, Augusline explains all ups and downs of individual believeis
and of lhe whole body of Chiislianily, as a univeisal and ongoing diama
in which God opeiales univeisal salvalion. Te pieacheis iheloiical skills,
joined wilh a ieligious imaginalion in conslanl aleilness, lel him delecl
endless possibililies foi allegoiical applicalions. Psalmic veises aie claii-
ed when necessaiy in lheii lileial meaning, wilh lhe help of giammalical
devices, by iefeiiing lo common expeiiences oi lo hisloiical infoimalion.
Moie conslanlly lheii spiiilual meaning allows one oi moie allegoiies, always
inspiied by Auguslines vision of biblical salvalion hisloiy. In pailiculai lhe
Book of Genesis and lhe Pauline Lelleis iemain peimanenlly in lhe back
rr,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
of lhe inleipieleis mind. One psalm calls on anolhei. Tey aie besl undei-
slood in lhe lighl of lhe Gospels which lhemselves call on lhe whole Bible.
In lhe blinding lighl of lhe divine incainalion as he peiceives il Augusline
dispenses fiom any invesligalion of lhe lileial meaning of psalmic veises,
bul he nevei fails lo anchoi his Chiislian dieam-lime exegesis in sciipluial
evidence: His iule was lo inleipiel sciipluial obscuiilies only in lhe lighl
of olhei veiy cleai passages. Hence, lhough ieading in given veises lhings
lhal weie nol in lhem, il piaclically nevei happens lhal he ieads in lhem a
liulh lhal would nol be in lhe Bible. A sliiclly localed eiioi does nol aecl
lhe geneial liulh and if philologisls disagiee, lheologians cannol piolesl.
(Ponlel r,,, ,8,).
S1cuirs
Ponlel, M., Lexegse de S. ugustin predicateur, Paiis r,,.
Zaib, S., Chronologia Enarrationum S. ugustini in Psalmos, Malla r,8.
Rondel, H., Noles dexegese auguslinienne, in: RSR , (r,,rli) rir,.
Le Landais, M., Deux annees de piedicalion de S. Auguslin. in: Etudes ugusti-
niennes, Paiis r,,r.
Van dei Meei, F., ugustine the Bishop. Chuich and Sociely al lhe Dawn of lhe
Middle Ages. New Yoik and Evanslon, r,or.
i. Gther Sermons
A compiehensive suivey of Auguslines seimons by M. Pellegiino foims
lhe Geneial Inlioduclion lo Edmund Hills supeib lianslalion: Te Vorks
of Saint ugustine. Translation for the :rst Century. Pail IIIlr Sermons
(rr,) on lhe Old Teslamenl (Biooklyn NY r,,o); IIIli Sermons (io,o)
on lhe Old Teslamenl (r,,o); IIIl Sermons (,r,) on lhe New Teslamenl
(r,,i); IIIl Sermons (,,Ar,A) on lhe New Teslamenl (r,,i).
In IIIlr, rr,, lhe Geneial Inlioduclion, isl published in Ilalian in
r,,,, slails by iaising lhe mosl obvious queslions: Whal is lo be undei-
slood by lhe Seimons: (r), given lhe vaiiely of Lalin leims used foi lhem;
How have lhe Seimons come down lo us: (r,io), given lheii numbei:
,, counled by P. P. Veibiaken (r,,o), of which only half aie available in
salisfacloiy edilions, len oi fouileen limes moie of lhem being losl; When
and wheie did Augusline pieach: (iri), namely al leasl lwice a week,
daily duiing Easlei week and on many special occasions, wilh ro seimons
pieached al Hippo, ro, al Cailhage, a dozen al vaiious cilies; lheie is no
clues al all foi r88 (i).
Augusline of Hippo rr,,
Chaplei deals wilh Te Use of lhe Bible in lhe Seimons (i,,,).
Te biblical ieadings in lhe liluigical assembly, joined wilh lhe singing of
psalms enlailed as many pieached commenlaiies adapled lo audiences and
ciicumslances. Wilh lhese seimons il is possible lo ieconsliucl lhe leclion-
aiy of Hippo foi lhe seasons of Chiislmas, Easlei and Penlecosl, and lo give
some infoimalion foi a skelelon plan of lhe lessons of lhe Sanctorale (Willis
r,oi, ror). Te bishops homilelic commenls on sciipluie, fai fiom avoiding
di cull passages emphasize foi lhe common believei whal Augusline used
lo call biblical mysleiies, passages ialhei di cull lo undeisland oi whose
full explanalion was impossible lo piovide in a shoil seimon. (Serm ,,, ,,
,). Many lhings have been iead lhal aie impoilanl and necessaiy. In facl
eveiy lhing is impoilanl and necessaiy, bul some lhings in lhe sciipluies
aie hidden in daikness and call foi sludy while olheis aie wilhin easy ieach,
being pioposed wilh claiily so as lo cuie whoevei wanls lo be cuied (Serm
i, r). In fionl of lhe challenging lexl of sciipluie, Auguslines inleipielive
humilily was foi his lisleneis an excellenl invilalion lo become humble in
lheii luin.
Moie lhan once, lhe pieachei inleiiupled his commenls in luining lo
piayei, begging foi lhe needed inlelligence of lhe sacied lexl. Oi he gave
his inleipielalion ieluclanlly uneasy wilh his own lhoughls. Nol only lex-
lual obscuiilies, bul also appaienl conliadiclions belween one passage and
anolhei, oi belween one gospel and anolhei, hampeied lhe piogiess of his
exposilions, lo lhe poinl lhal he occasionally asked his congiegalion lo iescue
him fiom his peiplexily lhiough piayei and moial suppoil (Serm i, ). Jusl
as in lhe wiillen lexl of De Genesi ad litteram, when Augusline spoke fiom
lhe cathedra, he would nol hesilale lo mulliply queslions aboul lhe biblical
lexl which he would leave wilhoul answeis.
His obvious focus in lhe Bible was in lhe 1, lhe o1 being only consideied
by him in iegaid lo lhe 1. Tus lhe spiiilual sense of lhe o1 equaled foi
him lhe o1s chiislological messianism. Indeed many valuable inleipielalions
could compele aboul a given episode in lhe o1 if only all of lhem showed
lling wilh lhe chiislocenliic peispeclive of lhe inleipielei. Augusline nevei
misses lhe occasion lo denounce heielical inleipielalions, such as lhose of
Manichees oi Donalisls, bul polemics nevei pievail in his seimons ovei lhe
pasloial caie foi lhe educalion of lhe failhful. Somelimes lhe leained iheloi
did nol iefiain fiom showing a piefeience foi numeial symbolism (Serm 8, r,;
,r, i,; ri,, ,ro; ioolC, io; i,ilB, io); oi he could iefei lo lhe aulhoiily
of leained piedecessois oi colleagues (Serm oolC, ,); he could claim diiecl
knowledge of biblical manusciipls (Serm i, 8; r,, ; ro,, r); bul in lhe nal
end il is always lhe pasloial leadei whose voice one heais in lhe seimons, a
rr,8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
leadei capable of addiessing diieclly lhe failh expeiience of his lisleneis oul
of his own innei conveision, and a culluial consensus inside lhe chuich foi
which lhe Bible was lhe exclusive mode of ieligious communicalion.
Some Easlei seimons of Augusline piobably daling fiom ri oi r,Serm
irr, iri, ,,, Guelf III, Guelf V, rir, ii,, ir, ii, i,, io, i,o, i,, i,, and
i,8have been sludied and ediled by S. Poque, ugustin dHippone. Sermons
pour la Pque, SC rro (r,oo).
Foi lhe Tractatus in epistolam Ioannis ad Parthos, pieached duiing lhe
Easlei week r,, and shoilly afei, see P. Agaesse, SC ,, (r,or).
Also:
T. C. Lawlei, St. ugustine. Sermons for Christmas and Epiphany, ACW r,, r,,i.
Auguslinus. Sermones IL de vetere Testamento, ed. C. Lambol, CCSL XLI (r,or).
Auguslinus. in Iohannis Evangelium Tractatus CXXIV, ed. R. Williams, CCSL
XXXVI (r,,): Seimons r, pieached al Hippo in r; seimons ,,ri,
diclaled piobably r8.
In r,,o F. Dolbeau idenlied aboul lwenly unknown seimons in a feenlh
cenluiy colleclion kepl al Mainz (Sladlbibliolhek I ,): Seimons inedils de
S. Auguslin dans un manusciil de Mayence (Sladlbibliolhek I ,), REug o,
r,,o, ,,,,. On lhe i,i folios of lhe colleclions, one ieads lhiee gioups of
aulhenlic seimons, coiiesponding lo lwo ancienl colleclions of Auguslinian
tractatus. Te isl and lhe lhiid gioup (f. r, and roii,iv) liansmil a
seiies close lo a losl colleclion of which only lhe lilles have been pieseived
in a ninlh cenluiy invenloiy of lhe Benedicline Abbey of Loisch. . . . Tal
isl gioup, convenienlly called lhe seiies Mainz-Loisch, has been published
by Dolbeau in nBoll rro (r,,i) ioro, and in RBen ror (r,,r) ioi,o;
roi (r,,i) ,, io,i,,; ro (r,,) o,8; ro (r,,) ,o.
Te second gioup of seimons (f. ,,roov), called Cailhusian, is appai-
enl, bul wilh a moie complele conlenl of anolhei colleclion, a Cailhusian one,
known lhiough a lwelfh cenluiy edilion. Amazingly, lhal second gioup of
Mainz liansmils a seiies of seimons included by Possidius in lheii liluigical
oidei in his Indiculum, chaplei X, ,,f. Tal second seiies was pieached by
Augusline fiom May lo Augusl ,, in basilicas of lhe iegion of Cailhage,
lhe discoveiy of Mainz coniming eailiei dalings by D. De Biuyne, RBen
, r,r, r8,r,; and C. Lambol, RBen ,, r,,, rrri; oo, r,,o, ,.
Dolbeau concludes: Tis manusciipl of lhe second half of lhe r,lh cenluiy
liansmils a colleclion of seimons nol only Afiican, bul alieady eslablished in
Augusline of Hippo rr,,
Auguslines lifelime (,o). In r,,r, Dolbeau idenlied moie piecisely in lhe
homiliaiy of Mainz nineleen unknown seimons and pails of seven olheis
by Augusline, wilh lhiileen of fy fiagmenls whose immediale conlexl can
now be localed (REug ,, r,,r, ,f.).
A piovisional publicalion of lhe second gioup has also been secuied by
F. R. Dolbeau: Nouveaux seimons de sainl Auguslin poui la conveision des
paens el des donalisles, REug , (r,,r) ,,8, ioroo; 8 (r,,i) ,o,8;
, (r,,) ,,ro8, ,ri; o (r,,) rr,o.
Te sensalional nding of lhese seimons isl announced in r,,o is
only compaiable wilh J. Divjaks idenlicalion, in Maiseilles and Paiis lwo
decades eailiei, of a whole sel of Lelleis wiillen by lhe bishop of Hippo, oi
senl lo him, bul nevei noliced by lhe many Fiench specialisls of Augusline.
A ievised ciilical edilion of lhe newly discoveied seimons should soon
become available. Conliaiy lo lhe new Lelleis, lhe new seimons oei a iich
addilion lo lhe wiilings of Augusline wilnessing lo his pasloial use of sciip-
luie; foi inslance, Mainz ,, oeis a chiislological inleipielalion of Psalm ir
(F. Dolbeau, Nouveaux seimons, REug o (r,,) r,o).
S1cuirs
Dolbeau, F., ed. and liansl., ugustin dHippone. Vingt-six sermons au peuple
dfrique. Paiis r,,o.
Lfsledl, B., Texlkiilisches und spiachliches zu den neugefundenen Auguslin-
piediglen: ugustin dHippone, Vingt-six sermons au peuple dfrique. Paiis
r,,o, i8r8,.
viii. Tnr Ci1r or Gou
Te City of God consisls of lwenly-lwo Books of which Books IIII weie
composed in rir, when lhe aulhoi was in his lale fies. A sepaiale pub-
licalion of lhese isl lhiee Books was well ieceived. In r,r,, Augusline
wiole Books IVX. Anolhei publicalion of Books IX again diew encouiag-
ing iesponses, followed wilhoul fuilhei delay by lhe composilion of Books
XIXIII in r,r8, and Books XIVXVII in r,io. Possibly a lhiid pailial
publicalion of Books XXIV happened in lhe meanlime. In i,, Augusline
added Book XVIII and in ioi,, Books XIXXXII. When he slailed lhe
City of God he was fy-eighl yeais old; in lhe piocess of composing lhe woik,
he secuied lhe division of each Book inlo numbeied chapleis; he compleled
lhe woik al lhe age of sevenly-foui, lhiee yeais befoie his dealh.
rr8o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
In I, xi, r, Augusline declaies lhal lhe veiy nolion of civitas dei was given
lo him by sciipluie (see also v, r,; xiv, r; xv, r). Indeed lhe cily of God is
menlioned in Heb rr:ro, rro; ri:iii; r:r, and in Rv :ri, ir:i, ro;
see also lhe sliong suggeslions of Gal :iiio and Phil :ioi. Befoie
Augusline, lhis biblical molif had alliacled lhe allenlion of Tyconius, and
Ambiose, In Ps rr8, r,, , (PL r,, riic). Befoie embaiking on De civitate
dei, Augusline himself louched on lhis lheme in a numbei of woiks: De
vera religione i,, ,o (ca. ,o); Confessiones ri, rr, ri (in lhe lale ,os); De
catechizandis rudibus (ca. oo); Enarrationes in Ps. o, in ror; and in Ps.
rr,r, piobably befoie De civitate dei Book VI, in r oi r,. Inleiesling
enough, in Retractationes II, , wheie Augusline gives infoimalion aboul lhe
ciicumslances which engaged him inlo composing De civitate dei, he iesliicls
his ciilical iemaiks only lo biblical dala, as in Books X and XVII.
In Book XIII, xxi, lhe Paiadise of lhe oiigins (Genesis i), inleipieled
allegoiically, foi lhe mosl pail, by piedecessois, musl be seen as real, as
narrated in lhe Bible: dum tamne et illis historiae veritas delissima rerum
gestarum narratione commendata credaturIf only one also believes in lhe
liulh of lhal sloiy as mosl accuialely iecoided in lhe naiialion of whal hap-
pened. Te aposlle Paul is lhe main aulhoiily foi speaking aboul lhe bodily
moilallily iesulling fiom lhe Fall. Befoie discussing al lenglh lhe oiigin and
lhe naluie of concupiscence, Augusline veiy delibeialely slales in Book
XIV, i, v lhal he found in sciipluie lhe nolion of lhe lwo cilies, lhe cainal
one and lhe spiiilual one: quas civitates duas secundum scripturas nostras
merito appellari possemus(lwo foims of human sociely) which we could
iighlly call lwo cilies in accoidance wilh oui sciipluies. In lhal discussion
(XIV, iix), Pauline quolalions again pievail massively ovei Johannine and
o1 iefeiences.
In line wilh liadilional chuich apologelics, Book XV paiaphiases Genesis,
aiming bolh lo answei queslions coming fiom non-Chiislians, and lo leach
lhe biblical sloiy lo lhe communily of believeis. Quolalions fiom Genesis
and lhe Pauline coipus, logelhei wilh olhei sciipluial passages puncluale
Auguslines lexl, wilnessing lhe conslanl pioximily of lhe aulhoi lo lhe sacied
souices. Te paiaphiase amplies and inleipiels lhe biblical naiialive on
lhe lileial level, as an hisloiical iepoil whose veiacily is beyond queslion.
Fiom Book lo Book of De civitate dei, Auguslines inleipielive iewiiling of
sciipluie actualizes lhe biblical sloiy wilhoul changing il in any way bul in
sliessing ils enduiing ielevance.
A massive quolalion of piophels occupies chapl. ioo of Book XVIII,
called foi by lhe menlion of Cyius and lhe ieluin of lhe Jewish depoilees
fiom exile.
Augusline of Hippo rr8r
Each Book slails wilh a iefoimulalion of lhe geneial lheme of lhe lwo
cilies, lhe oveiaiching focus of Auguslines paiaphiase of lhe Bible. Book XX,
vii, rix, , gives lhe aulhoi an oppoilunily lo expiess in full delail his view
on lhe lhousand yeai ieign of Jesus al lhe end of lime (Rv io:r,). Ralhei
lhan iefuling in delail lhe maleiialislic piojeclions of lhe Millennaiisls,
Augusline decides lo discuss diieclly lhe sciipluial passage. He concludes
lhal lhe lhousand yeais mean symbolically lhe piesenl lime of his (Chiisls)
isl comingisto iam tempore prioris adventus (XX, ix, r), following in
pailiculai Tyconiuss leaching in lhis iegaid. An exlended quolalion of i
Tes ri in xix, r, helps lo invesligale lhe mysleiy of iniquily linked wilh
Anlichiisl, of which Augusline concedes: I musl confess lhal I lolally ignoie
whal he (Paul, in i Tes i:,) wanled lo sayEgo prorsus quid dixerit me
fateor ignorare (xix, i), a candid admission of ignoiance immedialely fol-
lowed by a shoil summaiy of human conjecluies, and a bioad suivey of
o1 piophecies aboul lhe nal iesuiieclion (xx, rxxx, o).
Te lasl lwo Books, XXI and XXII of De civitate dei deal wilh Hell and
Heaven, lhe nal deslinalions of all humans. Te aged Augusline excells in
liealing lhe lopic wilh a iealislic and syslemalic applicalion of his familiai
heimeneulics: his literal ieading of biblical dala calls again and again foi
invesligalions in philosophical and scienlic malleis; his spiritual ieading of
sciipluial slalemenls gives him a nal oppoilunily in lhis immense woik
(ingentis huius operis xxx, ,) lo celebiale lhe fulllmenl of Gods salvic
woik on eailh.
In his sevenlies now, Augusline ieceives fiom sciipluie an ovei-slieaming
inspiialion foi depicling afeilife; he gives back lo sciipluie a commenlaiy
eniiched wilh nonbiblical wisdom and logic, bul exclusively inlended lo lel
sciipluie speak foi ilself. Te vivid sensibilily of lhe aulhoi lls each line of
lhe lexl wilh lhe same ie of eloquence lhal buined in lhe wiilings of his
youlh, bul lhe subslance of lhoughl consumed in lhe lasl chapleis of lhe
City of God is moie self-awaie and communicalive. Te dedicaled pasloi,
lhe shaip ciilic of sociely, lhe passionale believei and lhe scholai eagei lo
lianscend his own limiled knowledge, all in one, expiess Auguslines nal
message lo lhe woild in lhe lasl pail of his masleiwoik.
SUvviimi1.vv Biviiouv.vuv
AUuUs1ii
Eui1ios
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Augusline of Hippo rir,
AUuUs1ii: 1ui uivmiiU1ics oi covivsio
. svici.i co1vivU1io
by Pamela Biighl
i. Tui Loviv Acciss 1o Mvs1ivv
Te isl decade of Auguslines episcopacy was maiked by a new phase of
his aclivily as biblical commenlaloi, a phase lhal was lo pioduce lhiee sig-
nicanlly new inilialives: De doctrina christiana, Confessiones, and De genesi
ad litteram. Tese woiks, veiy dieienl in genie and puipose, aie all infused
wilh a new sense of masleiy. Te biblical appienlice of Milan, lhe jouiney-
man of Rome, Tagasle, and lhen Hippo Regius, was now, len yeais afei his
baplism, lo embaik upon a seiies of piojecls which, in signicanlly dieienl
ways, would dene his conliibulion lo biblical heimeneulics. Il is in lhese
lhiee woiks lhal Augusline elaboiales his maluiing giasp of heimeneulical
piinciples wilh a poinledness and a sweep of vision lhal is iemaikable.
In De doctrina christiana (De doctr. chr.), Augusline faces squaiely lhe
complexily of lhe heimeneulical pioblems posed lo lhe biblical inleipielei
piecisely as minislei of lhe Woid (in spile of a lhiily-yeai hialus
r
in lhe
complelion of lhe wiiling). Afei al leasl lhiee eailiei allempls al inleipiela-
lion, De genesi ad litteram is chaiacleiized by his newfound condence in
lackling lhe noloiiously di cull lexl of Genesis. Allhough lhe impoilance
of lhe Confessions (Conf.) foi lhe developmenl of Augusline as a biblical
exegele is nol immedialely obvious, il is in lhis exliaoidinaiily concenlialed
and mulivalenl woik lhal Augusline devoles piecise allenlion lo heimeneu-
lical issues. Te Confessions is an impoilanl wilness lo lhis new phase of
Auguslines maluiing as a biblical inleipielei, wilh lhe lasl foui books maik-
ing a signicanl momenl of lhe ciyslallizalion of his lhoughl. Il is in lhese
books lhal Augusline foiges sliong links belween an anlhiopological and a
chiislological basis of biblical inleipielalion. Whelhei as lhe self in seaich
of God, oi as lhe inleipielei of lhe Woid of God, lhe Chiislian is plunged
inlo an abyss of mysleiy, lhe kenosis of lhe Incainalion, wheie lhe poveily
and fiailly of being and of undeislanding aie paiadoxically liansguied.
Al lhis phase of his aclivily as biblical inleipielei, Augusline wiiles nol
only as a maslei piaclilionei bul also as an insighlful lheoiisl of biblical
r. Chailes Kannengiessei, Te Inleiiupled De Doctrina Christiana, in De Doc-
trina Christiana. A Classic of Weslein Culluie (ed. Duane W. H. Ainold and Pamela
Biighl; Nolie Dame, Ind.: Univeisily of Nolie Dame Piess, r,,,), r.
riio Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
inleipielalion. To speak of Augusline as lheoiisl, I do nol mean only lhe
lheoiy and piinciples of heimeneulics, bul also as a lheoiisl of lhe undeilying
supposilions of lhe minisliy of lhe Woid. In lhe eaily yeais of his episcopal
caieei, Augusline iecoids his ieeclions on lhe need foi lhe inleipielei lo be
awaie of lhe piopei scope of sciipluie lo build up love (nem praecepti esse
caritatem, De doctr. chr. o.;
i
cf. Conf. XII r8.i,), and of lhe piopei chaiac-
leiislics of sciipluie in being confoimed lo lhe human condilion (humana
condicio), as Augusline aigues in lhe piooemium lo De doctrina christiana:
All lhose malleis could have been done by angels bul lhe human condilion
would have been degiaded if God would nol seem lo wanl lo minislei his
own woids lo human beings lhiough human beings (prooemium ).
While bolh lhe Confessions and lhe De doctrina christiana shaie similai
peispeclives aboul lhe scope and chaiaclei of lhe sciipluies, whal is pecu-
liai lo lhe Confessions is lhal lhese piinciples aie examined in lhe conlexl
of lhe piocess of conveision. Te lille of lhis sludy, Te Heimeneulics of
Conveision, is nol inlended lo signify an analysis of lhe piocess of convei-
sion. Ralhei il announces a focus on Auguslines ieeclion on lhe inleiseclion
of a lheology of lhe needy and wounded self in lhe piocess of ie-foimalion,
on lhe one hand, and a lheoiy of biblical heimeneulics founded on a kind
of exislenlial espislemology, on lhe olhei: All loo fiequenlly lhe poveily
of human inlelligence has plenly lo say, foi inquiiy employs moie woids
lhan lhe discoveiy of lhe solulion

(Conf. XII r.r) Te fiacluied self seek-

ing wholeness and lhe mulli-woided seaich foi liulh aie lhemes lhal aie
inleilwined lhioughoul lhe nal books of lhe Confessions: In my needy life
[in hac inopia vitae meae],

my heail is much exeicised by lhe woids of youi

holy sciipluie (Conf. XII r.r).
Te piogiam announced in lhe Soliloquies, as eaily as his calechumenale
days, To know myself, lo know you (noverim me, noverim te, Sol. i.r) is
followed assiduously in lhe Confessions: May I know you who know me.
May I know as I also am known (cognoscam te, cognitor meus, cognoscam
sicut et cognitus sum, Conf. X r.r), bul whal Augusline emphasizes in lhe
i. R. P. H. Gieen, De Doctrina Christiana (Oxfoid: Oxfoid Univeisily Piess,
r,,,), ,i.
. Heniy Chadwick, St. ugustine Confessions (Oxfoid: Oxfoid Univeisily Piess,
r,,i; iepi. r,,8), io. Te lianslalions of lhe Confessions in lhis essay aie laken
fiom Chadwick.
. Lucas Veiheijen, Coipus Chiislianoium Seiies Lalina XXVII, Sancti ugustini
Gpera. Confessionum Libri XIII (Tuinhoul: Biepols, r,8r). See also James
J. ODonnell, ugustine, Confessions ( vols.; Oxfoid: Claiendon, r,,i).
Augusline of Hippo riir
Confessions is lhal lhe seeking of lhis vilal knowledge musl be undeilaken
in lhe pilgiim mode of humble seeking:
I lheiefoie decided lo give allenlion lo lhe holy sciipluies and lo nd
oul whal lhey weie like. And lhis is whal mel me: somelhing neilhei
open lo lhe pioud noi laid baie lo meie childien; a lexl lowly lo lhe
beginnei bul, on fuilhei ieading, of mounlainous di cully and envel-
oped in mysleiies (excelsam et velatam mysteriis). (Conf. III ,.,)
In lhis sense, lhe inleipielei, as inleipielei, is called lo conveision. Te pioud,
solilaiy inleipielei holding lo a singleness of liulh is ievealed as an emply
and boaslful liai: When il is mine alone, il is a lie, foi youi liulh does nol
belong lo me noi lo anyone else bul lo us all whom you call shaie il as a
public possession (quoniam veritas tua nec mea est nec illius aut illius, sed
omnium nostrum, Conf. XII i,.).
Te piopei scope of sciipluie lo build up chaiily, should iule heime-
neulical discouise, jusl as lhe acknowledgemenl of lhe poveily of human
inlelligence should lempei lhe lenacily wilh which opinions aie clung lo
in such discouise.
See now how slupid il is, among so laige a mass of enliiely coiiecl in-
leipielalions which can be eliciled fiom lhose woids, iashly lo asseil
lhal a pailiculai one has lhe besl claim lo be Moses view, and by de-
sliuclive dispules lo oend againsl chaiily ilself, which is lhe piinciple
of eveiylhing he said in lhe lexls we aie allempling lo expounding.
(Conf. XII i,.,)
Augusline is always awaie of lhe paiadox of humilily and sublimily in lhe
exeicise of lhe minisliy of lhe Woid. Te access may be lowly, bul lhe sub-
limily
,
of lhe divine mysleiy is celebialed lhioughoul lhe Confessions:
Foi we have nol come acioss any olhei books so desliuclive of piide,
so desliuclive of lhe enemy and lhe defendei who iesisls youi iec-
oncilialion by defending his sins. I have nol known, Loid, I have nol
meel wilh olhei ulleiances so puie, which so peisuasively move me
lo confession, make my neck bow lo youi yoke, and biing me lo a fiee
woiship. (Conf. XIII r,.r,)
Il is haidly suipiising lhal Augusline, lhe self-in-conveision, and Augusline,
lhe biblical inleipielei, come lo discovei lhal lhe enliy inlo lhe sublimily of
mysleiy, bolh foi lhe self and foi lhe biblical inleipielei, has lhe same lowly
,. Tomas Finan, Sl. Augusline on lhe miia piofundilas of Sciipluie, in Scrip-
tural Interpretation in the Fathers. Letter and Spirit (ed. Tomas Finan and Vincenl
Twomey; Dublin: Foui Coineis Piess, r,,,), r,. See n. o, lhe iecuiiing molif of
sciipluies combinalion of altitudo and humilitas.
riii Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
access. Tis is lhe special insighl lhal maiks lhe chaiaclei of lhe heimeneuli-
cal piinciples adumbialed in lhe nal books of lhe Confessions.
ii. Tui Siii, U-iovmiu .u Ri-iovmiu
(Coiissios XXIII)
Te neediness and incompleleness of lhe human condilion is a cenlial lheme
in lhe nal books of lhe Confessions. Il is lhis neediness lhal diaws lhe Divine
Physician lo us (Book X), while lhe nol-yelness of lhe self in lhe web of
lime (Book XI) and lhe incompleleness of lhe unfoimed eailhlself (Book
XII) aie ievealed, paiadoxically, as lhe ieal souice of oui lhanksgivinglhe
confession of piaise foi oui ie-foimalion
o
in lhe image of lhe Tiiune God
(Book XIII):
Pioceed wilh youi confession, my failh. Say lo lhe Loid youi God:
Holy, holy, holy Loid my God, (Is o:; Rv :8). In youi name we aie
baplized, Falhei, Son, and Holy Spiiil (Mall i8:r,); in youi name we
baplize, Falhei, Son, and Holy Spiiil. Among us also in his Chiisl God
has made a heaven and an eailh, meaning lhe spiiilual and cainal
membeis of his chuich. Moieovei, befoie oui eailh ieceived foim,
impailed by docliine, il was invisible and unoiganized (Gn r:i), and
we weie coveied by lhe daikness (Ps ,:o) of ignoiance. Foi you coi-
iecled man foi his iniquily, and youi judgemenls aie like lhe gieal
abyss (Ps 8:ri; ,:,). Bul because youi Spiiil was boine above lhe
waleis, youi meicy did nol abandon oui miseiy, and you said: Lel
lheie be lighl (Gen r:). Do penilence, foi lhe kingdom of heaven
has diawn neai (Ml :i; :r,). . . . Oui daikness displeased us. We weie
conveiled lo you (Ps ,o:r,), lighl was ciealed, and suddenly we who
weie once daikness aie now lighl in lhe Loid (Eph ,:8). (Conf. XII
ri.r)
Book X: Te Wounded Self
Book X begins wilh a caieful enuncialion of lhe puipose of lhe Confessions.
lo encouiage his ieadeis, shaieies of my joy, conjoined wilh me in moilalily,
my fellow cilizens and pilgiims (X .o) lo lake heail lhiough his double
confession of piaise and lamenlpiaise lo God foi whal Augusline him-
o. M.-A. Vanniei, Creatio, conversio, formatio chez S. Auguslin, coll. Paradosis
(Fiibouig, r,,r; iepi. r,,,), i,, n. o.
Augusline of Hippo rii
self had become by Gods giace, and his lamenl ovei his pasl sinfulness. He
embaiks wilh lhis ciowd of wilnesses on lhe innei jouiney inlo lhe elds
and vasl palaces of memoiy (et venio in campos et lata praetoria memoriae,
X 8.ri) housing lhiee gieal sloiehousesisl lhal laid down by lhe senses
(X 8.rr,), lhen lhal acquiied by a lifelime of leaining lhiough lhe lib-
eial ails (de doctrinis liberalis, X ,.ro) and lhe piinciples of numbeis and
dimensions (X ri.r,), and nally lhal laid up by lhe iecolleclions of af-
feclionslhe foui peiluibalions of lhe mind, cupidily, gladness, feai and
sadness (X r.ii). Te seeking foi God lhiough lhe innei deplhs of self
leads lo Auguslines ieeclion on lhe basic human diive foi happiness (X
io.i,i.), and culminales in lhe ciy: Tal is lhe aulhenlic happy life, lo
sel ones joy on you, giounded in you, and causede by you. Tis is lhe ieal
lhing, and lheie is no olhei (X ii.i). See how widely I have ianged, Loid,
seaiching foi you in my memoiy (X i.,). Te famous ciy, Lale have I
loved you, beauly so old and so new: lale have I loved you, encapsulales
lhe wiong-headed seeking foi happiness of his foimei life: See you weie
wilhin and I was in lhe exleinal woild. . . . You weie wilh me, and I was nol
wilh you. Tis leads lo lhe nal acknowledgemenl:
When I have adheied (Ps ,i:i8) lo you wilh lhe whole of myself, I
shall nevei have pain and loil (Ps 8,:ro), and my enliie life will be
full of you. You lif up lhe peison whom you ll. Bul foi lhe piesenl,
because I am nol full of you, I am a buiden lo myself. . . . See I do nol
hide my wounds. You aie lhe physician, I am lhe palienl. (X i8.,)
Tis confession sels lhe slage foi lhe second half of Book X, an analysis of
lhe deplh of lhe woundedness of lhe human condilion, in lhe fiame of r John
i:ro, lhe concupiscences of lhe esh
,
(cf. Book VI), of lhe eyes (cf. Book
VII) and of lhe piide of life (cf. Book VIII). Bul lhis painful inliospeclion
in leims of woundedness has been well piepaied foi in lhe eailiei ieeclion
on lhe innei self, wilhin lhe iooms of lhe palace of memoiy. Te conlinuing
uniuliness of sense images
8
(of lhe esh), lhe di cully of cuibing lhe ap-
pelile foi curiositas (of lhe eyes), and lhe hydia-headed manifeslalions
of piide and ambilion (lhe piide of life), aie lhe disloiled miiioi images
,. See also Conf. XIII ir.o, r. Te haughliness of piide, lhe pleasuies of lusl, and
lhe poison of cuiiosily aie lhe passions of a dead soul. . . . Be nol confoimed lo lhe
woild, Rm ri:i.
8. See Pieiie Couicelle, Recherches sur les Confessions de Saint ugustin (Paiis:
E. de Boccaid, r,,o), i,,. Couicelle suggesls lhal lhe Soliloquies iefei lo lhe baiile
againsl lhe lemplalions of lhe esh while lhe De Grdine focuses on inlelleclual
di cullies.
rii Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
of lhe posilive facullies of memoiy: lhe sloiehouse of sense peiceplion (X
8.rr,), of knowing (X ,.rori.r,), and of lhe iange of human emolions
(X r.ii). As Book X diaws lo ils end, Augusline luins lo Chiisl, lhe divine
physician: So undei lhiee foims of lusl I have consideied lhe sickness of
my sins, and I have invoked youi iighl hand lo save me (ideoque considervai
languores peccatorum meorum in cupiditate triplici, et dexteram tuam invocavi
ad salutem meam, X o.r).
Book XI: Te Self-in-Time
Having eslablished lhe human condilion (exislenlially) as one of needa
neediness which impells a ieaching oul lo Chiisl, lhe MedialoiAugusline
begins Book XI wilh a ieeclion on lhe minisliy of lhe Woid, lhe minisliy
which he conimed as his vocalion in lhe closing seclion of Book X. In lhe
veiy face of lhe vulneiabilily of fallen human naluie, he lakes up lhe buiden
and piivilege of minisliy (XI i.i; X .,o). As lhe Woid, lhiough lhe woids
of sciipluie, iesounds in his eais in lhe naiialive of lhe ciealion of heaven
and eailh, Augusline launches inlo juslly famous ieeclion on lime, culmi-
naling in his medilalion on lhe self-in-lime, lhe self (XI io.), dislended
belween pasl, piesenl, and fuluie.
Tis emphasis on lension oi disliaclion (distentio animi), lhis neai fiac-
luiing of self, ieinfoices lhe nolion of neediness and vulneiabilily of lhe
human condilion eslablished in Book X. Howevei, in lhe closing seclions
of Book XI il is nol so much lhe abjeclion of neediness lhal is emphasized.
Ralhei, like lhe shif in lone belween chapleis , and 8 of Pauls Epislle lo
lhe Romans, foi Augusline lhe pain of lhis exislenlial awaieness of being
dislended
,
belween pasl and fuluie is liansfoimed, undei giace, inlo an
exlension lowaids lhe Medialoi (XI i,.,). Augusline diaws logelhei lhe
mullislianded discouise of Book XI:
Because youi meicy is moie lhan lives (Ps oi:), see how my life
is a dislenlion in seveial diieclions. Youi iighl hand upheld me
(Ps r,:o; oi:,) in my Loid, lhe Son of man who is medialoi belween
you lhe One and us lhe many, who live in a mulliplicily of disliac-
lions by many lhings, so lhal I mighl appiehend him in whom I am
appiehended (Phil :rir), and leaving behind lhe old days I mighl
be galheied lo follow lhe One, foigelling lhe pasl and moving nol lo-
waids lhose fuluie lhings which aie liansiloiy bu lo lhe lhings which
,. Scholais iefei lo diastasis in Enneads III ,,rr, ro. See lhe suivey of scholaiship in
James J. ODonnell, Confessions III, i88,o.
Augusline of Hippo rii,
aie befoie me, nol slielched oul in disliaclion bul exlended in ieach,
nol by being pulled apail bul by concenlialion. . . . Te sloims of in-
coheienl lhings evenls leai lo pieces my lhoughls, lhe inmosl enliails
of my soul, unlil lhal day when, puiied and mollen by lhe ie of
youi love, I ow logelhei lo meige inlo you. (X i,. ,)
Book XII: Te Two Abysses: lhe Self and lhe Sciipluies
While lime and eleinily dominale Book XI, heaven and eailh aie lhe focus
of Book XII. Jusl as lhe self-in-lime, ialhei lhan lhe queslion of eleinily, be-
came lhe cenlei of inquiiy in Book XI, so loo, foi all lhe wondeiful passages
devoled lo lhe conlemplalion of lhe heaven of heavens, lhal no expeiience
of lime can evei louch, il is lhe unfoimed eailh, nexl lo nolhing (prope
nihil . . . quam fecisti de nulla re paene nullam rem, XII 8.8) lhal becomes lhe
pieoccupalion of Book XII. Indeed, il is lhe potential foi conveision
ro
of lhe
almosl foimless eailh lhal capluies Auguslines allenlion:
Il is luie, Loid, lhal you made heaven and eailh. . . . Il is liue lhal
eveiylhing mulable implies foi us lhe nolion of a kind of foimlessness,
which allows il lo ieceive foim and lo undeigo change and modica-
lion. Il is liue lhal no expeiience of lime can evei louch whal has so
close and adheience lo immulable foim lhal, lhough mulable, il undei-
goes no changes. Il is liue lhal foimlessness which is nexl lo nolhing
(prope nihil) cannol suei lempoial successiveness. . . . Il is liue lhal
of all lhings wilh foim nolhing is closei lo foimless lhan eailh and
lhe abyss. Il is liue lhal you made nol only whalevei is ciealed and
endowed wilh foim bul also whalevei is capable of being ciealed and
ieceiving foim. Il is liue lhal eveiy being lhal is foimed oul of lhal
wilhoul foim is ilself isl unfoimed and lhen foimed. (XII r,.i8)
In whal seems al isl glance a digiession fiom his conlemplalion of lhe lwo
ciealuies, lhe heaven of heavens and lhe eailh and lhe abyss, Augusline
a majoi pail of Book XII lo lhe pioblem of lhe diveisily of sciipluial inlei-
pielalions. Howevei, il is queslionable lhal his allenlion lo lhe pioblems of
lhe liulhful diveisily (XII o.r) of sciipluial inleipielalion is a digies-
sion. In conlemplaling lhe abyss of lhe isl day of ciealion, Augusline is
ro. Maiie-Anne Vanniei discusses Auguslines liealmenl of mulabilily as a souice
of hope in hei sludy of one of lhe newly discoveied seimons of Augusline (Dol-
beau io), Lappoil des nouveaux seimons a la chiislologie, ugustin Predicateur
(,,,,rr) (Colleclion des Edilions Augusliniennes r,,, S. Madec; Paiis: Inslilul
dEludes Augusliniennes Piess, r,,8), io,,,.
riio Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
logically diawn lo lhe conlemplalion of anolhei abyss, lhe piofound deplhs
of sciipluie: Whal wondeiful piofundily [mira profunditas] lheie is in youi
ulleiances! Te suiface meaning lies open befoie us and chaims beginneis.
Yel lhe deplh is amazing, my God, lhe deplh is amazing. To concenliale
on il is lo expeiience awelhe awe of adoialion befoie ils lianscendence
and lhe liembling of love
rr
(Conf. XII r.r,). Te piesence of lhe abyss is
palpable lhioughoul lhe Confessions. Te lwo abyssesaie inleilwined. On
lhe one hand, lheie is lhe abyss of neediness and vulneiabilily of lhe human
condilion: To lhe lowei abyss he calls in lhe woids: Be nol confoimed lo
lhis woild, bul be iefoimed in lhe newness of youi mind (Rm ri:i; Conf.
XIII r.r). On lhe olhei, lhe abyss of lhe sciipluies, wilh all ils diveisily
and mulliplicily, while caiefully oicheslialed lhiough lhe lasl books of lhe
Confessions, is lhe special focus of Book XII.
Te deplh of lhe sciipluies has lhe piaclical iesull of aecling lhe veiy
mode of sciipluial discouise:
I see lhal lwo lypes of disagieemenls can aiise when somelhing is
iecoided by liulhful iepoileis using signs. Te isl conceins lhe
liulh of lhe mallei in queslion. Te second conceins lhe inlenlion of
lhe wiilei. Il is one lhing lo inquiie inlo lhe liulh aboul lhe oiigin of
ciealion. Il is anolhei lo ask whal undeislanding of lhe woids on lhe
pail of lhe ieadeie and heaiei was inlended by Moses, a dislinguished
seivanl of youi failh. (XII i.i)
Augusline aigues lhal lhe fullness of meaning inlended by Moses cannol be
giasped in ils singleness by lalei inleipieleis. In facl lhe complexily of lhe
liulh ievealed by Moses iequiies an unfolding in mulliple inleipielalions:
A spiing conned in a small space iises wilh moie powei and dis-
liibules ils ow lhiough moie channels ovei a widei expanse lhan a
single slieam iising fiom lhe same spiing even if il ows down ovei
many places. So also lhe accounl given youi minislei (Moses), which
was lo benel many exposilions, uses a small measuie of woids lo
poui oul a spale of cleai liulh. Fiom lhis each commenlaloi, lo lhe
besl of his abilily in lhese lhings may diaw whal is liue, one lhis way,
anolhei lhal, using longei and moie complex channels of discouise.
(XII i,.,)
Te poinl is lhal liulh cannol be giasped oi possessed in a single unfalleiing
glance (al leasl in lhe human condilion); neilhei can il be possessed by lhe
individual inleipielei. Speaking of lhose inleipieleis who iefuse anolheis
(in lhis case Auguslines!) inleipielalion he commenls:
rr. Tomas Finan, r,o.
Augusline of Hippo rii,
Tey do nol say lhis lo me because lhey possess second sighl and have
seen in lhe heail of youi seivanl (Moses) lhe meaning which lhey
asseil, bul because lhey aie pioud. Tey have no knowledge of Moses
opinion al all, bul love lheii own opinion, nol because il is liue, bul
because il is lheii own. Olheiwise lhey equally iespecl anolhei liue
inleipielalion as valid, jusl as I iespecl whal lhey say when lheii
a imalion is liue, nol because il is lheiis, bul because il is liue.
(XII i,.)
Il is signicanl lhal Augusline has sel lhis caieful ieeclion aboul heimeneu-
lical lheoiy and exegelical piaclice in lhe conlexl of a complex medilalion
on lhe Six Days of Ciealion, ianging fiom lhe almosl nolhingness of lhe
eailh on Day One lo lhe ie-foimalion of lhe human being in lhe image and
likeness of God in Day Six. Tis eailh which is us (as he claims)is called
fiom almosl nolhingness in Book XII lo fiuilful mulliplicily in Book XIII
(XIII ri.r). In a similai inveision (oi conveision), lhe veiy piivalion of
lhe woids of Genesis (parvo sermonis modulo, Conf. XII i,.,) necessilales a
mulliplicily of liue inleipielalions, so lhal lhe woid of sciipluie can nouiish
bolh lhe simple and lhe sophisicaled, oi can be adjusled lo lhe needs of lhe
communily as a whole, oi lo lhe individual al dieienl slages of life. In olhei
woids: Te suiface meaning lies open befoie us and chaims beginneis. Yel
lhe deplh is amazing. (XII r.r,)
Book XIII: Te Human Condilion as a Pilgiim Slale
Book XIII begins wilh a piayei of lhanksgiving: Befoie I exisled, you weie,
and I had no being lo which you could gianl exislence. Neveilheless heie I
am as a iesull of youi goodness, which goes befoie all lhal you made me lo
be, and all oul of which you made me (XIII r.r). Te lone of lhanksgiving
is mainlained as Augusline ieecls on lhe Tiinily: Behold, lhe Tiinily, my
God, Falhei, Son, and Holy Spiiil, ciealoi of all ciealion (XIII ,.o). Tis
piayei conlinues in lhe conlemplalion of lhe Spiiil: By youi gif we aie sesl
on ie and caiiied upwaids: we giown ied hol and ascenl. We climb lhe
ascenls in oui heail (Ps 8:o), and sing lhe song of sleps (Ps rr,:r). Lil by
youi ie, youi good ie, we giow ied-hol and ascenl, as we move upwaids
lo lhe peace of Jeiusalem (Ps rir:o; Conf. XIII ,.ro).
Teie is a conslanl imageiy of oui life as pilgiimage:
In lhe moining I will sland up and conlemplale you. I will see lhe
salvalion of my face (Ps r:ori), my God, who shall vivify even oui
moilal bodies lhiough lhe Spiiil who dwells in us (Rm 8:rr). Foi in
his meicy he was boine above lhe daik and uid slale, which was oui
rii8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
inwaid condilion. Fiom him duiing lhis wandeiing pilgiimage, we
have ieceived an assuiance lhal we aie alieady lighl (Eph ,:8). (Conf.
XIII r.r,)
In Book XIII lhe human condilion, oi as Augusline phiases il, lhe weak who
aie on a lowei level, is conliasled wilh lhe fullness of lhe appiehension of
liulh of lhe happy cilizens of lhe heaven of heavens, lhe Cily of God:
Teie aie, I believe, olhei waleis above lhis imamenl, immoilal and
kepl fiom coiiuplion. Lel lhem piaise youi name (Ps r8:i,). Lel lhe
peoples above lhe heavens, youi angels, piaise you. Tey have no need
lo look up lo lhis imamenl and lo iead so as lo know youi woid.
Tey evei see youi face (Ml r8:ro) and lheie, wilhoul syllables iequii-
ing lime lo pionounce, lhey iead whal youi eleinal will inlends. Tey
iead, lhey choose, lhey love. Tey evei iead and whal lhey iead nevei
passes away. By choosing and loving lhey iead lhe immulabilily of
youi design. Teii codex is nevei closed, noi is lheii book evei folded
shul. Foi you youiself aie a book lo lhem and you aie foi eleinily
(Ps ,:r,). You have sel lhem in oidei above lhis imamenl which
you eslablished lo be above lhe weak who aie on a lowei level (super
inrmitatem inferiorum populorum) so lhal lhey could look up and
know youi meicy, announcing in lime whal you had made in lime.
(Conf. XIII r,.r8)
Howevei, jusl as In Books X, XI, and XII, so loo in lhe nal book of lhe
Confessions lheie is a liansguialion of a piivalion inlo a blessing. Il is lhis
veiy weakness, lhis incapacily lo allain lo lhe whole of liulh in a single
angelic glance, lhal is liansposed inlo blessing. Mulliplicily is announced as
a maik of lhe goodness of ciealion. Eveiywheie ciealion is lled wilh Gods
mulliludes, abundance and inciease wilh lhe voices of youi messengeis
(minisleis of lhe Woid) ying above lhe eailh in lhe open imamenl of youi
book . . . lheii woids sounding lo lhe ends of lhe eailh (Conf. XIII io.io).
Te piocess of conversion as a life-long pilgiimage lo lhe Sabbalh iesl of
lhe Holy Cily. I will enlei my chambei (Ml o:o) and I will sing you songs
of love, gioaning wilh inexpiessible gioanings (Rm 8:io) on my wandeieis
palh, and iemembeiing Jeiusalem my molhei. . . . I will nol luin away unlil
in lhal peace of lhis deaiesl molhei, wheie aie lhe isl-fiuils of my spiiil
(Rm 8:i) and lhe souice of my ceilainlies, you galhei all lhal I am fiom my
dispeised and disloiled slale lo ieshape and slienglhen me foievei, my God
my meicy (XII ro.i). So loo is lhe piocess of inleipielalion an ongoing
ecclesial colloquy: bolh lhe self and lhe biblical inleipielalion shaie lhe
same pilgiim slalus. Tey aie bolh maiked by a fiagilily, an incompleleness
which is lhe human condilion. In a paiadox lhal Augusline would appieciale,
Augusline of Hippo rii,
lhe phase of his minisliy lhal is mosl maiked by his newfound masleiy of
biblical inleipielalion is also lhe phase wheie he fully assumes lhe limilalions
of heimeneulics. Bul lheie is a veiy ieal dislinclion belween a limilalion
and a negalion. An awaieness of a limilalion is an awaieness of a need,
and il is lhe awaieness of neediness and vulneiabilily lhal is foundalional
in lhe piocess of conveision. In lheological leims, il is lhe lowly access lo
salvalion modelled and incainaled by lhe Woid of God:
I soughl a way lo oblain slienglh enough lo enjoy you; bul I did nol
nd il unlil I embiaced lhe medialoi belween God and man, lhe man
Chiisl Jesus (r Tim i:,), who is above all lhings, God blessed foievei
(Rm ,:,). He called and said, I am lhe way, and lhe liulh, and lhe life
(John r:o). Te food which I was loo weak lo accepl he mingled wilh
esh, in lhal lhe Woid was made esh (John r:r) so lhal oui infanl
condilion mighl come lo suck milk fiom youi wisdom by which you
ciealed all lhings. To possess my God, lhe humble Jesus, I was nol
yel humble enough. I did nol know whal his weakness was meanl
lo leach. Youi Woid, eleinal liulh, highei lhan lhe supeiioi pails of
youi ciealion, iaises lhose submissive lo him lo himself. In lhe infe-
iioi pails he buill foi himself a humble house of oui clay. By lhis he
delaches fiom lhemselves lhose who aie lo be made his subjecls and
caiiies lhem acioss lo himself, healing lheii swelling and nouiishing
lheii love. Tey aie no longei lo place condence in lhemselves, bul
ialhei lo become weak. Tey see al lheii feel divinily become weak by
his shaiing in oui coals of skin (Gn :ir). In lheii weakness lhey fall
piosliale befoie lhis divine weakness which iises and lifs lhem up.
(VII r8.i)
Augusline lells us cleaily lhal in his own jouiney lowaids conveision he had
discoveied lhal self-su ciency is lhe anlilhesis of conveision. I soughl a way
lo oblain slienglh enough lo enjoy you, bul did nol nd il unlil I embiaced
lhe medialoi belween God and man. Conveision is lhe luining of lhe self
lowaids God, and in lhe veiy luining fiom self-su ciency is lhe discoveiy
lhal lhe mulliple, fiacluied self is liansguied in lhe image and likeness of
lhe Godhead whom one sees al ones feel.
Te ieslless angsl of lhe human condilion (Conf. I r.r) is lhe piecious
isl gif of lhe Ciealoi lo lhe almosl foimless eailh lhiough which lhe self-
in-lime sliains foiwaid lowaids lhe Self-Same lhe Immulable One:
To know you as you aie in an absolule sense is foi you alone. You aie
immulably, you know immulably, you will immulably. . . . In youi sighl
il does nol seem iighl lhal lhe kind of self-knowledge possessed by
unchangeable lighl should also be possessed by changeable exislence
rio Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
which ieceives lighl. And so my soul is like waleiless land befoie you
(Ps ri:o), jusl as il has no powei lo illuminale ilself. Foi wilh youi
is lhe founlain of life, and so also il is in youi lighl lhal we shall see
lighl. (Conf. XIII ro.r,)
Te self lhal is nol self-su cienl is lhe self lhal is oiienled in a luining,
oi ialhei a ie-luining lo lhe Falhei, like lhe Piodigal Son, whose piesence
haunls eveiy slage of lhe naiialive of lhe Confessions.
iii. Tui Wovu M.ui Fiisu:
Tui Cuvis1oiouic.i Fv.mi oi HivmiiU1ics
Il is haidly suipiising lhal lhe piinciples lhal govein lhe inleipielalion of
sciipluie elaboialed in lhe Confessions aie infoimed by Auguslines cenlial
Chiislological insighl of lhe humilily of lhe Woid made Flesh.
ri
Jusl as lhe
Woid in sciipluie is adapled lo lhe human condilion, so loo lhe Incainale
Woid assumes lhe limilalions of lhe human condilion.
Augusline is nol lhe isl lo diaw logelhei heimeneulics and anlhio-
pology. In lhe fouilh book of lhe Peri rchon, Oiigen of Alexandiia links
lhe lhieefold anlhiology of body, soul, and spiiil wilh lhe lhiee senses of
sciipluie:
Te individual oughl lhen lo poiliay lhe ideas of holy sciipluie in a
lhiee fold mannei upon his own soul; in oidei lhal lhe simple man
may be edied by lhe esh as il weie of lhe sciipluie, foi so we
name lhe obvious sense; while he who has ascended a ceilain way
may be edied by lhe soul as il weie of sciipluie. Te peifecl man,
again . . . (may ieceive edicalion) fiom lhe spiiilual law. Foi jusl as
man consisls of body and soul and spiiil, so in lhe same way does
sciipluie which has been aiianged lo be given by God foi lhe salva-
lion of men (IV rr).
Howevei, lhough Augusline also links anlhiopology and heimeneulics in lhe
lasl books of lhe Confessions, he makes no allempl lo elaboiale a heimeneuli-
cal discussion of lhe senses of sciipluie in an anlhiopological fiame. Tese
lechnical queslions had ieceived masleily allenlion in lhe second and lhiid
books of De doctrina christiana, bul in lhe Confessions Auguslines focus is
ri. Albeil Veiwilghen, Jesus Chiisl: Souice of Chiislian Humilily, ugustine and
the Bible (ed. P. Biighl; Te Bible Tiough lhe Ages, i; Nolie Dame, Ind.: Univeisily
of Nolie Dame Piess, r,,,), orri.
Augusline of Hippo rir
nol on lexlual ambiguily as an exegelical queslion, bul on lhe ambiguily of
lhe human condilion ilself. Il is lhe fiagilily, lhe pailial knowing, lhe nol-
yelness of lhe full undeislanding of sciipluie lhal capluies his allenlion.
Now youi woid appeais lo us in lhe enigmalic obscuiily of clouds and
lhiough lhe miiioi of heaven (r Coi r:ri; Conf. XXX r,.r8).
Tis ieeclion on lhe pailialness of oui knowing is in lhe conlexl of
lhe eslablishmenl of lhe imamenl on lhe second day of ciealion. Typically,
Augusline pioposes a paiadox. Te imamenl, lhis im oveiaiching sliuc-
luie maiking lhe limils belween lhe waleis above and lhe waleis below,
is an analogy foi lhe imness of lhe aulhoiily of sciipluie, slielched ovei
oui lives. Yel lhe imness of lhis aulhoiily does nol imply somelhing ma-
leiial lo be giasped oi possessed. Il is neilhei an objeclive knowledge lo be
wielded as a weapon, noi is il some seciel knowledge lo be wiesled fiom a
hiding place. Il has lo be appioached humbly, and in full iecognilion lhal
lhe sciipluies lhemselves shaie lhe mulabilily of lhe human condilion. Te
woids of sciipluie aie adjusled lo lhe human condilion in lhe same way lhal
lhe Eleinal Woid looked oul lhiough lhe lallice of lhe esh:
Foi allhough we aie beloved by youi Son, Il does nol yel appeai whal
we shall be (r John :i). He looked lhiough lhe lallice of oui esh
and caiessed us and sel us on ie; and we iun afei his peifume
(Canl i:,; r:, rr). Bul when he appeais, we shall be like him as he is
(r John :i). As he is Loid will be ouis lo see, bul il is nol yel given lo
us. (Conf. XIII r,.r8)
iv. CommUi1v, Siii, .u 1ui Scviv1Uvis
Jusl as a new awaieness of self in modein lhoughl has given iise lo a new
heimeneulical awaieness, so loo al lhe end of lhe fouilh cenluiy, Auguslines
genius lef ils impiinl bolh on lhe undeislanding of lhe self and on lhal Self-
lo-self disclosuie lhal is Woid of God in human woids. Te new hoiizons
of heimeneulics of oui limes have focused allenlion on lhe self and self-
disclosuie in language and in communily.
r
Robeil Delweilei
r
iefeis lo an
essay wiillen by Mailin Heideggei in r,o, Hldeilin and lhe Essence of
Poeliy. Heideggei quoles fiom an unnished poem of Hldeilin:
r. James J. ODonnell, ugustines Confessions I. See lhe discussion on being and
discouise, xvii.
r. Robeil Delweilei, Story, Sign and Self (Philadelphia: Foiliess, r,,8), ,.
rii Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Much has man leainl,
Many of lhe heavenly ones has he named,
Since we have been a conveisalion
And have been able lo heai fiom one anolhei.
Te poels a imalion of lhe self in communily, since we have been a
conveisalion, is a beauliful echo of Auguslines own undeislanding of lhe
insu ciency of lhe self. Tis a imalion of lhe insu ciency of lhe self is
fai fiom jusl anolhei giim lally sheel of whal is miseiable aboul lhe human
condilion. Ralhei il is an a imalion of lhe limiling condilions lhal call us
lo acknowledge lhal lhe human condilion is, as base, socielalsince we
have been a conveisalion. Communily demands communicalion, which in
luin iequiies lhe conslanl exeicise of inleipielalion.
Te heimeneulical piinciples developed by Augusline, pailiculaily bul
nol exclusively in lhe lasl books of lhe Confessions of a mulliplicily of liue
inleipielalions, lhis diveisily of liue views (Conf. XII o.r), call foi a
dialogic mode of heimeneulics so lhal contradictores (Conf. XII r,.r,), lhose
who disagiee, can become con-loquitors, lhose who aie in conveisalion wilh
each olhei, and nally lo iecognize lheii common minisliy as laudatores,
r,

giving piaise logelhei (even lhiough dieiing inleipielalions) in lhe com-
munily of lhe chuich:
May all of us who, as I allow, peiceive and a im lhal lhese lexls con-
lain vaiious liulhs, show love lo one anolhei, and equally may we love
you oui God, founl of liulhif liulh is whal we aie lhiisling afei
and nol vanily. . . . So when one peison has said Moses lhoughl whal
I say and anolhei No, whal I say, I lhink il moie ieligious in spiiil
lo say Why nol ialhei say bolh, if bolh aie liue: And if anyone sees
a lhiid oi fouilh and a fuilhei liulh in lhese woids, why nol believe
lhal Moses disceined all lhese lhings: Foi lhiough him lhe one God
has lempeied lhe sacied books lo lhe inleipielaloins of lhe many,
who could come lo see a diveisily of liulhs. Ceilainly, lo make a bold
declaialion fiom my heail, if I myself weie lo be wiiling somelhing
al lhis supieme level of aulhoiily I would choose lo wiile so lhal my
woids would sound oul wilh whalevei diveise liulh in lhese malleis
each ieadei was able lo giasp, ialhei lhan give a quile explicil slale-
menl of a single liue view of lhis queslion in such a way as lo exclude
r,. Ecce autem alii non reprehensores, sed laudatores libri Geneseos.
Augusline of Hippo ri
olhei viewspiovided lheie was no false docliine lo oend me.
(Conf. XII o.rr.i).
Fiom such a peispeclive, heimeneulics in lhe ecclesial communily is lo be
goveined by lhe scope of sciipluiewhich is lo build up lhe communily in love
(nol lo divide by hubiis), and lo welcome diveisily of opinion as a iichness.
Al lhe same lime, lhis dialogic mode would subjecl lhe inleipielive piocess
lo an ausleie ciilical ieeclion. Il is a balanced piocess acknowledging a
diveisily of gifs and encouiaging a geneious iesponsiveness lo lhe demands
of minisliy of lhe Woid and al lhe same lime exeicising an uncompiomising
passion foi lhe liulh of sciipluie.
Te minisliy of lhe Woid, like sciipluie ilself, is a double-edged swoid
(Ps r,:o, Conf. XII r.r,) in nol only calling lhe communily lo conveision,
bul in calling lhe inleipielei of sciipluie lo a conveision in lhe veiy exeicise
of heimeneulics. Il is a veiy special call lo humilily in a deep awaieness
of lhe fiailly and limilalions, lhe nol-yelness of human knowledge and
undeislanding. Howevei, il is lhe naluie of inleipielalion, diveise and yel
liue lhal eslablishes lhe piopei mode of exegelical discouise as ecclesial
and dialogic. Te piopeily pailial and iefiacled mode of knowing in oui
human condilion is whal diaws us logelhei and lheiefoie eslablishes oui
need foi each olhei in bolh chuich and human sociely.
Te inleipielalion of sciipluie is inexliicably linked wilh lhe human
condilion. Te self is nol self-su cienl; lhe sciipluies call foi a communily
of inleipieleis. Te self is mulable; lhe liulh of sciipluies is nol lo be ap-
piehended in a single, immulable momenl of undeislanding. To sland in
lhe piesence of oneself, oi bellei, lo enlei inlo lhe innei iecesses of self, is lo
appioach mysleiy, known, pailly known, beyond full knowledge; lhe abyss
of sciipluies is a conslanl image in lhe Confessions. Whal Augusline says
of lhe powei of memoiylhe inmosl iecesses of selfin Book X can be
liansposed lo desciibe lhe sciipluies: an awe-inspiiing mysleiy, my God, a
powei of piofound and innile mulliplicily. Il is chaiacleiized by diveisily, by
life of many foims, ulleily immeasuiable (Conf. X r,.io). Deep slill calls
lo deep (Ps r:8; Conf. XIII ri.r). Bolh lhe self, as self-in-lime, and lhe
sciipluies, measuied in lhe syllables of lime, sland al lhe biink of mysleiy
which can be accessed only in lhe company of lhe lowly Woid-made-esh,
bolh assuming and liansfoiming lhe human condilion.

ri Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XVI I I
PELAGI US ( CA. 334427)
Boin ca. , in Biilain, well educaled and even knowing some Gieek, Pelagius
sellled in Rome undei Pope Anaslasius and was baplized belween 8o8,
possibly belween ,,8o. A lay ascelic, well ieceived in Roman uppei class
sociely in which he became inuenlial as a spiiilual advisoi, Pelagius found
iefuge in Cailhage afei lhe fall of Rome in lhe summei, ro. He soon wenl
lo Jeiusalem wheie Bishop John look his defence in r,, againsl Oiosius
and olhei Lalin exiles. Speaking foi lhe Oiigenisls, Pelagius enleied inlo
conicl wilh Jeiome. Al lhe end of r,, he avoided a condemnalion al lhe
Council of Diospolis aboul his own opinion on human fiee will capable
of impeccabilily as ciealed by God. Bul fiom lhal dale he would no longei
fiee himself fiom lhe allacks of lhe Afiican chuich undei lhe leadeiship of
Augusline, unlil his dealh in exile, appaienlly in Egypl, neai i, (V. Giossi:
Quaslen IV, o,; DPAC II, i,oi,i).
i. Exiui1ic.i Wvi1ius
Liber de induratione cordis Pharaonis: G. Moiin, ed., in G. de Plinval, Essai
sur le style et la langue de Pelage, Fiibouig, r,r,, Pp. r,io; PLS I (r,,,)
r,oor,,. Expositiones XIII epistolarum Pauli: A. Soulei, ed., Pelagiuss
Expositions of Tirteen Epistles of St. Paul (TS ,, i), Cambiidge, r,io; PLS
I (r,,,) rrror,. T. De Biuyn, ed., Pelagiuss Commentary on St. Pauls
Epistle to the Romans. Tiansl. wilh Inlioduclion and Noles, Oxfoid, r,,.
Expositio interlinearis libri Iob: PL i, r ,,r,8.
De induratione was wiillen ca. ,,,8, befoie lhe Quaestiones CXVII
of Ambiosiaslei and lhe Lalin veision of Oiigens Peri rchon by Runus
weie ciiculaling in Rome, bolh of lhese woiks dealing wilh lhe same Pauline
asseilions in Rom ,:,i and i Tm i:ioir (Plinval, Essai, r). Pelagius
slails by announcing lhe ve queslions of his agenda: r) Ex io:,, I punish
lhe childien foi lhe sins of lhe falheis lo lhe lhiid and fouilh geneialions
of lhose who hale me; i) Phaiaoh (Exodus ,rr, Rom ,:r,); ) Esau and
Jacob (Genesis i,); ) lhe valued and cheap vessels (i Tm i:ioir; ,) lhose
conceined by divine foieknowledge and piedeslinalion. He also imly
slales his inlenlion, nec litteratis et doctoribus sed, nobis similibus, rusticis
et simplicioribus simplici sermone sensum scripturae divinae exposuisse, lo
expound lhe meaning of divine Sciipluie in simple leims, nol foi expeils
Pelagius ri,
and leained people bul foi lhe unsophislicaled and simple ones like us (i;
PLS, r,o,). In a geneial consideialion of his inlioducloiy seclion (rr),
he bases his heimeneulics on an analogy wilh lhe ciealion of humankind:
Foi as he ciealed lhe human being wilh lwo iealilies, soul and body, so
was, we aie lold, lhe body of lhe one Law composed of lwo Tablels. And as
he pulled oul of lhe iib of lhe male anolhei human peison, bolh being one
esh, despile lhe facl lhal lhey aie lwo, so did he pioduce lwo Teslamenls,
one oul of lhe olhei, namely lhe New oul of lhe Old, lhough by naluie lhey
aie one (; PLS, r,o,). Te analogy is lhen exlended lo sinful humanily,
o1 and 1 did nol eliminale evil bul lhey seive as a correctorium animarum,
a iehabililalion of souls: lhey guide lhe soul lowaid lhe ie of failh, ad
ignem dei, if only lhe souls consenl lo be ieshaped in il; in lhe same way,
o1 and 1 keep lheii seciels hidden unlil humilily pievails in lheii inlei-
pielei, seiving again quasi correctorium, as a iehabililalion (o; PLS, r,o8).
As oui bodies counl many membeis, some visible, olheis nol, ita et lex, cum
unum vocabulum sortiatur, secundum hominis similitudinem (ut dictum est)
multa habere membra probatur. visibilia et invisibilia, lucidissima et magnis
ac obscuris obtecta mysteriis, so does lhe Law, designaled by a single woid,
in analogy wilh lhe human being (as said befoie) include many membeis,
visible and invisible, some ciyslal cleai and olheis hidden in deep and daik
iecesses (,; PLS, r,o,). Pelagius iounds up his aigumenl afei a moie de-
lailed compaiison belween lhe Law and lhe veiy complex human body:
legem divinam in gura hominis per Moysen datam cognosce, quemadmodum
homo ad imaginem dei factus refertur, And lhus, as il has been said above,
admil lhal divine Law was given lo Moses in iesemblance wilh lhe human
being, jusl as lhe human being is said lo have been made in lhe image of
God (,; PLS, r,o,).
In lhe logic of such piemises and wilh conslanl iefeience lo his basic
analogy, Pelagius discusses cleai and obscuie biblical passages (De indura-
tione ,), appaienl biblical conliadiclions (De induratione rorr), and nally
his announced queslions r lo ,: lhe saying aboul lhe sons punished foi
lhe sins of lheii falheis, lo be laken as a parabola, nol ut sonabat historia
(ri; r,ri); lhe piedeslinalion of Jacob and Esau (rro, r,rir,r); lhe
oblinacy of Phaiaoh (r,; r,r,r,i); lhe vessels of dieienl qualilies
(8, r,ir,). His commenls on lhe vessels lead diieclly lo lhe
lheological views and exhoilalions of queslion ,, by which lhe essay ends
(,,,; r,r,,).
rio Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
ii. Tui P.Uiii Commi1.vv
Pelagius wiole il belween o, and ro, as a sequel lo his oial leaching in
aiislocialic ciicles of lhe capilal, wheie his modeiale ascelicism held a middle
posilion belween lhe exliemes of Jovinian and Jeiome. Befoie him, Maiius
Vicloiinus, an anonymous maslei, and Ambiosiaslei had issued in fouilh
cenluiy Rome similai commenlaiies. Againsl Maicionism, lhe need foi
inleipieling Pauls Epislles had become a geneial concein among educaled
Chiislians. Te conicl wilh lhe Manicheans called foi ieassessing lhe mean-
ing of Chiislian ascelicism in lhe lighl of Pauls leaching. In addilion, lhe
oldei liadilion of sliessing human fieedom againsl Gnoslic deleiminism, a
liadilion exemplied in lhe Lalin edilion of Oiigens Peri rchon by Runus
of Aquileia, eniiched Pelagiuss nolion of lhe human being and desliny.
Pelagiuss inleipielalion of Romans falls inlo foui lhemalic seclions:
lhe isl, chapleis r, lieals lhe hisloiies of lhe Genliles and lhe Jews
in oidei lo show lhal lheii iesponse lo lhe ievelalion of God has been
lhe same and lhal consequenlly lhey aie on an equal fooling befoie
God. Te second seclion, chapleis ,8, consideis lhe liansilion fiom
lhe dealh of sin lo lhe life of iighleousness. Te piivolal poinl in lhis
liansilion is baplism, which incoipoiales lhe believei inlo Chiisl. On
eilhei side of lhis liansilion lheie lies a delibeiale way of living . . . lhe
lhiid seclions, chapleis ,rr, consideis lhe slalus of lhe Jews in lhe
Chiislian eia of salvalion. Te buiden of lhe aigumenl, wilh a view
isl lo lhe pasl and lhen lo lhe piesenl, is lo show lhal lhe condi-
lion foi salvalion is lhe same now as il was befoie, namely a believ-
ing iesponse lo divine ievelalion. Te nal seclion, chapleis riro,
discusses vaiious piaclical malleis in a hoilaloiy mode, always lo lhe
end lhal lhe Chiislian should bellei imilale Chiisl (De Biuyn, ,o).
Pelagiuss inleipielalion of lhe olhei Pauline Epislles follows exaclly lhe same
pallein of a conlinuous quolalion of veises oi pails of veises, followed by
concise commenls. By collecling Pelagiuss cilalions, il becomes possible lo
idenlify wilh a faii accuiacy which biblical lexl he used foi his exegesis (De
Biuyne, Soulei, Fiede, Tinnefeld, Nellessen, Boise, Wolfgailen; accoiding lo
T. De Biuyn, Appendix: Pelagiuss Biblical Texl, r,,r,). Te lechnique
of inleipieling also iemains unchanged lhioughoul lhe Commenlaiy, foi
inslance, in lhe commenls on Romans (Soulei, De Biuyn):
r) lhe need to explain Pauls phiasing calls foi shoil paiaphases backed
up by complemenlaiy quolalions, some also fiom Paul, such as in r:,, ,,
i,; i:,, ,, i8; :; :r; ,:i, ,, 8, ro, r8; o:o; ,:8; 8:ii; rr:i; r:, ir; r,:, o,
8, r,, io, i; elc.; somelimes lhe shoil explanalion dipenses fiom any addi-
Pelagius ri,
lional iefeiences lo sciipluie (r:o, ri, r, r,, r8, ir, i, io, i,, o; 8:i; ,:r;
rr:rr, i, ,; r,:ir, i, io, r), oi such iefeiences slay by lhemselves as
explanaloiy (r:, r,; 8:r,, r8; ,:ri; ri:r,; r:i; r,:,, r,, ii).
i) Some glosses limil lhemselves to enunciate a denition: anima pro
toto homine dicatur (i:,), Saciilege is somelhing lhal is commilled sliiclly
againsl God, as a violalion of lhe sacied (i:ii), Vanily is eveiylhing lhal
some day comes lo an end (8:io); rr:rof.; Tal (a living sacice, holy) is
puie and fiee fiom lhe lolal dealh of sin (ri:r); He shows lhal a galheiing
of believeis is called a chuich (ro:,) elc.
) A few commenls aie deliveied in foim of short exhortations: We loo
should feai . . . (i:r); Il is lhe houi foi you lo sliive foi lhal which is moie
peifecl . . . (r:rr); elc.
) Moie signicanl aie lhe iemaiks spiead ovei lhe whole Commenlaiy
on Romans expiessing Pelagius critical awareness as an interpreter: He iegu-
laily announces lhe diveisily of inleipielalions given foi ceilain veises by
some unnamed piedecessois (essenlially Ambiosiaslei and Oiigen-Runus),
nol wilhoul maiking occasionally a dislance lo lhem (:i8; ,:r,; rr:io, io;
r:,i); He even skelches a shoil hisloiy of inleipielalion (8:r,). He sliesses
lhe dieience belween lhe lileiaiy sense (historia) and whal is said allegoii-
cally (per allegoriam, ro:r8; allegorice, ro:ir), oi only suggesled (i:i8 gura;
:i,; ,:r typus, r8; ,:, o spiritalis gratiae praeceptis, non litterae legis, by
lhe piecepls of spiiilual giace, nol by lhose of lhe lellei of lhe Law 8:;
,:i8 historiae sensus . . . in prophetia autem ro:8.
,) Seveial glosses of lhe commenlaloi aie conceined wilh literary criti-
cism (:ro; ,:r, i,; ,:r; rr:8; r:r, r subtiliter). Paul is seen as a bonus doctor
(rr:r; r,:r), one dislinclive maik of his leaching consisling in his conson-
nance wilh lhe Johannine message (rr:o; ri:,; r:r; passim).
o) Rare glosses extend over ten lines or a full page of our editions (i:, r,
ir; :i8; :, ,, r,:; ,:; 8:, r,; ,:r,, ; rr:io; ri:r,). Tey aie due lo lhe
vaiiely of inleipielive liadilions iepoiled bul also lo special conceins of
lhe aulhois.
,) Toughoul lhe Commenlaiy, Pelagius idenlies wilh Pauls lileiaiy
peisona in using welalk and youaddiesses when amplifying Pauline
slalemenls.
Eui1ios
de de trinitatis: PL ,, ir,8iioo. PLS r, r,oo.
Dem.: PL o, r,,; , ro,,rrio; Kiabbe, M. K. C., Washinglon r,o,.
exp.: Soulei, A., Cambiidge r,io.
ri8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Tvnsin1ios
English
Dem.: Kiabbe, above. Rees, B. R., Woodbiidge r,,r.
exp.: Biuyne, T. de, Oxfoid r,,.
German
Dem.: Gieshake, G. and W. Geeilings, Quellen geistlichen Lebens, Mainz r,8o,
rr,8.
S1cuirs
Allanei, B. Dei Liber de de (PL ir, rri,; 8, ,r88) ein Weik des Pelagianeis
Runus des Syieis. TQ ro (r,,o): i8.
Amengual Balle, J. La exegesis de Jo o:, en el peiiodo de las conlioveisias
pelagiana y semipelagiana. TDeusto ri (r,,): rror.
Anlin, P. Run el Pelage dans Jeime, Piologue r in Hieiemiam. Latomus ii
(r,o): ,,i,.
Aiaud, R. Quidquid non esl ex de peccalum esl. Quelques inleipielalions paliis-
liques. In Lhomme devant Dieu. Melanges Henri de Lubac I, ri,,. Teologie
,o (Paiis r,o).
Basevi, C. La juslicacion en los comenlaiios de Pelagio, Luleio y Sanlo Tomas a la
Epislola a los Romanos. ScripTPamp r, (r,8,): rr,,.
Bohlin, T. Die Teologie des Pelagius und ihre Genesis. Uppsala Univ. isskiif ,.
Lundequisl, r,,,.
Boise, U. Der Kolosserbriefext des Pelagius. Diss, Bonn, r,oo.
Chailiei, C. Cassiodoie, Pelage el les oiigines de la Vulgale paulinienne. In Stud.
Paulin. Congressus, vol. i, o,o. Rome, r,o.
Cipiiani, N. La moiale pelagiana e la ieloiica. ug r (roor): o,i,.
Claik, E. A. Fiom Oiigenism lo Pelagianism; elusive issues in an ancienl debale.
PSB.SI ri (r,,r): i8o.
Dassmann, E. Tam Ambiosius quam Cypiianus (c. Iul. imp. ,rri); Auguslins Helfei
im pelagianischen Slieil. In Fs. V. Schneemelcher, Gecumenica, i,,o8, r,8,.
De Biuyn, T. S. translation, with introduction and commentary, of Pelagius
Commentary on Romans. Diss., Toionlo: Sl. Michael, r,8,.
. Pelagius Inleipielalion of Rom ,:riir; Exegesis wilhin lhe Limils of Pole-
mic. TjT (r,88): o.
. Conslanlius lhe Tractator Aulhoi of an anonymous Commenlaiy on lhe
Pauline Epislles: jTS (r,,i): 8,.
. Pelagiuss Commentary on Saint Pauls Epistle to the Romans. Oxfoid: Claiendon,
r,,.
Pelagius ri,
Delius, W. Pelagius-Piobleme (spec. Com. Ep. paul.). Helikon rrs (r,,rs): ,,.
Duval, Y.-M. Pelage esl-il le censeui inconnu de lAdveisus Iovinianum a Rome
en ,: ou: du poiliail-iobol de lheielique chez S. Jeime. RHE ,, (r,8o):
,i,,,.
. La dale du De naluia de Pelage; les piemieies elapes de la conlioveise sui la
naluie el la gice. REug o (r,,o): i,,8.
Essei, H. H. Das Paulusverstandnis des Pelagius nach seinem Pauluskommentar. Diss.,
Bonn, r,oolor.
. Tesen und Anmeikungen zum exegelischen Paulusveislndnis des Pelagius.
In Zwischenstation, Fs K. Kupisch r, ed. H. Gollwilzei and S. Hoppe, i,i.
Munich: Kaisei, r,o.
. Tesen und Anmeikungen zum exegelischen Paulusveislndnis des Pelagius.
StPatr , (r,oo): or.
Feiguson, J. In defence of Pelagius. Teol 8 (r,8o): rrr,.
Folliel, G. Le fiagmenl dHilaiie Quas Job lilleias. Son inleipielalion dapies
Hilaiie, Pelage el Auguslin. In Hilaire et son temps, ctes du Colloque de
Poitiers, r,,8. Paiis, r,o8.
Fox, P. E. Biblical Teology and Pelagianism. jR r (r,or): ro,8r.
Fiede, H. J. Pelagius. Dei iiische Pauluslexl, Sedulius Scolus (Velus Lalina. Aus dei
Geschichle dei laleinischen Bibel ). Fieibuig: Heidei, r,or.
. Dei Pauluslexl des Pelagius. SE ro (r,o,, ed. r,oo): ro,8.
. Ein neuei Pauluslexl und Kommenlai, I: Untersuchungen; II: Die Texte: Aus dei
Geschichle dei lal. Bibel, ,8. Fi: Heidei, r,,l,.
Gaicia-Allen, C. A. Te liluigical iools of Chiislian spiiilualily accoiding lo
Pelagius. SpTo (r,8r): r,,.
Haibeil, B. Romans ,:ri: Old Lalin and Vulgale in lhe Pelagian Conlioveisy,
ioro.
n introduction to Celtic Christianity (including Pelagius by M. F. Nicholson). Ediled
by J. P. Mackey. Edinbuigh: T & T Claik, r,8,.
Johnson, D. W. Purging the poison. Te revision of Pelagius Pauline commentaries by
Cassiodorus and his students. Diss., Piincelon Teological Seminaiy, r,88.
Lavendei, E. D. Te development of Pelagius thought within a late fourth-century
ascetic movement in Rome. Diss., Sl. Louis, r,,r.
Lucas, J. R. Freedom and Grace (Pelagius and ugustine). London: SPCK, r,,o.
Lyonnel, S. Auguslin el Rom ,:ri avanl la conlioveise pelagienne. NRT 8,
(r,o,): 8i,.
Maili, P. Die Auslegungsgiundslze des Pelagius. STU i (r,oi): ,r8r.
Mailinello, G. Les piemieies ieaclions anliaugusliniennes de Pelage. REug r,
(r,,r): 8rr,.
Moiiis, J. Pelagian Lileialuie (Com. Ep. Paul). jTS ro (r,o,): iooo.
rio Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Nuvolone-Nobile, F. G. Pioblemes dune nouvelle edilion du De Induratione Cordis
Pharanis alliibue a Pelage. REug io (r,8o): ro,r,.
Pelagius. Pelagiuss Commentary on St. Pauls Epistle to the Romans. GECS. Tianslaled
and annolaled by T. De Biuyn. Oxfoid: Claiendon, r,,.
Phipps, W. E. Te Heiesiaich: Pelagius oi Augusline: TR oi (r,8o): ri.
Plinval, G. de. Pelage. Ses eciils, sa vie el sa iefoime (i8,r8). RHPhR io (r,o):
oio,.
. Essai sur le style de Pelage, suivi du traite inedit De induratione Pharaonis. Coll.
Fiibouig, vol. NS r. Fiibouig: Libiaiiie de lUniveisile, r,,.
. Vue densemble de la lilleialuie pelagienne. REL i, (r,,r): i8,.
Piele, S. Lo sciillo pelagiano De Caslilale P di Pelagio: ev , (r,or): r,ii.
Rees, B. R. Pelagius, a reluctant heretic. Wolfeboio, N.H.: Boydell & B., r,88.
Scaglioni, C. Guai a voi iicchi! Pelagio e gli sciilli pelagiani. In Per foramen acus,
or,8.
Schfei, K. T. Pelagius und die Vulgala. NTS , (r,ois): oroo.
. Dei Pauluslexl des Pelagius. In Stud. Paulin. Congressus, vol. i, ,oo. Rome,
r,o.
Speigl, J. Dei Weg eines Pelagiusfiagmenls. E. Dekkeis, Clavis (r,or) ,,oa =
Pelagius, Pauluskommenlai zu Gal ,:r (Soulei II ,r,,,i). VigChr i,l
(r,,,): ii,i,.
Tauei, J. Neue Oiienlieiung zui Paulusexegese des Pelagius. ug (r,,):
r,8.
Tinnefeld, P. H. Untersuchungen zur altlateinischen Uberlieferung des r.
Timotheusbriefes. Der lateinische Paulustext in den Handschrifen D E F G und
in den Kommentaren des mbrosiaster u. Pelagius. Klass.-Philol. Sludien o.
Wiesbaden: Haiiassowilz, r,o.
Valeio, J. B. Les bases antropologicas de Pelagio en su tratado de las Expositiones. Diss.,
Madiid: Ponl. Univ. Giegoiiana, r,8o.
Vogue, A. de. Fiagmenls dun lexle monaslique inconnu el du commenlaiie de
Pelage sui S. Paul dans le manusciil de Paiis N.a.l. ir,,. RBen roo (r,,o):
8i,i.
Weimelingei, O. Neue Foischungskonlioveisen um Auguslinus und Pelagius. In
Symposium, r8,ir,, r,8,l8,.
Wiles, M. F. Te Divine postle. Te Interpretation of St. Pauls Epistles in the Early
Church. London: Cambiidge Univeisily Piess, r,o,.
Yales, J. Te Canonical Signicance of lhe cilalion of James in Pelagius ETL ,8
(iooi): 8i8,.
Foi lhe Hebiew Bible lo lhe Sepluaginl rir
XI X
PAULI NUS OF NOLA (333431)
Meliopius Ponlius Paulinus was boin in Boideaux in ,,, lhe son of well-
lo-do paienls belonging lo lhe senaloiial aiislociacy. A sludenl of Ausonius,
lhe mosl famous Gallic iheloi of his lime, he cullivaled his poelic lalenls,
bul engaged inlo lhe caieei of a civil seivanl (lhe cursus honorum), piobably
in ieplacemenl of his falhei in lhe Senale of Rome, which led him in ,, lo
lhe posilion of goveinoi of Campania. Teie he became acquainled wilh lhe
cull of Sl. Felix of Nola, a local mailyi fiom lhe lime of lhe peiseculion of
Decius. In 8, when lhe Aiian Valenlinian II ieplaced Empeioi Gialian, he
abandoned lhe civil seivice, ieliied wilh Teiasia, his wife, inlo a monaslic
solilude in Spain, accepled lhe piieslhood in Baicelona, and disliibuled lhe
couples iich piopeilies among lhe pooi. In ,,, Paulinus and his wife es-
lablished lhemselves in lwo monasleiies nexl lo Nola, in Cimilile, soulhein
Ilaly (foi some lime lhey had adopled lolal conlinence). Ca. o,ro, afei
lhe dealh of Teiasia, he consenled lo seive as bishop of Nola foi lhe nexl
lwo decades.
In lhe educaled sociely lo which he belonged, Paulinus was iemaik-
ably gifed foi fiiendship. He welcomed as visilois oi visiled himself many
of lhe famous Chiislians of his lime. Like his poeliy, his coiiespondence
leslies lo a lively nelwoik of peisonal ielalionships. Only Letters o8 aie
of an unceilain oiigin among lhe fy-one alliibuled lo Paulinus. Jeiome
claimed lhal Paulinuss lelleis deseived lo be ianked wilh lhose of Ciceio
(Ep. 8,, r: PL ii, ,,i). Foui of lhem aie addiessed lo Augusline. Letter
lhanks Augusline foi having senl a copy of his liaclales De Genesi contra
Manichaeos and De vera religione lhiough Alypius. In Letter o, Paulinus uiges
lhe bishop of Hippo lo meel him and his wife if evei possible. Letter , begs
Augusline foi an insliuclion aboul lhe naluie of angels in lhe lighl of r and
i Coiinlhians. In Letter ,o, he asks lo heai Auguslines exegesis of Ps r,:;
ro:r; o,:ii, and he lisls a seiies of iequesls aboul Pauline lelleis (Eph :rr;
r Tm i:r; Rom rr:i8; Col i:r8ir) and lhe gospels, wheie lhe appaiilions
of lhe Risen Chiisl impose queslions of an eschalological naluie: whal was
lhe ieal naluie of lhe iesuiiecled body:
A lhoiough sludy of lhe whole colleclion of Paulinuss lelleis would
demonsliale lheii delibeiale and conslanl iecouise lo sciipluie. Tey illus-
liale beyond measuie lhe will of lhe highly lileiale bishop of Nola lo expiess
his lhoughl and his feelings exclusively in biblical leims, oi by paiaphiasing
sciipluie. He lheieby inlegiales lhe lileial conlenl of lhe Lalin Bible inlo lhe
rii Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
ihylhm and lhe synlax of his posl-classical piose and poeliy. Augusline musl
have iecognized lhe sliiking simililude belween such a choice and his own
assimilalion of psalmic veises and Pauline phiases lo peisonal slalemenls
in lhe Confessions oi in his coiiespondance.
Hailel counls lhiily-lhiee poems, carmina, of which n. , ,, and i aie
certainly nol, and carm. o and probably nol, fiom Paulinus, lhe mosl
impoilanl being carm. ro and rr foi Ausonius, carm. ii foi Jovius, r, foi
Nicelas, and i, foi Tilia, lhe daughlei of Julian of Eclanum, on lhe occasion
of hei maiiiage. Carmen r is a veisied consolatio foi lhe loss of a fiiends
child. Carmina natalicia (carm. riro, r8ir, i, ioi8, and a fiagmenl
of i,) weie composed in honoui of lhe feasl day, lhe dies natalis (Januaiy
r) of Sl. Felix. John lhe Baplisl is lhe lopic of carm. o. Paiaphiases of Ps r,
i and ro ll iespeclively carm. ,, 8 and ,. Tough lheology and exegesis
iemain convenlional in lhe lhoughl of Paulinus, his poelic expiession of
any docliinal conlenl iepiesenls his own achievemenl, and his phiasing is
conslanlly peimealed by lhe biblical lexl.
Limiled as il mighl be, his lileiaiy legacy is highly oiiginal. He places lhe
lask of poelic ciealion in diiecl line wilh lhe lectio divina of lhe sciipluies:
dumque leges catus et scribes miracula summi/ Vera dei, proprior disces et carior
ipsi/ esse deo, In ieading and conspicuously desciibing lhe aulhenlic maivels
of lhe supieme God, you will leain lo come closei lo God himself, and lo be-
come deaiei lo him (carm. ii, i,r). Hence il is an open possibilily lhal lhe
poelic aclivily and lhe vaiious exeicises of ascesis coincide . . . Poeliy shows
up as lhe spiiilual exeicise par excellence (Fonlaine, Naissance, r,i).
In such an exeicise, lhe aclualizing of biblical naiialives pioceeds on
lhe level of peisonal devolion: Ne maneam terrenus dam. May I nol ie-
main lhe eailhly Adam, bul be boin fiom lhe viiginal soil and, fiee fiom
lhe old, become an image of lhe new one. May I be guided fai away fiom
my counliy and become alien lo my liibe, iunning in hasle lo lhe honeyed
iiveis of lhe piomised land, pieseived fiom lhe fuinace of lhe Chaldaean
ie. Tal my hospilalily be as easy as il was foi Lol, always wilh open doois,
libeialed fiom Sodom; and I would nol luin my eyes back, in lhe feai lhal
I would luin inlo a column of sall foi lack of lhe sall of lhe heail. Like lhe
child Isaac, may I be oeied lo God as a living hosl, and, caiiying my wood,
may I follow my falhei undei lhe cioss. I would nd lhe wells, bul il is my
piayei, lhey would nol be obsliucled by lhe envious Amalek who coiiupls
lhe living waleis. May I become a fugilive fiom lhe woild, like blessed Jacob
who ed fiom his biolhei Edom, and I would lay a sacied slone undei my
exhausled head, and in Chiisl I would iesl (carm. i,, oo8oii).
Foi lhe Hebiew Bible lo lhe Sepluaginl ri
Eui1ios
Hailel, W. von: CSEL i,o (r8,)
Tvnsin1ios
Dutch
Bouma, J. A., r,o8.
Muys, A. P., r,r.
English
Walsh, P. G.: ACW r, o, o (r,oo,,).
French
De Smel, J. M., r,ri.
Pielii, C., r,o.
Sanleul, C. de, r,o.
German
Buike, G., r,or.
Italian
Coslanza, S., r,,r.
Mencucci, A., r,,o.
Piscilelli Caipino, T., r,8,.
Ruggieio, A., r,,o.
Sanlaniello, G., r,,i.
S1cuirs
Chailel, J.-L. Piudence lecleui de Paulin de Nole. piopos du ie qualiain du
Dittochaeon (qui iesume le Ps ro). REug ir (r,,,): ,,oi.
Chiislou, P. K. Greek Patrology ,, ,, cent. Tessaloniki: Meielakis, r,8,.
Ciiillo, P. G. Hieronymus. Le tre lettere del S. Dottore a S. Paolino di Nola. Tivoli r,,8.
Coslanza, S. I geneii lelleiaii nell opeia poelica di Paolino di Nola: ug r (r,,)
o,,o.
. Le concezioni poeliche di Piudenzio e il c. XVIII di Paolino di Nola: SicGym
NS r, (r,,o) ri,.
. Ciislianesimo e iomanila di Paolino di Nola: FS S. Pugliatti, V. Milan r,,8,
r,.,i.
Doignon, J. Un iecil de miiacle dans les Carmina de Paulin de Nole. Poelique vii-
gilienne el leon apologelique: RHSp 8 (r,,i) ri, (= Natalicium XIII).
Duval, Y.-M. Les piemieis iappoils de Paulin de Nole avec Jeime; moine el phi-
losophe: poele ou exegele: In Fs. S. Consranza, Polyanthema, (r,8,) r,,iro.
Paulinus of Nola ri
ri Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Feiiua, A. Cancelli di Cimilile con sciille bibliche (di Paolino di Nola). RQ o8
(r,,): ,oo8.
Fonlaine, J. Le symbolisme de la cilhaie dans la poesie de Paulin de Nole: FS
Vaszink. Amsleidam r,,.
. Naissance de la poesie dans lGccident chretien. Paiis r,8r, r,o.
Goice, D., Paulin di Nole. Paiis r,,,.
Gieen, R. P. H., Te Poetry of Paulinus of Nola. Study of His Latinity. Biussels r,,r.
Gullilla, G. Paolina di Nola e Giiolamo. Grph r (r,,i): i,8,.
Junod Ammeibauei, H., Le poele chielien selon Paulin de Nole. Ladaplalion des
lhemes classiques dans le Natalicia: REug ir (r,,,) r,.
Leanza, S., Aspelli esegelici dell opeia di Paolino di Nola: tti del Convegno per il
XXXI cinquantenario della morte di S. Paolino di Nola (,,rr,8r), Nola :o:r
marzo r,8:. Rome r,8, o,,r.
. Paulinus von Nola: TRE io (r,,o) ri,.
Lienhaid, J. T., Paulin de Nole: DSp ri (r,8) ,,iooi.
Nazzaio, A., La paiafiasi salmica di Paolino di Nola: tti del Convegno per il XXXI
cinquantenario della morte di S. Paolino di Nola (,,rr,8r), Nola :o:r marzo
r,8:. Rome r,8, ,rr,.
Piscilelli Caipino, T., Il Cantico dei Cantici nell esegesi di Paolino di Nola: SEug
, (r,,i) 8,oo.
Pizzolalo, L. F. Ambiogio e Paolino di Nola; pei una pi piecisa dalazione della
Exposilio Psalmi CXVIII di Ambiogio. In Fs. S. Consranza, Polyanthema,
,, r,8,.
Piele, S. Paulino di Nola: la paiafiasi biblica della laus johannis [Bapl.] (caim. o: Lc
r:,o,.8o; :r,; Mc r:io). ug r (r,,): oi,,.
Rizza, G. Imilazione biblica ed inuenza ieloiica nellopeie di Paolino di Nola. In
Misc. di Stud. di Lett. Crist. nt., vol. r (r,,): r,o.
Savaloii, A., Laspello biblico-ieligioso nel piogiamma poelico di Paolino di Nola:
nnuario Liceo P. Giannone Caserta r,oor,o,, ii.
Soiienlino, D. Nuove piospellive su Paolino di Nola. sp i (r,,,): ri.
Wilmail, A., Lhymne de Paulin sui Lazaie dans un manusciil dAulun: RB i
(r,ii) i,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,
XX
EUTROPI US ( EARLY 3TH C. )
A piiesl fiom lhe noilh of Spain (Madoz) oi fiom Aquilaine (Couicelle),
Euliopius who admiied Ambiose and was close lo Paulinus of Nola. He
wiole lelleis of admonilion and consolalion lo lhe lwo daughleis of a ceilain
Geiunlius, because lhey had been disinheiiled by lheii falhei afei having
vowed viiginily. In lhe isl lellei, De testamento Geruntii, he uiges lhem,
wilh much logic and aulhoiily, lo abslain fiom legal pioceduies againsl
lheii falheis decision. Te second lellei, De vera circumcisione, was speci-
cally addiessed lo lhe nun Ceiasia. In il, Euliopius emphasized lhe need
foi a spiiilual exegesis of lhe ciicumcision piesciibed in lhe Bible in oidei
lo peiceive ils ieal meaning, aiguing in line wilh lhe whole inleipielive
liadilion, fiom Philo lo Zeno of Veiona, his conlempoiaiy (Savon, r,8i).
His disputatio called on lhe academic objeclions of Jews, Euliopiuss main
goal being lo piesciibe foi his addiessee a line of conducl piesciibed by
lhe gospel. Ullimalely lhe liue ciicumcision iepiesenls a change of na-
luie deleimined by gospel values, and in confoimily wilh Paul as a iole
model, lhe ideal naluie being incainale in Chiisl. Tioughoul lhe essay,
Euliopiuss lhoughl iemains unconceined wilh lhe pioblem and lhe solu-
lions of Auguslinianism (Savon r,8i, oi). Te basic anlilhesis by which
lhe aulhoi opposes naluie and a behavioui deleimined by lhe gospel
leads him lo an oiiginal exegesis of Rv ,:r, lhe famous book wiillen inside
and oulside, seciel and public, open and closed (De vera circumcisione o,
r,Cr, D) (r,,CiorC).
Euliopius also composed lwo liealises, De perfecto homine (Col r:i8) and
De similitudine carnis peccati (Rm 8:). All of Euliopiuss woiks aie skillfully
wiillen in an eleganl piose. Tey iemain close lo lhe 1, nol only lhiough
appiopiiale quolalions, bul also in lhe delail of lhe aulhois aigumenls.
Eui1ios
PL o, ,,o, r88iio. PLS I (r,,,) ,i,,,o.
PL o, ,,ro. PL ,,, ,,,8.
S1cuirs
Cavalleia, F., Leplie pseudo-Hieionymienne De viro perfecto: RM i,, FS
M. Villei (r,,) r,8o,.
rio Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
. Lheiilage lilleiaiie el spiiiluel du pielie Euliope: RM i (r,8) oo,r.
Couicelle, P., Un nouveau liaile dEuliope, pielie aquilain veis lan oo: RE ,o
(r,,) ,i,o.
Eymann, H. S. In Chiislo enim possidendum esl quod cum Chiislo esl possiden-
dum. Rm 8 als Veislehenshoiizonl fui askelisches Leben in einem Tioslbiief
des Euliopius, II. In Philologia Sacra. Biblische und patristiche Studien fur
Hermann j. Frede und Valter Tiele zu ihrem siebzigsten Geburtstag, I. ltes und
Neues Testament, II. pocryphen, Kirchenvater, Verschiedenes, ediled by
R. Giyson, ,rii. Fieibuig: Heidei, r,,.
Madoz, J., Heiencia lileiaiia del piesbileio Euliopio: EE ro (r,i) i,,.
. Euliopio il piesbileio: EncC ,, ,.
Michel, A., La culluie en Aquilaine au ,
e
siecle: Midi ,r (r,,,) rr,ri.
Moial, T.: DHGE ro (r,o,) ,,8i.
Savon, H. Le pielie Euliope el la viaie ciiconcision. RHR r,, (r,8i): i,oi.
. Le pielie Euliope el la viaie ciiconcision. II. Le liaile dEuliope: liadilion
polemique el Piopagande ascelique. RHR r,, (r,8i): 8ro.
Tiia, L., De similitudine carnis peccati. Il suo autore e lasua teologia. Rome r,o.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,
XXI
EVODI US OF UZALI S
( CONTEMPORARY OF AUGUSTI NE)
Te Afiican bishop Evodius was a disciple and close fiiend of Augusline.
Foui lelleis senl by him lo lhe bishop of Hippo in rr, guie, wilh lheii
answeis, in lhe coiiespondence of Augusline: CSEL , Lelleis of Evodius
lo Augusline, epp. r,8, roo, ror, ro; Lelleis of Augusline lo Evodius, epp.
r,,, roi, ro, ro,. Tey deal wilh queslions conceining lhe soul, fiee will
and giace, Calholic failh vs. Manichaeism, and in pailiculai wilh lhe anli-
Manichean inleipielalion of sciipluie. Anolhei lallei, daled io, exposes
foi Valenlinus of Hadiumelum lhe pioblem of fiee will. An anli-Manichean
liealise, De de contra Manichaeos, veiy close lo Augusline in ils slyle and
inspiialion, is also alliibuled lo Evodius.
Eui1ios
BAug i: Lellei lo Valenlinus of Hadiumelum.
CSEL i,, i: De de contra Manichaeos.
CSEL : Lelleis of Evodius lo Augusline, ep. r,8, roo, ror, ro; Lelleis of
Augusline lo Evodius, ep. r,,, roi, ro, ro,.
S1cuirs
Felieis, J.-H., Evodius d Uzalis. Contribution a letude de lEglise chretienne dfrique.
Diss. Paiis r,o.
. Lulilisalion de la Bible dans loeuvie dEvodius: REug ri (r,oo) ro.
ri8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XXI I
MAXI MUS OF TURI N ( D. 408l 423)
As lhe isl veiiable bishop of Tuiin (nol lo be confused wilh Maximus lhe
Aiian!), Maximus is only documenled by Gennadius, De viris inlustribus, r,
in lhe lale fh cenluiy. His legacy consisls in a xed colleclion of eighly-lwo
aulhenlic seimons, and lwenly-foui olhei aulhenlic seimons oulside of lhal
colleclion, extravagantes, ofen liansmilled undei lhe name of Augusline,
(A. Mulzenbechei, r,oi). Mosl of lhe seimons weie pieached in lhe yeais
,,r,. He was sliongly inuenced by lhe wiilings of Ambiose. He died
undei lhe ieign of Honoiius and Teodosius II (o8i).
Tough pasloial and piaclical in puipose, being diiecled againsl pagan-
ism al a lime of massive conveision lo Chiislianily, and againsl conlempoaiy
Jews, seen as a polenlial lhieal foi lhe local chuich communily, lhe sermones
of Maximus demonsliale a slandaid leaching on Sciipluie and biblical exege-
sis of his lime. Te bishop knows aboul scripturarum caelestium sacramenta,
lhe mysleiies of heavenly sciipluies sermo , line ,r). He exploies in scrip-
tura divina (ii, ), pailiculaily in lhe Pauline Lelleis, evangelicae scripturae
secretum, . . . Christi secreta mysteria lhe seciel of lhe Gospel . . . Chiisls seciel
mysleiies (,, , r). Wilhoul any speculalive allegoiizing, he iepealedly
inviles his lisleneis lo ieach an altiorem intellectum, highei undeislanding
(, iii) when pondeiing a biblical ieading in chuich. Te biilh of John
lhe Baplisl includes, I lhink, some mysleiy, mysterium aliquod arbitror
continere (,, i). Te iecommendalion of Mallhew ro:rr, lo go and nd
hospilalily in any cily visiled, sounds ialhei down lo eailh, bul: Sed repetamus
sanctam ipsam divinamque sententiam! Si enim in littera placet, in mysterio
forsitan plus placebit bul lel us iepeal lhal holy and divine slalemenl. If il is
lileially pleasanl, il will piobably please moie in ils mysleiy (, r8r,). Te
veidicl of Ml r8:o againsl lhose who aie a cause of slumbling is also a mys-
leiious senlence: Puto enim illam (sententiam) aliquod mysterium continere,
foi I guess lhal such a veidicl includes some kind of mysleiy (8, ,). Te
same is liue of lhe foily days of lhe Flood in Genesis ,:r,io, guialive of
baplism (,o, ,oo,). In all cases, lhe mysleiy means lhe Chiislian iealily
of lhe piesenl chuich as pieguied in bolh Teslamenls. Te veiy biilh of
Jesus is ullei mysleiy: Intellego plane mysterium I undeisland il as ullei
mysleiy (oi, 8o8,). His baplism adds anolhei seciel: Intellego mysterium
agnosco etiam sacramentum I peiceive lhe mysleiy, I also acknowledge lhe
saciamenl (o, ,,,8; roo, ,,), and so does his enliy inlo Jeiusalem accoid-
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,
ing lo Jn ri:ri (o8, oo). Te dealh of lhe Baplisl includes a gieal mysleiy:
in quo facto grande mysterium continetur (88, oo,), and lhe Ascension of
Jesus gives lhe mysleiy a paiadoxical lwisl: Quodam enim mysterio, dum
lius dei lium hominis sustulit ad caelum, ipsa captivitas portatur et portat
by some mysleiy, as lhe Son of God uplifed lhe son of man lo heaven,
caplivily ilself caiiies and is caiiied on (,o, oo), by iefeiiing lo Ps o,:
r,, scendens in altum captivam duxit captivitatem, ascending lo lhe highesl
he caiiied on caplivily as caplive. Behind mosl of lhese asseilions, sliessing
lhe spiiilual meaning of lhe sciipluial lexls undei consideialion, one nds
Ambioses Expositio evangelii secundum Lucam, of which as many as sixly-
ve passages aie echoed in Maximuss seimons (CCL i, ).
Te homilelic piose of Maximus, wiillen in a uid and limpid Lalin,
addiessed his congiegalion wilh a conlinuous slieam of biblical images and
iefeiences. Convenlional in lheii docliinal conlenl, and modesl when com-
paied wilh lhe conlempoiaiy pieaching of Augusline, Maximuss seimons
piesenl all lhe fealuies of an invenlive inspiialion. Tey aie an oulslanding
monumenl of pasloial caie whose seiene and lhoughlful message deseives
fuilhei sludy.
CPL iioiio
Eui1ios
Mulzenbeigei, A., Maximi Episcopi Taurinensis Collectionem Sermonum
ntiquam Nonnullis Sermonibus Extravagantibus djectis: CCL XXIII
Tuinhaul r,,i.
S1cuirs
Bongiovanni, P., S. Massimo vescovo di Torino e il suo pensiero teologico. Diss. Tuiin
r,,i.
Ceivellin, L., Per Scripturae secretum (Seim. XXXIX, ). Linleipiezione della
Sciilluia nei Seimoni di Massimo di Toiino: Sal , (r,,i) ,o,.
Conioy, M. C. Imagery in the Sermones of Maximus, Bishop of Turin. In Calholic
Univeisily of Ameiica Paliislic Sludies ,,. Washinglon: Calh. Univ. of Am. Pi.,
r,o,.
Giegoii, G. M. De, Figure bibliche mariane veterotestamentarie in S. Massimo, vescovo
di Torino. Diss. Rome r,o8r,o,.
Saenz, A. El misleiio de la navidad en los Seimones de San Maximo de Tuiin.
Strom i, (r,,r): orro.
Maximus of Tuiin ri,
ri,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
. El misleiio de la Epiphania en los Seimones de San Maximo de Tuiin. Strom
i8 (r,,i): ,rr,.
Zangaia V. I seimoni di Massimo di Toiino nel dies natalis dei ss. Pielio e Paolo.
CBiPa (r,,r): ro,8.
. I mandala divini nella piedicazione di Massimo di Toiino, ,,r8.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,r
XXI I I
QUODVULTDEUS ( D. CA. ,)
A deacon and lalei bishop (ca. ,) of lhe chuich of Cailhage, Quodvulldeus
asked Augusline in i8 lo wiile a compendium of heiesies foi him
(Augusline, Letters iir, ii; De haeresibus). He was expelled by lhe Aiian
wailoid Gaiseiic and found iefuge in Naples wheie he died ca. ,. Enliiely
dedicaled lo pasloial woik, he lef behind him a colleclion of seimons, a few
lelleis and lhe Liber promissionum et praedictorum dei.
Afei iefeiences lo lhe Ciealion and Fall, Cain and Abel, Noahs Aik and
lhe Towei of Babel in his inlioducloiy capitula, Quodvulldeus slails lhe isl
pail of lhe Liber wilh lhe cycle of Abiaham coveiing len capitula, followed
by lhe sloiy of Isaac and Jacob, lhe cycle of Joseph and lhe guialive evenls
linked wilh Moses. Te second pail of lhe Liber commenls on lhe Mosaic
inslilulions, Isiaels jouiney in lhe deseil, Joshua, Judges, Rulh and Kings;
lhen on lhe piophecies of Daniel and Ezekiel, and nally on Esdias, Eslhei,
Judilh, Tobil and lhe Macabees. Te lhiid pail adds veibal piophecies and
piomises paialleled by specic dala in Gospel naiialives. Il ends wilh lwo
addilional sels of Teslimonia, on lhe Dimidium temporis and lhe Gloria
Sanctorum, sliongly inspiied by lhe City of God, XXXXII.
Quodvulldeuss exegesis is lhoioughly spiritalis oi lypological. In his
view biblical salvalion-hisloiy is a lexluie of closely linked signa, mysteria,
sacramenta, announcing lhe Chiislian fulllmenl. Tioughoul lhe whole
woik, lhe aulhoi calegoiizes and divides his abundanl maleiial wilh an
almosl manneiisl allenlion lo delail. Te aulhois oiiginalily consisls in
adding lo liadilional lypology a delailed illuslialion by which small oi hilh-
eilo neglecled elemenls of guialive dala aie syslemalically inleipieled as
signicanl. Allegoiical numeiology, leained fiom Augusline, conliibules lo
Quodvulldeuss exegesis. Foi inslance, il allows lhe linking of lhe sevenly-
ve souls of Genesis o:i, wilh Psalm ,, (I, , r), oi lhe eleven veils of
lhe Tabeinacle wilh Psalm rr (II, , ). Moial applicalions mulliplied foi
pasloial ieasons include a homilelic dialiibe aboul decienl chaiily and lhe
abuse of iiches, unwoilhy piiesls and peiseculing kings. Sciipluie is usually
quoled fiom memoiy, wilh occasional inaccuiacy, oi paiaphiased and ac-
commodaled lo lhe aulhois symbolic inleipielalions. His fiee quoling of
sciipluie is paiied wilh a similaily fiee use of vaiious lexlual liadilions: he
iesls on Jeiomes lianslalion fiom lhe Hebiew, in pailiculai foi Daniel and
Job, bul moie fiequenlly on Old Lalin veisions, ciiculaling in Afiica (Biaun,
SC ror, ,).
ri,i Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Eui1ios
CPL r.
PL ,r, ,8,. PLS (r,o), r,.
Biaun, R.: CCL oo (r,,o) rrii.
Biaun, R.: SC rorroi (r,o).
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,
XXI V
J ULIAN OF ECLANUM ( CA. 380l 383-CA. 434)
Julian was lhe son of Bishop Memoius, lhe localion of whose see in soulhein
Ilaly is unknown. Well educaled, maiiied lo Tilia, lhe daughlei of anolhei
bishop, Julian became a deacon in o8 and was oidained bishop of Eclanum
by Pope Innocenl in ro. When slill a deacon, he visiled Hippo al lhe invila-
lion of Augusline. In Cailhage he allended discussions on lhe oiigin of lhe
soul, diiecled by lhe Manichean, Honoialus. In r8, he wiole lwice lo Pope
Zosimus in piolesling againsl lhe Tractoria of Zosimus, condemning Pelagius.
He found himself condemned and was shelleied by Teodoie of Mopsueslia
in Cilicia. He became incieasingly a eice adveisaiy of lhe Augusline whose
alleged Manicheism he denounced in mosl of his lalei wiilings. Te logical
slienglh and lhe ailiculale diclion of a ialionalisl lheology peivade his lilei-
aiy legacy. One nds lhe same qualilies miiioied in his exegesis.
One of Julians eailiesl woiks was a lianslalion and adaplalion of Teo-
doie of Mopsueslias Commentary on the Psalms, followed by lhe Expositio
libri Iob (CCL 88, L. De Coninck), vaguely inspiied by John Chiysoslom
and dependenl on Polychionius, wilh a isl expiession of his allegience
lo Pelagius. Soon afei he pioduced Commentarius in Canticum cantico-
rum (fiagmenls in Bede, In Cantica canticorum allegorica expositio, I; CCL
88, ,8or), in which some of his peculiai phiases have been noled by
G. Bouwman. Only afei i (belween i and o: Plinval r,,,) did he
publish some Explanationes dudecim prophetarum qui minores . . . nominantur,
whose geneial lille is unceilain and of which commenlaiies on Osee, Joel
and Amos suivive, a ieasonable guess being lhal he lef lhe liaclale unn-
ished (Bouwman, ,). Te woik is admiiable as an essay of hisloiical and
messianic heimeneulics; ils exegesis is oiiginal and ofen accuiale. One has
foi good ieasons celebialed lhe qualilies of ils slyle (De Coninck, CCL 88,
XI; moie depiecialively, G. de Plinval, RSR r,,,). Te biblical lexl foi lhe
Explanationes is Jeiomes Vulgale, fieely quoled, wilh some vaiianls, boiiowed
fiom lhe ixx (o. c., XXIXXXX).
Of lhe Expositio libri Iob liansmilled undei lhe name of lhe piiesl Philip,
a disciple of Jeiome, only a few lines aie missing al lhe end (CCL 88, ro,).
Jeiome had jusl issued a Commentary on jeremiah lled wilh anli-Pelagian
polemics, bul Julian pioduces a Iob enliiely anli-Auguslinian. . . . Closei
lo lhe genie scholia lhan lo lhe one of exlended biblical commenlaiies,
lhe Expositio posilions Julian as a compelenl exegele of lhe Anliochean
school. He favouis lhe lileial oi hisloiical sense of sciipluie and avoids
ri, Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
oinamenlal paiaphiase. He a ims lhal Job was inspiied like lhe Piophels
and lhal he managed lo announce lhe mysleiies of lhe gospel. Only iaiely
would allegoiies oi iefeiences lo lhe myslical sense be sciulinized in lhe
woik of lhis boin ialionalisl, moulded by impeiial Sloicism (Kannengiessei,
DSp riii). In facl, oul of a iefeience lo incarnationis dominicae mortisque
sacramentum, lhe mysleiy of lhe Loids incainalion and dealh (xxxviii,
ror,; roo, 8), Julian nds only six olhei oppoilunilies lo menlion lhe
fuluie fulllmenl of salvalion-hisloiy: a contextu disputationis exsiliens in
futura mysteria os aperit, et de passione dominica vaticinatur, leaping oul of
lhe mallei undei discussion, he becomes vocal aboul fuluie mysleiies and
piedicls lhe Passion of lhe Loid (IX, i; i8, roi,, roo); videtur de futu-
ris mysteriis polliceri, he seems lo announce fuluie mysleiies (XII, r,; 8,
oroi); spectaculo profundarum rerum attentior reddebatur, ut de mediatoris
mysterio, de resurrectionis vel de vel tempore aliqua sine ambiguitate sentiret
ac diceret, by lhe sighl of deep iealilies, he became moie allenlive, as lo
feel and lo speak oul wilhoul unceilainly some liulhs aboul lhe mysleiy of
lhe medialoi, oi eilhei lhe failh oi lhe lime of lhe iesuiieclion (XV, ri; i,
,,,); ea quae teguntur dispensationis profundo non potestis oculis mentis
inspicere, lhe iealilies concealed in lhe abyss of lhe (divine) dispensalion,
you cannol invesligale wilh youi minds insighls (XVII, ro; ,, o,oo); et
ideo prophetali plenus spiritu de salvatoris nostri vel incarnatione vel resur-
rectione praeloquitur, and lheiefoie, lled wilh lhe spiiil of piophecy, he
announces lhe incainalion oi lhe iesuiieclion of oui savioui (XIX, io; ,,
oio); mysteria post futura cognoscit, ut natura carnis suae indutum deum
se dicat esse visurum, quod manifestissime ad incarnationis dominicae pertinet
sacramentum. Nec illud ad minoris gratiae spectat testimonium, quod ita plene
et aperte illo iam tempore spem resurrectionis annuntiat, he knows mysleiies
following limes lo come, of such a naluie lhal he says he would see God
diessed by naluie wilh his own esh, a slalemenl which veiy cleaily iefeis lo
lhe mysleiy of lhe Loids incainalion. Such leslimony means no lessei giace,
foi il announces lo him alieady in his lime wilh full claiily lhe hope of a
iesuiieclion. (i,; ,, roro8); bul he nevei menlions by name, noi does
his commenlaiy ieecl any chiislocenliic heimeneulics. In addilion he lacks
lhe eschalological lhiusl of Pelagius s vision of univeisal salvalion, lhough
his sliong peisuasion aboul afeilife commands all he has lo say conceining
Almighly Gods juslice. His explicil nolion of deily in XXXVIII, ri, Deus qui
tantae esset potentiae, tantae bonitatis, cuius curam erga homines creaturarum
vel institutio vel administratio publicaret, God of such powei, of such good-
ness whose concein foi human beings would be made public lhiough lhe
inslilulion and adminislialion of ciealuies. (,,, ,8), buill up all along lhe
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,,
pievious chapleis of lhe commenlaiy, exemplies a moie slalic peiceplion
of lhe Chiislian expeiience. Accoiding lo Julian, lhe Chiislian way of life
consisls in a synlhesis of ialional knowledge and viiluous living, inlegialing
lhe elhical noims of culluie wilh lhe piecepls and examples of Sciipluie in
bolh Teslamenls. Hence his inleipielalion of lhe Book of Job, while miss-
ing lhe high liagedy of Jobs sueiing, assiduously lianslales each veise in a
common piose slyle in oidei lo a im lhe ielevance of lhese veises foi lhe
aveiage believei of his day. Tus Julian peisislenlly eliminales lhe iich poeliy
of lhe images in lhe biblical lexl, lhe similitudines of ils symbolic discouise,
in oidei lo claiify whal a veise ieally means accoiding lo him. (XV, o; XIX,
8,; XX, r,; XXVII, ir; XXX, ri, irii, i,; XLI, o). He mulliplies phiases
like ac si diceret, as if he said; id est, hoc est, which means; pro, inslead
of, when giving piosaic equivalenls foi biblical melaphois. Somelimes lhe
melaphoi and ils lianslalion aie simply juxlaposed: absque manu, absque
opere vel labore, wilhoul a hand, wilhoul woik and eoil (XXIV, io);viarum
eius, id est operum, of his ways, which means of his woiks (XXVI, i); sonum
de ore tonitru dicit, lhe sound of his moulh means lhundei (XXXVII, );
lumen pro pluviis posuit, he placed lighl foi iains (rr); auri vero nomine
divitias quas diversae rerum species faciunt indicavit foi by lhe leim gold
he indicaled lhe iiches which lhe dieienl species of lhings iepiesenl (XLI,
ii). Te same vindicalion of lhe impoilance of lhe veiy ieasonableness of
lhe Book of Job seems lo uige Julian, vi rationis pressus, uiged by lhe foice
of ieason (as he noles aboul Baldad lhe Shuhile in XXV, i), iepealedly lo
sliess lhe consislenl logic of biblical slalemenls: lhey pioceed per ordinem,
in oidei (XXVII, ,); consequenter, in a consislenl mannei, (passim). Tey
always imply a delibeiale oidei: Unde non est repetitio superiorum, sed in-
novatio, ut illud ad auctoritatem, hoc ad gratiam spectare videatur, so lhal
lheie is no iepelilion of whal has alieady been said, bul ialhei innovalion,
so lhal one sees how one slalemenl iefeis lo aulhoiily, wheieas lhe olhei
iefeis lo giace (XXIX, i); Scriptor libri capita dictorum distribuens nobis,
principiis sequentia dicta conectit. lhe aulhoi of lhe book displays foi us lhe
chapleis of whal is said, wilh lhe isl slalemenl he connecls lhe following
(XXXVI, ri); Quod superius obscure dixerat, hic aperte fecit intellegi, whal
he had said in uncleai leims, heie he gives openly lo undeisland (XXXVII,
r,). Te denilions of biblical dala given by Julian conliibule lo lhe same
acculluialion of Job inlo lhe aulhois iheloiical liadilion; enigmata dixit,
quia brevitate dictorum plus intellegendum reliquerat quam enuntiaverat audien-
dum, he menlioned enigmala because, due lo lhe conciseness of lhe slale-
menl moie iemained lo be undeislood lhan whal he had said lo be heaid
(XIII, r,); Parabola proprie dicitur quando plus continetur in sensibus quam
Julian of Eclanum ri,,
ri,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
pronunciatur in verbis, vel amplius quam in supercie sonat rerum consequentia
vel intellectus ratione concitur, paiable is iighlly said when lhe meaning
exceeds lhe woids pionounced, oi when lhe consislency of lhe iealilies
makes moie sense lhan in ils meie appeaiance, oi is xed by lhe logic of
lhe inlellecl (XXIX, r); legislatores dicit, qui in diversis regionibus instituta
mortalia quibus regerentur convenientes in unum populi condiderunt, he calls
law-giveis lhose who, in dieienl pails of lhe woild, biinging logelhei lhe
peiishable inslilulions ovei which lhey aie supposed lo govein, eslablish
people in unily (XXXVI, ii).
When a biblical phiasing may suipiise lhe ieadei, Julian knows how lo
call on sciipluies habils: Familiare est enim divinae scripturae ponere dicta pro
factis, foi il is usual in sciipluie lo slale declaialions as facls (I, o); Possunt
omnia per commutationem temporum legi, quod quidem est divinis scripturis
familiare, ut sit sensus, all can be iead in changing lhe lense of lhe veibs,
somelhing lhal is familiai lo lhe divine sciipluies when lhe meaning calls
foi il (VIII, ,); Familiare est scripturis sanctis ut dicant id, in quod praecipi-
tantur iudicantur sententias, ex voto et studio suscepisse, consueto scripturae
est excursores hostium latrones vocare, il is cuslomaiy foi lhe holy sciipluies
lo say lhal if one is plunged in somelhing, il has been undeilaken by choice
and inlenl; il is common piaclice foi sciipluie lo call lhe spies of lhe enemies
lhieves (XIX, ri).
He wondeis whelhei lhe biblical naiialive of Salan challenging lhe Loid
should nol be laken more scripturarum, accoiding lo lhe habil of lhe sciip-
luies (II, ): Quaeritur utrum actum sit, ut est in simplici relatione verborum,
an more scripturarum id, quod in votis diaboli et permissu dei fuit, ob hoc ad
formam rerum gestarum translatum sit, ut posterorum memoriae tenacius in-
haereret. maiorem enim sui tradunt memoriam facta, quam dicta one wondeis
if lhings happened jusl as naiialed, oi, as il is lhe habil of sciipluie, if whal
coiiesponded lo lhe wishes of lhe Devil and lo Gods peimission foi lhal veiy
ieason was nol liansposed in leims of aclion, in oidei lo be bellei implanled
in lhe memoiy of fuluie geneialions, because facls leave a sliangei impies-
sion on lhe memoiy lhan woids (II, r); and he obseives: Ibi secundum
morem scripturae pro causa posuit, non pro loco, lheie is said accoiding lo
lhe habil of sciipluie nol foi indicaling a place, bul a causalion (XXXV,
ri); oi Mos scripturae est magnarum rerum descriptiones verborum cumulis
semper attollere, il is always lhe habil of sciipluie lo emphasize lhe descip-
lion of impoilanl facls by accumulaling woids (XLI, ir). Tus any slylislic
obscuiily in sciipluie should nd ils claiicalion: Gbscsura satis elocutio, sed
quae huiusmodi intellectum suggerat, lhe expiession is quile obscuie bul in
view of suggesling lhis kind of undeislanding (XXVIII, ).
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,,
In shoil Julians exegesis piesenls a iemaikable case of a genuine Lalin
heimeneulics by which, secundum regulas disputationis, accoding lo lhe iules
of lhe debale (XXXIV, ro) lhe inleipielalion of Job is a celebialion of lhe
Weslein mind and lhe Weslein way of life.
S1cuirs
Baiclif, P. L. In conlioveisy wilh Sainl Augusline; Julian of Eclanum on lhe naluie
of sin. RTM ,8 (r,,r): ,io.
Bouwmann, G. Zum Woilschalz des Julian b. Aeclanum (Pioph. Min.). LM i,
(r,,,): rro.
. Des julian von eclanum Kommentar zu den Propheten Gsee, joel und mos.
Analecla Biblica ,. Rome: Ponlicio Inslilulo Biblico, r,,8.
. Juliani Aeclanensis commenlaiius in piophelas minoies lies: Osee, Joel,
Amosr,,8. VD o (r,,8): i8,r.
. Des Julian von Aeclanum Kommenlai zu den Piophelen Osee, Joel und Amos.
Ein Beiliag zui Geschichle dei Exegese. nBib , (r,o): iolrr,.
Jakobi, R. Emendalionen zu den exegelischen Schiifen des Julian von Aeclanum.
RMP r, (r,,): ,,,,.
Maikus, R. A. Auguslines Confessions and lhe Conlioveisy wilh Julian of Eclanum;
Manichaeism ievisiled. ug(L) r (r,,o): ,ri,.
Plinval, G. de. Julien dEclane devanl la Bible. RSR , (r,,,): ,oo.
Julian of Eclanum ri,,
ri,8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XXV
GPUS I MPERFECTUM I N MTTHEUM
( EARLY 3TH C. )
Te Gpus is a colleclion of seimons, lhe woik of an unknown Lalin aulhoi, a
spiiilual leadei, a bishop (o,,A), of a small Aiian, and lheiefoie peiseculed,
communily. Il is lhe longesl commenlaiy on Mallhew in Chiislian anliquily,
incomplele only because of a defeclive liansmission; a commenlaiy moie
piecisely on Ml r:r8:ro, ro:ror:r, r,:ri,:, wilhoul lhe Passion nai-
ialives pieseived in lhe liansmission.
Te puipose of lhe aulhoi, who expiesses a sliong lheological conviclion
againsl lhe Nicene Cieed (8o,B, 88,AB, ,oD), was foiemosl of a piaclical
naluie. He sliesses lhe elhical values of maiiiage and family life, iejecls slav-
eiy, and pleads foi honesly undei oalh and in malleis of money. In all of il,
his feivenlly dedicaled concein focusses on lhe piesenl enduiance and lhe
liial slill lo come, imposed on his migialing communily. In facing lhe falal
measuies againsl Aiianism laken by lhe lale Conslanlinian and Teodosian
adminislialions, lhe anonymous pasloi who possibly pieached and ceilainly
wiole whal was lo become known as lhe Gpus, sliesses a sombie image of
lhe fuluie wilh an imminenl inleivenlion of Anlichiisl and indeed the End
of lhe woild (o,iD, o,D, 8oD).
Te Gieek oi Lalin piovenance, lhe dale and aulhoiship, and even lhe
lheological conlenl of lhe Gpus have occasioned a lively debale since r,o,
when Eiasmus declaied il lo be a Lalin woik of lhe Aiian Maximus of
Tuiin.
Tough lhe aulhoi insisls on lhe lileial meaning (simplicitas historiae
,,,A), lhe allegoiical fealuies (allegorica ratio ,,,A; mysterium 8o,D) of lhe
Gpus iecall Oiigens exegesis, wilh numbeis, animals, oi planls among olhei
maleiial lhings inleipieled in symbolic ways. Elymologies piolifeiale wilh
an aibiliaiy incompelence conceining Hebiew names. Te dislinclion be-
lween lellei and spiiil in sciipluie is based on a dualislic nolion of esh and
mind (humanae naturae mysterium ,B, o,,C, ,o,C, &rBC, 8,A, 8i8A),
bound lo a volunlaiislic lheoiy of fiee will (8,B, 8oC, ,,AB), which leads
lhe aulhoi lo foimulale sliong, and somelimes moving slalemenls aboul
lhe challenge of liue Chiislian failh (,ooC, 8,A, ,rA). He was awaie of lhe
piecaiious suivival of his congiegalion (8,8BC, ,orBD, ,r,AB), and even
moie, of lhe basic weakness of human beings (oorBC, ooiCD), exposed lo
lhe slialegies of lhe Devil (oooo, o,rB). Templalion (orrC, ,o,C, ,iC,
,oB) and dealh (oorBC, ooiCD) weie always imminenl.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,,
Te aulhoi was eagei lo leain fiom eailiei inleipieleis of Mallhew
(8,iBC); he comes close lo copying lhem (,,oC, ,,rA, ,,A), and he
makes diiecl use of Jeiomes commenlaiy (J. Sliglmayei). His inleipielalion
of paiables is iemaikable, foi inslance, in Homily r and r. In all his deeds
and sayings, Jesus seives as lhe ideal paiadigm pioposed foi lhe imilalion
of lhe faihful (orrCD, o,,B, ooD, o,o., 8i,D, 8iB). Piayei is essenlial.
Homily r (,rr,r,) commenls on lhe Oui Falhei (Ml o:,r,), a well
chosen piayei because lhe Falhei willingly iesponds lo a piayei diclaled
by lhe Son (,rA). Familiaiily wilh sciipluie is a high iecommendalion,
because in any moial slalus one nds in il lhe iighl medicine, lhe piopei
spiiilual nouiishmenl (8oiCD). Homily r (8,,8o,) calls on lhe manna
in lhe deseil and develops in full delail an analogy belween ieading and
maslicaling sciipluie. In lhe life of failh eveiyone needs lo medilale on
sciipluie foi his oi hei well-doing, lhough only a spiiilual peison, expeil in
Gods spiiilual naiialives calches lhe deepei meaning of biblical mysleiies
(Hom. r8, ,i,A). Teiefoie one needs lhe help of piiesls lhe key-holdeis
lo whom is given lhe chaige lo leach and inleipiel lhe sciipluies. Te key
ilself is lhe leaching of lhe sciipluies, by which lhe dooi of liulh is opened.
Ils opening is lhe coiiecl inleipielalion (Hom. , 88rB88i).
Eui1ios
PG ,o, orr,o.
Banning, J. van: CCSL 8, B (r,88).
Elaix, R.: RBen 8 (r,,) i,roo.
S1cuirs
Banning, J. van, Gpus imperfectum in Matthaeum. Its Teology, Provenance and
Inuence. Diss., Oxfoid r,8.
. Il Padie Noslio nell Opus impeifeclum in Mallhaeum: Greg. ,r (r,,o)
i,r.
Banning, J. van, F. Mali, Gpus Imperfectum in Matthaeum: TRE i, (r,,,) oo,.
Bouhol. J.-P., Remaiques sui lhisloiie du lexle de lGpus imperfectum in
Matthaeum: VC i (r,,o) r,,io,.
Ciehan, J. H., Sinful Maiiiage and lhe Pseudo-Chiysoslom: Kyriakon, FS
J. Quaslen, r (r,,o) ,o,8.
Eiaix, R., Fiagmenls inedils de lGpus Imperfectum in Matthaeum: RBen 8 (r,,)
i,roo.
Hanson, R. P. C., Te Search for the Christian Doctrine of God. Edinbuigh r,88.
Opus Impeifeclum in Mallhaeum ri,,
rioo Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Kppen, K.-P., Zui Dalieiung des Opus impeifeclum in Mallhaeum: VZ(G)
(r,,r,,,) i,o.
Laiiain, C., LGpus imperfectum in Matthaeum. Son utilisation selon les sicles, son
contenu, son texte biblique. Diss. Paiis r,,o.
Maggaz, C. Molivi encialili nellGpus Imperfectum in Matthaeum. Pages i,i
in Studi storico-religiosi in onore di Ugo Bianchi. Ediled by
G. Sfameni Gaspaiio. Rome: L Eima di Bielschneidei, r,,.
Mali, F., Das Gpus Imperfectum in Matthaeum und sein Verhaltnis zu den
Matthauskommentaren von Grigenes und Hieronymus. Innsbiuckei
Teologische Sludien . Innsbiuck: Tyiolia-Veilag, r,,r.
Meslin, M., Les riens dGccident. Paiis r,o,, ,o.
Schilling, O., Eigenlum und Eiweib nach dem Gpus Imperfectum in Matthaeum:
TQ ,i (r,ro) ir.
Schlallei, F. W., Te Gpus Imperfectum in Matthaeum and lhe Fiagmenls in Lucam:
VC , (r,8,) 8,i (See jTS ).
Sieben, H. J., Jean Chiysoslome (Ps.), i: DSp 8 (r,,) oio,.
Simonelli, M., Nole sull Gpus Imperfectum Matthaeum: StMed , Sei. rolr (r,o,)
rr,ioo.
. Pei una iella valulazione dell Gpus Imperfectum in Matthaeum: VetChr 8
(r,,r) 8,,,.
Sliglmayi, J., Das Gpus Imperfectum in Matthaeum: ZKT (r,ro) r8, ,,,.
Sluibei, A., Ein giiechischei Texlzeuge fui das Gpus Imperfectum in Matthaeum:
VC i, (r,,) ro,.
Wolke, F., Gpus Imperfectum in Matthaeum: PhV r8, r (r,i) 8iio.
Foi lhe Hebiew Bible lo lhe Sepluaginl rior
XXVI
PETER OF RAVENNA, CHRYSOLOGUS
( CA. 380430)
Meliopolilan of Ravenna somelime befoie r (when Teodoiel wiole
a lellei lo him) unlil his dealh belween , and ,8, Pelei became fa-
mous foi his ro8 seimons of lhe Collectio Feliciana (saec. VIII) and r,
extravagantes, . . . homilies on passages fiom lhe Gospels, bul also on lhe
Pauline lelleis, lhe Psalms, lhe baplismal symbol, lhe Loids Piayei and lhe
sainls, . . . (lhey) include likewise exhoilalions lo penance. In commenling
on lhe Bible and laking his cue fiom liluigical celebialions, Chiysologus
gives aulhoiilalive wilness lo lhe lheological pieoccupalions of his age
(Sludei, ,,o).
Te exegetical homilies, deliveied by Pelei Chiysologus as a iegulai
commenlaiy of biblical ieadings included in lhe liluigy, aie by fai lhe mosl
numeious of his exlanl woiks. As liansmilled by lhe so-called Collectio
Feliciana (because of Bishop Felix of Ravenna signing ils Pieface, PL ,i,
,,), daling fiom lhe eighlh cenluiy, lhey addiess 1 ieadings exclusively.
In oiiginal sels of lhiee lo lwelve oi moie homilies, lhey focus on a given
passage, lhe speakei iefeiiing lo his foimei exposilion oi announcing lhe
following lopic inside each sel, which gives lhe impiession of a well planned
lecluie piogiamme. Tus one ieads commenls on Luke r, in Homilies ro,
on Mallhew o in Homilies ,r, on Mallhew 8 in Homilies r,ir, on Luke
ri in Homilies iii,, on Mallhew , in Homilies i8r, elc.; lhe longesl se-
quence iefeiiing lo lhe Gospels is lo be found in Homilies ,8 foi Easlei.
Even moie iemaikable, lhe mosl subslanlial of all lhe gioupings of Peleis
seimons focuses on Romans ri in Homilies ro8rio, lhe lasl homily caie-
fully paialleling lhe isl as a lileiaiy fiaming foi lhe whole sel.
Sivmos M.i Biviic.i FocUs Auui1io.i Biviic.i
FocUs

r Lk r,:rrr,
i Lk r,:r,r,
Lk r,:ioi
Lk r,:i,i
rioi Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
, Figuialive iecapilulalion
o Paienelic aclualizalion
, Ml o:ro
8 Ml o:io
, Ml o:ri
ro Ps i8
rr Ml :r
ri Ml :8
r Ml :,,
r Ps o
r, Ml 8:,,
ro Ml 8:i8i
r, Mk ,:rri
r8 Ml 8:rr,
r, Ml 8:r8ii
io Ml 8:ii,
ir Mk :,o
ii Lk ri:i,
i Lk ri:i
i Lk ri:,8
i, Lk ri:i
io Lk ri:r8
i, Paienelic iecapilulalion
i8 Ml ,:,r
i, Mk i:r
Foi lhe Hebiew Bible lo lhe Sepluaginl rio
o Ml ,:,r
r Ml ,:rr ,
i Mk :r,
Mk ,, ii, i,
Ml ,:ioi,
, Ml ,:ioir
o Mk ,:i,,
, Lk rr:i,o
8 Ml ,:,
, Lk rr:,ro
o
r Lk rr:r
i Lk rr:r Biblical iecapilulalion

Ps r
, Ps o
o Ps ,
, Ml r:,,
8 Ml r:,,o
, Mk o:r
,o Ml ,:r,
,r, ,i, (,) Mk ,:r,r,
, Mk ,:ri Lk r,:rro
,, Lk rr:rrr
,oor On lhe Aposlolic Cieed
o Jn rr:, r,, ioi,
Pelei of Ravenna, Chiysologus rio
rio Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
o Jn rr:io,
o, Jn rr:8
oo Lk ro:r,r
o,,i On lhe Loids Piayei
Ml o
,8, Easlei S. 8,: ll Jn ,:rr, (figl)
8o Lk r:,
8, Lk r:o,
88 Lk r:rrr
8, Lk r:,,
,o Lk r:rii
,r Lk r:,r,
,i Lk r:ii,
, Lk ,:o,o
, Lk ,:o,o
,, Figuialive iecapilulalion
,o Ml r:ii,
,, Ml r:ii,
,8 Lk r:r8r, (seed)
,, Lk r:ioir
roo (pg) llMk ,:i,i8 (biead)
ror Lk ri:
roi Lk ,:i,
Foi lhe Hebiew Bible lo lhe Sepluaginl rio,
ro Lk ,:rir,
ro Lk ri:roio
ro, Lk r:ror
roo Lk r:o,
ro,
ro8 Rom ri:r
ro, Rom ri:r
rro Rom :ii,
rrr Rom ,:r,
rri Rom ,:r,, r,io
rr Rom o:r
rr Rom o:r,r,
rr, Rom ,:r,
rro Rom ,:,rr
rr, ll rCoi r,:,.,o
rr8 ll rCoi r,:r
(rr,)
rio Rom ri:iro +Rom r:o
rir Lk ro:r,ir
rii Lk ro:ii
ri Lk ro:ir
ri Lk ro:r,ii
ri, Lk ro:r8
rio Lk ro:8
Pelei of Ravenna, Chiysologus rio,
rioo Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
ri,r, Feasl of sainls: non-
exegelical
ro Lk r:ioi,
rr Lk i: (figl)
ri Lk r:o8
r Lk r:ioi8
r Lk r:o
r, llMl r:r8r,
ro llMl r:r8r,
r, Incainalion Ml i:
r8 Incainalion (nol a single
biblical iefeience!)
(r,)
r,o Ml i:r
r,r Ml i:r
r,i Ml i:ro
r, Ml i:ro
r,o Ml i:ri
r,, Ml i:ri
r,8 Ml i:8
(r,,)
roo Figuialive aclualizalion
ror Lk r,:,ro
roi Lk ri:r
ro Lk ri:iir
ro Lk ri:,,
ro, Ml :ri
ro8 Lk r,:i,
Foi lhe Hebiew Bible lo lhe Sepluaginl rio,
ro, Lk r,:8ro
r,o
r,r Lk ,: ll Mk ,:, ioi ll Mk o:o,
r,i Lk rr:,i
r, Mk o:ri8
r, Mk o:ri
Add A. Olivai, PLS III, r,or,,:
rr De Pentecoste
ri De passione Domini (I)
r De passione Domini (II)
r Homilia in Matthaeum rr.:.
Mosl of lhe spuria, noled by Olivai, aie non-exegelical seimons.
Al a isl glance, one may obseive lhal Luke pievails in pioviding lhe main
focus foi fy-lhiee homilies, againsl only lwenly-nine commenling on
Mallhew, lhe lallei in luin complelely oveishadowing Maik who is ieduced
lo lhe secondaiy iole of a paiallel iefeience (excepl in Homilies r,r,,
wheie Maik secuies lhe main focus). Te veiy limiled use of John is sliik-
ing. Only in Homilies oo, does lhe fouilh Gospel piovide a main focus;
in lhe Easlei Homilies ,8,, Jn ,:rr, is quoled as a secondaiy iefeience
only, in lhe fiagmenl of Homily 8,, a fuilhei secondaiy focus being given
lo Homily o by Jn ro:rr8. Te lhiee Homilies (o) on Psalms pies-
enlly included in a sequence fiamed by Luke rr, allow lhe supposilion lhal
a much laigei numbei of such psalmic exposilions has nol suivived. Te
lwelve Homilies (ro8rio) dedicaled lo Romans and lo r Coiinlhians as a
paiallel iefeience, would deseive fuilhei sludy.
In sum, Pelei pieached exlensively on:
Matthew
chaplei r:r8r, Homilies r,ro
i:ri r,or,,
8 r,8
r r,or,r
ro r,ir,
Pelei of Ravenna, Chiysologus rio,
rio8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
:ri ro,
:r rr
,, r
8 ri
,:, 8
o:ri ,
ro ,
io 8
8:,, r,
rr, r8
r8ii r,
ii, io
i8i ro
,:r, ,o
,r i8, o
ri ,
rr, r
ioir ,
ioi
rr:i Olivai, r
r:ii, ,o,,
,, ,
,,o 8
Mark
chaplei i:r i,
:r, i
:,o ir
,:iii,
i,, o
o:r ,
o, r,o
ri r,
ri8 r,
,:i,i8 roo
Luke
chaplei r:, 8o
,, 8,
,r, ,r
o, 8,
rrr 88
Foi lhe Hebiew Bible lo lhe Sepluaginl rio,
rii ,o
ii, ,i
ioi, ro
o r
o8 ri
,:i, roi
o,o ,
r,r
rr:,ro ,
rrr ,,
i,o ,
r r, i
,i r,i
ri: ror
roio ro
i i, i,
i, ii
,8 i
r8 io, i,
r:o, roo
ror ro,
r,:i, ro8
8ro ro,
rrr, r
r,r, i
ioi
i,i , ,, o
ro:r8 ri,
8 rio
r,ir rir
r,ii ri
r,r oo
ii rii
ir ri
r,:,ro ror
r,:rro ,
john
chaplei ,:rr, 8,
ro:rr8 o
rr:, r,, ioi, o
Pelei of Ravenna, Chiysologus rio,
ri,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
io, o
8 o,
Romans
chaplei r:o rio
:ii, rro
,:r, rrr
o:r rr
r,r, rr
,:r, rr,
,rr rro
ri:r ro8
iro rio
r Corinthians
chaplei r,:r rr8
,, ,o rr,
Pelei iemains silenl on Mallhew ri8, and on Maik 8ro (excepl foi
,:r,r,), Lk r,:rri, nol lo speak of mosl pails of John. Should we infei
lhal lhe passion and iesuiieclion naiialive weie nol consideied as appio-
piiale focuses foi his pieaching minisliy: Tal would be haid lo believe.
Ralhei should lhis lacuna lead us lo lhe possibilily lhal a subslanlial pail of
Peleis exegelical homilies peiished in lhe lioubled ciicumslances following
his dealh.
Eui1ios
PL ,i, r8ooo: Sermones rr,,; oooo8o: Sermones VII (addilional).
PLS III, r,r8: a lisl of aulhenlic and inaulhenlic seimons, by A. Olivai;
sermo , Contra Pharisaeos, Luke r:r; sermo 8 De iracundia fratrum
Mallhew ,:irii; sermo , De inimicis diligendis, Mallhew ,:,; sermo
ri In Matthaeum, Luke r,:.
PLS V, ,o,8: De Pentecoste.
Olivai, A.: CCSL XXIV: Seimons roi bis; CCSL XXIV A: Seimons ori;
(r,,,), wilh Geiman inlioduclion.
Tvnsin1ios
English
G.-E. Ganss: FaCh r, (r,o,), i,i8,, seleclions.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,r
Italian
A. Pasini, Sienna (r,,);
M. Spinelli, Rome (r,,8).
German
M. Held: BKV (r8,);
G. Bhmei: BKV, ind ed., (r,i).
S1cuirs
Bonnei, G. TRL io (r,,o) i,o,r
Klaas, A. Pelei Chiysologus on lhe Oui Falhei. CrCr , (r,,): rr,.
La Rosa, V. Il Commento al Pater Noster nei sermoni di S. Pier Crisologo. Diss., Rome:
Ponl. Univ. Laleianensis, r,or,o,.
Olivai, A. Els piincipus exegelics de Sanl Peie Ciisblog. In Misc. Bibl. B. Ubach,
r,, r,,.
. Clavis S. Pelii Chiysologi. SE o (r,,): i,i.
. Los sermones de San Petro Crisologo. Monseiial r,oi.
. Pielio Ciisologo: BSS ro (r,o,) o8,,r.
. Resena de las publicaciones iecienles iefeienles a San Pedio Ciisologo: Did(L)
, (r,,,) rir,r.
Palaidy, W. B. Te Church and the Synagogue in the sermons of Saint Peter
Chrysologus. Diss., Washinglon: Calholic Univeisily, r,,i.
Palaidy, W. B. Pelei Chiysologus Inleipielalion of lhe Raising of Lazaius. In Stu-
dia Patristica. Vol. XXV. Papers presented at the Eleventh International Conference
on Patristic Studies held in Gxford r,,r. Biblica et pocrypha, Grientalia, sce-
tica, ri,. Louvain: Peeleis, r,,.
Pelei of Ravenna, Chiysologus ri,r
ri,i Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XXVI I
J OHN CASSIAN ( D. 433)
Fiom a Chiislian family of landowneis in lhe Roman piovince of Scylhia
Minoi on lhe weslein shoie of lhe Black Sea, Cassian ieceived a classical
educalion wilh a lhoiough giounding in Gieek. Aiound 8o8i, while slill
veiy young, he engaged inlo lhe cenobilic life wilh his fiiend Geimanus in
a monasleiy al Belhlehem, befoie encounleiing lhe monks in Egypl, nola-
bly lhe heimils sellled in lhe deseil of Scele. Excepl foi a shoil ieluin lo
Belhlehem in 8o oi 8,, he iemained in Egypl unlil ,,. In Conslanlinople,
John Chiysoslom oidained him a deacon, againsl Cassians own wishes. He
wenl lo Rome in o, and lhen moved on lo spend lhe iesl of his life in
Maiseilles as a piiesl, founding lwo monasleiies, one foi men and anolhei
foi women, in lhe hope of maleiializing in lhe Wesl a monaslic ieluin lo lhe
liadilions of lhe Aposlles. In Maiseilles he composed his lwo main wiilings,
De institutis coenobiorum and lhe Conlationes, belween io and i,, as well
as a lheological pamplel, De incarnatione contra Nestorium (ca. o).
Te key lo Cassians whole woik lies in his abundanl use of sciip-
luie (O. Chadwick, o,i). In his monaslic diiecloiy, Cassian allaches
piimaiy impoilance lo lhe sciipluies and lo piayei; lhe one leading
lo lhe olhei lhiough lhe woik of lhe same Agenl, lhe Holy Spiiil.
Te Bible is lhe book and lhe ieading maleiial par excellence foi lhe
monk. Te numeious biblical cilalions conlained in lhe Institutiones
and lhe Conlationes and lhe vaiious elaboialions on lhe sciipluies aie
lhe measuie of lhe piimacy of place which lhe sacied books occupy
in monaslic spiiilualily. . . . Te monk musl always be iuminaling on
some pail of lhe sacied lexl, e.g., a passage fiom lhe Psallei, in oidei
lo succeed in penelialing ils piofundily, i.e. lhe spiiilual meaning in
puiily of heail. Tis is especially liue wilh iegaid lo lhe psalms
(A. Hamman: Quaslen IV, ,r,).
Cassian quoles sciipluie (his souice par excellence, E. Picheiy, o) in
Jeiomes veision, bul somelimes also in oldei ones; occasionally he iefeis lo
lhe Gieek lexl. His fiequenl sciipluial allusions and cilalions, mosl of lhe
lallei fiom memoiy, beai wilness lo lhis deep familiaiily wilh lhe sacied
books.
Conlationes XXIV piesenls a sel of lecluies and admonilions alleg-
edly communicaled by famous solilaiies in lhe foim of conveisalions wilh
Geimanus oi Cassian himself. Tey follow lhe slages of Cassians jouiney inlo
lhe monaslic woild of Egypl. A isl pail (Conlat. IIX) belongs lo Cassians
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,
isl visil lo Scele and deliveis lhe equivalenl of a liealise on monaslic pei-
feclion. Seven dislinguished masleis of lhe deseil answei lhe queslions of
lhe visilois. A second pail (Conlat. XIXVII), daling fiom i,, lels olhei
monks add complemenlaiy lessons on similai lopics. A lhiid pail (Conlat.
XVIIIXX), daling fiom aiound i8i, and localed al Diolcos, engages inlo
moie geneial consideialions aboul lhe many calegoiies of monks, lhe puipose
of cenobilic and eiemilic expeiimenls, and penance. A fouilh pail (Conlat.
XXIXXIV) ends wilh sublime lhoughls on innei fieedom, lhe lemplalions
of lhe esh, lhe nevei achieved sinlessness, and lhe sweelness of seiving God.
Te Conlationes, Cassians masleipiece, inuenced Benedicl of Nuisia and
Cassiodoius. Tey piofoundly eniiched monaslic liadilions in lhe Easl and
lhe Wesl. Teii piofuse cilalion of o1 and 1, in lhe foim of quolalions and
innumeiable allusions, slill wails foi a compiehensive and in deplh sludy.
Abbol Moses dedicales pail of his isl lesson lo infoiming Geimanus
aboul lhe ciafiness of lhe demon who lempled Jesus wilh a misleading inlei-
pielalion of sciipluie (I, io), a lesson laken fiom Oiigen, Commentary on
Luke. In his second lesson, he lels Anlony lhe heimil celebiale lhe meiils of
spiiilual discielion in lhe lighl of lwo biblical exempla, Saul in Samuel r, and
Ahab in r Kgs io (II, ). In his own speech, Abbol Paphnus does lhe same; he
calls on biblical exempla lo conim his nolion of lhe lhiee ienuncialions:
Tese lhiee ienuncialions l peifeclly wilh lhe lhiee books of Solomon. Foi
Pioveibs addiesses lhe isl ienuncialion which is lo eliminale eshly desiies
and eailhly vices; Ecclesiasles, lhe second, as il slales lhal eveiylhing is vanily
undei lhe sun; lhe lhiid, Canlicle of Canlicles, as lhe mind lianscends in il
all lhings visible in being uniled wilh Gods Woid lhiough lhe conlemplaling
of heavenly iealilies (III, o). See Abiaham, Enoch, Moses; All lhis happened
guialively in advance lo lhe Jewish people, bul now we see il fullled in
oui slalus and way of life (III, ,). Abbol Daniel engages inlo a lexical and
lhemalic analysis of esh in sciipluie: Vocabulum carnis in scripturis sanctis
multifarie legimus nominari, lhe leim esh is used in holy sciipluies wilh
many dieienl meanings (IV, ro). Abbol Saiapion speculales al lenglh on
lemplalion as expeiienced by Chiisl. He nds in Moses and lhe Aposlle
Paul sliong suppoil foi his docliine of eighl capilal vices. Abbol Teodoie
luins lo lhe Book of Job foi answeiing queslions aboul evil; veram scriptu-
rarum denitionem tenentes minime indelium hominum decepiemur errore,
if only we hold im lo whal sciipluie denes, we shall nol be deceived by
non-believeis (VI, i); lhal leads him lo deepen lhe biblical nolion of lesls
and liials (mala), as Abbol Daniel had done foi esh (VI, o). In lhe ghl
againsl evil spiiils, Abbol Seienus iecommends Pauline weaponaiy and
invokes lhe psalms (VII, ,o).
John Cassian ri,
ri, Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
In his second lecluie, Seienus slails by admilling obscuiilies in sciip-
luie, due lo lhe many levels of inleipielalion in hoc uberrimo spiritalium
scripturarum paradiso, in lhis feilile paiadise of spiiilual sciipluies; he
dislinguishes belween lileial and spiiilual meanings, belween historia
and allegoria, insisling on lhe many dieienl opinions open lo discussion
in any spiiilual inleipielalion. As a pioof of il he shows how Genesis r
can be undeislood in dieienl ways (VIII, ). Abbol Isaac, in his second
lalk, discouising on piayei, oeis a commenlaiy on lhe Loids Piayei (IX,
r,i). He ieaches a climax wilh lhe piaying of lhe Psalms. Ascelicism and
innei feivoui lileially appiopiiale lhe psalmic veises foi lhey ievive in us lhe
veiy emolions which weie oiiginally sung in lhe Psalms and which pioduced
lhem in lhe isl place. We become aulhois of lhe Psalms, knowing in advance
lheii woidings, ialhei lhan leaining lhem only when lhey aie enuncialed;
we calch whal lhey mean befoie knowing whal lhey say (X, rr). Tiough
Abbol Isaacs discouise one can easily suimise lhe enjoymenl of lhe monks
in ieading Alhanasiuss Letter to Marcellinus on the Psalms.
Abbol Nesleios, in his isl lecluie, Gn Spiritual Science, deliveis a message
which claiies and denes biblical heimeneulics as piaclised in lhe deseil.
Teie is a dieience belween praktik and theoretik science: theoretik vero
in duas dividitur partes, id est in historicam interpretationem et intellegentiam
spiritualem. . . . Spiritualis autem scientiae genre sunt tria, tropologia, allegoria,
anagoge, lhe lheoielical is divided in lwo pails, lhe hisloiical inleipielalion
and lhe spiiilual undeislanding. . . . Te genie of spiiilual science counls lhiee
levels, namely liopology, allegoiy and anagogy Appiopiiale cilalions illus-
liale each leim of lhe foui dimensions (quattuor gurae) piopei lo biblical
theoria (XIV, 8). When we leain lhe sacied sciipluies by heail, lheii mosl
hidden meanings will al lasl enlighlen us in oui veiy sleep. Crescente autem
per hoc studium innovatione mentis nostrae etiam scripturarum facies incipiet
innovari, et sacratioris intellegentiae pulchritudo quodammodo cum prociente
prociet, As by such a sludy oui mind giows in newness of undeislanding,
lhe sciipluies lhemselves lake on foi us a new face: lheii deepei undeisland-
ing embellishes wilh oui piogiess. Foi lhey accomodale lo lhe capacily of
lhe human mind; leiiesliial foi eshly people, lhey become divine foi lhe
spiiilual, (XIV, ,). Abbol Teonas gives lhiee lecluies: in lhe isl, he indulges
in some allegoiical aiilhmology in oidei lo exploie lhe mysleiy of Penlecosl
(XXI); in lhe second, On lhe Deceplions of lhe Nighl, he invokes Paul foi
making cleai lhal only Chiisl, lhough lempled in lhe deseil, iemains wilhoul
any sin (XXII); in lhe lhiid one, On Sinlessness, De anamarteto, he focuses
on Romans ,. Te nal Conlatio by Abbol Abiaham mulliplies biblical exem-
pla aboul moilicalion, lhe main lheme of his lecluie.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,,
De institutis coenobiorum, a woik of Cassians maluiily, counled lwelve
books of which Book VXII eslablished lheii own, independenl manusciipl
liadilion. Book I slails by desciibing lhe diess of Egyplian monks fiom lheii
bell and lheii gaimenl lo lheii sla and sandals, as il will be easiei lo pies-
enl lheii innei devolion, afei having desciibed lheii exleinal appeaiance
(I, r). Each delail of lhal appeaiance calls lhioughoul Book I on paiallel
veslimenlaiy infoimalion found in sciipluie, always iecalled in lheii piopei
conlexl and wilh lheii moial ielevance. As a iesull, lhe biblical historia is
eeclively aclualized in lhe bodily appeaiance of lhe monks.
Book II slails wilh a seiies of eighleen capitula, shoil summaiies of a
few woids, one senlence al mosl, by which lhe conlenl of lhe following sec-
lions is announced. Tey deal wilh lhe nocluinal piayei life of lhe monks
in Egypl, iuled by xed (canonical) convenlions. Teii individual oi collec-
live iecilalion of lhe Psalms seives as a cenliepiece in lhe spiiilual feslival
of piayei, celebialed by lhe monks nighl afei nighl in lhe silence of lheii
cells oi duiing lheii galheiings. Teii expeiience of a piaying communily
ie-enacls in a monaslic fashion lhe ideal desciiplion of lhe eailiesl disciples
who invenled lhe gospel lifeslyle, accoiding lo Acls :i (II, ,).
Book III luins lo lhe diuinal piayei of lhe solilaiies in Syiia (III, r),
Egypl (III, i), and in lhe whole Oiienl (III, ri). Al leasl, such is lhe an-
nouncemenl made by lhe inlioducloiy capitula. In iealily, lhe exposilio is
less divided geogiaphically as il is chionologically, accoiding lo lhe canonical
houis, lhe lhiid, lhe sixlh and lhe ninlh when piayeis aie oideied by liadi-
lion. Te biblical symbolism of lhese houis iesounds wilh iefeiences lo lhe
whole salvalion hisloiy, a vivid sense foi lhe sciipluial embeddedness of
monaslic piayei life vibialing lhioughoul Cassianss desciiplions.
Te long Book IV, including foily-lhiee chapleis of which lhe lasl
oeis a recapitulatio, explains piaclical iegulalions of lhe communily life in
Egyplian monasleiies. Il is a life based on ienuncialion, obedience, humilily
and palience, inspiied by lhe Gospel (IV, ,o) and lhe paiadigmalic guie
of Moses (IV, ,); a life exemplied by oulslanding ascelics like Abbol John
(IV, iio) oi Paleimulius (IV, i,i8), who embodied lhe iadicalily of lhe
Gospel lo lhe poinl of becoming paiadigmalic in lheii own iighl.
Te Institutions piesenl a signicanl use of Psalms and Malllhew, as being
by fai lhe mosl helpful biblical souices foi desciibing lhe social and psycho-
logical behavioui of monks. Book II, as alieady noled, sliesses lhe iecilalion
of Psalms duiing lhe nighl. Book V calls on r Coi ,:ioi,; Book VI on r
Tessalonians and Hebiews ri aboul lhe iewaids of chaslily, in pailiculai
lhe indwelling of lhe Holy Spiiil (r Tes :8) and lhe vision of God (Heb
ri:rro). Biblical exempla conceining lhe gieed foi iiches, philargyri, ll
John Cassian ri,,
ri,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Book VII; olheis, on ieconcilialion, wilh a special discussion on Ml ,:ii, ll
Book VIII which discusses angei. Long commenls on r Tes :,rr, i Tes
:or,, Eph :i8 (wilh Acls r8:r; io:,) aie joined when lhe aulhoi
denounces akdeia, boiedom, in Book X; biblical examples conlinue lo pio-
lifeiale in lhe lasl lwo Books, XI and XII, on idleness and piide.
Eui1ios
PL ,,o (unsalisfacloiy).
Guy, J. C.: SC ro, (r,o,) De institutis coenobiorum.
Pelschenig, M.: CSEL r (r88o); r, (r8,8).
Picheiy, E.: SC i, ,, o (r,,,r,,,, ind ed., r,o,r,,r) Conlationes.
Tvnsin1ios
Dutch
Kai, A., van de, r,o8.
English
LNPF rr, ind seiies, r8, (r,,) iori,o.
Ramsey, B., john Cassian. Te Conferences. ACW ,,. New Yoik r,,,.
French
Guy, J. C. and Picheiy, E.:see above.
German
Abl, A., H. Kolhund, r8,8.
Italian
Einelli, P. M., r,,o; Laii, O., r,o,.
Spanish
Sansegundo, L. M. and P. M., r,or.
S1cuirs
Builon-Chiislie, D., Sciipluie, self-knowledge and conlemplalion in Cassians
Conferences. StPatr i, (r,,): ,,.
Chadwick, O., john Cassian, Cambiidge, ind ed. r,88, rorf.
. Cassianus, Johannes: TRE , (r,,r) o,o,,.
Fiank, S., Askelischei Evangelismus. Schiifsauslegung bei Johannes Cassian.
In Stimuli, Fs. E. Dassmann, ,. Ediled by G. Schllgen and C. Schollen.
Munslei: Aschendoi, r,,o.
Guy, J. C., jean Cassien, Vie et doctrine spirituelle, Paiis, r,or: La Sainle Eciiluie.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,,
Laiid, M. S., Cassians Conferences Nine and Ten: some obseivalions iegaiding con-
lemplalion and heimeneulics. RTM oi (r,,,): r,oo.
Leysei, C., Leclio divina, oialio puia. Rheloiic and lhe lechniques of ascelicism in
lhe Conferences of John Cassian. In Modelli di santita, ,,ro,. Ediled by
G. Baiione, M. Ca eio, and F. Scoiza Baicellona. Tuiin, r,,.
Rebillaid, E., Quasi funambuli. Cassien el la conlioveise pelagienne sui la peifec-
lion. REug o (r,,): r,,iro.
Riggi, C., La giunluia impeiium immo consilium nellesegesi di Cassiano alla peii-
cope malleana sul giovane iicco (Conl i.i). In Esegesi e catechesi nei Padri
(secc. IVVII). Convegno di studio e aggiornamento, Facolta di Lettere cristiane
e classische (Pont. Inst. ltioris Latinitatis), Roma :,:, marzo r,,,, riro.
Ediled by S. Felici. BSRel rri. Rome: LAS, r,,.
Slewail, C., Sciipluie and Conlemplalion in lhe Monaslic Spiiilual Teology of
John Cassian. In StPatr Vol. :,. Papers presented at the Eleventh International
Conference on Patristic Studies held in Gxford r,,r. Biblica et pocrypha,
Grientalia, scetica, ,,or. Louvain: Peeleis, r,,.
Vanniei, M.-A., Linuence de Jean Chiysoslome sui laigumenlalion sciipluiaiie
du De Incarnatione de Jean Cassien. RevSR o, (r,,,): ,oi.
John Cassian ri,,
ri,8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XXVI I I
APPONI US ( FL. 403413)
Meiely a name, possibly a Roman aulhoi wilh a Jewish oi Oiienlal back-
giound, Aponius wiole a Commenlaiy on Canlicle, menlioned by Bede (PL
,r, rroi: In Cantica Canticorum allegorica expositio, ), isl ediled in Rome,
r8, by H. Bollino and J. Mailini, and iepiinled in PLS I, 8oorrr; lhe
lille given by lhe manusciipls (Ambiosianum D , sup., Sessoiianum ri)
being: ponii in Canticum Canticorum explanationis libri XII.
A monumenl of symbolic lheology, iepiesenlalive of Weslein monaslic
culluie on lhe lhieshold of lhe High Middle Ages, Apponiuss commenlaiy
expounds a chiislological and ecclesiological inleipielalion of lhe Canlicle,
deeply iooled in lhe liadilion of Oiigenian exegesis.
Book I commenls on Canlicle r:ro;
Book II, on Canlicler:,8;
Book III, on Canlicle r:,i:o;
Book IV, on Canlicle i:,r,;
Book V, on Canlicle i:ro:rr;
Book VI, on Canlicle :r,;
Book VII, on Canlicle :8,:ia;
Book VIII, on Canlicle ,:ib,;
Book IX, on Canlicle o:8,:r;
Book X, on Canlicle ,:i,;
Book XI, on Canlicle ,:ro8;:;
Book XII, on Canlicle 8:,r.
Te shoil piologue of lhe Expositio shows a nilies wilh lhe lianslalions
of Oiigens homilies by Jeiome and Runus. Apponius comes also close lo
Ambiose and lo lhe Gpus imperfectum in Matthaeum. He uses lhe Gnomasticon
of Pseudo-Philo, adapled by Jeiome in 8, as Liber interpretationis hebraicorum
nominum. He knew no Gieek bul was alliacled by malhemalics and naluial
sciences; his geogiaphical nolions weie pooi, bul wilh some cleaiei knowledge
of hisloiy, lhanks lo lhe Ecclesiastical History of Eusebius. Philosophical discus-
sions fascinaled him. Foi quoling Canlicle, he used Jeiomes Vulgale of ,8;
foi quolalions of olhei pails of sciipluie, his lexlual basis included veisions
belonging lo dieienl liadilions. His exegesis is lhoioughly spiiilual: Gmnia
in mysterio eo tempore acta intellegantur, All lhe elemenls of lhe mysleiy aie
lo be undeislood as accomplished in lhal lime.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,,
Te Canlicle has no piofane ielevance, il is enliiely a nuptiale carmen,
a nuplial song, sung by lhe Spiiil lo celebiale lhe wedding of Chiisl and
lhe Chuich (V, ,8; VIII, ). Il is a piophelic lexl which, lhiough guies and
enigmala, pieguies lhe mysleiy of lhe Incainalion. Dieienl senses of sciip-
luie need lo be dislinguished: lhe historia, which is negligible in lhis case;
lhe intelligentia mysteriorum, which is essenlial: Necesse est, ubi guris agit
Spiritus sanctus, nos allegoriae omnimodo deservire, wheie lhe Holy Spiiil acls
in guies, we musl by all means use allegoiies (II, i,,); lhe sensus moralis
(V, 8o), magnifying lhe love which uniles lhe divine Logos and lhe human
soul of Jesus (specially IX and XII), lhe love belween Chiisl and Chuich
(passim), and lhe love joining Chiisl and human souls in geneial. Teie is
no diiecl inuence of Oiigen peiceplible in Apponius.
Accoiding lo Apponius, lhe Canlicle celebiales lhe whole divine econ-
omy of ciealion and salvalion. Book I exposes Gods piojecl. Book II shows
lhe peifecl soul guided and suppoiled by Chiisl, in ils seaich of God and of
lhe liue Isiael, namely lhe Chuich. Book III sings lhe beauly of lhe Chuich.
Book IV announces lhe Incainalion, Book V desciibes lhe consequences of
lhe iesuiieclion of Jesus, namely lhe conveision of Jews in Jeiusalem and lhe
meeling wilh Genliles. Book VI lels Chiisl desciibe lhe dieienl calegoiies of
Chiislians. Book VII shows how lhe Chuich is giowing lhiough lhe peisecu-
lions. Book VIII denounces heiesy and inviles heielics lo conveision. Book
IX sees lhe Soul of Chiisl al lhe lop of all ecclesial oideis. Book X menlions
lhe conveision of Rome, lia principis, lhe daughlei of lhe piince (Chiisl).
Book XI claims lhal lhe invasions of Baibaiians enlail lhe lalleis conveision,
which leads lo lhe doois of lhe End. Book XII, in a nal vision welcomes
lhe liiumph of lhe Soul of Chiisl ovei Anlichiisl. Te Chuich ieaches lhe
end of a pilgiimage on eailh by speaking all hei ve languages: Hebiew,
Gieek, Egyplian, Lalin, and Assyiian.
Eui1ios
Bollino, H. and G. Mailini: PLS r, 8ooror (r,,8) = (Rome r8,).
Viegille, B. de, and L. Neyiand: CCSL r, (r,8o).
. SC io, ir, o (r,,,r,,8), Inlioduclion and bibliogiaphy: ri
ri8.
Tvnsin1ios
French
Viegille, B. de, L. Neyiand: see above.
Apponius ri,,
ri8o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
German
Knig, H., pponius. Die uslegung zum Lied der Lieder. Fieibuig, r,,r.
Italian
Ciociani, L., pponii, In Canticum Canticorum explanationes Libri VI. Rome,
r,,o.
S1cuirs
Apponius, Die uslegung zum Lied der Lieder. Die einfuhrenden Bucher IIII und das
christologisch bedeutsame Buch IX. Inlioduclion, lianslalion, and commenlaiy
by H. Knig. Fieibuig: Heidei, r,,i.
Bellel, P., La foima homilelica del commenlaiio di Aponio al Canlai de los
Canlaies: EstB ri (r,,) i,8.
Bischo, B., Wendepunkle in dei Geschichle dei laleinischen Exegese im
Fiuhmillelallei: SE o (r,,) r8,i,,) = Mittelalterliche Studien I. Slullgail
r,oo, io,,.
Didone, M., LExplanalio di Apponio in ielazione all Exposilio di Beda ed alle
Enaiialiones in Canlico di Angelomi: CClCr , (r,8o) ,,rr,.
Fiank, S., Apponius. In Canlicum Canlicoium Explanalio: VC , (r,8,) ,o8.
Knig, H., pponius. Die uslegung zum Lied der Lieder. Die einfuhienden Buchei
IIII und das chiislologisch bedeulsame Buch IX. Eingeleilel, ubeiselzl und
kommenlieil. Fieibuig r,,i.
Laislnei, M. L. W., Some Eaily Medieval Commenlaiies on lhe Old Teslamenl:
HTR o (r,,): i,o.
Ohly, F., Hohenlied-Studien. Wiesbaden r,,o.
Slubeniauch, B., Der Heilige Geist bei pponius. Zum theologischen Gehalt einer
spatantiken Hoheliedauslegung. Rmische Quailalschiif. Suppl. o. Fieibuig:
Heidei, r,,r.
. Apponius und sein Kommenlai zum Hohenlied. Anmeikungen zu
Enlwicklung und Sland dei Foischung. ug i (r,,i): ror,o.
Welseischeimb, L., Das Kiichenbild dei giiechischen Vleikommenlaie zum
Hohenlied: ZKT ,o (r,8) ,,, ,oo,r.
Wilek, F., Aponius: RC Suppl. (r,8o) ,oo,r.
Wille, J., Der Kommentar des ponius zum Hohenliede. Diss. Eilangen r,o.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri8r
XXI X
PROSPER OF AQUI TAI NE ( CA. 390-CA. 433)
A layman wilh a solid classical educalion, Piospei became a feivenl defendei
of Augusline in lhe so-called Semi-Pelagian conlioveisy. He composed a
commenlaiy on some Psalms, Expositio Psalmorum roor,o, duiing his lime
in Rome (i). Te aulhenlicily of lhe Piologue (prologus metricus, PL
o, ,,) is dispuled; G. Moiin, who iepublished il in RB o (r,) o, is in
favoui, while M. Cappuyns (BTAM n. r,) is opposed. Te CCL consideis
il lo dale fiom lhe Caiolingian eia, and lo be peihaps a woik of Walafiid
Sliabo and lhus ommils il (A. Hamman: Quaslen IV, ,,).
In facl, wilh some lileial exceipls, Piospei summaiized Auguslines
Enarrationes in psalmos. His psallei lexl is nolhing bul a mixluie of
Auguslines Psallei and lhe Roman Psallei (Callens, ix),
Eui1ios
PL ,r, i,,io.
Callens, P.: CCL o8A (r,,i) rirr.
S1cuirs
Goii, F. Da una compilazione medievale sui Salmi: iecupeii pei i commenlaii di
Giiolamo, di Piospeio di Aquilania e di Ainobi il Giovane. SE ro (r,,):
,r,o.
ri8i Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XXX
VALERIAN OF CI MELI UM ( FL. MI D3TH C. )
As bishop of Cimelium (Cimiez, neai Nice, soulhein Fiance), Valeiian
enleilained a close ielalionship wilh lhe monks of Leiins. He aulhoied a
Letter lo lhese monks, Epistola ad monachos de virtutibus et ordine doctrinae
apostolicae, and lwenly Homilies, almosl enliiely dedicaled lo moial issues,
such a lhe needed discipline, piomises unkepl, insolance, idle lalk, paiasilism,
vain-gloiy, lhe benel of peace, lhe high value of mailyidom, lhe Maccabees,
and avaiice. Valeiians sophislicaled slyle beliays his iheloiical foimalion.
He alludes lo Seneca, among olheis. His main aulhoiily is lhe gospel. Many
biblical quolalions and iefeiences eniich his discouise. Homily r8 is enliiely
dedicaled lo lhe Maccabees.
Eui1io
PL ,i = Gallandi, Bibliotheca veterum Patrum, X. Venice r,,.
S1cuirs
Maia, M. G., Una pailicolaie ulilizzazione del coipus paulino nella Epislola ad
monachos: Memorial Dom jean Gribomont (r,:or,8o). Rome r,88, rrr8.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri8
XXXI
EUCHERI US OF LYON (CA. 380430l 433)
Te son of a senaloiial family of Lyon, well educaled and knowledgable in
Gieek, Eucheiius sepaialed fiom his wife and foui childien (among lhem
lwo sons who became bishops in his lifelime), and ieliied inlo lhe eiemilic
solilude of one of lhe Leiins islands fiom which he was elecled lo lhe see
of his homelown in ,.
His Liber formularum spiritalis intellegentiae, dedicaled lo one of his
sons, enumeiales in len seclions some examples of allegoiical exegesis. Te
inlioduclion dislinguishes belween lhe lileial, liopological and anagogi-
cal meaning of sciipluie. His Instructionum libri duo ad Salonium explains
in Book I passages fiom lhe o1 and 1; in Book II, il commenls on some
Hebiew and Gieek woids like Halleluiah oi Zabaoth, accoiding lo Jeiome.
Te whole woik pioceeds by means of queslion and answei. Eucheiiuss
exegesis follows closely models piovided by Ambiose and Augusline. He
was highly esleemed in mediaeval monasleiies.
Eui1ios
PL ,o.
Wolke, C.: CSEL r (r8,). Eucherius Gpera.
Tvnsin1ios
French
Ciisliani, L.,r,,o: Eloge de la solitude, wilh lhe Inlioduclion of lhe Liber
formularum.
S1cuirs
Baidy, G., La lilleialuie paliislique, des Quaesliones el iesponsiones sui leciiluie
Sainle.: RB (r,) rio.
Ciisliani, L., Euchei (sainl): DSp (r,oo) ro,oo, bibliogiaphy.
Cuili, C. Spiiilalis inlelligenlia. Nola sulla dolliina esegelica di Eucheiio di
Lione. In Fs. C. ndresen, Kerygma und Logos, ediled by A. M. Rillei, ro8ii.
Gllingen, r,,,.
Hiile, J. G. Doctrina scripturistica et textus biblicus S. Eucherii Episcopi. Diss., Rome:
Ponl. Alhenaei Uibaniani de Piopaganda Fide, r,o.
ri8 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Mandolfo, C., Osseivazioni sull esegesi di Eucheiio di Lione: SE o (r,8,) ir,i.
. Linusso delle Hebiaicae quaesliones in libio Geneseos di Giiolamo sulle
Insliucliones di Eucheiio di Lione, ,,.
. Pei una nuova edizione delle opeie maggioii di Eucheiio di Leone, oro.
. Le Regole di Ticonio e le Quaesliones el iesponsiones di Eucheiio di Leone.
SE 8 (r,,r): ,,o.
. Sulle fonli di Eucheiio di Lione: Linusso dei Commentarioli in Psalmos di
Giiolamo sul I libio delle Instructiones. In Esegesi, parafrasi e compilazione in
eta tardoantica. tti del Terzo Convegno dellssociazione di Studi Tardoantichi,
i,,r. Ediled by C. Moieschini. Colleclanea ,. Naples: M. DAuiia Ediloie,
r,,,.
OLoughlin, T. Te Symbol gives Life: Eucheiius of Lyons Foimula foi Exegesis. In
Scriptural Interpretation in the Fathers. Letter and Spirit, ediled by T. Finan and
V. Twomey, iir,i.
Pinlus, G. M. Il besliaiio del diavolo. Lesegesi biblica nelle Foimulae spiiilalis
inlelligenliae di Eucheiio di Lione. Sandalion. Quaderni di cultura classica, cris-
tiana e medievale rir (r,8,r,,o): ,,rr.
. Auloiila di Giiolamo e leslo biblico in un passo delle Formulae spiritalis intel-
ligentiae di Eucheiio di Lione. Sandalion r, (r,,i): ro,.
Pouiial, P., Euchei: Cath (r,,o) oooor.
Rusch, W., Te Later Latin Fathers, London (r,,,), r,,oo.
Wickham. L. R., Eucheiius von Lyon: TRE ro (r,8i) ,iii,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri8,
XXXI I
SALONI US OF GENEVA ( MI D3TH C. )
Salonius, son of Eucheiius, lhe bishop of Lyon, was educaled al Leiins wheie
his falhei had spenl a few yeais wilh his wife and lheii lwo childien. Belween
i8 and , Salonius ieceived lheie lhe lwo volumes of Institutiones, which
Eucheiius dedicaled lo him, conlaining queslions and answeis on sciipluie.
Befoie ,, he became bishop of Geneva, his biolhei, Veianus, occupying lhe
see of Vence. Salonius wiole a Spiiilual Inleipielalion of Solomons Paiables
and Ecclesiasles, Expositio mystica in Parabolas Salomonis et Ecclesiastem,
in lhe foim of a conveisalion belween Veianus and himself. Te di cull
passages of bolh biblical lexls, Pioveibs and Ecclesiasles, aie allegoiized.
Undei a slighlly modied lille, lhe same woik is liansmilled as belonging lo
Honoiius of Aulun (PL r,i, rr8). Salonius died shoilly afei ,o.
Eui1io
PL ,, ,o,rori.
S1cuirs
Baidy, G., La litterature patristique des quaestiones et responsiones sur lEcriture
sainte. Paiis r,, 88o.
Besson, M., Un exegele de Geneve au miieu du V
e
siecle, sainl Salone: nzeiger fur
schweizerische Geschichte. Neue Folge, IX (r,oio,) i,io,.
ri8o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XXXI I I
ARNOBI US THE YOUNGER ( D. AFTER 431)
An Afiican monk, having ed lhe Vandals, while in Rome ca. i, Ainobius
opposed Auguslines docliine of giace. In pailiculai, he wiole an allegoiical
Commentarii on lhe Psalms in which he opposes Auguslinianism, and lhe
Expositiunculae in evangelium which oei scholia on passages fiom Mallhew,
Luke and John.
Eui1ios
Daui, K. D. CCSL i, (r,,o), Commentarii in Psalmos.
S1cuirs
Goii, F. Da una compilazione medievale sui Salmi: iecupeii pei i commenlaii di
Giiolamo, di Piospeio di Aquilania e di Ainobi il Giovane. SE ro (r,,):
,r,o.
McHugh, M. P.: EEC I rio.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri8,
XXXI V
LEO I , THE GREAT ( D. 461)
Bishop of Rome, oor, possibly boin in Rome of a Tuscan family, Leo
occupied an impoilanl posilion inside lhe papal adminislialion foi al leasl a
decade befoie enleiing lhe ponlical o ce. A man of sliong a imalion, he
idenlied himself wilh his ecclesial mission, lhe aposlle Pelei lo be speaking
lhiough him. He eslablished lhe supiemacy of lhe Roman See in lhe Wesl
al a ciucial lime when lhe Empiie was collapsing. His inleivenlions in lhe
Easl (Tomus ad Flavianum; Council of Chalcedon ,r, his lelleis conceining
lhe monks of Palesline, ,i,, lhe ecclesiaslical peace in Egypl ,,,8)
as well as his negaolialion wilh Allila, ,i, and his woild-wide epislolaiy
aclivily gave his minisliy a univeisal dimension.
Leo himself secuied lhe focal colleclion of his seimons, ninely-seven of
lhem in Chavasses edilion, aiianged nol only in lheii liluigical oidei (begin-
ning fiom Seplembei i, lo lhe seimons foi lhe embei days of (lhe follow-
ing) Seplembei), bul also in chionological oidei wilhin lhe same liluigical
aiiangemenl (Sludei, ,,,); in pailiculai, len seimons foi Chiislmas, eighl
foi Epiphany, lwo foi Easlei, lwo foi lhe Ascension, seven foi Penlecosl and
lhe lime of Penlecoslal fasling, lwelve foi Lenl, nineleen foi Holy Week (De
Passione), nine foi lhe embei days of Seplembei, and six foi lhe so-called
Collecls. Seimons and lelleis aie Leos lileiaiy legacy. Leos lelleis and sei-
mons aie in facl dislinguished by lheii iened slyle, ihylhmic piose, puiily
of language, conscience of expiession and claiily of lhoughl. Few wiileis
of lhal lime excelled like Leo in his dominalion of Lalin iheloiic and his
achievemenl of such a peifecl concoidance belween conlenl and foim. Tis
abilily lo expiess in a Roman fashion lhe Chiislian lhemes deaiesl lo him is
a chaiacleiislic of Leo. In Leo, Roman genius was uniled wilh lhe Chiislian
spiiil in a liuly singulai mannei (Sludei, ,,,).
Te Chiislmas seimons covei lwo peiiods of ve yeais each, tractatus
iri,, in o, and tractatus ioo in ,o,. Tey leslify lo Leos
dogmalic and paienelic inspiialion, Sciipluie coniming his docliinal slale-
menl oi ailiculaling lhe mysleiy celebialed in lhe liluigy. Te exposilion
shows no liace of any naiialive slyle. Fiom a cleai denilion of lhe divine
mysleiy conceined, lhe pieachei shifs ovei inlo impeialive exhoilalions:
Reformationis humanae sacrum divinumque mysterium sancto atque sincero
honerate servitio. mplectimini Christum in nostra carne nascentem, By a holy
and sinceie seivice, honoui lhe sacied and divine mysleiy of lhe ieshaping
of humanily. Embiace Chiisl boin in oui esh (tract. ii; roo, ioi,,
ri88 Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
Chavasse). Leo is moie conceined wilh an adequale denilion of lhe lwo
naluies of Chiisl, oi a denuncialion of chiislological heiesies, among which
he counls Manicheism, lhan he is wilh lhe paiaphiased ieliieving of Gospel
naiialives. A closei paiaphiase of Ml r,:r,, on lhe Tiansguialion, is in-
cluded in tractatus ,r, deliveied al lhe Mass which closed lhe vigils of lhe
Saluiday lo lhe second Sunday of Lenl (Chavasse, CCL r8A, i,,).
Te seimons De passione, ,i,i, compiise also lhose deliveied duiing
lhe Easlei vigil. Somelimes called De resurrectione, lhey aie shoil, exliemely
well focused and incisive againsl lhose fantastici christiani, fanlasizing
Chiislians (tract. o,; ,8, ,r Chavasse) who misundeisland lhe iealily of
Chiisls Passion. Fiom lhal seiies of homilies (lhe oldesl colleclion, secuied
by Leo himself) we go diieclly lo lwo seimons foi lhe Ascension, tract. ,,,
daling fiom and , and lhen lo lhe seiies of seimons foi Penlecosl
and ils lime of fasling. In olhei woids, we nole lhe absence of lhe Easlei
solemnitas, so much emphasized in Leos lime by his conlempoiaiy fellow-
bishop, Pelei of Ravenna.
Leo shows lillle consciousness of specic heimeneulical conceins. He
menlions sciipluie only foi lhe puipose of quoling il. Bils and pieces of
sciipluial phiases suiface sponlaneously in his discouise, bul his use of lhe
Bible exemplies a highly signicanl emeigence of lhe Roman ponlis self-
awaieness: Il is nol so much lhal his pieaching is al lhe seivice of Sciipluie
as lhal Sciipluie is al lhe seivice of his pieaching (A. Lauias). Tacilly, Leo
embodies lhe auctoritas of Sciipluie as he quoles il by a iming himself as
Pelei redivivus (W. Ullmann, E. Quilei). Foi a syslemalic analysis of Leos
exegesis, see B. Sludei, Die Einusse.
Eui1ios
PL ,,o.
Chavasse, A.: CCL r8r8A (r,,), Sermons.
Dolle, R.: SC ii bis (r,o); , bis (r,o,); , bis (r,,o).
Tvnsin1ios
Dutch:
Huyg, A., r,r.
English:
Felloe, C. L., LNPF ri, sei. i (r8,,, r,o,).
French:
Dolle, R.: see above.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri8,
Italian:
Maiiucci, T., r,o,.
S1cuirs
Campione, A. Sulla piesenza della Sciilluia nelle epislole dei papa piima di Leone
Magno, SE , (r,,o): o,8.
Dolle, R. Eciiluies Sainles, S. Leon: DSp (r,oo) r,8,,.
. Sainl Leon le Giand, commenlalui de la Passion: sSeign (r,o) ,8,,.
Gianala, A., Nole sulle fonli di S. Leone Manno: RSCI r (r,oo) io8i.
Lauias, A. Sainl Leon le Giand el lEciiluie Sainle. StPatr o (r,,,): ri,o.
Muiphy, F. X. Te Seimons of Pope Leo lhe Gieal, Conlenl and Slyle: D. G. Hun-
lei, ed., Preaching in the Patristic ge. FS W. J. Buighaidl, NY (r,8,), r8,,.
Quilei, E. Dei Papsl isl Peliusein bildhafei Veigleich, ein Anachionismus odei
eine begiundbaie Idenlill:: TGl oi (r,,i) io8.
Rieux, G. Le lemps du salul chez sainl Leon. BLE (r,,): ,,rri.
Sludei, B. Die Einusse dei Exegese Auguslins auf die Piediglen Leos des Giossen.
Pages ,r,o in Forma Futuri. Studi Card. M. Pellegrino. Tuiin: Bollega
dEiasmo, r,,,.
Ullmann, W., Leo I and lhe Teme of Papal Piimacy: jTS, n.s., rr (r,oo) i,,r.
Leo I, lhe Gieal ri8,
ri,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XXXV
FAUSTUS OF RI EZ ( CA. 403-CA. 490)
Piobably a Biilon by biilh, Fauslus enleied lhe monasleiy of Leiins aboul
i, became ils lhiid abbol ca. and was elevaled lo lhe see of Riez aiound
,,. In addilion lo seimons and lelleis he wiole a polemical liealise De
spiritu sancto libri duo, and, shoilly afei lhe synod of Ailes ,, a liealise
De gratia againsl lhe piedeslinaiian piiesl, Lucidus.
In De gratia, lhe use of sciipluie makes up lhe main sliucluie and fab-
iic of Fausluss discouise (Simonelli). Sciipluie is quoled i,, limes in lhe
exlanl lexl, neaily half of lhe o1 cilalions being fiom psalms, and lhiily-ve
cilalions fiom lhe 1 deiiving fiom Romans. Jusl as lhe iheloiic of lhe
De gratia is essenlially bi-polai excluding exlieme posilions in favoui of a
middle way, so Fausluss use of sciipluie aims al inclusiveness and equilib-
iium. Sciipluie musl be inleipieled and undeislood in lhe bioadesl way,
laking inlo accounl lhe whole of sacied wiil: . . . When one lhing is asseiled
wilhoul lhe olhei, lhe olhei is unmenlioned, nol denied, Accoiding lo lhe
iule which bishop Augusline inlioduces: Nol eveiylhing which is unmen-
lioned is denied (I, ,; io, rrr; cf. De doctrina christiana II, VI, 8; IX, r,
ad sensum) (Smilh, rro).
Enliiely molivaled by his lheological conceins in lhe conlexl of lhe so-
called Semi-Pelagian conlioveiseiy,
Fausluss global appioach lo Sciipluie is nol simply lhe disinleiesled
melhod of an exegele allempling lo deal equilably wilh lhe Sciipluies.
Te melhod ilself, foi all ils appaienl equanimily, is also demonsliably
a funclion of Fausluss peisuasive and polemical inlenlion. Wilhoul
doubl lhe use of Sciipluie in lhe De gratia aclualizes lhe cenliisl ideal
expiessed, foi example, by Vincenl of Leiins in lhe Commonitorium. . . .
While he nevei diieclly dispules wilh lhe bishop of Hippo, Fauslus
ceilainly joins ballle piecisely al lhe poinl of some of Auguslines
favouied anli-Pelagian pioof-lexls. On compaiing lhe exegesis diieclly
wilh Auguslines on lhese lexls, howevei, one nds Fauslus aiming nol
al Augusline, bul al a kind of hypei-Auguslinian piedeslinaiian use of
lhe Bible. Il may well be lhal Fauslus iegaided such iadical inleipiela-
lions lo be abuses of Auguslines own heimeneulical canons (Smilh,
rii,).
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,r
Eui1ios
CSEL ir.
CCL o and ror, rorA, rorB.
Tvnsin1ios
German
C. M. Kaspei, Monchspredigten des Faustus von Riez. EA. r,,r.
S1cuirs
Simonelli, M., Il De gratia di Fauslo di Riez: Studi Storico Religiosi rlr (r,,,),
ri,,.
Smilh, T. A., De gratia. Faustuss of Riezs Treatise on Grace and Its Place in the History
of Teology (Chiislianily and Judaism in Anliquily, ), Nolie Dame, r,,o.
Fauslus of Riez ri,r
ri,i Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
XXXVI
PATRICK AND EARLY I RI SH LI TERATURE
i. P.1viciUs (P.1vicx) (390l410461 ov 491)
Polilus, a giandfalhei of Sl. Paliick, was a piesbylei. His falhei, Calpoinius,
was a deacon and a decuiion, possessing land and slaves. Fiom Biillanniae,
wheie he was boin, Paliick wenl as a missionaiy, in i, lo Iieland. In ,
liadilion claimed him lo have founded lhe chuich of Aimagh. He died al-
legedly in or oi ,r (Hanson).
Paliick wiole a Confessio and lhe Epistula militibus Carotici, lwo iemaik-
able documenls allowing insighls inlo lhe daily sliuggle of one of lhe iaie
known missionaiies of lale Anliquily. Paliick is lhe only known Roman
cilizen giving a iepoil of his impiisonmenl as a slave among lhe Baibaiians
(befoie his missionaiy lenuie).
Two Letters of Paliick aie masleipieces (Howlell). Should il happen
lhal Paliick was a homo unius libri (man of a single book), lhal book would
be lhe Lalin Bible, which he quoles al once iaiely and peilinenlly (Howlell
r,,o, ,,). He used ils phiasing in claiming lhal his own vocalion was equal
lo lhal of Moses and of Paul. His ail-piose, wilh ils many woidplays, piesenls
a use of lhe cuisus and a biblical oilhogiaphy, diclion and synlax, which
aie coiiecl (Howlell, TRE, ,,). Paliick declaied himself lo be lhe bishop
of Iieland, insliluled by God: Hiberione constitutum episcopum me esse fateor
(Ep. r).
Eui1ios
Bielei, L., Libri Epistolarum Sancti Patricii Episcopi, i vols. Dublin r,,i.
Howlell, D. R., Liber Epistolarum Sancti Patricii Episcopi, Te Book of Lelleis
of Sl. Paliick, lhe Bishop. Dublin r,,.
Tvnsin1ios
Beischin, W., Ich Paliicius . . . Die Aulobiogiaphie des Aposlels dei Iien:
H. Lwe, ed., Die Iren und Europa im fruheren Mittelalter, I. Slullgail
r,8i (Confessio, ,i,).
Bielei, L.: Te Vorks of St. Patrick/St. Secundinuss Hymn on St. Patrick: ACW
r, (r,,).
Hanson, R. P. C. and C. Blanc, Saint Patrick. Confession et Lettre a Caroticus:
SC i,. Paiis r,,8.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,
Howlell, D. R. (see above).
Wolke, F., Das Bekenntnis des hl. Patrick und ein Brief an die Gefolgsleute des
Caroticus, eingel. u. ubeiselzl.
S1cuirs
Bielei, L. Dei Bibellexl des hl. Paliick. Bib i8 (r,,): r,8; ioo.
. Te Life and Legend of St. Patrick. Dublin r,,.
. ed. Te Patrician Texts in the Book of rmagh (SLH ro). Dublin r,,,.
Binchy, D. A., Patrick and His Biographers ncient and Modern: StHib i (r,oi)
,r,.
Conneely, D., et al., eds. St. Patricks Letters. Maynoulh r,,.
Gwynn, J., ed., Book of rmagh. Te Paliician Documenls. Dublin r,r.
Hanson, R. P. C., Saint Patrick. His Grigins and Career. Oxfoid New Yoik r,o8.
. Life and Vritings of the Historical St. Patrick. San Fiancisco r,8.
Kelly, J. F. A calalogue of eaily medieval Hibeino-Lalin biblical commenlaiies, I.
Tr (r,88): ,,,r.
McNally, R. E. Te Bible in the early middle ages. Allanla: Scholais Piess, r,,,.
. Two Hibeino-Lalin Texls on lhe Gospels. Tr r, (r,,,): 8,or.
McNamaia, M. Hibeino-Lalin Biblical Sludies, I: An Addendum [lo ITQ ,
(r,,i) ,,]. ITQ o (r,,): oo,.
. Cellic Chiislianily, Ciealion and Apocalypse, Chiisl and Anlichiisl. MillSt i
(r,8,): ,8.
. Psalm ro in lhe Bible, in Eailiei and Iiish Tiadilion. MillSt o (r,,,): ,io.
. Te Iiish liadilion of biblical exegesis, A.D. ,,o8oo. In Proceedings of the IXth
International Colloquium of the Society for the promotion of Erigenian studies,
Leuven and Louvain-la-Neuve, june ,ro, r,,,, ediled by G. Van Riel, C. Sleel,
and J. McEvoy. Ancienl and medieval philosophy, Seiies r, vol. io. Louvain:
Univ. Piess, r,,o.
Malaspina, E., Patrizio et lacculturazione latina dell Irlanda. Rome r,8.
Mohimann, C., Te Latin of St. Patrick. Dublin r,or.
ii. L.1uci (u. oor)
A monk of Clonfeilmulloe, loday Kyle, in Leix Counly, soulhein Iieland,
Lalhcen (oi Laidhggen), was counled by Nolkei Balbulo among lhe famous
men who commenled on sacied sciipluies wilh gieal caie, illustros viros qui
ex intentione sacras scripturas exponebant. His Ecloga (Digesl) of Giegoiy
lhe Gieals Moralia in job coveis o pages in ils veiy isl piinled edilion,
Paliick and Eaily Iiish Lileialuie ri,
ri, Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
daling fiom r,o,. Lalhcen is also lhe aulhoi of lhe Lorica of Gildas (lhe lal-
lei is menlioned as aulhoi only in a lale manusciipl), a ihylhmical piayei
which was lo enjoy a long-lasling populaiily (Esposilo r,i,, i8,.).
Eui1ios
Adiiaen, M., Egloga quam scripsit Lathcen lius Baith de Moralibus Iob quas
Gregorius fecit. CCSL r, (r,o,).
S1cuirs
Kenney, J. F., Te Sources of the Early History of Ireland I. New Yoik r,i,.
Esposilo, M., A Sevenlh-Cenluiy Commenlaiy on lhe Calholic Epislles: jTS ir
(r,io) ror8.
Giosjean, P., Sui quelques exegeles iilandais du VII
e
siecle: SE , (r,,,) o,,8.
Vaccaii, A., Nolulae Paliislicae: Greg i (r,or) ,i,f.
iii. Tui Ivisu AUuUs1ii (miu-,1u c.)
Te Iiish Augusline was a disciple of a ceilain docloi Manchianus, who
died in o,i, abbol of Mondiehid, in Laoighis Counly. Tis monk may have
wiillen a Commentary on Matthew, of which only a few fiagmenls suivive
(Esposilo r,io, r,). Te Iiish Augusline was called so, piobably soon afei
his dealh, because his mosl populai wiiling, De mirabilibus sacrae scripturae,
daling fiom o,,, was peivaded by a sliong Auguslinian avoui, lo lhe poinl
lhal, foi ovei a millennium, il was consideied as a woik of Augusline of
Hippo himself. Al leasl, lhe mislaken alliibulion helped gieally foi a bioad
disliibulion of lhe Iiish liealise.
Eui1ios
CPL, n. rri.
PL ,, ir,iioo.
S1cuirs
Diaz y Diaz, M. C., Isidoriana I: Sobie el Liber de ordine creaturarum: SE , (r,,)
r,oo (of Iiish oiigin, inuenced by lhe Iiish Auguslines Liber de mirabilibus
sacrae scripturae, daling ca. o,o).
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,,
McGinly, G., Te Iiish Auguslines Knowledge and Undeislanding of Sciipluie:
T. Finan and V. Twomey, eds. Scriptural Interpretation in the Fathers. Letter and
Spirit. Dublin r,,,, i8r (i,r: Appendix, A Delailed Analysis of lhe
Texls of Sciipluie Quoled).
NcNally, R. E., Te Bible in the Early Middle ges. Woodslock Papeis, . r,,,.
Simonelli, M., De mirabilibus sacrae scripturae. Un liallalo iilandese sui miiacoli
della sacia Sciilluia: RomBarb (r,,,) ii,,r.
Shaipe, R., An Iiish Texual Ciilic and lhe Carmen Paschale of Sedulius Colmans
Lellei lo Feiadach: jMedLat i (r,,i) ,.
G1nrv S1cuirs o Enviirs1 Ivisn Li1rvn1cvr
Bischo, B., Wendepunkle in dei Geschichle dei laleinischen Exegese im Fiuh-
millelallei: SE o (r,,) r8,i,,; ievised edilion in Bischo, B., Mittelalterliche
Studien I. Aufslze zui Schiifkunde und Lileialuigeschichle. Slullgail r,oo,
io,i,. Eng. liansl. by Colm OGiady: M. McNamaia, ed., Biblical Studies. Te
Medieval Irish Contribution, ed. Dublin r,,o, ,roo.
. Il monachesimo iilandese nei suoi iappoili col conlinenle: Mittelalt. St. I,
Auslze zui Schiifkunde und Lileialuigeschichle. Slullgail r,oo.
Cahill, M., Te Psalm Cilalions in an Eaily Commenlaiy on Maik: RBen ror
(r,,r) i,,o,.
Coccia, E., La culluia iilandese piecaiolingia: Miiacolo o milo:: StMed 8 (r,o,)
i,,io.
Esposilo, M., Te Knowledge of Gieek in Iieland duiing lhe Middle Ages:
Studies r (r,ri) oo,8; M. Esposilo, Latin Learning in Medieval Ireland,
ed. M. Lapidge. London r,88, seclion ,.
Goiman, M., A Ciilique of Bischos Teoiy of Iiish Exegesis: Te Commenlaiy
on Genesis in Munich Clm ooi (Wendepunkle i): jMedLat , (r,,,) r,8
i.
Heiien, M., On lhe Eailiesl Iiish Acquainlance wilh Isidoie of Seville: E. James,
ed., Visigothic Spain. Oxfoid r,8o, i,o.
Lapidge, M. and R., Shaipe, Bibliography of Celtic Latin Literature ,oor:oo.
Dublin r,8,.
Lapoile, Dom J., Elude daulhenlicile des oeuvies alliibuees a sainl Colomban
(,i,loor,): RevMab , (r,,,) ri8; o (r,,o) r8.
Lowe, E. A., An Unediled Fiagmenl of Iiish Exegesis in Visigolhic Sciipl: Celt ,
(r,oo) ,,o,.
Mc Nally, R. E., Two Hibeino-Lalin Texls on lhe Gospels: Tr r, (r,,,)
8,or.
McNamaia, M., Hibeino-Lalin Biblical Sludies: ITQ , (r,,i) ,,.
Paliick and Eaily Iiish Lileialuie ri,,
ri,o Eleven Fouilh- and Fifh-Cenluiy Lalin Chiislian Lileialuie
. Hibeino-Lalin Biblical Sludies, I: An Addendum: ITQ o (r,,) oo,.
. Psallei Texl and Psallei Sludy in lhe Eaily Iiish Chuich (..u. ooorioo): PI
C , (r,,) ii,o.
Malaspina, E., Iilanda: DPC r8r,i8.
Mosleil, M., Cellic, Anglo Saxon oi Insulai: Some Consideialion on Iiish
Manusciipl Pioduclion and Culluial Inlegialion: D. Edel, ed., Ireland and
Europe in the Early Middle ges. Dublin r,,,, ,irr,.
OCioinin, D., A Sevenlh Cenluiy Iiish Compulus fiom lhe Ciicle of Cummianus:
PI 8i, i (r,8i) o,o.
ONeill, P., Te Old Iiish Tiealise on lhe Psallei and Ils Hibeino-Lalin
Backgiound: Eriu o (r,,,) r8o.
Painlei, K. S., Gian Bielagna e Iilanda: DPC ro,,,,.
Shaipe, E., Handlist of Latin Vriters of Great Britain and Ireland before r,,o.
Tuinhoul r,,,.
Slanclie, C., Eaily Iiish Biblical Exegesis: StPatr ,, TU rr, (r,,,) or,o.
Twenlielh cenluiy scholaiship on eaily Iiish exegesis ended wilh a bombshell
in lhe pages of lhe highly iespeclable Revue Benedictine: Michael Goimans
ciilical ieview of whal he called Te Mylh of Hibeino-Lalin Exegesis,
RBen rro (iooo) i8,. In iefeience lo La culluia iilandese piecaiolingia:
Miiacolo o milo:: StMed 8 (r,o,) i,,io, by Edmondo Coccia, and in line
wilh his foimei ailicle A Ciilique of Bischos Teoiy of Iiish Exegesis: Te
Commenlaiy on Genesis in Munich Clm ooi (Wendepunkle i): jMedLat ,
(r,,,) r,8i, lhe Iiish Goiman begins his ailicle in RBen wilh a volley of
obseivalions: Veiy few of lhe ilems lisled by Bischo aie found complele in
a manusciipl which can wilh ceilainly be alliibuled lo Iieland, and lhe many
anonymous ilems do nol piesenl any evidence of Iiish oiigin in a iubic oi
colophon (8); lheie is no evidence lhal any woik lisled in Wendepunkle
was ciealed as an oiiginal biblical commenlaiy in Iieland duiing lhe pe-
iiod undei queslion (ooo8oo) (,); lhe vaiious anonymous commenlaiies
lisled in Wendepunkle do nol seem lo have exeiled any inuence on lalei
exegelical woik (,o).
Afei cleaiing lhe giound, Goiman lhen piesenls a slialegy foi fuluie
sludies of Hibeino-Lalin exegesis: Foi all lhese ieasons, il seems lo me lhal
lhe lime has come foi a moialoiium on pioducing calalogues of Hibeino-
Lalin exegelical woiks. Inslead, scholais inleiesled in lhis pioblem should
concenliale on liansciibing lhe vaiious unpublished woiks Bischo lisled in
r,, so lhey can be iead and analyzed and lhe validily of Bischos desciip-
lion can be veiied. . . . I doubl lhal il is woilhwhile lo cieale genuine ciilical
edilions of all of lhem. Il seems lo me moie impoilanl lo have liansciiplions
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,,
of all of lhese woiks available on lhe Woild Wide Web al no cosl lo ieadeis
as soon as possible (,r).
In olhei woids, foi lhe sludy of eaily Iiish lileialuie, as foi many olhei
aieas of paliislic exegesis, lhe eleclionic age may well open new peispec-
lives which ieduce lo sheei documenlaiy value lhe iesulls of ceilain liends
of lwenlielh cenluiy ieseaich. Goiman ends his conliibulion in RBen wilh
a shaip and illuminaling Updaled Bibliogiaphy on lhe Ilems Lisled in
Wendepunkle (,,8,), which casls a penelialing lighl on lhe eiudile
infoimalion in lhe piesenl seclion of lhis Handbook.
Paliick and Eaily Iiish Lileialuie ri,,
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl ri,,
CHAPTER TWELVE
SIXTH- AND SEVENTH-CENTURY
LATIN CHRISTIAN LITERATURE
co1i1s
I. Avilus 1301
II. Eugippius 1303
III. Fulgenlius of Ruspe 1303
IV. Aialoi 1307
V. Caesaiius of Ailes 1310
VI. Eusebius Gallicanus 1314
VII. Veiecundus of Junca 1316
VIII. Dionysius Exiguus 1317
IX. Boelhius 1318
X. Benedicl of Nuisia 1320
XI. Vicloi of Capua 1324
XII. Piimasius of Hadiumelum 1323
XIII. Iunilius Afiicanus 1326
XIV. Cassiodoius 1327
ri,,
roo Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
XV. Giegoiy lhe Gieal 1336
by Slephan C. Kesslei, S.J.
XVI. Giegoiy of Agiigenlum 1369
XVII. Isidoie of Seville 1370
XVIII. Ildefonsus of Toledo 1373
Foi lhe Hebiew Bible lo lhe Sepluaginl ror
I
AVI TUS ( 430-CA. 318)
By biilh, Alcinus Ecdicius Avilus belonged lo lhe Gallo-Roman aiislociacy
of senaloiial iank in Auveigne. Among his ielalives weie lhe Weslein
Empeioi Epaichius Avilus, who iuled fiom ,, lo ,o, and lhe poel
Sidonius Apollinaiis. Following his falhei, Avilus became bishop of Vienne,
lhe meliopolis of Gaul in ,o, and succeeded in conveiling lhe Buigundian
king Sigismund fiom Aiianism lo lhe Calholic failh. Wilh sixly-six Letters,
his lileiaiy legacy includes lhe apologelic Dialogi cum Gundomado rege, lhe
falhei of Sigismund whom he had liied in vain lo conveil as well; lhiily-
foui Homilies, of which only lhiee aie liansmilled in full. Te epic woik
De spiritualis historiae gestis is wiillen in ve books, daling fiom ,o,. Tis
biblical epic of i,,i hexameleis desciibes Ciealion, Fall (lhe lheme of Paia-
dise Losl) and Judgmenl, followed by lhe Flood and lhe Ciossing of lhe Red
Sea. In a iened slyle, piecious and viigilian, Avilus imilales lhe classics
as well as his conlempoiaiy, Sidonius Apollinaiis. Book V wilnesses lo an
eleganl and nely wioughl psychological sensilivily. Il oeis an excellenl
choice of examples illuslialing lhe hisloiy of a lileiaiy decadence (Labiiolle,
o,of.).
Eui1ios
PL ,,: Suppl. .
Hecquel-Noli, N.: SC (r,,,), De spiritalis historiae gestis.
Peipei, R.: MGH. AA oli, ri,.
S1cuirs
Coslanza, S., vitiana, I: I modelli epici del de spiritalis historiae gestis. r,o8.
Depioosl, P., Le poeme De diluvio mundi dAvilus: jC (r,,r) 88ro.
Ehleis, W., Bibelszenen in epischei Geslall. Ein Beiliag zu Alkimus Avilus: VC ,
(r,8,) ,o,.
Evans, J. M., Paradise Lost and the Genesis Tradition. Oxfoid r,o8.
Goelzei, H., and Mey, A., Le Latin de Saint vit, Paiis (r,o,).
Kaspei, C.: LCL ind ed. r,,,, 8,,o.
Kiikconnell, W., Aviluss Epic on lhe Fall: LTP (r,,) iiii.
Labiiolle, P. de, Histoire de la litterature latine chretienne. Paiis r,io, o,o,r.
McDonough, C. J., Noles on lhe Texl of Avilus: VC , (r,8r) r,o,.
roi Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
Nodes, D. J., Avilus of Viennes Spiiilual Hisloiy and lhe Semi-Pelagian Conlio-
veisy. Te Docliinal Implicalions of Books IIII: VC 8 (r,8): r8,,,.
. Fuilhei Noles on lhe Texl of Avilus: VC , (r,8,): ,,8r.
. Subitania paenitentia in Lelleis of Fauslus and Avilus: RTM ,, (r,88):
or.
. Avilus and a Fifh-Cenluiy Slalemenl of Failh: jECS i (r,,): ,r,r.
Palanque, J.-R., Avil (sainl): DHGE , (r,r): rio,rio8.
Robeils, M., Epic and Rhetorical Paraphrase. Liveipool r,8,.
Roncoioni, A., Lepica biblica di Avilo: VetChr , (r,,i): oi,.
Simmonelli, M., Avilo di Vienne: DPC I (r,8): ,,oo.
Foi lhe Hebiew Bible lo lhe Sepluaginl ro
I I
EUGI PPI US ( 463l 467-CA. 333)
Piobably of Roman backgiound, Eugippius enleied lhe monasleiy of Seve-
iinus of Noiicum, nexl lo lhe Danube Rivei. Baibaiian invasions diove him,
logelhei wilh his whole communily, lo soulhein Ilaly wheie he became
lhe abbol of a monasleiy neai Naples undei lhe ponlicale of Gelasius I
(,i,o). His ielalionship wilh Dionysius Exiguus, who dedicaled lo him
his lianslalion of Giegoiy of Nyssas De statu hominis, and wilh Fulgenlius
of Ruspe, Cassiodoius, Paschasius, and Pioba, posilion him as a spiiilual
and inlelleclual leadei, close lo lhe Roman aiislociacy which favouied lhe
Byzanline polilics of lhe lime. His Commemoratorium vitae sancti Severini
sliesses lhe biblical inspiialion of Seveiinus facing lhe diamalic desliuclion
of lhe Roman piovince of Noiicum. He wiole his signicanl accounl in lhe
ail-piose of lale Anliquily wilh ihylhmic clausulae and Chiislian simplicily.
Afei ,rr, he pioduced a compilalion of Excerpta ex operibus sancti ugustini,
dedicaled lo Pioba.
Eui1ios
Knll, P.: CSEL ,, r (r88,), Excerpta; ,, i (r88o = r,o,), Vita Severini.
Mommsen, T., Excerpta. Beilin r8,8 = r,,8.
Noll, R., Beilin r,o = r,8r.
Nusslein, T., Slullgail r,8o.
Regeial, P.: SC , (r,,r).
Sauppe, H., Beilin r8,, = r,or.
Tvnsin1ios
English
Bielei, L. L. Kieslan: FaCh ,,. Washinglon r,o,.
French
Regeial: above.
German
Noll, R., Eugippius. Das Leben des hl. Severin. Beilin r,o.
ro Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
S1cuirs
Bieilmann, B.: LCL ind ed. (r,,,) io,f.
Diesnei, H. J., Seveiinus und Eugippius: Kirche und Staat im spatromischen Reich.
Beilin r,o, r,,o,.
Quacquaielli, A., La Vita sancti Severini de Eugippio: elopeia e senlenze: VetChr r
(r,,o) ii,, (conceining lhe lileiaiy genie of lhe Vita).
Uylfanghe, M. van, Elemenls evangeliques dans la sliucluie el la composilion de la
Vie de sainl Seveiin dEugippius: SE ir (r,,i,) r,,8.
. La Bible dans la Vie de Sainl Seveiin dEugippius. Latomus li (r,,):
i,i.
Foi lhe Hebiew Bible lo lhe Sepluaginl ro,
I I I
FULGENTI US OF RUSPE (476332)
Boin in Byzcena (modein Tunisia) inlo a senaloiial family of Cailhage un-
dei lhe Vandal occupalion, Fulgenlius became a lax-collecloi wilh a good
knowledge of Gieek. Having iead Auguslines Enarratio in Ps. ,o, he chose
lo enlei a monasleiy. He enjoyed lhe woiks of Cassian and lhe wiilings of
lhe Deseil Falheis wilh special devolion. In ,oo, he was elecled bishop of
Ruspe, only lo be exiled lo Saidinia, wheie he seived as a lheological advisoi
among his fellow bishops, also exiled ca. ,r, by lhe Vandal adminislialion of
King Tiasamond. Tiasamond called him back lo Cailhage foi a lheologi-
cal debale, which luined lo Fulgenliuss advanlage. Al once, lhe bishop was
chased away again. He iemained in Saidinia unlil Tiasamonds dealh in
,i. In a monasleiy neai Cagliaii, buill by him and some foily olhei monks,
he enjoyed moie lhan anylhing else discussing di cull queslions of biblical
exegesis. Te lale pail of his life was dedicaled lo lhe chuich in Ruspe.
Fulgenlius wiole lwo main woiks: Dicta regis Trasamundi et contra ea
responsiones, oi Contra arianos, and d T(h)rasamundum regem (bolh in PL
o,). An anonymous anli-Aiian Psalmus abecedarius, imilaling Auguslines
Psalmus contra partem Donati, may also have Fulgenlius as ils aulhoi. Of lhe
anli-Aiian Books Contra Fabianum exlensive fiagmenls suivive. Foi a piliim
en ioule lo Jeiusalem, Fulgenlius composed a handbook De de seu de regula
dei ad Petrum againsl all heiesies, which was lo seive as an ancesloi foi
medieval colleclions of Senlences. Almosl all ils capitula exhibil numei-
ous quolalions and iefeiences illuslialing lhe biblical foundalion of classi-
cal oilhodoxy in lhe Chiislian Wesl. Some lelleis and seimons add lo lhe
lileiaiy legacy of Fulgenlius. Remaikable foi ils classical claiily, lhe Afiican
bishops lhoughl expiesses a sliicl delily lo Auguslinian docliine. Seven
Books againsl Fauslus of Riez aie losl. Fulgenliuss im giasp of lheological
issues, ailiculaled in a slyle of dense asseilions, expiessed his familiaiily wilh
sciipluie, Pauline iefeiences pievailing in his anli-Aiian wiilings.
Eui1ios
PL o,.
Fiaiponl, J.: CCL ,r,rA (r,o8).
roo Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
Tvnsin1ios
German
Kozelka, L.: BKV, ind seiies, ,. Munich r,.
S1cuirs
Collins, R. J. H.: TRE rr (r,8) ,ii,.
Diesnei, H. J., Fulgentius als Teologe und Kirchenpolitiker. Sluggail r,oo.
Isola, A., Sulla sliulluia dei seimones di S. Fulgenzio: Quaderni dell Istituto di
Lingua et Letteratura latina i (r,8or,8r) ,,.
Jouijon, M.: DSp , (r,oi) rorir,.
Langlois, P.: RC 8 (r,,i) oior.
Lemaiie, J., Un seimon inedil sui Ml ro:r-r, de lecole de Fulgence de Ruspe.
REug r8 (r,,i): rroi.
McCluie, J., Handbooks Againsl Heiesy in lhe Wesl, Fiom lhe Lale Fouilh lo lhe
Lale Sixlh Cenluiies: jTS n.s. o (r,,,) r8o,,.
Mapwai, B., La polemique anti-arienne de St. Fulgence en frique du Nord (V
e
VI
e

sicles). Rome r,88.
Paido, E. C., Dimension saciicial de la mueile de Ciislo en los esciilos de San
Fulgencio de Ruspe. EE ,lr8i8 (r,,i): ,,8,.
Schanz, C., C. Hosius, G. Kiugei, Geschichte der romischen Literatur. li. Munich
r,,,, ,,,8r.
Schneidei, H.: LCL ind ed (r,,,) ir.
Foi lhe Hebiew Bible lo lhe Sepluaginl ro,
I V
ARATOR ( FI RST HALF 6TH C. )
Boin in Liguiia, Aialoi was educaled in Milan undei lhe diieclion of lhe
famous poel Ennodius. He sludied law and enleied lhe caieei of a civil sei-
vanl al lhe couil of lhe Golhs in Ravenna. Shifing ovei inlo cleiical slalus
undei lhe ponlicale of Viiilius, he was oidained a sub-deacon. He wiole
an epic paiaphiase, De actibus apostolorum, in lwo books of r,o,o and r,i,o
hexameleis, iemaikable foi ils classical vocabulaiy and ils elaboiale inlei-
pielalions, in pailiculai aboul numeiological symbolism (H. Kiaf).
Book I commenls on Acls rri, fiom lhe Ascension lo Peleis nocluinal
escape fiom piison. Book II follows lhe naiialives fiom Acls r lo i8. Eveiy
lhiily of foily veises, a shoil summaiy in piose of one oi lwo senlences
signals lhe pail of lhe Book of Acls which is lo be veisied. Te veises lhem-
selves show fiom beginning lo end lhe aulhois familiaiily wilh Viigil, Ovid,
and Salalius, and also wilh lhe whole liadilion of Chiislian Lalin poeliy.
Inleispeised wilh exclamalions (Nova pompa triumphi! I , wilh iefeience
lo lhe Ascension; G quantum distant humana supernis/Iudiciis! I ro8ro,;
G gratia quantum/improvisa parat! II r,ro; G sacer et felix numeri modus!
II oio), and ielevanl inleiiogalions (Quid non credentibus oert/Indubitata
des? I ,,i,), lhe paiaphiase lakes on a lively and enleilaining lone by
which lhe lexl of Acls is failhfully and in all candoi accomodaled lo lhe lasle
of Aialois cullivaled ieadeiship.
Teological lhemes of lhe paliislic liadilion suiface heie and lheie in
shoil allusions: Christus post, mysticus dam, Lalei, Chiisl, lhe myslic Adam,
I ro8. Te o1 secuies a ielevanl backgiound foi diamalic scenes: sed cum
vigilaret in illo/Quae nescit dormire de, hoc Cantica clamant. Dormio corde
vigil, bul, as failh which knowns of no sleep was awake in him, lhe Canlicles
pioclaim: I sleep bul my heail keeps awake (Sg ,:i), I roi,i,; see also
II ro,. Well-known heimeneulical calegoiies eniich numeial symbol-
ism: Qui canit ecclesiae tria dogmata saepius edit/Historicum, morale sonans,
typicumque volumen./Sic etenim ternas capiunt sex vasa metretas./Quae veteri
de lege novo rubuere liquore, Te one [Paul] who sings lhe lhiee beliefs
of lhe chuich, ofen declaies lhe Book hisloiical, wilh a moial sounding,
and lypological. Foi lhus lhe six vases conlain lhiee measuies of o1 diink
iubied by 1 II 8,o,. Te ediloi of CSEL adds veiy inleiesling indexes
rationis typicae, highlighling lhe play of conliasling lighl and shade in
Aialois imaginalive poeliy (r8r8i), his agiiculluial melaphois (r8i8),
his so-called myslic guies lled wilh liadilional lypology (r88,), and his
ro8 Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
symbolic numeiology (r8,,o). In lhe sciipluial index lhe iefeiences lo lhe
Johannine Apocalypse oulnumbei lhose lo Mallhew and John. Among lhe
ecclesiaslical aulhois Sedulius, wilh his Carmen paschale, dominales, wheieas
among lhe classical aulhois Viigil iemains lhe mosl quoled oi alluded lo. Il
is nol suipiising lhal Aialoi became one of lhe mosl appiecialed Chiislian
poels in medieval humanilies.
Eui1ios
PL o8.
Ennodius, Epistulae 8, , rr, ; ,, r; Dictiones ,; rr; r8; ii praef.; Carmina
i, ro,, rr; Cassiodorus, Variae 8, ri.
McKinley, A.: CSEL ,i (r,,r); ieview by J. Schwind, rator Studien. Gl-
lingen r,,o.
Robeils, J. L. III, J. E. Makowski, and R. J. Schiadei, eds. and liansl., rators
De actibus postolorum. Allanla r,88.
Tvnsin1ios
English
Robeils: above; in need of ievision.
S1cuirs
Depioosl, P. A., La moil de Judas dans lHistoria apostolica dAialoi (I, 8roi):
RE , (r,8,) r,,o.
. Lptre Pierre dans une epopee du VI
e
sicle. LHistoria postolica drator. Paiis
r,,o.
Depioosl, P. A. and J.-C. Haelewyck, Le lexle biblique des Acles el laulhenlicile
des sommaiies en piose dans lHistoria apostolica dAialoi: R. Giyson, ed.
Philologia Sacra, Fs. H. J. Fiede and W. Tiele. Fieibuig r,,, vol. i, ,8oo.
Hilliei, R., rator on the cts of the postles. A Baplismal Commenlaiy. Oxfoid
r,,.
Oiban, A. P., Ein anonymer ratorkommentar in Hs. London Royal Ms. r, A. V.
Editio princeps, Teil I (Aialoi, d Florianum rHistoria apostolica r, ,r):
Memorial Dekkers. Leuven r,,8r,,,, r,,r (exlended bibliogiaphy and edi-
lion).
Schiadei, R. J., Aialoi: Re-evalualion: Classical Folia r (r,,,) o,,.
Schwind, J., rator-Studien. Gllingen r,,o.
. Oiigenes und Aialoi: REug r (r,,,) rri,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ro,
. Sprachliche und exegetische Beobachtungen zu rator. Mainz r,,,.
. LCL ind ed. r,,,, 8f.
Tiaede, K., Aialoi: jC (r,or) r8,,o. RC, Suppl-Lief. (r,8o) ,,,.
Waszink, J. H., Noles on lhe Inleipielalion of Aialoi: VC 8 (r,,) 8,,i.
Aialoi ro,
rro Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
V
CAESARI US OF ARLES (469l470342)
Afei a shoil-lived eiemilic expeiimenl al Leiins, Caesaiius sellled in Ailes
wheie he became a piiesl, lhen lhe abbol of a monaslic communily. Con-
secialed bishop of Ailes shoilly befoie Chiislmas ,oi, he managed, undei
lhe Golhic iuleis, lo mainlain close ielalions wilh lhe bishops of Rome, in
pailiculai Pope Symmachus. His pasloial aclivily embodied lhe iefoiming
ideals of Leiins, while his lheology was sliiclly Auguslinian. His oialoiical
accomplishmenl communicaled a vision of sociely based on a chiislian-
ized Sloicism inheiiled fiom Chiysoslom and olhei paliislic aulhoiilies.
Caesaiius made il his cuslom lo inleipiel Sciipluie in an unpielenlious
slyle: Il was lowly speech, a liue sermo humilis, ofen modelled on lhe Bible
wilh lhe pionuncialion, moiphology, and diclion of lhe veinaculai Lalin
spoken by his audience. Caesaiius piefeiied oidinaiy, eveiyday, iuslic speech
(sermo r, io; 8o, r; rr, i) lo lhe eleganl and luxuiianl woildly eloquence
(sermo r, io) lhal bishops like Sidonius and Avilus employed because he
believed lhal il could be undeislood by lhe whole congiegalion wheieas
lhe lallei could be appiecialed by only a few cullivaled peisons (sermo r,
io) (Klingshiin, r8).
Tal slialegy gave Caesaiius lhe possiblily of populaiizing a weallh of
spiiilual values deslined lo consolidale lhe communily life of his paiish-
ioneis. Il also allowed him lo iewiile foi peasanl audiences sophislicaled
seimons boiiowed fiom Ambiose, Jeiome, Augusline, and olheis. Te collec-
lions of Caesaiiuss seimons, imly secuied in lhe hand-wiillen liadilions by
numeious wilnesses fiom lhe eaily eighlh cenluiy on, weie inilially aiianged
by Caesaiius himself following lhe example of Augusline. Among lhem
guie a Collectio biblica de mysteriis Veteris Testamenti, counling lwenly-
nine seimons and a Collectio biblica altera de mysteriis Veteris Testamenti,
counling fy olhei seimons.
Dom Moiins edilion II Sermones de Scriptura includes seimons 8rr8o
(pp. r,,r,): lhe isl feen deal wilh lhe sloiies of lhe Paliiaichs, a lhiid of
lhem dedicaled lo Joseph; lhe nexl lwenly-one seimons commenl on Exodus,
Levilicus (only one seimon), and Deulionomy. Tis means lhal sermones
8rrr focus on lhe Penlaleuch. Sermo roo, dealing wilh Ex ,:,ri, io:,,
is boiiowed fiom Augusline; sermones rro, on Num ro:,,, and rr, on
Num ii, aie laken ovei fiom Jeiome. Te Books of Joshua, Judges, Samuel
and Kings piovide lhe ieadings on which Caeiaiius pieaches in sermones
rrro. Again Augusline piovides lhe subslance of sermones rr8 (on
Foi lhe Hebiew Bible lo lhe Sepluaginl rrr
Judges rr and ro), rir (on r Sam r,, David and Golialh), rii (on i Sam
i:ror8), ri (on r Kgs :roi8), ri (on r Kgs r,:,rr), and Ambiose
piovides sermo rr, on Jgs o:rrr. Tiileen olhei seimons deal wilh lhe
o1: sermo rr and lhe isl half of ri, on Job; ri (second pail)r,, on
Psalms; r8r,, on Pioveibs; ro (fiom Augusline) and rr on Ecclesiasles;
ri (only!) on Is ,:i; and r, on Jonah.
Te 1 is inleipieled in foily-six seimons (rr8o; add r,8A, rooA,
rooB), of which sixleen deal wilh Mallhew, only one focusing on Maik, a
piopoilioning similai lo whal can be noled in Pelei of Ravenna. Nine sei-
mons (rooroo; add rooA and B) commenl on passages fiom Luke; nine
olheis (ro,r,,) on John. Only one (r,o), boiiowed fiom Augusline, deals
wilh Acls (ro:,r,). Eighl moie (r,,r8) explain Pauline Lelleis, lhiee of
lhem (r,,, r,i, r8) deiiving fiom Augusline. Te lasl lwo seimons of lhe
biblical seiies (r8,r8o) focus on r John, lhe olhei aposlolic lelleis of lhe
1 and lhe book of Revelalion being ignoied.
Te nexl seclion, III. Sermones de tempore (pp. rri,rri,), should also be
laken inlo consideialion foi a moie complele suivey of Caesaiiuss exegelical
pieaching. Indeed seimons deliveied foi Advenl, Chiislmas, and Epiphany
(sermones r8,r,,), Lenl (sermones r,oioi), Easlei (sermones ioioo),
Ascension, Tiinily Sunday, and Penlcosl (sermones iroir), polaiize lhe lis-
leneis allenlion on sciipluie, oi moie piecisely, on lhe Gospel naiialions.
In addilion lo seimons enliiely adapled fiom one oi lhe olhei of his
piesligious piedecessois, when composing his own seimons Caesaiius keeps
close lo lhe souices he diieclly used, quoled, oi imilaled. Il was an essen-
lial pail of his pedagogy as a biblical commenlaloi lo lel his congiegalion
heai lhe voices of lhe Falheis fiom lhe pulpil. Tus in a lime of seveiely
ieduced lileiacy, his congiegalion al Ailes beneled fiom Caesaiiuss own
paliislic culluie, which he diew upon wilh lhe sole puipose of commenl-
ing on sciipluie.
In lhe seiies of exegelical seimons on lhe o1, Caesaiiuss colleclion wil-
nesses a conslanl iecouise on Oiigen foi expounding lhe Penlaleuch. Oiigens
Homilies on Genesis iemained open on lhe bishops desk, when he piepaied
his own seimons on lhe book of Genesis, and lhe same is liue foi Exodus,
Levilicus, and Numbeis. Only iaiely did he call upon olhei paliislic aulhoii-
lies, such as Jeiome, Ambiose, Pelagius, Cypiian, oi on conlempoiaiies like
Salvian of Maiseilles oi lhe anonymous aulhoi of lhe Symbolum athanasia-
num. In lhe composilion of lhe olhei o1 seimons, mainly on Psalms and
Wisdom lileialuie, Augusline lakes lhe lead as a model. He slands behind
mosl of lhe seimons of lhe 1, ieplaced only in foui oi ve cases by Eusebius
Gallicanus. Il is sliiking lo nole how Caesaiius iead Auguslines seimons
Caesaiius of Ailes rrr
rri Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
in lheii piopei oidei fiom sermo 8,, when composing his own sermo r,
lo sermo irr, on lhe eve of deliveiing his sermo r8,. An inleiiuplion of lhe
iecouise lo Auguslines seimons was occasioned by Caesaiiuss inleiesl in
lhe Auguslinian Quaestiones evangeliorum, when piepaiing sermones ror,
ro, and ro,, and lo his use of lhe homilies i and foi lhe Epiphany by
lhe mysleiious Eusebius Gallicanus, when wiiling sermones ro, and ro8.
Moiins annolalion indicales lhe main dala of lhe paliislic souices displayed
by Caesaiius in his seimons.
One can easily subsciibe lo a iemaik made by M. J. Delage aboul
Caesaiiuss boiiowings fiom paliislic aulhois lhioughoul his colleclion of
seimons: Finally, in his boiiowings like in olhei fealuies of his lileiaiy legacy,
we may peiceive lhe same maiks of his peisonalily: a sinceiily sliong enough
foi being unlioubled by appeaiances, much modesly, liue sensibilily, a gieal
allenlion lo lhe needs and lhe abililies of his public and a conslanl concein
aboul e cacily (SC r,,, rro). In lhe Inlioduclion lo hei edilion of lhe
Seimons au Peuple, Delage oeis a bioad analysis of Caesaiiuss Paliislic
Souices and Biblical Quolalions (,rr,), wilh a caveat slill accuiale since
r,,r: Te woiking melhod of Caesaiius, his way of choosing and inlegial-
ing his boiiowings deseived a moie exlensive sludy (rro).
Eui1ios
CCL roro (r,,), G. Moiin.
Couiieau, J.: SC , (iooo), Sermons sur lEcriture (Sermons 8rro,). Delage,
M. J.: SC r,, (r,,r, bibliogiaphy: nol a single lille on Caesaiiuss use of
sciipluie), i (r,,8), o (r,8o).
Tvnsin1ios
French
Couiieau, Delage: above.
S1cuirs
Cesaieo de Ailes. Commentario al pocalipsis. Introduccion, traducion y notas de
E. Romeio Pose. Biblioleca de Paliislica io. Madiid: Ediloiial Ciudad Nueva,
r,,.
Couiieau, J., and S. Bouquel, Tianslalois. Lpocalypse expliquee par Cesaire drles.
Scholies attribuees a Grigne. Les Peies dans le foi. Paiis: Desclee de Biouwei,
r,8,.
Foi lhe Hebiew Bible lo lhe Sepluaginl rr
Felici, S. Linlegiazione lia esegesi e calechesi in Cesaiio di Ailes. In Esegesi e cate-
chesi nei Padri (secc. IVVII). Convegno di studio e aggiornamento, Facoltdi
Lettere cristiane e classiche (Pont. Inst. ltioris Latinitatis), Roma :,:, marzo
r,,,, r8,,. Ediled by S. Felici. BSRel rri. Rome: LAS, r,,.
Feiieiio, A. Frequenter legere: Te Piopagalion of Lileiacy, Educalion and Divine
Wisdom in Caesaiius of Ailes: jEH (r,,i) ,r,.
Gaspaiio, G. S. Cesaiio di Ailes e Oiigene: un leslimone della liadizione oiige-
niana in Occidenle. In evum inter utrumque Fs. G. Sanders (Instr. Patr, :,),
8,,. Ediled by M. Van Uylfanghe and R. Demeulenaeie. Sleenbiugge
(Belg.): La Haye, r,,r.
Giie, E. Lideal pasloial selon Sainl Cesaiie dAiles: BLE 8r (r,8o) ,o,.
Langgilnei, G. Dei Apokalypse-Kommenlai des Caesaiius von Ailes. TGl ,,
(r,o,): iroi,.
Sfameni Gaspaiio, G. Cesaiio di Ailes e Oiigene: un leslimone della liadizione
oiigeniana in Occidenle. In evum inter utrumque Fs. G. Sanders (Instr. Patr,
:,), 8,,. Ediled by M. Van Uylfanghe and R. Demeulenaeie. Sleenbiugge
(Belg.): La Haye, r,,r.
Caesaiius of Ailes rr
rr Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
VI
EUSEBI US GALLICANUS ( 7TH C. )
A sel of homilies oiiginally collecled by Caesaiius of Ailes, compleled wilh
seimons by Fauslus of Riez and olheis, was compiled in Gaul duiing lhe
sevenlh cenluiy. Te name of lhe compilaloi is unknown. Te woik ciicu-
laled in manusciipl liadilions undei lhe name of Pseudo-Eusebius Emesinus
oi Eusebius Gallicanus. Il pieseives a lolal of eighly-ve homilies daling
fiom lhe lhiid lo lhe sixlh cenluiy, fiom Novalian (CCL CI, IX), Cypiian of
Cailhage, Zeno of Veiona, Eusebius of Veiceil, Ambiose, Augusline, Hilaiy
of Ailes, Fauslus of Reiz, a Eusebius Alexandiinus, and olheis. If Eusebius
gave lhe name lo lhe nal compilalion, il is because, in lhe oiiginal colleclion,
Caesaiius of Ailes boiiowed his seimons de pascha mainly fiom exposilions
liansmilled undei lhal name (F. Gloiie, CCL ror, XXI). In facl, Eusebius
was a Lalin lianslalion of a Gieek colleclion of homilies, daling fiom lhe
end of lhe fh oi fiom lhe sixlh cenluiy (J. Leioy F. Gloiie, o,).
Sciipluie is addiessed and inleipieled in lhe following homilies:
III De nalale domine
III De sanclo Slephano piolomailyie
IVVII De epiphania domini (IV: . . . el de innocenlibus)
VIII De quadiagesima
XIIXXIII De pascha
XXIV De lalione bealo
XXVI De paenilenlia Ninivilaium
XXVIIXXVIII De ascensione domini
XXIX De Penlcoslen
XXXXXXI De sanclo Johanne Baplisla
XXXII De Machabaeis
XXXIII In nalale aposloloium Pelii el Pauli
XXXIV De liinilale
XLVI De vidua Quae duo aeia in gazophylacium misil expec-
lanle domino (Maik ri:i; Luke ir:i)
XLVII In nalale ecclesiae, I
XLIX In dedicalione ecclesiae
L De eo quod de domino dicilui: Aiundinem quassalam
non confiingel
Mallhew ri:io.
LII De eo quod ail Ubi duo vel lies fueiinl congiegali in
nomine meo ibi sum el ego in medio eoium (Ml r8:io)
Foi lhe Hebiew Bible lo lhe Sepluaginl rr,
LIV De eo quod ail Ecce quam bonum el quam iucundum habilaie
fialies in unum Ps ri:r)
LIV De eo quod dicil in evangelio: Opoilel sempei oiaie el non
deceie (Lk r8:r)
LXXIII Seimo casligalionis
CCL CIB , Seimo S. Auguslini (De paiasceve) De passione domini
8 Homilia Eusebii (Caesaiiensis) De iesuiieclione domini
, De liinilale
Eui1ios
Gloiie, F.: CCL CI (r,,o), CIA (r,,r)CIB (r,,r).
Bibliogiaphy: manusciipls, edilions, sludies in CCL CI, xlvili.
Eusebius Gallicanus rr,
rro Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
VI I
VERECUNDUS OF J UNCA ( D. 332)
Bishop of Junca in lhe Afiican Piovince of Byzcena (lhe soulhein pail of
modein Tunisia), wiole a commenlaiy on lhe nine Canlicles found in lhe
o1, Commentarium super cantica ecclesistica libri novem (Pilia, Spicilegium
Solesmense, IV, Paiis, r8,8, rrr): lhe Canlicle of Moses in Exodus rr;
his faiewell Canlicle, Deuleionomy ; lhe Lamenlalion of Jeiemiah ovei
lhe desliuclion of Jeiusalem, Lamenlalions ,; lhe Canlicle of Habakkuk,
Habakkuk ; lhe piayei of Manasseh; lhe piayei of Jonah fiom lhe belly of
lhe whale, Jonah ; lhe song of Deboiah, Judges ,. Te peivasive allegoiism
in lhe woik of Veiecundus does nol exclude a full iecognilion of lhe lileial
sense. He is mainly conceined lo nd useful applicalions foi lhe spiiilual
piogiess of his ieadeis.
Eui1ios
PLS , ,i.
Bianco, N. G., Carmen de paenitentia. Naples r,8.
Demeulenaeie, R.: CCL , (r,,o).
Pilia, J. B., Spicilegium Solesmense: Commentarii super cantica ecclesiastica.
Paiis r8,8.
S1cuirs
Bianco, M. G., Veiecundo un poela ancoia liasuialo: Tandoi, V., Disiecti membra
poetae. Foggia r,8, iror.
Biou, L., Eludes sui les Collecles du Psauliei: SE o (r,,) ,,,.
Magazzu, C., Tecnica esegetica nei Commentarii super cantica di Verecundo. Messina
r,8.
Rousseau, O., La plus ancienne lisle des Canliques: RSR , (r,8) rioi,.
Schneidei, H., Die altlateinischen biblischen Cantica. Beuion r,8.
. Die biblischen Oden im chiisllichen Alleilum: Bib o (r,,) i8o,.
Foi lhe Hebiew Bible lo lhe Sepluaginl rr,
VI I I
DIONYSI US EXIGUUS ( FI RST HALF 6TH C. )
Coming fiom Scylhia (modein Dobiudja on lhe weslein shoie of lhe Black
Sea), lhe leained monk Dionysius lived in Rome fiom ,,; he died in Rome
belween ,, and ,,,. Cassiodoius knew him peisonally. A legal expeil in
ecclesiaslical malleis, he seived undei seveial popes as a dedicaled suppoilei
of Roman piimacy above Conslanlinople and olhei chuiches. By collecling
and soiling oul papal decisions, lhe Decielales, and by his Lalin edilion
of synodal canons fiom lhe Gieek liadilions, he eslablished a valuable basis
foi lhe Roman ecclesiology of fuluie cenluiies. Peifeclly bilingual, he was
eagei lo lianslale fiom Gieek inlo Lalin hagiogiaphical souices and philo-
sophical woiks, such as Giegoiy of Nyssas De opicio hominis, lo which he
was ciilical, and dogmalic documenls such as lelleis of Cyiil of Alexandiia,
oi Pioclus of Conslanlinoples Tomus lo lhe Aiminians, which he enhanced
wilh a quolalion fiom Augusline!
Requiied lo solve lhe pioblem of a possible disciepancy belween lhe
dale of Easlei in Rome and in Alexandiia, Dionysius (who suinamed
himself lhe Lillle) woiked oul a liealise De Paschate on lhe basis of lhe
Alexandiian cycles of nineleen yeais (Lozilo), bul in ieplacing lhe iefeiences
lo lhe ieign of Dioclelian by a lime-counl fiom lhe incainalion of oui Loid
Jesus Chiisl (anno domini), in which he made a foui-lo-seven yeai eiioi.
He discussed piinciples of sacied sciipluie (Lozilo, Culti), and he invoked
lhe alleged aulhoiily of lhe Council of Nicaea in lhe mallei. Afei his dealh,
il look aboul a cenluiy unlil his deleiminalion of lhe Chiislian eia became
geneially accepled.
Eui1ios
PL o,, ,,io; ,, ii8i, ooro.
PLS (r,o,) r,ii.
S1cuirs
Lozilo, V., Gli inordinati circuli nella polemica De Paschate di Dionigi el Piccolo:
VetChr , (r,,i) i.
. Culti e ideologia politica negli autori cristiani. Baii r,8,, ,,,i.
Rambaud-Buhol, J.: NCE (r,o,) 8,,,8.
Weigand, R.: LCL ind ed., r,,,, r,,8.
rr8 Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
I X
BOETHI US ( CA. 480324)
Anicius Manlius Seveiinus Boelhius was boin in Rome belween ,, and
8o. His ancesliy was Chiislian since lhe fouilh cenluiy. Educaled in Lalin
and Gieek classics, in ,ii Boelhius allained lhe lop posilion of a civil
seivanl as magister o ciorum (lhe equivalenl of a Piime Minislei) al lhe
couil of Teodeiic. Te viclim of a polilical plol, he was loiluied lo dealh
in Oclobei ,i. Having dedicaled many yeais of his life lo lhe lianslalion
of Plalo and Aiislolle inlo Lalin, he wiole his masleipiece, lhe Consolatio
Philosophiae, when incaiceialed. Tese lhiily-nine exposilions in piose,
alleinaling wilh lhiily-nine poelic passages, iepiesenl a dialogue belween
Boelhius and peisonied Philosophy. Te woik lacks any menlion of Chiisl
oi any biblical iefeience (bul see Magee). Like Boelhiuss handbooks dedi-
caled lo each discipline of lhe quadriviviumaiilhmelic, music, geomeliy,
and aslionomylhe Consolatio exeicised a decisive inuence on Weslein
humanism unlil lhe iise of Modeinily.
Boelhius composed some opuscula sacra (Cassiodoius conims lheii
aulhenlicy: necdoton Holderi) on Tiinily and melaphysics, gainst Eutychen
and Nestorius, and vaiious commenlaiies on lheological denilions of lhe
human peison, of naluie in geneial, and eleinily. His conliibulion lo lhe
hisloiy of biblical exegesis iemains veiy limiled and peiipheial.
Eui1ios
PL oo.
Bielei, L.: CCL , (r,,,): Consolatio Philosophiae.
Biandl, S.: CSEL 8 (r,oo).
Gpuscula sacra:
Elsssei, M.: Hambuig r,88.
Peipei, R.: London r8,r.
Slewail, H. F. and E. K. Rand: London New Yoik r,r8, r,io, r,,.
Tvnsin1ios
English
Slewail: above.
German
Elsssei: above.
Foi lhe Hebiew Bible lo lhe Sepluaginl rr,
S1cuirs
Baixauli, M. L., La sintesis teologica de Severino Boecio. Pamplona r,,r.
Baik, W., Boelhiuss Fouilh Tiaclale, lhe so-called De de catholica: HTR ,
(r,o) ,,o,.
Chadwick, H., Te Aulhenlicily of Boelhiuss Fouilh Tiaclale De de catholica:
jTS n.s. r (r,8o) ,,r,o.
. Te Consolations of Music, Logic, Teology, and Philosophy. Oxfoid r,8r.
Coopei, L., Concordance of Boethius. Te Five Teological Tractates and the
Consolation of Philosophy. Cambiidge r,i8.
Gibson, M., ed., Boethius. His Life, Tought and Inuence. Oxfoid r,8r.
Glei, R. F.: LCL ind ed. r,,,, ro8ro.
Magee, J., Nole on Boelhius, Consolatio r, r, ,; , ,; a new biblical paiallel: VC i
(r,88) ,,8i.
Pozzi, L.: TRE , (r,8r) r8i8.
Usenei, H., necdoton Holderi. Leipzig Bonn r8,,. Repiinl, Hildesheim, r,o,.
Boelhius rr,
rio Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
X
BENEDICT OF NURSIA ( CA. 480-CA. 360)
Benedicl, boin in Nuisia (modein Noicia), neai Spolelo, Umbiia, wenl lo
Rome foi compleling his educalion, bul chose lo join a gioup of ascelics. In
Subiaco, he headed a selllemenl of solilaiies following lhe iule of Pachomius.
Fiom lheie, he ed wilh a few monks, al an unknown dale, lo lhe lop of
Monle Cassino. Di cull condilions of suivival in lhe valleys of lhe iegion,
due lo baibaiian invasions, acceleialed lhe giowlh of his communily. Aboul
,o, he wiole a Rule foi his monks. He died lwenly yeais lalei. Almosl lhiee
cenluiies weie needed befoie lhe Rules widespiead acceplance in lhe Wesl,
a iesull of lhe ieligious polilics of Chailemagne and his descendanls. Te
main souice foi lhe biogiaphy of Benedicl is Giegoiy lhe Gieal, Dialogues
(PL oo, rioio; SC i,r).
Te heimeulical piinciples iegulaling lhe use of sciipluie in lhe Rule
have been well poinled oul in a Haivaid papei by M. Maiiion (Biblical
heimeneulics): God speaks lo lhe monks in lhe unily of all sciipluies; lhis
sapienlial addiess calls lhe monks lo a iesponse which aclualizes sciipluie in
lhe monaslic way of life. Tus a conlinuily is eslablished belween lhe bibli-
cal woild and lhe monks woild. A lhoiough analysis of biblical iefeiences
in lhe sevenly-lhiee chapleis of lhe Rule, oi al leasl in foily-six of lhem, by
J. Schildenbeigei, sliesses lhe pievalence of lhe Psalms (Egli, on Ps r) and
lhe pasloial, oi piaclical allilude of Benedicl lowaids sciipluie. P. Goidan
emphasizes even moie lhal allilude in iegaid lo Benedicls iefeiences lo
Pauline lileialuie: lhey seive essenlially a piaclical and ecclesial puipose
in oideiing lhe daily aclivily of lhe monks. All Benedicline commenlalois
of lhe Rule keep in mind lhe same iheloiical queslion by which Benedicl
ended his wiiling: quae enim pagina, aut que sermo divinae auctoritatis vete-
ris aut novi testamenti, non est rectissima norma vitae humanae, Does nol
each page and each slalemenl of divine aulhoiship in o1 and 1 piovide a
peifecl noim foi human life: (,, ).
Eui1ios
Fiy, T.: Collegeville, PA r,8r (Appendix o: Te Role and Inleipielalion of
Sciipluie in lhe Rule of Benedicl, o,,,).
Hanslik, R.: CSEL ,, (r,oo).
Holzheii, G.: Einsiedeln r,8i.
Piicoco, S.: Milan r,,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl rir
Salzbuigei blekonfeienz: Beuion r,,i.
Sleidle, B.: Beuion, lh ed. r,8.
Vogue, A. de, and J. Neufville: SC r8r8o (r,,rr,,,).
Tvnsin1ios
English
Fiy: above.
Holzheii, G.: Dublin r,,.
French
Vogue: above.
German
Holzheii, Salzbuigei blekonfeienz, Sleidle (see above).
Italian
Piicoco: above.
Spanish
Saenz, P.: Lujan r,,o.
S1cuirs
Ballhasai, H. U. von. Les lhemes johanniques de la Regle de S. Benol el leui aclu-
alile. ColetCist , (r,,,): r.
Bambeig, C. Nichls ausseihalb dei Weisung des Heiin (RB i,). Uievangelisches
in dei RG, i,,. RBS, r,,i.
Bckmann, A. Pei ducalum Evangelii (RB, Piolog ir). Sliukluianalyse eines bene-
diklinischen Keinsalzes. RBS i, (r,,i): 8,ro8.
. Die Hl. Schiif als Quelle dei RB. Auswahl dei Bibellexle im Veigleich zui
Magisleiiegel. Ein Zugang zui Peison Benedikls. RBS r8 (r,,): ,o.
Calali, B. Dalla Sciilluia alla Regola di S. Benedello. PSV r (r,8o): r,,8,.
Egil, B. Dei r. Psalm im Piolog dei Regel des hl. Benedikl. In Beilage zum
jahresbericht des Kollegiums Sarnen, r,orr,oi.
. Dei vieizehnle Psalm im Piolog dei Regel des heiligen Benedikl. E ,l
(r,o): ,,88.
Fischei, B. Die Psalmenfimmigkeil dei Regula S. Benedicli. LuM l, (r,,l,o):
ii,lo,,.
. Zu Benedikls Inleipielalion von Rom 8:r,. In Colligere fragmenta, Fs. lban
Dold, riio, r,,i.
Foiman, M. Sciipluie and lhe Rule of Benedicl as souices of Benedicline
Spiiilualily. mBenR ,,, 8,ror r,88.
Fiank, K. S. Die Valeiunsei-Eikliung dei Regula Magislii. jC Erganzungsband 8
(r,8o): ,8,r.
Benedicl of Nuisia rir
rii Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
Galopin, P.-M. La lecluie de la Bible pai S. Benol. BVC ,, (r,o): o,,,.
Genesloul, A. Unile de composilion de la iegle de s. Benol el de la iegle du Malie
dapies leui manieie dinlioduiie les cilalions de lEciiluie. Stns r8r,
(r,,): ii,,i.
Goidan, P. Paulus als Lehiei dei Mnche. E o (r,oo): roo8.
Hanslik. R. Neuleslamenl-Zilale in den lleslen Klosleiiegeln: Vliedei ed., Fs. F.
Loidl. Vienna r,,o, ,,o.
. Spiache: RBS r (r,,i): r,,io,.
Holze, H. Erfahrung und Teologie im fruhen Monchtum. Untersuchungen zu einer
Teologie des monastichen Lebens bei den gyptischen Monchsvatern, johannes
Cassian und Benedikt von Nursia. Gllingen r,,i.
Lampe, G. W. H. To Giegoiy lhe Gieal: G. W. H. Lampe ed. Te Cambridge History
of the Bible. Pages r,,8i. Cambiidge r,,o.
Linage Conde, A. La Biblia en la expiesion lileiaiia de la Regula Benedicli. RBS
r8 (r,,): r,,,.
Lubac, H. de. Exegse medievale. Les qualie sens de lEciiluie, I. Paiis r,,,,
roorr8; r8,,8; ,,r,8.
Mackloel, S. Die Knigsheiischaf Chiisli in Schiif und Regel. E , (r,,,):
,,.
Maiion, M. Biblical heimeneulics in lhe Regula Benedicli. StMon o (r,88):
r,o.
Maiiion, M., God lhe Falhei as Foundalion foi Conslanl Piayei in lhe Regula
Benedicti: StMon i (r,8r): ioo,.
Mundo, A., Bibliotheca. Bible el lecluie du Caieme dapies sainl Benol: RBen oo
(r,,o): o,,i. (bibliotheca = Bible).
Pauli, J. Zui Rezeplion dei Beigpiedigl in dei Benediklsiegel. RBS r8 (r,,):
ro,,,.
Pawlowski, S. Die biblischen Grundlagen der Regula Benedicti. Diss., Vienna: Kalh.-
lheol., r,oi.
. Die biblischen Grundlagen der Regula Benedicti. Wienei Beilige zui Teologie
,. Vienna: Heidei, r,o,.
Rousseau, O. Sl. Benol el le piophele Elisee: RLM r (r,,o): ror.
Schildenbeigei, J. Sankl Benedikl und die heilige Schiif. Eu ,olo (r,8o):
,,,.
Skeb. M. LCL ind ed. r,,,, roof.
Vaccaii, A. La leoiia esegelica della scuola ntiochena. In Scritti doi Erudizione
etc, rori. Rome, r,,i.
Vogue, A. de. La Bibbia nell ambienle di S. Benedello: Bib i, (r,8): ir.
. Per ducatum Evangelio. La iegle de S. Benol el lEvangile. CCist , (r,,):
r8o,8.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri
. Pei ducalum Evangelii. La Regla de S. Benilo y el Evangelio. CuMon 8 (r,,):
,8,,8.
. Benedikl von Nuisia: TRE , (r,8o): ,8,.
Zelzei, M. Giegois Benediklvila und die Bibel. Die Enlschlusselung eines exegel-
ischen Piogiamms. RBS r8 (r,,): iiri.
Benedicl of Nuisia ri
ri Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
XI
VICTOR OF CAPUA ( FL. 341334)
Vicloi, bishop of Capua fiom ,r lo ,,, a vir doctissimus et sanctissimus
accoiding lo Bede, De temporum ratione, ,r (CCL riB, r, 8,88), was
famous duiing lhe Middle Ages foi having compiled paliislic souices lo be
used in his commenlaiies on biblical books. Te alliibulion lacks ceilainly.
Vicloi oideied and ediled a copy of lhe 1 (cod. Fuldensis, daled ,ol,) in-
cluding lhe Diatessaron. In his Pieface, De evangelicas harmonias mmonii,
Vicloi iepoils on lhe discoveiy of lhe Diatessaron, joined wilh lhe Lalin
apociyphal Letter of Paul to the Laodicians.
Eui1ios
PL o8, i,ri,o.
Pilia, J.-B., Spicilegium Solesmense, I, Paiis r8,i, i8,8,: E libello Reticulo seu
de arca Noe; iepiinled by A. Hamman in PLS , rr8,,; add nalecta
sacra et classica, Va. Paiis r888, ro.
S1cuirs
Baidy, G.: DTC r,, i (r,,o) i8,,o.
Bolgiani, V., Vittorio de Capua e il Diatessaron. Tuiin r,oi.
De Biuyne, R., La pieface du Dialessaion lalin avanl Vicloi de Capoue: RBen ,
(r,i,) ,rr.
Fischei, B., Bibelausgaben des fiuhen Millelalleis: La Bibbia nell alto medioevo.
Spolelo r,o, ,,,,.
. Beitrage zur Geschichte der lateinischen Bibeltexte. Fieibuig r,8o, ir,r,.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,
XI I
PRI MASI US OF HADRUMETUM (FL. 330360)
Bishop of Hadiumelum (modein Sousse in Tunisia) in lhe feilile Piovince
of Byzcena in lhe mid-sixlh cenluiy. Piimasius wiole a commenlaiy on lhe
Apocalypse, which boiiowed fiom lhe losl Commenlaiy of Tyconius and
was inuenced by Augusline. Cassiodoius menlions Piimasiuss woik in
Institutiones divinarum literarum ,, in ,,.
Eui1ios
PL o8, ,,,o.
Adams, A. W.: CCL ,i (r,8).
S1cuirs
Couicelle, P., Fiagmenls non idenlies de Fleuiy-sui-Loiie (II): REL i (r,,)
,i,, (iv. Piimase, In pocalypsim, ,o).
Kielschmai, G., Die Genbahrung. Die Geschichte ihrer uslegung. Slullgail r,8,,
rrrf.
Sleinhausei, K., Te pocalypse-Commentary of Tyconius. Fiankfuil r,8,, o,8,.
Vogels, H. J., Untersuchungen zur Geschichte der lateinischen pokalypse
Ubersetzung, Dusseldoif, r,io, r,o.
rio Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
XI I I
I UNI LI US AFRICANUS ( SECOND HALF 6TH C. )
As quaestor sacri palatii al Juslinians couil al Conslaninople aboul ,i,
Iunilius wiole an essay enlilled Instituta regularia divinae legis, oi De partibus
divinae legis libri duo, consisling of a loose Lalin lianslalion of a woik wiillen
in Gieek by lhe Peisian, Paul of Nisibis, which in ilself was an inlioduclion
lo biblical sludies lhiough leachings iepealed fiom Anliochean exegeles.
Te queslions of D(iscipulus) and lhe answeis of M(agislei) pioceed
in a calechelical way, in mulliplying denilions and dislinclions. Te o1 is
guialive of lhe 1 (ioD). Piophecy should nol always be seen as allegorias
mysticas, because il would haim narrationis veritas, and lead lo abuses (r8D).
Typus, oi forma/gura, is lhe besl heimeneulical calegoiy (CD). Te
lack of a chiislological focus is sliiking.
Eui1ios
PL o8, r,BiD
S1cuirs
Kihn, H., Teodor von Mopsuestia und junilius als Exegeten, Fieibuig, r88o, o,,i8.
Foi lhe Hebiew Bible lo lhe Sepluaginl ri,
XI V
CASSIODORUS ( 483l490-CA. 380)
Boin of high nobilily fiom a family of Syiian ancesliy, his falhei being
praefectus praetorio, Flavius Magnus Auielius Cassiodoius was nominaled
quaester sacri palatii by lhe Osliogolhic King Teodeiic lhe Gieal (,,io)
as eaily as ,oo,o,. He was consul ordinarius in ,r, and in ,i he ieplaced
Boelhius as magister o ciorum. In , he became praefectus praetorio un-
dei lhe iuling of Alhalaiic; bul in ,, lhe Byzanline lakeovei by Juslinian
and his commandei-in-chief Belisaiius bioughl him back lo piivale life.
He lef Ravenna al lhe lalesl in ,o. Ten yeais lalei, he is menlioned in
Conslanlinople, closely linked wilh Pope Vigilius. He musl have lef lhe
easlein caplial in ,, afei lhe publicalion of Juslinians Pragmatica sanctio.
In modein Calabiia, nexl lo his biilhplace in Scyllaceum, lodays Squillace,
he founded a double monasleiy in a place called Vivaiium Caslellum, lo
which he added a well fuinished libiaiy, all cosls being coveied by his pii-
vale funds. He was a ninely-lwo yeai old layman when he compiled foi his
monks his lasl woik, a liealise De orthographia. Mosl piobably unmaiiied,
he devoled his ascelical idealism lo lhe pieseivalion of lhe culluial heiilage
of lhe chuich.
Soon afei his ieluin lo piivale life in ,,, when slill in Ravenna, Cas-
siodoius had slailed lo wiile an Expositio Psalmorum, oi Commenta Psal-
terii, on which he conlinued woiking foi a full decade. Using Auguslines
Enarrationes as a main souice, and basing il on his own iheloiical and sly-
lislic ideas, Cassiodoius commenled on lhe Psalms line by line in sliessing
lheii lileiaiy foim. In his eslimalion lhe whole message of lhe Psallei was
messianic. Foi lhe monks of Vivaiium, he wiole Institutiones, moie piecisely
Institutiones divinarum litterarum, an inlioduclion lo lhe sludy of sciipluie,
and Institutiones saecularium litterarum, also enlilled De artibus ac discipli-
nis liberalium literarum, a shoil oulline of lhe seven libeial ails. In his lalei
yeais, Cassiodoius composed an Expositio epistolae ad Romanos, which was
a new edilion of Pelagiuss Commentary on Romans expuiged fiom any
heiesy, and Complexiones apostolorum, shoil summaiies of Acls, 1 Lelleis,
and Revelalion. Among lhe lianslalions fiom Gieek inlo Lalin secuied al
Vivaiium and iefeiied lo in lhe Institutiones, guie lianslalions of John
Chiysoslom by Mulianus (PG o) and of Didymus, Expositio septem canoni-
carum (= catholicarum) epistolarum, which modein scholaiship idenlied as
a sixlh cenluiy catena; see K. Slaab, Die giiechischen Kalenenkommenlaie
zu den kalholischen Biiefen: Bib o (r,i) rr8.
ri8 Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
Te Expositio Psalmorum is piopeily a single commenlaiy conceived as
a whole, accoiding lo a sel of inleipielive nolions caiefully enumeialed in
a lenglhy pedagogical inlioduclion (i,). Te woik was addiessed lo Pope
Viigilius (,,,,,). Accoiding lo Cassiodoius, lheie aie sevenleen basic
nolions, oi dislinclions, lo keep in mind when ieading lhe Psalms:
r) Prophecy.
Te Psalms weie piophesied by lhe Spiiil, per Spiritum sanctum psalmos
fuisse prophetatos, (,). Hence lhey pieguie whal is lo come oi explain whal
happened. As piophecy lhey aie: magnicum nimis et verilocutum dicendi
genus, a magnicenl and liulhful way of communicaling (8,); lheii inspi-
ialion waiianls lheii conslanl aclualizalion by inspiiing lheii inleipieleis:
Nam et quibus data est facultas bene intellegendi vel interpretandi scripturas
divinas, a munere prophetiae non videntur excepti, To whom lhe capacily
is given well lo undeisland, oi lo inleipiel divine Sciipluies, lhey aie nol
lhemselves depiived of lhe gif of piophecy (,).
i) Davidic Psalms.
Te dieienl names in lhe lilles of Psalms do nol designale aulhois, bul
only execulanls. No hisloiical leslimony speaks in favoui of many psalmisls:
Psalmigraphos autem fuisse historia nulla testatur (ro). Hence, pater ugustinus
was iighl: congruentur omnes psalmos dicit esse davidicos, he convenienlly
slaled lhal all psalms aie Davidic (rr), a unique auhoiship of lhe psalms
lling well wilh Cassiodoiuss own unied slialegy as a commenlaloi.
) In nem.
Fiequenlly lhe lilles include lhe phiase in nem which calls on Chiisl,
accoiding lo Romans ro:, Finis enim legis, . . . as a focus foi oui allenlion
when ieading psalms.
) Psalter.
Te psallei is a musical insliumenl ieminding us lhal psalms aie idenli-
ed wilh music and songs.
,) Psalm.
A psalm is ciealed, Psalmus est, cum ex ipso solo instrumento musico, id
est psalterio, modulatio quaedam dulcis et canora profunditur, when oul of
lhe veiy musical insliumenl, lhe psallei, a sweel and haimonious melody
is pouied oul (ri).
o) Canticum.
One pioduces a canlicle by fieely employing ones voice wilhoul an
insliumenl.
,) Psalmocanticum.
When lhe choii joins lhe insliumenls, afei lhe liluigy of lhe Woid,
divinis dumtaxat sermonibus obsecutus, exaclly following lhe ieading of
sacied sciipluie (r).
Cassiodoius ri,
8) Canticum psalmus.
When lhe insliumenls iepeal in unison lhe song of lhe choii.
,) Five Books.
Te division of psalms inlo ve books may occasionally conliibule lo lhe
spiiilual meaning of lhe veises iead, mystica interpretatione contradunt (r).
ro) Titles of Psalms Interpreted.
Some lilles seem iiielevanl, tamquam sacrata vela pendent, lhey hang
like sacied cuilains (r), hiding whal lhe psalms mean. Tey need lo be
liealed ad tropicum intellectum, lhiough a symbolic peiceplion.
rr) Diapsalma.
Of lhal conlioveiled nolion, Jeiome deiives lhe sense of evei, lhiough-
oul, fiom lhe Hebiew; bul Augusline undeislands il moie as iefeiiing lo a
division. Indeed il indicales sermonum rupta continuatio docens ubicumque
repertum fuerit, aut personarum aut rerum eri permutationem, a bioken suc-
cession of woids, indicaling in all ils occuiences a shif of peisons oi lhings
(r,). One could compaie wilh Tyconiuss Rule IV, de specie et genere.
ri) Te unity of the Book of Psalms.
Jeiome divides lhe piophecies of lhe Psalms inlo ve, one piophecy foi
each Book; bul wilh Hilaiy and Acls r:io, we (Cassiodoius) piefei speak-
ing of one Book; In libro psalmorum (r,).
r) Christology of Psalms.
Te psalms lel Chiisl speak in his humanily, his divinily, and as lhe
Head of lhe chuich.
r) Steps in Interpretation.
Fiisl, lhe lille should be inleipieled. Secondly, lhe psalm needs lo be
piopeily divided. Tiidly, lhe hidden signicance of lhe psalm musl be claii-
ed, partim secundum spiritalem intellegentiam, partim secundum historicam
lectionem, partim secundum mysticum sensum, subtilitates rerum discutiens
proprietatesque verborum, pailly in ils spiiilual signicance, pailly in a his-
loiical ieading, pailly in ils myslic ielevance, by discussing lhe subllelies
of lhe dala and lhe piopiielies of lhe woids (r,). Fouilhly, lhe e ciency,
virtus, of lhe psalm should be demonslialed, ils divine inspiialion, by which
ils heavenly inlenlion is unveiled foi us; lhus lhe Davidic lexl iemoves us
fiom vices and engages us inlo a coiiecl way of life (r,). Finally, lhe num-
beiing of ceilain psalms will be consideied.
r,) Scriptures Diction (De eloquentia totius legis divinae).
Fiimly beyond limepasl, piesenl and fuluiesciipluial liulh keeps
ils ielevance in iegaid lo lhe lhiee lempoial dimensions. Ils divine aulhoiily
admils oidinaiy lalk, communes sermones and highly sophislicaled in-
quiiies, subtilissima. Il also admils a full display of iheloiical devices, non
tamen ab eis accipiens extraneum decorem, sed potius illis propriam conferens
ro Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
dignitatem, nol so much foi gaining fiom lhem an exleinal decoialion, as foi
enabling lhem lo beai ils own dignily (r,). Following Auguslines iemaiks
in De doctrina christiana, III, and lhe examples of Jeiome, Ambiose, Hilaiy,
we (Cassiodoius) expiessly menlion lhese devices. Indeed Cassiodoius
nevei misses an oppoilunily lo sliess lhem in his commenlaiy.
ro) Te Diction Proper to the Psalter.
Slailing wilh Chiisls bealilude in Psalm r, lhe Psallei iuns lhiough
all mysleiies of lhe Old and New Teslamenls (novi et veteris testamenti
sacramenta percurrens); il celebiales lhe Loids liiumph ovei all calami-
lies a icling lhe Chuich, and gives consolalion and slienglh in iegaid lo
all human miseiies, as Alhanasius had emphasized so well in a lellei wiil-
len lo his veiy deai Maicellinus (ii, wilh a quolalion of d Marcelli-
num, rr).
r,) Laus Ecclesiae.
Te psalms aie lhe voice of lhe univeisal chuich pioclaiming failh in
Chiisl and Divine Tiinily.
Te Expositio coveis moie lhan roo pages in lhe CC edilion, each
psalm calling foi an aveiage of lhiee hundied lines of commenl, only lhe
lasl ve explanalions being shoilened, wheieas Psalm rr8 (rr,) lolals o
lines of exegesis. Te slyle and lhe disposilion of Cassiodoiuss lexl iemain
unchanged fiom beginning lo end of whal became lhe unique Commentary
on all lhe psalms, handed down in ils inlegiily fiom Lale Anliquily. Cleaily
dependenl on Augusline, foi whom he expiesses a sinceie admiialion in lhe
veiy isl page of lhe Pieface, and whose Enarrationes in Psalmos he kepl open
on his desk when composing his woik, Cassiodoius none lhe less acled as a
ciealive inleipielei in his own iighl. He assumed lhe geneial noims of lhe
paliislic liadilion foi his lask, bul he applied lhem wilh a caieful slialegy
lhal he decided foi himself. His woik slill wails foi a lhoiough sludy.
De institutione divinarum litterarum, wiillen foi lhe monks of Vivaiium
when lhe aulhoi was al leasl in his sevenlies, piesenls a concise inlioduclion
lo lhe sludy of lhe Bible, appaienlly unpielenlious, bul in facl suipiisingly
oiiginal. Il is a scholaily woik foi uneducaled ieadeis, and specically des-
lined foi lhe local communily of Vivaiium.
Te Pieface slails wilh some biogiaphical iemindeis of lhe lime when
Cassiodoius, lhen praefectus praetorio (,,,) became involved wilh Pope
Agapelus I (May ,,Apiil ,o) in lhe foundalion of a Roman school of
lheology. Te Pope had alieady conveiled his family house on lhe Clivus
Scauii inlo a libiaiy lo be pail of lhe planned academy, bul waifaie in
Ilaly (bella ferventia et turbulenta rrooD) iuined lhe whole enlieipiise.
Cassiodoius confesses lhal gravissimo sum (fateor) dolore permotus, quod
Cassiodoius rr
scripturis divinis magistri publici deessent, cum mundani auctores celeberrima
procul dubio traditione pollerent, I am (I musl confess) ulleily saddened by
lhe facl lhal sciipluie is slill banished fiom educalion when seculai aulhois
sliongly benel fiom a veiy populai liadilion (rro,D). To oveicome his
fiuslialion, he now pioduces bolh Institutiones, one on divine, and lhe olhei
on seculai lileialuie.
Al once, lhe De institutione is announced as an inlioduclion lo sciipluie
in line wilh lhe hisloiy of paliislic exegesis, a veiy unusual concepl indeed,
inauguialing by anlicipalion medieval scholaiship: Wilhoul hesilalion, deai-
esl biolheis, lel us climb lo divine sciipluie lhiough lhe woilhy exposilions
of lhe Falheis, like on a soil of visionaiy laddei. Conveyed by lheii peicep-
lions we may eeclively be gianled lo conlemplale lhe Loid. Possibly lhal
is Jacobs Laddei on which angels go up and down (Gn r8:ri) (rro,AB).
Cassiodoius adds a cuiiiculum of biblical sludies, joined lo a seiies of san-
guine encouiagemenls, suppoiled by lhe aulhoiily of Augusline and eailiei
inleipieleis, bolh Gieek and Lalin.
Chapleis r lo , inlioduce (r) lhe Oclaleuch, lhal is, lhe Penlaleuch lo
Judges (i) Kings, () Piophels, () Psalms, (,) lhe Books of Solomon, (o)
Hagiogiapheis, (,) Gospels, (8) Aposlolic Lelleis, and nally, (,) Acls and
Revelalion. Each lime Cassiodoius sliesses how lhe biblical books weie made
available lo lhe chuich al laige, lhanks lo lhe sludy of given Falheis. Chaplei
ro makes a special menlion of a gioup of inleipieleis whom I pul logelhei
(namely in a codex) wilh diligenl cuiiosily Ticonium Donatistam, sanctum
ugustinum, De doctrina christiana, Hadrianum, Eucherium et junilium quos
sedula curiositate collegi (rriiD), lhe common puipose, similis intentio, of
lhese aulhois being lo claiify biblical obscuiilies due lo lhe symbolic lan-
guage of sciipluie. Tey slail lo open foi us whal iemained closed aperire
nobis incipiunt, quae prius clausa manserunt, in leaching us six ways of un-
deislanding, sex modos intellegentiae (rriA), lhe moie mysleiious passages
of lhe Bible. Cassiodoius obviously iefeis lo lhe piologue of Tyconiuss Book
of Rules, quoled by Augusline in De doctrina christiana III. In chaplei rr he
adds a shoil menlion of lhe foui geneial synods of Nicaea, Conslanlinople,
Ephesus and Chalcedon, befoie giving a delailed suivey of whal he calls divi-
sio scripturae, lhe canonical lisls of biblical wiilings: isl, lhe books as lisled
by Jeiome (ch. ri), lhen by Augusline (ch. r), nally by lhe aulhois of lhe
antiqua translatio and lhe Sepluaguinl (ch. r). Te long chaplei r, mulliplies
advice and examples wilh iegaid lo lhe syslemalic coiieclion, emendatio
of copies of lhe Bible, enliusled lo lhe monks. Te lallei should always be
awaie of lheii iesponsiblily: considerate igitur qualis vobis causa commissa sit.
utilitas christianorum, thesaurus ecclesiae, lumen animarum, Considei, lhen,
ri Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
lhe lask you aie enliusled wilh, lhe well-doing of lhe Chiislian people, lhe
chuichs lieasuie, lhe enlighlening of souls (rroD).
Chaplei ro, De virtute scripturae divinae, desciibes sciipluial powei in
ils piophelic dimension and aclual ielevance: Lectio divina cuncta virtus est,
verbum non inaniter cadens, nec tardat eectus quod promittit aectus, Te
ieading of sciipluie is all powei, no woid falls vainly; il does nol lake long
befoie ils impiession pioduces lhe piomised eecl, (rrrD). Sciipluies ef-
ciency invesls lhe whole human psyche; in failh, il liansguies life as such. Il
is woilh exploiing lhe accounls given of sciipluie by eailiei inleipieleis, such
as lhe chuich hisloiians who followed Josephus (chaplei r,), Hilaiy (chaplei
r8), Cypiian (chaplei r,), Ambiose (chaplei io: only foui lines!), Jeiome
(chaplei ir), Augusline (chaplei ii); and lasl bul nol leasl lhe accounls of
lwo conlempoiaiies, lhe Abbols Eugippius and Dionyius (Exiguus, died ca.
,i,), as generat etiam hodieque catholica ecclesia viros illustres, probabilium
dogmatum decore fulgentes, even loday lhe calholic chuich geneiales famous
men, glilleiing wilh lhe beauly of pioven opinions (rr,B).
Invaiiably, sciipluie should always be iead with its intrepreters (ch. i).
Cosmogiaphy may also help (ch. i,), abbievialions be used (ch. io), guies of
slyle and olhei iheloiical schemes analysed (ch. i,); even illileiale membeis
of lhe communily deseive lo ieceive lhe needed help in lhis iegaid (ch. i8).
Afei a few addilional iecommendalions, lhe Expositio ends wilh a feivenl
piayei in chaplei a numbei as always in Cassiodoiuss wiilings chaiged
wilh biblical symbolism, especially as il was foi him lhe age of Chiisl (De
artibus ac disciplinis liberalium litterarum, Pieface, rr,CD).
Complexiones in epistulis apostolorum is a summaiy of Pauline and olhei
aposlolic Lelleis, limiled lo lheii essenlial conlenl. Having assimilaled all
lhis infoimalion, lhe ieadei would be able lo claim ut altius ad intellectum
perveniat, a highei undeislanding (rirA).
Of Romans, Cassiodoius quoles lhiily-six veises, in pail oi in full, accoid-
ing lo lhe Vulgale (r:r, 8, r8, i; i:r, r; :r, i,; ,:r, i8; elc.; rirBriA).
Each quolalion is followed by a paiaphiased indicalion of ils conlenl and
immediale conlexl. Some explicil iefeiences lo olhei passages of lhe Bible
and olhei biblical guies oi objecls eniich lhe paiaphiase. Cleaily, lhe inlen-
lion is lo keep lhe summaiy on lhe lileial level of Pauls lexl. No lheoielical
obseivalion of an inleipielive naluie, noi any call on olhei inleipieleis
inleifeie in lhese condensed explanalions of Pauline veises. Te commenls
haidly evei exceed len lines in Mignes columns, lhe same being liue foi lhe
iesl of lhe Complexiones, conceining lhe olhei Pauline Lelleis, lhe seven
canonical lelleis, (rorDr8oD), Acls and Revelalion (r8rAr8rA).
Te lasl seclion is lhe only one inlioduced by a Piologue, and in lhal
Cassiodoius r
Piologue lhe only inleipielive aulhoiily invoked in lhe whole woik is
Tyconius, who explained lhe Book of Revelalion wilh subllely and dili-
gence subtiliter et diligenter exposuit (r8iA). In lhe commenl on Rev rr:
r,, Cassiodoius adds a veiy unusual iefeience lo Tyconius, sicut Tychonius
refert (rrrB), only paiied wilh a moie geneial call on lhe consensus of lhe
Falheis aboul lhe lhousand yeais menlioned in lhe commenl on Rev r,:r,
(rr,B). Al a closei analysis moie Tyconian ieminiscences would piobably
suiface in Cassiodoiuss nolalions.
Eui1ios
PG ,o, rro,rr,o: De institutione divinarum litterarum.
Adiiaen, M.: CCL ,,,8 (r,,8): Expositio Psalmorum.
Tvnsin1ios
English
Webbei Jones, L., n Introduction to Divine and Human Readings by
Cassiodorus Senator, New Yoik, r,o.
S1cuirs
Ashwoilh, H. Te Psallei Collecls of PseudoJeiome and Cassiodoius. BjRL ,
(r,oir,o): i8,o.
Bailey, R. N. Bedes lexl of Cassiodoius commenlaiy on lhe Psalms. jTS
(r,8): r8,,.
Blall, F. Remaiques sui lhisloiie des liaduclions lalines: Classica et MediaevaliaI
(r,8): ir,i.
Blum, H. bei den Codex Amialinus und Cassiodois Bibliolhek von Vivaiium.
ZBV o (r,,o): ,i,,.
Ceiesa-Gaslaldo, A. Conlenulo e melodo dellExpositio psalmorum di Cassiodoio.
VetChr , (r,o8): or,r.
. La liadizione viigiliana nellesegesi biblica di Cassiodoio. RSC ro (r,o8):
o,.
Chailiei, C. Cassiodoie, Pelage el les oiigines de la Vulgale paulinienne. In Stud.
Paulin. Congressus, vol. i, o,o. Rome, r,or.
Couiles, J. M. Figuies el liopes dans le (Com. du) Psautier de Cassiodoie. REL i
(r,o): or,,.
De Simone, G. LExpositio psalmorum di Cassiodoio. Inlioduzione sloiico-ciilica e
caialleiisliche fondamenlali. N.S. r (r,,): 8,,,. Vivarium, vol. r.
r Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
De Simone, G. P. Cassiodoro e lExpositio Psalmorum. Una lettera cristologica dei
Salmi. Cosenza: Ediloiiale Piogello iooo, r,,,.
Esposilo, S. C. Cassiodoio, la Bibbia e la Culluia Occidenlale. DTomP orli
(r,,8): r,io.
Foislnei, K. Schiiffiagmenle des 8. u(nd) fiuhen ,. Jahihundeils in Salzbuigei
Bibliolheken. Scr r (r,oo): i,,o.
Fiidh, A. TRE , (r,8r): o,,o.
Fiidh, C. Cassiodoius digiession on music, Vai II o. Er 8o (r,88): ,r.
Hahnei, U. Cassiodors Psalmenkommentar sprachliche Untersuchungen. Diss.,
Fieibuig i B., r,,i.
. Cassiodors Psalmenkommentar. Spiachliche Unleisuchung (MBM r) r,,.
Halpoin, J. W. Pandecles, Pandecla, and lhe Cassiodoian Commenlaiy on lhe
Psalms. RBen ,o (r,8o): i,ooo.
. Fuilhei on Eaily English manusciipls of Cassiodoius Exposilio Psalmoium.
ClPh 8o (r,8,): o,o.
. Cassiodoius Commenlaiy on Psalms io and ir; lexl and commenl. REug i
(r,8o): ,iroi.
. Te modein edilion of Cassiodoius Psalm commenlaiy. TU r (r,8,): i,,.
Johnson, D. W. Purging the poison, the revision of Pelagius Pauline commentaries by
Cassiodorus and his students. Diss., Piincelon Teological Seminaiy, r,8,.
Lucchesi, E. Nole sui un lieu de Cassiodoie faisanl allusion aux sepl livies
dAmbioise sui les Paliiaiches. VigChr ol (r,,o): o,o,.
Macpheison, R. Rome in involution, Cassiodorus Variae in their literary and histori-
cal setting. FgKlas r. Poznan: Univ., r,8,.
Mondin, B. La piima scolaslica; Boezio, Cassiodoio, Scolo Eiiugena. ED (r,,r):
,o.
Mundo, A. El colofo a Eslei de la Pandectes minutiore manu de Casiodoi. In
Miscellana Biblica B. Ubach, ror,o. Ediled by D. Caibonell and M. Romvaldo.
Monlseiial, r,,.
Muiphy, F. X. Cassiodoius Senaloi, Flavius Magnus Auielius: NCE (r,o,): r8.
ODonnell, J. J. Cassiodorus. Beikeley: Univeisily of Califoinia Piess, r,,,.
Pizzani, U. Qualche osseivazione sul consello di aimonia cosmica in Agoslino e
Cassiodoio alla luce di Sap. rr, ir (io). ug, orio r,,i.
Quacquaielli, A. Lepembasi in Cassiodoio (Exp. in Pss.). VetChr r (r,o): i,.
. Riessioni di Cassiodoio sugli schemi della ieloiica alliaveiso i Salmi. VetChr
i, (r,88): o,,.
Schindel, U. Texlkiilisches zu laleinischen Figuienlehien (Anecdolon, Paiisinum,
Cassiodoi, Quinlilian). Glotta ,i (r,,): ,,rr.
Schlieben, R. Cassiodorus Psalmenexegese. Eine nalyse ihrer Methoden als Beitrag
zur Untersuchung der Bibelauslegung der Kirchenvater und der Verbindung christ-
licher Teologie mit antiker Schulwissenschaf. Diss., Tubingen, r,,o.
Cassiodoius r,
. Christliche Teologie und Philologie in der Spatantike. die schulwissenschaflichen
Methoden der Psalmenexegese Cassiodors. AibKiG o. Beilin: De Giuylei, r,,.
Schkel, L. A. El esludio lileiaiio de la Biblia. RF r,, (r,,8): o,,o.
. Inleipielacion de los Salmos hasla Casiodoio; desde Casiodoio hasla Gunkel;
sinlesis hisloiica. EStB , (r,8,): ,io, r,o.
Vaccaii, A. Cassiodoio e il Psuq della Bibbia ebiaica. Bib o (r,,,): o,ir =
SBO r, r,,8,.
Weissengiubei, F. Benulzung des Ambiosius duich Cassiodoi. SPMed , (r,,o):
,8,8.
ro Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
XV
GREGORY THE GREAT ( C. 340604)
. svici.i co1vivU1io
by Slephan C. Kesslei, S.J.
r. Gviuovv 1ui Gvi.1 .u 1ui Bivii
As aulhoi in lhe Lalin speaking wesl of lhe Roman Empiie al lhe end of lhe
paliislic eia, Giegoiy lhe Gieal (,ooo) is lhe heii lo a long liadilion of
Chiislian inleipielalion of lhe Bible. Bul lhe a nily of his exegelical wiil-
ings wilh lhe woiks of his piedecessois as Oiigen, Augusline oi Cassiodoius
should nol allow ouiselves lo be misled. As dislinguished fiom lhe limes of
his inspiiing models foi expounding lhe Holy Sciipluies Giegoiys woild had
denilly changed. Al lhe end of lhe olh cenluiy il had become a Chiislian
woild: Giegoiy could lake Chiislianily foi gianled. Teiefoie lhe fiamewoik
of Giegoiys undeislanding, of explanalion and discouise was dened by
Chiislian aulhois, mainly Augusline and John Cassian. Teiefoie his culluie
was essenlially a biblical culluie and inleipieling lhe sciipluies of lhe Bible
by commenlaiies and homilies meanl foi Giegoiy lo addiess an audience
alieady well eslablished in lhe Chiislian failh. Consequenlly, lhe inleipie-
lalion of lhe sciipluies had lo allei as well. How lo be a Chiislian, how lo
live lhe peifecl Chiislian life was Giegoiys cenlial pieoccupalion in all his
exegelical wiilings. Whal inleiesled Giegoiy in expounding lhe sciipluies
was whal lhey say aboul lhe Chiislian life.
r
In accoidance wilh lhe conseivalive piogiam of lhe sixlh cenluiy lhe
focus of Giegoiys lheological inleiesl was nol piimaiily cenleied on syslem-
alic developmenl of docliinal issues. In his sighl lheology and lheological
queslions weie alieady answeied by lhe aulhoiily of lhe liadilion and lhe
denilions of lhe foui Synods (Ep r,i [CCL ro, ir). Giegoiy was nol
a syslemalic lheologian. His aim was lhe inleipielalion of lhe Bible in lhe
sighl of a commiled Chiislian life. Conveision, culminaling in lhe ascelic
life of conlemplalion, is his peispeclive of undeislanding lhe sciipluies.
Using lhe liadilional paliislic pallein of biblical inleipielalion he developed
lhiough his pasloial and al lhe same lime spiiilual inleipielalion a melhod
of exegesis as aulhenlic insliumenl of a dislinclly ascelic-monaslic lheol-
ogy.
i
Wilhoul denying lhe dieienl souices of his classical liaining and lhe
r. Maikus, Giegoiy lhe Gieal, r,,,, o,o.
i. J. Lapoile, Une lheologie syslemalique chez Giegoiie:, Gregoire le Grand
Giegoiy lhe Gieal r,
mulliple inuences of Chiislian lileialuie lhe Bible and ils inleipielalion
aie lhe undispuled cenlie of Giegoiys aclivilies. Te iole of lhe Bible in lhe
woiks of Giegoiy suimounls all olhei elemenls of his aclions.
Reseaich on Giegoiy lhe Gieal and in lhe eld of lhe hisloiy of exegesis
in iecenl yeais has bioughl lo view ialhei new insighls.

Despile lhe undeni-

ably gieal inuence of Auguslines lhoughl on his wiilings, Giegoiy modies
lhe exegelical piaclice of Lale Anliquily by going back lo lhe Oiigenisl liadi-
lion.

Tus lhe isl pope fiom a monaslic backgiound became lhe foundei
of a new and independenl Bible-lheology on lhe eve of lhe Middle Ages.
By his exegelical woik Giegoiy developed an independenl lheological and
mosl of all pasloial access lo lhe woild of lhe Bible.
r.r Biogiaphical Remaiks
Allhough Giegoiy lef no aulobiogiaphy, he is known quile well by bio-
giaphical noles in his own wiilings, especially in his lelleis which came
down lo us. Giegoiy was boin in Rome aiound ,o. His family belonged lo
lhe leading eliles of lhe cily and was mosl piobably of senaloiial iank. His
falhei Goidianus and his anceslois woiked in lhe civil seivice and ecclesias-
lical adminislialion wheieas lhiee aunls and also his molhei Silvia afei lhe
dealh of hei husband embiaced lhe ascelic life. Te family was handsomely
iich wilh eslales in Sicily in addilion lo lhe palace on lhe Caelian hill and
piopeilies in lhe neighbouihood of Rome. Giegoiy was boin inlo a woild in
which peace and slabilily could nol be laken foi gianled. Fighling of Golhic
invadeis and impeiial-byzanline defendeis, desliuclion, depopulalion and,
especially, famine musl have been among Giegoiys eailiesl memoiies.
Due lo lhe iesloialion of Byzanline powei in pails of Ilaly undei lhe
ieign of Juslinian r. (,i,,o,) Giegoiy spenl lhe impoilanl yeais of his
foimalion in a lime of ielalive peace. Te Piagmalica sanclio (,,) ended
(r,8o) i,ii; G. Zevini, La melodologia dell Inlelligenza spiiiluals della Sacia
Sciilluia come esegesi biblica secondo Giegoiio Magno, Parola e spirito (Sludi in
onoie di S. Cipiiani), C. Casale Maicheselli (ed.), Biescia r,8i, 8o,,r,.
. Maigeiie, Inlioduclion (r,,o) rrr8r; Mijllei, Das Hohelied (r,,r);
Fiediowicz, Das Kiichenveislndnis Giegois (r,,); Revenllow, Epochen der
Bibelauslegung (r,,) ro,rr; S. C. Kesslei, Gregor der Grofe als Exeget (r,,,);
Recchia, Gregorio Magno papa ed esegeta (r,,o); S. C. Kesslei, Giegoiy lhe Gieal:
A guie of liadilion and liansilion in Chuich Exegesis. In Hebrew Bible/Gld
Testament. Te History of its Interpretation, r.:, r,,. Ediled by M. Saebo.
Gllingen, iooo.
. V. Recchia, La memoiia di Agoslino nella esegesi biblica di Giegoiio Magno,
ug i, (r,8,) o,; Kesslei, Gregor der Grofe als Exeget (r,,,): r,,r,o.
r8 Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
lhe wai againsl lhe Golhs and decieed noimalily befoie lhe conquesl of lhe
giealesl pails of Ilaly by lhe Lombaids in ,o8. Giegoiy ieceived lhe besl
educalion available in sixlh cenluiy Rome wilh special emphasis on giam-
mai and iheloiic, and he piobably had legal liaining as well which qualied
him foi a caieei in public seivice and lalei as a lheologian and bishop. In
,, Giegoiy ieached lhe summil of his public caieei likely being Piefecl of
lhe Cily (praefectus urbi), lhe highesl civil dignilaiy in Rome.
In ,,l, he iesigned fiom public life, sold pails of lhe paliimony and
changed his palace inlo a monasleiy dedicaled lo Sl. Andiew. He expeiienced
his conveision (conversio) lo monaslic life and, as a simple monk, he spenl
his happiesl yeais woiking on lhe exposilion of biblical sciipluies. Fiom
now lhe Bible slands al lhe veiy cenlie of Giegoiys aclivilies and becomes
a main souice of inspiialion foi his acling and wiiling. Bul lhis conlempla-
live lianquillily of lhe monaslic life was shoil-lived, foi in ,,8l, he was
called by lhe Pope lo seive lhe Chuich as a deacon and lalei as papal legale
(apociisaiius) lo lhe couil of Conslanlinople, wheie he was accompanied
by a gioup of fellow monks and musl have leained al leasl some Gieek.
,

Unwilling and iesisling, Giegoiy accepled lhe ecclesiaslical assignmenl
wilh lhe buiden of pasloial caie il bioughl him. He ieluined lo Rome in
lhe middle of lhe nexl decade and peifoimed lhe dulies of a deacon while
living in his monaslic communily and woiking on biblical commenlaiies. Bul
again he could slay only foi a lillle while al lhe lianquil shoies of piayei,
because he was elecled Pope in Febiuaiy ,,o.
Consideiing lhe bieakdown of civil aulhoiilies duiing lhe sixlh cenluiy
lhe bishop of Rome became moie and moie iesponsible foi lhe economic and
polilical desliny of lhe cily. Teiefoie Giegoiy was lossed aboul on lhe seas
of seculai aaiis, and yel he found lhe lime foi lhe exposilion of lhe Sacied
Sciipluies by populai seimons and seiies of homilies lo Biblical books. Of
gieal signicance foi lhe developmenl of Weslein Chiislianily was his mis-
sionaiy aclivily in lhe neglecled iuial pails of Ilaly and abioad. By sending
missionaiies lo lhe Fiankish and English Chuiches Giegoiy eslablished a
model of a Euiopean Chuich, no longei conned lo lhe Medileiianean woild
as lhe naluial milieu of Chiislendom. He held o ce unlil his dealh afei long
peiiods of illness on rilh Maich oo.
o
In lhe peison and woik of Giegoiy
,. Kesslei, Gregor der Grofe als Exeget (r,,,) r,8roo; G. J. M. Bailelink, Pope Giegoiy
lhe Gieals knowledge of Gieek, Gregory the Great. Symposium (r,,,) rr,ro.
o. Hisloiical and biogiaphical dala: Riche, Giegoiie (r,,,); Maikus, Giegoiy
(r,,,); M. Fiediowicz, Giegoi I., dei Gioe, Lexikon der antiken christlichen
Literatur, ed. S. Depp W. Geeilings, Fieibuig: Heidei i r,,,, i,,oi.
Giegoiy lhe Gieal r,
lhe ideal of ancienl Roman liadilions and of Chiislian loyally became fused
logelhei: as lhe lasl Roman on Peleis chaii, his epilaph chaiacleiised him
as Pasloi and Consul Dei.
i. Gviuovvs Wvi1ius
Te life of Giegoiy and pailiculaily lhe yeais of his ponlicale weie ovei-
shadowed by lhe conquesl of Ilaly lhiough invadeis, by hungei and de-
seases. Undei di cull condilions he ieoiganised by means of his capacilies
in lhe eld of adminislialion and spiiilualily lhe cleigy, lhe ecclesiaslical
possesions and lhe chuichs chaiily. Howevei, lhe high esleem of Giegoiy
in hisloiy was nol eslablished by his ecclesiaslical iefoim bul in his woik
as a biblical lheologian. Te Holy Sciipluies and lheii inleipielalion was
lhe undispuled focus of Giegoiys life as monk and iemained lhe well of
inspiialion foi his aclivilies as bishop: His exegelical woiks made Giegoiy
lhe isl pope- exegele in hisloiyle piemiei pape exegele de lhisloiie.
,

Giegoiys legacy in lhe inleipielalion of sciipluie comes down lo posleiily
in dieienl exegelical woiks. Bul naluially, lhe place accoided by Giegoiy
lo lhe Bible and ils inleipielalion cannol be limiled lo his exegelical woiks
alone. In facl, he nevei ceases lo invoke ils aulhoiiliy as can be shown cleaily
in lhe nol expiessly exegelical woiks of Giegoiy.
i.r Te Non-Exegelical Woiks
Of oiiginally r volumes of lelleis wiillen duiing lhe lime of Giegoiys
ponlicale suivived a colleclion of moie lhan 8,o documenls (Regislium
Epislulaium).
8
Tese lelleis allow deep insighls inlo lhe way how lhe pope
applied lhe Bible lo lhe dieienl silualions of his life. Te laige numbei
of biblical quolalions cleaily shows how lhe lileiaiy woiks of Giegoiy aie
imbued wilh a piofound biblical oicheslialion. Despile lhe moie o cial
chaiaclei of lhe majoiily of lhese documenls addiessed lo empeiois, kings
and bishops, lo monks, deacons and simple cilizens dealing wilh queslions
of chuich-adminislialion, pasloial counselling and spiiilual advice a gieal
numbei of lhese lelleis aie veiy peisonal leslimonies which aoid an insighl
inlo Giegoiys use of lhe Bible as piaclical guide foi lhe eveiy-day pioblems
,. Maigeiie, Inlioduclion (r,,o) ri.
8. Cf. Index locoium Saciae Sciipluiae, CCL rB, rrr,rrio.
ro Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
of his coiiespondenls.
,
In his lypical empalhic mannei he gives advice even
lo iead and medilale lhe Holy Sciipluies. He iecommends Baibaia and
Anlonina lo love lo iead lhe holy sciipluies lhal lhey may know how lo
live and how lo iun lheii home (Ep r,,, [CCL roA, ,oo]). Bishop Nalalis
of Salona did nol nd enough lime lo iead lhe Bible because he was loo
busy. Giegoiy admonishes lhe bishop lhal lhe woid of God is wiillen lo
console lhe disliessed; lheiefoie lhose undei piessuie should iead iegu-
laily lhe woid of God (Ep i, [CCL ro,r,]). He wiole lo Teodoie lhe
Empeiois physician lo iead and medilale lhe biblical sciipluies because
lhey aie a lellei of lhe almighly God lo his ciealuieepistula omnipoten-
tis Dei ad creaturam suam: Whal else aie lhe Sacied Sciipluies if nol a
lellei of lhe omnipolenl God lo his ciealuie: If il weie a lellei fiom lhe
EmpeioiGiegoiy assumesTeodoie would nol iesl unlil he undeislood
ils message. Teiefoie he should iead and muse each day on lhe lellei wiillen
foi his salvalion by lhe Empeioi of heaven (Ep ,,o [CCL ro,,]). Since
il is nol enough jusl lo iead lhe Bible, Giegoiy admonishes lhal one also
should confoim his aclions wilh lhe holy lexls. He wiiles lo a bishop lhal
he shall always acl in such a way lhal lhose who aie illileiale should be able
lo iead lhe Bible lhiough his deeds (Ep ,r [CCL o,roo]). Te colleclion
of lhe lelleis is a pioof lhal Giegoiy as a pasloially minded man does nol
look on lhe Bible fiom a lheoielical poinl of view: Fiom lhe sciipluie lexls
he goes immedialely lo oidinaiy life.
Te impoilance of lhe Bible foi Giegoiy is also shown in lhe Pasloial
Rule (Regula Pastoralis). Published shoilly afei lhe beginning of his pon-
licale lhe newly elecled pope diaws his ideal of men in powei accoiding lo
lhe Bible: He dislinguishes belween lhose wilh woildly dulies and polilical
powei (rector) and lhose wilh a spiiilual lask (praedicator).
ro
Te main as-
signmenl of bolh consisls in iuling ovei lhe lives and souls of lhe failhful
ones. In oidei lo gel acquainled wilh lhis polilical ail (ars artium) of govein-
ing lhe souls il is lheii isl obligalion lo muse on lhe divine laws (Rpasl I,
l [SC 8r, ri8]). Teiefoie Giegoiy iequiies and emphasizes biblical sludies
as unalleiable condilion foi all paslois. Te iecloi oi pieachei has lo make
,. G. Rapisaida Lo Menzo, LEciiluie Sainle comme guide de la vie quolidienne
dans la coiiespondance de Giegoiie le Giand, Giegoiie le Giand (r,8o) ir,i,.
ro. G. Ciemascoli, La Bibbia nella Regola Pasloiale di San Giegoiio Magno,
VetChr o (r,o,) ,,o; B. Judic, La Bible miioii des pasleuis dans la Regle paslo-
iale de Giegoiie le Giand, in: Bible de tous les temps, vol. i: Le monde lalin anlique
el la Bible, ed. Ch. Kannengiessei, Paiis: Beauchesne r,8,, ,,,; R. A. Maikus,
Giegoiy lhe Gieals Recloi and his Genesis, Giegoiie le Giand (r,8o) r,o.
Giegoiy lhe Gieal rr
lhe Bible speak lhiough his woids and his life in all lhe ways il is designed
lo do, and lo make himself a suilable inleipielei of ils message. Teiefoie
Giegoiy poslulales inleipieling lhe bais in lhe golden iings of lhe aik (Exod
i,:rir,) lhal men in woidly oi spiiilual powei should medilale diligenlly
and eveiy day on lhe piecepls of lhe sacied woid because lhe bais shall
be pul lhiough lhe foui golden iings, which aie lhe foui books of lhe holy
Gospels; foi il is evidenlly necessaiy lhal lhey who devole lhemselves lo lhe
o ce of pieaching should nevei depail fiom lhe occupalion of sacied iead-
ing (Rpasl i,rr [SC 8r, i,ii,]). Te liue pasloi accoiding lo Giegoiy
should always keep a balance belween lhe innei life of medilaling lhe liulh
of lhe Sciipluies and lhe oulwaid aclivilies of life. Te model of lhis equi-
libiium accoiding lo lhe Pasloial Rule is lhe biblical guie of Moses: Tus
Moses fiequenlly goes in and oul of lhe Tabeinacle; and while wilhin he is
caughl up in conlemplalion, oulside he devoles himself lo lhe aaiis of lhe
weak. Inwaidly he consideis lhe hidden lhings of God, oulwaidly he beais
lhe buidens of lhe cainal men (Rpasl i,, [SC 8r,r,8]).
rr
Te lasl non-exegelical woikin lhe sliicl sense of lhe woidaie lhe
foui books of lhe Dialogues (Dialogorum libri quatuor de miraculis patrum
italicorum), a hagiogiaphical colleclion of miiacle-sloiies, wiillen by Giegoiy
duiing lhe eaily yeais of his ponlicale, mosl piobably belween ,,l. Al
isl sighl il seems lhal lhe sciipluies of lhe Bible in lhis woik on lhe life
and lhe miiacles of lhe Ilalian falheis do nol play lhe same iole which is
gianled lo lhem in lhe olhei woiks of Giegoiy. Fiom an exegelical poinl of
view, lhe Dialogues seem so dieienl fiom lhe iesl of lhe coipus of Giegoiian
lexls lhal lhe aulhenlicily of lhis woik has been dispuled.
ri
Te conveisalion
of lhe aulhoi wilh his dialogue-pailnei, lhe deacon Pelei, gives lhe answei
lo lhe dieienl sliucluie of lhis woik: lheie aie pedagogical and pasloial
ieasons which lead lhe aulhoi lo a dieienl use of lhe Bible. Giegoiy slales
lhal lheie aie some people moie inspiied by examples of holy lives lhan by
pieaching lhe Sciipluies (Dial r, piol. , [SC ioo,ro]). Inslead of exposing
biblical passages in his Dialogues Giegoiy inleipiels lhe life and deeds of
conlempoiaiy holy men. He iegaids lhe miiacles of his days as lhe conlinu-
alion of lhe hisloiy of salvalion and applies lhe same exegelical melhod lo
rr. Cf. Mor i,io,8 (CCL rB, rr,is).
ri. F. Claik, Te Pseudo-Gregorian Dialogues (Sludies in lhe Hisloiy of Chiislian
Toughl ,.8), Leiden: Biill r,8,; againsl lhe lheoiies of Claik: P. Meyvaeil, Te
enigma of Giegoiy lhe Gieals Dialogues. A iesponse lo Fiancis Claik, in: jEH
, (r,88) ,8r; A. de Vogue, Les Dialogues, ceuvie aulhenlique el publiee de
Giegoiie lui-meme, Giegoiio Magno e il suo lempo (r,,r) i,o.
ri Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
lhese miiacle-sloiies as in his biblical woiks. Te same God who spoke and
acled in lhe lwo Teslamenls of lhe Bible is now al woik in lhe lives of lhese
Ilalian sainls of lhe sixlh cenluiy. Teiefoie lelling lhe life of a sainl of lhis
woild means a moie populai kind of pasloial exegesis foi lhose Chiislians
nol able lo iead and medilale on lhe Bible.
Despile lhe non-biblical conlenls in lhe legendaiy woik of lhe Dialogues
again lhe Bible plays a deleiminale iole. Biblical palleins aie lhe key foi lhe
coiiecl undeislanding of lhe sliucluie of lhe miiacle-sloiies.
r
Giegoiy lells
lhe iemaikable sloiies of holy men peifoiming miiacles accoiding lo biblical
concepls. Te heioes of lhe Dialogues aie shaped accoiding lo lhe piololypes
of biblical peisonalilies: Benedicl, lhe cenlial guie of lhe second book, acls
like Moses, Elisha, Elijah and David (Dial i,8,8 [SC ioo,roroo]).
r
In lhe
sighl of Giegoiy lhe seculai woild has become an allegoiy which has lo be
inleipieled like lhe Holy Sciipluies. Te Dialogues adapl in a naiialive foim
lhe exegelical melhod known in lhe explicil biblical wiilings and lheiefoie
can be iegaided as an aulhenlic woik of Giegoiy wiillen foi lhe edicalion
of a moie populai audience.
i.i Te Exegelical Woiks
Giegoiys eailiesl exegelical woik in lhe piopei sense of lhe woid is lhe
inleipielalion of lhe Song of Songs (Expositio in Canticis Canticorum). Te
commenlaiy biealhes exclusively lhe conlemplalive spiiil of a monaslic
selling and il was mosl piobably developed duiing his isl yeais as monk
belween ,,,,,, bul denilively compleled befoie his ponlicale. Te
inleipielalion shows Giegoiys giowing inleiesl in lhe monaslic woild of
conlemplalion since lhe lexl of lhe Song of Songs was iegaided as a book
on conlemplalion accoiding lo lhe exegelic liadilion of lhe inleipielalion
of lhe books alliibuled lo Solomon. Afei a lenglhy inlioduclion wilh ex-
egelical iemaiks he inleipiels only lhe isl eighl veises of lhe biblical lexl
bul one gels lhe impiession lhal lhis fiagmenl is lhe complele lexl of lhis
commenlaiy because eveiylhing seems lo be said.
r,
In Jewish exegesis, as
well as in lhe inleipielalion of lhe Eaily Chuich, lhis biblical book of love-
songs is iegaided as a lexl which has no signicance in ils lileial meaning
r. S. C. Kesslei, Das Rlsel dei Dialoge Giegois des Giossen: Flschung odei
Beaibeilung:, TPh o, (r,,o): ,oo,8: ,,of.
r. M. Mahlei, Evocalions bibliques el hagiogiaphiques dans la Vie de Sainl
Benoil pai Sainl Giegoiie, RBen 8 (r,,): ,8i,.
r,. Mullei, Das Hohelied (r,,r): i.
Giegoiy lhe Gieal r
bul only an allegoiical one: In lhese bodily and exleinal woids one musl
look foi whal lies wilhin, and lalking aboul lhe body we musl become as
il weie oulside lhe body.
ro
Te objeclive of Giegoiys ieading of lhe Song
of Songs is an idenlicalion which peimils lhe ieadei of his commenlaiy
lo enlei inlo lhe iole of lhe biide: whal is undeislood lheie is an exhoila-
lion aboul lhe nuplial gaimenl: We musl come lo lhis holy wedding of
biidegioom and biide wilh lhe inleiioi knowledge of love, lhis means wilh
lhe nuplial gaimenl. Tis is necessaiy because if we do nol diess wilh lhe
nuplial gaimenl which is lhe dignied knowledge of love, we mighl be ie-
pudialed fiom lhe wedding banquel inlo lhe exleinal daikness which means
inlo lhe blindness of ignoiance (in Cant [CCL r,f.]). In lhe Song of
Songs God descends lo lhe language of human love in oidei lo iname
and lo exall man lo lhe divine love (In Cant [CCL r,r). Teiefoie
allegoiical inleipielalion is lhe appiopiiale and only way lo explain lhese
veises of lhe Bible. Giegoiy compaies lhe lechnique of allegoiy lo a lling
mechanism oi pulley (quandam machinam) which iaises up lhe souls who
aie fai fiom God lhiough sin (In Cant i [CCL r,]). Te love-ielalionship
of lhe Song of Songs desciibesaccoiding lo Giegoiy who follows in lhis
lhe paliislic liadilion, especially Oiigenlhe love of Chiisl foi his Chuich
oi foi lhe single soul of a failhful Chiislian. Peifeclion of lhe Chuich and
of lhe single soul is lhe aim of lhe exegesis of lhe Song of Songs. Fiom lhis
follows a lwofold scheme of inleipielalion: geneial (generaliter) in iegaid
lo lhe chuich, special (specialiter) in iegaid lo lhe individual soul (in Cant
, [CCL r,8]). Te pievailing ecclesiological dimension of Giegoiys
exegesis nds ils expiession in lhe inleipielalion of lhe passage wheie lhe
king inlioduces lhe biide inlo his chambei. Foi Giegoiy lhis cubiculum
signies lhe Chuich which is similai lo a ioyal house wheie one enleis
lhiough failh (in Cant io [CCL r,i,f.]).
In Conslanlinople duiing his yeais in diplomalic seivice (,,,,8,)
Giegoiy laid lhe fundamenl wilh exegelical lecluies on lhe piophel Job lo
an audience of like-minded fiiends lo his , books of lhe Moialia (Moralium
Libri sive Expositio in Librum Beati job).
r,
In lhe yeais afei his ieluin lo Rome,
ro. In Cant [CCL r,]; K. S. Fiank, Hoheslied, RC ro (r,,): ,88,; R. J.
DeSimone, Te Bride and the Bridegroom of the Fathers. n nthology of Patristic
Interpretations of the Song of Songs (Sussidi Paliislici ro), Roma: Islilulo Paliislico
Auguslinianum iooo.
r,. Paliislic exegesis of Job: E. Dassmann, Hiob, RC r, (r,,r): ooi; Le Livre
de job chez les Pres (Cahieis de Biblia Paliislica ,), Sliasbouig: Cenlie dAnalyse
el de Documenlalion Paliisliques r,,o; P. Caziei, Lecluies du Livie de Job chez
Ambioise, Auguslin el Giegoiie le Giand, Graph o (r,,,): 8rrrr.
r Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
bul befoie his eleclion lo lhe papacy, he was occupied lo ieaiiange lhese
oial lalks as a veise-by veise commenlaiy in book foim.
r8
Whal inleiesled
Giegoiy in expounding lhe book of Job was whal il says aboul lhe commil-
led Chiislian life: Conveision, culminaling in lhe wisdom of conlemplalion,
is lhe objeclive of his undeislanding of Job and lhe Bible. Giegoiy explains
lhe book of Job because in lhe life and leachings of lhis biblical guie he
discoveis an inspiiing example of lhe oido praedicatorum. In addilion lo
lhis he feels a close ielalionship and a veiy peisonal idenlicalion wilh lhe
enduiing iighleous one of lhe Bible. Tiough his own sueiings Giegoiy
believes he undeislands Job bellei lhan olheis: Peihaps was il lhe plan of
lhe divine piovidence, lhal as a bealen man I shall explain lhe bealen Job
(percussum job percussus exponerem) (Mor, ep.dedic. , [CCL r,o]). In his
exegesis Job is slylized as lhe ideal man who found wisdom.
r,
He beais all lhe
sueiings God sends and, despile lhe vicissiludes of life, is always calm and
of sleadfasl in mind (constantia mentis). One should leain lo suei adveisily
and piospeiily as Job did, bolh loving and feaiing God in lhe ups and downs
of life.
io
Te sueiing iighleous one in lhe Moialia is inleipieled al isl as a
lypos of Jesus Chiisl who also had lo beai liibulalions. Since Chiisl is head
and body of lhe Chuich Job can also signify lhe communily of lhe Chuich
(Mor r, i, [CCL r, ]). Te main lheological queslion of Giegoiys
commenlaiy on Job is given lhiough lhe discussion of lhe oideals sueied
by lhe iighleous. Te pioblem of evil and sueiing is conveyed al lhe lileial
level of lhe book of Job, and lhe popedespile lenglhy disgiessions always
ieluins lo lhis ciucial quesl. Te whole commenlaiy on lhe biblical book of
Job has lhe inlenlion lo give lhiough lhe exegelical explanalions a full com-
pendium of lheology as Giegoiy conceived il. Te Moialia is lhe allempl lo
be an encyclopedia of lhe Chiislian life. Te peispeclive of lhis compendium
is ascelic-monaslic and ils sliucluie nol logical bul sliiclly biblical.
Te o Homilies on lhe Gospels (Homiliae in Evangelia XL.) is a col-
leclion of seimons on 1 passages of lhe liluigical ieadings of lhe Roman
Liluigy mainly deliveied al euchaiislic celebialions al lhe beginning of
Giegoiys ponlicale belween Advenl ,,o and Febiuaiy ,,i. Tis collec-
r8. Ep r,r (CCL ro,,) indicales lhal lhe ievision of lhe Moralia musl have been
basically compleled al lhe beginning of Giegoiys ponlicale al lhe lalesl by ,,r.
Te nal publicalion and liansmission look place in ,,, (Ep ,,, [CCL ro, 8]).
r,. S.E. Schieinei, Wheie shall wisdom be found: Giegoiys inleipielalion of
Job, BenR , (r,88): iri.
io. C.E. Sliaw, Adveisilas el Piospeiilas: une illuslialion du molif sliucluial de la
complemenlaiile, Giegoiie le Giand (r,8o): i,,88.
Giegoiy lhe Gieal r,
lion wilh homilelic inleipielalions of lhe liluigical Gospel ieadings is an
allempl al a populai exegesis wheie examples play an impoilanl iole: Since
examples moie lhan woids (plus exempla quam verba) iouse lhe heails of
lhe lisleneis lo lhe love of God and lhe neighboi, ... one shall iepoil lo you
a miiacle sloiy (naiiaie miraculum) (HEv i,,,ro [FonlChi i8.i, 8i8]).
Giegoiy ieads lhe Bible in lhe lighl of lhe aclual evenls of his days when
he e.g. slales lhal his expeiience of lhe polilical silulalion of Rome signies
lhe fullmenl of lhe eschalological piophecies of lhe Gospel (Lk ir:i,).
Te Langobaid invasion of lhe Ilalian peninsula is a secuie sign lhal lhe end
of lhe woild musl be al hand: Bul when many of lhe lhings foielold have
alieady come lo pass, lheie is no doubl bul lhal even lhe few lhal iemain
will follow. Te accomplishmenl of lhings pasl is a cleai indicalion of lhe
lhings lo come. (HEv [FonlChi i8.r, ,o,i] cf. ,i [,i,]). By means of
lhe Bible Giegoiy inleipiels his piesenl lime, which becomes a conima-
lion and accomplishmenl of lhe divine woids. As in lhe sighl of Giegoiy
bolh lhe o1 and lhe 1 ieecl lhe one mysleiy of lhe salvalion in Chiisl
and lhey elucidale each olhei (HEv I,l r,, [FonlChi i8.r,r88r,o]; i, i,,
[FonlChi i8.i, ,o,i]).
ir
Teiefoie woids and examples, especially fiom
lhe o1, eniich and deepen lhe undeislanding of lhe 1. Beyond lhe pioof
of lhe liulh of lhe Gospel lhe allegoiical inleipielalion of lhe o1 passages
leads lo lhe spiiilual undeislanding of lhe 1 making il moie meanigful foi
lhe individual (HEv I ,, 8ri [FonlChi i8.r, i,8i88])
Te lwenly-lwo homilies on lhe visions of lhe piophel Ezekiel (Homiliae
in Ezechielem Prophetam) aie nol a full commenlaiy of lhe biblical book al-
lhough Giegoiy mosl piobably inlended lo give a complele inleipielalion of
lhe biblical lexl similai lo his exegesis of lhe book of Job.
ii
Bul lhe polilical
ciicumslances pievenled a veise-by-veise exegesis. Te isl lwelve homi-
lies explain lhe call naiialive of lhe piophel and his inilial vision (Ezekiel
r, r, ). Te slale of siege of lhe cily of Rome lhiough lhe Langobaids
belween ,,l, caused an inleiiuplion of lhese homilelic explanalions. Bul
lhe spiiilually inleiesled audience of cleiics and monks encouiaged Giegoiy
lo iesume his exegesis of Ezekiel. Despile lhe polilical di culiles he slailed
again wilh his homiliesmosl piobably deliveied al lhe malins-seivices
in lhe Basilica of lhe Laleian. Foi lhe lasl decade of homilies deliveied in
a second book he chose lhe concluding vision of lhe new lemple (Ezekiel
ir. L. Gioidano, Lanlico leslamenlo nelle Omelie sui Vangeli di Giegoiio Magno,
SEs i (r,8,): i,,oi; idem, La melaphoia nelle Omelie sui Vangeli di Giegoiio
Magno, SEs 8 (r,,r): ,,,or.
ii. S. C. Kesslei, Die Exegese Giegois des Gioen am Beispiel dei Homiliae in
Ezechielem. StPatr o (r,,,): ,,.
ro Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
o8). Te guie of lhe piophel Ezekiel who lived in exile and wilnessed
lhe desliuclion of Jeiusalem and lhe lemple desciibed foi Giegoiy and his
audience lhe aclual polilical silualion lhey had lo go lhiough. As lhe people
of Isiael was wilhoul hope of ieluin fiom exile in lhe days of Ezekiel Giegoiy
sees lhe condilion of Rome and Ilaly as hopeless. Te pope idenlies himself
and his lask wilh lhe silualion and lhe iole of piophel: As Ezekiel was lhe
walchman foi Isiael (Ezekiel ,r,) Giegoiy sees himself now as lhe guaidian
(speculaloi) of Rome and of lhe Chuich (HEz I, I r,o [CCL ri, r,or,i]).
Tis way of peisonal idenlicalion wilh lhe biblical guies is lhe ieason foi
his veiy peisonal appioach in lhe exegelical wiilings on Holy Sciipluie.
i

Giegoiy develops a special exegelical lechnique lo idenlify wilh lhe biblical
peisonalilies, piefeiably laken fiom lhe o1, and lo discovei in lhem models
foi his ascelic ideal of a monaslic and pasloial life, living and woiking in
lhe woild and al lhe same lime sliiving foi lhe heighls of conlemplalion.
i

Il seems lhal lhe di cullies in undeislanding Ezekiel and lhe daikness of
his visions weie of special inleiesl lo Giegoiy. He desciibes lhe visions as
shul in deep obscuiilyin magnis obscuritatibus clausum (HEz r, ,, r [CCL
ri, ri]) and lhe aichilecluie of lhe new lemple in lhe nal vision as so
complicaled and coveied by impeneliable fog lhal inlelleclual undeislanding
can haidly iecognize anylhing in lhe vision (HEz i, praef. [CCL ri, io,]).
Te obscuiily of lhe Bible is a chaiacleiislic sign of Giegoiys lheology of
sciipluie. Giegoiy oveicomes lhe hidden aspecls of lhe Bible lhiough pei-
sonal idenlicalion wilh lhe guies of lhe lexl and allegoiical inleipielalion
because sciipluie is divided in pails foi lileial and allegoiical exegesis (HEz
i,,r8 [CCL ri, i,o]). Tiough lhe lechnique of spiiilual inleipielalion
Giegoiy suimounls lhe di cullies of undeislanding lhe lexl.
Te lasl exegelical woik afei long discussions handed down undei lhe
name of Giegoiy is a commenlaiy on ro chapleis of I Samuel undei lhe
liadilional ixx lille On I Kings (in Primum Regum). Recenl ieseaich led lo
i. Refomatorisches Schrifprinzip in der sakularen Velt, ed. H. H. Schmid Mehl-
hausen, Guleisloh: Mohn r,,r, ioi,8.
i. Biblical guies as examples of Chiislian life and models of a ieconciled hai-
mony belween conlemplalion and aclion in lhe HEz. Joseph in Egypl (i,,,r,
[CCL ri,,f.]); Rachel and Lea (i,i,ro [CCL ri,irf.]; Moses (r,,,rrr [CCL
ri,,os]); i,,ir [CCL ri,i,i,]); Aaion (r,,,ri [CCL ri,,rr); Samuel (r,,,ri
[CCL ri,,rr); Elijah (i,i, [CCL ri,iiof.]); David (r,,,r [CCL ri,,i]); Job
(r,,,rf. [CCL ri,rof.], i,,,io [CCL ri,i]); Pelei (i,o,,rr [CCL ri,oo
oi], i,,o [CCL ri,iof .]); Paul (i,o,rir [CCL ri,oio,r, i,r,ri [CCL
ri,ir8]jl r,rr,r8r, [CCL ri,r,of.]); Slephan (i,o,rr, [CCL ri,o,f.]).
Giegoiy lhe Gieal r,
lhe assumplion lhal lhis woik by inleinal and exleinal ieasons seems lo be
Pseudo-Giegoiian.
i,
on accounl of lhe lenglh of lhe inleipielalion and of
manusciipl evidence Pelei of Cava-Venosa a rilh-cenluiy abbol was pio-
posed as aulhoi.
io
Yel, il seems lhal aulhenlic maleiial fiom Giegoiy was
used because lheie aie unmislakably aulhenlic Giegoiian liails.
i,
Similai
lo lhe Moialia and lhe olhei exegelical wiilings, in mosl cases a lwofold
spiiilual inleipielalion lo each passage is given: lypological and moial oi
meiely spiiilual. In lhis biblical commenlaiy lhe Chuich and ils sliucluie
aie moie explicilly in focus, especially in ils moial inleipielalion wheieas
Giegoiy in his aulhenlic commenlaiies mainly deall wilh lhemes like lhe
announcemenl of lhe woid of God (piaedicalio) and lhe lension belween
aclion and conlemplalion (vita mixta). Olhei exegelical woiks of Giegoiy
menlioned in lhe Registrum Epistularum as on lhe Heplaleuch, lhe Pioveibs
and olhei biblical piophels seem lo be losl (Ep ri, o [CCL roA,,,,]).
. Tuiovv .u vv.c1ici oi Gviuovvs viviic.i i1ivvvi1.1io
Tuiovi1ic iUu.mi1 oi Gviuovi. ixiuisis:
ii11rvn .u svivi1cs
Twice in his lileiaiy woik, Giegoiy gives an explicil iepoil on lhe lheo-
ielical foundalions of his exegelical piaclice: in lhe long pioemium lo lhe
Commenlaiy on lhe Canlicle; and in lhe piogiammalic woik by which he
dedicales lhe Moralia lo Leandei of Seville,
i8
his episcopal colleague and
i,. A. de Vogue, Lauleui du Commenlaiie des Rois alliibue a Giegoiie: un moine
de Cava:, RBen roo (r,,o): r,r; A. de Vogue (ed.), Giegoiie le Giand(Pieiie
de Cava), Commentaire sur le Premier Livre des Rois (SC i), Paiis: Ceif r,,8,
,i8:,f.
io. A. de Vogue (ed.), Giegoiie le Giand(Pieiie de Cava), Commentaire sur le
Premier Livre des Rois (SC ,), Paiis: Ceif iooo, ,io.
i,. F. Claik, Aulhoiship of lhe commenlaiy In r Regum: Implicalions of A. de
Vogues discoveiy, RBen ro8 (r,,8) or,,:o,f.; cf. ieview ailicle of A. de Vogues
edilion of In I Rg (SC i): S. C. Kesslei, ZKG rrr (iooo): i,i,.
i8. Tn Cant rrr (CCL r,r; SC r,o888); Moi, Epislula ad Leandium (=
Mor, Ep. dedic.): CCL r,r,; SC ibis, rrr; S. C. Kesslei, Giegoi des Gioe
und seine Teoiie dei Exegese: Die Epislula ad Leandiom. In L esegesi dei Padri
Latini dalle origini a Gregorio Magno, o,o,oo. SEA 68. Rome, iooo.Te delailed
piesenlalion of lhe exegelical lheoiies of Tn Cant compiises moie lhan a quailei
of lhe commenlaiy (rr of logelhei o chapleis). Te lexl is iegaided as a geneial
inlioduclion lo Giegoiys exegesis (Mullei, Das Hohelied [r,,r] ).
r8 Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
fiiend. Bolh lexls, seiving as inlioduclions, aie caiefully wiillen oul accoid-
ing lo classical ciileiia. Te aulhoi piesenls lhe heimeneulical conceplion,
lhe sliucluie of exposilion, and lhe puipose of his exegelical endeavoi. A
closei analysis peiceives Giegoiys undeislanding of sciipluie, his implicil
lheoiy of exegesis, and his oiiginalily as an inleipielei of sciipluies neai
lhe end of lhe paliislic age.
Te pieface of lhe commenlaiy on lhe Canlicle, as well as lhe dedicaloiy
lellei of Moralia slail by linking lheii exegelical consideialion wilh lhe lopic
of lhe allachmenl lo lhe fallen woild. Keeping human aspiialions liapped
in ciicumslanlial silualions, lhal woild (praesens mundus) has ieached old
age (mundus senescens) in lhe view of lhis pope al lhe closing of Anliquily
(H Ev I. r., [FC i8.r.,o.oo]). Te fascinalion of people wilh mundane ieal-
ily iesulls in a blindness of lhe human heail.
i,
Foi lhal ieason people no
longei undeisland holy wiil, noi follow ils piecepls which aie spiiilual by
naluie. Tey have losl lhe indispensable spiiilual insighls (intelligentia spiri-
talis) iequiied by lhe Bible: If lhe divine voice would say lo lhe blind heail
Follow God oi Love God, as il is said lo il by lhe law, once exiled and giown
sli by insensibilily, il does nol calch on lo whal il heais (in Cant r [CCL
r,]). Te Moralia explains lhal lhe wiong allachmenl lo mundane aaiis
makes il di cull foi people lo conveil lo a life of conlemplalion (conversionis
gratia). Wilh nolions familiai lo him, Giegoiy exposes lhe cenlial lhemes
of his spiiilual anlhiopology, piesupposed by his exegesis:
o
since his exile
fiom Paiadise, due lo lhe Fall, lhe human being has become blind lo divine
iealily. hence, people miss lhe spiiilual undeislanding of sciipluie (interior
scripturae intelligentia coelestis) applying lo il only lheii exleinal senses.
Tey aie deaf and unieachable foi Gods call lo follow him as liansmilled by
lhe biblical wiilings. Howevei, people aie slill lled wilh a deep longing foi
lhe celeslial homeland and ils unseaichable mysleiies.
r
In Giegoiys view
i,. In Cant r (CCL r,) . Giegoiy ieceived lhe idea of lhe blind heailcor
caecum fiom Augusline (Tractatus in joannis evangelium ,r [CCL o,8r]; ,,
[CCL o,r,]; Sermo i8, [CCL r,o,r]). Regaiding lhe concepl of lhe woild in
ils old age and Giegoiys eschalological lheoiy: P. Siniscalco, L ela del mondo in
Giegoiio Magno, Giegoiie le Giand (r,8o): ,,8o.
o. Te giegoiian spiiilual concepl and leiminology: C. Dagens, Sainl Giegoiie
le Giand (r,,,): ro,io; C. E. Sliaw, Peifeclion in Impeifeclion (r,88);
M. Schambeck, Conlemplalio als Missio (r,,,).
r. Postquam a paradisi gaudiis expulsum In Cant r [CCL r,]; caelesti sum
desiderio a atus (Mor, Ep. dedic. r [CCL r,r]); patria caelestis (Dial ,r [SC
io,,r8r); mysteria tantae profunditatis aperirem (Mor, Ep. dedic r [CCL r,i]).
Giegoiy lhe Gieal r,
such an alienalion can only be oveicome by a conlemplalive life dedicaled lo
lhe sludy of divine sciipluie. In sciipluie God has given losl human beings
lhe possibilily lo conveil and lo iecupeiale lhe awaieness of lheii eailiesl
blessedness.
i
Wilh a iefeience lo Ps. rr,.ro,, lhe Bible is seen as a lighl in
lhe daikness of lhal pilgiimage,

a miiioi of lhe soul (speculum animae)

allowing again inleiioi inlelligence and self-awaieness,

a food and diink

keeping people alive.
,
As sinneis cannol appiopiialely undeisland Gods message, divine
dispensalion managed lo lel God meel people on lheii own level lhiough
sacied sciipluie. In speaking, God loweied himself (se loquendo humiliat),
foi inslance, in lhe Canlicle he addiesses humans in lhe familiai leims of
bodily love (amoris quasi corporei) in oidei lo luin lhem lowaid divine
love (ad amorem qui supra est).
o
Hence, sciipluie addiesses people on lwo
dieienl levels: Te demand of his commandmenls is on one side high, on
anolhei low. Whal peifecl people call spiiilual, ls lhe weak ones lileially,
and whal lhe small ones lake accoiding lo lhe lellei, lhose who aie insliucled
luin il upwaids in lheii spiiilual undeislanding. (H Ez I.o.i [CCL ri, o,]).
In consequence, Giegoiy slales in geneial a double sliucluial piinciple foi
biblical lexls: each passage of sciipluie shows an innei and an oulei aspecl.
Te Bible as a whole is divided inlo lellei and allegoiy (in littera dividitus et
allegoria), as il oeis a lileial-hisloiical and an allegoiical-spiiilual way lo
be undeislood (H Ez i, , r8 [CCL r,i, i,o]).
Giegoiy follows wilh lhis heimeneulical concepl lhe classical Paul-
ine pallein of littera and spiritus (i Coi ,o) and lhe decisive liail of
i. Mor 8,i8, (CCL r,oo); F. Lieblang, Grundfragen der mystischen Teologie
nach Gregor des Grofen Moralia und Ezechielhomilien (Fieibuigei lheologische
Sludien ,), Fieibuig: Heidei r,, i,; M. Schambeck, Conlemplalio als Missio
(r,,,) 8ror.
. Mor r,,rr,r8 (CCL rA,,o,f); Rpast ,i (SC 8i,io); HEz r,,,r, (CCL
ri,,f).
. Mor i,r,r (CCL r,,,); giegoiian conlinualion of an Auguslinian melaphoi:
A.-M. LaBonnaidieie, Le speculum quis ignoial, Saint ugustin et la Bible (Bible
de lous les lemps ), Paiis:Beauchesne r,8o, or,.
,. Mor r,ir,i, (CCL r,of.); cf. HEz r,ro, (CCL ri,r,f.). Giegoiian imageiy
of lhe Bible cf. Caliy, Liie leciiluie (r,,i).
o. In Cant (CCL r,). Te idea of God humilialing himself lhiough his woid
in oidei lo exall lhe human spiiil: In Cant , (CCL r,); similai in Mor i,,
(r,8r).
r,o Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
Jewish-chiislian biblical inleipielalion ovei cenluiies.
,
Eveiy page of lhe
Bible has accoiding lo Giegoiy lwo dimensions: on lhe one hand side, lhe
lileial and hisloiical sense which is lhe beginning and fundamenl of all ex-
egelical invesligalion and, on lhe olhei hand, lhe spiiilual meaning whose
discoveiy is lhe piopei aim of exegesis.
8
Tis, indeed, is lhe fundamenlal
dicholomy of lhe Bible, lhe dislinclion belween lileial and allegoiical, cainal
and spiiilual, hisloiical and lypical sense and belween oulei and innei un-
deislanding. Giegoiy develops a poweiful melaphoi foi lhe lileiallhisloiical
dimension of sciipluie when commenling on lhe ioll insciibed ieclo and
veiso, which lhe piophel Ezekiel is oideied by God lo devoui (Ezekiel i,8,
,): Te book of lhe Holy Sciipluie is wiillen allegoiically inside and al-
legoiically oulside. Inside foi spiiilual undeislanding, oulside in lhe simple
lileial sense (HEz r,,,o [CCL ri,r,]).
,
Te inleipieleis main lask accoiding lo Giegoiy consisls in ciealing an
equilibiium while exposing lhe lexl belween lhe oulwaid lellei and lhe
innei spiiil of lhe Bible. Te plan foi lhe commenlaiy on Job peifeclly
compiises lhe idea of a coiiecl balance belween lhe inwaid and lhe oulwaid
in exegesis, as il is said aboul Job, Ezekiel oi olhei biblical guies who in
all lheii exleinal oideals aie an example of a balanced and even lempeied
mood (constantio menus). Giegoiy iecognizes lhe need lo keep an equilib-
iium belween sliaining foi an inwaid and spiiilual inleipielalion, on lhe
one hand, and foicing a hisloiical inleipielalion of lhe lellei, on lhe olhei.
Teie is always a weighing of lhe ieading of lhe biblical lexl belween lileial-
ness and allegoiical myslicism.
,. Foi Giegoiys use of i Coi ,o: e.g. Mor rr,ro,i, (CCL rA, oor); r8.,.oo
(CCL rA, ,io); In Cant , (CCL r,,); M. Simonelli, Lelleia e/o allegoria. Un
contributo alla storia dell esegesi patristica (SEAug i), Roma: Inslilulum Paliislicum
Auguslinianum r,8,.
8. Accoiding lo Giegoiy lhe Jews meiely undeisland lhe Bible in lhe lellei (Moi
r8,,,oo [CCL rA,,i,]). Regaiding lhe heimeneulical consequences cf. R. A.
Maikus, Te Jew as heimeneulic device: Te innei life of a Giegoiian lopos,
Giegoiy lhe Gieal. A Symposium (r,,,): rr,; J. Slein, Isiael el lEglise dans
lexegese de Sainl Giegoiie, Lesegesi dei Padri Latini dalle origini a Gregorio Magno
(SEAug o8), Roma: Inslilulum Paliislicum Auguslinianum iooo, o,,8,.
,. Te complemenlaiy concepl of inwaid and oulwaid undeislanding of lhe Bible
is iegaided as lhe coie of lhe Giegoiian exegesis: C. Dagens, Saint Gregoire le Grand
(r,,,): ii,.ii; P. Aubin, Inleiioiile el exleiioiile dans les Moialia in Job de
Sainl Giegoiie le Giand, RevSR oi (r,,): rr,roo; similai in: Hieionymus, In Ez.
r,,la (CCL ,,,r).
Giegoiy lhe Gieal r,r
.i. Te lechnique of Giegoiian exegesis:
Te sleps fiom allegoiical inleipielalion lo moial aclion
On lhe basis of lhe lwo dimensions of lhe Holy Sciipluies Giegoiy devel-
oped his lhiee sleps of exegesis. Fiom lhe lhiee dimensions of lhe classical
anlhiopology (body-mind-soul) and fiom lhe liadilion of Chiislian bibli-
cal inleipielalion Giegoiy inheiiled lhe lhieefold foim of exegesis (lileial-
spiiilual-myslical). He adapled lhis syslem foi his puiposes. Eveiy page of
lhe Bible ieecls lhiee senses which lhe exegele has lo iecognize and lo
explain (tripliciter indagamus) because in one and lhe same senlence of
Sciipluie al lhe same lime all lhiee senses can be found (HEz r,,,ro [CCL
ri,88]). Accoiding lo lhis lheoielical liiad lhe isl slep in dealing wilh
lhe Sciipluies is lhe lileial undeislanding of lhe lexl as il is given (verba
historiae). Teieafei lhe same passage should be inleipieled in ils allegoii-
cal meaning (allegoriarum sensus), and lhen al a lhiid level lhe lexl should
be applied lo lhe moial piaclice of a Chiislian ascelic life (Moi, ep. dedic.
r [CCL r,i]). In a piogiammalic passage Giegoiy compaies lhis exegeli-
cal melhod melaphoiically wilh lhe consliuclion of a menlal edice as a
spiiilual slionghold:
One should know, lhal we shall iun quickly lhiough some passages
wilh a hisloiical exposilion; some we shall examine by means of alle-
goiy foi lheii lypical sense; olheis again we shall discuss by means of
allegoiy only foi lheii moial beaiing; some, nally, we shall invesligale
lhoioughly in all lhiee ways. In lhe isl place we lay lhe foundalions
of lhe hisloiy; lhen we iaise in spiiil a menlal edice as a sliong-
hold of failh by lhe lypical meaning, and nally lhiough lhe decoi-
alion of lhe moial inleipielalion we pul, as il weie by painl, coloui
on lhe building (Moi, ep. dedic. [CCL ,]).
Giegoiy makes a dislinclion belween a lileial oi hisloiical sense, and an
spiiilual oi allegoiical sense, which may be eilhei lypical, moial oi myslical.
Te lileial inleipielalion of lhe hisloiical facls is lhe undispuled fundamenl
of all exegesis: In lhe woids of lhe Holy Sciipluies we musl isl allend lo
lhe lileial liulh, and lhan seek lo undeisland lhe spiiilual allegoiy. Te fiuil
of lhe allegoiy is easily plucked when il is iooled in lhe liulh lhiough lhe
lileial meaning (HEv i,o,r [FonlChi i8.i,8o]). In lhe Moialia Giegoiy
iepealedly lakes a special concein foi lhe lellei of Sciipluie and foi hisloiy:
Who somelimes ignoies accepling lhe woids of lhe hisloiy accoiding lo
lhe lellei, hides himself fiom lhe lighl of liulh (Moi, ep. dedic. [CCL
r,,]).
o
Upon lhe hisloiical facls of lhe lexl lhe inleipielei has lo consliucl
o. Mor, piaef. ro,ir (CCL r,i); ii,, (CCL rA,ro,o); cf. P. Caliy, Epieuves
r,i Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
lhe spiiilual edice as a slionghold of failh by lypological allegoiisalion.
Te allegoiy wilh ils spiiilual inleipielalion nally leads lo lhe goal of all
exegesis: Chiislian moialily and conlemplalive ascenl which is lhe coloui
on lhe building of Chiislian exislence.
Bul lhis lhieefold oidei of exegesis (oido exegelicus) wilh lhe hisloiical,
allegoiical and moial-myslical inleipielalion exisls mainly in lhe lheoiy
of lhe inlioducloiy pails of lhe Moialia and some iaie examples in his
biblical inleipielalions. Te exegelical piaclice of Giegoiy looks quile dif-
feienl: beginning alieady wilh lhe fouilh book of lhe Moialia lhe oiiginal
liiad of senses is no moie iecognizable.
r
Only a few passages of his Bible
commenlaiies show lhal lhe aulhoi applies lhe pioposal in lhe lheoielic
foiewoids. Despile his emphasis on lhe lileial undeislanding as basis in his
exegesis Giegoiy noimally passes ialhei quickly ovei lhe lileial-hisloiical
sense and goes immedialely lo lhe allegoiical and myslical inleipielalion.
Exegesis foi Giegoiy in piaclice luins oul lo be meiely lwofold, despile his
sliong emphasis of lhiee senses. Tis, indeed, is lhe fundamenlal dicholomy
and lhe dislinclion vaiiously slaled in Giegoiys exegelical woiks belween
cainal and spiiilual, lileial and allegoiical, hisloiical and lypical, oulei and
innei undeislanding.
Allegoiical inleipielalion of lhe biblical lexls foi Giegoiy becomes a
synonym foi spiiilual exegesis undei a dual aspecl: biblical iespeclively
chiislological lypology and moial liopology foi lhe aclive and conlempla-
live life. Il is impossible lo discein lhese lwo slages of Giegoiys spiiilual
inleipielalion. In his sighl lhey mell inlo lhe one spiiilual sense lhal should
lead lowaids lhe moialily of a Chiislian life and lhe heighls of conlemplalion.
Allegoiy in lhe view of Giegoiy as a pasloially minded chuichman implicilly
means a moial inleipielalion aiming al lhe piaclice of failh. Giegoiy de-
sciibes lhe pasloial aim of his exegesis: . . . lhal I do nol inleipiel lhe woiding
of lhe naiialive only accoiding lo lhe allegoiical meaning (verba historiae
per allegoriarum sensus excuterem), bul also apply il lo lhe moial conducl
du jusle el mysleie de Dieu. Le commenlaiie lilleial du Livie du Job pai sainl
Giegoiie le Giand, Reug r8 (r,,i) rir = idem, Paroles de Dieu, amour et
Esprit-Saint chez saint Gregoire le Grand (Vie Monaslique r,), Begiolles en Mauge:
Abbaye de Bellefonlaine r,8, 8,8.
r. Te lasl lines of Moi ,,,,o (CCL r,r,,) announce lhal lhe lhieefold exege-
sis is coming lo an end. Slailing wilh book ve Mor ,,r,r (CCL r,ir8) Giegoiy
commenls on lhe biblical lexl of Job in a solely allegoiical and myslical way.
Giegoiy lhe Gieal r,
(in exercitium moralitatis inclinarem) (Mor, Ep. dedic. I [CCL r,i]). Te
peiceplive focus of Giegoiian exegesis and lhe scope of ils inleipielalion of
lhe Bible belong lo lhe spiiilual inleipielalion, bound lo lhe elhical oi moial
piaxis of lhe Chiislian way of life. Foi giving an impiessive illuslialion of
lhal concein, Giegoiy uses leslimonies and examples. In lhe exegelical wiil-
ings as lhe Moialia oi his Homilies on Ezekiel lhese exempla aie sliiclly
laken fiom lhe Bible wheieas in lhe moie populai inleipielalions of biblical
passages Giegoiy uses miiacle sloiies fiom lhe lives of lhe sainls, e.g. in his
Gospel Homilies oi in lhe Dialogues.
In iegaid lo his exegelical pioceduie, Giegoiy foimulales lhe melhodol-
ogy of his inleipielalion: lhe exegesis of lhe sacied lexl pioceeds pailly by
seiving lhe [lileial] sense, pailly lhiough lhe highei peiceplion of conlempla-
lion, pailly in a moial insliuclion, and lhe aulhoi signals lhal he would fieely
shif fiom one of lhese levels of inleipielalion lo anolhei in oidei lo sliess
his own viewpoinls (Mor. Ep. dedic. i: [CCL r,]). He inlends lo emphasize
ceilain elemenls of lhe classical lhieefold division (ordo expositionis. lileial-
allegoiical, moial), in oidei lo occasionally ieduce lhe lileial explanalion in
favoi of a moie explicil piesenlalion of lhe myslic and moial sense, which
in facl will be moie and moie lhe case. In view of lhe spiiilual edicalion
and lhe delectatio of lhe lisleneis oi ieadeis, Giegoiy consideis il as lhe isl
iequiiemenl of an exegele lo communicale lo lhem lhe rectus loquendi ordo.
Teiefoie lhe inleipielei has lhe licence and lhe powei lo modify lhe ordo
expositionis. Giegoiy piojecls lhe ideal image of lhe exegele by compaiing
him wilh iunning walei. Te good exposiloi of lhe Bible shall lake luins
like a meandeiing iivei: He lhal lieals lhe Sacied Sciipluies should follow
lhe way of a iivei, as il ows along ils channel, meels wilh open valleys on
ils side, inlo lhese il immedialely luins lhe couise of ils cuiienl, and when
lhey aie copiously supplied, piesenlly il pouis ilself back inlo ils bed. Tus
unqueslionably, lhus should il be wilh eveiyone lhal lieals lhe Divine Woid,
lhal if, in discussing any subjecl, he chance lo nd al hand any occasion of
seasonable edicalion, he should, as il weie, foice lhe slieam of discouise
lowaids lhe adjacenl valley, and when he has pouied foilh enough upon
ils level of insliuclion, fall back inlo lhe channel of disouise which he had
piepaied foi himself (Moi, Ep. dedic. i [CCL r,]). Tis kind of naluial
behavioi of a iivei, Giegoiy noles, oughl lo seive as a model foi lhe inlei-
pielei of Sciipluie. He shall lake eveiy ieasonable oppoilunily lo diveil lhe
couise of his inleipielalion, as il weie, and piovide useful exegesis foi his
audience oi ieadeis. Te lechnique Giegoiy uses mosl ofen foi nding oi
invenling as he expounds lhe biblical lexl is woid associalion which is lo us a
r, Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
ialhei annoying syslem. Giegoiy ciles seveial olhei biblical passages all wilh
lhe same leim. He adduces lhese leslimonies in accoidance wilh lhe iule
lhal one passage in Sciipluie can be inleipieled by compaiison wilh olheis.
Te spiiilual inleipielalion of his lexl suggesls anolhei lexl conlaining lhe
expiession which has lhe same spiiilual meaning as lhe isl. Tis second lexl
is lhen inleipieled accoiding lo ils spiiilual meaning; lhis suggesls anolhei;
and so on, unlil lhe commenlaloi falls back inlo lhe channel of discouise
which he had piepaied foi himself.
Inleipielalive lheoiy and piaxis in Giegoiys exegelical woik show a
ceilain innei lension belween lhem: lhe piesumed lhieefold inleipielalion
shiinks in lhe piaxis of his exegesis lo lhe classical dualily of lhe lileial and lhe
spiiilual inleipielalion. Oiigens liiad of a eshly, moial, and spiiilual undei-
slanding of sciipluie is liansfoimed in Giegoiy inlo an explanalion which is
lileial-hisloiical, allegoiical-lypological, and nally, moial-conlemplalive. Te
lhieefold exegesis is ieduced lo a biief menlion of lileiaiy-hisloiical dala, and
on lhe level of allegoiy Giegoiy liies mosl explicilly lo ieach a piaclical-moial
undeislanding.
i
Giegoiy does nol elaboiale on lhe lheoielical assessmenl
noi on lhe syslemalic commilmenl of Augusline, who expounded his hei-
meneulical piinciples in lhe De doctrina Christiana. Tough familiai wilh
lhe Auguslinian legacy, Giegoiy ignoied ils analylical and syslemalic slance.
he also dismisses Auguslines fundamenlal dislinclion belween res und signa.
His aim lo cioss ovei fiom signa ignota et ambigua lo lhe res signicatae iefeis
lo lhe Oiigenian liiad of sciipluial senses, which he had piobably leained
lhiough Evagiius Ponlicus and John Cassian. Pope al lhe closing yeais of
Anliquily, Giegoiy lived al a lime which called foi a new foim of exegesis.
Piioi lo any dogmalic concein, lhe biblical culluie of Giegoiy was diiecled
lowaids lhe moial and spiiilual plane. Based on his own biogiaphical ex-
peiiences in lhe domain of an inleipielalion of sciipluie al once aclive and
conlemplalive, his exegesis ieached ils piopei goal in lhe spiiilualily of lhe
conlemplalive life. Giegoiy inleipiels sciipluie in oidei lo achieve lhe lians-
paiency of lhe pasl in iegaid lo lhe fuluie, of lhe visible iealily in iegaid lo
lhe invisible, and lhe leiiesliial dala in iegaid lo lhe heavenly.
i. Mor ,i,,,o (CCL r,r,o o,,,o (i88); HEz r,ri,io (CCL ri,r,,) i,ro, (8o).
. K. Pollmann, Doctrina Christiana. Untersuchungen zu den nfangen der christ-
lichen Hermeneutik unter besonderer Berucksichtigung von ugustinus, De doctrina
Christiana (Paiadosis r), FieibuiglSchweiz: Edilions Univeisilaiies r,,o, r,r,o.
Tiee senses in Oiigen e.g.: Hom. in Gen. i,o (GCS i,.r,o). H. de Lubac desciibed
lhe ielalionship belween Oiigen and Giegoiy as peul-elie connaluielle (Exegse
medievale. Les quatre sens de lecriture rlr (Teol(P) r), Paiis: Aubiei r,,,, irr.
Giegoiy lhe Gieal r,,
3.3. Te Giegoiian dynamic of exegesis: Giowing Sciipluie
(divina eloquia crescunt)
Giegoiy is wilness foi a dynamic undeislanding of lhe Bible. Il is a living
iealily which ieveals ilself conslanlly lhiough allenlive ieading (lectio divina).
In his sighl lhe biblical Sciipluies have dieienl giades oi levels accoiding
lo lhe menlal and spiiilual capacily of lhe ieadei oi heaiei of lhe woid.
Giegoiy consliues lhe Auguslinian idea, lhal all knowledge useful lo man
is conlained in Sciipluie, lo mean lhal each lexl conlains, oi poinls lowaids,
whal is useful. Sciipluie iesembles lhe wheels in lhe vision of Ezekiel. Te
wheels of Gods lhione seen by lhe piophel aie desciibed as louching lhe
giound and leading upwaids al lhe same lime. Coiiespondingly lhe Bible
gives simple woids lo lhose on lhe giound of an aclive life and leads wilh
lhe same woids lo lhe heighls of conlemplalion lhose who aie spiiilually
maluie. Tis dynamic undeislanding of lhe woid of God nds in Giegoiy
ils expiession in lhe idea of a giowing undeislanding of lhe Bible: While
being iead lhe divine Sciipluies giowdivina eloquia cum legenle ciescunl.

Reading lhe divine Sciipluies leads inlo a piocess of spiiilual giowlh even of
lhe lexl of lhe divine ievelalion which is always appiopiiale lo lhe silua lion
of lhe ieadei.
,
Te Sciipluie feeds lhe life of lhe spiiil al eveiy level. Il ac-
comodales ilself lo lhe capaciliy of lhe inlellecl seeking lo undeisland il: You
have piogiessed lo lhe aclive life, il walks wilh you. You have aiiived lo an
unchanging conslancy of spiiil, il slands wilh you. You have come by Gods
giace lo lhe conlemplalive life, il ies wilh you (HEz, ,,ro [CCL i,,]).
Te Bible leaches bolh lhe peifecl aclion and lhe beginning of lhe life of
conlemplalion (HEz i,i,i [CCL ri,i,,f.]). Coiiespondingly Giegoiy ap-
plies lhe lileial inleipielalion lo lhe aclive life wheieas lhe spiiilual exegesis
iefeis lo lhe myslical palh of conlemplalion.
o
Te Sciipluies conlain iiches
lo exeicise lhe leained and lo encouiage lhe weak; lhey aie al lhe same lime
. HEz r,,,8 (CCL ri,8,); cf. Mor io,r,r (CCL rA,roo) and John Cassian,
Conlationes r,rr (CSEL r,rr). One can nd a similai idea in Auguslines
Genesis-exegesis, Confessiones r,io,i, (CCL i,,i,,); r,i,, (iof.).
,. P. C. Boii, Ciicolaiila e sviluppo nellinleipielazione spiiiluali: Divina eloquia
cum legenle ciescunl, SEs (r,8o) ioi,; idem, Linterpretazione innita.
Lermeneutica cristiana antica e le sue trasformazioni, Bologna: Il Mulino r,8,
(fiench: Linterpretation innie, Paiis r,,r).
o. B. McGinn, Conlemplalion in Giegoiy lhe Gieal, Giegoiy lhe Gieal.
A Symposium (r,,,) roo,.
r,o Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
a deep and a shallow iivei, wheie a lamb can walk and an elephanl swim
(Moi, ep. dedic. [CCL r,o]).
Te enigmalic lexls of lhe Bible give lo lhe aulhoi lhe chance lo show
lhal lhe lileial meaning of lhe Bible exisls only foi lhe sake of a highei
spiiilual inleipielalion. Te Sciipluies foi Giegoiy aie daik and concealed,
occull and myslic (liber involutus. HEz r,,,i, [CCL ri,r8]).
,
Nol all pails
of Sciipluie have a lileial meaning. Te dimensions of lhe lemple-building
desciibed in Ezekiel foi example have accoiding lo Giegoiys homilelic inlei-
pielalion no lasling signicance. He deleimines lhal il is impossible lhal lhe
aichilecluie could have any duiabilily accoiding lo a lileial undeislanding:
iuxta litteram accipi nullatenus potest (HEz i,r, [CCL ri,io8]). Teie is,
Giegoiy says, evidence foi lhis in lhe biblical lexl ilself: Ezekiel speaks of a
quasi aedicium. Te new lemple is only desciibed as if il weie a building
and lheiefoie lhe lexl musl be inleipieled in an allegoiical sense. Since lhe
oiigin of lhe Bible lies in God lheie can be no conliadiclion in lhe Bible
and lheiefoie lhis passage musl be undeislood and inleipieled in a spiiil-
ual way. Appaienl conliadiclions iesull in lhe wiong undeislanding of lhe
Sciipluies. Il is lhe lask of lhe exegele lo discein lhe lwo sides of Sciipluie:
inside and oulside.
In lhe view of Giegoiy lheie is an insepaiable unily belween lhe lwo
Teslamenls of lhe Bible. Teiefoie accoiding lo lhe paliislic concepl of lhe
concordantia leslamenloium each passage of lhe o1 can be inleipieled in a 1
sense. Te idea of lhe inspiialion of lhe whole Bible by lhe Holy Spiiil gives
one lheological foundalion, Bul despile lheii dieiences bolh Teslamenls
announce concoidanlly Chiisl as lhe medialoi belween God and mankind
(HEz r,o,, [CCL ri,,o]). Giegoiy poinls oul lhal undei lhe lellei of lhe o1
lhe 1 is hidden lhiough allegoiy: in Testamenti veteris littera Testamentum
novum latuit per allegoriam (HEz r,o,ri [CCL ri,,]).
8
Te unily of lhe
Bible as a whole piovides lhe ieason foi lhe consideiable o1 oicheslialion
of all lhe woiks of lhis monk and bishop of Rome. Giegoiy expounds his
lheoiy of lhe essenlial unily of lhe Bible in lhe exegesis of Ezekiels vision
of lhe wheel in lhe wheel. Te lwo wheels iepiesenl lhe lwo Teslamenls of
,. Regaiding lhe idea of obscuritas of lhe Bible cf. Augusline, De doctrina
Christiana i,, (CSEL 8o,of).
8. Paiallels lo lhe unily of lhe lwo Teslamenls of lhe Bible: Augusline, Enarratio in
Psalmum ro,,o (CCL o,r,o,); rr8,i (io,); Jeiome, Commentariorum in Esaiam
,,i,,,lri (CCL ,,,).
Giegoiy lhe Gieal r,,
lhe Bible. Te o1 is lhe piophecy of lhe 1 and lhe 1 is lhe exposilion of
lhe o1 (HEz r,o,r, [CCL ri,,o]). Te aim of lhe Bible as a whole iesls on
lhe pioclamalion of Chiisl. Te o1 announces Chiisl who is lo be boin as a
man wheieas lhe 1 lells aboul Jesus who is lo come al lhe end of lime (HEz
i,,r [CCL ri,io8]) Besides lhe chiislological inleipielalion especially of
o1 passages Giegoiy develops a second bianch of an ecclesiological ieading
in accoidance wilh his lheoiy lhal Chiisl and lhe Chuich aie one peison.
,

Jusl as eveiy peison and eveiy evenl of lhe Bible can be inleipieled as a
lypos of Chiisl, in lhe same way lhe same lhings can be undeislood as a
symbol of lhe Chuich. Te Chuich is lhe piedominanl heimeneulical place
foi ieading and inleipieling lhe sciipluies of lhe Bible.
Exegesis foi Giegoiy always means an aclualisalion and an idenlifying
lecture existentielle of lhe divine woids.
,o
Inleipieling lhe Bible foi him is
fai moie lhan a meie lechnical applicalion of lhe lheoiy of dieienl senses.
Te place lo iead and lo inleipiel lhe Sacied Sciipluies is lhe chuich. Te
iaison-delie of lhe chuich is lhe ieading of lhe Bible and only lheie lhe
woid of God comes lo ils fullmenl (HEz r,ro,, [CCL ri,ro]). Despile
lhe facl lhal Giegoiy owed veiy much lo lhe lhinking of Augusline, in his
exegesis he followed lhe Oiigenian pallein of inleipielalion and ieceived
piaclical infoimalion fiom Jeiome, wheieby in his pasloial peispeclive he
was inuenced by Ambiose and biealhed ovei all lhe monaslic spiiilualily
fiom John Cassian and olheislhe Bible and ils inleipielalion iemained
lhe undispuled cenlie of his lhinking, wiiling and pasloial aclivilies. Wilh
his pailiculai way of inleipieling lhe Bible Giegoiy opened a way lo lhe
coming cenluiies of Chiislian exegesis.
Al lhe end of lhe age of Anliquily lhe isl pope coming fiom a monas-
lic backgiound ciealed an oiiginal way of inleipieling lhe Bible. Giegoiys
commenlaiies and homilies lo single passages and lo whole biblical books
suiled foi lhe lheological and spiiilual necessilies of lhe coming cenluiies.
On lhe one hand side he summaiized lhe exegelic liadilions of lhe paliislic
eia and opened on lhe olhei hand lhe way lo lhe medieval undeislanding
,. M. Doucel, Chiislus el ecclesia esl una peisona. Nole sui un piincipe
dexegese spiiiluelle chez sainl Giegoiie le Giand, in: CCist o (r,8) ,,8.
,o. B. Sludei, Die paliislische Exegese, eine Aklualisieiung dei Heiligen Schiif.
Zui heimeneulischen Pioblemalik dei fiuhchiisllichen Bibelauslegungen,
Mysterium Caritatis. Studien zur Exegese und Trinititstheologie in der lten Kirche
(SlAns ri,), Roma: Ponlicio Aleneo S. Anselmo r,,,, ,,ri,.
r,8 Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
of lhe Sciipluies.
,r
Giegoiy lheiefoie can juslly be called one of lhe keys
lo lhe undeislanding of lhe medieval menlalily and his exegelical melhod
was aplly chaiacleiized as peihaps lhe mosl signicanl single inuence
upon lhe delailed woiking oul in lhe Wesl of lhe syslem of inleipielalion.
,i

Regaiding lhe conslanl slieam of inuence exeiled by lhe exegelical wiilings
of Giegoiy on lhe biblical culluie of lhe Middle Ages lhe expiession of lhe
Giegoiian Middle Agesle moyen age Giegoiien was coined and one juslly
can iefei lo Giegoiy as falhei of medieval Bible-exegesis.
,
One of lhe isl wilnesses foi lhe pailiculai inleiesl laken in Giegoiys
exegesis is lhe Liber testimoniorum of Paleiius. As papal o cial he had fiee
access lo lhe noles of Giegoiys exegelic woiks pieseived in lhe aichives
of lhe Laleian. Teie he compiled an anlhology of biblical inleipielalions
aiianged in oidei of lhe books of lhe Bible. He wanled lo pioduce a com-
menlaiy on lhe whole Bible diawn fiom Giegoiys wiilings.
,
Te high es-
limalion foi Giegoiys wiilings and in pailiculai foi lhe Moialia is shown
by lhe spanish bishop Taio of Zaiagoza who was senl on puipose lo Rome
belween oo and o, lo oblain a copy of lhe book foi Spain.
,,
Fiom lhis
woik he published lwo compilalions of passages aiianged accoiding lo doc-
liinal issues and lo biblical books nol explainded by Giegoiy.
,o
Aboul lhe
same lime lhe Iiish monk Lalhcen (Lalhacen) made yel anolhei compilalion
of lhe Moialia, lhis one following lhe oiiginal oidei of lhe book bul wilh
,r. I. Backus (ed.), Te reception of the Church Fathers in the Vest. From the Caro-
lingians to the Maurists (i vol.), Leiden: Biill r,,,; G. Dahan, Lexegse chretienne de
la Bible en Gccident medieval (XIII
e
XI
e
sicle), Paiis: Ceif r,,,, ,,.
,i. R. Manselli, Giegoiio (r,o): ,o; G. R. Evans, Te thought of Gregory the Great
(Cambiidge Sludies in Medieval Life and Toughl .i), Cambiidge: Cambiidge
Univeisily Piess r,88, r,.
,. H. de Lubac, Exegse medievale. Les quatre sens de lecriture rlr (Teol(P) r),
Paiis: Aubiei r,,,, r8,; ,,,8; H. Giaf Revenllow, Epochen der Bibelauslegung
(r,,): rr.
,. Te isl volume (Genesis Song of Songs) of oiiginally lhiee came down lo
us: Paleiius, Liber de expositione Veteris ac Novi Testamenti de diversis libris Sancti
Gregorii concinnatus (PL ,,, o8,ro); R. Elaix, Le Libei leslimonioium de
Paleiius, RevSR i (r,,8): oo,8.
,,. R. Wasselynck, Les Moialia in Job dans les ouviages de moiale du Haul
Moyen Age lalin, RTM r (r,o): ,r.
,o. Taio of Zaiagoza, Sententiarum libri quinque (PL 8o,,i,,,o; PLS ,ro,o
ro,8); R. Wasselynck, Les compilalions des Moialia in Job du VII
e
au XII
e
siecles,
RTM i, (r,oi): ,i.
Giegoiy lhe Gieal r,,
pailiculai allenlion lo Giegoiys allegoiical inleipielalion.
,,
Duiing lhe
Middle Ages Giegoiy was geneially consideied as miiaculous inleipielei
of lhe divine sciipluiesscripturarum divinarum mirabilis interpretator and
hailed as exegele who opened neaily all lhe mysleiies of lhe New and of lhe
Old Teslamenlpaene totius Novi ac Veteris Testamenti patefecit arcana.
,8

Guibeil of Nogenl piaises Giegoiy as lhe maslei of spiiilual exegesis, in
whose woids lhe keys lo lhis ail may besl be found and claims lhal nobody
suipassed him in knowledge of lhe Bible (sacrae paginae scientiam).
,,
Te
sliongesl impiession lef by Giegoiy and his inleipielalion of lhe Sciipluies
on medieval Bible sludy was desciibed as lhe idea lhal exegesis is leaching
and pieaching and lhal leaching and pieaching is exegesis.
oo
Te Refoimalion and lhe Age of Enlighlenmenl wilh lheii new hisloiical
appioach and ciilical exegesis iegaided lhe exegesis of Giegoiy and especially
his allegoiical melhod as second-class inleipielalion of lhe Bible. His way
of dealing wilh lhe Sciipluies was unwaiianled consideied as pie-ciilical
and unsyslemalic. Te modein ciilicism failed lo falhom lhe fecondily, and
ciealivily of lhe lheological, moial and spiiilual iealilies of lhe giegoiian
ieading of lhe Sciipluies which enlaiges lhe inleipielalive capacilies of
ils ieadei. As Giegoiy piooved lo be a guie of liadilion and liansilion in
exegesis belween lhe Paliislic Eia and lhe Middle Ages his exegelical wiil-
ings slill aie an appiopiiale way lo undeisland lhe objeclive of lhe divine
ievelalion lhiough lhe woids of Sciipluie lhal we may leain lhe feivoi of
lovefervorem discamus amoris (in Cant ro [CCL r,r]).
,,. Lalhcen, Egloga quam scripsit Lathcen lius Baith de Moralibus quas Gregorius
fecit, ed. M. Adiiaen (CCL r,); anolhei anlhology wilh lopics conceining moial-
ily: Pelei of Waldham, Remediarum Conversorum. synthesis in latin of Moralia
in job by Gregory the Great, J. Gildea (ed.), Villanova. Pa. r,8; engl.: A synthesis of
Moralia in job by Gregory the Great. translation of Peter Valdhams Remediarum
Conversorum, J. Gildea (ed.), New Yoik r,,r.
,8. Taio of Zaiagoza, Epislula (MGH.AA r,i88).
,,. Guibeil of Nogenl, De vita sua (ed. G. Bouigin, Paiis r,o,, oo) ... Giegoiiana
dicla, in quibus ailis huius polissimum iepeiiunlui claves ...; idem, Liber quo ordine
sermo eri debeal (PL r,o, i,B).
oo. B. Smalley, Te study of the Bible in the Middle ges, Oxfoid: Blackwell r,8,,;
R. Wasselynck, Linuence de lexegese (r,o,): r,,io.
roo Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
Biviiouv.vuv
Socvcrs
A ciilical edilion of all lhe woiks of Giegoiy lhe Gieal is nol yel achieved.
Te lexl given in Jacques-Paul Mignes Patrologia Latina vol. ,,,, (r8,)
is a iepiinl wilh many mislakes of lhe Mauiinian edilion by Dom Denis
de Sainle-Mailhe (Paiis r,o,; coiiecled veision by Giovanni B. Gallicciolli,
Venezia r,o8r,,o). Te ciilical edilions aie published in vaiious seiies
(cf. CPL r,o8r,io). Tianslalions inlo modein languages see: A. Kellei,
Tianslaliones Paliislicae. Bibliogiaphie dei beiselzungen allchiisllichei
Quellen, Teil r: A-H, Slullgail: Anlon Hieisemann r,,,. Giegoiius I Papa
[Magnus]: ,oo.
Exposilion Canlicum Canlicoium (abbi. in Canl): CCL , o (ed. P. Vei-
biaken); SC r (ed. R. Borangei).
Moialia sive Exposilionlob (abbi. Moi): CCL .rA.rB (ed. M. Adiiaen).
Moil-i: SC i bis (ed. R. Gillel); Moi rro: SC iri.ii (ed. A. Bocognano).
Regula pastoralis (abbi. Rpasl): SC 8r.8i (ed. B. Judic F. Rommel Ch.
moiel). Homiliae in Evangelia XL (abbi. HEv): FonlChi i8lr.i (ed. M.
Fiedio wicz).
Dialogorum librilV. De miraculis patrum Italicorum (abbi. Dial): SC
i,r.ioo.io, (ed. A. de Vogue).
Homiliae in Hiezechielem Prophetam XXII (abbi. HEz): CCL ri (ed. M.
Adiiaen); SC i,.oo (ed. Ch. Moiel).
Registrum Epistularum (abbi. Ep): CCL o. oA (ed. D. Noibeig); Ep-i: SC
,o.,r (ed. P. Minaid).
Tiadilionally iegaided as Giegoiian commenlaiy, now alliibuled lo lhe
medieval aulhoi Pelei of Cava:
In Librum Primum Regum (In I Rg): CCL r, ,-or (ed. P. Veibiaken)
Giegoiie le Giand, in I Rg r,ri,i8: SC ,r (ed. A. de Vogue)
Giegoiie le Giand, in I Regum i,i,,,: SC ,r (ed. Ch. Vuillaume)
Giegoiie le Giand (Pieiie de Cava), In Rg ,8,,8: SC i (ed. A. de
Vogue)
Giegoiie le Giand (Pieiie de Cava), In Rg ,,,ir,: SC , (ed. A. de
Vogue).
Giegoiy lhe Gieal ror
A Lalin-Ilalian edilion of lhe complele woiks of Giegoiy lhe Gieal is be-
ing published: Opeie di Giegoiio Magno (Bibliolheca Giegoiii Magni, ed.
P. Siniscalco el al.) Roma: Cille Nuova r,,i.
Grrvni Vovis
Foi lileialuie befoie r,8, cf. Robeil Godding, Bibliograa di Giegoiio Magno
r8,or,8, (Opeie di Giegoiio Magno, Complemenli r), Roma: Cif Nuova
r,,o.
Calali, Benedello, S. Giegoiio Magno e la Bibbia, Bibbia e spiritualita, C. Vagagini
G. Penco (ed.), Roma r,o,,rir,8.
Caliy, Paliick, Liie leciiluie selon Sainl Giegoiie le Giand, CCist (r,,i),
,,ior = idem, Paiole de Dieu, amour et Esprit-Saint chez Saint Gregoire le
Grand (Vie Monaslique ,), Begiolles-en-Mauges Abbaye de Bellefonlaine
r,8.
Dagens, Claude, Saint Gregoire le Grand. Culture et experience chretiennes (Eludes
Augusliniennes), Paiis: Eludes Augusliniennes r,,,.
Fiediowicz, Michael, Das Kirchenverstandnis Gregors des Gioen. Eine Untersuchung
seiner exegetischen und homiletischen Verke (RQ.S ,o) FieibuiglBasellWien:
Heidei r,,,.
Gregoire le Grand. Colloques inleinalionaux du Cenlie Nalional de la Recheiche
ScienliqueChanlilly r,.r,. seplembie r,8i, ed. J. Fonlaine R. Gillel
S. Pellisliandi, Paiis: Edilions du Cenlie Nalional de la Recheiche Scienlique
r,8o.
Gregorio Magno e il suo tempo. XIX Inconlio di sludiosi dellanlichile chiisliana
Roma ,.ri. maggio r,,o (Sludio Ephemeiidis Auguslinianum .) Roma:
Inslilulum Paliislicum Auguslinianum r,,r.
Gregory the Great. Symposium, J. C. Cavandini (ed.), Nolie Dame: Univeisily of
Nolie Dame Piess r,,,.
Hofmann, Dieliam, Die geistige uslegung der Schrif bei Gregor dem Grofen
(Munsleischwaizachei Sludien o), Munsleischwaizach: Viei-Tuime-Veilag
r,o8. Kesslei, Slephan Ch., Gregor der Grosse als Exeget. Zur theologischen
Interpretation der Ezechielhomilien (Innsbiuckei Teologische Sludien ),
InnsbiucklWien: Tyiolia r,,,, Giegoi dei Giosse und seine Teoiie dei
Exegese: Die Epislula ad Leandium, Lesegesi dei Padri Latini dalle origini a
Gregorio Magno (Sludia Ephemeiidis Auguslinianum o8), Roma: Inslilulum
Paliislicum Auguslinanum iooo, o,r,oo.
. Giegoiy lhe Gieal: A guie of liadilion and liansilion in Chuich Exege sis,
Hebrew Bible/Old Testament. Te History of its Interpretation, vol. rli:
Middle Ages, ed. M. Sebo, Gllingen: Vandenhoeck & Rupiechl iooo.
roi Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
Manselli, Raoul, Giegoiio Magno e la Bibbia, La Bibbia nelllto Medioevo.
Settimane di studio del centro italiano di studi sullalto medioevo ro (r,o):
o,ror.
Maigeiie, Beiliand de, Introduction a lhistoire de lexegese vol. : Loccidenl lalin de
Leon le Giand a Beinaid de Claiivaux, Paiis: Ceif r,,o. Maikus, Robeil A.,
From ugustine to Gregory the Great. History and Christianity in Late ntiquity,
London: Vaiioium Repiinls r,8.
. Gregory the Great and his world, Cambiidge: Cambiidge Univeisily Piess r,,,.
Mullei, Susanne, Fervorem discamus amoris. Das Hohelied und seine uslegung bei
Gregor dem Grofen (Diss.T o), Sl. Ollilien: EOS r,,r.
Recchia, Vincenzo, Gregorio Magno papa ed esegeta biblico (Quadeini Invigilala
luceinis ), Baii: Dipailimenlo di Sludi Classici e Ciisliani. Univeisila di Baii
r,,o.
Revenllow, Henning Giaf, Epochen der Bibelauslegung, vol. i: Von dei Splanlike bis
zum Ausgang des Millelalleis, Munchen: C. H. Beck r,,.
Riche, Pieiie, Petite vie de saint Gregoire le Grand, Paiis: Desclee de Biouwei r,,,
(geiman li.: Giegoi dei Grofe. Leben und Verk, MunchenlZuiichlWien: Neue
Sladl r,,o).
Schambeck, Miijam, Contemplatio als Missio. Zu einem Schlusselphanomen bei
Gregor dem Giossen (SST i,), Wuizbuig: Echlei r,,,.
Sliaw, Caiole E., Gregory the Great. Perfection in Imperfection (Transformation of the
classical heritage r), Beikeley: Univeisily of Califoinia Piess r,88.
Wasselynck, Rene, Linuence de lexegese de S. Giegoiie le Giand sui les commen-
laiies bibliques medievaux, RTM i (r,o,): r,,io.
SUvviimi1.vv Biviiouv.vuv:
uviuovv 1ui uvi.1
Abbale, G. A. La gura di Giobbe nei Moralia di S. Greg. Magno. Diss., Padua, r,,r.
Ashwoilh, H. Fuilhei Paiallels lo lhe Hadiianum fiom Sl. Giegoiy lhe Gieals
Commenlaiy on lhe Fiisl Book of Kings. Tr ro (r,oo): o,.
Aubin, P. Inleiioiile el exleiioiile dans les Moralia in job de S. Giegoiie Le Giand.
RSR ,i (r,o): rr,oo.
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Ed., r,,.
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moduli espiessivi. BScR r8 (r,,,): ri,o8.
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Giegoiio Magno; schemi liopi e iilmi. VetChr i, (r,,i): ,,rri.
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Commenlaiie des Rois. In Studia monastica, vol. io, r,o, r,,8.
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Foi lhe Hebiew Bible lo lhe Sepluaginl ro,
XVI
GREGORY OF AGRIGENTUM ( D. 630)
Bishop of Agiigenlum in Sicily duiing lhe ieign of Juslinian (o8,,rr),
Giegoiy aulhoied a conlinuous Commentary on Ecclesiastes in len Books. In
il piioiily is given lo lhe lileial meaning, bul moializing allegoiies aie nol
enliiely omilled. Te aulhoi lakes inlo accounl lhe inleipielalions of piede-
cessois. He shows expeilise and faiiness in his exegesis, wilh a iemaikable
openness lo Gieek classics, Aiislolle, and Gieek paliislic aulhoiilies, such as
Giegoiy of Nazianzus. He is al vaiiance wilh ixx in many of his biblical ief-
eiences. Tis commenlaiy has haidly been sludied so fai (Aubeil, ro).
Eui1ios
PG ,8, ,rrr8r.
S1cuirs
Aubeil, R.: DHGE ir (r,8o) roo,.
Elllingei, G. H, Te Foim and Melhod of lhe Commenlaiy on Ecclesiasles by
Giegoiy of Agiigenlum: StPatr r8, r (r,8,) r,io.
Leanza, S., Sul commenlaiio all Ecclesiasle di Giegoiio di Agiigenlo: P. Salvaloie,
ed. Il cristianesimo in Sicilia. Callanissella r,8,, r,riio.
r,o Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
XVI I
I SI DORE OF SEVI LLE ( CA. 360636)
Isidoie was lhe youngesl son of Hispano-ioman paienls. He ieplaced his
biolhei, Leandei, as aichbishop of Seville, when he was appioximalely foily
yeais of age, his exegelical aclivily belonging lo lhe eaily slage of his epis-
copal caieei. Isidoies encyclopedic ieliieving of libeial ails in Etymologies
(J. Fonlaine, Isidore) called foi a lheological complemenl. Nolhing is puiely
seculai; lo give an accounl on lhe woild means ieaching oul lo lhe mysleiies
of ciealion engineeied by God; lo sludy vocabulaiy, giammai and iheloiics,
signies lo maslei lhe key of biblical inleipielalion (P. Caziei, Isidore, ,o).
Isidoies achievemenl as an exegele consisls in shoil handbooks, conceived
as lools foi lhe inleipielalion of biblical lexls. He did nol compose any
piopei commenlaiy, bul he came close lo one in his Mysticorum expositiones
sacramentorum seu Quaestiones in vetus testamentum PL 8, io,i; CPL,
ind, ed., rr,,), dealing wilh Genesis (col. io,i8,), Exodus (i8,ir),
Levilicus (ir,), Numbeis (,,,), Deuleionomy (,,,o), Joshua
(,r,,), Judges (,,,i), IIV Kings (,rii), Esdias (iii),
Maccabees (ii).
In lhe Pieface of Quaestiones, Isidoie isl slales lhal all sciipluie is aboul
lhe praegurationis mysterium, mysleiy of pieguialion (io,B), announc-
ing in advance whal was lo come. Isidoies puipose is lo exploie quae in ea
guratim dicta vel facta sunt, et sunt plena myticis sacramentis, lhe guia-
live sayings and deeds, lled wilh spiiilual mysleiies, in collecling foimei
slalemenls made aboul lhem in lhe chuich, like well-chosen and pleasanl
oweis on lhe elds. Isidoie insisls on lhe shoilness of lhe leslimonies col-
lecled, l lo inleiesl even ieadeis fastidiosis lectoribus, quickly boied . He
noled: et quia iam pridem iuxta litteram a nobis sermo totus contextus est,
necesse est ut, praecedente historiae fundamento, allegoricus sensus sequatur,
lhough oui whole exposilion iemains bound lo lhe lellei (of sciipluie), il
is necessaiy afei having ieliaced lhe sloiy as a slailing poinl, lo follow lhe
allegoiical sense, adding, foi we peiceive in lhem (lhe sciipluies) some dala
as guialive, which means as piophelic nolalions anlicipaling whal was lo
come (io8B). Isidoie iefuses lo specify lhe domain of allegoiy loo naiiowly:
Cleaily, nol all lhe wiilings of lhe Law and lhe Piophels aie coveied wilh
iiddles of mysleiies, bul lhose lhal have such a meaning aie linked wilh
lhose lhal do nol. One has bul lo louch lhe sliings of a cilhaia, and lhe
whole insliumenl vibiales; lhe same is liue when someone inleipiels pio-
Isidoie of Seville r,r
phelic lexls in which eilhei some elemenls iesound in signifying lhe fuluie
oi, if lhey do nol iesound, funclion in connecling lhe ones who iesound
(io8Cio,A). Te boiiowings fiom foimei inleipieleis, condensed oi com-
pleled, de multis breviter perstringentes, pleraque etiam adjicentes (io,B), will
be compiessed in a one volume summaiy, in which: quod enim ego loquor
illi dicunt, et vox mea ipsorum est lingua, lhe ieadei would nol iead us bul
iead again ancienl aulhois, foi if I say somelhing, lhey say il and my voice is
lheii language. As quoled aulhoiilies, Isadoie enumeiales Oiigen, Vicloiinus,
Ambiose, Jeiome, Augusline, Fulgenlius, Cassian, and oui highly eloquenl
conlempoiaiy, Giegoiy (lhe Gieal) (io,A).
Te leained aichbishop of Seville could nol have been cleaiei in piesenl-
ing his woik. Fai fiom pioducing a simple calena of paliislic inleipielalions,
he oiganizes his commenlaiy on lhe o1 as a conlinuous lexl of his own,
in giving il lhe foim of an inliicale lacewoik of lacil cilalions. Te giganlic
puzzle slill wails foi lhe modein expeil who would sludy ils many pieces
and lheii mulliple conneclions, building on lhe inilial woik of idenlicalion
by F. Aievalo, published in r,,, and piinled by Migne.
llegoriae quaedam sacrae scripturae (= De nominibus legis et evangelii),
(PL CHECK 8, ,,ro; CPL ind ed., rr,o) seems an aulhenlic woik of
Isidoie (R. J. H. Collins, ri). Wilh an aveiage of only one senlence, lhe al-
legoiical signicance of ri, o1 guies and rir 1 guies is claiied in lhe
lighl of lhe liadilional chiislo-ecclesiological focus.
Dierentiarum, sive de proprietate sermonum libri duo (PL 8, ,,8; CPL
ind ed., rr8,) may well be Isidoies eailiesl wiiling. In Book I, classical leims,
fiom A lo Z aie dened by paiis of nolions close lo each olhei, fiom lhe paiir.
Inter aptum et utile. aptum ad tempus, utile ad perpetuum (,A), unlil lhe paii
oro. Inter zelum et invidiam (,oB). As many limes as needed, Isidoie species
lhe use of sciipluie, lheieby building a biidge fiom common lo biblical Lalin.
Book II oeis a lheological complemenl lhiough a lisl of dieienl iealia:
God and Loid, Tiinily and Unily; divine subslance and essence, unigenitus
and primogenitus, lhe dieienl lilles of lhe Son, Chiisls biilh and ouis; lhe
double Paiadise, on eailh and in heaven; angels and human beings, lhe lisl
shifing ovei lo lheological anlhiopology, heimeneulics, spiiilualily, elhics.
Moie lhan one senlence is needed in Book II foi chaiacleiizing each of lhese
dieiences. Tough sciipluie is iaiely quoled, even haidly menlioned, in
Book II, lhe analysis of each nolion iesls on a biblical foundalion.
Prologus in librum sedicim prophetarum CPL, ind ed., rr,o).
Praefatio in Psalterium (CPL, ind ed., rr,,): Isidoie slails by desciibing
Oiigens Hexapla; lhen he goes on lo focus on lhe Psalms, oi al leasl on lheii
insciiplions (PL 8r, ,,r,,i).
r,i Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
De ortu et obitu patrum, Gn the Birth and the Death of the Fathers (CPL,
ind ed., rr,r), of dispuled aulhenlicily, oeis a shoil oulline lo be leained
by heail on sixly-foui oulslanding guies of lhe o1, fiom Adam lo lhe
Macabees, and lwenly-lwo 1 guies fiom Zechaiiah and Elizabelh lo
Tilus. In lhe lallei seiies, Maiy is inlioduced wilh a lilany of devolional
lilles (r8C), Judas Iscaiiol is complelely ignoied, and lhe evangelizalion of
Spain is alliibuled lo lhe Aposlle James (r,A). Among lhe o1 guies, some
aie menlioned wilh lheii lypological ielevance in iegaid lo lhe 1, slailing
wilh Melchisedech (in typo viri sacricii riC), followed by Isaac who in lhe
guie (in guram) of Chiisl did nol iefuse dealh (rC); Aaion, who by
oeiing viclims and bloody saciices expiessed lhe fuluie passion of Chiisl
(r8A); David, buiied in Belhlehem wheie also Oui Loid Jesus Chiisl was
boin in lhe esh (roA); Solomon, who ievealed lhe sacramenta of Chiisl
and lhe Chuich (roB). Te buiial places aie localed accoiding lo biblical
and apociyphal liadilions, in pailiculai foi Noah in Aimenia on lhe lop
of Mounl Aiaial (riB).
In libros veteris ac novi testamenti prooemia (CPL, ind ed., rr,i), a similai
lool foi memoiized knowledge, slails by a caieful lisling of lhe sevenly-
lwo canonical books of bolh Teslamenls, lhe lasl of lhem, lhe Johannine
Apocalypse, Isidoie sliongly iecommends as being divinely inspiied like lhe
olhei Books. In o, lhe fouilh nalional Council of Toledo, ovei which Isidoie
piesided, had lhiealened excommunicalion by Canon r, againsl lhose who
iefused lo considei lhe Apocalypse as aulhenlic sciipluie oi excluded il
fiom liluigical ieadings belween Easlei and Penlecosl (A. Humbeil, o,f.).
Prooemia equals summaiies; lhe essenlial conlenl of each biblical book is
veiy concisely ieliaced; dieiences belween lhe Hebiews, which means lhe
Jewish liadilion of canonical books, and lhe Lalins aie noled accoiding lo
Jeiome, lhe mosl Lalin of lhe Lalins, lhe ixx being piaclically ignoied by
Isidoie who piobably knew no Gieek. A few allegoiies and many pieguia-
lions aie menlioned. Desciibing lhe Book of Psalms, Isidoie slales: Foi lhis
Book is iemaikable because of ils allegoiical and lypological mysleiies; in
pailiculai, aboul Chiisls biilh, dealh and iesuiieclion lhe insliumenl of
almosl all lhe psalms iesounds, Est autem hic liber allegoricis ac typicis sac-
ramentis signatus, specialiter autem, quod natus, quod passus, quod resurrexit
Christus, pene hoc omnium psalmorum resonat organum (roB).
Among lhe 1 wiilings, lhe longesl summaiy by fai is dedicaled lo lhe
Apocalypse (r,8Cr8oA).
PL 8, (col. r,,ioo) counls and analyses, wilh a feivenl inleiesl foi lheii
symbolism, many of lhe numbeis mel in sciipluie. Il announces elemenlaiy
piinciples of numeiology (chap. ri) befoie invesligaling sciipluial binaiies
Isidoie of Seville r,
(chap. ), leinaiies (chap. ), qualeinaiies (chap. ,), elc.. Te numbei seven
possesses a veiy iich symbolism (chap. 8).
A liealise De de catholica contra judaeos oiiginaled fiom a colleclion
of Testimonia.
Eui1ios
Aievalo, F.: S. Isidori Hispalensis episcopi opera omnia, , vols., Rome r,,,
r8o = PL 8r8.
Anspach, A. E.: Taionis et Isidori nova fragmenta et opera, Madiid r,o,
,o,r.
S1cuirs
Miscellanea isidoriana. Hommenaje a S. Isidoro de Sevilla en el XIII centenario de su
muerte. Rome, r,o.
Diaz y Diaz, M. C., ed., Isidoriana. Esludios sobie san Isidoio de Sevilla en el XIV
cenlenaiio de su nacimienlo, Leon. Cenlio de Esludios San Isidoio, r,or.
Fonlaine, J., Isidore de Seville et la culture classique dans lEspagne wisigothique,
vols. Paiis, vol. ri, r,,,, vol. , r,8. Teoiie el pialique du slyle chez Isidoie
de Seville: VC r (r,oo): o,ror. Pioblemes de melhode dans lelude des
souices isidoiiennes: Isidoriana, rr,r.
Gaicia de la Fuenle, O., San Isidoio de Sevilla inleipiele de la Biblica: CDios r,
(r,oo) ,o,,.
. DSp , (r,,r) iroro.
Humbeil, A., Isidoie of Seville, Sl.: NCE , (r,oo): o,,o.
Mullins, P. J., Te Spiritual Life ccording to St. Isidore of Seville, Washinglon, r,o.
Collins, R. J. H., Isidoi von Sevilla: TRE ro (r,8,): ror,.
Caziei, P., Isidore de Seville et la naissance de lEspagne catholique, Paiis, r,,; Le
livie de Regles de Tyconius, sa liansmission du De docliina Chiisliana aux
Senlences dIsidoie de Seville: REug r, (r,,): iror.
Dominguez del Val, U., La uililizacin de los padies poi s. Isidoio: Isidoriana,
irrir.
Fonlaine, J. el P. Caziei, Giammaiie saciee el giammaiie piofane: Isidoie de Seville
devanl lexegese biblique: Los Visigodos, Historia y Civilizacin. Aclas della
semana inleinacional de Esludios Visglicos (Madiid Toledo Alcal de
Henaies, iri, ocl. r,8,), Muicie, r,8o, rio.
Madoz, J., El oiilegio paliislico del concilio II de Sevilla: Misc. isidor., r,,iio.
Hillgailh, J. N., Te Posilion of Isidoiian Sludies: A Ciilical Review of lhe
Lileialuie Since r,,: Isidoriana, rr,i; VI. c. Isidoie and lhe Bible, ,,,.
r, Twelve Sixlh- and Sevenlh-Cenluiy Lalin Chiislian Lileialuie
Ayuso Mazaiuela, T., Algunos pioblemas del lexlo biblico de Isidoio: Isidoriana,
r,r.
Chlillon, J., Isidoie el Oiigene. Recheiches sui les souices el linuence des
Quaestiones in Vetus Testamentum dIsidoie de Seville: Melanges bibliques redi-
ges en lhonneur d ndre Robert, Paiis, r,,,, ,o,.
Vaccaii, A., Una fonle del De oilu el obilu Palium: Misc. isidor., ro,,,; Scritti,
II, i,r8r.
Foi lhe Hebiew Bible lo lhe Sepluaginl r,,
XVI I I
I LDEFONSUS OF TOLEDO ( CA. 610667)
Possibly of Visigolhic slock, Ildefonsus ieceived a good educalion befoie
his oidinalion lo lhe diaconale ca. oi. Aboul o,o he became abbol of lhe
monasleiy Agaliense in lhe oulskiils of Toledo, and in o,, aichbishop of lhe
same cily. Among his few wiilings guies a liaclale De virginitate perpetua
beatae Mariae, whose inliicale iheloiic celebiales lhe viiginily of Maiy, as
Diaz y Diaz suggesls, al lhe lime of lhe lenlh synod of Toledo in o,o. Anolhei
essay, nnotationes de cognitione baptismi, gives a pasloial explanalion of
baplism boiiowed fiom Augusline, Isidoie and Giegoiy lhe Gieal. Te es-
say is compleled wilh a second pail, De progressu spiritalis deserti, which
iesls again on Auguslines Enarrationes in Psalmos, Giegoiys Moralia, and
on Isidoie. In lhe isl essay, Ildefonsus adapled lhe biblical guie of Maiy
lo Spanish devolion; in lhe second, he compaied lhe spiiilual piogiess of
lhe baplised lo lhe wandeiings of Isiael in lhe deseil.
Eui1ios
PL ,o, ,ro.
Blanco Gaicia, V. and J. Campos, Madiid r,,r.
Tvnsin1io
Blanco Gaicia, V., Madiid r,,, Saiagossa r,,.
S1cuirs
Biaegelmann, A. Te Life and Vritings of St. Ildefonsus of Toledo. Washinglon r,i.
Baiie, H. Le seimon Exhoilalui esl-il de sainl Ildefonse:: RBen o, (r,,,): ro.
Diaz y Diaz, M. C. DSp ,, i (r,,r): rii,.
Muoz Leon, D. El uso de la Biblia en el liadado De Viiginilale peipelua Sanclae
Maiiae de San Ildefonso de Toledo. Pages i,r8, in Doctrina y piedad
mariana en torno al III Concilio de Toledo (a. ,8,). Presentacion de E. LLama.
Salamanca: Sociedad Maiiologica Espaola r,,o = EMaiia ,,.
Robles, L. Anolaciones a la obia de San Hildefonso De cognitione baptismi: TE r
(r,o,): ,,,,.
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl r,,
CHAPTER THIRTEEN
SYRIAC CHRISTIAN LITERATURE
co1i1s
I. A Geneial Suivey of Syiiac Tiadilions 1379
II. Aphiaales 1392
III. Ephiaem lhe ExegeleBiblical Commenlaiy
in lhe Woiks of Ephiaem lhe Syiian 1393
by Sidney H. Gii lh
IV. Mai Aba 1429
V. Rabbula 1430
VI. Isaac of Anlioch 1431
VII. Naisai of Edessa 1432
VIII. Philoxenus of Mabbug 1433
IX. Jacob of Saiug 1433
X. Symeon of Mesopolamia 1436
XI. Johannes bai Aphlonaja 1437
XII. Daniel of Salah 1438
XIII. Simeon of Edessa 1439
XIV. Mailyiios-Sahdona 1440
r,,
r,8 Tiileen Syiiac Chiislian Lileialuie
XV. Isaac of Nineveh 1441
XVI. Jacob of Edessa 1442
XVII. Isobai Nun 1444
XVIII. Ishodad of Meiw 1443
XIX. Moses bai Kepha 1446
Foi lhe Hebiew Bible lo lhe Sepluaginl r,,
I
A GENERAL SURVEY OF SYRIAC TRADI TIONS
Syiiac culluie undeiwenl a developmenl which dieienlialed weslein Syiiac
and easlein Syiiac liadilions. Howevei, lhiough lhe foundalions laid befoie
lhe fh cenluiy an evenlual iappiochemenl was made possible belween lhe
lwo exegelical liadilions of Easl and Wesl. Duiing lhe fh lo lhe sevenlh
cenluiies, bolh lypes of Syiiac liadilions piogiessively lended lo meel in
fiuilful inleiaclion (L. Van Rompay r,,,, summaiized heie). Te exegelical
lileialuie on 1 in Syiiac is suiveyed by G.C. McCullough r,8i; and on o1
by L. Van Rompay r,,o.
Easlein Syiiac exegesis was given a new impelus al Edessa in lhe eaily
fh cenluiy by lhe woik of lhe Syiiac lianslalois of Teodoie of Mopsueslias
legacy (L. Van Rompay r,8,; Reinink r,,,). Te sludy of Teodoies com-
menlaiies was so inlense in lhal school lhal il lended lo oblileiale lhe eailiei
leaching which had been mainly based on Ephiaem. Te same inleiesl in
hisloiy and in lhe hisloiical aspecl of biblical naiialives chaiacleiized lhe
exegelical mind sel in Anlioch and Edessa. Hence in bolh schools, leacheis
had a kind of naluial anlipalhy lo lhe Alexandiian appioach lo sciipluie,
whose paiadigms had been xed by Philo and Oiigen.
Te sliicl melhod of Teodoie combined hisloiical exaclness wilh philo-
logical accuiacy. Il iesulled in a diaslic ieduclion of lheological lypology:
only a minimal numbei of o1 passages weie slill iecognised as piophecies
iefeiiing lo Chiisl and chuich. Howevei, in lhe mid-fh cenluiy, lwo gifed
poels of Edessa voiced opposilion lo Teodoie: bolh, Naisai belonging lo
lhe easlein Syiiac liadilion, who followed Ephiaem in his meliical homilies,
and Jacob of Saiug, of lhe weslein Syiiac liadilion, passionalely opposed
Teodoie in lhe name of Ephiaem (Fiishman r,8,, r,,i; Alwan r,8,; Sony
r,,,8o).
Duiing lhe sixlh cenluiy, lhe gap belween bolh exegelical liadilions wid-
ened. Teodoies disciples lef Edessa and eslablished lheii school in Nisibis,
fiom wheie lhe biblical scholaiship of Anliochene dyophysiles (sliessing
lhe dualily of naluies in Chiisl accoiding lo Nesloiius) spiead all ovei lhe
Peisian empiie. An impioved sludy of Teodoie led lo lhe ciealion of a
piopei genie of biblical commenlaiy in lhe easlein Syiiac liadilion. Tough
using Teodoies melhod as a basic fiame, lhe leacheis of Edessa slill clung
lo ceilain fealuies of Ephiaems slyle; lhey also developed new lendencies of
lheii own. Finally, a ciisis occuiied neai lhe end of lhe sixlh cenluiy aiound
Henana of Adiaben, diiecloi of lhe school of Nisibis, when he decided lo
r8o Tiileen Syiiac Chiislian Lileialuie
inlegiale John Chiysosloms legacy wilh lhal of Teodoie as a foundalional
model foi his exegesis (Vbus r,o,; Macina r,8ir,8).
Ca. ,,o, in lhe weslein Syiiac liadilion, Daniel of Salah composed an
impoilanl Commentary on the Psalms, lhe oldesl known biblical commenlaiy
in lhal liadilion (Cowe r,8,). Il shows a nilies wilh lhe modeiale line held
by Teodoiel, half-way belween Anliochene and Alexandiian heimeneulics.
Te aulhoi climbs fiom lhe hisloiical level lo lhe heighl of lhe spiiilual
vision (kad . . . met allinan lwot rawmo d-teoriya) (Dielliich r,or, r,, rrri).
Wilh a bold inilialive, he added lo lhese lwo lheoiies (Dielliich r,or, r,,
i) a lhiid, moie obviously allegoiical.
Ovei a cenluiy lalei, undei lhe iuling of Islam, Jacob of Edessa (d. ,o8),
who, like Daniel of Salah, belongs lo lhe weslein Syiiac liadilion, held a
leading posilion in lhe Chiislian communily. His colleclions of scholies
and his lelleis leslify lo his special inleiesl in lhe lileial liansmission and
inleipielalion of sciipluie. Togelhei wilh lhe Syiiac veision of lhe Bible,
lhe Peshillo, he used lhe Hebiew bible and lhe ixx, in line wilh Anliochene
scholaiship. His inleipielalion was hisloiical (tas itonoyo), wilh a spoiadic
addilion of a spiiilual lheoiy (teoriya ruhonoyto) including symbolic and
allegoiical inleipielalions. He piobably knew lhe wiilings of Eusebius of
Emesa (Phillips r8o; Nau r,o,; Buylaeil r,,).
In lhe second half of lhe sevenlh cenluiy, Dadiso Qaliaya, an ascelic and
a monk of lhe easlein Syiiac liadilion, deals wilh exegesis in lhe Commentary
of the Vork of bba Isaia (Macina r,8i, ,o,i; Belliolo r,8o; Diaguel r,,i).
He dislinguishes belween lhiee levels of exegesis: hisloiical, homilelic, and
spiiilual. Te isl level, confoiming lo lhe iules of Teodoie of Mopsueslia,
is piopei lo lhe woik of piofessional exegeles; lhe second level, exempli-
ed in lhe homelies of Basil of Caesaiea and John Chiysoslom, addiesses
lay people; and lhe lhiid level is ieseived lo monaslic ciicles. Inuenced
by a feivenl ieading of Evagiius wiilings (Belliolo r,8,), and possibly by
Macaiius (Tuien r,8), Dadiso Qualiaya insislanlly pleaded in favoui of a
monaslic use of sciipluie. Isaac of Ninive, by biilh close lo Dadiso, is a wil-
ness lo lhe same inuence. Isaac was deleimined lo mainlain his allegiance
lo Teodoie of Mopsueslia in accoid wilh Evagiius, in a dual exegelical
polaiily which was lo iemain a piopei maik of Mesopolamian monaslicism
(Bioek r,,,).
Duiing lhe eighlh and ninlh cenluiies bolh liadilions piaclised an
uneasy cohabilalion: lhe exegeles of lhe easlein liadilion peisisled in lheii
loyally lo lhe legacy of Teodoie of Mopsueslia; lhose of lhe weslein liadi-
lion admilled a moie ecleclic choice of aulhoiilies (Ephiaem, Alhanasius,
Cyiil of Alexandiia, lhe Cappadocians, elc.). In lhe Easlein liadilion, com-
A Geneial Suivey of Syiiac Tiadilions r8r
pilalions of exegelical wiilings included a Commentary on Genesis-Exodus
,.,:, pieseived ms. Diyaibakii ii, daling piobably fiom lhe isl half of lhe
eighlh cenluiy (Van Rompay r,8o); Teodoie bai Konis Book of Scholies
fiom lhe lale eighlh cenluiy (Schei r,rori; Diaguel r,8r8i); and Isobai
Nun (d. 8i8), Questions and nswers (Claike r,oi; Molenbeig r,,o). Te
lallei was piimaiily inleiesled in lhe lheoiia of lhe o1, lheieby inlioducing
spiiilual and allegoiical exegesis inlo lhe sliicl melhodology inheiiled fiom
Anlioch, a cleai sign of lhe widespiead inuence of Didiso among easlein
Syiiac scholais.
Te supieme level allained in lhal same liadilion dales fiom mid-ninlh
cenluiy wilh Isodad of Meivs highly leained Commenlaiies. Tis aulhoi
consulled a gieal vaiiely of souices, Teodoie of Mopsueslia and olheis; he
also was in command of a iich oial liadilion. Howevei, he depailed fiom
Teodoie in nding moie iefeiences lo Chiisl in o1. Tough admilling
only foui Psalms as diieclly messianic, he pioposed a double applicalion
of olhei pails of Psalms, one on Isiael, lhe olhei on Chiisl (Vosle; Van den
Eynde r,,o). He claimed a messianic ielevance foi pails of lhe Twelve
Piophels, piivileged John Chiysoslom as a souice foi inleipieling lhe book
of Job and called on Giegoiy of Nyssa and John Chiysoslom, in addilion
lo Teodoie, foi commenling on lhe Canlicle. He also inlioduced inlo his
own liadilion lhe Syio-Hexaplai lexl of lhe Bible, of weslein Syiiac oiigin,
eslablished in lhe eaily sevenlh cenluiy by Bishop Paul of Tella (Biaun r,or;
Bidawid r,,o). C. Van den Eynde (r,,o) idenlied Isodad as iepiesenling
lhe aulhenlic Nesloiian exegesis of his lime. By his modeiale synlhesis he
gieally conliibuled lo lhe iappiochemenl belween bolh Syiiac liadilions.
His woik was conlinued by Moses bai Kepha (d. ,o) (Rellei r,,o, r,,);
il exceicised a majoi inuence on lhe Weslein Syiian Renaissance in lhe
lwelfh and lhiileenlh cenluiies (Kaweian r,,,), wilh Dionysius bai Salibi
(d. rr,r) (Baum r,8i; Samii r,,8; Sliolhmann r,88) and Baihebiaeus
(d. ri8o) (Bundy r,,), who iealized a complele synlhesis of bolh Syiiac
liadilions (Spiengling-Giaham r,r; Fiey r,8o; Gollsbeigei r,oo; Wensinck
r,r,).
Eui1ios nu S1cuirs
Alwan, K., jacques de Saroug. Quatre homelies metriques sur la creation, CSCO ,o8
,o,lSyi. irir, (Leuven r,8,).
Bailholdy Glenlhoj, J., Cain and bel in Syriac and Greek Vriters (,thoth centuries).
CSCO ,o,, Subsidia ,,. Leuven: Peeleis, r,,,.
Belliolo, P., Esegesi e puiezza di cuoie. La leslimonianza di Dadiso Qaliaya (VII
r8i Tiileen Syiiac Chiislian Lileialuie
sec.), nesloiiano e solilaiio: P.-M. Bogaeil, ed., Lectures bibliques. Colloque du
rr nov. r,8o. Biussels r,8, iorr = SEs (r,8o) iorr.
. Lineamenli di paliologia siiiaca: Anlonio Quacquaielli, ed., Complementi
interdisciplinari di patrologia (Rome r,8,) ,8,8.
Bidawid, R.J., Les lettres du patriarche nestorien Timothee I, Sludi e Tesli, r8,
(Valican r,,o) o,.
Blum, G. G.: Dionysius bai Salibi: TRE , (r,8i) o,.
Boulos Sony, B. M., La melhode exegelique de Jacques de Saioug: ParGr , (r,,,
r,8o) o,ro.
Biade, L., Untersuchungen zum Scholienbuch des Teodoros Bar Konai. Die
beinahme des Eibs von Teodoi von Mopsueslia in dei nesloiianischen
Kiiche (Gllingei Oiienlfoischungen: Reihe r, Syiiaca, vol. 8). Wiesbaden
r,,,.
Biaun, O., Ein Biief des Kalholikos Timolheos I ubei biblische Sludien des ,,
Jahihundeils: GrChr r (r,or) i,,r.
Biock, S., Isaac of Nineveh (Isaac the Syrian). Te Second Part, Chapters IVXLI,
CSCO ,,,,,l Syi. iiii, (Leuven r,,,).
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rthur Voobus. Ediled by R. H. Fischei. Chicago, r,,,.
Siman, E. Les Homelies de Narsai sur le NT. Diss., Paiis: Ecole Pialique des Haule
Eludes, r,,r,,.
Siman, E. P. Narsat, cinq homelies sur les paraboles evangeliques. Paiis: Caiisciipl., r,8.
Slaals, R. Die liichlen Jungfiauen von Ml i, in gnoslischei und anlignoslischei
Lileialui. BZNV , (r,o,): ,8rr,.
Slapelmann, W. Die Heilige Schiif bei Symeon von Mesopolamien. TG(R)
(r,,): io,.
Sliolhmann, W. Das Buch Kohelelh und seine syiischen Auslegei. Pages r8,i8
in Erkenntnisse und Meinungen, I = Gottinger Grientif., r. Reihe = Syriaca, vol. .
Gllingen: Vandenhoeck & Rupiechl, r,,.
Sueimann, H. Die geschichtstheologische Reaktion auf die einfallenden Muslime in der
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Syrische Katenen aus dem Ecclesiastes-Kommentar von Teodor von Mopsuestia.
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e
VII
e
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Chuich. In Papers of the Estonian theol. Soc. in exile, vol. r. Slockholm, r,,r.
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8, (r,,,): iiio.
Wehbe, L. Texles bibliques dans les eciils de Mailyiios-Sahdona. Melto , (r,o,):
orrri.
Wilkinson, T. L. Salan in Syiian Eschalology. VoxRef ri (r,o,): r8.
Winkelmann, F. Die ostlichen Kirchen in der Epoche der christologischen
useinandersetzungen. KGEinzD, vol. r,o. B: EvV., r,8o.
Wilakowski, L. R. Te Idea of Septima Mundi and lhe Millenaiian Typology of lhe
Ciealion Week in Syiiac Tiadilion. Pages ,ro, in V Symposium Syriacum
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Oiienlalium, r,,o.
r,i Tiileen Syiiac Chiislian Lileialuie
I I
APHRAATES ( FI RST HALF 4TH C. )
Il is lhoughl lhal Aphiaales was boin fiom non-Chiislian paienls in lhe eaily
fouilh cenluiy. Afei his conveision, he became a monk and lhe supeiioi
of a communily of ascelics, possibly a bishop. No piecise dales aie known,
Aphiaales may have lived in lhe iegion of Ninive (lalei confused Nisibis)-
Mossul, in lhe convenl of Mai Mallai.
Te Peisian Sage is lhe oldesl aulhoi in Syiiac paliislics whose woik
has been inlegially pieseived. He composed lwenly-lhiee Demonstrations
which, wilh lhe exceplion of lhe lasl, build an acioslich piesenling lhe lelleis
of lhe Syiiac alphabel in lheii naluial oidei (id Dem slails again wilh alaf ).
Te Demonstrations found an Aimenian lianslaloi in lhe second half of lhe
fh cenluiy, and weie placed undei lhe name of Jacob of Nisibis (d. 8).
Dem , and 8 weie also lianslaled inlo Elhiopian, and Dem o inlo Geoigian.
Fiagmenls of ve Demonstrations aie liansmilled in Aiabic.
Te isl len Demonstrations dale fiom o l,, lwelve olheis fiom
l. Te lasl one was composed in ,, as a iecapilulalion of lhe whole
salvalion hisloiy.
Te poel claims lo be a disciple of holy sciipluie, nol only in lhe
conlenl, bul also in lhe lileiaiy disposilion of his woik. Te lwenly-lwo
Demonstrations coiiespond lo lhe lwenly-lwo lelleis of biblical wiiling; lhey
aie deliveied in lwo gioups, isl len, and lhen lwelve olheis, as a iemindei
of lhe lwo Tables of lhe Law, lhe lwo Teslamenls, lhe lwo commandmenls
of love, lhe new Law (Jesus = ro) iuling all people (= ri). Te aulhois
puipose is nol apologelic, noi is il diiecled by absliacl melaphysics: He
is enliiely liadilional, which means he liansmils a leaching which he has
ieceived, and piesenls lhe sciipluial Testimonia foi each lopic, in oidei lo
peisuade and ieassuie ieadeis whose inlelligence is iegulaled by lhal logic
of failh (Pieiie r,88, oo).
Aphiaales nalive familiaiily wilh iabbinic liadilions condilions his
inleipielalion of sciipluie. He knew well lhe piinciples and liadilional
pioceduies of lexl analysis. He ie-cenleis and iecapilulales lhe whole
(biblical) legislalion in lhe sole phiase You shall love. Delibeialely ignoiing
halakha, he analyzes sciipluial lexls accoiding lo lhe exible heimeneulics
of haggada, seen by him as piimal leaching; he compaies similai passages,
and shows lheii innei coheiency, lheii lypes which seive as measuie foi
lhe spiiilual expeiience (Pieiie r,88, rii).
Al leasl, ,o explicil o1 quolalions and endless o1 allusions (Owens),
Foi lhe Hebiew Bible lo lhe Sepluaginl r,
wilh ovei ,oo 1 quolalions (Baaida), leslify in lhe Demontrations lo lhe
Syiiac veision of lhe Bible used by Aphiaales, and lo his sciipluial canon (lhe
whole Hebiew Bible, wilh ri Macc, possibly Tobil; lhe Gospels, accoiding lo
lhe Diatessaron; Pauline lelleis, possibly James, suiely r John). Te lilles given
lo lhe lhemes developed in lhe isl len Demonstrations aie: r. Failh; i. Love;
. Fasling; . Piayei; ,. Wais; o. Membeis of lhe Oidei (lhe monks, assimilaled
lo lhe Jewish Bnai Qyama: bibliogiaphy in Pieiie r,o8, f.); ,. Conveils; 8.
On lhe Resuiieclion of lhe Dead; ,. Humilily; ro. Paslois (wilhoul hieiaichi-
cal oidei). Te lwelve Demonstrations of lhe second gioup commenl on: rr.
Ciicumcision; ri. Pascha; r. Sabbal; r. Synod; r,. Disliibulion of Food;
ro. Te Eleclion of Nalions; r,. Te Messiah Son of God; r8. Viiginily; r,.
On lhe Facl lhal Jews will nol be bioughl logelhei again; io. Te Assislance
of lhe pooi; ir. Peiseculion; ii. Dealh and lasl limes.
Eui1ios
Paiisol, J. Demonstrations: Pali. Syi. ri (r8,r,o,)
S1cuirs
Baaida, T. Te Gospel Quotations of phrahat the Persian Sage, I. phrahats Text of
the Fourth Gospel. Amsleidam, r,,,.
Beck, E. Symbolum, Mysleiium by Aphiaal und Ephiaim: GrChr i (r,,8): r,o.
Biuns, P. Das Christusbild phrahats des persischen Veisen. Heiedilas . Bonn:
Boiengssei, r,,o.
. Das Chiislusbild Aphiahals. jTS i (r,,o): ,8o.
Ciamei, W. Die Seligpieisung dei Fiiedensslifei: Zui Rezeplion dei Beigpiedigl
bei Afiahal. T io (r,,o): o88,.
Deppe, K. Die Rolle des ATs im Slieil zwischen Chiislen und Juden nach dem
Zeugnis Aphiahals. GGF.S Syi (r,,): 8ro,.
Duncan, E. J. Baptism in the Demonstrations of phraates, the Persian Sage.
Washinglon, D.C. r,,.
Guillaumonl, A. Un midiash dExode :iio chez Aphiaale el Ephiem de Nisibe.
Pages 8,,, in Tribute to rthur Voobus. Ediled by R. H. Fischei. Chicago,
r,,,.
Koslei, M. Vooibeelden van lypologische exegese bij de Syiische Keikvadei
Afiales. In open veld Teologische hydrogen op gedragen aan George johan Sirks
oud-hoogleraar aan het Seminarium der Remonstranten door zijn leerlingen ter
gelegenheid van zijn ,,ste verjaardag op r, mei r,o:. Leiden: Eigen Uilgave,
r,oi.
Aphiaales r,
r, Tiileen Syiiac Chiislian Lileialuie
McCullough, J. C. Aphiahal lhe biblical exegele. StPatr r8l (r,8l,o): ioo8.
Nagel, P. Zum Pioblem dei Bundesshne bei Afiahal. FF ol, (r,oi): r,i,.
Ouellelle, J. Sens el poilee de laigumenl sciipluiaiie chez Aphiaale. Pages r,r
ior in Tribute to rthur Voobus. Ediled by R. H. Fischei. Chicago, r,,,.
Owens, R. J. Aphiaal as a Wilness lo lhe Eaily Syiiac lexl of Levilicus, r8.
. Te eaily syiiac lexl of Ben Siia in lhe Demonslialions of Aphiahal. jSS
(r,8,): ,,,.
Pieiie, M.-J. Lme ensommeillee el les avalais du coips selon le Sage Peisan; essai
sui lanlhiopologie dAphiaale. PGC (r,8): roi.
. La paiole du sage, echo du Veibe de Dieu chez Aphiaale le Sage Peisan. Pages
r8o8 in Sagesses de lGrient ancien et chretien. La voie de vie et la conduite
spirituelle chez les peuples et dans les litteratures de lorient chretien. Sciences
lheologiques el ieligieuses i. Texles ieunis by R. Lebiun. Paiis: Beauchesne,
r,,.
Spijkeiman, A. Afiahal dei Weise und dei Anlisionismus. FrancL , (r,,):
r,riri.
Teizoli, R. me el espiil chez Aphiaale. ParGr (r,,i): ro,r8.
Valavanolickal, K.A. Te Use of the Gospel Parables in the Vritings of phrahat and
Ephrem. Sludies in lhe Religion and Hisloiy of Eaily Chiislianily i. Fiankfuil:
Lang, r,,,.
. Te Use of the Gospel Parables in the Vritings of phrahat and Ephrem. Sludies
in lhe Religion and Hisloiy of Eaily Chiislianily i. Beilin, r,,o.
Vogel, A. Zur Lehre von der Erlosung in den Homilien phrahats. Die Deutung der
alttestamentlichen Heilsgeschichte bei phrahat, dem persischen Veisen. Diss.,
Ponlicia Univeisilas Giegoiiana, r,oo.
Vbus, A. Aphiahal: jC (r,oo) r,i,,, bibliogiaphy.
. Melhodologisches zum Sludium dei Anweisungen Aphiaals: GrChr o (r,oi)
i,i.
Foi lhe Hebiew Bible lo lhe Sepluaginl r,,
I I I
EPHRAEM THE EXEGETE ( 306373)
viviic.i commi1.vv i 1ui vovxs oi ivuv.im 1ui svvi.
. svici.i co1vivU1io
by Sidney H. Gii lh
I
Te name of Ephiaem lhe Syiian (c. oo,) was widely ieveied among
Chiislians in Lale Anliquily. Well wilhin lhe paliislic peiiod ilself his iepu-
lalion as a holy man, poel, exegele, and lheologian of nole was widely pio-
claimed well beyond lhe boideis of his nalive Syiia and lhe leiiiloiies wheie
Syiiac was spoken. Wilhin fy yeais of his dealh, Palladius included a nolice
of Ephiaem among lhe accounls of lhe ascelic sainls whose memoiy he
celebialed in lhe Lausiac History.
r
Sozomen, lhe eaily fh cenluiy hisloiian,
celebialed Ephiaems memoiy as a populai ecclesiaslical wiilei. He said of
Ephiaems woiks, Tey weie lianslaled inlo Gieek duiing his lifelime, . . . and
yel lhey pieseive much of lheii oiiginal foice and powei, so lhal his woiks
aie nol less admiied when iead in Gieek lhan when iead in Syiiac.
i
Even
Sainl Jeiome, a man nol always ieady wilh piaise foi lhe woik of olheis,
claimed lo iecognize Ephiaems lheological genius in a Gieek lianslalion he
said he iead of a book by Ephiaem on lhe Holy Spiiil.

Bul suiely lhe mosl

sliiking leslimony lo lhe Syiian wiileis populaiily in paliislic and medieval
limes is lhe facl lhal in lhe Clavis Patrum Graecorum, lhe numbei of pages
il lakes lo lisl lhe woiks in Gieek alliibuled lo Ephiaem is second only lo
lhe numbei of pages devoled lo lisling lhe woiks of lhe evei populai John
Chiysoslom.

Aclually, lheie is a pioblem wilh lhe numeious woiks alliibuled lo

Ephiaem in Gieek. Almosl all of lhem have lo do wilh spiiilual giowlh and
r. See C. Bullei, Te Lausiac History of Palladius (i vols., Texls and Sludies, o; Cam-
biidge: Cambiidge Univeisily Piess, r8,8, r,o), vol. i, rioi,.
i. J. Bidez and G. H. Hansen (eds.), Sozomenus, Kirchengeschichte (GCS, ,o; Beilin,
r,oo), ri,o.
. See E. C. Richaidson (ed.), Hieronymus, Liber de Viris Inlustribus (TU, r; Leipzig,
r8,o), ,r.
. See M. Geeiaid, Clavis Patrum Graecorum (vol. II; Tuinhoul: Biepols, r,,),
ooo8.
r,o Tiileen Syiiac Chiislian Lileialuie
developmenl, and many of lhem aie sliaighlfoiwaidly monaslic in chaiaclei.
Tal is why in Byzanline limes, so impoilanl a monaslic guie as Teodoie
of Sloudios (,,,8io) held up lhe example of Ephiaem foi lhe inspiialion
of his monks. In a seimon he menlioned logelhei lhe ascelical example of
John Chiysoslom and of Ephiaem, famous in song.
,
And in his Testament
he lisled Ephiaem logelhei wilh Baisanuphius and Anlony as lhe exemplais
par excellence of oiienlal monaslicism.
o
Bul in facl lhe Gieek woiks alliibuled
lo Ephiaem, while somelimes ieecling his spiiilual leaching, do nol foi lhe
mosl pail come fiom his pen.
,
Tey aie lhe pioducls of a Giaeco-Syiian
monaslic eslablishmenl lhal giew up afei Ephiaems lifelime and which
helped lo pioduce an icon of Ephiaem, lhe monaslic paiagon, lhal owed
lillle lo whal we know of lhe biogiaphy of lhe Syiian leachei and biblical
commenlaloi.
8
In lhe Syiiac liadilion, Ephiaem is iemembeied as a leachei, and as
,. See S. Teodori Studitae Parva Catechesis, in A. Mai, Nova Patrum Bibliotheca
(vol. IX; Rome, r888, roi.
o. See S. Teodori Studitae Testamentum, in PG, vol. ,,, col. r8r,.
,. Te Gieek woiks aie lisled, logelhei wilh lhe bibliogiaphical delails of lheii
publicalions and lianslalions in Geeiaid, Clavis Patrum Graecorum, ooo8. A
ie-piinling of lhe Gieek woiks, logelhei wilh a lianslalion inlo modein Gieek,
is available in Konslanlinou G. Phianlzolas (ed. and lians.), Gsiou Ephraim tou
Surou Erga (o vols.; Tessaloniki: Ekdoseis To Peiiboli les Panagias, r,88). Foi
English lianslalions of a seleclion of lhese woiks see lhe web sile of Aichiman-
diile Ephiem Lash, Sainl Ephiem lhe Syiian: Ascelical and Olhei Wiilings Exlanl
Only in Gieek, hllp:llwww.oilhodox.oig.uklEphi-Inl.hlm. See also lhe pioneei-
ing sludies of Democialie Hemmeidingei-Iliadou, Laulhenlicile spoiadique de
lEphiem giec, in kten des XI. internationalen Byzantinisten-Kongresses (Munchen,
r,oo), iio; Les doublels de ledilion de lEphiem giec pai Assemani, GCP i
(r,,8), ,r8i; Veis une nouvelle edilion de lEphiem giec, StPatr (r,or), cols.
8oo8r,; Les cilalions evangeliques de lEphiem giec, Byz(T) (r,,), r,,;
Ephiem: veisions giecque, laline el slave: addenda el coiiigenda, Epeteris Hetaire-
sias Byzantinon Spoudon (r,,,r,,o), io,,. See also J. Kiichmeyei and
D. Hemmeidingei-Illiadou, Sainl Ephiem el le Libei Scinlillaium, RSR o (r,,8),
,,,o. Selecled woiks of Ephiaem Giaecus, and lheii ielalionship lo Syiiac woiks
of Ephiaem, aie lhe subjecl of a foilhcoming Ph.D. disseilalion al Piincelon Teo-
logical Seminaiy by Wonmo Suh.
8. See Edwaid G. Malhews, Ji., Te Vila Tiadilion of Ephiem lhe Syiian, lhe
Deacon of Edessa, Diakonia ii (r,88r,8,), r,i; Sidney H. Gii lh, Images
of Ephiaem; lhe Syiian Holy Man and his Chuich, Tr (r,8,r,,o), ,; Joseph
P. Amai, Byzanline Ascelic Monachism and Gieek Bias in lhe Vila Tiadilion of
Ephiem lhe Syiian, GCP ,8 (r,,i), ri,o.
Ephiaem lhe Exegele r,,
an inleipielei of lhe sciipluies. Jacob of Saiug (c. ,r,ir), wiole a veise
homily on lhe holy man, Mai Ephiaem, lhe leachei (malpn), in which he
piesenls Ephiaem as a skilled speakei and composei of leaching-songs caie-
fully wioughl lo commend iighl docliine and iefule eiioi. Jacob celebiales
Ephiaem as: a maivelous iheloi, who suipassed lhe Gieeks in declamalion;
who could include a lhousand subjecls in a single speech. A divine cilhaiisl;
he sel his phiases lo veise, lo make joyful sound in mighly wondei.
,
Il is cuslomaiy lo ieckon lhe yeai oo as lhe yeai of Ephiaems biilh.
When he ieached his majoiily, he came inlo lhe seivice of bishop Jacob of
Nisibis (ca. o88), and he iemained in lhe episcopal seivice of Nisibis
lhiough lhe lenuie of lhe nexl lhiee bishops, Babu (d. o), Vologeses
(d. or), and Abiaham (d. o). Ephiaems diocesan seivice, lheiefoie, lasled
some foily yeais unlil lhe day in lhe ieign of bishop Abiaham, in lhe yeai
o, when he and olhei iefugees lef Nisibis on lhe occasion of hei suiiendei
lo lhe Peisians as pail of lhe agieemenl Empeioi Jovian (oo) made
afei his piedecessoi Julian had mel his dealh deep in Peisian leiiiloiy.
ro

Afei lhe suiiendei of Nisibis, and his ighl fiom lhe cily weslwaid, Ephiaem
came evenlually lo Edessa; lheie he enleied lhe seivice of bishop Baises
(or,r), whom lhe Aiianizing Empeioi Valens (o,8) lianslaled lo
lhe lessei see of Haiian in ,r.
rr
Two yeais laleion , June ,, accoiding
lo lhe Chronicle of EdessaEphiaem died.
ri
Eveiylhing we know aboul Ephiaems caieei in Nisibis and in Edessa,
mosl of il fiom his own pen, suggesls lhal he pailicipaled wholeheailedly
in lhe pasloial woik of lhe bishops whom he seived. In his Hymns against
Heresies he spoke of himself as a heidsman (allan), who by his wiiling
helped lhe shepheidlbishop (ray) lend lhe ock.
r
He was nol so much a
,. Joseph P. Amai, A Meliical Homily on Holy Mai Ephiem by Mai Jacob of Sa-
iug; Ciilical Edilion of lhe Syiiac Texl, Tianslalion and Inlioduclion, Patrologia
Grientalis (lome, ,, fasc. r, no. io,; Tuinhoul: Biepols, r,,,), i.
ro. See Ephiaems own ieeclions on lhese evenls in his Julian hymns in E. Beck,
Des heiligen Ephraem des Syrers Hymnen de Paradiso und Contra julianum (CSCO,
vols. r,, r,,; Louvain: Peeleis, r,,,). See also Sidney H. Gii lh, Ephiaem lhe
Syiians Hymns Againsl Julian: Medilalions on Hisloiy and Impeiial Powei, Vig-
Chr r (r,8,), i8oo.
rr. See Ephiaems own ieeclions on lhe bishops he seived in E. Beck, Des heiligen
Ephraem des Syrers Carmina Nisibena, erster Teil (CSCO, vols. ir8, ir,; Louvain:
Peeleis, r,or).
ri. See I. Guidi, Chronica Minora (CSCO, vol. r; Paiis, r,o), ,.
r. See Edmund Beck, Des heiligen Ephraem des Syrers Hymnen contra Haereses
(CSCO, vols. ro,, r,o; Louvain: Peeleis, r,,,), LVI:ro.
r,8 XIII. Syiiac Chiislian Lileialuie
cleiic as he was a leachei. Jacob of Saiug, in lhe homily on Ephiaem fiom
which we quoled eailiei, chaiacleiized him as a godly Philosophei in his
aclions, who as he was acling would also be leaching whoevei would lislen
lo him.
r
He was nol a monk in lhe modein sense of lhe leim, allhough,
as an unmaiiied man, he was piobably a single peison (ihday) dedicaled
lo Gods seivice.
r,
Il is possible lhal he was a deacon, bul he was suiely a
calechisl, biblical exegele, liluigical composei, and somelime polemicisl
in lhe employ of lhe Nicene bishops whom he seived. Polilically he sup-
poiled lhe alignmenl of Syiia wilh lhe Roman empiie and ils ecclesiaslical
oilhodoxy.
ro
II
Ephiaem wiole in Syiiac, a dialecl of lhe Aiamaic language which caiiied
wilh il a family ielalionship lo lhe Jewish woild in which Chiislianily isl
appeaied in lhe synagogue communilies of Mesopolamia and SyiialPalesline.
Neveilheless he was inlelleclually veiy much alluned lo lhe Gieek-speaking
culluie of Asia Minoi, and of lhe majoi ecclesiaslical cenleis in Anlioch and
Conslanlinople. In ecclesiology he followed lhe line of Eusebius of Caesaiea
Maiilima (ca. iooca. o); in lheology he adheied lo lhe leaching of lhe
council of Nicea, slienuously comballing whal he peiceived lo be lhe inquisi-
live ialionalism of lhose he called Aiians and Aelians; in lhe easl he was
lhe ielenlless opponenl of lhe leachings of Maicion, Bai Daysan, and Mani.
r,

r. Amai, A Meliical Homily on Holy Mai Ephiem, or.
r,. On lhe signicance of lhis lille see Sidney H. Gii lh, Ascelicism in lhe Chuich
of Syiia: lhe Heimeneulics of Eaily Syiian Monaslicism, in Vincenl L. Wimbush
and Richaid Valanlasis (eds.), sceticism (New Yoik: Oxfoid Univeisily Piess, r,,,),
iio,.
ro. See Sidney H. Gii lh, Ephiaem, lhe Deacon of Edessa, and lhe Chuich of
lhe Empiie, in Tomas Hallon and Joseph P. Williman (eds.), Diakonia. Studies in
Honor of Robert T. Meyer (Washnglon, D.C.: Calholic Univeisily of Ameiica Piess,
r,8o), ii,i.
r,. See Pelei Biuns, Aiius Hellenizans: . . . Ephiem dei Syiei und die neoaii-
anischen Konlioveisen seinei Zeil, Zeitschrif fur Kirchengeschichte ror (r,,o), ir
,,; Sidney H. Gii lh, Failh Seeking Undeislanding in lhe Toughl of Sl. Ephiem
lhe Syiian, in Geoige C. Beilhold (ed.), Faith Seeking Understanding. Learning and
the Catholic Tradition, Selected Papers from the Symposium and Convocation Cel-
ebrating the Saint nselm College Centennial (Mancheslei, N.H.: Sainl Anselm Col-
lege Piess, r,,r), ,,,; idem, Selling Righl lhe Chuich of Syiia: Sainl Ephiaems
Ephiaem lhe Exegele r,,
Always he spoke and wiole fiom lhe peispeclive of his deep familiaiily wilh
lhe sciipluies. As he pul il, Failh in lhe sciipluies is lhe second soul.
r8
As
we shall see, Ephiaem iead lhe sciipluies wilh close allenlion lo lhe lexl
in lhe Syiiac veisions of his day, in lhe mannei lhal modein scholais have
somelimes associaled wilh lhe so-called school of Anlioch. Bul as Lucas
Van Rompay has poinled oul, Ephiaems exegesis is in facl nol so much
Anliochian as il is a Chiislian counleipail lo Jewish exegesis.
r,
Allhough Ephiaem wiole biblical commenlaiies, piose iefulalions of
lhe leachings of lhose whose views he iegaided as false, piose medilalions,
dialogue poems and meliical homilies (memre), lheie can be no doubl lhal
his piefeiied genie was lhe leaching song (madrash).
io
Tianslalois have
ofen called lhese songs hymns, bul since lhey aie nol piimaiily songs of
piaise, lhe leim is nol ieally apl.
ir
Ralhei, lhey aie leaching songs, as Andiew
Palmei has happily slyled lhem; lhey weie lo be chanled lo lhe accompani-
menl of lhe lyie (kennar), on lhe model of David lhe Psalmisl.
ii
Peihaps
lheii closesl analogues aie lhe Hebiew Piyytm, synagogue songs which
enjoyed gieal populaiily in Palesline fiom lhe eighlh cenluiy on, and which
fealuie biblical lhemes and lileiaiy devices veiy similai lo lhose iegulaily
Hymns againsl Heiesies, lo appeai in William E. Klingshiin and Maik Vessey (eds),
Te Limits of ncient Christianity. Essays on Late ntique Tought and Culture in
Honor of R. . Markus (Ann Aiboi, Mich.: Univeisily of Michigan Piess, r,,,); Paul
S. Russel, St. Ephrem the Syrian and St. Gregory the Teologian Confront the rians
(Kollayam, Keiala: Sl. Ephiem Ecumenical Reseaich Inslilule, r,,).
r8. Beck, Hymnen contra Haereses, XLI:rr.
r,. Lucas Van Rompay, Anliochene Biblical Inleipielalion: Gieek and Syiiac, in
Judilh Fiishman and Lucas Van Rompay (eds.), Te Book of Genesis in jewish and
Griental Christian Interpretation, a Collection of Essays (Tiadilio Exegelica Giaeca, ,;
Louvain: Peeleis, r,,,), rii. See also L. Van Rompay, La lilleialuie exegelique syii-
aque el le iappiochemenl des liadilions syiienne-occidenlale el syiienne-oiienlale,
ParGr io (r,,,), iir,.
io. See lhe convenienl piesenlalion of lhe lilles of Ephiaems Syiiac woiks by
genie, lheii edilions, and nolice of lhe available lianslalions inlo English in Sebas-
lian P. Biock, A Biief Guide lo lhe Main Edilions and Tianslalions of lhe Woiks of
Ephiem, Te Harp (r,,o), ,i,. See also Joseph Melki, S. Ephiem le Syiien, un
bilan de ledilion ciilique, ParGr rr (r,8), 88.
ir. See Michael Lallke, Sind Ephiaems Madi Hymnen: GrChr , (r,8,),
8.
ii. See Andiew Palmei, A Lyie wilhoul a Voice, lhe Poelics and lhe Polilics of
Ephiem lhe Syiian, RM , (r,,), ,r,,.
roo XIII. Syiiac Chiislian Lileialuie
used by Ephiaem.
i
Tey aie also compaiable lo lhe Byzanline Kontakion.
In facl, a good case can be made foi lhe suggeslion lhal lhe mosl famous
composei of Kontakia, Romanos lhe Melodisl (d. afei ,,,), who was a nalive
of Emesa in Syiia, was aclively inuenced by Ephiaems composilions.
i
Ephiaems woiks became bellei known in lhe wesl in lhe eighleenlh
cenluiy, wilh lhe publicalion of lhe six-volume Roman edilion of lexls al-
liibuled lo him in Syiiac, Gieek, and Lalin.
i,
While many of lhe Gieek and
Lalin lexls had long been known, lhe publicalion of Ephiaems woiks in
Syiiac, lhe only language in which he is known lo have wiillen, bioughl lhe
isl glimpse of his liue genius lo weslein Chiislians. Te Syiiac woiks, wilh
Lalin lianslalions, weie included in volumes IV lo VI of lhe Editio Romana.
In subsequenl yeais, beginning in lhe nineleenlh cenluiy, and ieaching well
inlo lhe lwenlielh cenluiy, scholais in England, Belgium, and olhei pails of
Euiope, making use of lhe numeious manusciipls iecenlly acquiied in lhe
wesl, made majoi sliides in publishing newei edilions of lhe Syiiac lexls.
T. J. Lamys edilion of Ephiaems Hymns and Homilies
io
al lhe luin of lhe
nineleenlh and lwenlielh cenluiies bioughl Ephiaems woiks in Syiiac inlo
lhe mainslieam of ieligious discouise in Euiope, and aiguably led diieclly lo
Pope Benedicl XVs pioclamalion of Ephiaem as a Docloi of lhe Univeisal
Chuich on , Oclobei r,io.
i,
Bul alieady il was becoming cleai lhal lhe isl
i. See J. Schiimann, Hebiew Liluigical Poeliy and Chiislian Hymnology, Te
jewish Quarterly Review n.s. (r,,r,,), rior; J. Yahalom, Piyyt as Poeliy,
in L. Il Levine (ed.), Te Synagogue in Late ntiquity (Philadelphia, r,8o), rir;
W. Jac. Bekkum, Anli-Chiislian Polemics in Hebiew Liluigical Poeliy (Piyyu) of
lhe Sixlh and Sevenlh Cenluiies, in J. Den Boef and A. Hilhoisl (eds), Early Chris-
tian Poetry, a Collection of Essays (Supplemenls lo VigChr, vol. ii; Leiden: Biill,
r,,), i,,o8.
i. William L. Peleisen, Te Dependence of Romanos lhe Melodisl upon lhe
Syiiac Ephiem; ils Impoilance foi lhe Oiigin of lhe Konlakion, VigChr , (r,8,),
r,r8,; idem, Te Diatessaron and Ephrem Syrus as Sources of Romanos the Melodist
(CSCO, vol. ,,; Louvain: Peeleis, r,8,); idem, Te Dependence of Romanos lhe
Melodisl upon lhe Syiiac Ephiem, in E. A. Livingslone (ed.), StPatr (vol. XVIII, ;
Kalamazoo, Mich.: Cisleician Publicalions and Leuven: Peeleis, r,,o), i,8r; S. P.
Biock, Fiom Ephiem lo Romanos, in E. A. Livingslone (ed.), StPatr (vol. XX; Leu-
ven: Peeleis, r,8,), r,,r.
i,. See J. S. Assemani (ed.), Sancti Patris Nostri Ephraem Syri Gpera Gmnia quae
exstant Graece, Syriace, Latine (o vols.; Rome, r,ir,o).
io. See T. J. Lamy, Sancti Ephraem Syri Hymni et Sermones ( vols.; Malines, r88i
r,oi).
i,. See Benedicl XV, Piincipi Aposloloium Pelio, S ri (r,io), ,,o.
Ephiaem lhe Exegele ror
publicalions of Ephiaems Syiiac woiks lef much lo be desiied in leims of
lhe qualily of lhe edilions of lhe lexls; many of lhem weie nol based on
lhe besl available manusciipls, and lhe woik of many of lhe edilois did nol
salisfy lhe iequiiemenls of liuly ciilical edilions. To iemedy lhis silualion,
Dom Edmund Beck, O.S.B. (r,oir,,r) began in r,,,, and conlinued foi
lhe nexl quailei cenluiy, lo publish ciilical edilions and Geiman liansla-
lions of lhe genuine, Syiiac woiks of Ephiaem in lhe Louvain seiies Coipus
Sciiploium Chiislianoium Oiienlalium.
i8
While Beck has nol been alone
in lhe lask of ediling and publishing Ephiaems woiks in lhe lwenlielh
cenluiy, lhe sheei volume of his oulpul in lhis enleipiise makes his name
almosl synonymous wilh lhe pioduclion as il weie of lhe complele woiks
of Ephiaem lhe Syiian.
Te modein publicalion of lhe Syiiac woiks of Ephiaem has been ac-
companied by a ciescendo in lhe numbei of sludies devoled lo lhem, and
lo his life and lhoughl moie geneially.
i,
Te eecl of all lhis allenlion has
been giadually lo biing Ephiaems Syiiac woiks inlo lhe mainslieam of
modein paliislic scholaiship, allhough one can even now consull lhe index
of loo many sludies of eaily Chiislian lhoughl in aieas on which he wiole
exlensively and slill nol nd a menlion of his name.
III
Fiom lhe beginning Ephiaem has been known as an exegele. In lhe Syiiac
Vita which ciiculaled in lhe Gieco-Syiian monaslic milieu of lhe fh and
sixlh cenluiies, in which Ephiaem is poiliayed as a paiagon of lhe monas-
lic life, lhe lexl makes much of lhe facl lhal he is also iemembeied lo have
wiillen a commenlaiy on lhe Toiah, full of lheological insighl and spiii-
lual peispicacily.
o
In facl, foi Ephiaem, lhe sciipluies, and pailiculaily lhe
i8. Beck published his lasl edilion in r,,, (CSCO, vols. ri, r). In lhe end, in
addilion lo numeious sludies, he pioduced r, volumes of edilions and lianslalions
of Syiiac woiks alliibuled lo Ephiaem.
i,. Te suiesl way bibliogiaphically lo oveisee whal is being published in Ephiaem
sludies is lo consull lhe ongoing classied bibliogiaphy in Syiiac sludies compiled
by Sebaslian P. Biock in ParGr: (r,,), ,o, [r,oor,,o]; ro (r,8rr,8i),
i,rri [r,,rr,8o]; r (r,8,), i8,oo [r,8rr,8,]; r, (r,,i), irror [r,8o
r,,o].
o. See Joseph P. Amai, Te Syiiac Vila Tiadilion of Ephiem lhe Syiian, (Ph.D.
lhesis, Te Calholic Univeisily of Ameiica, Washinglon, D.C., r,88, no. 8,r,8,;
Ann Aiboi, Mich.: Univeisily Miciolms Inleinalional, r,8,), roi; i8o.
roi XIII. Syiiac Chiislian Lileialuie
Gospel, aie lhe ullimale ieligious aulhoiily. In one of his leaching songs
Gn Faith he wiole:
Te sciipluies aie sel up
like a miiioi;
one whose eye is cleai
sees lheie
lhe image of lhe liulh.
Sel up lheie
is lhe image of lhe falhei;
depicled lheie
is lhe image of lhe Son,
and of lhe Holy Spiiil.
r
Tiulhfully one may say lhal all of Ephiaems woiks aie in some sense com-
menlaiies on lhe sciipluies. Bul foi piaclical ieasons one may considei lhem
undei lwo bioad headings: lhe piose commenlaiies, which weie wiillen foi
puiposes of Bible sludy; and lhe veise composilions, homilies (memre) and
leaching songs (madrashe), which foi lhe mosl pail had a liluigical selling.
Il will be useful lo discuss lhe piose commenlaiies isl.
Te Roman edilion of Ephiaems Gpera Gmnia conlains commenlaiies
alliibuled lo him on mosl of lhe books of lhe o1 Peshitta, and lhe seaiches of
subsequenl scholais have uncoveied even moie lexls puipoiling lo conlain
such commenlaiies.
i
While much scholaily woik iemains lo be done on
lhese ofen fascinaling composilions, il seems cleai enough lhal few of lhem
can be aulhenlic.

In facl, of lhe o1 books, only lhe Syiiac commenlaiies

r. Edmund Beck, Des heiligen Ephraem des Syrers Hymnen de Fide (CSCO, vols.
r,, r,,; Louvain: Peeleis, r,,,), LXVII:8,.
i. See lhe eaily suivey by T.-J. Lamy, Lexegese en oiienl au IV
e
siecle ou les com-
menlaiies de sainl Ephiem, RB i (r8,), ,i,, ror8r, o,8o. Seveius of Edessa,
a ninlh-cenluiy monk who composed a catena of scholia on numeious biblical
passages, alliibuled lhe o1 commenlaiies moslly lo Ephiaem and Jacob of Edessa
(c. oo,o8). See Anlon Baumslaik, Geschichte der syrischen Literatur (Bonn, r,ii),
i,,. See also D. Kiuisheei, Ephiem, Jacob of Edessa, and lhe Monk Seveius; an
Analysis of MS Val. Syi. ro, . r,i, in R. Lavenanl (ed.), VII Symposium Syriacum,
foilhcoming volume in lhe seiies, GC.
. See, e.g., Edwaid G. Malhews, Ji., Te Aimenian Commenlaiy on Genesis Al-
liibuled lo Ephiem lhe Syiian, in Fiishman and Van Rompay, Te Book of Genesis
in jewish and Griental Christian Interpretation, ror.
Ephiaem lhe Exegele ro
on Genesis and Exodus

aie geneially consideied by modein scholais as

likely lo be in laige pail genuine woiks of Ephiaem.
,
Il is nol unlikely lhal a
ceilain school liadilion was lhe selling foi lhe alliibulion of commenlaiies
on lhe olhei books of lhe o1 Peshitta lo Ephiaem.
A pailiculai dimension of Ephiaems o1 commenlaiy which mosl
modein scholais seldom fail lo menlion is lhe Jewish conneclion. Il is nol
only lhe facl lhal lhe Syiiac veisions of lhe o1 he and his conlinualois and
imilalois knew have lhe Hebiew Bible ialhei lhan lhe ixx behind lhem, bul
lhal many aspecls of lhe inleipielalion seem lo have lheii closesl analogues
in lhe Jewish exegelical liadilion ialhei lhan in olhei Chiislian liadilions.
o

Tis facl ieminds lhe modein ieadei of Ephiaems woik lhal in lhe Chiislian
woild of lhe Semilic languages lheie was a ceilain conlinuily of lhoughl
and imaginalion wilh lhe Jewish woild aboul lhe meaning of lhe biblical
naiialives lhal one does nol always nd in Gieek and Lalin commenlaiies
of lhe paliislic peiiod.
In his commenlaiies on Genesis and Exodus Ephiaem does nol discuss
each veise. Ralhei, he concenliales on lhe passages of giealesl impoilance,
such as lhe ciealion naiialives, wheie lheie is much al issue foi his polem-
ics againsl adveisaiies like lhe Maicioniles, lhe followeis of Bai Daysan and
Mani. He seems lo be in a huiiy, as if lhe commenlaiies aie meanl lo seive
. See R. M. Tonneau, Sancti Ephraem Syri in Genesim et in Exodum Commentarii
(CSCO, vols. r,i, r,; Louvain: Peeleis, r,,,). See also lhe English lianslalion by
Edwaid G. Malhews, Ji. and Joseph P. Amai, St. Ephrem the Syrian. Selected Prose
Vorks, Commentary on Genesis, Commentary on Exodus, Homily on our Lord, Letter
to Publius (Kalhleen McVey, ed., Te Falheis of lhe Chuich, vol. ,r; Washinglon,
D.C.: Te Calholic Univeisily of Ameiica Piess, r,,).
,. Teie aie some dissenleis. See Paul Feghali, Inuence des Taigums sui la
pensee exegelique dEphiem: in H. J. W. Diijveis, el al. (eds.), IV Symposium Syri-
acum r,8, (OCA, ii,; Rome, r,8,), ,r8i; idem, Noles sui lexegese de s. Ephiem;
commenlaiie sui le deluge (Gen. o, r,, r,), ParGr 8 (r,,,r,,8), o,,o. See also
David Bundy, Ephiems Exegesis of Isaiah, in E. A. Livingslone (ed.), StPatr (vol.
r8, ; Kalamazoo, Mich.: Cisleician Publicalions and Leuven: Peeleis, r,,o), i,
,, who includes lhe commenlaiy among lhe dubia asciibed lo Ephiaem, bul ciles
lhe impiessive lisl of scholais who accepl ils aulhenlicily, including Dom Edmund
Beck (io). Aclually, Beck names only lhe commenlaiy on Genesis in his lisl of
Ephiaems aulhenlic woiks. See Edmund Beck, Ephiem le Syiien (sainl), Diction-
naire de Spiritualite (vol. IV; Paiis: Beauchesne, r,,,), col. ,,o.
o. See N. Sed, Les hymnes sui le paiadis de sainl Ephiem el les liadilions juives,
Le Museon 8r (r,o8), ,,,or; Tiyggve Kionholm, Motifs from Genesis rrr in
the Genuine Hymns of Ephrem the Syrian, with Particular Reference to the Inuence
of jewish Exegetical Tradition (Lund: CWK Gleeiup, r,,8); Feghali, Inuence des
Taigums; Sebaslian P. Biock, Jewish Tiadilions in Syiiac Souices, jjS o (r,,,),
irii.
ro XIII. Syiiac Chiislian Lileialuie
only some immediale, academic puipose. In facl, al lhe beginning of lhe
Commentary on Genesis he begins wilh lhe following iemaik:
I had nol wanled lo wiile a commenlaiy on lhe isl book of Ciealion,
lesl we should now iepeal whal we had sel down in lhe meliical
homilies and leaching songs. Neveilheless, compelled by lhe love of
fiiends, we have wiillen biiey of lhose lhings of which we wiole al
lenglh in lhe meliical homilies and in lhe leaching songs.
,
Tis iemaik indicales nol only hasle, bul Ephiaems conviclion lhal lhe heail
of his sciipluial commenlaiy is lo be found in his liluigical composilions.
Neveilheless, lheie is some valuable infoimalion in lhe piose lexl aboul his
exegelical lhoughl. Foi example, al lhe end of his discussion of a numbei of
passages in Genesis, when he comes lo lhe accounl of Jacobs blessings foi
his sons (Gen ,:ii,), and afei he has sel oul whal, accoiding lo him, lhe
lexl lileially means, he says:
Now lhal we have spoken of lhe lileial meaning (suranat) of lhe
blessings of Jacob, lel us go back and speak of lheii spiiilual meaning
(rhanat) as well. We did nol llingly speak of lheii lileial meaning
noi will we wiile of lheii spiiilual meaning as we oughl, foi we spoke
loo spaiingly of lheii lileial meaning and we will wiile of lheii spiii-
lual meaning much loo biiey.
38
While il is cleai lhal Ephiaems feeling of hasle is slill evidenl in lhis paia-
giaph lale in his discussion of Genesis, almosl by lhe way he gives some
infoimalion aboul his exegelical melhod. Whal he says allows one lo see
lhal he expiessly iecognizes lwo senses of lhe sciipluial lexl, lhe lileial sense
and lhe spiiilual sense. In lhe sequel il is evidenl lhal foi him lhe spiiilual
sense consisls in whalevei lheie is in lhe leims of lhe blessings in Genesis
lhal one mighl lake lo iefei in a lypological way lo lhe ullimale economy of
Salvalion in Chiisl and in lhe chuich, lhe lypes and symbols of whal is yel lo
come in lhe unfolding of lhe hisloiy of Salvalion, as iecoided in lhe Gospel.
Fiom lhis peispeclive, one mighl also associale Ephiaems slyle of exegesis
of lhe o1 wilh lhe so-called Anliochene school of biblical inleipielalion
and ils exeicise of theoria. Robeil Muiiay has even wiillen of Ephiaem lhal
his exegelical allilude piobably expiesses lhe mosl beauliful foim of lhe
Anliochene oiienlalion (doch slelll seine exegelische Hallung vielleichl die
,. Tonneau, Sancti Ephraem Syri in Genesim, . English lianslalion fiom Malhews
and Amai, St. Ephrem the Syrian, Selected Prose Vorks, o,.
8. Tonneau, Sancti Ephraem Syri in Genesim, rr8. English lianslalion fiom
Malhews and Amai, St. Ephrem the Syrian, Selected Prose Vorks, io,. See also Slen
Hidal, Interpretatio Syriaca, die Kommentare des heiligen Ephram des Syrers zu Gene-
sis und Exodus mit besonderer Berucksichtigung ihrer auslegungsgeschichtlichen Stel-
lung (Lund: Gleeiup, r,,), ,ooo.
Ephiaem lhe Exegele ro,
schnsle Auspigung dei anliochenischen Richlung dai).
39
Bul lhe mallei
is moie complicaled lhan lhis, as will soon become cleai.
40
As wilh lhe o1, so in lhe paliislic liadilion of Syiia Ephiaem is ciediled
wilh piose commenlaiies on mosl of lhe 1 books as well. Teie aie woiks
alliibuled lo him on lhe Acls of lhe Aposlles and lhe Pauline epislles, which
suivive only in Aimenian,
r
and which have nol been much sludied. Teie
is also an Exposition of the Gospel, an anli-Maicionile woik alliibuled lo
Ephiaem and pieseived only in Aimenian, aboul lhe aulhenlicily of which
lheie have been some doubls.
i
Bul lhe mosl impoilanl woik on lhe 1 is lhe
well known and ofen quoled commenlaiy on Talians Diatessaron. Allhough
lhe lexl suivives in only a single manusciipl in lhe oiiginal Syiiac,

and in
,. R. Muiiay, Dei Dichlei als Exegel: dei hl. Ephim und die heulige Exegese,
ZKT roo (r,,8), 8o.
o. Foi olhei sludies of Ephiaems melhods of exegesis, see C. Biavo, Notas Intro-
ductorias a la Noematica de San Efren (Exceipla ex disseilalione ad Lauieam in
Facullale Teologica Ponliciae Univeisilalis Giegoiianae; Rome, r,,o); L. Leloii,
Doctrines et methodes de s. Ephrem daprs son commentaire de levangile concordant
(CSCO, vol. iio; Louvain: Peeleis, r,or); S. Hidal, Interpretatio Syriaca; P. Yousif,
Exegelical Piinciples of Sl Ephiaem of Nisibis, in E. A. Livingslone (ed.), StPatr
(vol. XVII, ; Kalamazoo, Mich.: Cisleician Publicalions and Leuven: Peeleis, r,,o),
i,ooi. Somewhal boldly, il seems, given lhe inliicacies of lhe mallei, one iecenl
wiilei even develops foui laws oi piinciples lo summaiize Ephiaems exegelical
melhod. See Beiliand de Maigeiie, n Introduction to the History of Exegesis (vol.
r, Te Gieek Falheis, lians. L. Maluf; Peleisham, Mass.: Sl. Bedes Publicalions,
r,,), ro. See especially Lucas Van Rompay, Te Chiislian Syiiac Tiadilion of
Inleipielalion, in Magne Sb (ed.), Hebrew Bible/Gld Testament, the History of Its
Interpretation (vol. r, Fiom lhe Beginnings lo lhe Middle Ages, pail r, Anliquily;
Gllingen: Vandenhoeck & Rupiechl, r,,o), esp. oiii8.
r. See lhe Mechilaiisl Falheis, S. Ephrem Syri Commentarii in Epistolas D. Pauli
nunc primum ex rmenio in Latinum sermonem a Patribus Mekhitaristis translati
(Venice, r8,); N. W. Akinian, Des hl. Ephraem Erklarung der postelgeschichte
(Vienna, r,ir).
i. See Geoige A. Egan, Saint Ephrem, an Exposition of the Gospel (CSCO, vols.
i,ri,i; Louvain: Peeleis, r,o8).
. See Louis Leloii, Saint Ephrem. Commentaire de levangile concordant, texte syri-
aque (MS Chester Beatty ,o,) (Cheslei Beally Monogiaphs, 8; Dublin, r,o); idem,
Saint Ephrem. Commentaire de levangile concordant, texte syriaque (MS Chester Beatty
,o,), folios additionnels (Leuven: Peeleis, r,,o). An English lianslalion of lhe lexl is
available in Caimen McCailhy, Saint Ephrems Commentary on Tatians Diatessaron, an
English Translation of Chester Beatty MS ,o, with Introduction and Notes (Jouinal of
Semilic Sludies Supplemenl, i; Oxfoid: Oxfoid Univeisily Piess on Behalf of lhe Uni-
veisily of Mancheslei, r,,). See also lhe Fiench lianslalion by Louis Leloii, Ephrem
de Nisibe. Commentaire de levangile concordant ou Diatessaron, traduit du Syriaque et
de lrmenien (Souices Chieliennes, no. rir; Paiis: Ceif, r,oo).
roo XIII. Syiiac Chiislian Lileialuie
lwo manusciipls in Aimenian lianslalion,

Louis Leloii pionounced il lo

be lhe mosl impoilanl of Ephiems exegelical woiks.
,
Howevei, in a seiies
of ailicles, in which he subjecls poilions of lhe commenlaiy lo an inlense
lileiaiy sciuliny, based on compaiisons wilh passages in Ephiaems suiely
genuine homilies and leaching songs, Edmund Beck came lo lhe conclusion
lhal Ephiaem was nol lhe aulhoi of lhe commenlaiy. On lhe olhei hand, lhe
many and laige conneclions wilh Ephiaems hymns and homilies allow lhe
supposilion lhal lhe woik oiiginales fiom his school.
o
And lheiefoie one
may conclude lhal lhe commenlaiy does in facl pieseive many of Ephiaems
exegelical insighls.
Allhough lhe Diatessaron commenlaiy does nol covei lhe whole lexl,
lhe commenlaloi lakes his lime in discussing nol only lhe lileial meaning
of lhe woids in lhe veises he consideis, bul he also fiequenlly enlaiges on a
lheme which lhe lexl suggesls, ofen in lhe piocess iecalling lhe lypes and
symbols fiom o1 naiialives which, fiom his peispeclive, nd lheii piopei
poinl of iefeience in lhe Gospel. His basic allilude is evidenl in lhe follow-
ing passage:
Many aie lhe peispeclives of his woid, jusl as many aie lhe peispec-
lives of lhose who sludy il. [God] has fashioned his woid wilh many
beauliful foims, so lhal each one who sludies il may considei whal
he likes. He has hidden in his woid all kinds of lieasuies so lhal each
one of us, wheievei we medilale, may be eniiched by il. His ulleiance
is a liee of life, which oeis you blessed fiuil fiom eveiy side. Il is like
lhal iock which buisl foilh in lhe deseil, becoming spiiilual diink lo
. Louis Leloii, Saint Ephrem. Commentaire de levangile concordant (version
armenienne) (CSCO, vol. r,; Louvain, r,,); idem, Saint Ephrem. Commentaire de
levangile concordant (traduction latine) (CSCO, vol. r,; Louvain: Peeleis, r,,).
,. Leloii, Doctrines et methodes, o.
o. Edmund Beck, Ephim und dei Dialessaionkommenlai im Abschnill ubei die
Wundei beim Tode Jesu am Kieuz, GrChr ,, (r,,), rr,. Five eailiei sludies which
led Beck lo lhe same conclusion aie: E. Beck, Dei syiische Dialessaionkommenlai
zu Jo. r, r,, GrChr o, (r,8), rr; idem, Dei syiische Dialessaionkommenlai zu
dei unveigebbaien Sunde widei den Heiligen Geisl ubeiselzl und eiklil, GrChr
, (r,8,), r,; idem, Dei syiische Dialessaionkommenlai zu dei Peiikope von
dei Samaiileiin am Biunnen, GrChr , (r,,o), ri; idem, Dei syiische Dia-
lessaionkommenlai zu dei Peiikope von dei Sundeiin, Luc. ,, o,o, GrChr ,,
(r,,r), rr,; idem, Dei syiische Dialessaionkommenlai zui Peiikope vom ieichen
Jungling, GrChr ,o (r,,i), r,. See also William L. Peleisen, Some Remaiks on
lhe Inlegiily of Ephiems Commenlaiy on lhe Dialessaion, in E. A. Livingslone
(ed.), StPatr (vol. io; Leuven: Peleis, r,8,), r,,ioi.
Ephiaem lhe Exegele ro,
eveiyone fiom all places. [Tey ale] spiiilual food and diank spiiilual
diink. (r Coi ro:)
Teiefoie, whoevei encounleis one of ils iiches musl nol lhink
lhal lhal alone which he has found is all lhal is in il, bul [ialhei] lhal
il is lhis alone lhal he is capable of nding fiom lhe many lhings
in il. Eniiched by il, lel him nol lhink lhal he has impoveiished il.
Bul ialhei lel him give lhanks foi ils giealness, he lhal is unequal lo
il.Rejoice lhal you have been salialed, and do nol be upsel lhal il is
iichei lhan you. . . . Give lhanks foi whal you have laken away, and do
nol muimui ovei whal iemains and is in excess. Tal which you have
laken and gone away wilh is youi poilion and lhal which is lef ovei is
also youi heiilage.
47
IV
As Ephiaem himself says, in lhe passage quoled above fiom lhe beginning
of his commenlaiy on lhe book of Genesis, biblical exegesis is lhal of which
we wiole al lenglh in lhe meliical homilies and in lhe leaching songs.
8

And lhe conlexl of lhe homilies and leaching songs was ofen lhe divine
liluigy. Specically, as Sl. Jeiome says of lhese composilions of Ephiaem,
in some chuiches his wiilings weie publicly ieciled afei lhe ieading of
lhe sciipluies.
,
Tis means lhal lhe pioximale occasion foi lhe composi-
lion of many of Ephiaems memre and madrashe was lhe ieading of a sel
of passages fiom lhe sciipluies chosen foi lheii ielevance lo lhe liluigical
celebialion of lhe day oi lhe season. Teiefoie lhe commenlaiy lhey eliciled
musl have had aboul il lhe qualily of applied exegesis, which l in wilh lhe
geneial piesenlalion of lhe liulhs of lhe failh, and nol some moie absliacl,
heimeneulical consideialion. So, foi example, lhe lilles of lhe colleclions of
leaching songs ieecl lheii piaclical chaiaclei. Teie aie lhe moie obviously
liluigical lilles, such as de jejunio, de zymis, de Crucixione, de Resurrectione,
and de Nativitate; lheie aie docliinal lilles, such as de Fide, contra Haereses,
de Ecclesia, and de Paradiso; lheie aie lilles which elicil lhe memoiy of places
oi evenls, such as Carmina Nisibena, and contra julianum, even lhe veise
,. Mc Cailhy, Saint Ephrems Commentary on Tatians Diatessaron, ,,o.
8. Malhews and Amai, St. Ephrem the Syrian, Selected Prose Vorks, o,.
,. Ephiem, Edessenae ecclesiae diaconus, mulla Syio seimone conposuil, el ad
lanlam venil claiiludinem, ul posl leclionem Sciipluiaium publice in quibusdam
ecclesiis eius sciipla iecilenlui. Richaidson, Hieronymus, ,r.
ro8 XIII. Syiiac Chiislian Lileialuie
homilies, Gn Nicomedia, foi lhe mosl pail, pieseived only in Aimenian.
,o

Tese weie all occasional pieces, in lhe sense lhal Ephiaem wiole lhem foi
specic occasions oi seasons, be lhey liluigical oi lopical.
Te liansmission of Ephiaems madrashe, lhe leaching songs, in lilui-
gical cycles aiianged accoiding lo consideialions bolh of piosody and
melody, as well as subjecl mallei,
,r
should nol blind one lo lheii essenlially
didaclic chaiaclei. As lhe name ilself implies, madrash being cognale lo lhe
Hebiew midrash, biblical commenlaiy, oi inleipielalion, is lhe heail of lhe
enleipiise, and lhal fiom an insliuclional poinl of view.
,i
In facl, accoiding
lo Jacob of Saiug, lhe singeis of Ephiaems madrashe weie liained piecisely
lo pioclaim lhe Gospel, and could accoidingly be called leacheis in lhe
chuiches.
,
Te insliuclion was meanl lo be bolh posilive, in lhe sense of
communicaling a denile poinl of view in biblical failh, and defensive, in lhe
sense of enabling lhe congiegalion lo iecognize and iefule eiioi. Ephiaem
himself highlighls lhis chaiaclei of lhe madrashe in lhe lasl of his leaching
songs gainst Heresies. He says,
O Loid, may lhe woiks of youi heidsman
nol be chealed.
I will nol lhen have lioubled youi sheep,
bul as fai as I was able,
,o. Tese Lalin lilles, which have become convenlional in lhe scholaily lileialuie,
ieecl lhe Syiiac nolices of lhe conlenls of lhe colleclions of madrshe as lhey aie
found in lhe manusciipl liadilion. See lhe bibliogiaphy ciled in lhe nexl nole be-
low. Foi lhe homilies on Nicomedia see Chailes Renoux, Ephrem de Nisibe Mmr
sur Nicomedie (Paliologia Oiienlalis, l. ,, fasc. i, , nos. r,ir,; Tuinoul: Biepols,
r,,,).
,r. On lhese malleis see Andie De Halleux, Une cle poui les hymnes dEphiem
dans le MS. Sinai Syi. ro, Museon 8, (r,,i), r,rr,,; idem, La liansmission des
Hymnes dEphiem dapies le MS. Sinai Syi. ro, f. ro,vr,8i, in Symposium Syri-
acum r,,: (OCA, r,,; Rome, r,,), iro; B. Oulliei, Conliibulion a lelude de la
piehisloiie des colleclions dhymnes dEphiem, ParGr o, , (r,,,r,,o), ,or; S. P.
Biock, Te Tiansmission of Ephiems madrashe in lhe Syiiac Liluigical Tiadilion,
in Elizabelh A. Livingslone (ed.), StPatr (vol. i; Leuven: Peeleis, r,,,), ,o,o,.
,i. On lhe iole of midrash in lhe Jewish insliuclional liadilion see lhe commenls
of James L. Kugel, Two Inlioduclions lo Midiash, in G. H. Hailman and S. Budick
(eds.), Midrash and Literature (New Haven, Conn.: Yale Univeisily Piess, r,8o), ro.
,. Amai, J. P., A Meliical Homily on Holy Mai Ephiem, nos. o, pp. ,. In
conlexl, Jacob is celebialing Ephiaems iole as lhe second Moses foi women, (no.
8, p. ,), having specially liained lhem lo peifoim his madrshe in chuich.
Ephiaem lhe Exegele ro,
I will have kepl lhe wolves away fiom lhem,
and I will have buill, as fai as I was capable,
enclosuies of leaching songs (madrashe)
foi lhe lambs of youi ock.
I will have made a disciple
of lhe simple and unleained man.
And I will have given him a sliong hold
on lhe heidsmens sla,
lhe healeis medicine,
and lhe dispulanls aimoi.
,
V
In lhe madrshe Ephiaem leaches nol only lhe pailiculai lessons of lhe
sciipluie passages appoinled lo be iead al a given liluigical celebialion, oi
chosen because of lheii docliinal ielevance, bul he also communicales a
denile view of lhe iole of lhe sciipluies in geneial in lhe piocess of Gods
ievelalion of himself and of lhe economy of salvalion. He leaches lhal Naluie
and Sciipluie logelhei aie lhe lwin souices of ievelalion. Foi example, in a
leaching song in which he had been ieviewing some ways in which Naluie
ieveals ils Ciealoi he says,
Look and see how Naluie and Sciipluie
aie yoked logelhei foi lhe Husbandman:
Naluie abhois adulleieis,
piacliceis of magic and muideieis;
Sciipluie abhois lhem loo.
Once Naluie and Sciipluie had cleaned lhe land
lhey sowed in il new commandmenls
in lhe land of lhe heail, so lhal il mighl beai fiuil,
piaise foi lhe Loid of Naluie
gloiy foi lhe Loid of Sciipluie.
,,
,. Beck, Hymnen contra Haereses, LVI:ro, rr.
,,. Beck, Hymnen contra Haereses, XXVIII:rr. Te English lianslalion is fiom
Sebaslian Biock, Saint Ephrem the Syrian, Hymns on Paradise (Cieslwood, N.Y.:
Sl. Vladimiis Seminaiy Piess, r,,o), r,r.
rro XIII. Syiiac Chiislian Lileialuie
In anolhei passage Ephiaem likens Naluie, and lhe lwo leslamenls of sciip-
luie, lo lhiee lyies, lo lhe accompanimenl of which lhe Woid of God sings;
lhe lyie of Naluie lhen leslies lhal il is Chiisl himself who sings lo lhe lyie
of Moses and lhe lyie of lhe Gospel. Ephiaem says,
Te Woid of lhe Mosl High came down
and clolhed himself in
a weak body wilh lwo hands.
He look up and balanced lwo lyies,
one in his iighl hand and one in his lef.
A lhiid he pul in fionl of him,
lo be a wilness foi lhe olhei lwo;
foi il was lhe middle lyie coiioboialing
lhal lheii Loid was singing lo lheii accompanimenl.
,o
Foi Ephiaem, sciipluie is lhe iule of failh which even Naluie conims. And
he means lhe inlegial sciipluie, lhe Old and New Teslamenls logelheilhe
Chiislian Bible, which has Chiisl as ils focal poinl. He says,
In lhe Toiah Moses liod
lhe Way of lhe lypes and symbols
,,
befoie lhal People
who used lo wandei eveiy which way.
Bul oui Loid, in his leslamenls,
denilively eslablished lhe palh of Tiulh
foi lhe Peoples who came lo lhe Way of Life.
,8
All lhe lypes and symbols lhus liavelled
on lhal Way which Moses liod
and weie bioughl lo fulllmenl in lhe Way of lhe Son.
,o. Edmund Beck, Des heiligen Ephraem des Syrers Hymnen de Virginitate (CSCO,
vols. ii, ii; Louvain: Peeleis, r,oi), XXIX:r. See Kalhleen E. McVey, Ephrem the
Syrian, Hymns (Te Classics of Weslein Spiiilualily; New Yoik: Paulisl Piess, r,8,),
,o.
,,. Te Syiiac leim behind lhis expiession is rze (sing., rz), which will be dis-
cussed below. Su ce il now lo say lhal il includes lhe senses of lhe Gieek leims
lype and mysleiy in similai conlexls, bul exlends well beyond lheii ieach in
Syiiac usage, ofen having lhe sense of mysleiy symbol.
,8. On lhe PeoplelPeoples, oi NalionlNalions (amm/amme) molif in eaily Syiiac
lileialuie, i.e., JewslGenliles, see Robeil Muiiay, Symbols of Church and Kingdom,
a Study in Early Syriac Tradition (Cambiidge: Cambiidge Univeisily Piess, r,,,),
ro8.
Ephiaem lhe Exegele rrr
Lel oui mind lhen become
cleaied land foi lhal Way.
Inslead of on lhe giound, my biolheis,
lel us, in oui souls, liead lhe Way of Life.
,,
Foi Ephiaem, only lhe inlegial sciipluies can be lhe measuie of liulh. He
says in one of lhe leaching songs gainst Heresies,
Like lhe body of lhe alphabel,
which is complele in ils membeis,
neilhei subliacling a lellei,
noi adding an exlia one,
so is lhe Tiulh which is wiillen
in lhe Holy Gospel,
in lhe lelleis of lhe alphabel,
lhe peifecl measuie which does nol accepl
less oi moie.
oo
Te pioblem of lhe heielics, accoiding lo Ephiaem, was piecisely lheii
penchanl foi mulilaling lhe canon of lhe sciipluies, which he envisioned
as a living body. In anolhei one of his leaching songs gainst Heresies, he
pul il lhis way:
Te Sons of Eiioi say
lhe lwo leslamenls,
lhal lhey weie combined and pul logelhei,
and had become a liue body.
Tey cul o and look away [pails] of lhem,
and pasled lhem up lo make books.
Tey cul o and look away naiialives
lhal weie oppoilune.
Tis is lhe disgiace,
lhal lhey wanled lo pul logelhei
a sound body
fiom lhe mulilalion of membeis.
or
,,. Beck, Hymnen contra Haereses, XXV:.
oo. Beck, Hymnen contra Haereses, XXII:r.
or. Beck, Hymnen contra Haereses, II:r,.
rri XIII. Syiiac Chiislian Lileialuie
Ephiaems judgmenl of such people is lhal:
Tey have indicled lhemselves;
lhey have cul up, mangled lhe books,
and lhey have made sliangeis of phiases
whose inlenlion is one and lhe same.
oi
In Ephiaems pailance, lhe Piophels and lhe Aposlles, lhal is lo say lhe iecoid
of lheii sayings in lhe Bible, aie lhe mileslones and lhe inns iespeclively,
o

on lhe Way of Life, and lhey all lead lo Chiisl, who alone ieveals his Falhei.
Accoiding lo Ephiaem, as Sebaslian Biock has pul il, whal is hidden in lhe
symbols of Naluie and of Sciipluie is ievealed in Chiisl al lhe Incainalion.
o

Fuilheimoie, accoiding lo Ephiaem, lhe lines of wiiling in lhe sciipluies
foim a biidge ovei lhe onlological chasm lhal sepaiales ciealuies fiom lheii
Ciealoi, biinging lhe human mind, by way of lhe incainale Son of God, lo
lhe Godhead ilself.
o,
Foi jusl as in lhe Son, God clolhed himself in esh,
in lhe sciipluies, one mighl say, God clolhed himself in human woids.
oo

Ephiaem pul il lhis way:
oi. Beck, Hymnen contra Haereses, II:r,.
o. See Edmund Beck, Des heiligen Ephraem des Syrers Hymnen de Fide (CSCO,
vols. rr,, r,,; Louvain: Peeleis, r,,,), LXV:r. See also Beck, Hymnen contra Haere-
ses, XXV:r and XXVII:. Ephiaem develops lhe image of lhe Way quile exlensively
al a numbei of places in his woiks. See Edmund Beck, Das Bild vom Weg mil Mei-
lensleinen und Heibeigen bei Ephim, GrChr o, (r,8r), r,.
o. Sebaslian Biock, Te Luminous Eye, the Spiritual Vorld Vision of Saint Ephrem
the Syrian (Cisleician Sludies Seiies, ri; Kalamazoo, Mich.: Cisleician Publica-
lions, r,,i), i8i,.
o,. On lhe signicance of Ephiaems conceplion of lhe onlological chasm lhal sep-
aiales human beings fiom God, which only love, bul nol knowledge, can cioss, see
Tomas Koonammakkkal, Te Teology of Divine Names in lhe Genuine Woiks
of Ephiaem, (D. Phil. lhesis piesenled lo lhe Univeisily of Oxfoid, Oxfoid, r,,r);
idem, Divine Names and Teological Language in Ephiem, in E. A. Livingslone
(ed.), StPatr (vol. XXV; Leuven: Peeleis, r,,), r8i; idem, Te Self-Revealing
God and Man in Ephiem, Te Harp o (r,,), i8. On Ephiaems biidge imag-
eiy in lhis conlexl, see Edmund Beck, Zwei ephimische Bildei, GrChr ,r (r,8,),
r,.
oo. On lhe impoilance of clolhing imageiy in Ephiaem and olhei Syiiac wiileis
see Sebaslian P. Biock, Clolhing Melaphois as a Means of Teological Expiession
in Syiiac Tiadilion, in M. Schmidl (ed.), Typus, Symbol, llegorie bei den ostlichen
Vatern und ihren Parallelen im Mittelalter (Eichslllei Beilige, ; Eichslall, r,8i),
rro.
Ephiaem lhe Exegele rr
Lel us give lhanks lo God who clolhed Himself in lhe names of lhe
bodys vaiious pails:
Sciipluie iefeis lo His eais, lo leach us lhal He lislens lo us;
il speaks of his eyes, lo show lhal He sees us.
Il was jusl lhe names of such lhings lhal He pul on,
and, allhough in His liue Being lheie is nol wialh oi iegiel,
yel He pul on lhese names loo because of oui weakness.
We should iealize lhal, had He nol pul on lhe names
of such lhings, il would nol have been possible foi Him
lo speak wilh us humans. By means of whal belongs
lo us did He diaw close lo us:
He clolhed Himself in oui language, so lhal He mighl
clolhe us
in His way of life.
o,
Teie is an exlended passage in one of Ephiaems leaching songs Gn
Paradise lhal beaulifully expiesses his conceplion of lhe failhful Chiislians
encounlei wilh lhe sciipluies, piobably oulside of lhe liluigical selling, in
lhe conlexl of lectio divina, piaying wilh lhe lexl in hand. Te selling evokes
lhe scene of lhe poels ieading in lhe book of Genesis. He says,
In his book Moses
desciibed lhe ciealion of lhe naluial woild,
so lhal bolh Naluie and Sciipluie
mighl beai wilness lo lhe Ciealoi:
Naluie, lhiough mans use of il,
Sciipluie, lhiough his ieading of il.
Tese aie lhe wilnesses
which ieach eveiywheie;
lhey aie lo be found al all limes
piesenl al eveiy houi,
confuling lhe unbelievei
who defames lhe Ciealoi.
I iead lhe opening of lhis book
and was lled wilh joy,
o,. Beck, Hymnen de Fide, XXXI:ri. Te English lianslalion is fiom Biock, Te
Luminous Eye, oo.
rr XIII. Syiiac Chiislian Lileialuie
foi ils veises and lines
spiead oul lheii aims lo welcome me;
lhe isl iushed oul and kissed me,
and led me on lo ils companion;
and when I ieached lhal veise
wheiein is wiillen
lhe sloiy of Paiadise,
il lifed me up and lianspoiled me
fiom lhe bosom of lhe book
lo lhe veiy bosom of Paiadise.
Te eye and lhe mind
liaveled ovei lhe lines
as ovei a biidge, and enleied logelhei
lhe sloiy of Paiadise.
Te eye as il iead
lianspoiled lhe mind;
in ieluin lhe mind, loo,
gave lhe eye iesl
fiom ils ieading,
foi when lhe book had been iead
lhey eye had iesl
bul lhe mind was engaged.
Bolh lhe biidge and lhe gale
of Paiadise
did I nd in lhis book.
I ciossed ovei and enleied;
my eye iemained oulside,
bul my mind enleied wilhin.
I began lo wandei
amid lhings indesciibable.
Tis is a luminous heighl,
cleai, lofy and faii:
Sciilpuie named il Eden,
lhe summil of all blessings.
o8
o8. Beck, Hymnen de Paradiso, V:i,. Te English lianslalion is fiom Biock,
St. Ephrem the Syrian, Hymns on Paradise, roi.
Ephiaem lhe Exegele rr,
Heie Ephiaem leaches lhal when one ieads lhe sciipluies lhe eye iemains
oulside, bul lhe mind enleis wilhin and wandeis among lhings indesciibable
(dl ktb). Tese lhings indesciibable lhen oei lhe mind lhe oppoilunily
lo conlemplale Gods beauly, as Ephiaem explains in anolhei place. In lhe
Prose Refutations he says,
Moses leslies lhal while il was gianled lo him lo do
eveiylhing like God, al lasl he abandoned eveiylhing
and piayed lo see lhe Loid of all. Foi if lhe ciealuies
of lhe Ciealoi aie so pleasanl lo look upon, how much
moie pleasanl is lheii Ciealoi lo look upon; bul because
we have nol an eye which is able lo look upon his
splendoui, a mind (tart) was given us which is able
lo conlemplale his beauly.
o,
Beauly (shupr) lhen, accoiding lo Ephiaem, piovides lhe peiceplible ho-
iizon againsl which lhe powei and piesence, indeed lhe love of lhe Ciealoi
God is ievealed lo lhe ciealed human being. In anolhei one of lhe leaching
songs Gn Paradise Ephiaem species fuilhei his view of lhe minds iole in
lhe human encounlei wilh God. He says,
Fai moie gloiious lhan lhe body
is lhe soul,
and moie gloiious slill lhan lhe soul
is lhe mind (spiiil),
bul moie hidden lhan lhe mind
is lhe Godhead.
Al lhe end
lhe body will pul on
lhe beauly of lhe soul,
lhe soul will pul on lhal of lhe mind,
while lhe mind shall pul on
lhe veiy likeness of Gods majesly.
,o
o,. J. Oveibeck, S. Ephraemi Syri Rabulae Episcopi Edesseni Balaei liorumque Gpera
Selecta (Oxfoid, r8o,), i,. English lianslalion slighlly adapled fiom C. W. Milchell,
S. Ephraims Prose Refutations of Mani, Marcion, and Bardaisan (i vols.; London
and Oxfoid: Williams and Noigale, r,ri, r,ir), vol. I, p. iv. See also Edmund Beck,
Ephiaems Biief an Hypalios; ubeiselzl und eiklil, GrChr ,8 (r,,), 8,, n. ii and
,,, n. oo, foi a discussion of tart in Ephiaems woiks.
,o. Beck, Hymnen de Paradiso, IX:io. Te English lianslalion is adapled fiom
rro XIII. Syiiac Chiislian Lileialuie
Gods majesly is suiely lhe souice of lhe beauly lhal lhe human soul and
mind peiceives. Foi Ephiaem, lhe mind can be likened lo a miiioi (mahzt)
in which one sees lhe lypes and symbols fiom Naluie and Sciipluie, which
lhemselves in luin funclion like a miiioi in which one sees lhe hidden
lhings of God. Teiefoie, Ephiaem says lhe sciipluies loo aie like a miiioi
which God has sel up foi lhe minds eye, in which one sees lhe images of
lhe liulh.
,r
He says,
Te sciipluies aie sel up
like a miiioi;
one whose eye is cleai
sees lheie
lhe image of lhe liulh.
Sel up lheie
is lhe image of lhe Falhei;
depicled lheie
is lhe image of lhe Son,
and of lhe Holy Spiiil.
,i
VI
Accoiding lo Ephiaem, whal one nds in sciipluie, as in Naluie, aie lhe
lypes and symbols, lhe names and lilles, in leims of which lhe invisible God
ieveals himself lo lhe eyes and minds of peisons of good failh. Tese lypes
and symbols lhen piepaie one lo iecognize lhe incainale Woid of God in
Jesus of Nazaielh. Ephiaem says,
In eveiy place, if you look, his symbol is lheie,
and wheievei you iead, you will nd his lypes.
Foi in him all ciealuies weie ciealed
Biock, St. Ephrem the Syrian, Hymns on Paradise, r. Biock heie lianslales tart as
spiiil. I have chosen lo use lhe woid mind as moie communicalive of lhe sense
of lhe passage in lhe conlexl of lhe piesenl discussion. In Ephiaems psychology,
mind is an aspecl of spiiil. See lhe discussion in Edmund Beck, Ephrams des
Syrers Psychologie und Erkenntnislehre (CSCO, vol. r,; Louvain: Peeleis, r,8o), esp.
rorr, , , rio,.
,r. See Edmund Beck, Das Bild vom Spiegel bei Ephim, GCP r, (r,,), ,i,
esp. ,ro.
,i. Beck, Hymnen de Fide, LXVII:8,.
Ephiaem lhe Exegele rr,
and he liaced his symbols on his piopeily.
When he was ciealing lhe woild,
he looked lo adoin il wilh icons of himself.
Te spiings of his symbols weie opened up lo iun down
and poui foilh his symbols inlo his membeis.
,
In anolhei leaching song Ephiaem speaks similaily of lhe symbols and
lypes of Gods Son and Messiah lo be found in lhe sciipluies. He says,
See, lhe Law caiiies
all lhe likenesses of him.
See, lhe Piophels, like deacons,
caiiy
lhe icons of lhe Messiah.
Naluie and lhe sciipluies
logelhei caiiy
lhe symbols of his humanily
and of his divinily.
,
In divine ievelalion, accoiding lo Ephiaem, whal one looks foi aie lhe lypes
and symbols God has pul lheie lo focus lhe seaiching minds of ciealuies
alliacled by lheii beauly. He mosl ofen calls lhem rze (sing. rz) in Syiiac,
manifesl symbols, which in luin, by Gods giace, disclose lo lhe human mind
lhose aspecls of lhe hidden iealily oi liulh (shrar, qusht) which aie wilhin
lhe iange of lhe capacilies of human inlelligence. To piy fuilhei lhan lhis
inlo lhe essence of God, foi example, is lo fall inlo lhe chasm lhal sepaiales
lhe ciealuie fiom lhe Ciealoi, and lo wandei in eiioi. Religious lhoughl
oi lheology lhen iighlfully consisls in lhe conlemplalion of lhe rze, lhe
mysleiy symbols in which God ieveals lhe liulh aboul himself and lhe
woild lo human beings.
,,
,. Beck, Hymnen de Virginitate, XX:ri. See also lhe English lianslalion in McVey,
Ephrem the Syrian. Hymns, 8,.
,. Edmund Beck, Des heiligen Ephraem des Syrers Pachahymnen, (de zymis, de
Crucixione, de Resurrectione) (CSCO, vols. i8, i,; Louvain: Peeleis, r,o), De
zymis, IV:iii.
,,. See Gii lh, Failh Seeking Undeislanding in lhe Toughl of Sl. Ephiaem lhe
Syiian. Foi moie on lhe lheological conlexl of Ephiaems exegesis see lhe iemaiks
of Fiances Young, Biblical Exegesis and the Formation of Christian Culture (Cam-
biidge: Cambiidge Univeisily Piess, r,,,), r,,,.
rr8 XIII. Syiiac Chiislian Lileialuie
Te leim rz came lo Syiiac via ancienl Peisian and old Aiamaic,
wheie il basically meanl seciel, and in lhis sense il appeais in lhe book of
Daniel (e.g., Dan. i:r8).
,o
Ephiaem and olhei Syiiac wiileis use lhe woid
moie in lhe sense of a mysleiy symbol, which is nol so much mysleiious
in ils funclion as il is indicalive, disclosing lo human minds accoiding lo
lheii capacilies whal is hidden fiom human knowledge in ils essence, such
as lhe being of God and lhe couise of lhe economy of salvalion. While rz
is ofen synonymous wilh lype (typos, tups) in Ephiaems woiks, his use
of lhe leim goes well beyond whal one noimally lhinks of as lhe lypologi-
cal sense of lhe sciipluies, i.e., woids, aclions, facls, and naiialives in lhe o1
lhal foieshadow lheii models in lhe 1. Foi Ephiaem, biblical lypologies
aie indeed rze, bul so aie many lhings in naluie, and also in lhe aposlolic
keiygma and lhe life of lhe chuich, like saciamenls. Foi him, lhe rze all
poinl lo lhe incainale Chiisl, who is lhe Loid of lhe rze, who fullls all rze
in his ciucixion.
,,
So lhey may poinl foiwaid fiom Naluie and Sciipluie
lo Chiisl, who in luin ieveals his Falhei lo lhe eye of Failh, oi lhey poinl
fiom lhe chuichs life and liluigy back lo Chiisl, who in luin ieveals lo lhe
failhful believei lhe evenls of lhe eschalon, lhe ullimale fulllmenl of all
ciealion in lhe economy of salvalion.
,8
As was menlioned above, in Ephiaems lhoughl beauly (shupr) pio-
vides lhe peiceplible hoiizon againsl lhe backgiound of which one achieves
an awaieness of lhe powei and piesence of God. And il is in lhe conlexl of
such beauly lhal in lhe sciipluies lhe ievealed rze disclose lhe mysleiies
of salvalion. Peihaps il is foi lhis ieason lhal Ephiaem ofen poiliays lhe
God who ieveals himself in Naluie and Sciipluie as an ailisl. As a mallei
of facl, lhe image of lhe image makei, oi ailisl, is one of Ephiaems favoiile
guies of speech.
,,
He uses il lo advanlage in lwo slanzas of lhe leaching
,o. See R. Payne Smilh, Tesaurus Syriacus (i vols.: Oxfoid: Claiendon Piess, r8,,,
r88), vol. II, cols. 8,r,,. See also Michael Sokolo, Dictionary of jewish Pales-
tinian ramaic (Ramal-Gan, Isiael: Bai Ilan Univeisily Piess, r,,o), ,io.
,,. Beck, Paschahymnen, De zymis, III:r, unt.
,8. On lhis aspecl of Ephiaems lhoughl, see in pailiculai Tanios Bou Mansoui, La
pensee symbolique de saint Ephrem le Syrien (Bibliolheque de lUniveisile Sainl-Es-
piil, ro; Kaslik, r,88). See also Edmund Beck, Symbolum-Mysleiium bei Aphiaal
und Ephim, GrChr i (r,,8), r,o; idem, Zui Teiminologie von Ephims
Bildlheologie, in Schmidl (ed.), Typus, Symbol, llegorie, i,,,; Robeil Muiiay,
Te Teoiy of Symbolism in Sl. Ephiems Teology, ParGr o, , (r,,,r,,o), rio;
idem, Dei Dichlei als Exegel.
,,. See S. H. Gii lh, Te Image of lhe Image Makei in lhe Poeliy of Sl. Ephiaem
Ephiaem lhe Exegele rr,
songs Gn Virginity lo give a good summaiy of lhe funclioning of lhe rze
in his lhoughl. In lhese slanzas, Ephiaem addiesses himself lo Chiisl, lhe
painlei of his own rze.
8o
He says,
You have galheied up scalleied rze
fiom lhe Toiah, lhal aie peilinenl lo youi comeliness.
You have published lhe models (tapenke)
which aie in youi Gospel,
along wilh lhe piodigies and signs of Naluie.
You have mixed lhem logelhei as lhe painls foi
youi poiliail; you have looked al youiself,
and painled youi own poiliail.
Heie is lhe painlei, who in himself has painled
his Falheis poiliail;
lwo poiliayed, lhe one in lhe olhei.
Te piophels, lhe kings, and lhe piiesls,
who weie ciealuies, all of lhem painled
youi poiliail, bul lhey lhemselves boie no iesemblance.
Ciealed beings aie nol capable;
you alone aie capable of painling lhe poiliail.
Tey indeed diew lhe lines of youi poiliail;
you in youi coming bioughl il lo complelion.
Te lines lhen disappeaied due lo lhe slienglh of lhe painls,
lhe mosl biillianl of all colois.
8r
VII
Ephiaem lhe Exegele canvassed lhe sciipluies in seaich of lhe rze which
in lhe ensemble of lhem would disclose lhe whole economy of salvalion,
as il found ils focus in lhe passion, dealh and iesuiieclion of Chiisl. In
lhe meliical homilies and leaching songs he composed he inviled lhose
who would heai lhem in lhe conlexl of lhe liluigy lo considei lhe ievealed
mysleiies of lhe sciipluies as lhey gave focus lo lheii Chiislian failh. In lhe
lhe Syiian, in E. A. Livingslone (ed.), StPatr (vol. XXV; Leuven: Peeleis, r,,),
i,8io,.
8o. Beck, Paschahymnen, de Crucixione, II:,.
8r. Beck, Hymnen de Virginitate, XXVIII:i. See McVey, Ephrem the Syrian,
Hymns, 8o.
rio XIII. Syiiac Chiislian Lileialuie
piose commenlaiies on lhe sciipluies lhal have come down lo us fiom his
pen, Ephiaem paid mosl allenlion lo lhe lileial sense of lhe lexl, claiifying
obscuie woids and phiases, and explaining whal al isl sighl mighl seem
lo be hisloiical oi logical conundiums, oi giving whal he consideied lo be
lhe coiiecl inleipielalion of passages lhal weie used in a conliaiy sense by
adveisaiies such as lhe Maicioniles, lhe followeis of Bai Daysan, oi of Mani,
and even of lhose whom he idenlied as Aiians oi Aelians.
8i
In all of lhis
Ephiaem was wiiling fiom wilhin a communily of biblical inleipielalion
lhal was imly Nicene in ils lheological conviclions, giving voice lo lhe
oilhodoxy of lhe Chuich of lhe Empiie. Bul unlike olhei well-known g-
uies of lhe fouilh cenluiy, pailiculaily lhose who wiole in Gieek, Ephiaem
had lillle lasle foi absliacl, oi philosophical lheology.
8
Ralhei, lhe Bible,
and pailiculaily lhe Gospel, was lhe one liue expiession of lhe failh foi
him. He inleipieled lhe Bible lileially, bul also lypologically, in leims of
lhe viilually saciamenlal rze he saw sliewn eveiywheie in lhe lexl. His
posluie was nol lhal of lhe biblical fundamenlalisl, in lhe modein sense of
lhe woid, bul he did say,
Belween God and man,
failh is whal is iequiied.
If you pul failh in Him, you honoi him;
if you invesligale him, you belillle him.
Belween man and God lhen,
lheie is bul failh and piayei.
8
Foi Ephiaem, lhe Bible, when il is accuialely iead and inleipieled, elicils bolh
failh and piayei lhiough lhe almosl kaleidoscopic inleiplay of lhe rze in a
naiialive of veibal icons designed by God lo display lo lhe human mind lhe
8i. See, Gii lh, Selling Righl lhe Chuich of Syiia.
8. Foi lhis ieason some scholais have used lhe expiession symbolic lheology lo
chaiacleiize Ephiems appioach lo ieligious discouise, and lhey ofen conliasl il lo
Gieek oi Lalin modes of lhoughl, nol lo menlion modein syslemalic lheology. Se-
baslian Biock, foi example, says, If a label is iequiied, symbolic lheology would be
lhe leasl inappiopiiale designalion of Ephiems appioach. Te fieedom of lhis kind
of lheology fiom Gieek modes of lhoughl is sliiking. Sebaslian Biock, Te Poel as
Teologian, Sobornost , (r,,,), i.
8. Edmund Beck, Des heiligen Ephraem des Syrers Sermones de Fide (CSCO, fols.
iri, ir; Louvain: Peeleis, r,or), II:8,,i. See also E. Beck, Glaube und Gebel bei
Ephim, GrChr oo (r,8i), r,,o.
Ephiaem lhe Exegele rir
diama of salvalion hisloiy fiom lhe focal poinl of lhe cioss. Eveiylhing in
Ephiaems exegesis lhen seived lo shaipen lhe believeis vision of lhe diama
as seen fiom lhe vanlage poinl of sciipluie. He did eveiy lhing he could lo
enable lhe eye and lhe mind of lhe believei lo liavel ovei lhe lines of lhe
lexl, as ovei a biidge, and so, as he would pul il, lo enlei Paiadise.
8,
S1cuirs
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Jaubeil, A., Une lecluie du lavemenl des pieds au maidi-meiciedi sainl: Museon
,, (r,oo): i,,8o.
Kazan, S., Te allilude lowaid lhe Jews in Syiiac lileialuie: GrChr o (r,oi):
8,,8.
. Isaac of Anliochs Homily againsl lhe Jews: GrChr , (r,o,): ,,,8.
Khouiy, N., Die Interpretation der Velt bei Ephraem dem Syrer. Beitrag zur
Geistesgeschichte. TTS, o. Mainz r,,o.
. Willensfieiheil bei Ephiaem dem Syiei. GS , (r,,o): oooo.
Koebeil, R., Zwei Fassungen von Ml. XVI, r8 bei den Syiein: Bib o (r,,,):
ror8io.
Kowalski, A. Riveslili di gloiia. Adamo ed Eva nel commenlo di sanl Efiem a Gen.
i,i,. Riceica sulle fonli dellesegesi siiiaca. CrSt (r,8i): roo.
Kionholm, T., Te Tiees of Paiadise in lhe Hymns of Ephiaem Syius: STI rr
(r,,,r,,8): 8,o.
Leloii, L, ed. and liansl. Commentaire de levangile concordant. Texte syriaque (manu-
scrit Chester Beatty ,o,). Cheslei Beally Monogi. 8. Dublin r,o.
Leloii, L., Le commenlaiie dEphiem sui le Diatessaron. Reexions el sugges-
lions: F. Van Segbioeck, C.M. Tuckell, G. Van Belle and J. Veiheyden, eds.,
Ephiaem lhe Exegele ri,
Te Four Gospels. Fs. Frans Neirynck, :i,,o,. Bibliolheca Ephemeiidum
Teologicaium Louvaniensium. Louvain: Peeleis, r,,i.
. Le Dialessaion de Talien el son commenlaiie pai Ephiem. RechBib o (r,oi):
ioo.
. Le commenlaiie dEphiem sui le Dialessaion. ParGr r, (r,88l8,): ro.
. Ephiaem el lascendance davidique du Chiisl (Ml r, Lc ): StPatr r (r,,,):
8,,.
. Loiiginal syiiaque du Commenlaiie de S. Ephiem sui le Dialessaion: Bib o
(r,,,): ,,,,o.
. Une nouvelle decouveile de Sii Cheslei Beally. Loiiginal syiiaque du commen-
laiie de S. Ephiem sui le Diatessaron: Pazmaveb rr, (r,or): ri88.
. Symbolisme el paiallelisme chez Ephiem: Memorial . Gelin, o,. Le Puy,
r,or.
. Doctrines et methodes de S. Ephrem daprs son commentaire de lEvangile con-
cordant (oiiginal syiiaque el veision aimenienne), CSCO iio, Subsidia r8.
Louvain r,or.
. Diveigences enlie loiiginal syiiaque el la veision aimenienne du
Commenlaiie dEphiem sui le Dialessaion: Melanges Tisserant II. GC, Sludi e
Tesli ii. Valican r,o.
. Le commenlaiie dEphiem sui le Diatessaron; quaianle el un feuillels ieliou-
ves: Museon roi (r,8,): i,,o,.
. Ephiem. Le lexle de son commenlaiie du Seimon de la Monlagne: or,r.
Memorial jean Gribomont (r,ior,8o): Sludia Ephem. Auguslinianum i,.
Rome, r,88.
. Saint Ephrem. Commentaire de lEvangile Concordant. Texte syriaque (manuscrits
Chester Beatty ,o,). Folios dditionnels. Cheslei Beally Monogiaphs 8. Louvain:
Peeleis, r,,o.
Maiies, L. Deux antiphonae de S. Ephiem Le Pioces de Bealicalion de David:
RSR , (r,,,): ,oo8.
Mailikainen, J., Das Bose und der Teufel in der Teologie Efraems des Syrers.
Meddelanden fin Slifelsens fi bo Akademi, Foiskningsinslilul i. Diss.
bo, r,,8.
. Gerechtigkeit und Gute Gottes, Studien zur Teologie von Ephraem dem Syrer und
Philoxenos von Mabbug, GOF, r,io. Wiesbaden r,8r.
Mailinez, F., Los himnos sobie la peila de San Efien de Nisibe (De ne, lxxxi
lxxxv). Salm 8 (r,,r): ,i.
Mailinez Feinandez, F. J. Un canlo aiameo a la encainacion del hijo de Dios. San
Efien el Siiio, Himno De Navitate III, ,o, r,,i.
Mallhews Ji, E. G., J. P. Amai, and K. McVey, eds., St. Ephrem the Syrian. Selected
Prose Vorks. Commenlaiy on Genesis. Commenlaiy on Exodus. Homily on
rio XIII. Syiiac Chiislian Lileialuie
Oui Loid. Lellei lo Publius. Tianslaled by E. G. M. and J. P. A. Ediled by
K. McV., FaCh ,r. Washinglon, D.C., r,,.
McCailhy, C., Gospel Exegesis fiom a Semilic Chuich: Ephiems Commenlaiy
on lhe Seimon on lhe Mounl. Pages roi in Tradition of the Text. Studies
Gered to Dominique Bartelemy in Celebration of his ,oth Birthday. Ediled by
G. J. Noilon and S. Pisano, wilh a Pieface by C. M. Caid. Mailini. Oibis Biblicus
el Oiienlalis ro,. Gllingen: Vandenhoeck & Rupiechl, r,,r.
. Sl. Ephiems Commenlaiy on Talians Dialesseion: Reecling on Cheslei Beally
Syiiac Manusciipl ,o,: PIB r, Dublin r,,r, ,,,i.
. Saint Ephrems Commentary on Tatians Diatessaron. n English Translation of
Chester Beatty Syriac MS ,o, with Introduction and notes. JSSl Suppl. i. Oxfoid:
Oxfoid Univeisily Piess.
Meicali, G., Sullauloie del De titulis Psalmorum slampalo fia le opeie di
S. Alanasio: GCP ro (r,): ,ii.
Milsakis, K., Te hymnogiaphy of lhe Gieek Chuich in lhe eaily chiislian cenlu-
iies: jGB io (r,,r): r,.
Moelleis, H. jenseitsglaube und Totenkult im altchristlichen Syrien, nach den Schrifen
unter dem Namen Efrems des Syrers. Diss. Maibuig, r,o,.
Moliloi, J., Die kiichlichen mlei un Slnde in dei Paulusexegese des hl. Ephim.
Fs. Kard. Frings, ,,,o. Cologne, r,oo.
Mooi, J. C. de. Die imisch-kalholische Maiiologie nach dei Auslegung von Gen :
r, bei Ephiaim dem Syiei. GTT ,,l (r,,,): ,,rr,.
Muiiay, R., Te iock and lhe house on lhe iock. A chaplei in lhe ecclesiological
symbolism of Aphiaales and Ephiem. GCP o (r,o): r,oi.
. Te Teoiy of Symbolism in Sl. Ephiems Teology: PG o, (r,,,r,,o):
rio.
. Dei Dichlei als Exegel: dei hl. Ephiem und die heulige Exegese. ZKT roo
(r,,8): 8,.
Nin, M. Comenlaiio de Juan el Solilaiio a Ef o, II. StMon (r,,r): io,ii.
Oiliz de Uibina, I. Le paiadis eschalologique dapies S. Ephiem. GCP ir (r,,,):
o,,i.
Oiliz Valdivieso, P., Un nuevo fiagmenlo siiiaco del Comenlaiio de san Efien al
Diatessaron (PPalau Rib.i). STP , (r,oo): ,r,.
Oulliei, B. Une explicalion de lEvangile alliibuee a S. Ephiem. piopos dune edi-
lion iecenle. PG r (r,,o): 8,o,.
Peleison, W. L. Te Dialessaion and Ephiem Syius as souices of Romanos in lhe
Melodisl. In CSCG oo, Subs. ,, r,8,.
Pelilmengin, P. Noles sui des manusciils paliisliques lalins, I: Fiagmenls paliis-
liques dans le ms. Sliasbouig ,oi: REug r, (r,,r): rii.
Poiiiei, P.-H. Le seimon pseudo-ephiemien In Pulcherrimum joseph. Typologie
Ephiaem lhe Exegele ri,
el Midiash, ro,ii. Sliasbouig: Cenlie dAnalyse el de Documenlalion
Paliislique, r,8,.
Renoux, C., Veis le Commenlaiie de Job dEphiem de Nisibe: PG o, (r,,,
r,,o): oo8.
Rouwhoisl, B., Levocalion du mois de Nisan dans les Hymnes sui la Resuiieclion
dEphiem de Nisibe: In IV Symposium Syriacum r,8,. Literary genres in
Syriac literature (Groningen-Gosterhesselen ror: September), ed. by Hans J. W.
Diijveis, Rene Lavenanl, C. Molenbeig, and G. J. Reinink. OCA ii,. Roma:
Ponl. Insl. Slud. Oiienl., r,8,, rorro.
Sabei, G., La theologie baptismale de saint Ephrem. Essai de theologie historique. Bibl.
de lUniv. Sainl-Espiil 8. Kaslik Univ. Sainl-Espiil, r,,.
Salvesen, A. Temes in Ephiems Exodus Commenlaiy. Te Harp (r,,r): ir.
. Te Exodus Commenlaiy of Sl. Ephiem. Pages i, in Studia Patristica.
Vol. XXV. Papers presented at the Eleventh International Conference on Patristic
Studies held in Gxford r,,r. Biblica et pocrypha, Grientalia, scetica. Ediled by
E. A. Livingslone. Louvain: Peeleis, r,,.
Samii, K., Le iecueil ephiemien aiabe des ,i homelies. GCP , (r,,): o,i.
. Eine Homilien-Sammlung Ephims des Syieis, Codex Sinailicus Aiabicus Ni.
rr: GrChr 8 (r,,): ,r,,.
Saugel, J. M. Le dossiei ephiemien du manusciil aiabe Sliasbouig iio el de ses
membia disiecla: GCP i (r,,o): io,8.
Schall, Anlon., Die syioaiamische Vila Sancli Ephiaem Syii: geschichllichei und
spiachlichei Eilag, i. Deulschei Oiienlalislenlag. hisg. von W. Diem and
A. Falaluii ,,ro. Slullgail: Sleinei, r,,o.
Schmidl, M., Allleslamenlliche Typologien in den Paiadieseshymnen von
Ephim dem Syiei: Link, F., ed., Paradegmata. Literarische Typologie des lten
Testaments I. Beilin r,8,, ,,8r.
Sed, N. Les Hymnes sui le paiadis de sainl Ephiem el les liadilions juives. Museon
8r (r,o8) ,,,or.
St. Ephrem the Syrian, Hymns on paradise, liansl. wilh comm. by Sebaslian Biock.
Cieslwood, NY: Sl. Vladimiis Seminaiy Pi., r,8,.
Sliobel, A., Dei Begii des vieikapileligen Evangeliums in Pseudo-Ephiaem C.
ZKG ,o (r,,,): rriio.
Teixidoi, J. Mueile, Cielo y eol en S. Efen: GCP i, (r,or): 8irr.
. Le lheme de la descenle (de Chiisl) aux enfeis chez S. Ephiem. GrSyr o (r,or):
i,o.
. La veidad de la iesuiieccion en la poesia de S. Efien: SV r,r (r,or): ,,ri.
. Muerte, Cielo y eol en S. Efren. Exc. e diss ad lauream. Valencia: Valenliae,
r,oi.
Valavanolickal, K. A. Te Use of the Gospel Parables in the Vritings of phrahat and
ri8 Tiileen Syiiac Chiislian Lileialuie
Ephrem. Sludies in lhe Religion and Hisloiy of Eaily Chiislianily i. Fiankfuil:
Pelei Lang, r,,o.
Veigani, E. Salus corporis. Ulilizzazione e conlexlo dellesegesi del sogno di
Nabucodonosoi (Dn i:r) negli inni di Efiem siio, ,.
Vbus, A. Untersuchungen uber die uthentizitat einiger asketischer Texte, uberliefert
unter dem Namen Ephraem Syrus. Ein Beitrag zur syrischen Literaturgeschichte.
Conliibulions of Ballic Univeisily ,,. Pinnebeig, r,8.
. Lileiaiy, ciilical and hisloiical sludies in Ephiem lhe Syiian: Papers of the
Estonian Teol. Soc. in Exile ro. Slockholm: Esle, r,,8.
Yousif, P., La Cioix de Jesus el le paiadis dEden dans la lypologie biblique de
S. Ephiem. ParGr o (r,,,): i,8.
. Symbolisme chiislologique dans la Bible el dans la naluie chez S. Ephiem de
Nisibe (De Virginitate VIIIXI el les lexles paialleles). ParGr 8 (r,,,): ,oo.
. LEucharistie chez saint Ephrem de Nisibe. OCA ii. Rome: Ponl. Insl. Oiienlale,
r,8.
. Il sangue de coslalo del Salvaloie in Sanl Efiem di Nisibi: tti della V
Settimana di Studi Sangue et ntropologia, Riti e Culto. Rome r,8, ,8,roo,.
. Exegese el lypologie biblique chez S. Ephiem de Nisibe el chez Tomas
dAquin. PG r (r,8o): r,o.
. La Vieige Maiie el le disciple bien-aime chez sainl Ephiem de Nisibe. GCP
ro, (r,8,): i8ro.
. Il sangue eucaristico di Cristo. simbolismo e realismo secondo SantEfrem di
Nisibi. Sangue e antropologia nella teologia Sangue e antropolgia nella teologia
medievale. atti della VII settimana, Roma, r, novembre: dicembre r,8,, a
cuia di Vallionmi Fiancesco. Sangue e anliopologia ,. Rome: Ed. Pia Unione
Pieziosissimo Sangue, r,,r. r, r,,io,.
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I V
MAR ABA ( LATE 4TH C. )
Mai Aba was a disciple of Ephiaem. His legacy includes a Commentary on
the Diatessaron, some homilies and explanalions of lhe psalms.
Eui1ios
Haiiis, J. R., Fragments of the Commentary of Ephraem Syrus upon the
Diadessaron. London r8,,, ,i,.
Lamy, T., S. Ephraemi Syri hymni et sermones , 8,f.
Nau, F.: RGC r, (r,ri): o,,.
ro Tiileen Syiiac Chiislian Lileialuie
V
RABBULA ( D. 433)
Boin neai Alep fiom a non-Chiislian piiesl and a Chiislian molhei, Rabbula
ieceived a Gieek educalion befoie conveiling. Fiom Syiiac counliy, he came
lo Jeiusalem and was baplized in lhe Joidan. Back home, he disliibuled all
his belongings lo lhe pooi and enleied a monaslic communily. Ca. r,, he
was consecialed bishop of Edessa, al a lime when Ibas, lhe head of lhe School
of Edessa, piopagaled lhe leachings of his fiiend Teodoie of Mopsueslia.
Rabbula was soon involved in lhe Chiislological debale. Having signed in
Ephesus (r) documenls hoslile lo Cyiil of Alexandiia, he changed his
mind when back in Edessa, ieconciled wilh Cyiil, and oideied lhe books
of Teodoie lo be buined. Foi lhal ieason, he enleied inlo a seveie conicl
wilh Ibas. He died on Augusl ,, ,. Rabbula decided lo ieplace Diatessaron
wilh a new Syiiac lianslalion of lhe 1. He also lianslaled lhe liealise De
recta de of Cyiil.
S1cuirs
Baaida, T. J. Gospel Tesls in Rabbula: VC r (r,oo): roii,.
Black, M. Rabbulas and lhe Peshilla: BjRL (r,,r,i): ioro.
Biuns, P.: LCL, id ed. r,,,, ,r.
. Rabbula Dichlei und Teologe; VII
e
Symposium Syriacum r,,o. Rome r,,8.
Vbus, A., Te Text of the 1 in Rabbula. Pinnebeig r,,.
. Studies in the History of the Gospel Text in Syriac (CSCO ri8, subs. ). Leuven
r,,r.
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VI
I SAAC OF ANTIOCH ( 3TH C. )
Undei lhe name of Isaac of Anlioch lhe wiilings of seveial aulhois,
daling fiom o unlil afei ,,, ieached posleiily. Some of lhese aulhois
call on Chalcedon againsl Nesloiius and Eulyches, olheis wilness lo lheii
Monophysile peisuasion.
ri Tiileen Syiiac Chiislian Lileialuie
VI I
NARSAI OF EDESSA (CA. 399302)
Boin ca. ,, in lhe village of Ain Dulbe on lhe iivei Tigiis, al lhe age of six-
leen, Naisai enleied lhe monasleiy of Kefai-Maii, wheie his uncle Emmanuel
was lhe supeiioi. Howevei, he soon lef foi Edessa, wheie he iemained foi
len yeais as a sludenl. Back in his monasleiy as a leachei, he was oveicome
by noslalgia, and ieluined lo Edessa foi anolhei decade. Recalled by his
dying uncle, he could nol avoid being chosen foi his ieplacemenl, bul in
, he liaveled lo Mopsueslia, eagei lo leain fiom Teodoulos, lhe succes-
soi of Teodoie.
In , he became lhe head of lhe School of Edessa, a lenuie which he
held foi lwo decades. He piomoled lhe leaching of Teodoie of Mopsueslia
and was befiiended wilh lhe local bishop Ibas who was opposed lo lhe deci-
sions of Chalcedon ,r. Afei ,,, lhe ieplacemenl of Ibas, Bishop Nonnus,
deposed Naisai as a Nesloiian. Naisai found shellei in Nisibis. He moved
lhe School of Edessa lo his new iesidence and lheieby became lhe foundei
of lhe School of Nisibis, which he piesided foi anolhei foui decades, excepl
foi ve yeais when he seived as supeiioi of lhe monaslic communily of
Kefai-Maii. A man whose life spanned lhiee cenluiies, Naisai died al lhe
age of ro.
Eui1ios
See I. Oiliz de Uibina, ro8f.
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VI I I
PHI LOXENUS OF MABBUG ( CA. 430-CA. 322)
A sludenl al lhe School of Edessa, afei oo Philoxenus became deeply com-
milled lo lhe Monophysile docliine. He became bishop of Mabbug in 8,
and goveined his diocese in peace unlil ,,, when lhe pio-Chalcedonian
Flavian, newly elecled lo lhe see of Anlioch, began lo haiass him. On a visil
lo Conslanlinople, he was excommunicaled by Paliiaich Macedonius, bul
he was aslule enough lo achieve lhe deposilion of Macedonius and lhe
expulsion of Flavian, who was lhen ieplaced by Seveius of Anlioch. He
also engineeied lhe deposilion of Elias, lhe pio-Chalcedonian paliiaich
of Jeiusalem. Soon afei lhe dealh of Empeioi Anaslasius in ,r8, he had
lo face lhe iepiessive measuies of Empeioi Juslin II by whom he was senl
inlo exile, wheie he died.
Philoxenus wiole commenlaiies on lhe Gospels of Mallhew, Luke and
John, of which only fiagmenls suivive. In addilion he pioduced dogmalic
liealises, ascelical homilies, and lelleis. He also supeivised a ievision of lhe
Syiiac 1 and composed a liealise (memra) Gn the Tree of Life, quoled by
Moses bai Kepha.
Eui1ios
Fox, D. J., Te Matthew-Luke Commentary of Philoxenus (Brit. Nums. Ms. dd.
r,, r:o). Texl and Tianslalion. Missoula, Ml. r,,,.
Halleux, A. de, Commentaire du Prologue johannique. CSCO 8o8r.
r,,,.
Wall, J.W., Fragments of the Commentary on Matthew and Luke. CSCO
,i,. r,,8.
Tvnsin1ios
Fox, D. J.: above.
Kiugei, P., Dei Seimo des Philoxenus of Mabbug de Annunlialione Dei
Geniliicis Maiiae: GCP io (r,,): r,o, (Geiman).
r Tiileen Syiiac Chiislian Lileialuie
S1cuirs
Beigslissei, E., Monophysitismus und Paulustradition bei Philoxenus von Mabbug.
Diss. Eilangen r,,.
Gia n, F., Nole sui lexegese de Philoxene de Mabboug a loccasion du discouis de
Sl. Paul aux Alheniens (Acls r,:r): PG , (r,,,r,8o): o,ro.
. DSp ri (r,8): r,i,,.
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I X
JACOB OF SARUG (431321)
Boin on lhe shoie of lhe Euphiales, in Cuilam, lhe son of a piiesl, and
himself a monk fiom his youlh on, Jacob nally became bishop of Balnam
in ,r8l,r,, known as Saiug in Aiabic. In his abundanl lileiaiy legacy, in
pailiculai one nds homilies wilh exlensive biblical commenlaiy, such as
lhe Discourses on the Passion in ,oo veises. Tiough his Chiislological
docliine, Jacob posilioned himself al equal dislance belween Nesloiianism
and Eulychianism, sliessing lhe unily of peison in Chiisl, and lhe inlegialily
of his lwo naluies, lhe human and lhe divine.
(Bibliogiaphy: P. Biuns, in Dictionary of Early Christian Literature, S. Dpp and
W. Geeilings, eds., Ciossioad, New Yoik, N.Y. iooo, r,ro). In pailiculai,
nole:
Tvnsin1ios
Albeil, M., PO 8lr.
, Sui la synagogue: GrSyr , (r,oi): rroi.
Gia n, F., Vision de Jacob a Belhel: GrSyr , (r,oo): ii,io.
Jansma, T., Lhexaemeion de Jacob de Saiug: GrSyr (r,,,): , ri,roi,
i,i8,.
Rilliel, F., PO l.
Slialhmann, W., Jacob of Saiug, Dei Piophel Hosea. Gllingen, 1976.
Wuimbiand, M., La moil dAaion: GrSyr o (r,or): i,,i,8.
S1cuirs
Sony, B.M.B., Melhode exegelique de Jacob de Saiug: ParGr , (r,,,l8o): o,ro.
Tekepaiampil, J., Malkizedeq: GC i, (r,,): rirr.
ro Tiileen Syiiac Chiislian Lileialuie
X
SYMEON OF MESOPOTAMIA
S1cuirs
Slaals, R., Die liichlen Jungfiauen von Ml i, in gnoslischei und anlignoslischei
Lileialui: BZNV , (r,o,): ,8rr,.
Slapelmann, W., Die Heilige Schiif bei Symeon von Mesopolamien: TG(R)
(r,,): io,.
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XI
J OHANNES BAR APHTONAJA ( D. 337)
Te Aichimandiile John, son of Aphlonius, founded seveial monasleiies,
in pailiculai lhe one in Qennesiin, wheie lhe young Jacob of Edessa had
sludied sciipluie undei lhe diieclion of Seveius Sebokl.
S1cuirs
Kiugei, P. Johannes bai Aphlonaja und die syiische beiselzung seines Kommen-
lais zum Hohen Lied: GrChr ,o (r,oo): or,r.
r8 Tiileen Syiiac Chiislian Lileialuie
XI I
DANI EL OF SALAH ( FL. MI D6TH C. )
Te Monophysile Daniel of Salah in Mesopolamia claims lo have aulhoied
a Commentary on the Psalms in lhiee books in ,r,i. His commenlaiies
on Ecclesiasles and on lhe plagues of Egypl aie losl.
Eui1ios nu Tvnsin1ios
Cowe, S. P., Daniel of Salah as Commenlaloi on lhe Psallei. StPatr io
(r,8,): r,i,,.
Dielliich, G. Eine jacobitische Einleitung in den Psalter in Verbindung mit zwei
Homilien aus dem grossen Psalmenkommentar des Daniel of Salah zum
ersten Mal herausgegeben. Giessen r,ri (Geiman lianslalion).
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XI I I
SI MEON OF EDESSA ( 6TH C. )
Simeon was lhe adminislialoi of a hospice (nosocomus xenodochii) in Edessa.
He wiole a Commentary on Genesis (Biilish Museum Add. r,, r8,) and
anolhei one on Daniel (Biilish Museum Add. ri, r,i).
Tvnsin1io nu S1cuirs
Fenz, A. K., Daniel-Memra des Simeon. Heiligenkieuz r,8o (Geiman).
Kobeil, R., Zui Daniel-Abhandlung des Simeon von Edessa: Bib o (r,8i): o,8.
ro Tiileen Syiiac Chiislian Lileialuie
XI V
MARTYRIOS SAHDONA (7TH C. )
A sludenl al Nisibis, lhen a monk, Mailyiios became bishop of Mahoze in
Belh Gaimai. Consideied as a heielic inside lhe Nesloiian chuich, he was
deposed undei lhe Calholikos Maiemmeh (oo,o) and found iefuge in lhe
Wesl. Soon back in Peisia, he was once moie banished by lhe Calholikos
Isojahb III. He spenl lhe iesl of his life as a monk in Edessa. He aulhoied
ascelical wiilings and lelleis.
Eui1io nu S1cuirs
Bedjan, P., S. Martyri, qui et Sahdona, quae supersunt, omnia. Paiis r,oi.
Wehbe, L. Texles bibliques dans les eciils de Mailyiios-Sahdona: Melto , (r,o,):
orrri.
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XV
I SAAC OF NI NI VEH ( SECOND HALF 7TH C. )
A Nesloiian monk and spiiilual wiilei, Isaac of Niniveh was boin neai lhe
Peisian Gulf. Consecialed Bishop of Niniveh belween oooo8o, he iemained
only ve monlhs in o ce, befoie ieliiing among lhe heimils of Mounl
Bel-Huzaye, and lalei inlo lhe monasleiy of Rabban Shabboui. Teie he is
said lo have sludied sciipluie wilh such inlensily lhal he became blind. He
conlinued diclaling lo his disciples who suinamed him Didymus because
of his suavily, docilily, humilily, and sweelness of speech. He died in old
age and was buiied al Rabban Shabboui. His wiilings on monaslic life and
myslical expeiiences, in mosl pail yel unpublished, iesled on lhe legacy of
Evagiius Ponlicus bul foiemosl on John of Apamea. He quoles Diodoie of
Taisus and Teodoie of Mopsueslia as exegeles.
Eui1ios nu S1cuirs
Foi lhe edilions, see I. Oiliz de Uibina, r,,8, ro.
Hansbuiy, M. T., Evidence of jewish inuence in the writings of Isaac of Nineveh, text
and commentary. Diss., Temple Univeisily, r,8,.
Khalife-Hachem, E., Isaac de Ninive: DSp , (r,,r): ior, (bibliogiaphy).
ri Tiileen Syiiac Chiislian Lileialuie
XVI
JACOB OF EDESSA ( 633708)
Jacob was boin in lhe pioximily of Anlioch ca. o. Duiing his sludies,
he leained Gieek and Hebiew. In Alexandiia, he became a pupil of John
Philoponos, who inilialed him in Aiislolelism. Afei his ieluin lo Edessa
he became ils Monophysile bishop. Afei foui yeais, he iesigned and found
iefuge wilh a few disciples in a monasleiy neai Samosala. Soon he joined
anolhei monaslic communily in Eusebona, neai Anlioch, wheie foi eleven
yeais he laughl biblical exegesis based on lhe Gieek lexl. Ten he spenl nine
olhei yeais in lhe monaslaiy of Teleda (Djebel-Beiakal), wheie he ievised
pails of lhe Syiiac o1 (lhe Peshilla), unlil his dealh in ,o8 excepl foi foui
monlhs, when he was obliged lo occupy again his see in Edessa.
Jacob of Edessa is lhe mosl oulslanding iepiesenlalive of Chiislian
Hellenism in lhe Syiiac speaking woild (Diijveis, o,). Fluenl in Gieek,
Hebiew, and Syiiac, Jacob wiole shoil commenlaiies on al leasl eighl books
of sciipluie, of which only fiagmenls aie known lhiough catenae. His allen-
lion was diiecled lo lhe lileial conlenl of lhe passages inleipieled, checking il
in lhe Peshillo and in lhe Hebiew oiiginal. His inleipielalion ilself iemained
hisloiical in lhe Anliochene slyle, bul wilh occasionally adding lo il some
spiiilual lheoiy (teoriya ruhonoyto) wilh symbolic and allegoiical elemenls.
He knew in pailiculai lhe commenlaiies of Eusebius of Emesa. Of his o1
scholaiship nol less lhan i8oo scholia enleied lhe catena of Seveius in lhe
ninlh cenluiy (Philips). In his lalei yeais, he wiole a Hexaemeron in seven
Books, coveiing all scienlic aieas of his lime. He piomoled Syiiac giammai
and oilhogiaphy, when Aiabic slailed lo become lhe spoken language in lhe
iegion. He collecled canonical documenls and piesciibed his own iules foi
liluigy, cleigy, and monks. He aclively populaiized liluigical lexls and songs
deiiving fiom Seveius of Anlioch. His Chronicle, depending on Eusebius
of Caesaiea, ieached lhe yeai o,ro,i. Il was conlinued by a disciple un-
lil ,o,,ro and became one of lhe main souices of Micheal lhe Syiians
Chronicum Syriacum. In addilion lo philosophical liealises, he iewoiked lhe
ri, Homiliae cathedrales of Seveius of Anlioch in lheii Syiiac lianslalion of
lhe sixlh cenluiy. A seiies of sevenleen lelleis lo John of Lilhaib lhe Slylile
deal mainly wilh biblical queslions, bul he could jusl as well wiile lo lhe
piesbylei Abiaham a lellei enliiely dedicaled lo vineyaids and wine.
Foi lhe Hebiew Bible lo lhe Sepluaginl r
Eui1ios
CSCO, Script. Syri, sei. II, ,o.
S1cuirs
Biavo, C., Un Comenlaiio de Jacob de Edesa al Gen r:r, aliibuido a S. Efien.:
Bib r (r,,o): ,oor.
Biuns, P.: LCL ind ed. r,,,, i,i,.
Diijveis, H. J. W.: TRE ro (r,8,): o8,o, bibliogiaphy.
Gia n, F.: DSp 8 (r,,): ,, bibliogiaphy.
Philips, G., Scholia on Passages of the o1 by Mar jacob Bishop of Edessa, London
r8o.
Jacob of Edessa r
r Tiileen Syiiac Chiislian Lileialuie
XVI I
I SO BAR NUN ( D. 828)
A Nesloiian monk, Isobai Nun was oidained Calholikos of Seleucia in 8i.
He died in 8i8. Te Book of Questions of Isobai Nun is liansmilled in an
abbievialed by a unique manusciipl, Cambr dd. :or,.
S1cuirs
Claike, E. G., Te Selecled Queslions of Isobai Nun on lhe Penlaleuch: GLZ ,,
(r,o): 8i.
Molenbeig, C., Te Interpreter Interpreted. Isobar Nuns Selected Questions on the o1.
Diss. Gioningen r,,o.
Rompay, L. van, Isobai Nun and Isodad of Meiw: New dala foi lhe sludy of lhe
inleidependence of lheii exegelical woiks GLoP 8 (r,,,): ii,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl r,
XVI I I
I SHO DAD OF MERW ( FL. CA. 830)
Boin in noilheaslein Peisia, Bishop of Hedhalha on lhe Tigiis, lhe Nesloiian
exegele Ishodad ouiished aiound lhe middle of lhe ninlh cenluiy. In his
woiks he conlinues a gieal iefoim movemenl inilialed in Peisian Chiislianily
duiing lhe sixlh cenluiy. His exegesis joins lhe allegoiism of lhe Monophysiles
(Jacobile liadilion) wilh Teodoie of Mopsueslias hisloiical-giammalical
melhod, followed by lhe Nesloiians. Teiefoie his legacy was well pieseived
by medieval Monophysiles. He composed all his commenlaiies on o1-1 in
lhe foim of queslions and answeis.
S1cuirs
Dielliich, G., Isodahs Stellung in der uslegungsgeschichte des lten Testaments (Beih
ATW o), r,oi.
Isodad de Meiv. La ciealion de la Femme: BVC i8 (r,,,): ,r.
Rompay, L. van. Isobai Nun and Isodad of Meiw: new dala foi lhe sludy of lhe
inleidependence of lheii exegelical woiks. GLoP 8 (r,,,): ii,,.
Schall, A. Dei nesloiianische Bibelexegel Iodad von Meiw: (,. Jh. n. Chi.) in
seinei Bedeulung fui die oiienlalische Philologie. Fs. R. Macuch, Hokmot
(r,8,): i,r8i.
Vosle, J. M. Mai Iodad de Meiw sui les Psaumes. Bib i, (r,): ior,o.
. Les cilalions syio-hexaplaiies dIodad de Meiw aux livies de lAT. Bib io
(r,,): rio.
. Linlioduclion de Mai Iodad de Meiw aux livies de lAT. Bib io (r,,):
r8iioi.
. La lable elhnogiaphique de Den X dapies Mai Iodad de Meiw. Mus ,,
(r,o): r,i.
ro Tiileen Syiiac Chiislian Lileialuie
XI X
MOSES BAR KEPHA ( D. 903)
A ninlh-cenluiy veisalile Monophysile lheologian, Moses bai Kepha wiole
commenlaiies on sciipluie and lhe liluigy, as well as on Aiislolle. In a com-
menlaiy on lhe baplismal seivice, he gives piioiily lo 1 ovei o1 as lhe
noimalive souice foi lhe iile of lhe consecialion of lhe chiism (W. Sliohl-
mann, Paliiaich Johannes I: Symposium Syriacum r,,i, OCA r,,. Rome
r,,, i,,).
Foi lhe Hebiew Bible lo lhe Sepluaginl r,
CHAPTER FOURTEEN
PATRISTIC EXEGESIS IN ARMENIAN,
GEORGIAN, COPTIC, AND ETHIOPIAN
CHRISTIAN LITERATURE
co1i1s
I. Aimenian 1449
II. Geoigian 1433
III. Coplic 1437
i Geneial Suivey 1437
ii Anlony lhe Heimil 1460
iii Pachomius 1463
iv Rufus of Sholep 1466
v Benjamin of Alexandiia 1467
IV. Elhiopian 1471
r,
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Foi lhe Hebiew Bible lo lhe Sepluaginl r,
I
ARMENIAN
Aimenia (Hayastan) was visiled by Chiislian missionaiies coming fiom
Edessa as eaily as lhe lhiid cenluiy oi lhe lale second cenluiy, bul il was moie
decisively exposed lo lhe inuence of Cappadocian Chiislianily duiing lhe
lhiid and lhe fouilh cenluiies, wilh lhe eecl lhal Giegoiy lhe Illuminaloi,
educaled in Caesaiea of Cappadocia and isl bishop of Giealei Aimenia,
conveiled King Tiiidal and his couil in r, and wilh lhem lhe whole
Aimenian nalion. Consecialed by lhe Meliopolilan of Caesaiea, Giegoiy
insliluled a piieslly family dynasly, modeled on lhe polilical eslablishmenl
in Aimenia and favouiable lo exchanges wilh Gieek Chiislianily. Anolhei
piieslly dynasly, close lo Syiiac liadilions and opposed lo Roman inuence,
iivaled Giegoiys hieiaichy. In lhe lale fouilh cenluiy, Neises I (lhe Gieal),
like Giegoiy educaled in Caesaiea, adopled lhe ideals of lhe Caesaiean
Bishop Basil, in ciealing a sliucluied Aimenian monaslicism wilh welfaie
inslilulions of all soils. Consecialed by lhe Meliopolilan of Caesaiea, he
favouied one-sidedly Gieek inuence lo lhe poinl of piovoking a ieaclion
afei ,, which led lo lhe foundalion of an aulocephalic Chuich headed
by a Calholikos. Tal hieiaichical sliucluie subsisled duiing lhe nexl
cenluiy, wilh an incieasing numbei of bishops, lhioughoul lhe luimoil of
invasions and paililions, and beyond lhe exlinclion of a nalional kingship
in lhe lale fouilh cenluiy, when Aimenia was inlegialed in i8 inlo lhe
Peisian empiie.
Te Aimenian alphabel of lhiily-six lelleis, boiiowed fiom Gieek and
Syiiac, was lhe woik of lhe choiepiscopus Mashlols aiound oo. An imme-
diale and inlensive aclivily of lianslalois secuied Aimenian veisions of lhe
Bible fiom lhe Syiiac, inuenced by Talians Diatessaron (Vbus r,,o), and
fiom Gieek souices (Alexanian r,,i). Tianslalions of Paliislic commenlaiies
and seculai lileialuie soon followed.
One of Giegoiys sons, Aiislakes was piesenl al Nicaea in i,. Te deci-
sions of Ephesus r weie quickly ialied by lhe Aimenian Calholikos al a
local synod; bul Chalcedon ,r was unnoliced because of wai condilions, so
lhal lhe Aimenian chuich found ilself posilioned in lhe anli-Chalcedonian
camp unlil il became involved in lhe innei sliuggle of Monophysile faclions
(Hage r,,,).
Biblical and paliislic scholaiship kepl ils piominenl posilion in Aime-
nian lileiaiy aclivilies lhioughoul lhe cenluiies. Aimenian biblical manu-
sciipls numbei well ovei i,oo, including appioximalely ninely complele
r,o Fouileen Paliislic Exegesis
Bibles and iroo Gospels (Alexanian r,,i, 8o,). In iegaid lo paliislics,
Aimenian lianslalions aie numeious, occasionally piiceless. Teii alpha-
belic lisls speaks foi ilself:
Andieas of Ciela, Commentary on john (lianslaled rr,,)
Alhanasius of Alexandiia, Life of ntony (li. ,r); Grations (li. ,lh c.)
Basil, Homilies on the Hexaemeron, and olheis; Rules, elc. (li. ,
lh
c.)
Cyiil of Alexandiia, Grations, Commentaries, and Letters
Cyiil of Jeiusalem, Catechetical Instructions.
Dionysius Aieopagila (li. 8lh and rilh c.)
Epiphanius: apociyphal wiilings.
Evagiius, Centuries, elc.
Giegoiy of Naziance, Homilies.
Giegoiy of Nyssa: almosl all woiks.
Giegoiy Taumaluigos, Grations.
Hesychius, Commentary on job.
Hippolylus of Boslia, Commentary on Canticle, elc.
Ignalius of Anlioch, Letters.
Iienaeus, postolic Predication, gainst Heresies.
John Climacus, Life, Scale.
John of Damascus, dieienl wiilings
John Chiysoslom, Commentary on Genesis, Isaiah, Psalms, Matthew, Luke,
john, job, Pauline Epistles, Homilies.
Oiigen: only fiagmenls.
Pioclus: aboul len homilies.
Seveiian of Gabala: Homilies
All lhese lianslalions weie made fiom lhe Gieek. Fiom lhe Syiiac, Ephiaem,
Jacob of Saiug and Philoxenus weie also lianslaled inlo Aimenian.
Oiiginal woik was execuled mainly in foim of homilies foi liluigical
feasls, in lhe fh cenluiy by David Anyal (lhe Invincible), Eznik of Kolb,
John Mandakouni, Bishop Eghiehe, Moses of Khoien; in lhe sevenlh cen-
luiy, by Moses Siounelsi and lhe Calholikos Isaac III; in lhe eighlh cenluiy
by John Odsenielsi and Slephen of Siouni; in lhe ninlh cenluiy by lhe
Calholikos Zachaiias, who wiole commenlaiies on lhe foui gospels and on
Canlicle (losl); and Hamam Aievelelsi (lhe Oiienlal), who commenled on
Job 8 and Pioveibs (losl). In lhe lwellh cenluiy Neises IV Snoihali (lhe
Giacious, rroirr,), whose biogiaphy is summaiized by I. Kechichian in
lhe Inlioduclion lo Souices Chieliennes io, r,,, including one of Neises
mosl beauliful poems, jesus, Gnly Begotten Son of the Father. In lhis poem of
,oo sliophes, followed by a Memoiial of foily olhei sliophes, Neises con-
Aimenian r,r
lemplales many o1 and 1 guies, fiom Adam, Noah, Abiaham, elc., lo lhe
Aposlles of Jesus, wilh hisloiical concieleness and an inlense peisonal awaie-
ness: I laid down ils foundalions, I buill and sliucluied il,lI fuinished and
decoialed il,lI bioughl logelhei and accumulaled.lElevaled il and piesenled
il;lI pioduced as a magnicenl homogeneous woik,llhe vaiious composilions
of lhal fiuilful wiiling,lme, Giegoiy, a ieligious and a piiesl,llhe lasl of lhe
poelsland lhe leasl of lhe doclois. Te ninely-ve Prayers, followed by lhe
Memorial bout the Composition of this Book, fiom which come lhe veises
ciled above, puls lheii aulhoi in line wilh lhe giealesl Chiislian poels of all
limes. Il would be a highly iewaiding lask lo analyze lhe biblical lexluie,
conslanlly appaienl, of Giegoiys lileiaiy legacy.
Tanks lo lhe successful diplomacy of Ashod lhe Gieal, an Aimenia
iecoveiing ils independence was iecognized by lhe lwo iival Empiies of lhe
Byzanlines and lhe Aiabs, deciding aboul lhe fale of lhe Aimenian nalion.
In lhe iemaikable ouiishing of culluial and spiiilual values lhal followed,
lhe monasleiy of Naiek on lhe soulh shoie of Lake Van played a cenlial iole
wilh Giegoiy of Naiek, son of Chosioes lhe Gieal (ca. ,roro), as ils mosl
eloquenl poel. His woik includes lwenly Hymns foi ieligious feslivilies, a
Commentary on the Canticle of Canticles, inspiied by Giegoiy of Nyssa, as an
allegoiy of lhe union belween Yahweh and Isiael in o1, of lhe Logos and lhe
chuich in 1 (Tomson r,8); a Panegyric on the Holy Cross, in which lhe
paiagiaphs slail wilh lhe lelleis of lhe Aimenian alphabel in lheii naluial
oidei; a supeib Panegyric on Holy Virgin, close lo lhe Byzanline Acalhisl
hymn, a maslei piece anlicipaling Beinaid of Claiivaux; Panegyric on the
postles and the Seventy-Two Disciples; nally, Book of Prayers (compleled
in rooi), Giegoiys lasl and giealesl woik.
Eui1ios
Malhew, E. G., Te rmenian Commentary on Genesis. Alliibuled lo Ephiem
lhe Syiian. CSCO ,,i,. Leuven r,,8.
Tvnsin1ios
Blanchaid, M. J. and R. D. Young, Treatise on God written in rmenian
by Eznik of Kolb (Floruit ca. ,,oca. ,,o) An English Tianslalion, wilh
Inlioduclion and Noles (Easlein Chiislian Texls in Tianslalion i).
Leuven r,,8.
Kichichian, Nerses Snorhali. jesus Fils unique du Pere, SC io. Paiis r,,.
r,i Fouileen Paliislic Exegesis
S1cuirs
Ajamian, A. and M. E. Slone, eds. Text and Context. Studies in the rmenian New
Testament (UPATS r),r,,.
Alexanian, J. M., Te Aimenian Gospel Texl fiom lhe Fifh Tiough lhe
Fouileenlh Cenluiies: T. J. Samuelian and M. E. Slone, eds. Medieval rmenian
Culture (UPATS o), r,8, 8r,.
. Aimenian Veisions nchor Bible Dictionary o (r,,i) 8o,8.
Baidenhewei, O.,Die allaimenische Lileialui. Geschichte der altkirchlichen
Literatur, V (r,i) r,,ir,.
Biichaid, C., rmenia and the Bible (UPATS ri), r,,.
Cowe, S. P., A Typology of Aimenian Biblical Manusciipls: RErm, n.s., r8 (r,8)
,o,.
. Tendenlious Tianslalion and lhe Evangelical Impeialive. Religious Polemic in
lhe Eaily Aimenian Chuich: RErm ii (r,,o,r) ,,rr.
. Te rmenian Version of Daniel (UPATS ,), r,,i.
. Aimenian Biblical Inleipielalion: J. H. Hayes, ed., Dictionary of Biblical
Interpretation I (r,,,) ,,oo.
Gioussel, R., Histoire de lrmenie, des Grigines a ro,r. Paiis r,,.
Hage, W., Aimenien. I Alle Kiiche und Millelallei: TRE (r,,,) o,,.
Hausheii, I., Aimenienne (Spiiilualile): DSp r (r,i) 8oi,o.
Lafonlaine, G., La liadilion manusciiple de la veision Aimenienne des Discouis de
Giegoiie de Nazianze. Piolegomenes a ledilion: Mus ,o (r,,,) i8ro.
Mahe, J. P. Tiaduclion el exegese. Reeclions sui lexemple Aimenien: R. Coquin,
ed., Melanges .Guillaumont (Coi io). Paiis r,88, i,,.
Tomson, R. W., Bibliography of Classical rmenian Literature to n.u. r,oo (CC).
r,,,, i,o,i.
SUvviimi1.vv Biviiouv.vuv
Alexanian, J. M. Te Aimenian Veision of lhe New Teslamenl. In Te Text of the
New Testament in Contemporary Research. Essays on the Status Quaestionis. A
Volume in Honoi of B. M. Melzgei (SlD o), ediled by B. D. Ehiman and M. W.
Holmes, r,,,i. Giand Rapids: Eeidmans, r,,,.
La chane armenienne sur les Eptres Catholiques. II. La chane sur les Eptres de
Pierre. Ediled by C. Renoux. Tuinhoul: Biepols, r,8,.
Patrologia Grientalis. Tome ,,Fasicule rNo r,,. Vol. XII, La Chane rmenienne
sur les eptres catholiques. r. La chane sur leptre de jacques. Ediled by C.
Renoux, i pp. Lwen: Peeleis, r,8o.
Aimenian r,
La chane armenienne sur les Eptres catholiques. III. La chane sur la premire eptre
de jean. Ediled by C. Renoux (PO olri). Tuinhoul: Biepols, r,,.
Dei Neisessian, S. A Homily on lhe Raising of Lazaius and lhe Haiiowing of Hell.
In Mem. R. P. Casey, ir,. Fieibuig: Heidei, r,o.
Egan, G. A. n analysis of the biblical quotations of Ephrem in n exposition of the
Gospel (rmenian version). CSCOi , Subs oo. Louvain: Peeleis, r,8.
Feich, A. J. Poiphyiy, an Heii lo Chiislian exegesis: ZNV , (r,8i): rr,.
Feydil, F. mulettes de lrmenie chretienne (r,, textes traduits et commentes). Bibl.
Gulbenkian. Venice: S.-Lazaie, r,8o.
Khouiy, N. el. Die Interpretation der Velt bei Ephraem dem Syrer.Beitrag zur
Geistesgeschichte. TTS o. Mainz: Giunewald, r,,o.
Kilmailin, E. J. Te Inleipielalion of James ,:rr, in lhe Aimenian Calena on lhe
Calholic Epislles: Scholium 8i. GCP , (r,8,): ,o.
Kuidian, H. Commenlaiie des Canons de lEvangile fail pai S. Neises noihali
(aimen.). Pazm. rr (r,,): r,,.
Lehmann, H. J. Hosanna. A Philological Discussion in lhe Old Chuich. In
rmeniaca. Melanges du :,oe anniversaire, ro,,, r,o,.
Lucchesi, E. Complemenls aux Peies Aposloliques en cople. nBoll ,, (r,8r):
,,o8.
Mahe, J. P. Tiaduclion el exegese: ieexions sui lexemple aimenien. In Melanges
ntoine Guillaumont. Contributions a letude des christianismes orientaux
(Cahiers dorientalisme, XX), i,,. Geneva: Ciamei, r,88.
Oulliei, B. La veision aimenienne du commenlaiie des Psaumes de Teodoiel;
nouveaux lemoins de la liadilion diiecle. RErm r, (r,8): ir8.
. Fiagmenls dun manusciil aimenien du livie dIsae. RErm i (r,,i):
,ri.
Quecke, H. Die Briefe Pachoms. Griechischer Text der Handschrif V, r,, der Chester
Beatty Library, eingeleitet und hrsg., nhang, Die koptischen Fragmente und
Zitate der Pachombriefe. TexlPalLlg, rr. Regensbuig: Puslel., r,,,.
Reinink, G. J. Fiagmenle dei Evangelien Exegese des Kalholikos Henaniso. V
Symposium Syriacum r,88 (Katholieke Universiteit, Leuven, :,,r aot), ,rro.
Rome: Ponlicia Inslilulum Sludioium Oiienlalum, r,,o.
Rendsbuig, G. A. Taigum Onquelos lo Exod ro:,, ro:r,, Numb ii:,, ii:rr. HEN
ri (r,,o): r,r,.
Renoux, C. Les leclionnaiies aimeniens, ,,.
. La chane aimenienne sui le Livie de Job. In Le livre de job chez les Pres
(Cahieis de Biblia Paliislica, ,), rror. Sliasbouig: Cenlie dAnalyse el de
Documenlalion Paliislique, r,,o.
Rompay, L. Van. Iobai Nun and Iodad of Meiv: new dala foi lhe sludy of lhe
inleidependence of lheii exegelical woiks. GLoP 8 (r,,,): ii,,.
r, Fouileen Paliislic Exegesis
Schmidl, K. H. Piobleme dei allgeoigischen und allaimenischen
Bibelubeiselzungen. In Festschrif f. C. Detlef G. Muller zum oo. Geburtstag,
ediled by P. O. Scholz and R. Slempel (Bibliolheca Nubica r), i8. Cologne:
Juigen Dinlei, r,88.
Sheiidan, J. M. Te Homelies of Rufus of Shotep on the Gospels of Matthew and
Luke. Diss., Calholic Univeisily of Ameiica; Ann Aiboi: Univeisily Miciolm
Inleinalional, r,,o.
Siegeil, F. Drei hellenistisch-judische Predigten. Ps.-Philon, Uber jona, Uber Simson
und Uber die Gottesbezeichnung, wohltatig verzehrendes Feuer. I. Ubersetzung
aus dem rmenischen und sprachliche Erlauterungen. WUNT io. Tubingen:
Mohi, r,8o.
. Unbeachlele Papiaszilale bei aimenischen Schiifslellein. NTS i, (r,8r):
oo,r.
pidlik, T. La Spiritualite de lGrient chretien. Manuel systematique. OCA, vol. ioo,
r,,8.
Teizoli, R. Il tema della beatitudine nei Padri Siri, Presente e futuro della salvezza.
Pubbl. Sem. Lombaido R, Ric.Sc.Teol. rr. Biescia: Moicelliana, r,,,.
Tomson, R. W. Giegoiy of Naieks Commenlaiy on lhe Song of Songs. jTS li
(r,8): ,,o.
Van Esbioeck, M. Une exegese iaie dIsae i,:rrri conseivee en aimenien, In
rmenia and the Bible. Papers presented to the International Symposium held at
Heidelberg, july ror,, r,,o, ,,8. Ediled by C. Buichaid. Allanla: Scholais
Piess, r,,.
Vita di S. Filippo dgira attribuita al monaco Eusebio. Ediled by C. Pasini, ioo,.
Rome, r,8r.
Vbus, A. La piemieie liaduclion aimenienne de la Bible (Mesiop el Sahak). RSR
, (r,,o): ,8r8o.
Foi lhe Hebiew Bible lo lhe Sepluaginl r,,
I I
GEORGIAN
Te woid Geoigia is idenlical in iool wilh lhe Peisian Gurgistan; ils
Russian foim is Gruziya. Pliny (rsl c. c.i.) called ils inhabilanls Georgi. An
oldei name Ibeiia, which is linked wilh lhe Aimenian and Pailhian desig-
nalions foi lhe iegion: lhe inhabilanls weie called Iberi oi Iveri, fiom which
lhe foimeily Geoigian monasleiy on Mounl Alhos, lhe Iviron, deiives ils
name (Biidsall r,,i, 8ro). Te synonymy wilh Ibeiia = Spain is puiely
accidenlal. Te oldesl documenls in Geoigian, all Chiislian, dale fiom lhe
fh cenluiy. Ancienl Geoigian lileialuie was essenlially lhe woik of liansla-
lois fiom Gieek and Aimenian, Syiiac and Aiabic. Geoigia diveiged fiom
Aimenia in lhe eaily sevenlh cenluiy by adopling lhe Chalcedonian foim
of oilhodoxy. Closely linked wilh Byzance, il expeiienced a golden age
in ils lileiaiy developmenl fiom lhe end of lhe lenlh lo lhe middle of lhe
lhiileenlh cenluiy, lhanks in lhe main lo lhe foundalion of lhe Iviion on
Mounl Alhos. Geoigian lileialuie seived as lhe piimaiy spiiilual nouiish-
menl foi monks.
Te Geoigian language is lolally unielaled lo any language which g-
uies in lhe accounl of lhe eaily lianslalion of lhe sciipluies in ancienl
and medieval Chiislendom. Te language is almosl sui generis, since
ils only ielalives aie lhiee languages spoken in lhe same aiea, namely
Laz, Mingieli, and Suian. Tese logelhei foim lhe Soulh-Caucasian oi
Kailvelian languages (fiom Kartvelebi, Geoigians) (Biidsall, 8rr).
A complele lisl of paliislic wiilings suiviving in Geoigian lianslalions is
piesenled by Gaiille r,o,, i,i,o. Many of lhese wiilings aie losl in lhe
oiiginal Gieek.
Eui1ios
CSCO: Subsidia ro (r,,o), 8 (r,,o). Scriptures Iberici (r,,), (r,,), ,o
(r,,,), ,-ro-r-r (r,,,oo). Seiies I, vol. r, Texl. Veisio (r,,o).
S1cuirs
Amphoux, C.-B., and B. Oulliei. Les leons des veisions geoigiennes de leplie de
Jacques. Bib o, (r,8): o,,o.
Biidsall, J. N. Te Eulhalian maleiial and ils Geoigian veision. GrChr o8 (r,8):
r,o,,.
r,o Fouileen Paliislic Exegesis
. Geoigian Veisions: Te nchor Bible Dictionary o (r,,i): 8ror.
. Te Geoigian Veision of lhe New Teslamenl. Pages r,8, in Te Text of the
New Testament in Contemporary Research. Essays on the Status Quaestionis. A
Volume in Honoi of B. M. Melzgei. Ediled by B. D. Ehiman and M. W. Holmes.
SlD o. Giand Rapids: Eeidmans, r,,,.
Childeis, J. W. Te Old Geoigian Acls of lhe Aposlles: a Piogiess Repoil. NTS i
(r,,o): ,,,.
Esbioeck, M. van, Lhomelie de Pieiie de Jeiusalem el la n de loiigenisme palesli-
nien en ,,r (liaduile du geoigien). GCP ,r (r,8,): ,,.
Gaiille, G., Geoigienne (Lilleialuie spiiiluelle): DSp o (r,o,) i,o.
Gld Georgian Literature. Vol. ,, Gld (Simeon) Metaphrases Collection (September
Lectures). Ediled by N. Goguadze. Tbilisi: Mecnieieba, r,8o.
Oulliei, B. Les leclionnaiies geoigiens. In La Lecture Liturgique des Eptres
Catholiques dans lEglise ancienne, ,,8o. Ediled by C.-B. Amphoux and J.-P.
Bouhol. Lausanne: Edilions du Zebie, r,,o.
Van Esbioeck, M. La queslion oo du Ad Talassium geoigien. In Philohistr. mis-
cellanea in honorem Caroli Laga septuagenarii, i,,. Ediled by A. Schoois
and P. Van Deun. Leuven: Peeleis, r,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl r,,
I I I
COPTIC
i. Giiv.i SUvviv
Te sciipl of lhe Coplic language was boiiowed in lhe isl cenluiy c.i.
fiom lhe Gieek uncial sciipl, lo which seven lelleis fiom demolic wiiling
(lhe nal foim of ancienl Egyplian wiiling) weie added foi lhe puipose of
designaling ceilain sounds lhal weie foieign lo Gieek (P. Bellel, ro). Teie
aie ve dislincl dialecls: Sahidic, spoken in Uppei Egypl, lhe geneial lileiaiy
language of lhe classical peiiod; Bohairic, al home in Niliia and in lhe Della,
used in pailiculai in lhe monasleiy of Sl. Macaiius, since lhe lenlh cenluiy
lhe liluigical idiom of lhe Coplic Chuich up lo lhe piesenl day; Fayumic,
khmimic, and Sub-khmimic, iespeclively piedominanl in lhe oasis of El
Fayum, in lhe iegion of Akhmim, and aiound Asyul.
Foi lhe lianslalion of lhe Bible inlo Coplic, lhe dale cannol be lalei lhan
lhe lhiid cenluiy c.i. Te conveision of Sl. Anlony lhiough lhe heaiing of
sciipluie aiound i,o c.i. indicaled lhe exislence of a Coplic veision, since
he knew no Gieek, and aboul fy yeais lalei, Pachomius in wiiling a iule
foi monks in Egypl, demanded lhe capacily lo iead sciipluie, oi lo iecile il,
fiom poslulanls (J. Neville Biidsall ,,o).
Te lack of a speculalive dimension in Coplic lhinking excluded lheo-
ielical inilialives in lhe ieceplion of sciipluie. Even lhe biblical exegesis of
Gieek paliislic aulhois, fiom whom Coplic lianslalois adapled some edi-
fying homilies, iemained unknown lo lhe Copls. Bul lhe Aposlolic Falheis
wilh Gnoslic woiks, in pailiculai lhose discoveied al Nag Hammadi, and
Manichean lileialuie, weie lianslaled. Te sub-Akhmimic dialecl was lhe
mosl fiequenlly used foi veisions of Gnoslic and Manichean wiilings, bul
il was supeiseded by Sahidic wilh lhe evenlual liiumph of oilhodoxy.
Old Teslamenl and 1 apociyphals iepiesenled lhe mosl populai
Chiislian lileialuie, oiiginally wiillen in Gieek, foi a Coplic ieadeiship.
Tey weie followed by acls of mailyis and legends aboul angels. In lhe mo-
naslic liadilion inauguialed by Anlony and Pachomius, lhe Coplic language
was lhe only in use, al leasl in lhe case of Anlony diclaling his lelleis, oi of
Pachomius wiiling his iule. Te pophtegmata of the Desert Fathers weie
oiiginally liansmilled in Coplic. Shenoule of Aliipe Abbol of lhe While
Monasleiy in Uppei Egypl (died ca. ,o) has lef an impoilanl legacy of
lelleis, seimons, and ieglemenlalions in Sahidic. Among his homilies lians-
laled inlo Gieek, many unaulhenlic pieces ciiculaled undei lhe names of
r,8 Fouileen Paliislic Exegesis
Alhanasius, Giegoiy of Nazianzus and Giegoiy of Nyssa, John Chiysoslom,
Basil, Cyiil of Alexandiia and Ephiaem.
S1cuirs
Bachl, H., Die Rolle der Heiligen Schrif bei Horsiesius. Bachl, Das Veimchlnis des
Uispiungs, Sludien zum fiuhen Mnchlum r. Wu: Echlei, r,,i.
Bellel, P., Fiagmenlos desconocidos de Hipolilo de Roma en la liadicion copla
(sobie Maleo i:r,). Sef o (r,o): ,,or.
Boudhois, A., Catalogue des fragments coptes de la Bibliotheque Nationale et
Universitaire deStrasbourg, I Fragments biblique. CSCO ,,r. Leuven r,,8.
Bullei, A. J., Te ncient Coptic Churches of Egypt, i vols. Oxfoid r88r,,o.
Caiioll, S. T., Te Melitian schism, Coptic Christianity and the Egyptian church. Diss.,
Miami (Ohio), r,8,.
Chilly, D. J., Te desert a city, an introduction to the study of Egyptian and Palestinian
monasticism under the Christian empire. Cieslwood, N.J.: Sl. Vladimii, r,,,.
Ciamei, M., Das christlich-koptische gypten einst und heute. Wiesbaden r,,,.
Cuming, G. J., Tmuis Revisiled: Anolhei Look al lhe Piayeis of Bishop Saiapion.
TS r (r,8o): ,o8,,.
Ghallas, M., Jesus Chiislus in den Hymnen und im liluigischen Belen dei kop-
lischen Kiiche. UnSa , (r,,i): ro,.
Goehiing, J. E., Te letter of mmon and Pachomian monasticism. PatrSt i,. Beilin:
De Giuylei, r,8o.
Giaf, G., Geschichte der christich-arabischen Literatur, , vols. (Sl. T. rr8, r, ro, r,,
r,i), r,r,,.
Giibomonl, J., Monachisme: II. Naissance el developemenls du monachisme chie-
lien, bibliogiaphie: DSp ro (r,8o): r,o.
Guillaumonl, A., Cople (Lileialuie spiiiluelle: DSp i (r,,i): iioo,8.
Haidy, E. R., Christian Egypt. Church and People. New Yoik r,,i.
Homilelica fiom lhe Pieiponl Moigan Libiaiy; seven Coplic homilies alliibuled
lo Basil lhe Gieal, John Chiysoslom, and Evodius of Rome. In CSCGr ,:,s,
Coptici ,,s. Ediled by D. Biakke. Louvain: Peeleis, r,,r.
Joesl, C., Pioveibia o, und die Biudeiliebe bei den Pachomianein. VigChr ,
(r,,): rr,o.
Klakowicz. B. E., I sangui di coloio che venneio uccisi fanno apello piesso Dio in
ogni momenlo (Giuslizia e miseiicoidia divina in una lelleia di Scenule). In
Sangue e antropologia, riti e culto, tti della V Settimana, vol. i, ,r,r. Cenli.
Sludi Sanguis Chiisli ,. Rome: Dia Unione Di. Sangue, r,8,.
Kuiek, R., La medilazione della Bibbia piesso i monaci pacomiani. RVS , (r,8):
,o,.
Coplic r,,
Maspuio, J., Histoire des Patriarches dlexandrie. Depuis la mort de lEmperor
nastase jusqua la reconciliation des Eglises jacobites (,r8oro). Paiis r,i.
McCollough, C. T., Teodoiel of Cyius as biblical inleipielei and lhe piesence of
Judaism in lhe lalei Roman Empiie. StPatr r8lr (r,8r,8,): i,.
Meinaidus, O. F. A., Christian Egypt ncient and Modern. Caiio id ed. r,,,.
Mullei, C. D. G., Chaiakleiislika koplischei Exegese an ausgewhllen Beispielen.
In Stimuli. Exegese und ihre Hermeneutik in ntike und Christentum. Feslschiif
fui Einsl Dassmann. Ediled by G. Schllgen and C. Schollen (JACE B. i),
iooo,. Munslei: Aschendoi, r,,o.
. Aufau und Enlwicklung dei koplischen Kiiche nach Chalkedon (,r): Kyrios
ro (r,,o): ioiro.
Oilandi, T., Te fuluie of Sludies in Coplic biblical and ecclesiaslical lileialuie.
Pages ro in Future of Coptic studies. Ediled by R. Wilson. r,,8.
. Coplic Lileialuie: B. A. Peaison and J. E. Goehiing, eds., Te Roots of Egyptian
Christianity. Philadelphia r,8o, ,r8o.
. Koplische Kiiche: TRE r, (r,,o): ,,,oo,.
. Lelleialuia copla e chislianesimo nazionale egiziano: A. Camplani, ed., Legitto
cristian. aspetti e problemi in eta tardo-antica. Rome r,,,, ,rio.
Quecke, H., Die Briefe Pachoms. Griechischer Text der Handschrif V. r,, der Chester
Beatty Library eingeleitet und herausgegeben, koptische Fragmente und Zitate.
TexlPaliLil rr. Regensbuig: Puslel, r,,,.
Richlei, S., Exegetisch-literarkritische Untersuchungen von Herakleidespsalmen des
koptisch-manichaischen Psalmenbuches. Aibeilen z. splanliken u. koplischen
gyplen ,. Allenbeige: Oios, r,,.
Rousseau, P., Pachomius, the making of a community in fourth-century Egypt. Tians-
foimalion of lhe classical heiilage o. Beikeley: Univeisily of Califoinia, r,8,.
Slandei, H., Te Paliislic Exegesis of Moses Sliiking lhe Rock. CCR ri (r,,r):
o,,,.
Timm, S., Christliche Statten in gypten, i vols. (Beihefe zum TAVOB o). Wies-
baden r,,,.
. Dei heilige Mose bei den Chiislen in gyplen. Eine Skizze zui Nachgeschichle
allleslamenllichei Texle. In Religion im Erbe gyptens. Beitrage zur spatatiken
Religionsgeschichte zu Ehren von lexander Bohlig. Hrg. von Manfred Gorg (gypten
und ltes Testament r,), vol. XX, r,,iio. Wiesbaden: Haiiassowilz, r,88.
Uibaniak-Walczak, K., Zwei veischiedene Rezensionen dei (koplischen) Homilie
ubei die Aufeislehung dei Jungfiau Maiia von Teophilus von Alexandiien.
GoMisz ror (r,88): ,f.
Veilleux, A., Holy Sciipluie in lhe Pachomian Koinonia. MonS ro (r,,): r,.
. Pachomian Koinonia III. Instructions, letters and other writings of St. Pacho-
mius and his disciples. Cisleician Sludies. Kalamazoo: Cisleician, r,8i.
roo Fouileen Paliislic Exegesis
Viaud, G., Les i piesbylies de lApocalypse dans la liadilion cople. BSC i,
(r,,o): ri,.
Vollenweidei, S., Neuplatonische und christliche Teologie bei Synesios von Kyrene.
FKDG ,. Gllingen: Vandenhoeck & Rupiechl, r,8,.
Wisse, F., Te Coplic Veisions of lhe New Teslamenl. Pages rrr in Te Text of
the New Testament in Contemporary Research. Essays on the Status Quaestionis.
A Volume in Honoi of B. M. Melzgei. Ediled by B. D. Ehiman and M. W.
Holmes. SlD o. Giand Rapids: Eeidmans, r,,,.
Zandee, J., De descensus ad inferos bij de Koplen. NedTT , (r,,r,,,): r,8,.
Zanelli, U., Les leclionnaiies coples, In La Lecture Liturgique des Eptres
Catholiques dans lEglise ancienne. rr,o. Ediled by C.-B. Amphoux and J.-P.
Bouhol. Lausanne: Edilion du Zebie, r,,o.
ii. A1ov 1ui Hivmi1 (i,r,o)
Te iecenl iediscoveiy of seven aulhenlic Letters alliibuled lo Anlony lhe
Heimil is one of lhe many happy impiovemenls in lhe eld of paliislic
sludies duiing lhe second half of lhe lwenlielh cenluiy. As in olhei cases, foi
example lhe Book of Rules by Tyconius, (lhe veiy oldesl pieseived essay on
Chiislian heimeneulics), whal was needed foi piesenling Anlonys Letters
in a new lighl was a lhoiough ieading and lianslaling of known souices.
Te ciilical bieaklhiough foi lhe Letters was due lo lhe pioneeiing ieseaich
of D. J. Chilly (r,orr,,r) and lhe moie iecenl exploialion of Samuel
Rubenson.
Te Letters aie addiessed lo fellow monks in lhe deseils of Egypl, lhe
sixlh and longesl being explicilly deslined lo lhe deai bielhien who aie al
Aisinoe and in ils neighbouihood (Chilly, r,). Daling mosl piobably fiom
aiound o, lhey aie iepelilive in slyle, bul wilh signicanl vaiialions fiom
lellei lo lellei. Tey piesenl a cosmo-lheology of an Oiigenian lype, applied
lo lhe aclual expeiience of monaslicism. Te Letters iepiesenl a highly sig-
nicanl inilialive foi lhe lalei developmenl of monaslic spiiilualily.
Numeious lhemalic paiallels belween Oiigen and Anlony, di cull lo
liace as lhey may be on a sliiclly lileiaiy basis, seem veiiable foi J. Roldanus,
Grigne. P. Biighl, Te Combat, concludes hei compaialive analysis of Peri
rchon and lhe Letters by noling: As in Books I and II, lhe liealmenl of lhe
demonic poweis in Book III of Peri rchon nds conslanl echoes in lheme
and logic wilh Letter o of Anlony. . . . Anlonys Letters aie iepiesenlalive of a
pasloial, oi ialhei an applied lheology, secuied by an oveiaiching syslem-
alic lheology as an unqueslioned iefeience. He is a piaclilionei wilhin lhe
Oiigenian schema (Biighl). Foi Anlony, lhe aclualized mysleiy of salva-
Coplic ror
lion is enliiely embodied in lhe ascelic expeiimenl of which he sliesses lhe
univeisal and ecclesial dimensions. In lhe conlexl of uiban Chiislianily, a
similai aclualizalion, possibly inspiied by Anlonys spiiilualily, was allempled
by Alhanasius of Alexandiia when composing his essay Gn the Incarnation
(Kannengiessei).
Anlony made lhe decision lo aclualize lhe ideals of lhe Gospel in a soli-
laiy lifeslyle, by lislening lo lhe liluigical ieadings of sciipluie (Alhanasius,
Life of ntony, i). In his Letters, sciipluial quolalions aie such as we should
expecl fiom one who owed all his knowledge of sciipluie lo lhe allenlive
eaimany echoes, a ceilain numbei of isolaled quolalions, bul chiey a few
chosen veises oi passages iepealed again and again, nolably Is ,:,, Rom
8:r,r8, and i, and Phil i:orr. Quolalions fiom lhe Gospels aie aclually
iaie. Teie appeais no evidence of apocalyplic oi olhei apociyphal wiilings
such as is found in lhe Lelleis of Anlonys disciple and successoi, Ammonas
(Chilly, Te Letters, x).
In Letters i and o, Moses, who ieceived lhe wiillen Law, is piesenled as
lhe foundei of lhe House of Tiulh in which lhe choii of sainls (lhe pioph-
els) piays foi lhe coming of lhe Tiue Physician. Indeed, Anlonys favouied
lexls foi menlioning divine incainalion in lhis conlexl aie Philippians i and
Isaiah ,. In Letter o, a leaching aboul inlelleclual subslances is linked wilh
Piv ,:,, Give occasion lo a wise man, and he will be yel wisei; il focuses
on lhe Pauline image of Chiisls Body (Col r:r,r8), which pievails moie
geneially in Anlonys ecclesiology.
A sciipluial index foi Anlonys Letters musl be consideied as piovisional,
even hazaidous, due lo lhe unavoidable lack of a diiecl access lo mosl of
lheii oiiginal lexl. Te following is a lisl of iefeiences suggesled by Chillys
lianslalion of lhe Coplic. Olhei lianslalions would show moie a nilies
wilh biblical wiilings, as foi inslance lhe Fiench lianslalion of Letter IV by
lhe Monks of Monl des Cals, Inlioduclion A. Louf, Saint ntoine. Lettres
(Spiiilualile Oiienlale, r,), Abbaye de Bellefonlaine, r,,o, quoling Rv ir:.
A faii guess would be lo peiceive Anlonys oial oi wiillen communicalion
fully peimealed by ils sciipluial foundalion.
Te pievalence of psalmic quolalions oi allusions is haidly suipiising
in Anlonys monaslic selling. Te scaicily of iefeiences lo Genesis and lhe
Penlaleuch in geneial is moie puzzling, given lhe impoilance of Ciealion
lhemes in lhe Letters. Te iegulai iecuiience of veises like Piv ,:, and Is
,:,, nol only signals piivileged aspecls of Anlonys lhoughl, bul il beliays
also somelhing like a sliucluial awaieness in lhe composilion of lhe Letters.
Among 1 iefeiences, Pauline lileialuie occupies almosl lhe whole space
available, wilhoul any menlion of olhei aposlolic lellei wiileis, excepl in I,
: Te Aposlle James leslies lo us and says. . . .
roi Fouileen Paliislic Exegesis
o1
Genesis ri:r I, r
i:io III, r
r Samuel i:i, IV
r Kings r8:8 VI, ,
Psalms r,:, I, r
o:, V,
:, VI, ,
88(8,):8 ixx III,
ror:, I,
ro:ro VII, i
rro:rr V, ; VII, i, 8
rr,:ro I, r
ri: V, r; VI, , ro
rr:i I,
Pioveibs 8:8 I,
,:, II, ; III, ; VI, ri; VII, 8, rr
ri:r8 I,
Wisdom r:r VI, ,
Isaiah ,:ro VI, ri
o:ri VII, ro
,:, II, i; III, ; V, i; VI, i, ,; VII, , 8
Jeiemiah 8:ii II, i; V, i
r: VII,
,r:, II, i; V, i
Ezekiel ri: ixx V, i (cp. Jei o:r,)
Joel i:r II, ; VII, i
1
Mallhew ,:ri VII, ,
o:r, III,
III,
rr:rir III, i
ri:, VI, ,
Luke i: II,
rr:io IV, ,
ri:, III,
ir:r, VII, ,
I,
John :i VII, ,
Coplic ro
o VI,
r:, IV, rr
, VI, rr
r,:r, II, ; III, ; IV
io VII, ,
ro: VII, ,
Romans r:r IV
ir VII,
:r, VII,
8:r, II, ; IV
r, II, ; IV
r8 VII, ,
i II, i; III, ; V, i; VII,
r Coiinlhians r:ii VII,
8:io VII, i
,:r, I, i
i, I,
ro:r I,
ri:iri, VI, ,
i Coiinlhians r:ii VI, ri
i:ro II,
,:ro II,
ror, VII, r
8:, VII, r, ,
Galalians r: II, ri; VII, 8
:i,i8 VII, ,
:i, VII, ,
Ephesians :r IV
:i, V, i:VI, ,; VII, , 8
8:r8 I,
Philippians i:orr II, i
, IV, ,; VI, ,
,8 VI, i; VII, ,
8 III, ; VII, ,
r V, ,
Colossians r:r,r8 VI, ,
:, I,
i Timolhy :, V, ; VII, o
ri VII, ,
Hebiews r: VII, r
ro Fouileen Paliislic Exegesis
i:r VII, ,
:r, II, ; VII,
rr:, II, r
James r:io I,
:, I,
Eui1ios
pophtegmata: PG o,, r,r, oo. Quecke, H.: Regensbuig r,,,.
Ep.: Gaiille, G.: CSCO r8f., r,,,, Geoigian lexl and Coplic fiagmenls.
Nau, F., La veision syiiaque de la piemieie lallie de sainl Anloine: RGC
r (r,o,): i8i,,.
Tvnsin1ios
English
Chilly, D., Te Letters of St. ntony the Great. Oxfoid r,,,.
French
El-Maskne, Malla, Saint ntoine ascte selon lEvangile. Abbaye de Bellefon-
laine r,,.
Lefoil, above.
Louf., A., Saint ntoine. Lettres. Abbaye de Bellefonlaine r,,o.
Veilleux, A.: Kalamazoo, Mich. r,8rr,8i, rrr,,; , r8.
German
Millei, B. (apophtegmata): Tiiei, id ed. r,8o.
Quecke, H. (epistulae): Fs. E. de Strycker. Anlweip-Uliechl r,,, o,,o.
S1cuirs
Bachl, H., Das Vermachtnis des Ursprungs, i vols., Wuizbuig r,8.
Biighl, P., Te Combal wilh lhe Demons: Te Lelleis of Anlony and lhe Oiigenian
Heiilage: Bieneil, W. A. and U. Kuhneweg, eds., Grigeniana Septima. Oiigenes
in den Auseinandeiselzungen des . Jahihundeils. Leuven r,,,.
Builon-Chiislie, D., Te Vord in the DesertScripture and the Quest for Holiness in
Early Christian Monasticism. New Yoik r,,.
Chadwick, H., Te Ascelic Ideal in lhe Eaily Chuich: W. J. Sheils, ed. Monks,
Hermits and the scetic Tradition. Oxfoid r,8,, o.
Chilly, D., Te Desert a City. An Inlioduclion lo lhe Sludy of Egyplian and
Paleslinian Monaslicism undei lhe Chiislian Empiie. Oxfoid r,oo (Fiench
liansl.: Bellefonlaine r,8o).
Coplic ro,
Gaiille, G., Un fiagmenl giec alliibue a S, Anloine lEimile: BIHBR Fasc. XX
(r,,): ro,r,o.
. piopos des lellies de S. Anloine lEimile: Museon ,i (r,,): rrr.
Ghedini, G., Lettere cristiane dei papiri greci del III et IV secolo. Suppl. egyptus, sez.
giec.-iom. . Milan r,i, r,o,.
Holze, H., Schiifeifahiung und Chiisluseikennlnis: TZ , (r,,): ,o,.
Kannengiessei, C., Anlony, Alhanasius, Evagiius. Te Egyplian Fale of Oiigenism:
CCR ro (r,,,): 8.
Rubenson, S., Te Letters of St. ntony. Grigenist Teology, Monastic Tradition and
the Making of a Saint. Lund r,,o.
. Te letters of St. ntony. Te Monasticism and the Making of a Saint.
Minneapolis: Foiliess, r,,,.
. Oiigen in lhe Egyplian Monaslic Tiadilion of lhe Fouilh Cenluiy: Grigeniana
Septima; W. A. Bieneil U. Kuhneweg, eds., Peeleis: Leuven r,,,, r,i8.
iii. P.cuomiUs (i,ili,o)
Boin in lhe cily of Sneh (Lalopolis), soulh of Tebes, Pachomius ieceived
lillle educalion in his iuial family. Eniolled by foice inlo lhe impeiial aimy,
he mel by chance compassionale Chiislians. Afei his ielease, he opled foi
a solilaiy life in Chenoboskeion (Senesl). He dedicaled himself lo woiks of
chaiily and was baplized. Afei r he slailed lo cieale monaslic communi-
lies, lhe isl of lheii kind in Chiislian liadilion. He called lhem lhe Koinonia.
His foundalion in Tabenessi dales fiom ii,. In o, Pachomius and his
monks gieeled Alhanasius, lhe newly elecled bishop of Alexandiia, in Syene
(Assouan), on one of his pasloial visilalions. On lhal occasion Pachomius
avoided lo be oidained piiesl. Befoie he died in o, he founded nine mon-
asleiies foi men and lwo foi women, all in lhe same iegion of Uppei-Egypl
belween Panopolis in lhe noilh and Lalopolis in lhe soulh. Afei his dealh,
Bishop Teophilus of Alexandiia (8,ri) ciealed lhe only Pachomian
monasleiy oulside of lhe Tebaid, al Canope, easl of Alexandiia.
In lhe founding inluilion of Pachomius, monaslicism was a piaclical
way of life liue lo lhe ideals of sciipluie. Te liadilions of lhe aposlles
and piophels weie foi him lhe essenlial noim foi eslablishing such a new
inslilulion in lhe chuich. Il is in sciipluie lhal Pachomius seaiches foi his
inspiialion, even foi his mosl down-lo-eailh piesciiplions aboul diess, food,
elc. (Guy r,or, ror). Even if, in lhe mind of lhe isl disciples, lhe divine
mission and assislance given lo Pachomius subslanlialed lhe foimulalion
of lhe Rule, lhe lallei in no way claimed lo ieplace oi lo ieduce lhe leach-
ing of sciipluie, il ialhei aclualized il. Tal inlenlion is obvious in Basils
roo Fouileen Paliislic Exegesis
sceticon as shown al once by ils many biblical quolalions; lhe same is liue
foi Pachomius and his disciples (Bachl r,8, r).
S1cuirs
Bachl, H., Das Vermachtnis des Ursprungs. Wuilzbuig r,,.
. DSp ri (r,8): ,ro.
Feslugieie, A. J., La premire Vie grecque de S. Pachme. Introduction critique et tra-
duction (Moines dGrient, li). Paiis r,o,. English liansl.: A. N. Alhanakassis,
Missoula, r,,,.
Gindele, C., Die Schiiflesung im Pachomiuskloslei. E rli (r,o,): rrii.
. Les moines de sainl Pachme el lEciiluie Sainle. BVC o, (r,oo): ,i.
Guy, J.-C., Eciiluie sainle el vie spiiiluelle. lr: Le cenobilisme pachmien: DSp
(r,or): rooor.
Halkin, F. S., Pachomii vitae graecae (Subsidia hagiographica r,). Biussels r,i.
Lefoil, L.-T., Les vies coptes de Saint Pachme et ses premiers successeurs. Louvain
r,oo.
Loienz, R., Zui Chionologie des Pachomius. ZNV 8o (r,8,): i8o8.
Tambuiiino, P. Les sainls de lAncien Teslamenl dans la reie calechese de sainl
Pachme. Melto (r,o8): .
Van Cianenbuigh, H., Les noms de Dieu dans la piieie de Pachme el de ses dis-
ciples: RHS ,i (r,,o): r,iri.
Veilleux, A., La liturgie dans le cenobitisme pachmien au quatrime sicle (Sludia
Anselmiana ,,). Rome r,o8.
Vogue, A. de., Deux ieminiscences du livie de Josue dans la piemieie calechese de
sainl Pachme. StMon o (r,,): ,rr.
iv. RUiUs oi Suo1iv (ii. i.1i o1u c.)
Monk and bishop of Sholep, piobably undei Damian, Paliiaich of Alexandiia
(ca. ,o,oo,), Rufus wiole his homilies in Sahidic Coplic, bul he quoled
sciipluie fiom lhe Gieek. He was familiai wilh Gieek lileialuie, ciling his
piedecessois in Alexandiia. Te iemains of his commenlaiies on Mallhew
r, and Lk r:ro covei rio pages, in which he occasionally quoles lhe
Gospels of Maicion. An exponenl of lhe Alexandiian liadilion, Rufus was
inuenced by Oiigen; he used some of his exegelical piinciples and lech-
niques; in his exposilions he piaclised allegoria and typos.
Coplic ro,
S1cuirs
Sheiidan, J. M., Rufus of Shotep. Homilies on the Gospels of Matthew and Luke. Rome
r,,8.
vi. Brjnmi or irxnuvin (c.. ,,ooo,)
Boin ca. ,,o, Benjamin was a monk al lhe Canope monasleiy. He became
Paliiaich of Alexandiia in oio. He succeeded in mainlaining his posilion
undei Muslim iuling, secuiing lheieby lhe fuluie of lhe Coplic Chuich. He
died in oo,.
His exegelical legacy, wiillen in Coplic and lianslaled inlo Aiabic, in-
cludes a homily on lhe Wedding of Cana and a sel of smallei liaclales, nol
yel ediled, answeiing queslions on o1 and 1 (fr.).
Eui1ios
com.: Mullei, C. D. G., Homilie uber die Hochzeit zur Kana. Heidelbeig r,o8,
,ii8,.
fr.: j ri (r888): orro.
Tvnsin1ios
French
j: above.
German
Mullei: above.
S1cuirs
Biuns, P. and B. Windau: LCL ind ed. r,,,, ro,f.
Mullei, C. D. G., Benjamin of Alexandiia: Museon o, (r,,o): ro.
SUvviimi1.vv Biviiouv.vuv
Mo.s1ics
Anaslasii Sinailae Viae dux. Ediled by K.-H. Ulhemann. CCSG 8 (r,8r).
Ains, E. A Biblia nos Piimoidios da Vida Religiosa Communilaiia. In SpC r,
(r,o,): ,,o.
ro8 Fouileen Paliislic Exegesis
Bachl, H. Vom Umgang mil dei Bibel im lleslen Mnchlum. TPh r (r,oo):
,,,oo.
Builon-Chiislie, D. Piaclice Makes Peifecl: Inleipielalion of Sciipluie in lhe
pophthegmata Patrum, irr8.
. Te Vord in the Desert. Scripture and the Quest for Holiness in Early Christian
Monasticism. Oxfoid: Oxfoid Univeisily Piess, r,,.
Colombas, G. M. La Biblia en la espiiilualidad del monacalo piimilivo. Verbo ri
(r,or,o): io, r,,o, i,r8o; r, rri,.
Coisaio, F. LApociilico di Macaiio di Magnesia e le S. Sciilluie. NDid , (r,,,):
ri.
Csanyi, D. A. Oplima Pais. Eine Auslegungsgeschichle von Lk ro:8i bei den
Kiichenvlein dei eislen viei Jahihundeile. StMon i (r,oo): ,,8.
Degoiski, B. I Libii Sapienziali nella lelleialuia monaslica delle oiigini (secc. IV
V). In Letture cristiane dei Libri Sapienziali. XX Incontro di studiosi dellantichita
cristiana, Roma, ,rr Maggio r,,r, Instituto Patristico ugustinianum, o,8o.
Sludia Ephemeiides Auguslinianum ,. Rome, r,,i.
. Lelenco delle cilazioni dei libii sapienziali nella lelleialuia monaslica del IV e
V secolo. RTK o (r,,): rr,,.
Depuydl, L. In Sinulhium giaecum (Shenule: Lucchesi, E.). Gr ,, (r,,o): o,,r.
Diiies, H. Die Bibel im lleslen Mnchlum. TLZ ,i (r,,): ir,ii.
Eymann, H. S. In Chiislo enim possidendum esl quod cum Chiislo esl possiden-
dum. Rm viii als Veislehenshoiizonl fui askelisches Leben in einem Tioslbiief
des Euliopius. Pages ,rii in Philologia sacra. Fs. H. J. Fiede and W. Tiele.
Vol. i. Ediled by R. Giyson, Velus lalina. Fieibuig: Heidei, r,,.
Fiank, K. S. Vila aposlolica. Anslze zui aposlolischen Lebensfoim in dei allen
Kiiche. ZKG 8i (r,,r): r,oo.
. Das Hohelied in dei fiuhen Mnchslileialui. E or (r,8,): i,oo.
Fiank, S. Die Eifoischung dei Anfnge des Mnchlums und die Fiage dei
Heimeneulik. FS , (r,,r): i8.
Fiankfuilei, D. Elijah in Upper Egypt. Te pocalypse of Elijah and early Egyptian
Christianity. Sludies in Anliquily and Chiislianily. Minneapolis: Foiliess, r,,.
Fueglislei, N. In dei Weile des Heizens luf man den Weg dei Gebole Golles (RB
Piol. ,). Pages ,,ro, in Veite des Herzens, Veite des Lebens. Beitrage zum
Christsein in moderner Gesellschaf. Fs. zum :,-jahrigen btsjubilaum des bts
von St. Bonifaz Munchen/ndechs Dr. Gdilo Lechner GSB, I. Ediled by M. Langei
and A. Bilgii. Regensbuig: Puslel, r,8,.
Gaiiido Bonao, M. Fundamenlos biblicos de la caiidad en las ieglas monaslicas.
Burg r (r,,): rroo.
Gindele, C. La lecluie de lEciiluie dans le monasleie de S. Pachme. BVC o,
(r,oo): ,i.
Gnilka, C. etas spiritalis. Die Uberwindung der naturlichen ltersstufen als Ideal
fruhchristlichen Lebens. Teophaneia i. Bonn: Hanslein, r,,i.
Coplic ro,
Guillaumonl, A. Monachisme el elhique judeo-chielienne. RSR oo (r,,i):
r,,ir8.
Hanslik, R. Neuleslamenl-Zilale in den lleslen Klosleiiegeln. Pages ,,o in Fs.
F. Loidl. Ediled by V. Fliedei. Hollinek, r,,o.
Heiieia, J. Temas neoleslamenlaiios de huida del mundo en la Vida de ntonio, de
S. Alanasio. Verbo r (r,o): i8,o.
Joesl, C. Bibelstellenkonkordanz zu den wichtigsten alteren Monchsregeln. IP ,.
Tuinhoul: Biepols, r,,.
Kabei, M. Lileiaiische Tiadilionen in den Apophlegmala Palium. VBHalle r
(r,o8): ri,.
Kaspei, C. M. Fauslus von Riez, Piediglen an die Mnche. Erbe und ufrag o,o8
(r,,rr,,i): i,o, o88,, ,o,; ro8i, r8o,.
. Quis esl homo, qui vull vilam: Zwei unleischiedliche monaslische Konzep-
lionen nach Ps , r, RBS r8 (r,,): ri,.
. Eial vii unus (r Sam r:r) in dei Auslegung dei Vlei. Eine Kuizfoimel zu Weg
und Ziel askelischen Sliebens. TPh o (r,88): ior.
Kemmei, A. Maiia und Mailha; Zui Deulungsgeschichle von Lk ro:8. im allen
Mnchlum. Eu o (r,o): ,,o,.
Kuhn, K. H. panegyric on pollo, rchimandrite of the Monastery of Isaac, by
Stephen, bishop of Heracleopolis Magna. CSCO. Louvain, r,,8.
Leloii, L. Les Peies du deseil el la Bible. VS ro (r,8o): ro,8r.
Leioy, J. El Evangelio en la liadicion monaslica. CuMon 8 (r,,): ,,r8o.
Lilienfeld, F. von. Paulus-Zilale und paulinische Gedanken in den Apophlhegmala
Palium. StEv , (r,o8): i8o,,.
Lodolo, G. Il lema simbolico del paiadiso nella liadizione monaslica delloccidenle
lalino (secoli VIXII): Lo svelamenlo del simbolo. ev ,i (r,,8): r,,,.
Maia, M. G. Una pailicolaie ulilizzazione del coipus paolino nell Epislula ad mo-
nachos. Pages rrr8 in Memorial Dom jean Gribomont (r,:or,8o). SEAug
i,. Rome: Inslilulum Paliislicum Auguslinianum, r,88.
. Bibbia e sloiia nel fenomeno monaslico: La Vila Anlonii. Pages io,,
in Pleroma. Salus carnis. Homenaje a ntonio Grbe. Ediled by E. Romeio
Pose, J. Rius-Camps, and J. Monlseiial Toiienls. Sanliago de Composlela:
Compeslellanum, r,,o.
Mallei, E. A. Eulogium sponsi de sponsa: Canons, Monks and lhe Song of Songs.
Tom , (r,8,): ,,r,.
Nagel, P. Die Wiedeigewinnung des Paiadieses duich Askese. FF (r,oo): .
OLaughlin, M. Te Bible, lhe Demons and lhe Deseil: Evalualing lhe
Anliiihelicus of Evagiius Ponlicus. StMon (r,,i): iorr,.
Penco, G. Le guie bibliche del Vir Dei nellagiogiaa monaslica. Ben r, (r,o8):
rr.
Piicoco, S. La scala di Giacobbe. Linleipielazione ascelica di Gen i8:ri da Filone a
San Benedello. RBS rr, (r,8,r,8o): r,8.
r,o Fouileen Paliislic Exegesis
Quacquaielli, A. Nole sulla esegesi di i T :ro nella lelleialuia monaslica anlica.
Pages ,or, in Memorial Dom jean Gribomont (r,:or,8o). SEAug i,. Rome:
Inslilulum Paliislicum Auguslinianum, r,88.
Quecke, H. Die Briefe Pachoms. Griechischer Text der Handschrif V. r,, der Chester
Beatty Library eingeleitet und herausgegeben, koptische Fragmente und Zitate.
TexlPaliLil rr. Regensbuig: Puslel., r,,,.
Regnaull, L. Matres spirituels au desert de Gaza. Barsanuphe, jean et Dorithee. Textes
choisis, traduits et presentes. Ed. de lAbbaye de Solesmes. Solesmes (Sailhe), r,o8.
Rubenson, S. Te letters of St. ntony. Te monasticism and the making of a saint.
Minneapolis: Foiliess, r,,,.
Le saint prophte Elisee daprs les Pres de lEglise. Textes presentes par les carmelites
du Monastre Saint Elie. Monachisme piimilif. Begiolles-en-Mauges: Abbaye de
Bellefonlaine, r,,.
Schulze, U. Die geisligen Sinne dei Seele. Eine kuize Skizze zui Anlhiopologie des
MakaiioslSymeon. Pages rir, in GGF.S ,o, Wiesbaden: Haiiassowilz.
Slapelmann, W. Die Hl. Schiif bei Symeon von Mesopolamien. TGl (r,,):
io,.
pidlik, T. Esegesi monaslica. Pages o,, in Esegesi e catechesi nei Padri (secc. IV
VII). Convegno di studio e aggiornamento, Facolta di Lettere cristiane e classiche
(Ponticium Institutum ltioris Latinatis), Roma :,:, marzo r,,,. Biblioleca
di Scienze Religiose rri; SludiTesliCommenli Paliislici. Ediled by S. Felici.
Rome: LAS, r,,.
Tambuiiino, P. Les sainls de lAT dans la rie calechese de S. Pachme. Melto
(r,o8): .
Tunbeig, L. nglalivel i munkgeslall. Randan-mikningai lill ell moliv i foin-
kyikans monaslika liadilion (Ps 8:r; Mk ri:i, pai; Hebi r:). English
Summaiy. KH ,i (r,,i): ,,,8; ,,8.
Tuien, J. Die biblische Giundlage dei makaiianischen Gebelspainese (Voilige
dei diillen Finn.-deulschen Teologenlagung in Amelungsboin r,8o). Pages
,i8 in Makarios-Symposium uber das Gebet. Ediled by J. Mailikainen and
H.-O. Kvisl. Tuiku: Abo. Akad. Filag, r,8,.
Veilleux, A. La Liturgie dans le cenobitisme pachmien au ,e sicle. Rome: Heiden, r,o8.
. LEciiluie Sainle dans la Koinonia pachmienne. La liadilion des douze psau-
mes. Stns ,, (r,o8): ioi,,; i,. Rome.
. Holy Sciipluie in lhe Pachomian Koinonia. MonS ro (r,,): r,.
Weiss, H. F. Zui Chiislologie des Shenoule von Aliipe. BSC io (r,o,, ed. r,,r):
r,,io,.
Woolfenden, G. W. Te Use of lhe Psallei by Eaily Monaslic Communilies.
Pages 88, in St Patr Vol. :o. Papers presented at the Eleventh International
Conference on Patristic Studies held in Gxford r,,r. Liturgica, Second Century,
lexandria before Nicaea, thanasius and the rian Controversy. Louvain:
Peeleis, r,,.
Foi lhe Hebiew Bible lo lhe Sepluaginl r,r
I V
ETHIOPIAN
A vasl leiiiloiy soulh of lhe Red Sea and lhe Gulf of Aden, boideied in lhe
wesl by modein Sudan, in lhe soulh by Kenya, was populaled ve oi six
cenluiies befoie lhe common eia by immigianls coming fiom soulhein
Aiabia. Te oiiginal culluie of Elhiopia was of a Semilic lype as was ils wiil-
len language, lhe isl Semilic language wiillen wilh vocalizalion (Heyei,
,,o). Chiislianily penelialed Elhiopia in lhe eaily fouilh cenluiy, lhanks lo
a meichanl called Fiumenlius and his companion Aedesius, bolh oiiginaling
fiom Tyie, Syiia (Gaza). Afei a ceilain lime Fiumenlius was oidained piiesl
in Alexandiia by lhe iecenlly consecialed bishop Alhanasius (ca. ol,).
In lhe sixlh cenluiy, a second foundalion in Elhiopia was lhe woik of lhe
so-called Seven Sainls, Monophysile monks exiled fiom Syiia.
Chiislian lileialuie in Elhiopia slailed wilh lhe lianslalion of lhe Bible
fiom lhe ixx inlo Geez, lhen lhe veinaculai language, duiing lhe fh and
sixlh cenluiies. Te 1 was lianslaled on lhe basis of lhe Lucianic veision
of Anlioch. Lalei, numeious ievisions of lhe 1 in Geez occuiied based on
Aiabic veisions piovided by lhe Coplic paliiaichale of Alexandiia. Te
chuich leaches lhal ils canonical sciipluies aie eighly-one (Haile r,,,,
,).
Veisions of ancienl apocyiphals, such as lhe Book of Enoch, lhe Book of
jubilees, lhe Shepherd of Hermas, lhe scension of Isaiah, IV Esdras, and lhe
Physiologos, ofen iepioduced lhe oldesl foim known of lhe oiiginal lexl.
Te Qerillos, lianslaled fiom Gieek, was a colleclion of chiislological docu-
menls and cilalions slailing wilh Gn the Right Faith, by Cyiil, hence ils lille.
Te colleclion iefeiied lo Ephesus r wilh a dislinclively Monophysile
avoui. Olhei apociyphals, wilh apocalyplic oveilones, weie Te Testament
of Gur Lord, lhe pocalpyse of Peter, lhe Qalementos (Clemenl), and olheis
(Velal, ro8).
Monaslic souices, such as lhe Rule of St. Pachomius, lhe Rule of St. ntony,
lhe pophtegmata, oi lhe Filkesyus (Philoxenos of Mabbug, d. ,i), weie
also lianslaled in lhe oldei, oi Axiumile peiiod, and so was lhe Didascalia.
A special devolion foi Maiy found ils expiession in hymns and in olhei po-
elic foims of a iemaikable qualily, lhe oldesl of lhem, lhe Veddase Maryam
(Piaises of Maiy), daling fiom lhe fouilh oi lhe sixlh cenluiy.
Among lianslaled paliislic woiks guie, in pailiculai, some homilies of
John Chiysoslom, such as his commenlaiy on Hebiews, on lhe Gospels of
Maik, Luke, John and on lhe Ten Commandmenls, all in lheii Geez veisions.
r,i Fouileen Paliislic Exegesis
Olhei paliislic woiks aie only pailially lianmilled in catenae. Tough de-
claied heielics by lhe Monophysile chuich of Elhiopia, Isaac of Nineveh
and Isodad of Meiw became pail of lhe Elhiopian liadilion lhanks lo lheii
monaslic and exegelical wiilings.
Foi a desciiplion of lhe cuiienl piaclice of biblical sludies in Elhiopia,
see lhe iepoil of a piaclicionei and insidei, G. Haile r,,,.
Socvcrs
PL ir, ,88o. Runus, Church History I, ix.
PG i,, oo. Alhanasius of Alexandiia, pology to Constantius.
Guidi, L., ed., Synaxaie Ethiopien: PO VII, i,i,.
Eui1ios
Beylol, R., Commentaire ethiopien sur les benedictions de Motse et de jacob:
CSCO ro, rr, Script. aeth. ,, ,. Leuven r,,,.
Giebaul, S., Testament en Galilee de Notre Seigneur: PO , (r,ri): rrio.
Te Miracles of jesus: PO ri (r,r,): ,,o,i; r (r,io): ,o,8,,; r,
(r,i): ,8,8,,.
S1cuirs
Albeil, M., R. Beylol, al., Christianismes orientaux. Introduction a letude des langues
et des litteratures. Paiis r,,.
Belliolo, P., Esegesi e puiezza di cuoie. La leslimonianza di Dadilo Qaliaya (VII
sec.), nesloiiano e solilaiio: P.-M. Bogaeil, ed. Lectures bibliques. Colloque du
rr nov. r,8o. Biussels r,8, iorr.
Beyene, Y., L unzione di Cristo nella teologia etiopica, contributo di ricerca su nuovi
documenti etiopice inediti. OCA ir,. Rome r,8r.
Bundy, D., Elhiopic Chiislian Lileialuie: E. Feiguson, ed., Encyclopedia of Early
Christianity, ind ed. (r,,,) ,if.
Cowley, R. W., Te Biblical Canon of lhe Elhiopian Oilhodox Chuich Today: GS
i (r,,): r8i.
. 1 Inlioduclion in lhe Andemla Commenlaiy Tiadilion: GS io (r,,,):
r,i.
. Paliislic Inlioduclion in lhe Elhiopian Andemla Commenlaiy Tiadilion: GS
i, (r,8o): ,,.
. Te Blood of Zechaiiah (Ml i:,) in Elhiopian Exegelical Tiadilion: StPatr
r8 (r,8,): i,oi.
Foi lhe Hebiew Bible lo lhe Sepluaginl r,
. Te Traditional Interpretation of the pocalypse of St. john in the Ethiopian
Grthodox Church. r,8.
. Ethiopian Biblical Interpretation. Study in Exegetical Tradition and Herme-
neutics. Oiienlal Publ. 8. Cambiidge r,88.
Haile, G., Te Homily in Honoui of Sl. Fiumenlius, Bishop of Axum: B ,,
(r,,,): o,r8.
. Elhiopian Biblical Inleipielalion: J. H. Hayes, ed. Dictionary of Biblical
Interpretation I (r,,,): ,,o.
Heyei, F., Te Teaching of Taigum in lhe Elhiopian Chuich: Proceedings of the
Tird International Conference of Ethiopian Studies r,oo, i. Addis Ababa r,,o,
ro,o.
Kalewold, I., Traditional Ethiopian Church Education. r,,o.
Melzgei, B. M., Early Versions of the New Testament. Teir Grigin, Transmission, and
Limitations. Oxfoid r,,,.
Pedeisen, K. S., Traditional Ethiopian Exegesis of the Book of Psalms. Diss. Hebiew
Univeisily, Jeiusalem r,8,.
Ullendoi, E., Ethiopia and the Bible. London r,o8.
. From the Bible to Enrico Cerulli. Miscellany of Ethiopian and Semitic Papers
lhiopislische Foischungen, i. Slullgail: Sleinei.
Velal, B. Elhiopie. DSp (r,oo): r,,,.
Elhiopian r,
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Te Veneiable Bedes Use of Sciipluie r,,
EPILOGUE
A VOICE FROM THE ENDS OF THE
EARTH: THE VENERABLE BEDE S USE
OF SCRIPTURE
r,,
Alphabetical List of Principal Authors & Anonymous Works Discussed
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Te Veneiable Bedes Use of Sciipluie r,,
Te end of lhe paliislic eia as an hisloiical phenomenon was maiked by
exlieme uidily, coveiing seveial cenluiies and many dieienl developmenls.
Paliislic voices weie silenced by lhe desliuclion of lhe chuich inslilulions
lhiough which lhey had deliveied lheii message. Augusline of Hippo,
agonizing on his dealhbed duiing lhe summei of o in a cily suiiounded
by lhe Vandals, seives heie as an eloquenl example. Afei his dealh, Hippo no
longei exisled on lhe map of paliislic exegesis. By lhe middle of lhe eighlh
cenluiy, al lhe olhei end of lhe Medileiianean, John Mansui, noble cilizen
of Damascus and aulhoi of lhe , Te Fount of Knowledge,
died al lhe age of ro, wilh his ancienl meliopolis alieady liansfoimed inlo
a piedominanlly Islamic cily.
Tioughoul lhis long peiiodlhe pioliacled ending of lhe paliislic
peiiod fiom o unlil ,,olhe inleipielalion of sciipluie undeiwenl
diamalic changes inside lhe ongoing pasloial and scholaslic aclivilies of lhe
Chiislian communilies. Te explanalion of lhe Bible had alieady imposed
on geneialions of Chiislian inlellecluals liemendous challenges, and lhe
ielenlless iesponse lo lhese challenges given by communily leadeis iesulled
in lhe inculluialion of lhe Bible among lhe chuiches eslablished inside lhe
Roman Empiie and along ils boideis. Once such a iesull had been secuied,
biblical exegesis lended lo ielieal fiom a ciealive invenlion of commenlaiies
lo an exegesis of lhe commenlaiies lhemselves. In lhe Gieek-speaking woild,
lhemalic colleclions of exliacls slailed ciiculaling foi an easiei disliibulion
of whal was hencefoilh peiceived as lhe classical message of lhe Falheis. Te
Lalin Wesl pioduced ils own iecapilulalive foims of scholaiship, imposed
by lhe iavages of baibaiian invasions, culminaling in lhe encyclopedic woik
of Isidoie of Seville, who died in oo.
Whal happened lo lhe legacy of paliislic exegesis beyond lhe culluial
and polilical shifs maiking lhe end of Anliquily: In lhe iecenl pasl a numbei
of ne scholais have faced lhe complexily of lhe shifs lo be consideied, bul
so fai lheii eoils have been punclual al besl, and lhe iesulls give a bluiied
oveiall impiession of lhe eailiesl ieceplion of paliislic exegesis by lhe isl
wave of medieval commenlalois. Foi lhis new geneialion of scholais a isl
iequiiemenl was lo gain conliol ovei lhe oiiginal languages in which lhe
Bible ilself was liansmilled since lhe beginning of lhe Chiislian eiaGieek,
Lalin, and Hebiew. Again, a degiee of lexl ciilicism was indispensable when
newly conveiled baibaiian gioups acquiied dieienl copies of biblical
lexls. Readings of copies fiom paliislic commenlaiies was ofen a souice of
amazemenl foi lhese new scholais, as lhe Falheis had somelimes based lheii
explanalions on veisions of lhe Bible unknown lo lheii ieadeis in lhe eaily
medieval peiiod. Ten began lhe needed confionlalion wilh lhe lhoughl of
lhe ancienl commenlalois and lhe culluial backgiound shimmeiing lhiough
r,8 Epilogue
lhal lhoughl, in olhei woids, lheii confionlalion wilh a woild gone foievei
in which lhe eaily Chiislian liadilions had sacialized lheii inneimosl self-
a im alions. A fiesh inculluialion of lhe Bible in new foims of language
and sociely became lhe basic impeialive, even if, al isl glance, lhe eailiesl
medieval geneialions of exegeles seemed singulaily ill-piepaied foi such a
lask.
In lhe living oiganism of Chiislian liadilions, lhe same challenge iesui-
faces each lime when a new geneialion of believeis nds ilself alienaled fiom
ils own ieligious pasl, oi when Chiislians allempl lo iedene lhemselves and
lo delivei lheii spiiilual message in a new culluie. Fiom lhe noilheinmosl
leiiiloiies of lhe newly conveiled Anglo-Saxon liibes, lhe eighlh cenluiy
English monk, Bede inviles us lo a modesl case-sludy sel in lhis winding
ioad maiked by new beginnings in lhe hisloiy of Chiislian heimeneulics.
Te Venerable Bede and the Reception of Patristic Exegesis
Al lhe age of seven, Bede (o,i,,) enleied a Noilhumbiian communily
of monks, eslablished in lhe iegion of Duiham, al Weaimoulh and Jaiiow,
haidly lwo miles away fiom Hadiians Wall. Unlil his dealh al lhe age of
o, he nevei lef lhal iemole spol bul he developed wilhin ils compaialive
isolalion, lhe univeisal vision of a gieal scholai and lhe feivenl enlhusiasm
of a spiiilual leachei. Foi almosl half a cenluiy, as he slales aboul himself al
lhe end of his Ecclesiastical History of the English People, amid lhe obseivance
of lhe discipline of lhe Rule and lhe daily lask of singing in lhe chuich, il
has always been my delighl lo leain oi lo leach oi lo wiile (V, i; liansl.
B. Waid, Te Venerable Bede, Kalamazoo, Michigan, r,,8, i). His wiillen legacy
(PL ,o,,) piovided an impoilanl foundalion foi lhe inleipielalion of lhe
Bible in lhe Lalin Middle Ages by liansmilling lhe iiches of spiiilual exegesis
as laughl by lhe lhiid cenluiy Alexandiian Oiigen and by Pope Giegoiy lhe
Gieal, jusl a few geneialions befoie lhe lime of Bede. Complelely neglecled
by lhe hisloiians of Chiislian exegesis duiing lhe isl half of lhe lwenlielh
cenluiy because of lheii bias againsl allegoiism, lhe exegelical woiks of Bede
made a speclaculai enliy inlo lhe Coipus Chiislianoium fiom r,,o on,
lhanks lo lhe ediloiial achievemenl of lhe Benedicline Daniel Huisl.
In lheii chionological oidei, ovei lwenly of Bedes exegelical wiilings deseive
heie a special menlion:
Ca. ,o, Expositio ctuum postolorum: CCL rir, M. L. W. Laislnei,
r,8 = r,,; English liansl. L. T. Mailin, Kalamazoo, r,8,. Te Expositio was
Te Veneiable Bedes Use of Sciipluie r,,
compleled by a lisl of Nomina regionum atque locorum de ctibus postolorum:
CCL rir, M. L. W. Laislnei r,8: a loponymy inspiied by Jeiome, based on
Pliny, Natural History, Oiosius, History, and Isidoie, Etymologies.
Belween ,o, and ,r, Expositio evangelii Lucae: CCL rio, D. Huisl,
r,,o. In Epistolas evangelii Lucae: CCL rio, D. Huisl, r,,o. In Epistolas septem
catholicas: CCL rir, D. Huisl, r,8.
Belween ,ro and ,ro pocalypsin: PL ,, ri,ioo.
Ca. ,ro In primam partem Samuhelis libri IV: CCL rr,, D. Huisl r,oi.
De mansionibus liorum Israel.
,io In Genesim.
,io,i, De tabernaculo: CCL rr,A, D. Huisl, r,,,. De eo quod ait
Isaias Et claudentur.
,io,o In Tobiam, In Proverbia Salomonis, and In Cantica Canticorum:
CCL rr,B, D. Huisl, r,8.
Ca. ,i, In Regum librum XXX Quaestiones: CCL rr,, D. Huisl, r,oi.
,i, De temporum ratione, in which Bede iewoiks an eailiei essay De
temporibus: CCL riB, C. W. Jones, r,,,.
,i,,o Expositio evangelii Marci: CCL rio, D. Huisl, r,,o.
,i,,r In Ezram et Neemiam.
,i,,r De templo: CCL rr,A, D. Huisl, r,,,.
Befoie ,r Expositio in canticum Habacuc prophetae: CCL rr,B, J. E.
Hudson, r,8.
,o,, Homeliarum evangelii libri II, including fy homilies of Bede,
selecled and ediled by himself: CCL rii, D. Huisl, r,,,.
Afei ,r Retractationes in cta: CCL rir, M. L. W. Laislnei, r,8 =
r,,.
,, Nov ,, Letter to Egbert of York
Al a veiy eaily slage of his leaching caieei, Bede wiole a numbei
of didaclic essays foi sludenl monks, such as a liealise De orthographia
(CCL riA, C. W. Jones, r,,, = r,), and so he began as a wiilei, wheie
Cassiodoius had ended, wilh a nolebook, wilh woids giouped undei lelleis
of lhe alphabel, wilh biief wainings aboul di cullies in spelling, a few
giammalical iules aboul ceilain foims, somelimes alleinalive meanings
(B. Waid, Te Venerable, ii); a De arte metrica, a De natura rerum, and a De
schematibus et tropis, wilh examples of lhe foims of speech mosl ofen used
in sciipluie and Chiislian poeliy.
Bedes own familiaiily wilh classical Lalin enabled him lo expiess himself
in a seiene and communicalive piose, chaiacleiized by a im giasp of synlax.
Te woids of lhe biidegioom in Canlicle could have been spoken by Bede
himself: I would always secuie a limpid appeaiance foi my conveisalion and
r8o Epilogue
a cleai and giaceful voice foi whal I have lo say, faciem meae conversationis
limpidam ac vocem meae locutionis puram semper oeram et gratam.
Te poelic melei of Bedes De die iudicii, Gn the Day of judgment,
lianslaled inlo Old English, was a souice of inspiialion foi lhe lalei
Caiolingian poels. Olhei hymns and piayeis veisied by Bede weie ediled
by J. Fiaiponl in CCL rii (r,,,) o,,r; lhese paiaphiases of biblical
psalms conlinued a liadilion inauguialed by Paulinus of Nola in lhe fouilh
cenluiy.
Commentary on Revelation (PL ,, rrr)
Te Commentary on Revelation begins wilh a summaiy of Tyconius Book
of Rules as quoled in Auguslines De doctrina christiana. Te Book of Rules
had alieady been summaiized by Augusline in his De doctrina christiana,
bul Bedes summaiy, unlike Auguslines, includes appiopiiale iefeiences lo
lhe Book of Revelalion and lhus eniiches lhe piesenlalion of almosl all lhe
seven Rules of Tyconius. In a sobei paiaphiase Bede iewiiles lhe whole
sacied lexl, veise by veise, occasionally calling on nine paliislic aulhoiilies
enumeialed heie in lheii chionological oidei:
Ignalius of Anlioch r8,B; Cypiian r,8B; Tyconius r,D, r,,A, r,oA,
rooC, r,B, r,8A, r8rD, r8C, r,rA and r,A; Dionysius of Alexandiia
io,A, Jeiome r,C, r,oC; Augusline rA, r,D, r,rD; Aialoi iooA;
Giegoiy lhe Gieal rA, roB, r,oD; Foilunalus r8A. In addilion, Bede calls
on an old saying vetus dictum (r,oA): Considei how lhe eailh is divided
in foui pails, foi slaling lhal failh pievails eveiywheie, Respice distinctis
quadratum partibus orbem, ut regnum dei cuncta tenere probes (r,oA). Tis
focus on lhe univeisalily of lhe chuich will be a conslanl iefiain in Bedes
commenlaiies of sciipluie.
Bedes iemaiks in lhe Commenlaiy of Revelalion aie well desciibed
by Benedicla Waid: Bede was nol fanciful al lhe expense of leaching; he
used allegoiy only as a seivanl of his main puipose of edicalion (Te
Venerable, ,).
Commentary on cts
Bedes Commentary on cts, possibly his eailiesl exegelical woik, is also
lhe isl exlensive explanalion of Acls wiillen by a Lalin aulhoi. As Gieek
models like lhe Homilies on cts by John Chiysoslom weie unknown lo
him, lhe Noilhumbiian monk could fieely invesl his own genuine iesouices
in lhis inleipielive lask. Indeed lhioughoul Gn cts he displays a vaiiely
Te Veneiable Bedes Use of Sciipluie r8r
of melhods and a bioad iange of infoimalion, which may well ieecl lhe
moie peisonal aspecls of his allilude lowaids sciipluie. An inslance of an
oiiginal inilialive iunning lhioughoul lhe Commenlaiy highlighls lhe way
in which Bede was applying lhe piinciple of inleilexlualily which he had
inheiiled fiom lhe paliislic liadilion. He conslanlly iefeis lhe veises of Acls
lo lhe lexl of lhe Gospels as lhe only key capable of opening lhe coiiecl
undeislanding of Lukes hisloiical naiialive. Tus he slails by claiifying lhe
meaning of all lhe lhings which Jesus did in Acls r:r by quoling John io:o
aboul Jesus signs which aie nol wiillen. Te same iecouise lo lhe Gospels
occuis len olhei limes in Bedes iemaiks on lhe lwenly-six veises of Acls r,
and lhis conlinues lo be pievalenl all lhiough lhe following chapleis of lhe
Commenlaiy. When Bede ciles Ambiose on lhe famous vision of Pelei in
lhe house of Coinelius (Acls ro), he menlions lhose living lhings shown in
lhe evangelical vessel (ro:roA; Mailin, ,,), namely lhe vessel of Acls ro:rr,
which he calls evangelical piecisley in calling on lhem in lhe lighl of Ml
i8:r,. Indeed lhe evangelical focus of Bedes inleilexlual ieading of Acls
gives a valuable inlioduclion lo his self-invenled ieceplion of lhe biblical
sloiy accoiding lo lhe failh of lhe Gospels (on Acls r:rb).
Te hisloiical naiialive of Acls is liealed by Bede in a sound and down-
lo-eailh paiaphiase, allowing heie and lheie an amplicalion ieecling lhe
aulhois geogiaphical inleiesls (on Acls r:rib, accoiding lo lhe hisloiical
sense; Mailin r), oi lo aiilhmology (on Acls r:r,; i:r; :ii), oi again
asking foi hisloiical iemaiks conceining ancienl Rome (on Acls i:,).
Once al leasl, in lhe explanalion of Acls io:,8, lhe inleipielei delibeialely
chooses lo allegoiize: We can speak allegoiically heie, foi lhe uppei ioom
is lhe lofiness of spiiilual gifs; nighl is lhe obscuiily of lhe sciipluies; lhe
abundance of lamps is lhe explanalion of lhe moie enigmalic sayings; lhe
Loids day is lhe iemembiance of eilhei lhe Loids iesuiieclion oi oui own
(Mailin, r,r). In lhis case allegoiism seives lo ailiculale a spiiilual lesson
lling foi Bedes conlempoiaiies, aiising oul of Lukes anecdole conceining
lhe young Eulychus, silling al lhe window and oveicome by sleep, falling
down fiom lhe lhiid ooi. Te same pioceduie is applied in lhe commenl on
Acls i,: wheie Bede nolices a mosl beauliful allegoiical sense (Mailin,
r8r) wilh a call foi lhe piaclice of viilues, similai lo lhe one added lo lhe
commenl on Acls io:,ro.
Te concein aboul lhe univeisal ielevance of Acls is anolhei fealuie of
Bedes oiiginalily in his inleipielalion of Acls. Fiom lhe slail he explains lhal
lhe addiessee is called Teophilus, because il means lovei of God, oi beloved
of God, as Jeiome alieady had obseived in De nominibus Hebraeorum (CCL
,i, r,, ,ro). Tis piompls Bedes commenl: Teiefoie, anyone who is a
r8i Epilogue
lovei of God may believe lhal lhis (woik) was wiillen foi him (Mailin
,). In Acls r:8, he subsumes a piophecy of lhe Kingdom of God lo be
spiead nally lhioughoul lhe failhesl boideis of lhe woild (Mailin, ri).
Commenling on Acls i:a (lhe longues of ie al Penlecosl), he concludes
lhal lhe holy chuich, when il had spiead lo lhe ends of lhe eailh, was
lo speak in lhe languages of all nalions (Mailin, i,); eveiy soul in Acls
:i becomes in Bedes commenl all lhe nalions (Mailin, ,). In Acls 8:
i,b, lhe queen of lhe Soulh came fiom lhe end of lhe eailh (Mailin, 8i),
jusl as Bede posilions himself on anolhei end of lhe eailh.
In Acls ro:,, lhe lwo seivanls and lhe soldiei senl by Coinelius lo Pelei
peisonify in Bedes view lhe genlile woild, which was lo believe in lhe
failh of lhe aposlles and which had subjugaled Euiope, Asia and Afiica
(Mailin, ,o). In Acls ro:rrb, lhe foui coineis by which lhe linen sheel hangs
down designale lhe foui iegions of lhe woild lo which lhe chuich exlends
(Mailin, ,,). Commenling on Acls rr:r8, Bede insisls lhal lhe splendoui of
failh isl spiang lo life in lhe cold heail of lhe genlile woild (Mailin, ro8).
In Acls r: 8, he sees lhe lame Lycaonian imploiing Pelei and John cuied
in lhe midsl of lhe new joy of lhe conveiled genlile woild (Mailin, ri,).
Tus Bedes conslanl awaieness of being engaged in a woild-wide piocess
of evangelizalion nds a isl expiession in his Commentary on cts befoie
becoming incieasingly vocal in his lalei wiilings.
Commentary on the Seven Catholic Epistles
The Commentary on the Seven Catholic Epistles is one of lhe eailiesl
commenlaiies pul inlo wiiling by Bede. By lheii diveisily and lheii well
focused conlenl Bedes explanalions on lhe seven Calholic Epislles may well
ieecl lhe noimal iange of his leaching, veisalile lo a ceilain degiee, bul
always kepl in a piaclical adjuslmenl lo his immediale ieadeiship. Fiisl of
all, lhe seven commenlaiies wilness lo lhe aulhois inlimale familiaiily wilh
sciipluie. A massive quoling of biblical iefeiences chaiacleiizes lhe lexluie
of lhe seven essays, Gn james, First Peter, Second Peter, First john, Second john,
Tird john, and Gn jude, in a slaik conliasl lo lhe veiy few paliislic souices
menlioned by lheii aulhoi. Te Gieek and Lalin languages aie liealed as
belonging lo lhe dislanl pasl and obviously unknown by Bedes audience.
Tey need special and delailed explanalions (Gn james : r,; Huisl, ,;
,: r,io, lhe ambiguily of lhe Gieek, Huisl, o). Te monaslic selling of lhe
commenlaiy is iefeied lo lhiough Ps. i, (io):r, lhal salvalion is ceilainly of
which we sing, lhe Loid is my lighl and my salvalion (Gn james :8; Huisl,
,r), oi by a iemindei on lhe fiequenl sweelness of psalm-singing capable of
Te Veneiable Bedes Use of Sciipluie r8
diiving away lhe haimful disease of sadness (Gn james ,:r; Huisl, or).
Jusl as in lhe Commentary on cts, lhe iefeience lo lhe Gospels lhemselves
as a heimeneulic key is ciucial in Gn r Peter (r, r,. i; i, i,; , r. r. r8),
lhe longesl of lhe seven exegelical essays, Bede does nol pioduce in il any
allegoiies of his own, nol even in lhe amplied paiaphiase of living slones
(r Pelei i:,; Huisl, 8i8,). Wilh a conslanl paiaphiasing of biblical lexls
in suppoil of his own slalemenls, he closely follows lhe composilion of
lhe epislleUp lo lhis poinl blessed Paul has been insliucling lhe chuich
in geneial... Fiom lhis poinl on he skillfully uiges... (r Pelei i:rr; Huisl,
8,). Te sliaighl logic of Bedes slalemenls keeps lhe avoui of a peaceful
conveisalion among monaslic pailneis in consenlual unanimily. If his
biblical culluie deiives fiom lhe Falheis, Bedes piely places him alieady
inside lhe medieval connes of a monaslic woild.
Gn : Peter slails by claiming lhal lhe aposlle wiole lhal lellei (r Pelei)
foi beginneis, lhis one (i Pelei) foi lhe moie peifecl (on r:i; Huisl ri). On
lhe mallei of lhe aulhenlicily of i Pelei, Bede slales lhal if lheie aie ceilain
peisons who say lhal lhis lellei was nol wiillen by lhe blessed aposlle Pelei,
such an opinion is lo be iejecled accoiding lo lhe failh of lhe Gospels (on
r:r8; Huisl, rr), consislenlly using lhe Gospel iefeiences as his inleipielalive
key. Hence his commenls on lhe lhousand yeais included in lhe eschalology
of i Pelei iemain edifying and iealislic, wilhoul any liace of symbolism
(on :,r; Huisl r8,r,i), and he ends lhem by sliessing once moie lhe
univeisalily of lhe sacied message: Whal lhe same Paul wiole pailiculaily
lo ceilain chuiches he is pioven lo have wiillen geneially lo all lhe chuiches
which aie lhioughoul lhe woild and which make up lhe one calholic chuich
(on :r,; Huisl, r,).
Gn r john piesenls a shoil disseilalion based on a conlinuous paiaphiase
of r John, a soil of companion lexl lo Auguslines exegesis of r John which
Bede quoles al leasl foily limes, nexl lo a few lines boiiowed heie and lheie
fiom Giegoiy lhe Gieal. Te abundance of explicil cilalions, pioduced as
such by lhe aulhoi wilh a didaclic puipose is unusual in Bedes exegelical
wiilings. His commenlaiy Gn : john is a leained and concise piece of anli-
heielical polemics, enliiely iesling on paliislic infoimalion conceining
Papias, Maicion and Ceiinlhus. Gn , john, exeicises Bedes hisloiical wil
aboul lhe Gaius lo whom lhe epislle was addiessed, and lhe pioud and
aiioganl heiesiaich Dioliephes menlioned in veise ,. Te paiaphiase
iemains sobei, wilhoul a liace of spiiilual exegesis, and wilh only one
paliislic cilalion calling on Giegoiy lhe Gieal.
Te commenls on Jude aie moie elaboiale, wilh some anli-Aiian and anli-
Pelagian oveilones. Bedes commenls aie cleaily piesenled in his own iighl,
r8 Epilogue
wilhoul any call on piedecessois. Tey aie iich of biblical subslance and
lhey highlighl lhe lileial sense of Judes epislle accoiding lo lhe inleipieleis
hisloiical and lheological focus.
Homilies on the Gospels
A Pieface by Benedicla Waid and an Inlioduclion by Lawience T. Mailin
piesenl lhe English lianslalion of lhe Homilies on the Gospels by L. T. Mailin
and D. Huisl as specially oppoilune loday because of a piecipilous decline
in knowledge of Lalin even among lhe cleigy and ieligious (xxiii). Te
lianslalion ieads lhe moie easily as slyle and vocabulaiy in lhe homilies seem
lo have been delibeialely kepl by Bede on a level of ciyslal cleai simplicily.
Fify shoil composilions, all wiillen by Bede himself, follow lhe sequence
of seasons and feasls all lhiough lhe liluigical calendai of lhe yeai. Each of
lhem explains a passage fiom lhe Gospels, supposedly iead on given days.
Despile an occasional diiecl addiess lo lhe biolheihood of a monaslic
audience and lhe iegulai doxologies by which lhey aie closed, one may doubl
lhal lhese homilies weie aclually pieached as we iead lhem. Mailin noles
a sliiking lack of oveilap belween Giegoiy (lhe Gieal)s foily Homilies on
the Gospels and Bedes fy Homilies, and he concludes lhal Bede peihaps
delibeialely chose lo compose his Homilies only on lexls lhal Giegoiy had
nol liealed (xvi). Tus lhe Noilhumbiian leachei would nol only have
adopled lhe homilelic paiadigm of his piefeiied paliislic iole model, he
would also have ie-enacled Giegoiys minisliy as a pieachei in pioducing
a complemenlaiy seiies of homilies.
In such a peispeclive, Bedes use of sciipluie as a homelisl becomes
indicalive of his basic allilude lowaid lhe paliislic legacy. As Mailin well
obseives, Bede does nol geneially use diiecl quolalions fiom lhe Falheis
in his Homilies on the Gospels (xvii); he does nol use lhe Falheis piimaiily
as aulhoiilies lo slienglhen his own posilion in malleis of inleipielalion
(xxii). Familiai as he is wilh paliislic souices, Bede conlenls himself wilh
deiiving fiom lhem veiy fieely chosen images and molifs lo eniich and
oinamenl his own woids (xxii). Te legacy of lhe Falheis conliibules lo lhe
lileiaiy aeslhelics of lhe leained monk, lhe subslance of lheii leaching having
become like a second naluie foi him; bul lhe unique focus of his pieaching in
lhese Homilies of the Gospels aie lhe Gospels lhemselves, which he quoles and
paiaphiases on his own inilialive. And heie Bede has a iemaikable ieaclion:
lhe moie his quoling of lhe Gospels is diieclly applied lo lhe daily expeiience
of his supposed monaslic audience, lhe moie does he call on lechnical leims
of paliislic heimeneulics, wilh an insislence absenl in his olhei exegelical
Te Veneiable Bedes Use of Sciipluie r8,
wiilings. Il looks as if lhe codied sliucluie of exegesis xed since lhe fouilh
cenluiy secuied foi lhe eighlh cenluiy monk, oul of lhe culluial fiame of
Anliquily, a solid giound foi his own ieading of lhe Gospels.
In Homily I, , Bede dislinguished belween a moie piofound level in
ielalion lo lhe saciamenls of lhe Loids incainalion (i,) and lhe hisloiical
sense (io); in I, , he checks lhe whole couise of lhe Old Teslamenl (veteris
instrumenti) (o,) aboul angels; myslically howevei, on anolhei level of
ieading, he slales his ndings; in I, 8, we aie laughl lypologically (,); in I, ,.
afei lhe apociyphal naiialive conceining lhe dealh of lhe aposlle John, one
needs lo shif again, wilh lhe woids Howevei myslically speaking . . . (,o),
fiom one level of ieading lo anolhei. Te double-levelled ieading is cleaily
iequiied in I, ro, guialively speaking and accoiding lo lhe lileial sense
(,,.); in I, rr, wilh lypologically speaking (ro8); and in I, r, again wilh
guialively speaking (rr). In I, r, which is a moie elaboiale homily on
lhe miiacle of Cana, Bede slales lhal guial meanings iegaiding heavenly
saciamenls aside, even accoiding lo lhe lileial sense lhis (miiacle) conims
lhe failh of iighl believeis (r), and he goes on, lypologically speaking,
wilh lhe sloiys myslical meaning in view (ro), oi by looking al lhe lileial
sense (ri). He opens Homily I, ro wilh a heimeneulical iuling which
announces lhe medieval piaclice of cenluiies lo come: Te sublimily of
divine sciipluie is so gieal and of such a soil lhal nol only woids iepoiled
as having been said by holy people oi by oui Loid himself aie full of spiiilual
mysleiies, bul so aie even lhe ciicumslanlial delails which seem lo be sel
down simply (r,o). In I, r, and i, lhe myslical meaning (ro,, iii) is
again poinled oul; in I, i, lhe Loid also shows us somelhing lypologically
(iio) by opeialing a miiacle on lhe Sabbalh, and myslically lhis insliucls
us . . . (ii,). In I, i, lhe while gaimenls of lhe liansguied Loid iepiesenl
lypologically lhe chuich of his sainls (i8), and in I, i,, when Jesus wiiles
wilh his ngei on lhe giound, lypologically lhis leaches us (i,) somelhing
else, which one may only peiceive guialively speaking (i8).
Il would be awkwaid lo enumeiale lhe conslanl iepelilion of lhal same
dislinclion belween lhe lileial and lhe spiiilual appioach lo lhe Gospels as
il iuns uninleiiupledly lhiough lhe second sel of lwenly-ve Homilies in
lhe edilion of L. T. Mailin and D. Huisl. Howevei a few iemaiks made by
Bede in oidei lo iendei his spiiilual appioach moie appealing may highlighl
his piopei ieceplion of paliislic heimeneulics: Te monaslic leachei of
Noilhumbiia seems lo undeisland as lypological lhe symbolic meaning of
a biblical peison oi objecl in so fai as il allows a myslical ieceplion of lhal
peison oi objecl in lhe aclual awaieness of his audience. Fiisl Bede claims:
Tose who iead oi lislen lo lhe signs and miiacles of oui Loid and Savioui
r8o Epilogue
piopeily do nol ieceive lhem in such a way lhal lhey pay allenlion lo whal
in lhem pioduces oulwaid aslonishmenl, bul inslead lhey considei whal
lhey lhemselves oughl lo be doing inwaidly (r). In olhei woids, he calls
foi lhe innei space of a subjeclivily modeled and molivaled by sciipluie. His
lypological ieading of lhe Gospels is diieclly connecled wilh lhal myslical
space piopei lo lhe undeislanding of believeis by which lhe myslical sense
can be assimilaled lo lhe aclual life expeiience. Typology no longei iesonales
piimaiily wilh ils chiislo-ecclesiological focus of paliislic limes. Aclually,
lhis focus always being piesupposed by Bede, il diieclly pouis ils myslical
meaning inlo lhe aclual spiiilualily of lhe monaslic communily.
In II, ri, Bede slails by discussing lhe old explanalion of lhe Falheis
(ro8) conceining queslions of lhe aposlles unansweied by God, bul in
examining lhe lack of a spiiilual ieceplion by lhe disciples of whal Jesus
announced lo lhem, he adds: Tese woids of lhe Loid aie myslical, and,
as he himself boie wilness, spoken as paiables, bul lhe disciples lo whom
lhey weie spoken weie slill so eshly-minded lhal lhey did nol giasp lheii
deepei meaning. Nol only did lhey nol undeisland lhe hidden mysleiies of
his woids, bul lhey did nol even undeisland lheii own ignoiance...; lhey
weie nol yel able lo giasp lhe mysleiies undeilying his woids (rr). Now
lhe woids of lhe Loid aie myslical, because we undeisland all lhese lhings
spiiilually (II, i,; i,,). Now, accoiding lo lhe lypological undeislanding,
biead signies love (II, r; ri,); lhe symbolic evenl agiees poinl by poinl
wilh ils fulllmenl (II, r,; r,); lhe Book of Psalms displays so many
iecilalions of hidden spiiilual mysleiies (II, ro; r,o), and lhe lype and guie
of lhe feasl of lhe law is in agieemenl wilh oui feslivily (II, r,; r,r); foi,
if we undeisland all lhese lhings spiiilually, lhey denole liue sinceiily (II,
i,; i,,). Te Homilies on the Gospels aie enliiely peivaded by Bedes eagei-
ness lo educale and conim lhe self-undeislanding of lhe biolheihood
as gifed, like lhe veneiable falhei Tobil... wilh myslical voice (II, ro; r,,),
and sliiied up lo a myslical undeislanding (II, ,; o), lhanks lo which
all lypes aie now peiceived wilh myslical meaning (II, io; io) oi
myslically (io8).
Te Commentary on the Song of Songs
Te imposing commenlaiy In Cantica canticorum lls six Books (CCL rr,B,
ro,,,) wilh a lileiaiy inveslmenl and a iichness of lhoughl which was
lo be highly appiecialed by geneialions of medieval scholais. Heie Bede
lakes his place beside Oiigen of Alexandiia and Giegoiy lhe Gieal, lhe besl
paliislic commenlalois of lhe Song of Songs, and foi modein ieadeis he
Te Veneiable Bedes Use of Sciipluie r8,
alieady announces lhe mosl oiiginal inleipielei of lhal book in lhe middle
ages, Beinaid of Claiivaux (ro,rrr,).
A delailed sludy of Bedes Commenlaiy on Canlicles would exceed lhe
limils of lhe piesenl Epilogue. Bul, biiey noling lhe mosl obvious fealuies
of ils conlenl, a cleai picluie should emeige showing how lhe paliislic legacy
fiamed and inspiied lhe Noilhumbiian commenlalois mind in lhis lask.
In lhe lighl of lhe pieceding analysis of olheis of his exegelical wiilings,
Bedes independenl and consislenl ciealivily as an inleipielei should also
be conimed.
Te Canlicle is a woik in which Solomon, lhe mosl wise among kings,
desciibed lhe mysleiies of Chiisl and lhe chuich, which means of lhe eleinal
king and his cily, undei lhe guie of a biidegioom and his biide (r,o,
r). Bedes inlioducloiy senlence announces lhe symbolic inleipielalion
populaiized by Oiigen and conlinuously iepealed by Chiislian inleipieleis
lhioughoul lhe paliislic peiiod. By laking ovei lhe liadilional ideas and
images linked wilh lhal inleipielalion, lhe eighlh cenluiy commenlaloi
al once pays a liibule lo his piedecessois and al lhe same lime expiesses
his own undeislanding of lheii legacy. Wheieas il is possible lhal Bede
was piimaiily conceined wilh his own way of confoiming lo lhe paliislic
canon of inleipielalion, a conlempoiaiy ciilic would incline lo focus on
lhe liaces of Bedes oiiginalily in lhal submission lo lhe liadilion. Al leasl,
one musl nole one sliiking inilialive which condilions his whole wiiling on
Canlicle fiom lhe veiy slail: he explicilly bases his slalemenls on biblical
inleilexlualily, wilh quolalions fiom sciipluie appaienl on all lhe pages of
his lexl, bul he veiy iaiely menlions paliislic aulhoiilies (Apponius: ii,
,o; i8,, ,. Jeiome: ro, 8). Ralhei, he idenlies wilh such aulhoiies,
nol by plagiaiizing lhem, bul by ciealing a lileiaiy expiession of his own
lhoughl undei lhe manlle of lheii pasl discouise. Fai fiom simply making
colleclions of lhe paliislic souices as did conlempoiaiy aulhois of oiilegia,
Bede biings lo new life lhe inluilions of Oiigen oi lhe lyiical eusion of
Giegoiy lhe Gieal by lelling lhese aulhoiilies iesonale lhiough his own
piose. Te miiioi eecl iesulling fiom such a double-levelled composilion
demonsliales lhe symbolic value nol only of guies and evenls iepoiled
fiom Canlicle, bul of Bedes undeislanding of himself as an exegele: by lheii
implicil piesence in speaking wilh his voice, lhese foimei inleipieleis gave
waiianl lo his own lask as a leachei. His own diclion was in his view only
lhe living symbol of a subslanlial message deliveied by lhe holy doclois
of lhe pasl, as he calls lhem.
Bedes Commenlaiy on Canlicle is wiillen foi a leained ieadeiship
(studioso lectori, i,, i,). Veise by veise each elemenl of lhe biblical poem
r88 Epilogue
iequiies a conlinuous explanalion, claiming lo discein a semanlic conlinuily
fiom one veise lo anolhei, oi cooidinaling lhe alleged meaning of chosen
elemenls in lhese veises wilh images and phiases found in neighbouiing
veises. Tus lhe inleipieleis lhemalic agenda decides lhe symbolic conlenl lo
be alliibuled lo each line of Canlicle accoiding lo lhe lypology Chiisl-chuich.
Te nolion of Chiisl seems lhe less pioblemalic foi Bede: a cenlial focus
in his symbolic inleipielalion, il haidly alliacls any polemical apologelics
againsl heielics oi unbelieveis (Fotiniani and Manichei aie menlioned ,,
8io), wheieas lhe nolion of chuich iequiies a fundamenlal claiicalion.
Using lhe leim in ils elymological signicance as lhe communily of lhose
who aie called by God lo become pail of his chosen people, Bede slails by
insisling lhal il includes lhe synagogue of biblical limes as well as Chiislian
people (r,r, i,). In shoil, chuich means lhe spiiilual idenlily of any
believei wilhin lhe Judeo-Chiislian liadilion (as in Augusline, City of God
Book XII), lhough lhe commenlaiy piivileges lhe souls ieboin in Chiisl
(r,, rr,f.), consideied logelhei oi individually. As we alieady noliced in
olhei essays of Bedes, of lhal myslical iealily he emphasizes in pailiculai,
lhe calholicily, which means ils aclual exlension in lhe known woild of
his day. Conscious as he was of living on a small island on lhe edge of lhe
vasl ocean which maiks lhe weslein end of lhe woild (because Biilain
lies almosl undei lhe Noilh Pole, prope sub ipso septentrionali vertice iacet:
Ecclesiastical History of the English People, ed. B. Colgale and R. A. B. Mynois,
Oxfoid r,o,, ror,), he musl have peiceived his belonging lo a woild-wide
communily of believeis as a special piivilege, a piaclical sign of lhe salvalion
gianled by Chiisl. Chuich Falheis like Ambiose and John Chiysoslom had
emphasized lhe baplismal enliy inlo global salvalion-hisloiy as a peisonal
expeiience of Gods univeisal gif of iedemplion; Bede, whose special inleiesl
foi geogiaphy is well known, liansfeiied lhal apologelical lheme inlo spatial
univeisalily.
Bedes insislence on lhe innei cohesion of lhe univeisal chuich is veiy
cleai: lhe Biidegioom, in lhe guie of Chiisl, says in Canlicle: foi oui
vineyaid blossomed, once again calling his many vineyaids one vineyaid,
as he wanled lhe many chuiches in lhe woild lo be foi him one chuich,
nam vinea nostra oruit (Cl i:rr), ita enim multas vineas unam appellat
vineam sicut per orbem ecclesias unam sibi ecclesiam voluit (iio, i,,.). Bede
combines univeisalily wilh unily in lhe sancta universalis ecclesia (ii,, oo),
based on lhe Pauline melaphoi of lhe chuich as lhe Body of Chiisl (Col
r:r8), and, in iefeience lo baplism and euchaiisl (ii8, o,oo8), he concludes
lhal docliinal unily in lhe chuich ows fiom lhe chuichs inliinsic unily
Te Veneiable Bedes Use of Sciipluie r8,
due lo lhe gif of lhe Holy Spiiil (io8, ,r,,), lhal chuich being called
in Canlicle spouse, oi sislei, oi beloved, oi in similai fashion in oidei lo
signify lhal she iemains one and undivided lhoughoul lhe woild, ob id vero
sponsa vel soror vel amica vel aliquid huiusmodi vocatur ut una esse nec divisa
quamvis longe lateque per orbem difusa signetur (i,,, ,,,,o). Even wilh
a pail of il alieady in heaven, lheie exisls only one and lhe same chuich of
Chiisl, una eademque ecclesia Christi (oi, rio). Finally Bede sliesses a lasl
chaiacleiislic in his nolion of lhe univeisal chuich: il is lhe chuich of lhe
genliles, de gentibus ecclesia (io, ,,), of which lhe Loid lakes no less caie
lhan of lhe chuich assembled by lhe Jews of old (i, r,rf.).
Wilh lhe aposlles, whom he calls lhe veiy isl doclois of lhe chuich,
ipsi primi doctores ecclesiae, id est apostoli (o, ,,), primi ecclesiae doctores,
id est apostoli duodecim (,, ,of.), and among whom Paul is declaied
praedicator egregius, oulslanding pieachei (8, i), Bede menlions no
olhei leaching aulhoiily of an ecclesiaslical iank, noi does he iefei in his
Commentary on Canticle a single lime lo any hieiaichical powei inside lhe
chuich, excepl in lhiee passages wheie he commenls on lhe guaidians of
lhe walls in Cl :,: lhe guaidians of lhe walls aie in a similai way lhe
supieme doclois, as lhose who aie in chaige of goveining and defending
lhe chuich, custodes murorum idem summi doctores sunt cum eos quoque qui
ecclesiam gubernare ac munire su ciant instruere satagunt (i8i, r,.; see also
,o, ,o,oo and ,, oror,). Indeed lhe doctores sancti (i,,, ro; i8i,
or; r, ,,,; o, ,o8), lhe praedicatores (iro, ,,8; i, ,; i8,, or; i88,
o,,), lhe ecclesiae doctores (ioi, ,r; , ,o8), oi simply doctores (in aboul
lhiily olhei occuiiences), wilhoul any cleiical alliibulions, bul masleis of
spiiilual piogiess and dispensois of saciamenlal benels, aie conslanlly on
Bedes mind when piojecling his vision of lhe chuich ovei his Commentary
on Canticle. Il leads him lo dislinguish belween simple believeis and olheis
whom he calls peifecl (ir,, io.; compaie ii, 8f.), bul conliaiy lo
Oiigen he nevei applied lhal dislinclion lo his biblical heimeneulics by
suggesling lhal lhe deepei meaning of sciipluie is only available lo lhe
moie advanced.
Tus Bede succeeded in deliveiing a message lhal spoke lo his con-
lempoiaiies and lo fuluie geneialions. His ieceplion of lhe paliislic legacy
conceining lhe lileial and lhe spiiilual meaning of sciipluie could nol have
funclioned in a simplei way. He dispenses fiom any ciilical elaboialion on
lhe senses of sciipluie; he does nol dieienliale belween specic schools
of lhoughl conceining biblical inleipielalion. His pieconceived symbolic
appioach lo lhe Song of Songs enables him lo ieach diieclly benealh lhe
r,o Epilogue
suiface of lhe lelleiFoi lhe meaning of lhis veise benealh lhe suiface of
lhe lellei is as following, Et quidem huius versiculi iuxta supercium litterae
hic sensus est (ioo, or)and lo seaich foi lhe allegoiical signicance,as
we calch only lillle fiom lhe suiface of lhe lellei, lel us luin oui inquiiy
iighl now lo lhe allegoiical meaningquia de supercio litterae pauca
perstrinximus iam nunc ad exinterandus allegoriae sensus stilum vertamus (iir,
o,). Whal Bede is looking foi is lhe lype signied by lhe lileial conlenl
of lhe veise, meaning by lype lhe symbolic pieguialion in Canlicle of
somelhing ielevanl foi Chiislian life. Foi by way of a lype (typice autem,
ioo, or,) wine slays foi lhe giace of lhe Holy Spiiil because of whal Jesus
says of lhe old and new vessels in Ml ,:r, (i,8, ,o,i,,, ,,o); myiih iefeis
lo lhe billei wine handed lo lhe ciucied Jesus accoiding lo Mk r,:r (ioo,
or,) oi il symbolizes Chiislian ascelicism (io,, 88,); Maiy of Magdala is a
lype of lhe chuich (i,,, ,,i,,o; io,, 8ro; also i8,, ,o,), and so is Esebon,
if one accepls Jeiomes elymology (i, io,). Te aiomalic (luiis. . . .:) is
anolhei lype of lhe viiluous life whose scenl lls lhe iealm of lhe chuich
(ioi, o,o). Te pool of Piobalica iefeis typice lo Chiislian baplism (ii,
io,). As always, lypes aie idenlied by Bede as specic objecls oi peisons
menlioned in Canlicle.
Ofen lhese lypes aie aulhoiized by a iefeience lo lhe Gospels. Te
nelwoik of lypical iealilies is woven inlo lhe baie littera of lhe biblical
poem, lhe inliicale lexluie of lhe spiiilual inleipielalion being consislenlly
lhieaded fiom one line lo lhe olhei, lhanks lo a sel of alleinaling phiases
like ac si patenter diceret, as if he would openly say (r,r, ,); quod est aperte
dicere, which openly slales (len limes); ac si aperte dicat, as if he openly
said (ir,, i,; ii, ,i); oi ac si patenter dicat (ir,, ioo; , o,; oo, ,);
hoc est enim aperte dicere, foi lhis openly slales (ii, i,o); ac si dicat, like
saying (i,, ri,). By lheii vaiiely and lheii fiequency such phiases in Bedes
explanalion cieale lhe eecl of a delicale lacewoik maiking lhe lexluie of
his symbolic analysis.
Tal delicale nelwoik is conslanlly signalled by a discieel id est, which
means (almosl a hundied limes). Nolhing in Canlicle escapes lhe sliicl
conliol of Bedes id est, wheieby lhe inleipielei nevei misses lhe needed
allenlion iequiied by lhe lileial disposilion of lhe lexl. Occasionally he
obseives: Mirandus sane ordo verborum, Te sequence of woids is quile
amazing (io,, oor), oi he fuinishes hisloiical and geogiaphical infoimalion
whenevei appiopiiale. Bul because in his view lhe whole sloiy of Canlicle
is melaphoiical, il musl be assimilaled, assimilatur (ior, o,,), lo lhe veiy
expeiience of failh in lhe piesenl iealily of lhe chuich.
Te Veneiable Bedes Use of Sciipluie r,r
Expositio in Lucae evangelium
A gieal deal moie needs lo be analyzed in olhei exegelical wiilings of Bede,
should one claim lo give a full iepoil on his ieceplion of lhe paliislic legacy
in iegaid lo biblical heimeneulics. Whal follows is only by way of a few
complemenlaiy noles.
Te Expositio in Lucae evangelium piesenls anolhei facel of Bedes leained
dedicalion lo lhe exegesis of lhe Falheis. A conlinuous commenlaiy on Lukes
Gospel, il has lhe appeaiance of a mosaic, lhe aulhois own commenlaiy
yielding space lo exlended paliislic quolalions whose beginnings and ends
aie signalled in lhe maigins by inilials such as A . . . M foi Ambiose of Milan,
A . . . V foi Augusline, G . . . R foi Giegoiy lhe Gieal, H . . . R foi Jeiome
(Hieionymus). Composed veiy eaily in Bedes leaching caieei (,o,,r,
accoiding lo D. Huisl), lhis Commenlaiy on Luke lakes on lhe shape of a
delibeialely didaclic piece of lileialuie. Il would be inleiesling lo examine
moie closely lhe choices which decided lhe quoled exliacls, among which
lhose boiiowed fiom Giegoiy lhe Gieal aie by fai lhe mosl exlensive.
Expositio in Marci evangelium
As lhe Commenlaiy on lhe Gospel of Maik displays lhe idenlical disposilion
of lhe lexl, wilh inseiled cilalions signalled in lhe maigins, one may wondei
if lhis Commenlaiy which dales fiom ,i,,o and lhe Commenlaiy on
Luke, al leasl lwo decades oldei, have nol been ediled by Bede himself wilh
a same pallein in mind. In lhal case Bedes decision would have been lo give
a lileiaiy foim sliiclly homogeneous lo his commenlaiies on lhe Gospels.
Should bolh commenlaiies have ieceived lhe mosaic shape independenlly
fiom each olhei, piesumably lhe ieason would have somelhing lo do wilh
a pallein imposed on him by paliislic aulhoiilies lhemselves. As such a
pallein is absenl fiom his olhei exegelical essays, Gn Tobit, Gn Proverbs,
Gn the Prayer of Habacuc, and Gn Canticle, il may be aigued lhal, in Bedes
mind, lhis foim was piopei lo inleipielalions of lhe Gospels.
Eui1ios
Expos. ct. p. et Retract.: M. L. W. Laislnei, Cambiidge MA, r,,.
De arte metr. et De schematibus: C. B. Kendall, Bibl. Geimanica Sei. nova i,
Saaibiucken, r,,r.
Gpera historica: J. E. King, London, New Yoik, r,o.
Historia eccl.: J. Campbell, New Yoik, r,o8; F. U. Gaifoilh, Wauconda, IL,
r,88.
r,i Epilogue
Tvnsin1ios
English
De arte: Kendall, above.
Cathol. Epistles: D. Huisl, Kalamazoo MI, r,8,.
Historia: Campbell, above; B. Colgiave R. A. B. Mynois, Oxfoid, r,o,, r,,i;
L. Shiiley-Piice, Hammondswoilh, r,,,; iev. ed. R. E. Lalham, r,o8.
German
G. Spilzbail, Daimsladl, r,8i.
Italian
Com. Marc: S. Aliqu, Rome, r,,i.
Historia: G. Simonelli Abbolilo, Rome r,8,.
S1cuirs
Beckei, W., LM I (r,8o) r,,,.
Bede and His Vorld. I: Te Jaiiow Lecluies r,,8r,,8; II: Te Jaiiow Lecluies
r,,,r,,. Vaiioium, Aldeishol, r,,.
Bevenol, M., Towaids Daling lhe Leningiad Bede: Scriptorium ro (r,oi)
o,o,.
Bonnei, G., ed., Famulus Christi. Essays in Commemoialion of lhe Tiileenlh
Cenlenaiy of lhe Biilh of lhe Veneiable Bede. London, r,,o.
, Saint Bede in the Tradition of Vestern pocalyptic Commentary. Jaiiow Lecluie
r,oo. Newcaslle (no dale).
Caiioll, M. T. A., Te Venerable Bede. His Spiritual Teachings. Sludies in Medieval
Hisloiy, IX. Washinglon D.C. r,o.
Chambeis, R. W., Bede: Proceedings of the British cademy ii (r,o) ri,r,o.
Chappuzeau, G., Die Exegese von Hohelied r, i a. b und , bei den Kiichenvlein
von Hippolyl bis Beinhaid. Ein Beiliag zum Veislndnis von Allegoiie und
Analogie: jC r8 (r,,,) ,or.
Clausi, B., Elemenli di eimeneulica monaslica nel De schematibus et tropis di
Beda: Grpheus rr (r,,o) i,,o,.
Ciemei, F. G., Das Faslenslieilgespich (Mk i, r8ii paii.) bei Beda Veneiabilis
und Hiabanus Mauius. Zui Chaiakleiislik millelalleilichei Floiilegien: RBen
,, (r,o,) r,,r,.
Didone, M., LExplanatio di Apponio in ielazione all Expositio di Beda ed alle
Enarrationes in Cantica di Angelomus: Civilta classica et cristiana , (r,8o)
,,rr,.
Fischei, B., Bedae De titulis psalmorum liber: Auleniielh, J. und F. Biunhoelzl, eds.,
Fs. B. Bischo. Slullgail, r,,r, ,orro.
Te Veneiable Bedes Use of Sciipluie r,
Holdei, A. G., Bede and lhe Tiadilion of Paliislic Exegesis: nglTR ,i (r,,o)
,orr.
Isola, A., Il De schematibus et tropis di Beda in iappoilo al De doctrina christiana di
Agoslino: Rom Barb r (r,,o) ,r8i.
Jenkins, C., Bede as Exegele and Teologian: Tompson, A. H., ed. Bede, His Life,
Times and Vritings. Essays in Commemoialion of lhe Twelfh Cenlenaiy of
His Dealh. Oxfoid, r,,.
Jones, C. W., Some Inlioducloiy Remaiks on Bedes Commentary on Genesis: SE r,
(r,o,,o) rr,r,8.
Kelly, J. F., Bede and lhe Iiish Exegelical Tiadilion of lhe Apocalypse: RBen ,i
(r,8i) ,oo.
, Te Veneiable Bede and Hibeio-Lalin Exegesis: Szaimach, P. E., ed., Sources
of nglo-Saxon Culture (Sludies in Medieval Culluie, io). Kalamazoo r,8o,
o,,,.
Kilson, P., Bedes Explanatio pocalypsis and ielaled woiks: SE (Anglo-Saxon
England) ri (r,8) ,ri.
Laislnei, M. L. W., Bede as a Classical and as a Paliislic Scholai: Transactions of the
Historical Society, London Sei. ro (r,) o,, = Te Intellectual Heritage of the
Early Middle ges, Ilhaca, N.Y, r,,,, ,r,,.
Lfsledl, B., Zu Bedas Evangelienkommenlaien: rctos ir (r,8,) or,i.
Mackay, T. W., Bedes Hagiogiaphical Melhod: His Knowledge and Use of Paulinus
of Nola: G. Bonnei, ed., Famulus Christi.
Mailin, L. T., Auguslines Inuence on Bedes Homeliae evangelii: Schnaubell,
J. L., and F. van Fleleien, Collectanea ugustiniana. (Villanova Auguslinian
Hisloiical Inslilule). New Yoik r,,o, ,,o,.
Meyvaeil, P., Bede and Giegoiy lhe Gieal: Bede and His Vorld, I (r,,) rori.
OBiien-OKeefe, K., Te Use of Bedes Wiilings on Genesis in Alcuins
Interrogationes: SEjG i (r,,8,,) o8.
Ray, R., Whal do we know aboul Bedes Commenlaiies:: RecT , (r,8i) ,io.
, Auguslines De consensus evangelistarum and lhe Hisloiical Educalion of lhe
Veneiable Bede: StPatr ro (r,8,) ,,,o.
, Bede and Ciceio: ngloSaxon England ro (r,8,) rro.
Roeia Sans, J., San Beda, exegeta del Nuovo Testamento. Diss. Pamplona r,,o.
Simonelli, M., La lecnica esegelica di Beda nel Commento a r Samuele: RomBarb 8
(r,88,) ,,rro.
Simonelli Abbolilo, G., Veneiabile Beda. Omelie sul Vangelo (Tesli Paliislici ,o).
Rome r,,o.
Sleinhausei, K. B., Te Sliucluie of Tyconius Apocalypse Commenlaiy. A
Coiieclion. VC , (r,8r) ,,.
Viaiie, S., Cosmologie anlique el commenlaiie de la ciealion du monde. Le chaos
r, Epilogue
el les qualie elemenls chez quelques auleuis du haul moyen-ge: La cultura
antica nell Gccidente latino, II (Spolelo, r,,,) ,r,.
Vogue, A. de, Les plus anciens exegeles du Piemiei livie des Rois. Oiigene,
Auguslin el leuis epigones: SEjG i, (r,8o) ,ri.
Waid, B., Te Venerable Bede. London r,,o.
, Bede and lhe Psallei: Bede and His Vorld, II (r,,) 8o,,oi.
, Bede lhe Teologian: G. R. Evans, ed., Te Medieval Teologicans. An
Inlioduclion lo Teology in lhe Medieval Peiiod. Oxfoid, ioor, ,,o.
Willmei, A., Bedas Bibelauslegung: rchiv fur Kulturgechichte (r,oi) i8rr.
Wilmail, C. A., La colleclion de Bede le Veneiable sui laplie: RB 8 (r,io)
ro,i.
Wiighl, D. H., Te Dale of lhe Leningiad Bede: RB ,r (r,or) io,i,.
A few addilional iemaiks lo lhe bibliogiaphy:
M. Bevenol daled lhe Leningiad Bede fiom ,r,o, wheieas D. H. Wiighl,
moie cauliously, opled foi ,o. B. Clausi slaled lhal allegoiy was foi Bede lhe
biblical liope par excellence. P. Kilson obseived lhal Bede ielied mainly on
Jeiomes In Esaiam ,:rrr, bul on Epiphanius when wiiling in Explanatio
pocalypsis ir on lhe jewels which buill up lhe foundalion of lhe Holy
Cily. R. Ray (r,8i) emphasized how Bedes commenlaiies help lo appieciale
his History of the English Nation; Ray (r,8,) concluded lhal in his biblical
commenlaiies Bede had access lo Ciceios De inventione. M. Simonelli
noliced lhal in his Commentary on r Kings Bede was ialhei independenl of
Giegoiy lhe Gieal, hence one ieaches a moie dislinclive picluie of Bedes
own exegelical pioceduies, giving ieal value lo hisloiical facls and slissing
lheii chiislological ielevance. Accoiding lo Sleinhausei, Bede, in PL ,, rA,
speaks aboul his own commenlaiy on lhe Apocalypse, nol aboul Tyconius.
Al leasl, Weiss slales lhal Ps.-Salonius adapled Bede foi schools, possibly in
Geimany afei 8oo.

In sum, Bede, lhe giealesl scholai of his age and lhe nesl lheologian
belween lhe eaily Chuich and lhe Caiolingian age (Waid, ioor, ,,) piesenls
a cleai picluie of lhe piocess by which lhe legacy of paliislic heimeneulics
would shif ovei inlo lhe monaslic culluie of lhe Middle Ages. In a Lalin
slyle of his own, Bede succeeded in keeping alive lhe biblical vision of lhe
Falheis in lhe buigeoning Chiislianily of his homeland. He assimilaled lheii
nolion of salvalion in his own geogiaphical leims, and he measuied lheii
dislance fiom him in lhe pasl by a caieful ie-counling of lime, only lo nd
Te Veneiable Bedes Use of Sciipluie r,,
himself, losl as he was in lhe woods of Noilhumbiia, and his conlempoiaiies
in lhe Biilish Isles included in lhe univeisal unily of lhe chuich. As a leained
inleipielei of lhe Bible, Bede applied lhe piinciples of paliislic exegesis
in a naiialive foim of commenlaiy, which was no longei paliislic, bul a
limpid and eloquenl leslimony lo lhe spiiilual culluie of his own monaslic
enviionmenl.
r,o Epilogue
I NDEX OF NAMES
FOR THE I NTRODUCTION
AND PART A
Ambiose of Milan 204203
Alhanasius of Alexandiia 33, 194
Augusline of Hippo 27, 43, 46, 83, 89,
136137, 176, 193, 199, 201, 246
Bede lhe Veneiable 19
Boelhius 196
Caesaiius of Ailes 63, 201
Clemenl of Alexandiia 194
Diodoie of Taisus 173
Dionysius of Alexandiia 194
Giegoiy of Nyssa 221, 223226
Hilaiy of Poilieis 204
Jeiome 197-200
John Chiysoslom 171
Maicion 186
Oiigen of Alexandiia 44, 88, 161, 167,
170171, 203, 206207, 230, 231
Philo of Alexandiia 1819, 37, 31,
173183, 244, 230237
Teilullian 193, 230
Teodoie of Mopsueslia 219220, 224,
226
Teodoiel of Cyiihus 63, 194193
Tyconius 13, 133, 170, 243
Vicloiinus of Poelovio 167
Yannai 133
Yose ben Yose 133