Rubenson Formation and Reformations of The AP-libre

STUDIA PATRISTICA
VOL. LV
Papers presented at the Sixteenth International Conference

on Patristic Studies held
in Oxford 2011
Edited by
MARKUS VINZENT
Volume 3:
Early Monasticism and Classical Paideia

Edited by
SAMUEL RUBENSON
PEETERS
LEUVEN PARIS WALPOLE, MA
2013
Table of Contents
Samuel RUBENSON, Lund, Sweden

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

The Formation and Re-formations of the Sayings of the Desert Fathers
Britt DAHLMAN, Lund, Sweden

The Collectio Scorialensis Parva: An Alphabetical Collection of Old
Apophthegmatic and Hagiographic Material ......................................
23
Bo HOLMBERG, Lund, Sweden

The Syriac Collection of Apophthegmata Patrum in MS Sin. syr. 46
35
Lillian I. LARSEN, Redlands, USA

On Learning a New Alphabet: The Sayings of the Desert Fathers
and the Monostichs of Menander........................................................
59
Henrik RYDELL JOHNSN, Lund, Sweden

Renunciation, Reorientation and Guidance: Patterns in Early Monasticism and Ancient Philosophy ...........................................................
79
David WESTBERG, Uppsala, Sweden

Rhetorical Exegesis in Procopius of Gazas Commentary on Genesis
95
Apophthegmata Patrum Abbreviations ...................................................... 109
The Formation and Re-formations of the Sayings

of the Desert Fathers
Abba Amoun said:

If I have to speak to my neighbour, do you want me to speak about the Scriptures or
about the sayings of the old men? The old man said to him: If you cant keep silent,
it is much better to speak about the sayings of the old men, and not about the Scriptures,
since the danger in this isnt small.1
Abba Amoun might be correct, but recent scholarship has shown that also the
study of the sayings of the fathers, the Apophthegmata Patrum (AP), is a field
of thicket filled with methodological traps and consequently of considerable
scholarly debate, as well as popular opinion. Few, perhaps no, patristic texts
have become as popular, as widely read and even as important to people today
as the so called sayings of the desert fathers (actually including some mothers
too). They are constantly translated and retranslated into almost any modern
language, used in all kinds of books of spiritual formation, and quoted on innumerable webpages. The elders as well as their words are integrated into all
types of modern art, from the traditional Japanese drawings of Yushi Nomura
to claims about Coptic sayings revealing the true origin of Star Wars.2 This is
not the place to analyze the reasons for this popularity, but two of the factors
important for their popularity today are important also in order to understand
their early transmission as well as modern scholarship: the almost mythical and
idealized depiction of the formation of true wisdom outside the world defined
by time and space, and the almost unlimited adaptability of the sayings making
constant re-formations possible. The reader or listener does not need to know
1
En on gnjtai ngkj, fjs, lalsai met to pljson, qleiv lalsw n tav
Grafav, n tov lgoiv tn gerntwn; Lgei grwn E o dnasai siwpn, kaln
sti mllon n tov lgoiv tn gerntwn, ka m n t Graf. Kndunov gr sti o
mikrv (AP/G Ammon 2). Si ergo fit necessitas cum vicino loquendi, videtur tibi ut de Scripturis
cum eo loquar, aut de verbis et sententiis seniorum? Et dicit ei senex: Si non potes tacere, bonum
est magis ut de verbis seniorum loquaris, quam de Scripturis (AP/PJ XI 20). Quidam frater
requisiuit a sene dicens: Si contigerit mihi alicubi ut loquar, de quibus rebus iubes ut loquar: de
Scripturis an de sermonibus patrum? Cui senex respondit: Si tacere non potes uel sermones
patrum loquere. Nam de Scripturis loqui periculosum est (AP/PA 84.2). For the editions of the
various collections of sayings, see the bibliography.
2
Yushi Nomura, Desert Wisdom. Sayings from the desert fathers (New York, 1982). For the
Star Wars version see http://starwarscopte.wordpress.com/
Studia Patristica LV, 5-22.

Peeters Publishers, 2013.
S. RUBENSON
the specific historical or geographical setting of a saying, does not need to

know the antagonists, and does not even need to know the tradition or the
milieu. The personae, most often a teacher and a disciple, as well as the setting,
the desert, the cell, the gathering, can easily be understood as symbolic, and
the themes are most often basic human strivings, failures and reactions.
Abba Anthony said: A time is coming when men will go mad, and when they see
someone who is not mad, they will attack him saying, You are mad, since he is not
like them.3
or
An old man was asked: Why am I afraid when I go about in the desert? The old man
said unto him, because you are alive.4
It is no obstacle to their popularity that a great numbers of sayings, perhaps the

majority, are too strange or even absurd to make any sense literally. On the
contrary, the extreme examples and exaggerated reactions catch the reader or
listener and draw attention to more mundane realities. What is larger than life
reveals details in life otherwise obscured. In this the sayings are perhaps most
similar to modern cartoons.
This popular reception of the sayings stands in stark contrast to the scholarly
reading of the AP as the most important original sources for the emerging
monastic tradition. As scholars we search for the historical origin and the
authentic voice and want as much detail as possible. We want to know the
historical truth, how it actually was, wie es eigentlich gewesen as the famous
quote from Leopold von Ranke, the father of modern historical-critical scholarship framed it.5 Here the historical figure and the setting matters. It is thus not
surprising that scholarship on the Apophthegmata Patrum has been heavily
focused on the origins. The attempt has been on the one hand to find the historical setting and even the historical figures who originated the sayings tradition
as such, and on the other to reconstruct the first collections believed to be the
origin of the variety of collections preserved. Most often the aim has been to
understand the proposed oral tradition behind the first written records.6 On the
basis of the versions preserved in our manuscripts scholars have searched for
3
Epen bbv Antniov, ti Erxetai kairv, na o nqrwpoi mansi, ka pn
dws tina m mainmenon, panastsontai at lgontev, ti S manj, di t m enai
moion atov (AP/G Antonius 25).
4
Jrwtqj grwn diat ev tn rjmon peripatn fobomai; ka pekrqj Akmn h
(AP/GN 90).
5
Leopold von Ranke, Vorrede zu Geschichten der romanischen und germanischen Vlker
(Leipzig, 1824), VI.
6
See for example Graham Gould, The Desert Fathers on Monastic Community (Oxford, 1993),
5-25, and Douglas Burton-Christie, The Word in the Desert. Scripture and the Quest for Holiness
in Early Christian Monasticism (New York, 1993), 76-85.
criteria to establish the original formation and the original form, the oldest collections and the most primitive material in these.7 Here the precise geographic
locations, the names of the individuals, the concrete details, the ideas that are
presented and quotations that are made, all become very important. Not every
saying has the same value, and the collections are valued in relation to the
amount of authentic material. In contrast to the modern reader looking for
spiritual wisdom, who reads the sayings in order to understand him- or herself,
scholars have read them in order to understand the first generations of monks
of the Egyptian desert.
But what seems to be a contrast is, I would suggest, to a large extent a common quest, a quest for the pure and thus reliable original source, a quest for
the monogenesis, be it the historical or spiritual. In both cases there is an identification of truth with authenticity and purity, with what is original, what is not
contaminated or diluted by external later influence, a quest for the source, the
abba who is, as the author of the Life of Antony puts it, theodidaktos, taught by
God and no one else. This quest for original purity is to my mind not only
mistaken, but I am afraid also dangerous (in spite of what Abba Amoun says),
since it carries the risk of blurring the distinction between myth and reality, and
can be used to support attempts to act out literally what is symbolic.
Instead of the quest for purity I will argue for a syncretistic approach to the
formation and re-formations of the sayings, an approach that sheds light on all
the monastic teachers, readers, collectors, redactors and copyists, who not only
reproduced the sayings but most probably produced many of them. I will do
this by proposing that we need to pay more attention to the processes of transmission and the function of the sayings in this process. We need to look at what
the various collections in their different stages reveal about the monastic
milieus in which the collections were produced, organized, and transmitted, and
in particular what role the collections played in the transformation and transmission of forms of education in late Antiquity and the early Middle Ages.8
We need to move from a single hypothetic formation, a monogenesis, to the
constant formations and re-formations of the sayings tradition. In this I will
rely heavily on the research currently going on in the research program Early
7
This is most explicitly done in Jean-Claude Guy, Note sur lvolution du genre apophthgmatique, Revue dasctique et de mystique 32 (1956), 63-8.
8
Unfortunately there are few sources and almost no work done on the reading practices of
early eastern monasticism. Although based on later material the points made by Judith Waring in
her Monastic reading in the eleventh and twelfth centuries: divine ascent or Byzantine fall?, in
M. Mullett and A. Kirby (eds), Work and Worship at the Theotokos Evergetis, 1050-1200 (Belfast
1997), 400-19 are useful. Studies on techniques of memorization and insights from studies of
intertextuality and blending might also open up new insights into the monastic formation of which
the Apophthegmata Patrum were part. See for example Hugo Lundhaug, Memory and Early
Monastic Literary Practices: A Cognitive Perspective, Journal of Cognitive Historiography 1
(2013).
S. RUBENSON
monasticism and classical paideia at Lund University by Bo Holmberg, Britt

Dahlman, Lillian Larsen, Henrik Rydell Johnsn, David Westberg, Andreas
Westergren and myself, as well as the detailed studies of the manuscript traditions
carried on for almost two decades by Chiara Faraggiana di Sarzana.
Previous scholarship
Encountering the huge variety in the preserved collections of the AP in almost
a dozen classical languages, and the fact that they largely overlap, the first basic
question modern scholarship asked was: Do these collections represent a variety
of excerpts from one single large original work that both contained what is
common to the various collections, and what is only preserved in a single collection, or is the origin a kernel consisting of what is common in all collections,
and the material preserved in only one or a few collections later additions? In
their pure form the two approaches can be seen as based on two different presuppositions, one rooted in the study of literary texts, the other in the search
for the pre-literary historical origins of the material. The first approach was
adopted by the first scholar to study the collections of apophthegmata, Theodor
Hopfner.9 Based on a reference in Photius, he regarded the collections known
to him, the Coptic and the Latin thematic and the Greek alpha-anonymous, as
based on a collection of excerpts from a large hagiographic work, the Mega
Leimnarion, which he thought had a biographical structure, but also included
extensive reports on conversations between the early monastic figures in the
forms of apophthegmata.10 Hopfners analysis has not had much of a reception
in later scholarship, and much of his work is superseded by later editions and
analyses, in particular by Wilhelm Bousset and Jean-Claude Guy. But although
his theory about one extensive biographical work from which all sayings were
excerpted has proven false, his basic assumption, that sayings should be
regarded as part of a larger set of hagiographic literature, and that they may be
excerpts from larger works of biographical character, is still valid, but often
neglected.11
9
Theodore Hopfner, ber die koptisch-saidischen Apophthegmata Patrum Aegyptiorum und
verwandte griechische, lateinische, koptisch-bohairische und syrische Sammlungen, Kaiserliche
Akademie der Wissenschaften in Wien. Philosophisch-historische Klasse, Denkschriften 61:2
(Wien, 1918).
10
Th. Hopfner, ber die koptisch-saidischen Apophthegmata Patrum (1918), 2
11
It is not only evident that for example some of the sayings attributed to Antony are excerpts
from or based on the Vita Antonii, but, as Chiara Faraggiana has shown, it is also evident that
entire dossiers of sayings, such as those of Arsenius and Syncletica are excerpts of their Vitae.
See Samuel Rubenson, The Letters of St. Antony. Monasticism and the Making of a Saint (Minneapolis, 1995), 152-7 and Chiara Faraggiana, Apophthegmata Patrum: Some Crucial Points of
Their Textual Transmission and the Problem of a Critical Edition, SP 30 (Leuven, 1997), 455-67.
For a brief and excellent emphasis on the interaction between sayings and biographical texts, see
In the same period the second approach was taken by Wilhelm Bousset,
whose work, published posthumously in 1923 remains the most detailed and
influential study on the AP.12 His point of departure and aim was radically different than Hopfners. To him the collections were not excerpts from literature,
but were made out of pre-literary raw material, Rohstoff mndlicher
berlieferung,13 which he compared to the presumed collections of Jesus sayings
first transmitted orally and later used by the evangelists. Being the authentic
orally transmitted sayings and anecdotes about the fourth-century Egyptian
monks, the apophthegmata were to Bousset the most valuable sources for early
monasticism. It was thus important not only to establish which collections were
the oldest and how they were formed, but also which sayings in these that could
claim to be authentic, to be based on fourth-century oral tradition. In order
to sift out these Bousset compared all collections available to him trying to
establish their relations and relative chronology. Like Hopfner he realized that
the two main types of collections published, the Latin thematic in which the
sayings are organized in chapters according to central themes in early monastic
asceticism,14 and the Greek alpha-anonymous, where the sayings are organized
alphabetically according to the names of the protagonists with anonymous sayings organized partly thematically at the end,15 were closely interrelated.
Contrary to Hopfner, Bousset, however, realized that the sayings in each chapter of the thematic collection represented by the Latin translation were presented
not only in alphabetical order, with the anonymous at the end of the chapters,
but even in the same order as in the alpha-anonymous collection. Based on this
he argued that the alpha-anonymous collection must be considered the source
Claudia Rapp, The origins of hagiography and the literature of early monasticism: purpose and
genre between tradition and innovation, in Christopher Kelly, Richard Flower and Michael Stuart
Williams (eds), Unclassical Traditions, Vol. I: Alternatives to the Classical Past in Late Antiquity,
Cambridge Classical Journal. Proceedings of the Cambridge Philological Society. Supplementary
Volume 34 (2010), 119-30.
12
Wilhelm Bousset, Apophthegmata. Studien zur Geschichte des ltesten Mnchtums (Tbingen,
1923).
13
W. Bousset, Apophthegmata (1923), 77.
14
This collection, traditionally given the acronym PJ referring to the two translators to whom
it is attributed, Pelagius and John, was included in the Vitae Patrum edited by Rosweyde in 1615
and reprinted in the PL 73, 855-1022.
15
This collection is usually divided into the alphabetical part, the so called G collection the
acronym referring to the Greek title Gerontikon edited by Cotelier in 1677 and reprinted in PG
65, 72-440, and the so called GN (or N) collection, the acronym referring to the anonymous part
of the collection partly edited by Franois Nau who based his partial edition, published as a series
in Revue de lOrient Chrtien (1905, 1907, 1908, 1909, 1912 and 1913), on a manuscript (Paris
Coislianus 126), referred to as N by Bousset and all later scholars. Since this manuscript N is
incomplete it has been supplemented by other mss to make up the full anonymous collections.
For that reason I refer to the full Greek anonymous series with the acronym GN and together with
the numbers used by Lucien Regnault in his indices (see note 43).
10
S. RUBENSON
of the thematic.16 His analysis of the published Syriac collection, which is

thematic, but without alphabetic order, made him, however, suspect that a thematic organization was actually more primitive than an alphabetic.17 His analysis
of the minor and less clearly organized Latin collections, as well as the older
of the two printed Armenian collections, confirmed his hypothesis that the
Syriac collection was based on collections that were more primitive than the
large Greek and Latin collections (G+GN and PJ).
On the basis of names and events mentioned in them Bousset concluded that
the first stage of the Greek alpha-anonymous and thematic collections dated
back to the decades after the council of Chalcedon.18 Behind these were smaller
earlier collections, partly represented by the Syriac and Latin. For these earlier
smaller collections he found evidence in Socrates, John Cassian and Evagrius.19
For a chronology reaching back to the presumed origin of the tradition in the
fourth century he finally relied on establishing a chronology of the desert
fathers themselves based on internal references as well as external sources.20
Boussets results have generally been accepted and remain the basis for much
of the discussion on the formation, re-formations and not least authenticity.
Later scholarship has had less all encompassing intentions, but has by and large
affirmed his result.
Boussets emphasis on the value of the Syriac tradition was followed up by
Ren Draguet who was the first to launch a major search into the manuscripts
themselves. Devoting much of his work to the Syriac tradition, he tried to
prove that the Syriac translations of early monastic texts often preserved
elements of the original Coptic evident in what he termed copticisms in
the Syriac texts.21 Although this thesis has met little approval, his analysis of
a number of Syriac monastic collections closely related to the AP remains
invaluable.22 Most important is his detailed analysis of the so called Asketikon
of Esaias Monachos (Abba Isaiah), since it contains very early collections of
W. Bousset, Apophthegmata (1923), 6-10.
W. Bousset, Apophthegmata (1923), 48. The published Syriac collection, referred to as S
by Bousset, is based on rather late mss., and represents the work by the prolific seventh century
Syriac collector Enanisho. The text was first published by Paul Bedjan on the basis of a few
manuscripts, and slightly later by E.A.W. Budge on the basis of one manuscript. See further the
contribution by Bo Holmberg and the abbreviations for the editions.
18
W. Bousset, Apophthegmata (1923), 68
19
20
21
See his Le chapitre de lHistoire Lausiaque sur les Tabennsiotes drive-t-il dune source
copte?, Le Muson 57 (1944), 53-146, and 58 (1945), 15-96, and the detailed arguments in his
edition of the Life of Antony, La vie primitive de saint Antoine conserve en syriaque, CSCO 417-8
(Louvain, 1980).
22
Les formes syriaques de la matire de lHistoire Lausiaque, CSCO 389, 390, 398, 399
(Louvain, 1978) and Les cinq recensions de lascticon syriaque dabba Isae, CSCO 289, 290,
293, 294 (Louvain, 1968).
16
17
11
sayings that were only incorporated in the Greek standard thematic collection
at a later stage.23 Unfortunately Draguet was not able to finish his plan to edit
the Syriac versions of the AP. Many of his other contributions to the study of
the AP, as for example his transcript of a very important Latin collection,
remain unpublished.24 The work of Draguet was partly continued by Michel
van Esbroeck, who began an analysis of one of the oldest Syriac manuscripts
containing the apophthegmata.25
Jean-Claude Guy, whose importance for the study of the AP can hardly be
overestimated, confined his own research to the Greek manuscripts, in particular those transmitting the two standard collections, the alpha-anonymous and
the thematic. Where Bousset compared the editions of the major collections in
all languages searching for their origin and interdependence, Guy, following
Draguet, realized that any attempt to present a genealogy would be very hypothetic, and thus decided to present his material in a model he refers to as
statique.26 In addition to his analysis of the manuscripts he also prepared an
edition of the Greek thematic collection, an edition published posthumously by
Bernard Flusin (vol. I) and Bernard Meunier (vols. II-III).27 This is not the
place to summarize all of Guys findings, only to look at his general conclusions and to distinguish some of the presuppositions behind them. Like Bousset
he thought that the first stage in the development of the AP tradition was the
oral transmission of the sayings. This had a basically pedagogical character and
manifested according to him an educational innovation of the fourth-century
monks of the Egyptian desert.28 For the selection of the most primitive sayings
Guy developed further the criteria already established by Bousset.29 An original
23
For the inclusion of the Esaias material in the Greek thematic collection, for which I use
the acronym GS, see Jean-Claude Guy, Recherches sur la tradition grecque des Apophthegmata
Patrum, Subsidia Hagiographica 36 (Bruxelles, 1962), 182-8. The importance of Draguets work
on the Syriac mss. is emphasised by Jean Gribomont in his Le vieux corpus monastique du
Vatican Syr. 123, Le Muson 100 (1987), 131-41.
24
His published contributions include his analysis of one Greek manuscript, Le paterikon de
ladd. 22508 du British Museum, Le Muson 63 (1950), 25-46, and his reconstitution of one
of the oldest manuscripts with sayings known to us, ms Sinai Syr. 46, in his Fragments de
lambrosienne de Milan restituer aux mss syriaques du Sina 46 et 16, in J. Neville Birdsall and
Robert W. Thomson (eds), Biblical and Patristic Studies in Memory of Robert Pierce Casey
(Freiburg, 1953), 167-78. His transcript of the Latin manuscript, Darmstadt MS 1953, will be edited
as part of our research program.
25
His analysis is revised and published as an appendix to the contribution by Holmberg in
this volume.
26
J.-C. Guy, Recherches (1962), 9-12.
27
Jean-Claude Guy, Les Apophthegmes des Pres. Collection systmatique, vols I-III, SC 387,
474, 498 (Paris, 1993, 2003, 2005).
28
Described in his Educational Innovation in the Desert Fathers, Eastern Churches Review
6 (1974), 44-51.
29
His criteria are first described in J.-C. Guy, Note sur lvolution (1956), and reiterated in
J.-C. Guy, Introduction, in Les Apophthegmes I (1993), 18-23.
12
S. RUBENSON
apophthegma should be a short saying or reply to a question. Anecdotes, parables and longer exhortations were signs of a later stage. The development
from the single educational word of the abba to the larger collections is by Guy
divided into four stages, the first a development from the particular to the collective, the second from the oral collective to the written small collections, the
third from the small to the large collections and the fourth from these collections to derived collections.30 Although he preferred to speak of the collections
normales not originaux,31 he clearly believed that the normal collections,
whether alpha-anonymous or thematic, were prior to a variety of others, termed
abridged or derivative.
Although a major contribution to the study of the transmission of the AP in
Greek, Guys published works are rather problematic and not entirely consistent. Analysing Boussets arguments for the priority of the alphabetic collection
and the derivative nature of the thematic, Guy shows that there are considerable
exceptions to Boussets conclusion that the sayings within the chapters of the
thematic follow the alphabetic, and, moreover that the attributions of the sayings to specific fathers or to an anonymous geron differ considerably.32 In spite
of this, his method of analysis of the manuscripts, as well as his edition, favours
the so called normal collections with the result that important minor collections
as well as the fluidity of the transmission become obscured.
In addition to the work of Bousset, Draguet and Guy, the most important
additional work on the AP are the studies and editions of the Latin collections.
Although no new edition has been made of the extremely important Latin thematic collection (PJ), important contributions on it have been made by Andr
Wilmart and in particular by Columba Batlle, whose impressive analysis of the
Latin manuscript tradition establishes a basis for any attempt at a new edition
of the collection.33 In contrast to this major Latin collection, critical editions of
two smaller Latin editions were made by Jos Geraldes Freire,34 and one by
Claude Barlow.35
The transmission of the sayings outside the Greek and Latin, and to some extent
Syriac world has received very little attention by modern scholars. Two Armenian versions of the thematic collection were published by the Mechitaristes in
J.-C. Guy, Introduction in Les Apophthegmes I (1993), 23-35.
J.-C. Guy, Recherches (1962), 232.
32
33
Andr Wilmart, Le recueil latin des Apophthegmata Patrum, Revue Bndictine 34 (1922),
175-84; Columba M. Batlle, Vetera Nova". Vorlufige kritische Ausgabe bei Rosweyde
fehlender Vtersprche, in Johannes Autenrieth und Franz Brunhlzl (eds), Festschrift Bernhard
Bischoff zu seinem 65. Geburtstag (Stuttgart, 1971), 32-42; id., Die Adhortationes sanctorum Patrum
im lateinischen Mittelalter. berlieferung, Fortleben und Wirkung, Beitrge zur Geschichte des
alten Mnchsleben und des Benediktinerordens 31 (Mnster, 1972).
34
Jos Geraldes Freire, A verso latina por Pascsio de Dume dos Apophthegmata Patrum,
Vols. I-II (Coimbra, 1971); id., Commonitiones sanctorum patrum (Coimbra, 1974).
35
Claude W. Barlow, Martini episcopi Bracarensis, opera omnia (New Haven, 1950).
30
31
13
the late 19th century,36 and later translated into Latin by Louis Leloir,37 and the
Georgian version of the alpha-anonymous as well as the thematic were published by Mnana Dvali,38 but there is still no analysis of the manuscript tradition behind these. A number of Ethiopic collections of monastic texts including
series of sayings have been edited by Victor Arras,39 but in all cases without any
analysis of the models, the organization or the manuscript tradition. The least
studied tradition is the large Arabic, which on the hand has used Syriac, as well
as Coptic and Greek models, and on the other is the most probable source of a
majority the various Ethiopic collections.40 Only one Arabic manuscript has
been analyzed in detail and edited in an unpublished dissertation by Joseph
Mansour.41
It has rather been the impressive work of translation into modern languages
that has influenced the debate, especially the series of French translations of
the published Greek, Latin, Syriac, Coptic and Ethiopic texts by Lucien Regnault and his fellow monks at Abbaye de Bellefontaine.42 Regnault has, moreover, not only translated numerous sayings, published as well as unpublished,
but also established tables of comparison and produced invaluable indices of
names and themes covering most of the published versions.43 But although
being extremely helpful in sorting out relations and revealing interconnections,
the work of Regnault also obscures the historical process. By attempting to
include everything Regnault, like Guy, tends to make the late expanded versions the basis and not the result of the process.
The studies by Bousset, Guy and in particular Regnault, have to a very large
extent defined the basis for historical and theological studies of the sayings
tradition. The conviction of Bousset and Guy, further developed and detailed
36
Vies et pratiques des saints pres selon la double traduction des anciens, ed. P. Sarkissian
(Venice, 1855).
37
Paterica Armeniaca a PP. Mechitaristis edita (1855), nunc latina reddita a Louis Leloir,
CSCO 353, 361, 371, 377 (Louvain, 1974, 1975, 1976).
38
Mnana Dvali, Sua saukuneta novelebis jveli kartuli targmanebi, I-II (Tbilisi, 1966,
1974).
39
Victor Arras, Collectio Monastica, CSCO 238-9 (Louvain, 1963); Victor Arras, Patericon
Aethiopice, CSCO 277-8 (Louvain, 1967); Victor Arras, Asceticon, CSCO 458-9 (Louvain, 1984);
Victor Arras, Geronticon, CSCO 476-7 (Louvain, 1986); Victor Arras, Quadraginta historiae
monachorum, CSCO 505-6 (Louvain, 1988).
40
In a series of articles Jean-Marie Sauget has studied some of the mss of the Arabic versions,
as well as the use of the Arabic as model for one of the Ethiopic collections. See Jean-Marie
Sauget, Une traduction arabe de la collection dapophthegmata patrum de Enanish, CSCO 495
(Louvain, 1987). For a discussion of the Syriac, Arabic and Ethiopic versions, see Samuel Rubenson, The Apophthegmata Patrum in Syriac, Arabic and Ethiopic. Status Questionis, in Actes du
10e Symposium Syriacum (Parole de lOrient 36 [2011]), 319-28.
41
Jean Mansour, Homlies et lgendes religieuses. Un florilge arabe chrtien du Xe s. (Ms.
Strasbourg 422). Introduction et dition critique (Thse dactyl.) (Strasbourg, 1972).
42
Les sentences des pres du dsert I-V (Bellefontaine, 1966, 1970, 1976, 1981, 1985).
43
Les sentences des pres du dsert, troisime recueil et tables (Bellefontaine, 1976).
14
S. RUBENSON
by Regnault, that the sayings are based on the very words and deeds of the
fourth-century fathers and mothers mentioned, has remained fundamental not
only to a series of studies of the AP from a variety of perspectives, but also to
much work on early monasticism, beginning with Karl Heussis Der Ursprung
des Mnchtums from 1936.44 The prediction by the eminent French Coptologist
Louis Thophile Lefort in his critical review of Heussis work in 1937, that the
sayings will continue to be used as historical sources, in spite of any objection, has turned out to be truly prophetic.45 The image of a simple monk in the
solitude of the desert speaking words of undiluted wisdom to his disciple who
memorizes them, as well as the examples of his master, and then cites them as
pearls of spiritual wisdom, later collected and systematized, has turned out to
be too attractive. What could be more valuable for a historian of early monasticism than a direct access to eye-witnesses who memorize words and deeds of
the pioneers of the movement?
The problem of the editions of the AP
But the search for the source of the collections preserved, as well as the use of
the AP in their edited form as reliable sources for a historical reconstruction of
the early monastic tradition, is highly problematic. First of all the tradition is,
as the comparisons already by Bousset and Guy prove, extremely fluid, and as
Guy has demonstrated the individual manuscripts even of the same Greek collection differ considerably in content and order.46 That the same is true for the
Latin thematic collection is evident from the lists provided by Batlle.47 Among
the pre-renaissance manuscripts there are, according to Guy, not even two
manuscripts that have exactly the same content and order. Secondly the focus
on the two large Greek collections, the thematic and the alpha-anonymous,
based on the fact that the sayings were written down in Greek, and that all other
versions are translations, has tended to privilege the later and more extensive
collections represented by the majority of the Greek manuscripts to the
detriment of the smaller collections preserved in often much earlier Syriac and
Latin manuscripts. The well known fact that the periphery often preserves older
forms than the centre, where reformations are constant, is seldom taken into
account. An excellent example of this is the study of the early sixth-century
44
Karl Heussi, Der Ursprung des Mnchtums (Tbingen, 1936). This is obvious in Regnaults
analysis of the contents in his Les pres du dsert, as well as his attempt at depicting the daily
lives of the desert fathers in his La vie quotidienne des pres du dsert en gypte du IVe sicle
(Paris, 1990).
45
L.Th. Lefort, Revue: Karl Heussi, Der Ursprung des Mnchtums, Revue dhistoire cclsiastique 33 (1937), 341-8.
46
47
C. Batlle, Die Adhortationes (1972), 16-138.
15
Syriac manuscripts currently undertaken by Bo Holmberg within our research

program.48 The collections in these mss are neither thematic, nor alphabetic,
but do to a large degree contain the same material as found in the early Latin,
Coptic and Greek mss. Also within the Greek transmission, the focus on the
large thematic and alpha-anonymous collections similar to the published texts
has obscured the fact that numerous Greek and Latin manuscripts have a radically different structure with identifiable smaller dossiers of sayings often
attributed to one father.49 These often manifest a closer link to collections of
narrations on individuals and thus to the larger world of hagiography. An example of this is currently studied by another member of our research team, Britt
Dahlman.50 By regarding such collections as derivata and longer narrations
as later external additions, scholars risk obscuring major factors in the formations and re-formations by adhering to preconceived ideals. The success of the
Latin thematic and Greek alpha-anonymous collections and the printing of
these first in the 16th and 17th centuries and then in PL and PG does not make
them the sources of all other collections.
The use of the printed editions of the AP, most of which were done centuries
ago, in particular the Cotelier edition of the Greek alphabetic, the Rosweyde
edition of the Latin thematic and the Bedjan edition of the large Syriac, is
further problematic by the non-critical character of the editions. Unfortunately
this is also true for the recent edition of the Greek thematic collection by Guy.
As Martin Hinterberger has shown the text of the edition is often based on
emendations using the published Latin text to reconstruct the Greek.51 In addition
to Hinterbergers criticism one can add the serious problem of contamination,
since Guy attempts to present on the one hand all sayings preserved in the
thematic collections, on the other the oldest version of each saying. This has
led to the creation of a collection that has never existed. Strangely enough the
most important Greek ms, recognized as such by Guy himself, is not used in
the edition.52 The attempt by several scholars to avoid dependence on a single
of the large collection by relying only on sayings represented in many collections
is also methodologically dubious, since the fact that a saying is well represented
in many collections can as easily be the result of later inclusion on the basis of
other collections, as of being part of an original core.
As for the formal criteria used by Bousset and Guy and reiterated by many
scholars we easily get caught in a circular argument if we make what we
48
See his contributions in this volume.

For examples of this and the use of hagiographic dossiers see Ch. Faraggiana, Apophthegmata Patrum (1997).
50
See her contribution in this volume.
51
Martin Hinterberger, Probleme der Texterstellung der Apophthegmata Patrum, JB 46
(1996), 25-43.
52
The ms is Parisinus Graecus 2474, singled out by Guy as closest to the old Latin version of
the thematic collection. See his Recherches (1962), 188-91.
49
16
S. RUBENSON
consider typical for the sayings the basis for deciding if a saying is authentic.
The fact that a saying adheres to a certain form conceived as pre-literary can
as well be the result of an adaptation to that form as a sign of a pre-literary
stage. The attempts to create a chronology of the sayings and thus their relative
value as historical sources on the basis of the attributions and internal references
are also deeply problematic. As Guy noted there are considerable differences in
the attribution of the sayings,53 and there are good reasons to suspect that names
are introduced or deleted on the basis of the status of the father concerned at
the time of the creation of a collection, or even when it was copied.54
The most serious challenge to the assumption that the sayings in their original
form represent the actual words and deeds of the fourth-century monks depicted
are however the objections more recently made on the basis of historical as well
as literary factors.
Historical considerations
The historical period of about 150 years between the fourth-century Egyptian
scene in which the sayings are set, and the early sixth century Palestinian milieu
in which the first clear evidence for collections appears, is characterized by
serious conflicts both within the early monastic tradition and between monks
and the ecclesiastical leadership. Both a great variety of ideas and practices
within early Egyptian monasticism, and apparent competition and tensions
between monks are well documented from the early fourth-century.55 In the
area at the centre of the sayings tradition, Nitria and Scetis, a major crisis
erupted in 399 when the archbishop of Alexandria intervened and exiled a large
number of prominent monks in the so called first Origenist controversy.56
A result of this, and problems with security in Egypt, was a gradual influx
of Egyptian monks into Palestine in the fifth century. Here the monks were
soon involved in the theological as well as political conflicts of the Church.
Their role in the opposition against the council of Chalcedon, resulting in a
This is also emphasised by Chiara Faraggiana who maintains that the history of the incipits
give clear testimony to a process of simplification. See Ch. Faraggiana, Apophthegmata Patrum
(1997).
55
See for example James E. Goehring, Monastic Diversity and Ideological Boundaries in
Fourth-Century Christian Egypt, JECS 5 (1997), 61-84.
56
The problems surrounding the interpretation of the monastic conflict are discussed in Samuel Rubenson, Origen in the Egyptian Monastic Tradition of the Fourth Century, in Wolfgang
Bienert (ed.), Origeniana Septima. Origenes in den Auseinandersetzungen des 4. Jahrhunderts
(Leuven, 1999), 319-37, and id., Antony and Ammonas. Conflicting or Common Tradition in
Early Egyptian Monasticism, in D. Bumazhnov et al. (eds), Bibel, Byzanz und Christlicher Orient. Festschrift fr Stephan Ger, OLA 187 (Leuven, 2011), 185-201.
53
54
17
permanent split that in particular hit the monasteries is well known.57 Adding
to these a second controversy on Origen erupted in the first decades of the sixth
century within the Palestinian monasteries.58
If we think, as Bousset, Guy, and most scholars do, that the sayings preserved in our large collections (some 800 in the earliest known thematic and
more than 1000 in the alpha-anonymous) were first transmitted orally for one
hundred years and then gradually written down and collected during fifty years,
it is strange that there is very meagre evidence for their use before the early
sixth century and that the conflicts are almost invisible in them. If there was
such a body of material available to create authority and history for the monastic tradition, why wasnt it used? Any formation or re-formation of material
has a purpose, and an audience. Although this is very hypothetical, the lack of
references to the historical conflicts, and the repeated warnings against speculation, as well as the emphasis on retreat, silence, humility, obedience and
non-involvement, rather points to a context where the authors and transmitters
of the material were eager to keep the monks out of church politics and theological debate, obedient to ecclesiastical authority. This is very different from
the emphasis on the spiritual authority and confidence in the divine revelations
and spiritual gifts given to the monastic father, and the warnings against outsiders, in for example the letters of Antony and Ammonas.59
Literary considerations
An even more serious challenge to the presupposed origin of the sayings tradition in the oral transmission of authentic words and deeds of Egyptian fourthcentury monks is the recent attention to the literary form of the apophthegmata
and their various antecedents. Historical evidence gained through the studies
of papyri and archaeology has since the 1980s increasingly questioned the
traditional image of early Egyptian monasticism as illiterate and rustic, gained
from the AP and hagiographical texts, and comparative work with other
57
For a detailed discussion of monastic anti-Chalcedonianism, see Jan-Eric Steppa, John
Rufus and the World Vision of Anti-Chalcedonian Culture (Piscataway, 2002), and also Cornelia
Horn, Asceticism and Christological Controversy in Fifth-Century Palestine: The Career of Peter
the Iberian (New York, 2006).
58
Danil Hombergen, The Second Origenist Controversy: a New Perspective on Cyril of
Scythopolis Monastic Biographies as Historical Sources, Studia Anselmiana 132 (Rome,
2001).
59
For an analysis of the question of authority in the letters, see Samuel Rubenson, Argument
and Authority in Early Monastic Correspondence, in A. Camplani and G. Filoramo (eds), Foundations of Power and Conflicts of Authority in Late-Antique Monasticism, Orientalia Lovaniensia
Anlecta 157 (Leuven, 2007), 75-87.
18
S. RUBENSON
texts have suggested both a less homogenous and a more literate culture.60 Jim
Goehring was probably the first to suggest that the fact that the setting described
in the AP does not fit what other evidence tells us about the early monks of
Egypt is best explained by reference to the literary character of the texts.61
The stark emphasis on the desert, on remoteness, silence, illiteracy, extreme
asceticism and poverty conveyed by the sayings should not be taken at face
value, but is rather part and parcel of the making of a symbolic landscape
created to convey a message. It is in his words a literary desertification. What
we encounter is not a true historical setting, but a setting appropriate to the
words, the making of an ideal through what Georgia Frank in her work on early
hagiography refers to as displacement.62
A further step in the analysis of the sayings as literary material is the reading
of them as school-texts first proposed by Lillian Larsen, another member of the
research group. Her analysis is based on their affinity with the classical chreia,
an affinity already observed by Kathleen McVey.63 As Larsens ongoing work
shows it is evident that the sayings tradition is deeply rooted in the educational
traditions of the schools of late antiquity and that the collections of them belong
to the establishment of a monastic school tradition.64 Her suggestions are also
confirmed by Per Rnnegrd in his analysis of the Biblical quotations in the
sayings in his dissertation on the Bible in the AP.65 As both Larsen and Rnnegrd suggest the development of and re-formations of sayings are similar to
the reworking of chreiai in the schools in the exercise termed ergasia. Although
focused on the somewhat later ascetic handbook The Divine Ladder by John
Climacus, Henrik Rydell Johnsn, in our team, has in his dissertation further
developed an interpretation of early monastic texts as heirs of classical educational patterns emphasizing the affinity between the themes of the thematic
collections and themes known from pre-Christian schools of philosophy.66
60
In additions to the articles by Goehring and Rubenson, se also Mark Sheridan, The Spiritual
and Intellectual World of Early Egyptian Monasticism, Coptica. The Journal of the Saint Mark
Foundation 1 (2002), 1-58.
61
See his The Encroaching Desert: Literary Production and Ascetic Space in Early Christian
Egypt, JECS 1 (1993), 281-96.
62
See Georgia Frank, The Memory of the Eyes. Pilgrims to Living Saints in Christian Late
Antiquity (Berkely, 2000), 29-31 and 49-69.
63
See Lillian Larsen, The Apophthegmata Patrum and the Classical Rhetorical Tradition,
SP 39 (2006), 409-16; Kathleen McVey, The Chreia in the Desert: Rhetoric and the Bible in the
Apophthegmata Patrum, in Abraham J. Malherbe, Frederick W. Norris and James W. Thompson
(eds), The Early Church in its Context: Essays in Honour of Everett Ferguson (London, 1998),
246-57.
64
See her contribution in this volume.
65
See Per Rnnegrd, Threads and Images. The Use of Scripture in Apophthegmata Patrum,
Coniectanea Biblica 44 (Winona Lake, 2010).
66
See Henrik Rydell Johnsn, Reading John Climacus. Rhetorical Argumentation, Literary
Convention and the Tradition of Monastic Formation (Lund, 2007), and more in detail in his
contribution in this volume.
19
These new interpretations of the emergence of monasticism and the literary

character of the AP question the basic assumptions behind much of earlier
studies. If correct, the collections of apophthegmata preserved in our manuscripts cannot be used as sources for a reconstruction of fourth-century conditions and events, but only as a source for the educational activities of late fifth
and sixth century monasteries (which isnt bad in itself). But there is no road
from the collections of sayings back to a pristine authentic world behind the
texts. We cant go home, as Robert Wilken puts it in his methodologically
important book, The Myth of Christian Beginnings.67 It is not simply that the
road is overgrown and difficult to find in the labyrinth of different versions and
collections of sayings. Even the hope to isolate authentic sayings within the
collections and use the single saying as evidence is in vain. The sayings are not
isolated documents that have been more or less haphazardly inserted into collections, but have rather become parts of the larger text, the collections in which
they appear. There are, moreover, good reasons to see the creation of large collections in the early sixth century as part of the same attempt at a unification
of voices that is visible in the making of the catenae in the same period and the
same area. Most probably the collections of sayings serve a purpose similar to
the catenae, basic education, and the links of both to the school of Gaza is
investigated by the last member of our team, David Westberg.68
As Claudia Rapp has convincingly argued in her recent article the sayings
must be seen as part of the larger landscape of hagiography a kind of literature not confined to full-length biographies and not simply written to promote
the cult of a saint, but rather to promote the spiritual advancement of the reader
or listener, to form new saints through the examples given.69 It is not only, as
she points out, that lives were construed largely out of single sayings, but also
that lives were dismembered into individual stories and sayings. The fact that
many manuscripts mix apophthegmata and narrations taken from or closely
related to monastic biographical anthologies such as Palladius Historia Lausiaca, the Historia Monachorum in Aegypto and the Pratum Spirituale of John
Moschos, further strengthen this link. Any attempt to demarcate a precise border between the saying and the narration, between apophtegma and digesis is
doomed to fail.
What can we learn
Instead of grieving for the lack of authenticity in the sense of true and pure
snapshots of, or windows, into a historical situation, we ought to ask ourselves
67
68
69
Robert Wilken, The Myth of Christian Beginnings (Notre Dame, 1971).

See further his contribution in this volume.
C. Rapp, The origins of hagiography (2010), 124-9.
20
S. RUBENSON
why we want to isolate sayings that we hopefully can claim are authentic
sources for the first generations of monks, or why we think that the desert
monks of fourth-century Egypt are more important than the monks of the sixth
century and later who are responsible for the formations and re-formations of
the AP. I am afraid that in this we are the victims of the same ideas of original
purity and monogenesis and subsequent degeneration and syncretism described
by Wilken, and manifest in von Harnacks view on emerging Christianity.
The older the better, the purer the more authentic. The real desert monks of
the most primitive sayings have a special attraction. When these presumably
original sayings were reformulated and mixed with others, the tradition was, as
some scholars have put it, contaminated. What later happened is seen as an
orthodox corruption of Scripture, to borrow a term from Bart Ehrmann.70 But,
as in the case of the New Testament texts, we ought to ask ourselves, as Peter
Brown has argued, why we think an unfolding of a movement, its enrichments
and developments should be regarded as corruption? Is there any reason to
think that the first generation of monks in Egypt were more authentic or that
they have more right to be heard today than the monks who succeeded them?
Is there any reason to think that a hypothetical original formation of a collection
is of more significance than a re-formation?
Instead of limiting ourselves to a search for the originals, be it individual
sayings or collections, I think we need to look at the entire spectrum of what
we actually have and see what can be gained from it. Realizing that it is a literary tradition that has come down to us, not precise records of events, we are
able to recognize a richness that opens up for research in many new directions.
If we may use new trends in archaeology as a metaphor we may say that instead
of trying to isolate the oldest pieces of a building in order to reconstruct an
ancient monument, we can look at the mass of material that has come down to
us as objects for everyday use. Instead of studying the sayings in order to
understand the persons mentioned in them we can study them in order to understand the persons actually using them, reading, collecting and transmitting
them. Instead of studying the manuscripts as simply later evidence for a lost
original we can look closely at them as evidence for the process of transmission, studying the varieties of arrangements and rearrangements, the processes
of exclusion and inclusion, the techniques of translation etc. With hundreds of
manuscripts (even if we limit ourselves to the time up to ca. 1300), in a dozen
different ancient languages, spread over a vast geographic area from northern
Europe to Ethiopia, we have enough material to create a good map of how the
heritage of early monastic education, with its roots in classical paideia, was
transmitted and translated into a variety of Christian traditions and monastic
practices.
70
Bart Ehrmann, The Orthodox Corruption of Scripture: the Effect of Early Christological
Controversies on the Text of the New Testament (New York, 1993).
21
In order to create a tool to do this our research program has designed a comprehensive database of the apophthegmatic tradition in all the ancient Christian
languages. The material collected is apophthegmatic in a wide sense and therefore includes collections of ascetic instruction, such as the Asketikon attributed
to Abba Isaiah and hagiographical material often regarded as extraneous to
the sayings tradition, but constantly found in the manuscripts transmitting the
AP, such as material included in Historia Lausiaca, Historia Monachorum in
Aegypto and in the Pratum Spirituale of John Moschos. The database is not
designed primarily to be a textdatabase with the texts of various manuscripts
in the original languages, although we hope that this will also be the case, but
a much more complex research tool in which the individual sayings, or even
parts of them, attributions, as well as details about the structures of each manuscript and information about their genesis are registered in a manner that
makes it possible to search for and compare details about the text as well as
the manuscript across all registered manuscripts. Although developed by the
research program in Lund the database is intended to be a cooperative enterprise with other interested partners. The aim is to make the database available
for any scholarly institution that is interested in access.
To conclude
The Apophthegmata Patrum are a central part of an extensive literature shaped
by the monastic tradition of the East. The value of this tradition for patristic
studies is not limited to research on the emergence of the tradition in fourthcentury Egypt (for which it is probably badly suited), but lies primarily in what
it reveals about the transmission and transformations of the tradition in the
period from mid fifth century to the middle ages. It is further not as documents
revealing historical facts, but as material used for the formation of monks in a
variety of monastic milieus that the sayings have come done to us and request
our attention. Rather than limiting ourselves to what we think the sayings reveal
about the desert fathers, or about our own spiritual quest, we can learn about
how wisdom has been transmitted from classical paideia through Eastern
monasticism to our time, and hopefully open our minds to other forms of education than the modern school. As Claudia Rapp has so pointedly suggested,
the sayings are not intended to give information about the saints but to form
the readers into saints.71 I am well aware of the fact that this to some undermines their trust in the AP, and that some may say like the famous brother
Sarapion who according to John Cassian cried out when archbishop Theophilus festal letter against the anthropomorphites was read: Alas! wretched man
71
C. Rapp, The origins of hagiography (2010), 130.
22
S. RUBENSON
that I am! they have taken away my God from me, and I have now none to lay
hold of; and whom to worship and address I know not.72 If so I would like to
side with Abba Aphou of Pemdje who disagreed with the same archbishop
when the archbishop maintained that it was only Adam of whom it was said
that he was created in the image and likeness.73 We should not mourn the loss
of the ideal figures, but rejoice over the living ones.
John Cassian, Conlationes X 3.

For the dialogue between the abba and the archbishop see Vita Aphou, edited by E. Revillout, La Vie du bienheureux Aphou, vque de Pemdj, Revue gyptologique 3 (1885), 27-33.
72
73
STUDIA PATRISTICA
PAPERS PRESENTED AT THE SIXTEENTH INTERNATIONAL
CONFERENCE ON PATRISTIC STUDIES
HELD IN OXFORD 2011
Edited by
MARKUS VINZENT
Volume 1
STUDIA PATRISTICA LIII
FORMER DIRECTORS
Gillian CLARK, Bristol, UK
60 Years (1951-2011) of the International Conference on Patristic
Studies at Oxford: Key Figures An Introductory Note...................
Elizabeth LIVINGSTONE, Oxford, UK

F.L. Cross.............................................................................................
Frances YOUNG, Birmingham, UK

Maurice Frank Wiles...........................................................................
Catherine ROWETT, University of East Anglia, UK

Christopher Stead (1913-2008): His Work on Patristics.....................
17
Archbishop Rowan WILLIAMS, London, UK

Henry Chadwick ..................................................................................
31
Mark EDWARDS, Christ Church, Oxford, UK, and Markus VINZENT,

Kings College, London, UK
J.N.D. Kelly .........................................................................................
43
ric REBILLARD, Ithaca, NY, USA

William Hugh Clifford Frend (1916-2005): The Legacy of The
Donatist Church ..................................................................................
55
William E. KLINGSHIRN, Washington, D.C., USA

Theology and History in the Thought of Robert Austin Markus ......
73
Volume 2
STUDIA PATRISTICA LIV
BIBLICAL QUOTATIONS IN PATRISTIC TEXTS
(ed. Laurence Mellerin and Hugh A.G. Houghton)
Laurence MELLERIN, Lyon, France, and Hugh A.G. HOUGHTON, Birmingham, UK

Introduction .........................................................................................
Table of Contents
Laurence MELLERIN, Lyon, France

Methodological Issues in Biblindex, An Online Index of Biblical
Quotations in Early Christian Literature ............................................
11
Guillaume BADY, Lyon, France

Quelle tait la Bible des Pres, ou quel texte de la Septante choisir
pour Biblindex? ...................................................................................
33
Guillaume BADY, Lyon, France

3 Esdras chez les Pres de lglise: Lambigut des donnes et les
conditions dintgration dun apocryphe dans Biblindex .................
39
Jrmy DELMULLE, Paris, France

Augustin dans Biblindex. Un premier test: le traitement du De
Magistro ...............................................................................................
55
Hugh A.G. HOUGHTON, Birmingham, UK

Patristic Evidence in the New Edition of the Vetus Latina Iohannes
69
Amy M. DONALDSON, Portland, Oregon, USA

Explicit References to New Testament Textual Variants by the Church
Fathers: Their Value and Limitations .................................................
87
Ulrich Bernhard SCHMID, Schppingen, Germany

Marcion and the Textual History of Romans: Editorial Activity and
Early Editions of the New Testament .................................................
99
Jeffrey KLOHA, St Louis, USA

The New Testament Text of Nicetas of Remesiana, with Reference
to Luke 1:46 .........................................................................................
115
Volume 3
STUDIA PATRISTICA LV
EARLY MONASTICISM AND CLASSICAL PAIDEIA
(ed. Samuel Rubenson)

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

Table of Contents
Britt DAHLMAN, Lund, Sweden

The Collectio Scorialensis Parva: An Alphabetical Collection of Old
Apophthegmatic and Hagiographic Material ......................................
23
Bo HOLMBERG, Lund, Sweden

The Syriac Collection of Apophthegmata Patrum in MS Sin. syr. 46
35
Lillian I. LARSEN, Redlands, USA

On Learning a New Alphabet: The Sayings of the Desert Fathers
and the Monostichs of Menander........................................................
59
Henrik RYDELL JOHNSN, Lund, Sweden

Renunciation, Reorientation and Guidance: Patterns in Early Monasticism and Ancient Philosophy ...........................................................
79
David WESTBERG, Uppsala, Sweden

Rhetorical Exegesis in Procopius of Gazas Commentary on Genesis
95
Apophthegmata Patrum Abbreviations ...................................................... 109

Volume 4
STUDIA PATRISTICA LVI
REDISCOVERING ORIGEN
Lorenzo PERRONE, Bologna, Italy
Origens Confessions: Recovering the Traces of a Self-Portrait ......
Rbert SOMOS, University of Pcs, Hungary

Is the Handmaid Stoic or Middle Platonic? Some Comments on
Origens Use of Logic .........................................................................
29
Paul R. KOLBET, Wellesley, USA

Rethinking the Rationales for Origens Use of Allegory ...................
41
Brian BARRETT, South Bend, USA

Origens Spiritual Exegesis as a Defense of the Literal Sense...........
51
Tina DOLIDZE, Tbilisi, Georgia

Equivocality of Biblical Language in Origen .....................................
65
Miyako DEMURA, Tohoku Gakuin University, Sendai, Japan

Origen and the Exegetical Tradition of the Sarah-Hagar Motif in
Alexandria ...........................................................................................
73
Table of Contents
Elizabeth Ann DIVELY LAURO, Los Angeles, USA

The Eschatological Significance of Scripture According to Origen ...
83
Lorenzo PERRONE, Bologna, Italy

Rediscovering Origen Today: First Impressions of the New Collection
of Homilies on the Psalms in the Codex monacensis Graecus 314.... 103
Ronald E. HEINE, Eugene, OR, USA
Origen and his Opponents on Matthew 19:12 .................................... 123
Allan E. JOHNSON, Minnesota, USA
Interior Landscape: Origens Homily 21 on Luke .............................. 129
Stephen BAGBY, Durham, UK
The Two Ways Tradition in Origens Commentary on Romans ...... 135
Francesco PIERI, Bologna, Italy
Origen on 1Corinthians: Homilies or Commentary? ........................
143
Thomas D. MCGLOTHLIN, Durham, USA

Resurrection, Spiritual Interpretation, and Moral Reformation: A Functional Approach to Resurrection in Origen ........................................ 157
Ilaria L.E. RAMELLI, Milan, Italy, and Durham, UK
Preexistence of Souls? The rx and tlov of Rational Creatures
in Origen and Some Origenians .........................................................
167
Ilaria L.E. RAMELLI, Milan, Italy, and Durham, UK

The Dialogue of Adamantius: A Document of Origens Thought?
(Part Two) ............................................................................................ 227
Volume 5
STUDIA PATRISTICA LVII
EVAGRIUS PONTICUS ON CONTEMPLATION
(ed. Monica Tobon)
Monica TOBON, Franciscan International Study Centre, Canterbury, UK

Introduction .........................................................................................
Kevin CORRIGAN, Emory University, USA

Suffocation or Germination: Infinity, Formation and Calibration of
the Mind in Evagrius Notion of Contemplation ................................
Table of Contents

Reply to Kevin Corrigan, Suffocation or Germination: Infinity,
Formation and Calibration of the Mind in Evagrius Notion of
Contemplation.....................................................................................
27
Fr. Luke DYSINGER, OSB, Saint Johns Seminary, Camarillo, USA

An Exegetical Way of Seeing: Contemplation and Spiritual Guidance
in Evagrius Ponticus ............................................................................
31

Raising Body and Soul to the Order of the Nous: Anthropology and
Contemplation in Evagrius ..................................................................
51
Robin Darling YOUNG, University of Notre Dame, USA

The Path to Contemplation in Evagrius Letters ................................
75
Volume 6
STUDIA PATRISTICA LVIII
NEOPLATONISM AND PATRISTICS
Victor YUDIN, UCL, OVC, Brussels, Belgium
Patristic Neoplatonism ........................................................................
Cyril HOVORUN, Kiev, Ukraine

Influence of Neoplatonism on Formation of Theological Language ...
13
Luc BRISSON, CNRS, Villejuif, France

Clement and Cyril of Alexandria: Confronting Platonism with Christianity ...................................................................................................
19
Alexey R. FOKIN, Moscow, Russia

The Doctrine of the Intelligible Triad in Neoplatonism and Patristics
45
Jean-Michel COUNET, Louvain-la-Neuve, Belgium

Speech Act in the Demiurges Address to the Young Gods in
Timaeus 41 A-B. Interpretations of Greek Philosophers and Patristic
Receptions ...........................................................................................
73
Istvn PERCZEL, Hungary

The Pseudo-Didymian De trinitate and Pseudo-Dionysius the Areopagite: A Preliminary Study ...............................................................
83
Table of Contents
Andrew LOUTH, Durham, UK

Symbolism and the Angels in Dionysios the Areopagite ................... 109
Demetrios BATHRELLOS, Athens, Greece
Neo-platonism and Maximus the Confessor on the Knowledge of
God ......................................................................................................
117
Victor YUDIN, UCL, OVC, Brussels, Belgium

A Stoic Conversion: Porphyry by Plato. Augustines Reading of the
Timaeus 41 a7-b6 ................................................................................. 127
Levan GIGINEISHVILI, Ilia State University, Georgia
Eros in Theology of Ioane Petritsi and Shota Rustaveli.....................
181
Volume 7
STUDIA PATRISTICA LIX
EARLY CHRISTIAN ICONOGRAPHIES
(ed. Allen Brent and Markus Vinzent)
Allen BRENT, London, UK

Transforming Pagan Cultures .............................................................
James A. FRANCIS, Lexington, Kentucky, USA

Seeing God(s): Images and the Divine in Pagan and Christian Thought
in the Second to Fourth Centuries AD ...............................................
Emanuele CASTELLI, Universit di Bari Aldo Moro, Italy

The Symbols of Anchor and Fish in the Most Ancient Parts of the
Catacomb of Priscilla: Evidence and Questions ................................
11
Catherine C. TAYLOR, Washington, D.C., USA

Painted Veneration: The Priscilla Catacomb Annunciation and the
Protoevangelion of James as Precedents for Late Antique Annunciation Iconography ..................................................................................
21
Peter WIDDICOMBE, Hamilton, Canada

Noah and Foxes: Song of Songs 2:15 and the Patristic Legacy in Text
and Art.................................................................................................
39
Catherine Brown TKACZ, Spokane, Washington, USA

En colligo duo ligna: The Widow of Zarephath and the Cross .........
53
Table of Contents
Gyrgy HEIDL, University of Pcs, Hungary

Early Christian Imagery of the virga virtutis and Ambroses Theology of Sacraments ...............................................................................
69
Lee M. JEFFERSON, Danville, Kentucky, USA

Perspectives on the Nude Youth in Fourth-Century Sarcophagi
Representations of the Raising of Lazarus .........................................
77
Katharina HEYDEN, Gttingen, Germany

The Bethesda Sarcophagi: Testimonies to Holy Land Piety in the
Western Theodosian Empire ...............................................................
89
Anne KARAHAN, Stockholm, Sweden, and Istanbul, Turkey

The Image of God in Byzantine Cappadocia and the Issue of
Supreme Transcendence ......................................................................
97
George ZOGRAFIDIS, Thessaloniki, Greece

Is a Patristic Aesthetics Possible? The Eastern Paradigm Re-examined
113
Volume 8
STUDIA PATRISTICA LX
NEW PERSPECTIVES ON LATE ANTIQUE SPECTACULA
(ed. Karin Schlapbach)
Karin SCHLAPBACH, Ottawa, Canada

Introduction. New Perspectives on Late Antique spectacula: Between
Reality and Imagination ......................................................................
Karin SCHLAPBACH, Ottawa, Canada

Literary Technique and the Critique of spectacula in the Letters of
Paulinus of Nola ..................................................................................
Alexander PUK, Heidelberg, Germany

A Success Story: Why did the Late Ancient Theatre Continue? ......
21
Juan Antonio JIMNEZ SNCHEZ, Barcelona, Spain

The Monk Hypatius and the Olympic Games of Chalcedon .............
39
Andrew W. WHITE, Stratford University, Woodbridge, Virginia, USA

Mime and the Secular Sphere: Notes on Choricius Apologia Mimorum .......................................................................................................
47
10
Table of Contents
David POTTER, The University of Michigan, USA

Anatomies of Violence: Entertainment and Politics in the Eastern
Roman Empire from Theodosius I to Heraclius .................................
61
Annewies VAN DEN HOEK, Harvard, USA

Execution as Entertainment: The Roman Context of Martyrdom .....
73
Volume 9
STUDIA PATRISTICA LXI
THE HOLY SPIRIT AND DIVINE INSPIRATION IN AUGUSTINE
(ed. Jonathan Yates)
Anthony DUPONT, Leuven, Belgium

Augustines Preaching on Grace at Pentecost .......................................
Geert M.A. VAN REYN, Leuven, Belgium

Divine Inspiration in Virgils Aeneid and Augustines Christian Alternative in Confessiones .........................................................................
15
Anne-Isabelle BOUTON-TOUBOULIC, Bordeaux, France

Consonance and Dissonance: The Unifying Action of the Holy Ghost
in Saint Augustine ...............................................................................
31
Matthew Alan GAUMER, Leuven, Belgium, and Kaiserslautern, Germany

Against the Holy Spirit: Augustine of Hippos Polemical Use of the
Holy Spirit against the Donatists ........................................................
53
Diana STANCIU, KU Leuven, Belgium

Augustines (Neo)Platonic Soul and Anti-Pelagian Spirit ..................
63
Volume 10
STUDIA PATRISTICA LXII
THE GENRES OF LATE ANTIQUE LITERATURE
Yuri SHICHALIN, Moscow, Russia
The Traditional View of Late Platonism as a Self-contained System
Bernard POUDERON, Tours, France

Y a-t-il lieu de parler de genre littraire propos des Apologies du
second sicle? ......................................................................................
11
Table of Contents
11
John DILLON, Trinity College Dublin, Ireland

Protreptic Epistolography, Hellenic and Christian .............................
29
Svetlana MESYATS, Moscow, Russia

Does the First have a Hypostasis? Some Remarks to the History of
the Term hypostasis in Platonic and Christian Tradition of the 4th
5th Centuries AD .................................................................................
41
Anna USACHEVA, Moscow, Russia

The Term panguriv in the Holy Bible and Christian Literature of the
Fourth Century and the Development of Christian Panegyric Genre
57
Olga ALIEVA, National Research University Higher School of Economics,

Moscow, Russia
Protreptic Motifs in St Basils Homily On the Words Give Heed to
Thyself ................................................................................................
69
FOUCAULT AND THE PRACTICE OF PATRISTICS

David NEWHEISER, Chicago, USA
Foucault and the Practice of Patristics................................................
81
Devin SINGH, New Haven, USA

Disciplining Eusebius: Discursive Power and Representation of the
Court Theologian.................................................................................
89
Rick ELGENDY, Chicago, USA

Practices of the Self and (Spiritually) Disciplined Resistance: What
Michel Foucault Could Have Said about Gregory of Nyssa .............. 103
Marika ROSE, Durham, UK
Patristics after Foucault: Genealogy, History and the Question of
Justice ..................................................................................................
115
PATRISTIC STUDIES IN LATIN AMERICA

Patricia Andrea CINER, Argentina
Los Estudios Patrsticos en Latinoamrica: pasado, presente y future
123
Edinei DA ROSA CNDIDO, Florianpolis, Brasil

Proposta para publicaes patrsticas no Brasil e Amrica Latina: os
seis anos dos Cadernos Patrsticos......................................................
131
12
Table of Contents
Oscar VELSQUEZ, Santiago de Chile, Chile

La historia de la patrstica en Chile: un largo proceso de maduracin
135
HISTORICA
Guy G. STROUMSA, Oxford, UK, and Jerusalem, Israel
Athens, Jerusalem and Mecca: The Patristic Crucible of the Abrahamic
Religions ..............................................................................................
153
Josef LSSL, Cardiff, Wales, UK

Memory as History? Patristic Perspectives ........................................ 169
Herv INGLEBERT, Paris-Ouest Nanterre-La Dfense, France
La formation des lites chrtiennes dAugustin Cassiodore ............
185
Charlotte KCKERT, Heidelberg, Germany

The Rhetoric of Conversion in Ancient Philosophy and Christianity 205
Arthur P. URBANO, Jr., Providence, USA
Dressing the Christian: The Philosophers Mantle as Signifier of
Pedagogical and Moral Authority .......................................................
213
Vladimir IVANOVICI, Bucharest, Romania

Competing Paradoxes: Martyrs and the Spread of Christianity
Revisited ..............................................................................................
231
Helen RHEE, Santa Barbara, California, USA

Wealth, Business Activities, and Blurring of Christian Identity ........ 245
Jean-Baptiste PIGGIN, Hamburg, Germany
The Great Stemma: A Late Antique Diagrammatic Chronicle of PreChristian Time..................................................................................... 259
Mikhail M. KAZAKOV, Smolensk, Russia
Types of Location of Christian Churches in the Christianizing Roman
Empire ................................................................................................. 279
David Neal GREENWOOD, Edinburgh, UK
Pollution Wars: Consecration and Desecration from Constantine to
Julian.................................................................................................... 289
Christine SHEPARDSON, University of Tennessee, USA
Apollos Charred Remains: Making Meaning in Fourth-Century
Antioch ................................................................................................ 297
Table of Contents
13
Jacquelyn E. WINSTON, Azusa, USA

The Making of an Emperor: Constantinian Identity Formation in
his Invective Letter to Arius ............................................................... 303
Isabella IMAGE, Oxford, UK
Nicene Fraud at the Council of Rimini ..............................................
313
Thomas BRAUCH, Mount Pleasant, Michigan, USA

From Valens to Theodosius: Nicene and Arian Fortunes in the
East August 378 to November 380 ..................................................... 323
Silvia MARGUTTI, Perugia, Italy
The Power of the Relics: Theodosius I and the Head of John the
Baptist in Constantinople .................................................................... 339
Antonia ATANASSOVA, Boston, USA
A Ladder to Heaven: Ephesus I and the Theology of Marian Mediation
353
Luise Marion FRENKEL, Cambridge, UK

What are Sermons Doing in the Proceedings of a Council? The Case
of Ephesus 431 ..................................................................................... 363
Sandra LEUENBERGER-WENGER, Mnster, Germany
The Case of Theodoret at the Council of Chalcedon ......................... 371
Sergey TROSTYANSKIY, Union Theological Seminary, New York, USA
The Encyclical of Basiliscus (475) and its Theological Significance;
Some Interpretational Issues ............................................................... 383
Eric FOURNIER, West Chester, USA
Victor of Vita and the Conference of 484: A Pastiche of 411? ......... 395
Dana Iuliana VIEZURE, South Orange, NJ, USA
The Fate of Emperor Zenos Henoticon: Christological Authority
after the Healing of the Acacian Schism (484-518)............................ 409
Roberta FRANCHI, Firenze, Italy
Aurum in luto quaerere (Hier., Ep. 107,12). Donne tra eresia e ortodossia nei testi cristiani di IV-V secolo ....................................................
419
Winfried BTTNER, Bamberg, Germany

Der Christus medicus und ein medicus christianus: Hagiographische
Anmerkungen zu einem Klerikerarzt des 5. Jh. .................................
431
14
Table of Contents
Susan LOFTUS, Macquarie University, Sydney, Australia

Episcopal Consecration the Religious Practice of Late Antique Gaul
in the 6th Century: Ideal and Reality .................................................. 439
Rocco BORGOGNONI, Baggio, Italy
Capitals at War: Images of Rome and Constantinople from the Age
of Justinian .......................................................................................... 455
Pauline ALLEN, Brisbane, Australia, and Pretoria, South Africa
Prolegomena to a Study of the Letter-Bearer in Christian Antiquity
481
Ariane BODIN, Paris Ouest Nanterre la Dfense, France

The Outward Appearance of Clerics in the Fourth and Fifth Centuries
in Italy, Gaul and Africa: Representation and Reality ....................... 493
Christopher BONURA, Gainesville, USA
The Man and the Myth: Did Heraclius Know the Legend of the Last
Roman Emperor? ................................................................................ 503
Petr BALCREK, Olomouc, Czech Republic
The Cult of the Holy Wisdom in Byzantine Palestine .......................
515
Volume 11
STUDIA PATRISTICA LXIII
BIBLICA
Mark W. ELLIOTT, St Andrews, UK
Wisdom of Solomon, Canon and Authority ........................................
Joseph VERHEYDEN, Leuven, Belgium

A Puzzling Chapter in the Reception History of the Gospels: Victor
of Antioch and his So-called Commentary on Mark ......................
17
Christopher A. BEELEY, New Haven, Conn., USA

Let This Cup Pass from Me (Matth. 26.39): The Soul of Christ in
Origen, Gregory Nazianzen, and Maximus Confessor ......................
29
Paul M. BLOWERS, Emmanuel Christian Seminary, Johnson City, Tennessee, USA

The Groaning and Longing of Creation: Variant Patterns of Patristic
Interpretation of Romans 8:19-23 .......................................................
45
Table of Contents
15
Riemer ROUKEMA, Zwolle, The Netherlands

The Foolishness of the Message about the Cross (1Cor. 1:18-25):
Embarrassment and Consent ...............................................................
55
Jennifer R. STRAWBRIDGE, Oxford, UK

A Community of Interpretation: The Use of 1Corinthians 2:6-16 by
Early Christians ...................................................................................
69
Pascale FARAGO-BERMON, Paris, France

Surviving the Disaster: The Use of Psyche in 1Peter 3:20 ...............
81
Everett FERGUSON, Abilene, USA

Some Patristic Interpretations of the Angels of the Churches (Apocalypse 1-3) ..........................................................................................
95
PHILOSOPHICA, THEOLOGICA, ETHICA

Averil CAMERON, Oxford, UK
Can Christians Do Dialogue? ............................................................. 103
Sophie LUNN-ROCKLIFFE, Kings College London, UK
The Diabolical Problem of Satans First Sin: Self-moved Pride or a
Response to the Goads of Envy? ........................................................
121
Loren KERNS, Portland, Oregon, USA

Soul and Passions in Philo of Alexandria ..........................................
141
Nicola SPANU, London, UK

The Interpretation of Timaeus 39E7-9 in the Context of Plotinus and
Numenius Philosophical Circles ........................................................ 155
Sarah STEWART-KROEKER, Princeton, USA
Augustines Incarnational Appropriation of Plotinus: A Journey for
the Feet ................................................................................................
165
Sbastien MORLET, Paris, France

Encore un nouveau fragment du trait de Porphyre contre les chrtiens
(Marcel dAncyre, fr. 88 Klostermann = fr. 22 Seibt/Vinzent)? ........
179
Aaron P. JOHNSON, Cleveland, Tennessee, USA

Porphyrys Letter to Anebo among the Christians: Augustine and
Eusebius ...............................................................................................
187
16
Table of Contents
Susanna ELM, Berkeley, USA

Laughter in Christian Polemics........................................................... 195
Robert WISNIEWSKI, Warsaw, Poland
Looking for Dreams and Talking with Martyrs: The Internal Roots
of Christian Incubation ....................................................................... 203
Simon C. MIMOUNI, Paris, France
Les traditions patristiques sur la famille de Jsus: Retour sur un problme doctrinal du IVe sicle .............................................................. 209
Christophe GUIGNARD, Ble/Lausanne, Suisse
Julius Africanus et le texte de la gnalogie lucanienne de Jsus ..... 221
Demetrios BATHRELLOS, Athens, Greece
The Patristic Tradition on the Sinlessness of Jesus ............................ 235
Hajnalka TAMAS, Leuven, Belgium
Scio unum Deum vivum et verum, qui est trinus et unus Deus: The
Relevance of Creedal Elements in the Passio Donati, Venusti et Hermogenis ................................................................................................ 243
Christoph MARKSCHIES, Berlin, Germany
On Classifying Creeds the Classical German Way: Privat-Bekenntnisse (Private Creeds) ...................................................................... 259
Markus VINZENT, Kings College London, UK
From Zephyrinus to Damasus What did Roman Bishops believe?.... 273
Adolf Martin RITTER, Heidelberg, Germany
The Three Main Creeds of the Lutheran Reformation and their
Specific Contexts: Testimonies and Commentaries ........................... 287
Hieromonk Methody (ZINKOVSKY), Hieromonk Kirill (ZINKOVSKY), St Petersburg Orthodox Theological Academy, Russia
The Term nupstaton and its Theological Meaning .....................
313
Christian LANGE, Erlangen-Nrnberg, Germany

Miaenergetism A New Term for the History of Dogma? ............... 327
Marek JANKOWIAK, Oxford, UK
The Invention of Dyotheletism............................................................ 335
Spyros P. PANAGOPOULOS, Patras, Greece
The Byzantine Traditions of the Virgin Marys Dormition and
Assumption .......................................................................................... 343
Table of Contents
17
Christopher T. BOUNDS, Marion, Indiana, USA

The Understanding of Grace in Selected Apostolic Fathers ..............
351
Andreas MERKT, Regensburg, Germany

Before the Birth of Purgatory .............................................................
361
Verna E.F. HARRISON, Los Angeles, USA

Children in Paradise and Death as Gods Gift: From Theophilus of
Antioch and Irenaeus of Lyons to Gregory Nazianzen ...................... 367
Moshe B. BLIDSTEIN, Oxford, UK
Polemics against Death Defilement in Third-Century Christian Sources ........................................................................................................ 373
Susan L. GRAHAM, Jersey City, USA
Two Mount Zions: Fourth-Century Christian Anti-Jewish Polemic ... 385
Sean C. HILL, Gainesville, Florida, USA
Early Christian Ethnic Reasoning in the Light of Genesis 6:1-4 ...... 393
Volume 12
STUDIA PATRISTICA LXIV
ASCETICA
Kate WILKINSON, Baltimore, USA
Gender Roles and Mental Reproduction among Virgins ...................
David WOODS, Cork, Ireland

Rome, Gregoria, and Madaba: A Warning against Sexual Temptation
Alexis C. TORRANCE, Princeton, USA

The Angel and the Spirit of Repentance: Hermas and the Early
Monastic Concept of Metanoia ...........................................................
15
Lois FARAG, St Paul, MN, USA

Heroines not Penitents: Saints of Sex Slavery in the Apophthegmata
Patrum in Roman Law Context ..........................................................
21
Nienke VOS, Amsterdam, The Netherlands

Seeing Hesychia: Appeals to the Imagination in the Apophthegmata
Patrum .................................................................................................
33
18
Table of Contents
Peter TTH, London, UK

In volumine Longobardo: New Light on the Date and Origin of the
Latin Translation of St Anthonys Seven Letters................................
47
Kathryn HAGER, Oxford, UK

John Cassian: The Devil in the Details ..............................................
59
Liviu BARBU, Cambridge, UK

Spiritual Fatherhood in and outside the Desert: An Eastern Orthodox
Perspective ...........................................................................................
65
LITURGICA
T.D. BARNES, Edinburgh, UK
The First Christmas in Rome, Antioch and Constantinople ..............
77
Gerard ROUWHORST, University of Tilburg, The Netherlands

Eucharistic Meals East of Antioch .....................................................
85
Anthony GELSTON, Durham, UK

A Fragmentary Sixth-Century East Syrian Anaphora ....................... 105
Richard BARRETT, Bloomington, Indiana, USA
Let Us Put Away All Earthly Care: Mysticism and the Cherubikon
of the Byzantine Rite ..........................................................................
111
ORIENTALIA
B.N. WOLFE, Oxford, UK
The Skeireins: A Neglected Text ........................................................ 127
Alberto RIGOLIO, Oxford, UK
From Sacrifice to the Gods to the Fear of God: Omissions, Additions
and Changes in the Syriac Translations of Plutarch, Lucian and
Themistius ........................................................................................... 133
Richard VAGGIONE, OHC, Toronto, Canada
Who were Manis Greeks? Greek Bread in the Cologne Mani Codex
145
Flavia RUANI, cole Pratique des Hautes tudes, Paris, France

Between Myth and Exegesis: Ephrem the Syrian on the Manichaean
Book of Giants..................................................................................... 155
Table of Contents
19
Hannah HUNT, Leeds, UK

Clothed in the Body: The Garment of Flesh and the Garment of
Glory in Syrian Religious Anthropology............................................
167
Joby PATTERUPARAMPIL, Leuven, Belgium

Regula Fidei in Ephrems Hymni de Fide LXVII and in the Sermones
de Fide IV............................................................................................
177
Jeanne-Nicole SAINT-LAURENT, Colchester, VT, USA

Humour in Syriac Hagiography .......................................................... 199
Erik W. KOLB, Washington, D.C., USA
It Is With Gods Words That Burn Like a Fire: Monastic Discipline
in Shenoutes Monastery ..................................................................... 207
Hugo LUNDHAUG, Oslo, Norway
Origenism in Fifth-Century Upper Egypt: Shenoute of Atripe and the
Nag Hammadi Codices .......................................................................
217
Aho SHEMUNKASHO, Salzburg, Austria

Preliminaries to an Edition of the Hagiography of St Aho the Stranger ( ) ................................................................... 229
Peter BRUNS, Bamberg, Germany
Von Magiern und Mnchen Zoroastrische Polemik gegen das
Christentum in der armenischen Kirchengeschichtsschreibung......... 237
Grigory KESSEL, Marburg, Germany
New Manuscript Witnesses to the Second Part of Isaac of Nineveh 245
CRITICA ET PHILOLOGICA
Michael PENN, Mount Holyoke College, USA
Using Computers to Identify Ancient Scribal Hands: A Preliminary
Report .................................................................................................. 261
Felix ALBRECHT, Gttingen, Germany
A Hitherto Unknown Witness to the Apostolic Constitutions in
Uncial Script ........................................................................................ 267
Nikolai LIPATOV-CHICHERIN, Nottingham, UK, and St Petersburg, Russia
Preaching as the Audience Heard it: Unedited Transcripts of Patristic
Homilies .............................................................................................. 277
20
Table of Contents
Pierre AUGUSTIN, Paris, France

Entre codicologie, philologie et histoire: La description de manuscrits
parisiens (Codices Chrysostomici Graeci VII) .................................. 299
Octavian GORDON, Bucureti, Romania
Denominational Translation of Patristic Texts into Romanian: Elements
for a Patristic Translation Theory ....................................................... 309
Volume 13
STUDIA PATRISTICA LXV
THE FIRST TWO CENTURIES
William C. RUTHERFORD, Houston, USA
Citizenship among Jews and Christians: Civic Discourse in the Apology
of Aristides ..........................................................................................
Paul HARTOG, Des Moines, USA

The Relationship between Paraenesis and Polemic in Polycarp, Philippians ................................................................................................
27
Romulus D. STEFANUT, Chicago, Illinois, USA

Eucharistic Theology in the Martyrdom of Ignatius of Antioch .......
39
Ferdinando BERGAMELLI, Turin, Italy

La figura dellApostolo Paolo in Ignazio di Antiochia.......................
49
Viviana Laura FLIX, Buenos Aires, Argentina

La influencia de platonismo medio en Justino a la luz de los estudios
recientes sobre el Didaskalikos ...........................................................
63
Charles A. BOBERTZ, Collegeville, USA

Our Opinion is in Accordance with the Eucharist: Irenaeus and the
Sitz im Leben of Marks Gospel ..........................................................
79
Ysabel DE ANDIA, Paris, France

Adam-Enfant chez Irne de Lyon .....................................................
91
Scott D. MORINGIELLO, Villanova, Pennsylvania, USA

The Pneumatikos as Scriptural Interpreter: Irenaeus on 1Cor. 2:15 .. 105
Adam J. POWELL, Durham, UK
Irenaeus and Gods Gifts: Reciprocity in Against Heresies IV 14.1...
119
Table of Contents
21
Charles E. HILL, Maitland, Florida, USA

The Writing which Says The Shepherd of Hermas in the Writings
of Irenaeus ........................................................................................... 127
T. Scott MANOR, Paris, France
Proclus: The North African Montanist?............................................. 139
Istvn M. BUGR, Debrecen, Hungary
Can Theological Language Be Logical? The Case of Josipe and
Melito ..............................................................................................
147
Oliver NICHOLSON, Minneapolis, USA, and Tiverton, UK

What Makes a Voluntary Martyr?...................................................... 159
Thomas OLOUGHLIN, Nottingham, UK
The Protevangelium of James: A Case of Gospel Harmonization in
the Second Century? ...........................................................................
165
Jussi JUNNI, Helsinki, Finland

Celsus Arguments against the Truth of the Bible .............................
175
Mirosaw MEJZNER, Warsaw (UKSW), Poland

The Anthropological Foundations of the Concept of Resurrection
according to Methodius of Olympus...................................................
185
Lszl PERENDY, Budapest, Hungary

The Threads of Tradition: The Parallelisms between Ad Diognetum
and Ad Autolycum ............................................................................... 197
Nestor KAVVADAS, Tbingen, Germany
Some Late Texts Pertaining to the Accusation of Ritual Cannibalism
against Second- and Third-Century Christians .................................. 209
Jared SECORD, Ann Arbor, USA
Medicine and Sophistry in Hippolytus Refutatio ..............................
217
Eliezer GONZALEZ, Gold Coast, Australia

The Afterlife in the Passion of Perpetua and in the Works of Tertullian: A Clash of Traditions ................................................................. 225
APOCRYPHA
Julian PETKOV, University of Heidelberg, Germany
Techniques of Disguise in Apocryphal Apocalyptic Literature:
Bridging the Gap between Authorship and Authority.................... 241
22
Table of Contents
Marek STAROWIEYSKI, Pontifical Faculty of Theology, Warsaw, Poland

St. Paul dans les Apocryphes.............................................................. 253
David M. REIS, Bridgewater, USA
Peripatetic Pedagogy: Travel and Transgression in the Apocryphal
Acts of the Apostles ............................................................................. 263
Charlotte TOUATI, Lausanne, Switzerland
A Kerygma of Peter behind the Apocalypse of Peter, the PseudoClementine Romance and the Eclogae Propheticae of Clement of
Alexandria ........................................................................................... 277
TERTULLIAN AND RHETORIC
(ed. Willemien Otten)
David E. WILHITE, Waco, TX, USA

Rhetoric and Theology in Tertullian: What Tertullian Learned from
Paul ...................................................................................................... 295
Frdric CHAPOT, Universit de Strasbourg, France
Rhtorique et hermneutique chez Tertullien. Remarques sur la composition de lAdu. Praxean ..................................................................
313
Willemien OTTEN, Chicago, USA

Tertullians Rhetoric of Redemption: Flesh and Embodiment in De
carne Christi and De resurrectione mortuorum.................................
331
Geoffrey D. DUNN, Australian Catholic University, Australia

Rhetoric and Tertullian: A Response ................................................. 349
FROM TERTULLIAN TO TYCONIUS
J. Albert HARRILL, Bloomington, Indiana, USA
Accusing Philosophy of Causing Headaches: Tertullians Use of a
Comedic Topos (Praescr. 16.2) ........................................................... 359
Richard BRUMBACK, Austin, Texas, USA
Tertullians Trinitarian Monarchy in Adversus Praxean: A Rhetorical
Analysis ............................................................................................... 367
Marcin R. WYSOCKI, Lublin, Poland
Eschatology of the Time of Persecutions in the Writings of Tertullian
and Cyprian ......................................................................................... 379
Table of Contents
23
David L. RIGGS, Marion, Indiana, USA

The Apologetics of Grace in Tertullian and Early African Martyr Acts 395
Agnes A. NAGY, Genve, Suisse
Les candlabres et les chiens au banquet scandaleux. Tertullien,
Minucius Felix et les unions dipiennes............................................ 407
Thomas F. HEYNE, M.D., M.St., Boston, USA
Tertullian and Obstetrics .....................................................................
419
Ulrike BRUCHMLLER, Berlin, Germany

Christliche Erotik in platonischem Gewand: Transformationstheoretische
berlegungen zur Umdeutung von Platons Symposion bei Methodios
von Olympos........................................................................................ 435
David W. PERRY, Hull, UK
Cyprians Letter to Fidus: A New Perspective on its Significance for
the History of Infant Baptism ............................................................. 445
Adam PLOYD, Atlanta, USA
Tres Unum Sunt: The Johannine Comma in Cyprian ........................
451
Laetitia CICCOLINI, Paris, France

Le personnage de Symon dans la polmique anti-juive: Le cas de
lAd Vigilium episcopum de Iudaica incredulitate (CPL 67) ............ 459
Volume 14
STUDIA PATRISTICA LXVI
CLEMENT OF ALEXANDRIA
Jana PLTOV, Centre for Patristic, Medieval and Renaissance Texts, Olomouc, Czech Republic
Die Fragmente des Clemens Alexandrinus in den griechischen und
arabischen Katenen..............................................................................
Marco RIZZI, Milan, Italy

The Work of Clement of Alexandria in the Light of his Contemporary Philosophical Teaching................................................................
11
Stuart Rowley THOMSON, Oxford, UK

Apostolic Authority: Reading and Writing Legitimacy in Clement of
Alexandria ...........................................................................................
19
24
Table of Contents
Davide DAINESE, Fondazione per le Scienze Religiose Giovanni XXIII,

Bologna, Italy
Clement of Alexandrias Refusal of Valentinian prroia ..............
33
Dan BATOVICI, St Andrews, UK

Hermas in Clement of Alexandria ......................................................
41
Piotr ASHWIN-SIEJKOWSKI, Chichester, UK

Clement of Alexandria on the Creation of Eve: Exegesis in the Service of a Pedagogical Project ..............................................................
53
Pamela MULLINS REAVES, Durham, NC, USA

Multiple Martyrdoms and Christian Identity in Clement of Alexandrias Stromateis ..................................................................................
61
Michael J. THATE, Yale Divinity School, New Haven, CT, USA

Identity Construction as Resistance: Figuring Hegemony, Biopolitics,
and Martyrdom as an Approach to Clement of Alexandria...............
69
Veronika CERNUSKOV, Olomouc, Czech Republic

The Concept of epqeia in Clement of Alexandria ........................
87
Kamala PAREL-NUTTALL, Calgary, Canada

Clement of Alexandrias Ideal Christian Wife ...................................
99
THE FOURTH-CENTURY DEBATES

Michael B. SIMMONS, Montgomery, Alabama, USA
Universalism in Eusebius of Caesarea: The Soteriological Use of
in Book III of the Theophany .............. 125
Jon M. ROBERTSON, Portland, Oregon, USA
The Beloved of God: The Christological Backdrop for the Political
Theory of Eusebius of Caesarea in Laus Constantini ........................ 135
Cordula BANDT, Berlin, Germany
Some Remarks on the Tone of Eusebius Commentary on Psalms ...
143
Clayton COOMBS, Melbourne, Australia

Literary Device or Legitimate Diversity: Assessing Eusebius Use of
the Optative Mood in Quaestiones ad Marinum................................
151
David J. DEVORE, Berkeley, California, USA

Eusebius Un-Josephan History: Two Portraits of Philo of Alexandria
and the Sources of Ecclesiastical Historiography...............................
161
Table of Contents
25
Gregory Allen ROBBINS, Denver, USA

Number Determinate is Kept Concealed (Dante, Paradiso XXIX 135):
Eusebius and the Transformation of the List (Hist. eccl. III 25) .......
181
James CORKE-WEBSTER, Manchester, UK

A Literary Historian: Eusebius of Caesarea and the Martyrs of
Lyons and Palestine .............................................................................
191
Samuel FERNNDEZ, Pontificia Universidad Catlica de Chile, Chile

Crisis arriana o crisis monarquiana en el siglo IV? Las crticas de
Marcelo de Ancira a Asterio de Capadocia........................................ 203
Laurence VIANS, Universit de Grenoble / HiSoMA Sources Chrtiennes, France
Linterprtation des prophtes par Apollinaire de Laodice a-t-elle
influenc Thodore de Mopsueste? .................................................... 209
Hlne GRELIER-DENEUX, Paris, France
La rception dApolinaire dans les controverses christologiques du
Ve sicle partir de deux tmoins, Cyrille dAlexandrie et Thodoret
de Cyr .................................................................................................. 223
Sophie H. CARTWRIGHT, Edinburgh, UK
So-called Platonism, the Soul, and the Humanity of Christ in Eustathius of Antiochs Contra Ariomanitas et de anima ....................... 237
Donna R. HAWK-REINHARD, St Louis, USA
Cyril of Jerusalems Sacramental Theosis .......................................... 247
Georgij ZAKHAROV, Moscou, Russie
Thologie de limage chez Germinius de Sirmium ............................ 257
Michael Stuart WILLIAMS, Maynooth, Ireland
Auxentius of Milan: From Orthodoxy to Heresy ............................... 263
Jarred A. MERCER, Oxford, UK
The Life in the Word and the Light of Humanity: The Exegetical
Foundation of Hilary of Poitiers Doctrine of Divine Infinity .......... 273
Janet SIDAWAY, Edinburgh, UK
Hilary of Poitiers and Phoebadius of Agen: Who Influenced Whom? 283
Dominique GONNET, S.J., Lyon, France
The Use of the Bible within Athanasius of Alexandrias Letters to
Serapion ............................................................................................... 291
26
Table of Contents
William G. RUSCH, New York, USA

Corresponding with Emperor Jovian: The Strategy and Theology of
Apollinaris of Laodicea and Athanasius of Alexandria ..................... 301
Rocco SCHEMBRA, Catania, Italia
Il percorso editoriale del De non parcendo in deum delinquentibus
di Lucifero di Cagliari ........................................................................ 309
Caroline MAC, Leuven, Belgium, and Ilse DE VOS, Oxford, UK
Pseudo-Athanasius, Quaestio ad Antiochum 136 and the Theosophia
319
Volume 15
STUDIA PATRISTICA LXVII
CAPPADOCIAN WRITERS
Giulio MASPERO, Rome, Italy
The Spirit Manifested by the Son in Cappadocian Thought .............
Darren SARISKY, Cambridge, UK

Who Can Listen to Sermons on Genesis? Theological Exegesis and
Theological Anthropology in Basil of Caesareas Hexaemeron Homilies ......................................................................................................
13
Ian C. JONES, New York, USA

Humans and Animals: St Basil of Caesareas Ascetic Evocation of
Paradise................................................................................................
25
Benot GAIN, Grenoble, France

Voyageur en Exil: Un aspect central de la condition humaine selon
Basile de Csare ................................................................................
33
Anne Gordon KEIDEL, Boston, USA

Nautical Imagery in the Writings of Basil of Caesarea .....................
41
Martin MAYERHOFER, Rom, Italien

Die basilianische Anthropologie als Verstndnisschlssel zu Ad adolescentes ...............................................................................................
47
Anna M. SILVAS, Armidale NSW, Australia

Basil and Gregory of Nyssa on the Ascetic Life: Introductory Comparisons ................................................................................................
53
Table of Contents
27
Antony MEREDITH, S.J., London, UK

Universal Salvation and Human Response in Gregory of Nyssa .......
63
Robin ORTON, London, UK

Physical Soteriology in Gregory of Nyssa: A Response to Reinhard
M. Hbner............................................................................................
69
Marcello LA MATINA, Macerata, Italy

Seeing God through Language. Quotation and Deixis in Gregory of
Nyssas Against Eunomius, Book III ..................................................
77
Hui XIA, Leuven, Belgium

The Light Imagery in Gregory of Nyssas Contra Eunomium III 6 ..
91
Francisco BASTITTA HARRIET, Buenos Aires, Argentina

Does God Follow Human Decision? An Interpretation of a Passage
from Gregory of Nyssas De vita Moysis (II 86) ................................
101
Miguel BRUGAROLAS, Pamplona, Spain

Anointing and Kingdom: Some Aspects of Gregory of Nyssas Pneumatology ..............................................................................................
113
Matthew R. LOOTENS, New York City, USA

A Preface to Gregory of Nyssas Contra Eunomium? Gregorys Epistula 29 ..................................................................................................
121
Nathan D. HOWARD, Martin, Tennessee, USA

Gregory of Nyssas Vita Macrinae in the Fourth-Century Trinitarian
Debate ..................................................................................................
131
Ann CONWAY-JONES, Manchester, UK

Gregory of Nyssas Tabernacle Imagery: Mysticism, Theology and
Politics .................................................................................................
143
Elena ENE D-VASILESCU, Oxford, UK

How Would Gregory of Nyssa Understand Evolutionism? ................
151
Daniel G. OPPERWALL, Hamilton, Canada

Sinai and Corporate Epistemology in the Orations of Gregory of
Nazianzus ............................................................................................ 169
Finn DAMGAARD, Copenhagen, Denmark
The Figure of Moses in Gregory of Nazianzus Autobiographical
Remarks in his Orations and Poems ...................................................
179
28
Table of Contents
Gregory K. HILLIS, Louisville, Kentucky, USA

Pneumatology and Soteriology according to Gregory of Nazianzus
and Cyril of Alexandria ......................................................................
187
Zurab JASHI, Leipzig, Germany

Human Freedom and Divine Providence according to Gregory of
Nazianzus ............................................................................................ 199
Matthew BRIEL, Bronx, New York, USA
Gregory the Theologian, Logos and Literature .................................. 207
THE SECOND HALF OF THE FOURTH CENTURY
John VOELKER, Viking, Minnesota, USA
Marius Victorinus Remembrance of the Nicene Council .................
217
Kellen PLAXCO, Milwaukee, USA

Didymus the Blind and the Metaphysics of Participation .................. 227
Rubn PERET RIVAS, Mendoza, Argentina
La acedia y Evagrio Pntico. Entre ngeles y demonios ................... 239
Young Richard KIM, Grand Rapids, USA
The Pastoral Care of Epiphanius of Cyprus ....................................... 247
Peter Anthony MENA, Madison, NJ, USA
Insatiable Appetites: Epiphanius of Salamis and the Making of the
Heretical Villain .................................................................................. 257
Constantine BOZINIS, Thessaloniki, Greece
De imperio et potestate. A Dialogue with John Chrysostom ............ 265
Johan LEEMANS, Faculty of Theology and Religious Studies, Leuven, Belgium
John Chrysostoms First Homily on Pentecost (CPG 4343): Liturgy
and Theology ....................................................................................... 285
Natalia SMELOVA, Institute of Oriental Manuscripts, Russian Academy of
Sciences, St Petersburg, Russia
St John Chrysostoms Exegesis on the Prophet Isaiah: The Oriental
Translations and their Manuscripts ..................................................... 295
Goran SEKULOVSKI, Paris, France
Jean Chrysostome sur la communion de Judas ..................................
311
Table of Contents
29
Jeff W. CHILDERS, Abilene, Texas, USA

Chrysostom in Syriac Dress................................................................ 323
Cara J. ASPESI, Notre Dame, USA
Literacy and Book Ownership in the Congregations of John Chrysostom ....................................................................................................... 333
Jonathan STANFILL, New York, USA
John Chrysostoms Gothic Parish and the Politics of Space .............. 345
Peter MOORE, Sydney, Australia
Chrysostoms Concept of gnmj: How Chosen Lifes Orientation
Undergirds Chrysostoms Strategy in Preaching ................................
351
Chris L. DE WET, Pretoria, South Africa

John Chrysostoms Advice to Slaveholders ........................................ 359
Paola Francesca MORETTI, Milano, Italy
Not only ianua diaboli. Jerome, the Bible and the Construction of a
Female Gender Model ......................................................................... 367
Vt HUSEK, Olomouc, Czech Republic
Perfection Appropriate to the Fragile Human Condition: Jerome
and Pelagius on the Perfection of Christian Life ............................... 385
Pak-Wah LAI, Singapore
The Imago Dei and Salvation among the Antiochenes: A Comparison
of John Chrysostom with Theodore of Mopsuestia............................ 393
George KALANTZIS, Wheaton, Illinois, USA
Creatio ex Terrae: Immortality and the Fall in Theodore, Chrysostom, and Theodoret ............................................................................. 403
Volume 16
STUDIA PATRISTICA LXVIII
FROM THE FIFTH CENTURY ONWARDS (GREEK WRITERS)
Anna LANKINA, Gainesville, Florida, USA
Reclaiming the Memory of the Christian Past: Philostorgius Missionary Heroes .....................................................................................
30
Table of Contents
Vasilije VRANIC, Marquette University, USA

The Logos as theios sporos: The Christology of the Expositio rectae
fidei of Theodoret of Cyrrhus .............................................................
11
Andreas WESTERGREN, Lund, Sweden

A Relic In Spe: Theodorets Depiction of a Philosopher Saint..........
25
George A. BEVAN, Kingston, Canada

Interpolations in the Syriac Translation of Nestorius Liber Heraclidis
31
Ken PARRY, Macquarie University, Sydney, Australia

Rejoice for Me, O Desert: Fresh Light on the Remains of Nestorius
in Egypt ...............................................................................................
41
Josef RIST, Bochum, Germany

Kirchenpolitik und/oder Bestechung: Die Geschenke des Kyrill von
Alexandrien an den kaiserlichen Hof .................................................
51
Hans VAN LOON, Culemborg, The Netherlands

The Pelagian Debate and Cyril of Alexandrias Theology ................
61
Hannah MILNER, Cambridge, UK

Cyril of Alexandrias Treatment of Sources in his Commentary on
the Twelve Prophets .............................................................................
85
Matthew R. CRAWFORD, Durham, UK

Assessing the Authenticity of the Greek Fragments on Psalm 22
(LXX) attributed to Cyril of Alexandria ............................................
95
Dimitrios ZAGANAS, Paris, France

Against Origen and/or Origenists? Cyril of Alexandrias Rejection
of John the Baptists Angelic Nature in his Commentary on John 1:6
101
Richard W. BISHOP, Leuven, Belgium

Cyril of Alexandrias Sermon on the Ascension (CPG 5281) ............ 107
Daniel KEATING, Detroit, MI, USA
Supersessionism in Cyril of Alexandria .............................................
119
Thomas ARENTZEN, Lund, Sweden

Your virginity shines The Attraction of the Virgin in the Annunciation Hymn by Romanos the Melodist ............................................ 125
Thomas CATTOI, Berkeley, USA
An Evagrian pstasiv? Leontios of Byzantium and the Composite Subjectivity of the Person of Christ ........................................ 133
Table of Contents
Leszek MISIARCZYK, Warsaw, Poland

The Relationship between nous, pneuma and logistikon in Evagrius
Ponticus Anthropology .......................................................................
31
149
J. Gregory GIVEN, Cambridge, USA

Anchoring the Areopagite: An Intertextual Approach to PseudoDionysius ............................................................................................. 155
Ladislav CHVTAL, Olomouc, Czech Republic
The Concept of Grace in Dionysius the Areopagite ........................
173
Graciela L. RITACCO, San Miguel, Argentina

El Bien, el Sol y el Rayo de Luz segn Dionisio del Arepago ........
181
Zachary M. GUILIANO, Cambridge, UK

The Cross in (Pseudo-)Dionysius: Pinnacle and Pit of Revelation .... 201
David NEWHEISER, Chicago, USA
Eschatology and the Areopagite: Interpreting the Dionysian Hierarchies in Terms of Time .......................................................................
215
Ashley PURPURA, New York City, USA

Pseudo Dionysius the Areopagites Ecclesiastical Hierarchy: Keeping the Divine Order and Participating in Divinity ........................... 223
Filip IVANOVIC, Trondheim, Norway
Dionysius the Areopagite on Justice ...................................................
231
Brenda LLEWELLYN IHSSEN, Tacoma, USA

Money in the Meadow: Conversion and Coin in John Moschos Pratum spirituale ...................................................................................... 237
Bogdan G. BUCUR, Duquesne University, Pittsburgh, USA
Exegesis and Intertextuality in Anastasius the Sinaites Homily On
the Transfiguration .............................................................................. 249
Christopher JOHNSON, Tuscaloosa, USA
Between Madness and Holiness: Symeon of Emesa and the Pedagogics of Liminality ........................................................................... 261
Archbishop Rowan WILLIAMS, London, UK
Nature, Passion and Desire: Maximus Ontology of Excess ............. 267
Manuel MIRA IBORRA, Rome, Italy
Friendship in Maximus the Confessor ................................................ 273
32
Table of Contents
Marius PORTARU, Rome, Italy

Gradual Participation according to St Maximus the Confessor......... 281
Michael BAKKER, Amsterdam, The Netherlands
Willing in St Maximos Mystagogical Habitat: Bringing Habits in
Line with Ones logos.......................................................................... 295
Andreas ANDREOPOULOS, Winchester, UK
All in All in the Byzantine Anaphora and the Eschatological Mystagogy of Maximos the Confessor ...................................................... 303
Cyril K. CRAWFORD, OSB, Leuven, Belgium ()
Receptive Potency (dektike dynamis) in Ambigua ad Iohannem 20
of St Maximus the Confessor..............................................................
313
Johannes BRJESSON, Cambridge, UK

Maximus the Confessors Knowledge of Augustine: An Exploration
of Evidence Derived from the Acta of the Lateran Council of 649 .. 325
Joseph STEINEGER, Chicago, USA
John of Damascus on the Simplicity of God ...................................... 337
Scott ABLES, Oxford, UK
Did John of Damascus Modify His Sources in the Expositio fidei? ... 355
Adrian AGACHI, Winchester, UK
A Critical Analysis of the Theological Conflict between St Symeon
the New Theologian and Stephen of Nicomedia ................................ 363
Vladimir A. BARANOV, Novosibirsk, Russia
Amphilochia 231 of Patriarch Photius as a Possible Source on the
Christology of the Byzantine Iconoclasts ........................................... 371
Theodoros ALEXOPOULOS, Athens, Greece
The Byzantine Filioque-Supporters in the 13th Century John Bekkos
and Konstantin Melitiniotes and their Relation with Augustine and
Thomas Aquinas.................................................................................. 381
Nicholas BAMFORD, St Albans, UK
Using Gregory Palamas Energetic Theology to Address John Zizioulas Existentialism ............................................................................... 397
John BEKOS, Nicosia, Cyprus
Nicholas Cabasilas Political Theology in an Epoch of Economic
Crisis: A Reading of a 14th-Century Political Discourse ................... 405
Table of Contents
33
Volume 17
STUDIA PATRISTICA LXIX
LATIN WRITERS
Dennis Paul QUINN, Pomona, California, USA
In the Names of God and His Christ: Evil Daemons, Exorcism, and
Conversion in Firmicus Maternus .......................................................
Stanley P. ROSENBERG, Oxford, UK

Nature and the Natural World in Ambroses Hexaemeron ................
15
Brian DUNKLE, S.J., South Bend, USA

Mystagogy and Creed in Ambroses Iam Surgit Hora Tertia ............
25
Finbarr G. CLANCY, S.J., Dublin, Ireland

The Eucharist in St Ambroses Commentaries on the Psalms...........
35
Jan DEN BOEFT, Vrije Universiteit, Amsterdam, The Netherlands

Qui cantat, vacuus est: Ambrose on singing .....................................
45
Crystal LUBINSKY, University of Edinburgh, UK

Re-reading Masculinity in Christian Greco-Roman Culture through
Ambrose and the Female Transvestite Monk, Matrona of Perge.......
51
Maria E. DOERFLER, Durham, USA

Keeping it in the Family: The law and the Law in Ambrose of Milans
Letters ..................................................................................................
67
Camille GERZAGUET, Lyon, France

Le De fuga saeculi dAmbroise de Milan et sa datation. Notes de
philologie et dhistoire.........................................................................
75
Vincenzo MESSANA, Palermo, Italia

Fra Sicilia e Burdigala nel IV secolo: gli intellettuali Citario e Vittorio (Ausonius, Prof. 13 e 22) ............................................................
85
Edmon L. GALLAGHER, Florence, Alabama, USA

Jeromes Prologus Galeatus and the OT Canon of North Africa ......
99
Christine MCCANN, Northfield, VT, USA

Incentives to Virtue: Jeromes Use of Biblical Models ...................... 107
Christa GRAY, Oxford, UK
The Monk and the Ridiculous: Comedy in Jeromes Vita Malchi .....
115
34
Table of Contents
Zachary YUZWA, Cornell University, USA

To Live by the Example of Angels: Dialogue, Imitation and Identity
in Sulpicius Severus Gallus ............................................................... 123
Robert MCEACHNIE, Gainesville, USA
Envisioning the Utopian Community in the Sermons of Chromatius
of Aquileia ...........................................................................................
131
Hernn M. GIUDICE, Buenos Aires, Argentina

El Papel del Apstol Pablo en la Propuesta Priscilianista ................. 139
Bernard GREEN, Oxford, UK
Leo the Great on Baptism: Letter 16 ..................................................
149
Fabian SIEBER, Leuven, Belgium

Christologische Namen und Titel in der Paraphrase des JohannesEvangeliums des Nonnos von Panopolis ............................................ 159
Junghoo KWON, Toronto, Canada
The Latin Pseudo-Athanasian De trinitate Attributed to Eusebius of
Vercelli and its Place of Composition: Spain or Northern Italy? ...... 169
Salvatore COSTANZA, Agrigento, Italia
Cartagine in Salviano di Marsiglia: alcune puntualizzazioni............
175
Giulia MARCONI, Perugia, Italy

Commendatio in Ostrogothic Italy: Studies on the Letters of Ennodius of Pavia ........................................................................................
187
Lucy GRIG, Edinburgh, UK

Approaching Popular Culture in Late Antiquity: Singing in the Sermons of Caesarius of Arles ................................................................. 197
Thomas S. FERGUSON, Riverdale, New York, USA
Grace and Kingship in De aetatibus mundi et hominis of Planciades
Fulgentius ............................................................................................ 205
Jrmy DELMULLE, Paris, France
Establishing an Authentic List of Prospers Works ............................
213
Albertus G.A. HORSTING, Notre Dame, USA

Reading Augustine with Pleasure: The Original Form of Prosper of
Aquitaines Book of Epigrams ............................................................ 233
Table of Contents
35
Michele CUTINO, Palermo, Italy

Prosper and the Pagans ....................................................................... 257
Norman W. JAMES, St Albans, UK
Prosper of Aquitaine Revisited: Gallic Friend of Leo I or Resident
Papal Adviser?..................................................................................... 267
Alexander Y. HWANG, Louisville, USA
Prosper of Aquitaine and the Fall of Rome........................................ 277
Brian J. MATZ, Helena, USA
Legacy of Prosper of Aquitaine in the Ninth-Century Predestination
Debate .................................................................................................. 283
Ral VILLEGAS MARN, Paris, France, and Barcelona, Spain
Original Sin in the Provenal Ascetic Theology: John Cassian ........ 289
Pere MAYM I CAPDEVILA, Barcelona, Spain
A Bishop Faces War: Gregory the Greats Attitude towards Ariulfs
Campaign on Rome (591-592) ............................................................. 297
Hector SCERRI, Msida, Malta
Life as a Journey in the Letters of Gregory the Great ....................... 305
Theresia HAINTHALER, Frankfurt am Main, Germany
Canon 13 of the Second Council of Seville (619) under Isidore of
Seville. A Latin Anti-Monophysite Treatise .......................................
311
NACHLEBEN
Gerald CRESTA, Buenos Aires, Argentine
From Dionysius thearchia to Bonaventures hierarchia: Assimilation
and Evolution of the Concept .............................................................. 325
Lesley-Anne DYER, Notre Dame, USA
The Twelfth-Century Influence of Hilary of Poitiers on Richard of
St Victors De trinitate ........................................................................ 333
John T. SLOTEMAKER, Boston, USA
Reading Augustine in the Fourteenth Century: Gregory of Rimini
and Pierre dAilly on the Imago Trinitatis.......................................... 345
36
Table of Contents
Jeffrey C. WITT, Boston, USA

Interpreting Augustine: On the Nature of Theological Knowledge
in the Fourteenth Century ................................................................... 359
Joost VAN ROSSUM, Paris, France
Creation-Theology in Gregory Palamas and Theophanes of Nicaea,
Compatible or Incompatible? .............................................................. 373
Yilun CAI, Leuven, Belgium
The Appeal to Augustine in Domingo Baez Theology of Efficacious Grace .......................................................................................... 379
Elizabeth A. CLARK, Durham, USA
Romanizing Protestantism in Nineteenth-Century America: John
Williamson Nevin, the Fathers, and the Mercersburg Theology..... 385
Pier Franco BEATRICE, University of Padua, Italy
Reading Elizabeth A. Clark, Founding the Fathers ........................... 395
Kenneth NOAKES, Wimborne, Dorset, UK
Fellow Citizens with you and your Great Benefactors: Newman and
the Fathers in the Parochial Sermons ................................................. 401
Manuela E. GHEORGHE, Olomouc, Czech Republic
The Reception of Hesychia in Romanian Literature .......................... 407
Jason RADCLIFF, Edinburgh, UK
Thomas F. Torrances Conception of the Consensus patrum on the
Doctrine of Pneumatology ..................................................................
417
Andrew LENOX-CONYNGHAM, Birmingham, UK

In Praise of St Jerome and Against the Anglican Cult of Niceness
435
Volume 18
STUDIA PATRISTICA LXX
ST AUGUSTINE AND HIS OPPONENTS
Kazuhiko DEMURA, Okayama, Japan
The Concept of Heart in Augustine of Hippo: Its Emergence and
Development ........................................................................................
Table of Contents
37
Therese FUHRER, Berlin, Germany

The Milan narrative in Augustines Confessions: Intellectual and
Material Spaces in Late Antique Milan .............................................
17
Kenneth M. WILSON, Oxford, UK

Sin as Contagious in the Writings of Cyprian and Augustine ...........
37
Marius A. VAN WILLIGEN, Tilburg, The Netherlands

Ambroses De paradiso: An Inspiring Source for Augustine of Hippo
47
Ariane MAGNY, Kamloops, Canada

How Important were Porphyrys Anti-Christian Ideas to Augustine?
55
Jonathan D. TEUBNER, Cambridge, UK

Augustines De magistro: Scriptural Arguments and the Genre of
Philosophy ...........................................................................................
63
Marie-Anne VANNIER, Universit de Lorraine-MSH Lorraine, France

La mystagogie chez S. Augustin .........................................................
73
Joseph T. LIENHARD, S.J., Bronx, New York, USA

Locutio and sensus in Augustines Writings on the Heptateuch ........
79
Laela ZWOLLO, Centre for Patristic Research, University of Tilburg, The

Netherlands
St Augustine on the Souls Divine Experience: Visio intellectualis
and Imago dei from Book XII of De genesi ad litteram libri XII .....
85
Enrique A. EGUIARTE, Madrid, Spain

The Exegetical Function of Old Testament Names in Augustines
Commentary on the Psalms ................................................................
93
Mickal RIBREAU, Paris, France

la frontire de plusieurs controverses doctrinales: LEnarratio au
Psaume 118 dAugustin .......................................................................
99
Wendy ELGERSMA HELLEMAN, Plateau State, Nigeria

Augustine and Philo of Alexandrias Sarah as a Wisdom Figure (De
Civitate Dei XV 2f.; XVI 25-32) ........................................................ 105
Paul VAN GEEST, Tilburg and Amsterdam, The Netherlands
St Augustine on Gods Incomprehensibility, Incarnation and the
Authority of St John ............................................................................
117
38
Table of Contents
Piotr M. PACIOREK, Miami, USA

The Metaphor of the Letter from God as Applied to Holy Scripture
by Saint Augustine .............................................................................. 133
John Peter KENNEY, Colchester, Vermont, USA
Apophasis and Interiority in Augustines Early Writings ..................
147
Karl F. MORRISON, Princeton, NJ, USA

Augustines Project of Self-Knowing and the Paradoxes of Art: An
Experiment in Biblical Hermeneutics ................................................. 159
Tarmo TOOM, Washington, D.C., USA
Was Augustine an Intentionalist? Authorial Intention in Augustines
Hermeneutics .......................................................................................
185
Francine CARDMAN, Chestnut Hill, MA, USA

Discerning the Heart: Intention as Ethical Norm in Augustines
Homilies on 1 John ............................................................................. 195
Samuel KIMBRIEL, Cambridge, UK
Illumination and the Practice of Inquiry in Augustine ...................... 203
Susan Blackburn GRIFFITH, Oxford, UK
Unwrapping the Word: Metaphor in the Augustinian Imagination ...
213
Paula J. ROSE, Amsterdam, The Netherlands

Videbit me nocte proxima, sed in somnis: Augustines Rhetorical
Use of Dream Narratives..................................................................... 221
Jared ORTIZ, Washington, D.C., USA
The Deep Grammar of Augustines Conversion ................................ 233
Emmanuel BERMON, University of Bordeaux, France
Grammar and Metaphysics: About the Forms essendi, essendo,
essendum, and essens in Augustines Ars grammatica breuiata
(IV, 31 Weber) ..................................................................................... 241
Gerald P. BOERSMA, Durham, UK
Enjoying the Trinity in De uera religione .......................................... 251
Emily CAIN, New York, NY, USA
Knowledge Seeking Wisdom: A Pedagogical Pattern for Augustines
De trinitate .......................................................................................... 257
Table of Contents
39
Michael L. CARREKER, Macon, Georgia, USA

The Integrity of Christs Scientia and Sapientia in the Argument of
the De trinitate of Augustine .............................................................. 265
Dongsun CHO, Fort Worth, Texas, USA
An Apology for Augustines Filioque as a Hermeneutical Referent
to the Immanent Trinity ...................................................................... 275
Ronnie J. ROMBS, Dallas, USA
The Grace of Creation and Perfection as Key to Augustines Confessions ..................................................................................................... 285
Matthias SMALBRUGGE, Amsterdam, The Netherlands
Image as a Hermeneutic Model in Confessions X ............................. 295
Naoki KAMIMURA, Tokyo, Japan
The Consultation of Sacred Books and the Mediator: The Sortes in
Augustine ............................................................................................. 305
Eva-Maria KUHN, Munich, Germany
Listening to the Bishop: A Note on the Construction of Judicial
Authority in Confessions VI 3-5 .........................................................
317
Jangho JO, Waco, USA

Augustines Three-Day Lecture in Carthage ......................................
331
Alicia EELEN, Leuven, Belgium

1Tim. 1:15: Humanus sermo or Fidelis sermo? Augustines Sermo
174 and its Christology........................................................................ 339
Han-luen KANTZER KOMLINE, South Bend, IN, USA
Ut in illo uiueremus: Augustine on the Two Wills of Christ .......... 347
George C. BERTHOLD, Manchester, New Hampshire, USA
Dyothelite Language in Augustines Christology ............................... 357
Chris THOMAS, Central University College, Accra, Ghana
Donatism and the Contextualisation of Christianity: A Cautionary
Tale ...................................................................................................... 365
Jane E. MERDINGER, Incline Village, Nevada, USA
Before Augustines Encounter with Emeritus: Early Mauretanian
Donatism.............................................................................................. 371
40
Table of Contents
James K. LEE, Southern Methodist University, TX, USA

The Church as Mystery in the Theology of St Augustine ................. 381
Charles D. ROBERTSON, Houston, USA
Augustinian Ecclesiology and Predestination: An Intractable Problem? ..................................................................................................... 401
Brian GRONEWOLLER, Atlanta, USA
Felicianus, Maximianism, and Augustines Anti-Donatist Polemic... 409
Marianne DJUTH, Canisius College, Buffalo, New York, USA
Augustine on the Saints and the Community of the Living and the
Dead .....................................................................................................
419
Bart VAN EGMOND, Kampen, The Netherlands

Perseverance until the End in Augustines Anti-Donatist Polemic .... 433
Carles BUENACASA PREZ, Barcelona, Spain
The Letters Ad Donatistas of Augustine and their Relevance in the
Anti-Donatist Controversy .................................................................. 439
Ron HAFLIDSON, Edinburgh, UK
Imitation and the Mediation of Christ in Augustines City of God ... 449
Julia HUDSON, Oxford, UK
Leaves, Mice and Barbarians: The Providential Meaning of Incidents
in the De ordine and De ciuitate Dei ................................................. 457
Shari BOODTS, Leuven, Belgium
A Critical Assessment of Wolfenbttel Herz.-Aug.-Bibl. Cod. Guelf.
237 (Helmst. 204) and its Value for the Edition of St Augustines
Sermones ad populum ......................................................................... 465
Lenka KARFKOV, Prague, Czech Repubic
Augustine to Nebridius on the Ideas of Individuals (ep. 14,4) ........... 477
Pierre DESCOTES, Paris, France
Deux lettres sur lorigine de lme: Les Epistulae 166 et 190 de saint
Augustin............................................................................................... 487
Nicholas J. BAKER-BRIAN, Cardiff, Wales, UK
Women in Augustines Anti-Manichaean Writings: Rumour, Rhetoric, and Ritual ...................................................................................... 499
Table of Contents
Michael W. TKACZ, Spokane, Washington, USA

Occasionalism and Augustines Builder Analogy for Creation..........
41
521
Kelly E. ARENSON, Pittsburgh, USA

Augustines Defense and Redemption of the Body ............................ 529
Catherine LEFORT, Paris, France
propos dune source indite des Soliloques dAugustin: La notion
cicronienne de vraisemblance (uerisimile / similitudo ueri)........ 539
Kenneth B. STEINHAUSER, St Louis, Missouri, USA
Curiosity in Augustines Soliloquies: Agitur enim de sanitate oculorum tuorum .......................................................................................... 547
Frederick H. RUSSELL, Newark, New Jersey USA
Augustines Contradictory Just War....................................................
553
Kimberly F. BAKER, Latrobe, Pennsylvania, USA

Transfiguravit in se: The Sacramentality of Augustines Doctrine of
the Totus Christus................................................................................ 559
Mark G. VAILLANCOURT, New York, USA
The Eucharistic Realism of St Augustine: Did Paschasius Radbertus
Get Him Right? An Examination of Recent Scholarship on the Sermons of St Augustine .......................................................................... 569
Martin BELLEROSE, Pontificia Universidad Javeriana, Bogot, Colombie
Le sens ptrinien du mot paroikv comme source de lide augustinienne de peregrinus ......................................................................... 577
Gertrude GILLETTE, Ave Maria, USA
Anger and Community in the Rule of Augustine...............................
591
Robert HORKA, Faculty of Roman Catholic Theology, Comenius University

Bratislava, Slovakia
Curiositas ductrix: Die negative und positive Beziehung des hl.
Augustinus zur Neugierde ................................................................... 601
Paige E. HOCHSCHILD, Mount St Marys University, USA
Unity of Memory in De musica VI ....................................................
611
Ali BONNER, Cambridge, UK

The Manuscript Transmission of Pelagius Ad Demetriadem: The
Evidence of Some Manuscript Witnesses ...........................................
619
42
Table of Contents
Peter J. VAN EGMOND, Amsterdam, The Netherlands

Pelagius and the Origenist Controversy in Palestine..........................
631
Rafa TOCZKO, Nicolaus Copernicus University in Torun, Poland

Rome as the Basis of Argument in the So-called Pelagian Controversy (415-418) ..................................................................................... 649
Nozomu YAMADA, Nanzan University, Nagoya, Japan
The Influence of Chromatius and Rufinus of Aquileia on Pelagius
as seen in his Key Ascetic Concepts: exemplum Christi, sapientia
and imperturbabilitas .......................................................................... 661
Matthew J. PEREIRA, New York, USA
From Augustine to the Scythian Monks: Social Memory and the
Doctrine of Predestination .................................................................. 671

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STUDIA PATRISTICA

Papers presented at the Sixteenth International Conference

Early Monasticism and Classical Paideia

Samuel RUBENSON, Lund, Sweden

Samuel RUBENSON, Lund, Sweden

Britt DAHLMAN, Lund, Sweden

Bo HOLMBERG, Lund, Sweden

Lillian I. LARSEN, Redlands, USA

Henrik RYDELL JOHNSN, Lund, Sweden

David WESTBERG, Uppsala, Sweden

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

The Formation and Re-formations of the Sayings

Abba Amoun said:

Studia Patristica LV, 5-22.

the specific historical or geographical setting of a saying, does not need to

It is no obstacle to their popularity that a great numbers of sayings, perhaps the

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

monasticism and classical paideia at Lund University by Bo Holmberg, Britt

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

of the thematic.16 His analysis of the published Syriac collection, which is

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

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

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

Syriac manuscripts currently undertaken by Bo Holmberg within our research

See his contributions in this volume.

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

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

These new interpretations of the emergence of monasticism and the literary

Robert Wilken, The Myth of Christian Beginnings (Notre Dame, 1971).

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

C. Rapp, The origins of hagiography (2010), 130.

John Cassian, Conlationes X 3.

Elizabeth LIVINGSTONE, Oxford, UK

Frances YOUNG, Birmingham, UK

Catherine ROWETT, University of East Anglia, UK

Archbishop Rowan WILLIAMS, London, UK

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

ric REBILLARD, Ithaca, NY, USA

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

Laurence MELLERIN, Lyon, France, and Hugh A.G. HOUGHTON, Birmingham, UK

Laurence MELLERIN, Lyon, France

Guillaume BADY, Lyon, France

Guillaume BADY, Lyon, France

Jrmy DELMULLE, Paris, France

Hugh A.G. HOUGHTON, Birmingham, UK

Amy M. DONALDSON, Portland, Oregon, USA

Ulrich Bernhard SCHMID, Schppingen, Germany

Jeffrey KLOHA, St Louis, USA

Samuel RUBENSON, Lund, Sweden

Samuel RUBENSON, Lund, Sweden

Britt DAHLMAN, Lund, Sweden

Bo HOLMBERG, Lund, Sweden

Lillian I. LARSEN, Redlands, USA

Henrik RYDELL JOHNSN, Lund, Sweden

David WESTBERG, Uppsala, Sweden

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

Rbert SOMOS, University of Pcs, Hungary

Paul R. KOLBET, Wellesley, USA

Brian BARRETT, South Bend, USA

Tina DOLIDZE, Tbilisi, Georgia

Miyako DEMURA, Tohoku Gakuin University, Sendai, Japan

Elizabeth Ann DIVELY LAURO, Los Angeles, USA

Lorenzo PERRONE, Bologna, Italy