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

on Patristic Studies held
in Oxford 2011
Edited by
MARKUS VINZENT
Volume 18:
St Augustine and his Opponents
PEETERS
LEUVEN PARIS WALPOLE, MA
2013
Table of Contents
Kazuhiko DEMURA, Okayama, Japan

The Concept of Heart in Augustine of Hippo: Its Emergence and
Development ........................................................................................
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
VI
Table of Contents
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
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
Table of Contents
VII
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
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
VIII
Table of Contents
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
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 .....................................................................................................
Bart
VAN EGMOND, Kampen, The Netherlands

Perseverance until the End in Augustines Anti-Donatist Polemic ....
419
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
Table of Contents
IX
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
Michael W. TKACZ, Spokane, Washington, USA
Occasionalism and Augustines Builder Analogy for Creation..........
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
Table of Contents
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
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
Women in Augustines Anti-Manichaean Writings:

Rumour, Rhetoric, and Ritual
ABSTRACT
This paper critically re-evaluates a number of Augustines anti-Manichaean writings,
principally his De moribus manichaeorum, De natura boni, and De haeresibus from the
perspective of recent developments in the study of gender, and the role of rumour and
hearsay in ancient heresiological discourse. As part of panel considering the role of
women in late antique Manichaeism, it discusses the role of women in Augustines
anti-Manichaean rhetoric, and also salvages historical impressions of Manichaean
women from the patristic literature of the late fourth and early fifth centuries.
1. Women and rumour in Augustines anti-Manichaica

This essay investigates at least two of the research interests of the late John
Kevin Coyle, the original convenor of the Oxford Patristics workshop, The
role of women in the spread of Manichaeism: namely, Augustine of Hippo as
an author of anti-Manichaean writings, and the role of women in Manichaeism.
It will also consider an early Augustinian work, an analysis of which first
established Coyles reputation as a scholar of patristic and Manichaean literature. His monograph from 1978 on Augustines De moribus, the first part of
which De moribus ecclesiae catholicae (henceforth, mor. eccl. cath.)
formed the basis for his study, was in many respects a pioneering work in the
field, since Coyle (unusually) paid equal attention to both the Augustinian and
Manichaean issues raised by the treatise.1 In relation to Coyles research on the
role of women in the religion of Mani, the state of affairs noted in his 2001
1
John Kevin Coyle, Augustines De moribus ecclesiae catholicae: A Study of the work, its
composition and its sources (Fribourg, 1978). See also Coyles Augustines two treatises De
moribus, in Adolar Zumkeller (ed.), Signum Pietatis. Festgabe fr Cornelius Petrus Mayer OSA
zum 60. Geburtstag (Wrzburg, 1989), 75-90; and his De moribus ecclesiae catholicae: Augustine chrtien Rome, in J.K. Coyle, F. Decret, A. Clerici, E.L. Fortin, M.A. Vannier, P. Porro
and G. Balido (eds), De moribus ecclesiae catholicae et de moribus Manichaeorum, De quantitate animae di Agostino dIppona, Lectio Augustini 7 (Palermo, 1991), 13-57. An assessment of
Coyles 1978 monograph as a contribution to the study of Augustine and Manichaeism is offered
by Johannes van Oort, Augustines Manichaean Dilemma in Context, VC 65 (2011), 543-67 (for
van Oorts comments about Coyle, see ibid. 547).
Studia Patristica LXX, 499-520.

Peeters Publishers, 2013.
500
N.J. BAKER-BRIAN
article, Prolegomena to a study of women in Manichaeism, namely that no

one has bothered to winkle out what Manichaeism itself really had to say on
the subject of women,2 has been substantially remedied of late as seen especially in the publications of Coyle himself,3 Majella Franzmann,4 and Madeline
Scopello.5 It is perhaps, however, also a surprise that very little work has been
done examining the settings and circumstances in which Manichaean women
appear in Augustines anti-Manichaean writings, given his role in shaping not
only the reception of the religion in late antique North Africa, but also the
importance that his own writings continue to have for the modern study of the
Manichaean religion. In some of those instances where women who are associated with the Manichaean church appear in the works of Augustine, it is
not inappropriate to read against the grain of Augustines hostile presentation,
and recover some historical impression of female Manichaean activity in the
service of their religion. However, it is also important for the sake of understanding the wider efforts of patristic authors in creating the image of the Manichaean heretic, to analyse the ways in which Augustine utilised images of
Manichaean women in order to present an overall negative impression of the
religion.
The presence of women in Augustines anti-Manichaean writings was certainly important in this regard. However, the development of this negative
impression was much more dependent on Augustines exploitation of other
issues and devices for instance his reliance on rumour and insinuation leading
2
Prolegomena to a study of women in Manichaeism, in Paul Mirecki and Jason BeDuhn (eds),
The Light and the Darkness: Studies in Manichaeism and its world, Nag Hammadi and Manichaean Studies 50 (Leiden, 2001), 79-92, 79.
3
In addition to Coyles Prolegomena, there are the following indispensable studies in the
field: id., Mary Magdalene in Manichaeism?, Le Muson 104 (1991), 39-55; id., Twelve years
later: Revisiting the Marys of Manichaeism, in Deirdre Good (ed.), Mariam, the Magdalen,
and the Mother (Bloomington and Indianapolis, 2005), 197-211; id., Women and Manichaeisms
mission to the Roman empire, Mission 13 (2006), 43-61. All four articles are republished in John
Kevin Coyle, Manichaeism and Its Legacy, Nag Hammadi and Manichaean Studies 69 (Leiden,
2009).
4
E.g. the following: Majella Franzmann, Manichaean views of women: A study of the teaching perspectives on women from the Kephalaia of the Teacher and the Manichaean Psalm Book,
in P. Allen, M. Franzmann, and R. Strelan (eds), I Sowed Fruits into Hearts (Odes Sol. 17.13).
Festschrift for Professor Michael Lattke (St. Pauls Publications, 2007), 67-85; ead., Tehat the
Weaver: Womens experience in Manichaeism in 4th century Roman Kellis, Australian Religion
Studies Review 20 (2007), 17-26; ead., Beyond the Stereotypes: Female characters and imagery
in Manichaean cosmology and story, The Australian Academy of the Humanities, Proceedings
(2007), 145-59.
5
E.g. the following: Madeline Scopello, Julie, manichenne dAntioche (daprs la Vie de
Porphyre de Marc le Diacre, ch. 85-91), Antiquit Tardive 5 (1997), 187-209; ead., Femmes et
propagande dans le manichisme, Mani et le manichisme, Connaissance des Pres de lglise
83 (2001), 35-44. Both articles are reprinted in M. Scopello, Femme, Gnose et Manichisme:
De lespace mythique au territoire du rel, Nag Hammadi and Manichaean Studies 53 (Leiden,
2005), along with a third article of interest, Bassa la Lydienne, in ibid., 293-315.
Women in Augustines Anti-Manichaean Writings: Rumour, Rhetoric, and Ritual
501
to allegations against Manichaean-Christian6 beliefs, practices, and personnel

than on creating cultural capital out of womens involvement with Manichaeism. Although, of course, Manichaean women feature prominently in
those instances of rumour (for instance, in his De moribus manichaeorum;
henceforth mor. man.) raised by Augustine, in which case he was very likely
taking advantage of the long-standing assumption that, to quote Margaret MacDonald, the very visibility [of women in such accounts] is used as evidence
of a crime.7 In Augustines anti-Manichaica, Manichaean women are associated both directly and indirectly with particular episodes, the details of which
Augustine admits are of an uncertain factual nature.8 As a result of the close
association between the two, therefore, a consideration also of the role that
rumour played in Augustines anti-Manichaean strategies is not inappropriate
in the context of a discussion about the role of women in Manichaeism. Indeed,
while many commentators consider rumour a dirty word [to be] squeezed
or at best straightened out by the demand for scientific argumentation and
verifiable data,9 and therefore not really fit for serious academic study, others
regard the study of rumour to be integral to understanding the transmission of
knowledge and the formation of social relations and identities.10 As Luise
White has noted: [W]hat is important about rumors is that they come and go
with great intensity, and that people often act on the rumors even if they themselves dont fully believe in them.11 This paper shows that Augustine frequently
demonstrates the truth of this statement in his handling of rumours about the
Manichaeans. Thus, while rumour may be received largely indifferently by the
modern academy, it was nevertheless openly regarded by patristic authors as
6
The problematising of the term Manichaean is conducted by Richard Lim, The Nomen
Manichaeorum and Its Uses in Late Antiquity, in Eduard Iricinschi and Holger M. Zellentin (eds),
Heresy and Identity in Late Antiquity (Tbingen, 2008), 143-67. For convenience, I will continue
to use Manichaean in this contribution, although I do so with the awareness that Manichaeans
were just one of many types of Christians to inhabit the late antique period. See also Nicholas
J. Baker-Brian, Manichaeism: An Ancient Faith Rediscovered (London, 2011), 15-24.
7
Margaret Y. MacDonald, Early Christian Women and Pagan Opinion: The Power of the
Hysterical Woman (Cambridge, 1996), 59.
8
Augustine, De moribus manichaeorum 19.68, ed. Johannes B. Bauer, CSEL 90, 149.7-8
(Vienna, 1992). I note the definition of rumour in Ralph C. Rosnow and Gary Alan Fine, Rumor
and Gossip: The Social Psychology of Hearsay (New York, 1976), 10: Rumors are not facts, but
hearsay: some rumors eventually prove to be accurate, but while they are in the stage described
as rumor they are not yet verified.
9
Caroline Vout, Power and Eroticism in Imperial Rome (Cambridge, 2007), 10.
10
See especially P. Feldman-Savelsberg, F.T. Ndonko and S. Yang, How Rumor Begets
Rumor: Collective Memory, Ethnic Conflict, and Reproductive Rumors in Cameroon, G.A. Fine,
V. Campion-Vincent and C. Heath (eds), Rumor Mills: The Social Impact of Rumor and Legend
(New Jersey, 2005), 141-57. Also, Maud Gleason, Visiting and News: Gossip and ReputationManagement in the Desert, Journal of Early Christian Studies 6 (1998), 501-21, esp. 502-3.
11
Luise White, Telling More: Lies, secrets, and history, History and Theory 39 (4) (2000),
11-22 (13).
502
N.J. BAKER-BRIAN
an essential element in shaping ancient heresiological identities. For instance,

Epiphanius in his Panarion notes that alongside observing first-hand the behaviour of sectarian groups, and diligently studying their writings, hearsay (t
d kov kateilfamen) is a key component in assembling a reliable report
of sectarian origins, ideas, and practices.12 By examining more closely the types
of rumours that Augustine handled about the Manichaeans, and in particular
those pertaining to the conduct of women involved in the religion, this essay
aims in the first instance to shed a little more light on the lives and identities
of the Manichaean women mentioned by Augustine. It also aims to revise the
commonly-held assumption that Augustine overcame the Manichaean religion
primarily by deploying rational, philosophical arguments against the theology
of Mani and his followers, by shifting the focus of analysis to consider the
extent to which Augustine was dependent on rumour in his efforts to undermine
Manichaeism. The comments of Anthony Moon in his valuable Catholic University of America dissertation from 1955 on Augustines anti-Manichaean
epitome13, De natura boni (henceforth, nat. bon.), may be taken as typical
with regard to the apparent dialectical victory that Augustine secured over the
Manichaeans. Moon notes that, Augustines chief weapon against Manichaeism is a rational critique that Manis doctrines are susceptible of inferences which are contrary to reason or to morality.14 While this is certainly true,
it is nevertheless only half the picture. Lest we forget: Augustine was a rhetor,
familiar with the role that literary invective played in impugning the reputations
of opponents. He understood well the value of making allegations of, for
instance, sexual impropriety, and of exploiting rumours about conduct (mores)
and practices within groups situated in society. While Augustines portrayal of
women involved in Manis church fits into the rhetorical template for slandering opponents, it is also the case that looking beyond this invective yields some
surprising results about the status and lives of Manichaean women at the sharp
end of Catholic Christian polemics.
2. Rumour and ritual in Augustines De moribus manichaeorum
Rumours, arising from negative inference surrounding the Catholic reception of
Manichaean theology and rituals, play a central role in this early anti-Manichaean
12
Epiphanius, Panarion, Proem 2.4: trans. Frank Williams, The Panarion of Epiphanius of
Salamis. Book I (Sects 1-46), 2nd edition, revised and expanded, Nag Hammadi and Manichaean
Studies 63 (Leiden, 2009), 14.
13
A. Anthony Moon, The De natura boni of Saint Augustine. A translation with an introduction and commentary, The Catholic University of America Patristic Studies 88 (Washington, D.C.,
1955), 239,
14
A.A. Moon, The De natura boni of Saint Augustine (1955), 239.
503
work dating from the late 380s.15 It is a work in which the early triangulation
of rumour, invective, and testimony based on Augustines own experiences as
a former Hearer of the church in Carthage and Rome, may be witnessed. In the
final portions of the treatise, Augustine openly declares that much of what he
has to say about Manichaean morals (specifically the conduct of the Elect), is
more rumour (fama) than truth.16 As Maud Gleason has noted, [g]ossip transforms events into stories,17 and in the final portion of mor. man. Augustine
sets out the principal plotlines in his slanderous representation of Manichaean
conduct; in particular, allegations of sexual misconduct which were to become
a mainstay in his characterisation of the Manichaean Elect. While rumours and
representations of women play some, although by no means a major, part in
this work, we still need to attend to the ways in which Augustine develops
specific rumours about Manichaeans in the treatise, in order to appreciate his
treatment of Manichaean women in later writings. Although twinned with mor.
eccl. cath., with both treatises handled as a single work in two books (libri duo)
by Augustine himself and other late antique commentators,18 the concerns and
characteristics of mor. man. are substantially different from the preceding treatise.19 In mor. man., Augustines sights are set on dismantling the prodigious
reputation that Manichaeans enjoyed for the practice of asceticism. In broad
terms, the working method of mor. man. rested on Augustines willingness to
exploit ruthlessly the implications of the Manichaeans symbolic dependence
on the so-called Three Seals (tria signacula), as the indication of the Manichaean Elects commitment to closing off the mouth, hands, and breast20 from
the performance of activities considered polluting to their ideals of ascetic continence. It is apparent from Augustines treatment of it that the breast was
15
For the dating of the treatise, see J.K. Coyle, Augustines De moribus ecclesiae catholicae
(1978), 66-76. Both mor. eccl. cath. and mor. man. require urgent re-examination in light of the
developments in the academic study of Manichaeism. The limited bibliography on mor. man.
includes Franois Decret, LAfrique manichenne (IVe-Ve sicles). tude historique et doctrinale.
Tome 1: Texte (Paris, 1978), 24-36; id., De moribus ecclesiae catholicae et de moribus Manichaeorum, livre II: De moribus Manichaeorum, in J.K. Coyle, F. Decret et al., De moribus
ecclesiae catholicae et de moribus Manichaeorum, De quantitate animae di Agostino dIppona
(1991), 59-119. Also Nicholas J. Baker-Brian Testimony and Rumour: Strategies of Invective in
Augustines De moribus manichaeorum, in Alberto Quiroga (ed.), Protean Rhetoric: Religion,
Culture and Politics in the Fourth Century A.D. (forthcoming 2013).
16
Mor. man. 19.68 (CSEL 90. 149.11-2): Sed sit et haec magis fama quam verum. All translations from Augustines mor. man. are by Roland Teske, The Manichean Debate. The Works of
Saint Augustine I/19 (New York, 2006), 69-103, unless otherwise stated.
17
M. Gleason, Visiting and News (1998), 502.
18
E.g. Augustine, Retractationes I. 6 (ed. Pius Knll, CSEL 36); also, Possidius, Indiculum 4.1
(ed. Wilhelm Geerlings, Augustinus Opera-Werke).
19
See N.J. Baker-Brian, Testimony and Rumour (forthcoming, 2013).
20
I agree with Jason BeDuhns assessment that in mor. man., Augustine regards the Three
Seals as being the preserve of the Elect only. See Jason David BeDuhn, The Manichaean Body
in Discipline and Ritual (Baltimore and London, 2000; repr. 2002), 36.
504
N.J. BAKER-BRIAN
understood by Manichaeans to represent the locus of concupiscence, and it is

this seal that is treated last in line of the three in the work (mor. man. 18.65).
It is Augustines concern here to demonstrate the seals failure to guard Manichaeans from committing acts of libertinism. The template for the licentious
behaviour that the treatise ascribes to the Elect arises from Augustines characterisation of Manichaean attitudes towards matrimony and sexual intercourse.
According to Augustine, Manichaeans do not avoid intercourse with women
the emphases in the passage suggesting that Augustine is discussing male
rather than female proclivities in addition to which they also observe the
rhythms of the menstrual cycle in order to continue having intercourse without
having to worry about conception. Indeed, according to Augustine, this is the
one thing that Manichaeans wish to avoid, since the begetting of children, by
which souls are bound in the flesh, is [considered] a more serious sin than
intercourse.21 The Manichaean position is thereby presented as the reverse of
the Catholic one: Manichaeans forbid marriage (for their Elect, but not for their
Hearers) thus fulfilling the words of 1Tim. 4:1-3 but not intercourse, which
they engage in, in order not to produce children (which would be the only
proper purpose of sex), but to satiate their lust (libido). By denying the value
of marriage, although in the case of Hearers not its practice, the status of wives
is reduced to the business of prostitution,22 whose role in Manichaean marriages
is one of servicing the libidinousness of their husbands.23 In this regard, therefore, marriages between Manichaeans do not qualify as proper (i.e. Catholic)
marriages, since it cannot be considered matrimony not to create mothers.24
By insinuating negative judgements about visible institutions, i.e. the practice of marriage, and the status of women among Manichaeans, Augustine is
able in the final part of the treatise to consider rumours about the conduct of
Manichaeans in secret places,25 secure in his assumption that the conduct of
Manichaeans principally the Elect is amiss given what has already been
established about the distorted practices and principles of Manichaeans and
their institutions. In light of Augustines later preoccupations with rumour, the
behaviour of the (male) Elect, and the involvement of women in the church
in his other writings (notably in his De natura boni and the compendious entry
21
Mor man. 18.65 (CSEL 90, 146.21-3): Nonne vos estis qui filios gignere, eo quod animae
ligentur in carne, gravius putatis esse peccatum quam ipsum concubitum?
22
Mor. man. 18.65 (CSEL 90, 147.8-12): Quisquis ergo procreare liberos quam concumbere
gravius dicit esse peccatum, prohibit utique nuptias, et non jam uxorem sed meretricem feminam
facit, quae donatis sibi certis rebus viro ad explendam eius libidinem jungitur.
23
Mor. man. 18.65 (CSEL 90, 147.10-2).
24
Mor. man. 18.65 (CSEL 90, 147.12-4): Si enim uxor est, matrimonium est. Non autem matrimonium est ubi datur opera ne sit mater; non igitur uxor. For a wider discussion of the issues
see David G. Hunter, Marriage, Celibacy and Heresy in Ancient Christianity (Oxford, 2007).
25
Hence, mor. man. 19.71 (CSEL 90, 151.14-6): Non utique arbitrabamur eos temperare
posse, a quibus se temperare profitebantur, quando latibula et tenebras invenirent.
505
on the Manichaeans in his De haeresibus) there are a number of interesting

points raised in mor. man. In the first case, Augustine attempts to associate the
Elect with the consumption of animal semen (spermatodulia: i.e. the ritual
consumption of semen26), which he presents as a reasonable assumption given
that Manichaeans hold on the one hand, that the souls of offspring reside preformed in semen and are passed on through intercourse,27 and on the other, that
the Elects principal duty is to save the Light particles trapped in food by
consuming a daily meal, and releasing the Light through its subsequent
metabolisation. To non-Manichaeans, therefore, the Elect were literally souleaters, thereby offering a characterisation ripe for exploitation. Augustine
notes:
If you do not do this [consume semen], and I wish that were the case, you see the great
suspicion to which your superstition is exposed and how you should not be angry at
people who arrive at conclusions that they infer from your teaching, since you teach
them that you set free souls from bodies and the senses by means of your food and
drink.28
In the allegation of spermatodulia, Augustine is imagining, in effect, a rite of

purification, performed secretly among the Elect, and concealed from Hearers
through fear that disclosure of the practice may lead to Hearers deserting the
Elect.29 Calling to mind Luise Whites observation above, Augustine indicates
that while he knows this allegation to be without any factual grounds, he continued to repeat it anyway because the ideology of the Manichaeans made it
reasonable to suppose that it could happen. Indeed, during his public disputation with the Manichaean priest Fortunatus, Augustines handling of rumours
about Manichaean conduct followed a similar line of inference: for instance,
in open ceremonies (e.g. the daily prayers), Augustine claims not to have seen
anything amiss among his co-religionists; however, he states that he cannot
exonerate the Elect of charges of improper conduct since they perform their
eucharist away from the eyes of their Hearers.30 All this, however, is somewhat
26
See J.K. Coyle, Mary Magdalene in Manichaeism? (1991), repr. in Manichaeism and Its
Legacy (2011), 165.
27
See J. BeDuhn, The Manichaean Body (2000), 171-2.
28
Mor. man. 18.66 (CSEL 90, 148.6-10): Quae si non facitis, quod utinam ita sit, videtis
tamen quantae suspicioni vestra superstitio pateat et quam non sit hominibus succensendum id
opinantibus, quod de vestra professione colligitur, cum vos animas per escam et potum de corporibus et sensibus liberare praedicatis.
29
Mor. man. 18.66 (CSEL 90, 148.2-6): Et quia non possunt ab auditoribus vestris purganda
vobis talia semina afferri, quis non suspicetur secretam de vobis ipsis inter vos fieri talem purgationem et ideo illis, ne vos deserant, occultari?
30
Acta Contra Fortunatum Manichaeum 3, ed. Franois Decret, Corpus Fontium Manichaeorum, Series Latina 2 (Turnhout 2004). On Augustines debate with Fortunatus, see especially
Jason David BeDuhn, Did Augustine win his Debate with Fortunatus?, in Jacob Albert van den
Berg, Annemar Kotz, Tobias Nicklas and Madeline Scopello (eds), In Search of Truth: Augustine,
506
N.J. BAKER-BRIAN
missing the point. In mor. man. Augustine is engaged in a process of marginalising the followers of Manis teachings through the deployment of rumour
and insinuation. In specific terms, Augustine is engaged in transforming Manichaean Christians into the Other through the imputation of a revolting rite to
the religions hierarchical class.31
In a somewhat reserved tone, a parody of the ritual meal practised by Manichaeans is implied. Thus, the allegation concerning the Elects consumption of semen needs to be understood within the context of the treatises wider
literary purport as a work of slanderous rhetoric, i.e. Invective.32 Notable in
this regard is Augustines inversion of the Elects role as purificatory vessels
for digesting Light in the allegation that they eat substances deemed polluting
by the normative values of late ancient communities, namely semen (mor. man.
18.66), and human excrement (mor. man. 16.41).33 The related charge of
coprophagia levelled against the Elect illustrates very well the character of
mor. man. as a work of late antique invective literature, where scatological
remarks stood alongside other abusive charges and commentary.34 In the
inverted emphasis placed on the purification of animal seed, and the exclusion
of Hearers from the rite, Augustine reveals his awareness of the meals rationale
(i.e. the purging of Light), and the performance of the meal as a churchwide responsibility with its emphasis on the donation of alms by Hearers.
While Augustine is evidently creating a specific argument in this treatise, his
comments also betray his awareness of the long-standing accusation against
Manichaeans concerning the performance of a deviant eucharist in which the
consumption by the Elect of human semen and menses was imagined.35 Beyond
Manichaeism and other Gnosticism. Studies for Johannes van Oort at Sixty, Nag Hammadi and
Manichaean Studies Series 74 (Leiden, 2011), 463-79.
31
As broadly explored by David Frankfurter, Evil Incarnate: Rumors of demonic conspiracy
and ritual abuse in history (Princeton and Oxford, 2006), especially 73-128.
32
For an incisive summary of invective, see Laurent Pernot, La rhtorique de lloge dans le
monde grco-romain, Vol. 1: Histoire et Technique, Collection des tudes Augustiniennes, Srie
Antiquit 137 (Paris, 1993), 481-90.
33
Compare the comments ascribed to Mani in the Cologne Mani Codex (CMC) about the
excrement of shame (skbala tv asxnjv) produced by the body during the digestive process, CMC 81.2-13, ed. Ludwig Koenen and Cornelia Rmer, Der Klner Mani-Kodex. ber das
Werden seines Leibes. Kritische Edition, Papyrologica Coloniensia 14 (Opladen, 1988).
34
See esp. Gianfranco Agosti, Late Antique Iambics and Iambik Ida, in Alberto Cavarzere,
Antonio Aloni and Alessandro Barchiesi (eds), Iambic Ideas: Essays on a poetic tradition from
Archaic Greece to the Late Roman empire (Lanham, 2001), 219-55; also Laura Migulez-Cavero,
Invective at the Service of Encomium in the Dionysiaca of Nonnus of Panopolis, Mnemosyne
63 (2010), 23-42.
35
E.g. the late third century epistle attributed to Theonas, bishop of Alexandria, in which the
author warns against the missionary activities of female Elect from whom menstrual blood is
collected to perform the abominations of their madness; see Colin H. Roberts (ed.), P. Rylands
Greek 469.32-4, Catalogue of the Greek and Latin Papyri in the John Rylands Library Manchester 3 (Manchester, 1938); reproduced in Alfred Adam (ed.), Texte zum Manichismus (Berlin,
507
the othering role which such an allegation played, for instance in the labelling
of Manichaeans as perverted, polluted, and filthy,36 it may also have been
part of a concerted effort to challenge, in particular, portrayals of the Elect as
scrupulously continent.37 As semen was understood to bear heat and potency,
allegations about its consumption may have been used to imply a certain sexual
voraciousness on the part of the Elect.38 It is clear from other imputations of
the practice to heretics by earlier patristic writers, for instance in its archetypal
attribution to Simon Magus and the Simonians by Epiphanius in the Panarion,39
that the allegation was reserved for those individuals and groups that heresiologists wished to style as especially fraudulent in appropriating for themselves
a Christian identity, and whose alleged behaviour betrayed not simply sexual
avariciousness, but also greed for fame and fortune through the corruption of
the nomen Christianum.
Additional indirect ways of imputing such a tendency to the Elect, other than
through open accusation (e.g. mor. man. 19.68), are a characteristic of mor.
man., to be seen in Augustines accusations that the Elect gorge themselves to
the point of bursting on sumptuous feasts.40 In classical instances of invective,
1969), 52-4. An English translation is available in Iain Gardner and Samuel N.C. Lieu, Manichaean Texts from the Roman Empire (Cambridge, 2004), 114-5. For a brief commentary, see
J. Kevin Coyle, Manichaeism and its Legacy (2009), 195-6. During the mid-fourth century, Cyril
of Jerusalem in his catechetical address 6.33 (De uno deo; PG 33, 597) offered an evasive description of a Manichaean bathing rite (i.e. baptism) in which a fig is dipped in semen and menses
and offered to communicants. The issue of a Manichaean eucharist, and the charges of lewd
conduct brought against the Elect, are discussed by Franois Decret, Notes complmentaires et
Bibliographies slectives III: Le rite de l<eucharistie> chez les manichens allusion critique
aux <murs> des lus de la secte, in F. Decret (ed.), Acta Contra Fortunatum Manichaeum
(2004), 52-5. Most academic commentators regard the allegation of consumption of semen and
menses as spurious intended to slander the ascetic reputation of Manichaeans; the assessment of
Henri-Charles Puech I take as typical in this regard, see his Sur le manichisme et autres essais
(Paris, 1979), 241-3. Compare the rehabilitation of ancient heresiology, which takes the testimony [of] libertinism seriously, [asking] how these sorts of practices make internal sense (p. 17),
by Jorunn Jacobsen Buckley, Libertines or Not: Fruit, Bread, Semen and Other Body Fluids in
Gnosticism, Journal of Early Christian Studies 2 (1994), 15-31.
36
See especially Neil Adkin, Filthy Manichees, Arctos 26 (1992), 5-18; and id., Heretics
and Manichees, Orpheus 14 (1993), 135-40.
37
N.b. Mor. man. 19.68, and Augustines claim to have witnessed a group of male Elect in
Carthage leering gratuitously at a party of (non-Manichaean) women. Compare the discussion of
viewing and spectatorship by C. Vout, Power and Eroticism (2007), 24-7.
38
E.g. Aristotle, De generatione animalium 735a-737b, ed. and trans. Arthur Leslie Peck, The
Loeb Classical Library Series 366 (Cambridge, Massachusetts, 1942; repr. 1969); Peter Brown,
The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity (New York,
1988), 9-11.
39
Epiphanius, Panarion XXI 4.1.
40
Mor. man. 19.71 (CSEL 90, 151.11-6): Suspicionibus vero januae quantae aperiebantur,
cum eos invidos inveniebamus, cum avaros, cum epularum exquisitarum audissimos, cum in jurgiis frequentissimos, cum de rebus exiguis mobilissimos? Non utique arbitrabamur eos temperare
508
N.J. BAKER-BRIAN
the irresistible attractions of luxury and sexual adventure41 were frequently

brought together, and mor. man. implies that the greed of the Elect in relation to
rich food also signified their lack of temperance in relation to sexual relations.
In mor. man., Augustine takes over and transforms the rumour, imbuing it with
his own experience as a former Hearer, and applying it to a North African setting.
Augustines sinister transformation of this rumour will be discussed below.
A further point of interest in mor. man. concerns Augustines judgement that
calumny was rife with regard to the conduct of the Elect as a result of the fact
that Manichaean communities in Carthage and Rome were themselves hotbeds
of rumour and insinuation. Rumours circulating among a group of Carthaginian
Manichaeans, who had been known to Augustine, concerned the conduct of
two high-profile Elect. Both men despised one another, and conducted a type
of phoney war against each other, not in open debate, but in conversations
conducted in whispers (susurri: 19.71). The portrayal of the rivalry clearly
betrays the principal concern of mor. man., namely Augustines reporting of
the alleged sex crimes of the Elect. In Augustines own words, the intention in
writing about these issues was to demonstrate the utterly depraved morals of
the Elect (20.74). In relation to the rivalry between the two Elect at 19.71, both
men impugned one another with allegations concerning a violent sexual assault
committed against the wife of a Hearer. In the first instance, one of the Elect
brought the charge of assaulting the Hearers wife against the other. In the
second instance, the Elect charged with the offence brought an allegation of
adultery against another Elect with the same Hearers wife. Virtually nothing
is known about the social status of the Manichaeans concerned. If all parties
were, however, of good standing, i.e. freeborn Roman citizens, then the bare
details of at least two illicit sexual encounters reside in Augustines narrative.
The first, in effect, a rape, committed against a married woman, classified under
Roman law as stuprum per vim.42 The second, an allegation of adultery (also
stuprum), in which both the alleged adulterer and the Hearers wife would have
been liable for criminal prosecution.43 A further anecdote from Carthage relates
details of an affair between a male Elect and a woman who became pregnant.
The woman is described by Augustine as virgo sanctimonialis, i.e. a virgin
dedicated to God; she may, therefore, have been an Elect.44 Augustines
posse, a quibus se temperare profitebantur, quando latibula et tenebras invenirent. Compare
mor. man. 13.29-30.
41
Catharine Edwards, The Politics of Immorality in Ancient Rome (Cambridge, 1993; repr.
2002), 176.
42
See Judith Evans Grubbs, Law and Family in Late Antiquity. The Emperor Constantines
Marriage Legislation (Oxford, 1999), 185; ead., Women and the Law in the Roman Empire:
A Sourcebook on Marriage, Divorce and Widowhood (London, 2002), 83-5.
43
Compare also the allegations of the Elects conduct at mor. man. 19.70 and 19.72.
44
On the link between the status of virgin and Elect in Manichaeism, see J.K. Coyle, Women
and Manichaeisms Mission, repr. in id., Manichaeism and its Legacy (2009), 197-8.
509
description of the effect of the pregnancy on the womans family was likely no
different to most late Roman families response to an announcement of a
daughters pregnancy outside marriage.45 While distinguishing between the true
and false pieces of information in these accounts is near impossible, Augustines portrayal of Elect behaviour as criminal in the literal sense of the word
could only serve to further malign their reputations. However, a focus on the
authenticity of the details misses the point of Augustines strategy. The main
concerns of Augustines portrayal rather centre on the failure of the (male)
Elect, and in the wider sense, the failure of Manichaean ascetic programme.
The failure is squarely linked to the Elects inability to master temperance.
Augustine associates the template for this behavioural failing on the part of the
Elect with Manichaean lore, specifically the episode in which,
[y]ou say that Adam was born of his parents, those aborted princes of darkness, in such
a way that he had the greatest part of the light for his soul and a very small part of the
opposing nation. Though he lived a holy life on account of the preponderant amount of
good, that opposing part was nonetheless aroused in him so that he would turn to intercourse. In that way he fell and sinned, but he lived thereafter a holier life I do not
know how anyone can bear and tolerate another point in all of you, namely, that, though
you say that the soul is a part of God, you still claim that the small amount evil which
was mingled with it overcame its greater abundance and fecundity. After all, if anyone
believed this and if lust attacked him, who would not have recourse to such a defense
rather than to the bridling and suppression of his lust?46
In the light of Augustines association between the conduct of the Elect and
Manichaean lore, mor. man. becomes highly significant in the landscape of late
antique Catholic and Manichaean debate. While it is apparent that Augustine
was drawing on some relatively long-standing accusations about the Manichaeans (e.g. spermatodulia), his handling of them in mor. man. makes the treatise
stand out among the anti-Manichaean literature of the late fourth century.
Certain themes first raised here will appear again in Augustines writings,
and in the polemical literature of other late antique and early medieval authors.47
45
Mor. man. 19.73 (CSEL 90, 153.18-21): Hic ego non tam de nequam homine conqueror, qui
stupro nefario alienam familiam, sub habitu electi et sancti viri ad tantum dedecus infamiamque
perduxit.
46
Mor. man. 19.73 (CSEL 90, 153.12-8): Adam dicitis sic a parentibus suis genitum abortivis
illis principibus tenebrarum, ut maximam partem lucis haberet in animam et perexiguam gentis
adversae. Qui cum sancte viveret propter exsuperantem copiam boni, commotam tamen in eo
fuisse adversam illam partem, ut ad concubitum declinaretur; ita eum lapsum esse atque peccasse,
sed vixisse postea sanctiorem; ibid. (153.23-154.5): Illud tamen in omnibus vobis quemadmodum ferri et tolerari possit ignoro, quod cum animam partem dei esse dicatis, asseritis tamen
etiam exiguo admixto malo maiorem eius copiam ubertatemque superari. Quis enim cum hoc
crediderit et eum libido pulsaverit, non ad talem defensionem potius quam eius libidinis refrenationem compressionemque confugiat?
47
There is no space in this article to discuss in detail similar allegations against Manichaeans
noted in later sources, e.g. in the Sermones of Leo the Great (e.g. serm. 16.4), which mirror those
510
N.J. BAKER-BRIAN
In the first instance, it is here where Augustine makes explicit the link between
Manichaean identity and the untempered libido of the heretic. Furthermore, the
treatises ready acknowledgement of its dependence on rumour to disseminate
its allegations about the Elect, in effect, privatises the religious life of Manichaeans by portraying all conduct as confined to hidden places and darkened
rooms, and its reporting the preserve of whispers and gossip. Augustines
assessment in the treatise that Manichaean attitudes to marriage turn a wife into
a prostitute (meretrix, mor. man. 18.65), i.e. as someone whose role is to service their husbands libido, is actually the role of women involved in the religion that Augustine himself imagines throughout the final sections of the treatise. Thus, Manichaean women appear in wholly disenfranchised roles, e.g. as
objects of lust and as victims of sexual assault, existing only to strengthen
Augustines case against a libidinous (male) Elect.
3. Rumour and lore: De natura boni

Many of the censorious ploys from mor. man. find their way into other antiManichaean writings by Augustine. In this regard, a treatise crucial in the
mediation of rumours about the Manichaeans in Late Antiquity is Augustines
nat. bon. from 399,48 in particular the later portion of the work from sections
44-47. Indeed, as with mor. man., Augustine in nat. bon. raises rumours about
the conduct of the Manichaean Elect in the final sections of the work, thereby
providing the impression that rumour operates in both these treatises as a kind
of denunciatory seal for the errors of Manis teachings, i.e. in believing these
blasphemous ideas about God, Manichaeans are prone to behave in the following, nefarious manner.49 In the case of nat. bon. Augustine also offers an
explicit link between Manichaean scripture and the behaviour of the Elect,
thereby developing the association between lore and practice trialled in mor.
man. 19.72 (see above).
Nat. bon. sheds light on the ways in which rumours were shaped by a developing heresiological discourse and eventually came to light as specific charges
against the Manichaeans as a social group within late Roman society. However,
nat. bon. also reveals that what was happening beyond the text, for instance in
criminal trials against those suspected of heresy, was also feeding back and
made by Augustine in haer. 46.9-10. See the edition, English translation, and notes of the Leo
material by Hendrik Gerhard Schipper and Johannes van Oort, St. Leo the Great. Sermons and Letters against the Manichaeans, Corpus Fontium Manichaeorum, Series Latina 1 (Turnhout, 2000).
48
For a discussion of the dating of nat. bon., see Kam-lun E. Lee, Augustine, Manichaeism
and the Good. A Dissertation submitted to the Faculty of Theology, Saint Paul University (Ottawa,
1996), 29-31.
49
Compare F. Decret, LAfrique manichenne I (1978), 131.
511
shaping the types of rumours and insinuations raised by heresiologists: in one

sense, this is how rumours found their way into the literature in the first place.
Nat. bon. is a good example of the interaction between the literary-rhetorical,
and legal spheres which helped shape the othering discourse of identity formation in the fourth century.50 In forensic fashion, Augustine constructs a case
against the Elect by building allegation on top of insinuation on top of rumour.
While explicit mention of Manichaean women is absent from nat. bon. Augustine nevertheless insinuates associations between the operations of the universe
as macrocosm e.g. descriptions drawn from Manis Thesaurus and Epistula
fundamenti of the archetypal sexual trysts of the divine powers in Manis writings, and the role of the female principle (formatrix corporum) as the nature
of evil responsible for shaping material existence (matter)51 and the hierarchy
of the Manichaean church as microcosm, in particular his allegations against
the Elect, and the role of the women in the imagined rituals of the church.
Beyond their importance in this work which, as Moon rightly noted, epitomises
nearly all of Augustines anti-Manichaean concerns, the ultimate significance
of sections 44-7 is in the ground which they very likely prepared for the trial
of two Manichaean women in AD 421, which Augustine reports in the late
work De haeresibus (composed ca. 428-30; see below).
It is apparent, therefore, that by the time of nat. bon., the assertion brought
in mor. man. that the Elect engage in a secret, purificatory rite involving the
consumption of animal semen had developed into something much bigger
and darker. Following some of the clues in Augustines work, the transformation was likely effected in part through allegations raised in criminal trials of
heretics, two examples of which are brought to light by Augustine in nat. bon.
47: It is reported in a public hearing that some individuals have confessed that
they do this [consume human semen] in Paphlagonia but also in Gaul, as I have
heard from certain Catholic Christians in Rome.52 As Franois Decret pointed
out in 1978, there was undoubtedly some terminological confusion on the
informants and Augustines part with regard to the assertion that Manichaeans
qua Manichaeans had confessed to the practice in Gaul. Those who had confessed were more likely to have been followers of Priscillian,53 onto whom the
50
See especially Caroline Humfress, Orthodoxy and the Courts in Late Antiquity (Oxford,
2007), 233-42.
51
Linked in Moons The De Natura Boni of Saint Augustine (1955), 247 with Az; compare
Jes Peter Asmussen, Az, Encyclopaedia Iranica 3 (2) (1987), 168-9. See Markus Stein (ed.), Manichaei epistula fundamenti, Manichaica Latina 2 (Paderborn, 2002), 95-6. See also the comments
of J.K. Coyle, Prolegomena to a Study of Women in Manichaeism (2001), 89-90.
52
Nat. bon. 47 (PL 42, 570): Hoc se facere quidam confessi esse in publico judicio perhibentur, non tantum in Paphlagonia, sed etiam in Gallia, sicut a quodam Romae christiano catholico
audivi. All translations from nat. bon. are by R. Teske, The Manichean Debate (2006), 325-45.
53
For details, see F. Decret, LAfrique manichenne I (1978), 132-4, and LAfrique manichenne (IVe-Ve sicles). tude historique et doctrinale, Tome II: Notes (Paris, 1970), 94-5.
512
N.J. BAKER-BRIAN
label Manichaean had been imposed not simply as a term of abuse54 but also
for legal convenience,55 rather than being actual followers of Manichaean
teachings. The allegation (i.e. spermatodulia) applied to the Manichaeans in
both trials is described by Augustine as crimen and scelestum (nat. bon. 47),
thereby replicating not only the language used by him to characterise the conduct of the Elect in mor. man. (e.g. 19.68; 70), but also very likely echoing the
legal characterisation of accusations applied to Manichaean activity during
the course of the inquisitional proceedings in Gaul and Asia Minor, and elsewhere.56 Augustine notes, somewhat self-consciously however, that he had
heard about the confessions of this practice from certain Catholics in Rome,
likely during his second visit in the final years of the 380s. An open acknowledgement of Augustines dependence on second-hand (maybe even third, or
fourth-hand57) information, implied that, on the one hand, he was indeed
exempting himself from the responsibility of the account58 passed onto him
by his Roman acquaintances, but on the other hand, it is also an admission of
the way in which he has gone about assembling his case against Manichaean
morals and behaviour. As Epiphanius noted (see above), rumour was clearly
the friend of the heresiologist, and embracing it fully was one aspect of the
rules of the game for the controversialist in challenging ones opponents.
What is frequently missed in considerations of nat. bon.s later sections
certainly in Moons commentary from 1955 is some discussion of this performative aspect of Augustines treatise.59 For instance, while Augustine
acknowledges that the treatises slanderous content is based largely on inference and rumour, he also indicates that is unlikely that the Manichaeans actually perform such objectionable rites: It is shocking to say how this form of
their most unspeakable error (nefandissimi erroris) inclines [the Manichaeans], even if it does not bring them (etiamsi non persuadeat), to sacrilegious
and incredible shamefulness.60 This admission sits awkwardly alongside the
report of the legal trials in nat. bon. 47, although the vagueness of detail here
also works towards the same goal: i.e. sowing doubt in the mind of the audience about the reputation of the Manichaean Elect. Furthermore, Augustine
delays and conceals details of the Elects crime, while also introducing
ambiguous pieces of information intended to thwart the complete disclosure
of the crime in question. Indeed, Augustine postpones the details of the crime
R. Lim, The Nomen Manichaeorum (2008).
C. Humfress, Orthodoxy and the Courts (2007), 223.
56
Compare C. Humfress, Orthodoxy and the Courts (2007), 236.
57
Compare F. Decret, LAfrique manichenne I (1978), 132.
58
F. Decret, LAfrique manichene I (1978), 132.
59
For a wider discussion of this issue in ancient heresiology, see Averil Cameron, How to
read Heresiology, Journal of Medieval and Early Modern Studies 33 (2003), 471-92.
60
Nat. bon. 44 (PL 42, 567): Hoc genus nefandissimi erroris quam sacrilegas et incredibiles
turpitudines eis suadeat, etiamsi non persuadeat horribile est dicere.
54
55
513
which the Elect are charged with until the penultimate section of the work
(par. 47), and even then he alludes to it by circumlocution, precisely because
he deems the crime unspeakable (nefandus): thus, the matter under discussion concerns that which the Manichaeans consider to be a pars naturae dei,
which is bound when men and women have intercourse, and which is further
gyved in the womb.61 As with the logical inference first trialled in mor. man.
(see above), the consequence of their belief that the part of Gods nature
(variously, Light, or soul) which is trapped in food and which the Elect release
by eating also compels them to release that part which is emitted during
intercourse, and locked in utero. However, what in that earlier treatise was
animal (hence, unspecified) semen, in nat. bon. becomes human. The confessors in Gaul and Paphlagonia indicated that Manis Thesaurus supplied the
doctrinal spur for the practice. In nat. bon. 44, Augustine cites a passage taken,
as he indicates, from book seven of the work, in which (according to the Latin
version used by Augustine), the divine power (here identified as the Father,
although elsewhere as the Third Messenger) commands the virtutes (the Twelve
Virgins) in the Ships of Light to appear in sexually-alluring forms before the
omnes hostiles (otherwise known as the archons) chained across the vault of
the heavens. Their excitement at seeing so many beautiful forms causes a
(seminal?) emission of the light (a.k.a. viva anima) that they have captured
which was the original intention of the divine power in arranging his desirable forms which is then purified and ascends to the ships of Light for final
release.
This is the infamous episode, so heavily challenged by Manis ancient opponents and which is now frequently referred to after the title of Franz Cumonts
appendix in his 1908 study of Manichaean Cosmology in Theodore bar Koni
as The Seduction of the Archons.62 While this is a heavily investigated episode in Manis myth, its role in the argument of nat. bon. has received little
attention. That Augustine will receive the episode with great indignation
(Quis hoc ferat? Quis hoc credat, non dico ita esse, sed vel dici potuisse?)
is obvious; however, it is also the case that he leaves the interpretation of its
significance to Manichaeans open to insinuation. Although the passage from
the Thesaurus does not raise the performance of spermatodulia, it is the release
61
Nat. bon. 47 (PL 42, 570): Hoc saltem attendant miseri decepti et errore mortifero venenati,
quia si per coitum masculorum et feminarum ligatur pars dei, quam se manducando solvere et
purgare profitentur, cogit eos huius tam nefandi erroris necessitas, ut non solum de pane et
oleribus et pomis, quae sola videntur in manifesto accipere, sed inde etiam solvant et purgent
partem dei, unde per concubitum potest, si feminae utero concepta fuerit, colligari.
62
For full details, see Franz Cumont, Recherches sur le manichisme I: La cosmologie manichenne daprs Theodore bar Koni (Brussels, 1908), 54-68. See also Abraham Valentine Williams
Jackson, Researches in Manichaeism, with Special Reference to the Turfan Fragments (New
York, 1932), 244. And Gedaliahu A.G. Stroumsa, Another Seed: Studies in Gnostic Mythology
(Leiden, 1984), 152-8.
514
N.J. BAKER-BRIAN
of light as a result of the archons innate lustfulness that Augustine is evidently

drawing attention to for the benefit of his argument, in order to imply a mimetic
connection with allegations of lascivious behaviour on the part of the Elect.
The citing of material from a heretics library, and the association of its contents with the performance of aberrant rites and conduct, was one of the ploys
of the heresiologists trade. One parallel example will suffice (since the alleged
rite is identical): Epiphanius notes the gnostic use of the Gospel of Eve among
the Barbelo-gnostics:63
Now in telling these stories and others like them for the sake of knowledge [the
Gnostics] have lost the truth and not merely perverted their converts minds, but have
also enslaved their bodies and souls to fornication and promiscuity. They foul their
supposed assembly itself with the dirt of promiscuous fornication and eat and handle
both human flesh and uncleanness.64
Although Augustine in nat. bon. does not go as far as Epiphanius, who linked
sacred text to libertine practices and deviant rites in his account of ritualised
orgiastic activity among Phibionite Gnostics (Panarion XXVI 4.1.f.),65 by the
time of the third decade of the fifth century such allegations had come to be
raised against the Manichaeans, and confirmed in inquisitional-style criminal
trials. Once again, the insinuation of criminal rites from lore is an intrinsic
aspect of Augustines attempts to degrade the religion of the Manichaeans. The
triangulation of rumour, invective, and testimony about Manichaean conduct
reaches its nadir in Augustines haer. and it is to this text that we now turn.66
63
See Aline Pourkier, LHrsiologie chez piphane de Salamine, Christianisme Antique 4
(Paris, 1992), 302-11.
64
Epiphanius, Panarion XXVI 3.3 (trans. Williams, 2009, 92). On the citation from the Gospel of Eve in Epiphanius, see Bentley Layton, The Gnostic Scriptures. A New Translation with
Annotations and Introductions (New York, 1987; repr. 1995), 77-9.
65
On Epiphanius Gnostics in Panarion XXVI, see the following studies which treat Epiphanius material as containing evidence of libertine gnostic practices: Stephen Benko, The Libertine
Gnostic Sect of the Phibionites According to Epiphanius, VC 21 (1967), 103-19; James
E. Goehring, Libertine or Liberated: Women in the So-called Libertine Gnostic Communities,
in Karen L. King (ed.), Images of the Feminine in Gnosticism (Harrisburg, Pennsylvania, 1988;
repr. 2000), 329-44; and especially, the ingenious article by J. Jacobsen Buckley, Libertines or
Not (1994), 15-31.
66
One of Augustines very last works, composed between 428-30. Augustines sources for the
work included the apocryphal Anacephaleosis, a work based on the summary accounts of heretical groups prefacing chapters in Epiphanius Panarion. For commentary on haer., see Ligiori
G. Mller, The De Haeresibus of Saint Augustine: A Translation with an Introduction and Commentary, The Catholic University of America Press Patristic Studies 90 (Washington, D.C., 1956);
and, Johannes van Oort, Mani and Manichaeism in Augustines De haeresibus. An Analysis of
haer. 46,1, in Ronald E. Emmerick, Werner Sundermann, Peter Zieme (eds), Studia Manichaica,
IV. Internationaler Kongre zum Manichismus (Berlin, 2000), 451-63; also Madeline Scopello,
Haeresibus ad Quodvultdeum (De-), Augustinus Lexikon 3 (Basel, 2004), 278-90.
515
4. Rhetoric and defiance: Manichaean women in De haeresibus 46.9

As in mor. man., the role of Manichaean women in haer. 46.9, is to draw attention to the alleged crimes of the Manichaeans, and in doing so they appear
to represent once again the victimised and disenfranchised portion of that
community. However, a close reading of Augustines narrative reveals a few
surprises. With Gleasons observation in mind concerning the role of rumour
in transforming events into stories, it is in haer. 46.9 that we catch sight of one
Manichaean womans refusal to follow the script of the particular story which
had been drawn up for the Manichaeans by their opponents. The sections of the
work in question haer. 46.9-10 purport to record the details of two legal
encounters likely criminal trials67 with Manichaeans: the first in 421 in
Carthage under the supervision of a certain Ursus, tribunus and procurator
domus regiae,68 and the second some six or seven years later, also likely
taking place in Carthage, and thereby demonstrating the longevity of certain
specific allegations (i.e. spermatodulia) against the Manichaeans.69 Within the
context of the heresiological work dedicated to the Carthaginian deacon Quodvultdeus, Augustines principal reason for including details of the trials was to
provide something which he had been unable to offer in nat. bon. 47: seeming
concrete proof of Manichaean crimes. For the trial of 421 under Ursus, two
different sets of details survive. In Augustines presentation of events in haer.,
the imperial official takes centre-stage. In the vita Augustini (chapter 16) by
Possidius, Augustine is the main player (as one would expect in a work of this
kind).70 While Possidius mentions Ursus involvement in the affair alongside
Augustine in his vita, the account in haer. says nothing of Augustines involvement in the proceedings. However, since the execrable deeds of the Manichaeans concerned were exposed by Ursus in the church in Carthage (detecti sunt
tamen in ecclesia apud Carthaginem71), the joint involvement of ecclesiastical and secular authorities should be rightly imagined. In this regard, Ursus
involvement in the destruction of the temple of Dea Caelestis in Carthage in
the same year, acting under the auspices of Constantius III and Galla Placidia,72
is also noteworthy. Both targets for Ursus Catholic piety Manichaeans, and
See C. Humfress, Orthodoxy and the Courts (2007), 248-9.
I.e. Ursus 4, PLRE 2, AD. 395-527, ed. John Robert Martindale (Cambridge, 1990), 1192-3.
69
For a detailed discussion see F. Decret, LAfrique manichenne I (1978), 221-6. Most
recently, also see the discussion by Volker Henning Drecoll and Mirjam Kudella, Augustin und
der Manichismus (Tbingen, 2011), 166-81.
70
Possidius, Vita Augustini 16.1-4, ed. Wilhelm Geerlings, Augustinus Opera-Werke (Paderborn, 2005). See Erika T. Hermanowicz, Possidius of Calama: A Study of the North African
Episcopate (Oxford, 2008), 45-6.
71
Haer. 46.9, ed. R. Vander Plaetse, C. Beukers, CChr.SL 46, 315.66-7 (Turnhout, 1969).
72
For discussion of the date of the temples destruction, see F. Decret, LAfrique manichenee I
(1978), 221.
67
68
516
N.J. BAKER-BRIAN
adherents of Dea Caelestis were viewed with heavy suspicion by Catholic

Christians, not least because of what was suspected about their alleged lewd
conduct in the name of religio.73
Far from being simply a descriptive account of events,74 haer. offers a
fabricated narrative of the imagined crimes and misdemeanours of the muchmaligned Carthaginian Manichaean community (see mor. man. above), which
is only fully intelligible when read against the backdrop of the simmering
rumours evidenced in mor. man. and nat. bon. While Possidius account in the
vita presents an idealised image of Augustine the erudite bishop, who brings
the Manichaeans to confess their unworthy and wicked deeds through his knowledge of those books known and accepted by them,75 Augustine in haer. 46.9 offers
a no less stylised account, which drew on many of the censorious allegations
made against them in his earlier works. The portrayal of Manichaean deviance
in haer. 46 should be read arguably as the culmination of Augustines invective
against Manichaean mores; it was certainly remembered as such by Augustines Catholic successors as evidenced in the work of one later epitomiser who
appended a warning for the rudes about Manichaean practices to Augustines
De agone christiano, a caveat which was based largely on the details of the
trial from 421 in haer. 46.9.76
In haer. 46.8, Augustine recounts the episode of the archons seduction from
the Manichaean myth. In the following section he links the details of this episode from Manichaean lore to their ritual practices: On this account, or rather
as a requisite of the detestable superstition, their Elect are forced to eat a eucharist of sorts, sprinkled with human seed so that the divine substance might also
be purified from it as from other foods they take.77 Once again, Augustine
followed heresiological precedent by insinuating that Manichaean ritual entailed
73
For details of Christian attitudes towards Dea Caelestis, see especially Stephen Benko, The
Virgin Goddess. Studies in the Pagan and Christian Roots of Mariology, Studies in the History
of Religions 59 (Leiden, 1993), 36-43.
74
J. van Oort, Mani and Manichaeism in Augustines De haeresibus, 452.
75
Vita Augustini 16.2 (ed. Geerlings, 56.4-10): Inter quos etiam sanctae memoriae Augustinus
fuit, qui prae ceteris illam exsecrabilem sectam noverat, et eorum prodens eiusmodi damnabiles
blasphemias ex locis librorum, quos illi adcipiunt Manichaei, usque ad confessionem earumdem
blasphemiarum eos perduxit; et quae inter se illi suo more malo indigna et turpia facere consueverunt, feminarum illarum velut electarum proditione illis ecclesiasticis gestis declaratum est.
See the discussion in Eva Elm, Die Macht der Weisheit. Das Bild des Bischofs in der Vita Augustini des Possidius und anderen sptantiken und frhmittelalterlichen Bischofsviten, Studies in the
History of Christian Thought 109 (Leiden, 2003), 114-59.
76
For details see Franois Dolbeau, Un tmoignage inconnu contre des Manichens
dAfrique, Zeitschrift fr Papyrologie und Epigraphik 150 (2004), 225-32.
77
Haer. 46.9 (CChr.SL 46, 314.62-5): Qua occasione, vel potius exsecrabilis superstitionis
quadam necessitate, coguntur Electi eorum velut eucharistiam conspersam cum semine humano
sumere ut etiam inde, sicut de aliis cibis quos accipiunt, substantia illa divina purgetur. Translations
of haer. are by Roland J. Teske, Arianism and Other Heresies, The Works of Saint Augustine
I/18 (New York, 1995).
517
the straightforward acting-out of Manis myth by his adherents. Following the

account in haer., confession of the practice is supplied by two women, a young
girl named Margarite,78 and Eusebia, described by Augustine as quasi sanctimonialis, likely one of the Elect.79 In Possidius version, confessions were supplied by unnamed women supposedly of the Elect, which were entered into
the ecclesiastical records.80 In haer. 46.9, the focus of the prosecution case was
the sexual violation of Margarite and Eusebia by persons unnamed, during
preparations for a sort of eucharist at which semen was collected after intercourse and mixed with flour (farnia), which the Elect were then compelled
(coguntur) to eat, on the basis of the demands made by their myth. Haer. 46.9
indicates that the alleged rite involved both intercourse and the consumption of
the semen eucharist: both are judged together by Augustine as a criminal and
abominable act. First, Margarite revealed (prodidit) that she had been violated
during the course of the criminal mystery (propter hoc scelestum mysterium
se dicebat esse vitiatam). Her confession was then verified independently during the examination of Eusebia. Although limited, the details concerning Eusebias reaction to the proceedings are of some importance. Eusebia was compelled with difficulty to confess (vix compulit confiteri) by Ursus that she had
endured the same violation, although she had initially asserted that she was
undefiled (i.e. virginal). While not mentioned in the account, this claim appears
not to have been accepted by the prosecution, since Augustine indicates that
Eusebia demanded (postulasset) a midwife examine her in order to confirm her
integrity. As Augustine put it: After she was examined and the facts were
discovered, she likewise brought charges against the whole shameful wickedness in which wheat [flour] was spread underneath to catch and mingle with
the seed of those having intercourse.81 Although not explicitly stated, Augustines account would seem to imply that the alleged violation of Margarite and
Eusebia had come about because they were charged as having been sexuallyactive participants rather than simply voyeurs82 in the rite which led to the
gathering of the semen. The roles of Margarite and Eusebia in the trial were
unlikely, therefore, to have been as witnesses to the criminal act; rather, they
78
Haer. 46.9 (CChr.SL 46, 315.71-3): Ubi puella illa nomine Margarita istam nefariam
turpitudinem prodidit, quae cum esset annorum nondum duodecim, propter hoc scelestum mysterium se dicebat esse vitiatam.
79
See the comments of M. Scopello, Bassa la Lydienne, reprinted in M. Scopello, Femme,
Gnose et Manichisme (2005), 309, on the meaning of sanctimonialis when used as a substantive.
80
See above, note 75.
81
Haer. 46.9 (CChr.SL 46, 315.76-8): Quae inspecta et quid esset inventa, totum illud turpissimum scelus, ubi ad excipiendum et commiscendum concumbentium semen farnia substernitur Trans. R. Teske, Arianism (1995), 43.
82
For instance see Brent D. Shaw, Sacred Violence. African Christians and Sectarian Hatred
in the Age of Augustine (Cambridge, 2011), 328.
518
N.J. BAKER-BRIAN
were also on trial as a result of their participation in a ritual act that by the fifth
century had come to mark out Manichaean conduct.
Searching for clues in order to uncover the reaction of a Manichaean woman
at the sharp end of a heresy trial is undeniably problematic, especially in a
heresiological account which develops a long-standing accusation of sexual
deviancy of slanderous intent. Nevertheless, it is reasonable to suggest that
Augustine (unwittingly) preserved the defiant reaction of one Manichaean
sanctimonialis to her alleged involvement in an illicit sexual act, and one which
had been instrumental in shaping the othering discourse of Catholic polemic
against Manichaean Christians for many decades. In haer. 46.9, we have the
narrative of a trial albeit an ex post facto third-person narrative83 which
dealt with specific criminal charges relating to identity and conduct i.e. of
being a Manichaean, but also likely including an allegation of stuprum in relation to the alleged eucharistic-style rite. With regard to Eusebias treatment
under Ursus, the clause vix compulit confiteri has been taken as implying the
use of forcible coercion (e.g. torture) on the part of the authorities in extracting
Eusebias confession.84 As Richard Lim has noted in relation to this episode,
inquisitional records from the sixteenth-century may prove useful in understanding the historical value of earlier proceedings notwithstanding the evident differences between Augustines literary-heresiological account, and the
stenographic nature of early modern inquisitional proceedings. However, Lims
comparative mention of Carlo Ginzburgs analysis of the inquisitional record
of Chiara Signorini, a Modenese peasant woman accused of witchcraft in 151819,85 does at least permit a comparison to be drawn between Chiaras sustained
denial of the charges brought against her, followed by her immediate volte-face
when subjected to torture, and Eusebias apparent refusal to accept the courts
judgement of her involvement in the alleged practice glimpsed in her demand
for an objective (i.e. medical) rather than a slanderous assessment of her integrity and her eventual confession brought about by the exacting although
unspecified methods of Ursus. Both accounts indicate to varying degrees the
efficacy of threats and torture in those instances where the accused had stubbornly refused to confirm the rumours raised during forensic examination.
However, both accounts also suggest that denial of rumours and allegations on
the part of the accused was bound up with a commitment to pious conduct.
Indeed, Augustine notes the denial of the allegation of spermatodulia by the
Manichaeans each time it is raised by him, most notably in details of the later
R. Lim, The Nomen Manichaeorum (2008), 15850.
Compare B.D. Shaw, Sacred Violence (2011), 328.
85
Carlo Ginzburg, Witchcraft and Popular Piety: Notes on a Modenese Trial of 1519, in id.,
Clues, Myths, and the Historical Method (Baltimore, 1989; repr. 1992), 1-16. Also of relevance
in terms of the methodological considerations involved in reading inquisitional records, see id.,
The Inquisitor as Anthropologist, in Clues, Myths, and the Historical Method, 156-64.
83
84
519
trial raised briefly by Augustine in haer. 46.10, where a male Manichaean

named Viator indicated that the alleged practice had no place in normative
Manichaean ritual activity; rather, if it was indeed practised at all, it was done
so by a schismatic party called the Catharistae (i.e. the Purifiers).86 A possible
religious explanation for such denials was first noted by Prosper Alfaric in
1918. Alfaric defended the Manichaeans against the charges raised against
them in haer. 46.9-10, by indicating that their denial of these practices as noted
by Augustine in that work (sed hoc se facere negant; haer. 46.9) should be
regarded as authentic coming from a group noted for their abhorrence of lies
and lying.87 With this in mind and piecing together the clues in Augustines
account, notably Eusebias status as sanctimonialis, i.e. as an Elect, in addition
to her seeming defiance in the face of the allegations raised by the court, it is
not unreasonable to surmise that Eusebia attempted valiantly to uphold the
commandments demanded of the Elect, in particular the commandment to
avoid the telling of lies.88 If the allegation raised by Ursus had been, as far as
Eusebia was concerned, a rumour, her religious commitment to tell the truth
would have meant that she would have denied the allegation, unless compelled
with difficulty to put her name to a false confession. It seems, therefore, that
only under severe duress did Eusebia begin to follow the script demanded of
her by her inquisitors.
5. Conclusion
This paper has attempted to shed a little more light on the way in which Augustine set about disassembling the reputation of Manichaean Christians in his
writings against them. It is apparent that alongside his rational critique of
Manis theology, Augustine was also dependent on the techniques of invective,
for instance scatological remarks (including allegations of spermatodulia) and
charges of sexual misconduct on the part of the Elect, in order to defame the
reputation and appeal of the religion for his audience. It should be recognised
that Augustine played a significant role in circulating rumours about the Manichaeans and possibly also initiating new allegations about them rumours
and allegations that played a central role in shaping the master discourse89 of
86
Haer. 46.10 (CChr.SL 46, 315.84-6). See the discussion of this episode in C. Humfress,
Orthodoxy and the Courts (2007), 249.
87
Propser Alfaric, Lvolution intellectuelle de saint Augustin (Paris, 1918), 1642. Alfarics
rebuttal of the charges brought against the Manichaeans in haer., nat. bon., and mor. man. is (not
very convincingly) challenged by A.A. Moon, The De Natura Boni of Saint Augustine (1955),
240-2.
88
E.g. Psalms of the Bema 235. 18, ed. Gregor Wurst, Die Bema-Psalmen, Corpus Fontium
Manichaeorum, Series Coptica 1. Liber Psalmorum, Pars II, Fasc. 1 (Turnhout, 1996), 87.
89
R. Lim, The Nomen Manichaeorum (2008), 167.
520
N.J. BAKER-BRIAN
Manichaeism in Late Antiquity. It is a near impossible task to cleave apart what

Augustine had to say about the role of Manichaean women in the religion from
the gossip and allegations that he transmitted about the Elect, and the community in general. Indeed, it seems to have been the case that Augustine took
advantage of the impression and appearance90 of women in the religion in
order to verify rumours about Manichaean conduct, i.e. the Manichaean women
in Augustines anti-Manichaean corpus serve an important role in transforming
fiction into fact. However, as the evidence supplied by haer. indicates, Manichaean women were also on the frontline of this conflict, and thereby played an
important role in impeding (albeit momentarily) the othering of Manichaeans
by Catholic Christians and the agencies of Roman imperial power.
90
M.Y. MacDonald, Early Christian Women and Pagan Opinion (1996), 59.
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)
Samuel RUBENSON, Lund, Sweden

Introduction .........................................................................................
Samuel RUBENSON, Lund, Sweden

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

St Augustine and his Opponents

Kazuhiko DEMURA, Okayama, Japan

Therese FUHRER, Berlin, Germany

Kenneth M. WILSON, Oxford, UK

Marius A. VAN WILLIGEN, Tilburg, The Netherlands

Ariane MAGNY, Kamloops, Canada

Jonathan D. TEUBNER, Cambridge, UK

Marie-Anne VANNIER, Universit de Lorraine-MSH Lorraine, France

Joseph T. LIENHARD, S.J., Bronx, New York, USA

Laela ZWOLLO, Centre for Patristic Research, University of Tilburg, The

Enrique A. EGUIARTE, Madrid, Spain

Mickal RIBREAU, Paris, France

Wendy ELGERSMA HELLEMAN, Plateau State, Nigeria

Piotr M. PACIOREK, Miami, USA

Karl F. MORRISON, Princeton, NJ, USA

Francine CARDMAN, Chestnut Hill, MA, USA

Paula J. ROSE, Amsterdam, The Netherlands

Gerald P. BOERSMA, Durham, UK

Jangho JO, Waco, USA

Alicia EELEN, Leuven, Belgium

Chris THOMAS, Central University College, Accra, Ghana

VAN EGMOND, Kampen, The Netherlands

Carles BUENACASA PREZ, Barcelona, Spain

Pierre DESCOTES, Paris, France

Kelly E. ARENSON, Pittsburgh, USA

Kimberly F. BAKER, Latrobe, Pennsylvania, USA

Robert HORKA, Faculty of Roman Catholic Theology, Comenius University

Paige E. HOCHSCHILD, Mount St Marys University, USA

Ali BONNER, Cambridge, UK

Peter J. VAN EGMOND, Amsterdam, The Netherlands

Rafa TOCZKO, Nicolaus Copernicus University in Torun, Poland

Women in Augustines Anti-Manichaean Writings:

1. Women and rumour in Augustines anti-Manichaica

Studia Patristica LXX, 499-520.

article, Prolegomena to a study of women in Manichaeism, namely that no

Women in Augustines Anti-Manichaean Writings: Rumour, Rhetoric, and Ritual

to allegations against Manichaean-Christian6 beliefs, practices, and personnel

an essential element in shaping ancient heresiological identities. For instance,

Women in Augustines Anti-Manichaean Writings: Rumour, Rhetoric, and Ritual

understood by Manichaeans to represent the locus of concupiscence, and it is

Women in Augustines Anti-Manichaean Writings: Rumour, Rhetoric, and Ritual

on the Manichaeans in his De haeresibus) there are a number of interesting

In the allegation of spermatodulia, Augustine is imagining, in effect, a rite of

Women in Augustines Anti-Manichaean Writings: Rumour, Rhetoric, and Ritual

the irresistible attractions of luxury and sexual adventure41 were frequently

Women in Augustines Anti-Manichaean Writings: Rumour, Rhetoric, and Ritual

3. Rumour and lore: De natura boni

Women in Augustines Anti-Manichaean Writings: Rumour, Rhetoric, and Ritual

shaping the types of rumours and insinuations raised by heresiologists: in one

Women in Augustines Anti-Manichaean Writings: Rumour, Rhetoric, and Ritual

of light as a result of the archons innate lustfulness that Augustine is evidently

Women in Augustines Anti-Manichaean Writings: Rumour, Rhetoric, and Ritual

4. Rhetoric and defiance: Manichaean women in De haeresibus 46.9

adherents of Dea Caelestis were viewed with heavy suspicion by Catholic

Women in Augustines Anti-Manichaean Writings: Rumour, Rhetoric, and Ritual

the straightforward acting-out of Manis myth by his adherents. Following the

Women in Augustines Anti-Manichaean Writings: Rumour, Rhetoric, and Ritual

trial raised briefly by Augustine in haer. 46.10, where a male Manichaean

Manichaeism in Late Antiquity. It is a near impossible task to cleave apart what

Elizabeth LIVINGSTONE, Oxford, UK