Abstract:Early Christian thinkers developed the widespread linguistic cosmology of the Roman Mediterranean in a novel way in order to advance a specific bibliographic project: aligning the emergent fourfold Gospel with the structure of the physical cosmos. Employing interlocking concepts from the disciplines of meteorology, geography, music, mathematics, and astronomy, a number of figures—including Irenaeus, Origen, Ephrem, Eusebius, Fortunatianus, Augustine, and Maximus—imagined a Gospel corpus consisting of precisely four texts. Number provided a way to articulate the coherence of the fourfold Gospel—both with itself and with the rest of the world. By situating both familiar and neglected evidence in the context of ancient cosmology, I argue that early Christians theorized a divinely ordained correspondence between fourfold Gospel and quadriform cosmos.
{"title":"Reading (in) a Quadriform Cosmos: Gospel Books in the Early Christian Bibliographic Imagination","authors":"J. Coogan","doi":"10.1353/earl.2023.0004","DOIUrl":"https://doi.org/10.1353/earl.2023.0004","url":null,"abstract":"Abstract:Early Christian thinkers developed the widespread linguistic cosmology of the Roman Mediterranean in a novel way in order to advance a specific bibliographic project: aligning the emergent fourfold Gospel with the structure of the physical cosmos. Employing interlocking concepts from the disciplines of meteorology, geography, music, mathematics, and astronomy, a number of figures—including Irenaeus, Origen, Ephrem, Eusebius, Fortunatianus, Augustine, and Maximus—imagined a Gospel corpus consisting of precisely four texts. Number provided a way to articulate the coherence of the fourfold Gospel—both with itself and with the rest of the world. By situating both familiar and neglected evidence in the context of ancient cosmology, I argue that early Christians theorized a divinely ordained correspondence between fourfold Gospel and quadriform cosmos.","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"31 1","pages":"103 - 85"},"PeriodicalIF":0.2,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48757792","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Augustine on the Will: A Theological Account by Han-luen Kantzer Komline (review)","authors":"Christopher R. Mooney","doi":"10.1353/earl.2023.0006","DOIUrl":"https://doi.org/10.1353/earl.2023.0006","url":null,"abstract":"","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"31 1","pages":"107 - 109"},"PeriodicalIF":0.2,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42730756","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This article aims to contribute to the discussion about Clement of Alexandria’s Hypotyposes and the alleged existence of the manuscript of this work. The only modern witness of the manuscript was Louis-Alexandre d’Antraigues, who claims to have seen it in the Monastery of Saint Macarius in Wadi Natrun in 1779. The article re-examines Eric Osborn’s remarkable efforts to follow d’Antraigues’s testimony and find the manuscript in the last decades of the twentieth century. Osborn’s dedicated account is supplemented by a survey of skeptical reactions to d’Antraigues’s testimony and brief comments on the manuscript of d’Antraigues’s testimony. The article concludes that doubts about d’Antraigues’s veracity are well substantiated and that d’Antraigues’s testimony about the manuscript should be counted among the fictional elements of his report.
{"title":"In Search of Clement of Alexandria’s Hypotyposes","authors":"Vit Husek","doi":"10.1353/earl.2023.0001","DOIUrl":"https://doi.org/10.1353/earl.2023.0001","url":null,"abstract":"Abstract:This article aims to contribute to the discussion about Clement of Alexandria’s Hypotyposes and the alleged existence of the manuscript of this work. The only modern witness of the manuscript was Louis-Alexandre d’Antraigues, who claims to have seen it in the Monastery of Saint Macarius in Wadi Natrun in 1779. The article re-examines Eric Osborn’s remarkable efforts to follow d’Antraigues’s testimony and find the manuscript in the last decades of the twentieth century. Osborn’s dedicated account is supplemented by a survey of skeptical reactions to d’Antraigues’s testimony and brief comments on the manuscript of d’Antraigues’s testimony. The article concludes that doubts about d’Antraigues’s veracity are well substantiated and that d’Antraigues’s testimony about the manuscript should be counted among the fictional elements of his report.","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"31 1","pages":"19 - 31"},"PeriodicalIF":0.2,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46992247","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
M. D. Litwa, Vit Husek, Elizabeth Sunshine Koroma, Brendan A. Harris, J. Coogan, Adrien Palladino, Christopher R. Mooney, C. Berglund, Carson Bay
Abstract:The aim of this article is to shed light on the physiological (digestive) background of Valentinus fragment 3 (Layton frag. E). When Valentinus claimed that Jesus did not excrete waste, he assumed that the regular process of human digestion included a stage in which food was putrefied in the gut. For Valentinus (and later Epiphanius of Salamis), it was unholy—and thus wrong—for Jesus to contain putrefaction (i.e., corruption). Instead, “Jesus produced divinity.” This means that Jesus produced his own immortal body (including intestines). Valentinus’s comment did not undermine Jesus’s humanity; it creatively worked out what divine humanity meant in a physiological sense. According to Valentinus, Jesus’s body was both the same as and different from (fallen) human bodies. Jesus had all the digestive organs that present humans have, but they did not work in the same way because Jesus’s self-control had changed the nature of his body, immortalizing and deifying it.
{"title":"Deification and Defecation: Valentinus Fragment 3 and the Physiology of Jesus’s Digestion","authors":"M. D. Litwa, Vit Husek, Elizabeth Sunshine Koroma, Brendan A. Harris, J. Coogan, Adrien Palladino, Christopher R. Mooney, C. Berglund, Carson Bay","doi":"10.1353/earl.2023.0000","DOIUrl":"https://doi.org/10.1353/earl.2023.0000","url":null,"abstract":"Abstract:The aim of this article is to shed light on the physiological (digestive) background of Valentinus fragment 3 (Layton frag. E). When Valentinus claimed that Jesus did not excrete waste, he assumed that the regular process of human digestion included a stage in which food was putrefied in the gut. For Valentinus (and later Epiphanius of Salamis), it was unholy—and thus wrong—for Jesus to contain putrefaction (i.e., corruption). Instead, “Jesus produced divinity.” This means that Jesus produced his own immortal body (including intestines). Valentinus’s comment did not undermine Jesus’s humanity; it creatively worked out what divine humanity meant in a physiological sense. According to Valentinus, Jesus’s body was both the same as and different from (fallen) human bodies. Jesus had all the digestive organs that present humans have, but they did not work in the same way because Jesus’s self-control had changed the nature of his body, immortalizing and deifying it.","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"31 1","pages":"1 - 103 - 105 - 107 - 107 - 109 - 109 - 110 - 111 - 113 - 18 - 19 - 31 - 33 - 56 - 57 - 84 - 85"},"PeriodicalIF":0.2,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48651572","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:John Chrysostom’s Commentary on the Psalms, typically dated to his time in Antioch between 386 and 398 c.e., aims to shape the moral character of his congregants, which also involves directing their emotional lives. In this commentary, which was probably delivered orally, Chrysostom usually interprets the Psalms as expressing salutary emotions, feelings which, even if painful, encourage virtue. These salutary emotions include grief, which accompanies repentance as a response to one’s own sin, and anger, which responds to the sin of others, encouraging them to repent. Yet certain expressions of grief and especially anger within the Psalms create ethical difficulties in that these expressions do not always appear admirable. Drawing on the tradition that David was a prophet and authored all of the Psalms, Chrysostom justifies the psalmist’s words as prediction phrased as cursing to heighten the language’s emotional effects, or as speech on behalf of others. These interpretations not only absolve David of the charge of animosity but also depict the Psalms’ words as admirable either because they encourage virtue or because they express compassion for those who are oppressed. Thus, Chrysostom’s theological beliefs about the nature of sacred texts and their author give him warrant to explain some morally problematic texts.
{"title":"Imprecatory Psalms as Prophecy: How John Chrysostom’s Commentary on the Psalms Addresses the Moral Problem of Anger","authors":"Elizabeth Sunshine Koroma","doi":"10.1353/earl.2023.0002","DOIUrl":"https://doi.org/10.1353/earl.2023.0002","url":null,"abstract":"Abstract:John Chrysostom’s Commentary on the Psalms, typically dated to his time in Antioch between 386 and 398 c.e., aims to shape the moral character of his congregants, which also involves directing their emotional lives. In this commentary, which was probably delivered orally, Chrysostom usually interprets the Psalms as expressing salutary emotions, feelings which, even if painful, encourage virtue. These salutary emotions include grief, which accompanies repentance as a response to one’s own sin, and anger, which responds to the sin of others, encouraging them to repent. Yet certain expressions of grief and especially anger within the Psalms create ethical difficulties in that these expressions do not always appear admirable. Drawing on the tradition that David was a prophet and authored all of the Psalms, Chrysostom justifies the psalmist’s words as prediction phrased as cursing to heighten the language’s emotional effects, or as speech on behalf of others. These interpretations not only absolve David of the charge of animosity but also depict the Psalms’ words as admirable either because they encourage virtue or because they express compassion for those who are oppressed. Thus, Chrysostom’s theological beliefs about the nature of sacred texts and their author give him warrant to explain some morally problematic texts.","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"31 1","pages":"33 - 56"},"PeriodicalIF":0.2,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47392669","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Making Christian History: Eusebius of Caesarea and His Readers by Michael J. Hollerich (review)","authors":"Carson Bay","doi":"10.1353/earl.2023.0008","DOIUrl":"https://doi.org/10.1353/earl.2023.0008","url":null,"abstract":"","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"31 1","pages":"111 - 113"},"PeriodicalIF":0.2,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45244710","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
erence (“DFCN” should be “DDCV,” 192n16), and “Philosophical” should be “Theological” for the GOTR journal title (332), for example. Sectarians in late antiquity failed to resolve Christological controversy, but their theologies and philosophic foundations evolved. Zachhuber shines a light on the philosophic portion of their programs, even if they themselves might have found such embarrassing. He successfully traces those developments in the concept of the universal made necessary by competing theological polemics. Canvassing nearly sixty ancient authors, Zachhuber has played his cards well and laid a winning hand on the table. It is not the last hand by any means, but in my view, his is now the hand to beat. Scott Ables, Oregon State University
{"title":"Nemesius of Emesa on Human Nature: A Cosmopolitan Anthropology from Roman Syria by David Lloyd Dusenbury (review)","authors":"Yu. V. Minets","doi":"10.1353/earl.2022.0043","DOIUrl":"https://doi.org/10.1353/earl.2022.0043","url":null,"abstract":"erence (“DFCN” should be “DDCV,” 192n16), and “Philosophical” should be “Theological” for the GOTR journal title (332), for example. Sectarians in late antiquity failed to resolve Christological controversy, but their theologies and philosophic foundations evolved. Zachhuber shines a light on the philosophic portion of their programs, even if they themselves might have found such embarrassing. He successfully traces those developments in the concept of the universal made necessary by competing theological polemics. Canvassing nearly sixty ancient authors, Zachhuber has played his cards well and laid a winning hand on the table. It is not the last hand by any means, but in my view, his is now the hand to beat. Scott Ables, Oregon State University","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"30 1","pages":"645 - 647"},"PeriodicalIF":0.2,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41848675","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Rise of Christian Theology and the End of Ancient Metaphysics: Patristic Philosophy from the Cappadocian Fathers to John of Damascus by Johannes Zachhuber (review)","authors":"S. Ables","doi":"10.1353/earl.2022.0035","DOIUrl":"https://doi.org/10.1353/earl.2022.0035","url":null,"abstract":"","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"30 1","pages":"643 - 645"},"PeriodicalIF":0.2,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48781957","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Rhetoric and Scripture in Augustine's Homiletic Strategy: Tracing the Narrative of Christian Maturation by Michael Glowasky (review)","authors":"Brian Gronewoller","doi":"10.1353/earl.2022.0044","DOIUrl":"https://doi.org/10.1353/earl.2022.0044","url":null,"abstract":"","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"30 1","pages":"648 - 649"},"PeriodicalIF":0.2,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42657957","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The 156 homilies that Cyril of Alexandria dedicated to Luke's Gospel have experienced a turbulent textual history. In this corpus, the third homily, commenting on Luke 2.21–24, enjoys a special position. Indeed, we can read some fragments of it in the catenae; like two other of the 156 homilies, the third homily is transmitted through a Greek liturgical tradition; and, since Joseph-Marie Sauget discovered the Damascus Patr. 12/20, we have access to a Syriac translation. These three different forms sustain complex relationships with the original text, but all of them are, in various ways, vestigia, manipulations, and rewritings of it. This article thus proposes to focus on the phenomena of manipulating the text of Cyril's third homily, which depends on various needs, either exegetical in the catenae, or liturgical in the Greek tradition. This enables us to get a clearer view of the original text and its reception. The Syriac translation is the most faithful to the hypotext. The catenists, for sure, selected passages and rewrote them, but sometimes they preserved a more conservative text in comparison with the direct tradition. Finally, the liturgical tradition does not hesitate to add a liturgical incipit and to cut the explicit of the homily in the process of fusion with the fourth homily.
{"title":"With or without Candles? Manipulating Cyril of Alexandria's Third Homily In Lucam: Three Versions for One Text","authors":"Barthélémy Enfrein","doi":"10.1353/earl.2022.0038","DOIUrl":"https://doi.org/10.1353/earl.2022.0038","url":null,"abstract":"Abstract:The 156 homilies that Cyril of Alexandria dedicated to Luke's Gospel have experienced a turbulent textual history. In this corpus, the third homily, commenting on Luke 2.21–24, enjoys a special position. Indeed, we can read some fragments of it in the catenae; like two other of the 156 homilies, the third homily is transmitted through a Greek liturgical tradition; and, since Joseph-Marie Sauget discovered the Damascus Patr. 12/20, we have access to a Syriac translation. These three different forms sustain complex relationships with the original text, but all of them are, in various ways, vestigia, manipulations, and rewritings of it. This article thus proposes to focus on the phenomena of manipulating the text of Cyril's third homily, which depends on various needs, either exegetical in the catenae, or liturgical in the Greek tradition. This enables us to get a clearer view of the original text and its reception. The Syriac translation is the most faithful to the hypotext. The catenists, for sure, selected passages and rewrote them, but sometimes they preserved a more conservative text in comparison with the direct tradition. Finally, the liturgical tradition does not hesitate to add a liturgical incipit and to cut the explicit of the homily in the process of fusion with the fourth homily.","PeriodicalId":44662,"journal":{"name":"JOURNAL OF EARLY CHRISTIAN STUDIES","volume":"30 1","pages":"533 - 553"},"PeriodicalIF":0.2,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42562386","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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