Pub Date : 2024-05-06DOI: 10.1163/15700720-bja10089
Nicholas List
In Dialogue 4, Justin changes his mind on two specific tenets of Platonic philosophy: the idea that the soul can see God, and the doctrine of transmigration. The Platonic anthropology rejected by Justin happens to be foundational to the theological systems of his Christian demiurgical opponents: Simon and Helen, Basilides, and Carpocrates (who are likely discussed and refuted in Justin’s now-lost Syntagma Against all the Heresies). In this paper, I argue that this is not coincidental, and that Justin’s problem with Platonic anthropology is bound up with his broader heresiological concerns. By rejecting these two doctrines, Justin was able to define Christianity on his own terms while effectively undermining the teachings of his religious rivals. This further explains the specificity of Justin’s problem with Platonism, which should not be read as a wholesale rejection of Platonic philosophy.
在对话 4 中，查士丁改变了他对柏拉图哲学两个具体信条的看法：灵魂可以看见上帝的观点和轮回学说。被贾斯汀拒绝的柏拉图人学恰好是他的基督教非神学对手的神学体系的基础：西蒙和海伦、巴西里德斯和卡尔波克拉底（他们很可能在查士丁现已失传的《反对所有异端邪说》（Syntagma Against All the Heresies）中被讨论和驳斥过）。在本文中，我认为这并非巧合，查士丁对柏拉图人类学的质疑与他对异端学的广泛关注息息相关。通过摒弃这两种学说，查士丁能够以自己的方式定义基督教，同时有效地削弱了其宗教对手的教义。这进一步解释了贾斯汀对柏拉图主义问题的特殊性，不应将其解读为对柏拉图哲学的全盘否定。
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Pub Date : 2024-05-06DOI: 10.1163/15700720-bja10090
Brayden Hirsch
Historically, interpreters of Gal. 4 have found the literal sense of τὰ στοιχεῖα τοῦ κόσμου, “the elements of the world” to be unintelligible in context. Although a compelling Pauline vision of enslavement to these στοιχεῖα has remained elusive, this paper argues that it is possible to recapture that vision with recourse to the traditional usage of the phrase in ancient Greek philosophical literature. By examining one of the earliest extant quotations of Gal. 4 – i.e., that of Clement of Alexandria in his Protrepticus (c.190 CE) – and the philosophical language with which Clement associates Paul’s στοιχεῖα, this paper argues that Paul uses the phrase τὰ στοιχεῖα τοῦ κόσμου according to its meaning in the ancient philosophical Sondersprache. Because an ambiguity between matter and divinity already characterized ancient philosophical thought about στοιχεῖα, Paul’s “elements” need not be either “cosmological” or “principial” (as most previous interpreters have thought), but both.
{"title":"Elementary Errors: Philosophers, Idolaters, and τὰ στοιχεῖα τοῦ κόσμου in Paul and Clement of Alexandria","authors":"Brayden Hirsch","doi":"10.1163/15700720-bja10090","DOIUrl":"https://doi.org/10.1163/15700720-bja10090","url":null,"abstract":"\u0000Historically, interpreters of Gal. 4 have found the literal sense of τὰ στοιχεῖα τοῦ κόσμου, “the elements of the world” to be unintelligible in context. Although a compelling Pauline vision of enslavement to these στοιχεῖα has remained elusive, this paper argues that it is possible to recapture that vision with recourse to the traditional usage of the phrase in ancient Greek philosophical literature. By examining one of the earliest extant quotations of Gal. 4 – i.e., that of Clement of Alexandria in his Protrepticus (c.190 CE) – and the philosophical language with which Clement associates Paul’s στοιχεῖα, this paper argues that Paul uses the phrase τὰ στοιχεῖα τοῦ κόσμου according to its meaning in the ancient philosophical Sondersprache. Because an ambiguity between matter and divinity already characterized ancient philosophical thought about στοιχεῖα, Paul’s “elements” need not be either “cosmological” or “principial” (as most previous interpreters have thought), but both.","PeriodicalId":44928,"journal":{"name":"VIGILIAE CHRISTIANAE","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2024-05-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141007916","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}
Pub Date : 2024-03-11DOI: 10.1163/15700720-bja10088
Charlotte Kirsch-Klingelhöffer
In strom. V.9.1 and strom. V.14.103–106, Clement of Alexandria presents opinions (doxai) of Greek philosophers regarding ‘eschatology’. By making use of so-called doxographies (i.e. the collection of philosophical opinions on a particular topic), Clement employs a popular method in contemporary philosophical debate. In this article, I will show how Clement reinterprets philosophers’ opinions and modifies them to construct a philosophical proof for (Christian) eschatology. It allows him to make controversial topics such as ‘final judgement’ and ‘resurrection’ more plausible to his philosophically educated readers, as according to him, these ideas have already been discussed and confirmed by several well-known philosophers (Heraclitus, Empedocles, Plato and the Stoics).
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Pub Date : 2024-01-25DOI: 10.1163/15700720-bja10087
Roxanne Bélanger Sarrazin
This article offers editions of four amulets with Coptic healing charms invoking the Three Holy Children from the third chapter of the book of Daniel. As an introduction, it discusses the importance of the Three Children in Christian traditions and their role as healing saints, and provides an overview of their occurrences in Coptic magic.
{"title":"“Just as You Quenched the Fiery Furnace of Nebuchadnezzar, Also Quench Every Fever.” The Three Holy Children in Coptic Magic","authors":"Roxanne Bélanger Sarrazin","doi":"10.1163/15700720-bja10087","DOIUrl":"https://doi.org/10.1163/15700720-bja10087","url":null,"abstract":"\u0000This article offers editions of four amulets with Coptic healing charms invoking the Three Holy Children from the third chapter of the book of Daniel. As an introduction, it discusses the importance of the Three Children in Christian traditions and their role as healing saints, and provides an overview of their occurrences in Coptic magic.","PeriodicalId":44928,"journal":{"name":"VIGILIAE CHRISTIANAE","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2024-01-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139598287","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}
Pub Date : 2024-01-23DOI: 10.1163/15700720-12347534
Madeleine Scopello
{"title":"Mani and Augustine. Collected Essays on Mani, Manichaeism and Augustine, written by Johannes van Oort","authors":"Madeleine Scopello","doi":"10.1163/15700720-12347534","DOIUrl":"https://doi.org/10.1163/15700720-12347534","url":null,"abstract":"","PeriodicalId":44928,"journal":{"name":"VIGILIAE CHRISTIANAE","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2024-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139605490","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}
Pub Date : 2024-01-19DOI: 10.1163/15700720-bja10082
Mathieu Cuijpers
In recent studies on Chrysostom, there has been an increased interest in his use of Biblical figures as moral examples and in his position within the ancient psychotherapeutic tradition. Building upon these new insights, this study analyses Chrysostom’s portrayal of David in the first homily De Davide et Saule (CPG 4412.1). Particular attention is paid to Chrysostom’s various techniques to visualise David, and moral exemplars more broadly. As a physician of the soul, Chrysostom not only seeks his audience to visualise David, but to interiorise this image, so it may morally transform his audience. This study shows that to inculcate a moral exemplar, he often uses a specific “spiritual exercise”, not only in the present case of David, but throughout the Chrysostomic corpus.
在最近对金口的研究中，人们对他使用《圣经》中的人物作为道德典范以及他在古代心理治疗传统中的地位越来越感兴趣。在这些新见解的基础上，本研究分析了金口在第一篇讲道文 De Davide et Saule（CPG 4412.1）中对大卫的描绘。本研究特别关注金口将大卫形象化的各种技巧，以及更广泛意义上的道德楷模。作为灵魂的医生，金口不仅要让听众将大卫形象化，还要将这一形象内在化，从而在道德上改变听众。本研究表明，为了灌输道德楷模，他经常使用特定的 "精神练习"，这不仅体现在《大卫》这一案例中，也体现在金口玉言的全部作品中。
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Pub Date : 2024-01-18DOI: 10.1163/15700720-bja10076
Konstantine Panegyres
This paper reconsiders an alleged textual problem raised by the word ξουφηρία in one of Gregory of Nazianzus’s letters to Basil (Ep. 4). Contrary to what has been argued by a recent scholar, the text does not need emendation. The problem can be resolved by means of lexicographical analysis: ξουφηρία is merely a spelling variant of ζοφερία (“darkness”).
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Pub Date : 2024-01-18DOI: 10.1163/15700720-bja10066
G. Halfond
In the personal credo that prefaces his Decem libri historiarum, Gregory of Tours states his belief in an Antichrist who would impose circumcision upon his subjects. While Gregory did not invent this theme of a circumcising Antichrist, it nevertheless closely mirrored his own eschatological anxieties. Physical circumcision was, for Gregory, an unmistakable indicator of Judaism and the Old Law. The Bishop of Tours was deeply concerned about the Jews of his own time, whose obstinate refusal to acknowledge Christian truth he perceived as an obstacle to his socio-religious ideal of a unified Christian society. While Gregory did not necessarily believe that the End Times would arrive during his own lifetime, he saw signa of its inevitability everywhere, and consequently encouraged readiness on the part of his contemporaries. The Antichrist’s imposition of compulsory circumcision thus implied for Gregory the culmination of an ongoing effort by Jews to inhibit Christian unity.
在《Decem libri historiarum》序言的个人信条中，图尔的格里高利表示，他相信敌基督会将割礼强加给他的臣民。虽然格列高里并没有创造出割礼的反基督者这一主题，但它密切反映了他自己对末世论的焦虑。对格里高利来说，割礼是犹太教和旧律法的明确标志。这位图尔主教对他所处时代的犹太人深感忧虑，他认为犹太人顽固地拒绝承认基督教真理，阻碍了他建立一个统一的基督教社会的社会宗教理想。虽然格里高利并不一定相信末世会在他有生之年到来，但他看到了末世不可避免的征兆无处不在，因此鼓励同时代的人做好准备。因此，对格里高利来说，敌基督者强制实施割礼意味着犹太人为阻止基督教团结而不断进行的努力达到了顶峰。
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Pub Date : 2024-01-18DOI: 10.1163/15700720-12347535
Wendy Mayer
{"title":"Unfinished Christians: Ritual Objects and Silent Subjects in Late Antiquity, written by Georgia Frank","authors":"Wendy Mayer","doi":"10.1163/15700720-12347535","DOIUrl":"https://doi.org/10.1163/15700720-12347535","url":null,"abstract":"","PeriodicalId":44928,"journal":{"name":"VIGILIAE CHRISTIANAE","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2024-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139614746","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}
Pub Date : 2024-01-17DOI: 10.1163/15700720-bja10083
Grant W. Gasse
Polycarp’s Letter to the Philippians (Pol.Phil.) is poorly attested. All extant Greek manuscripts (G) stem from one source, Vaticanus Graecus 859 (V), which preserves only a portion of the text. Accordingly, editors reproduce G, supplemented as needed with the old Latin translation (L), preserved in its entirety, and with Greek fragments preserved in Eusebius. I argue that L ought to be treated as a discrete witness to the epistle, and not merely as supplement to G. The paper proceeds in two parts: first, I offer a careful analysis of the translation, concluding that L offers a relatively faithful, literal translation and a comparably well-preserved attestation to the epistle. Second, I demonstrate that the well-known “division hypothesis” relies upon an incomplete analysis of L. In short, I contend that the construction of composite, polylingual critical editions of Pol.Phil. has occasioned textual problemata unreflected in the text’s individual manuscript traditions.
波利卡普的《致腓立比书》（Pol.Phil.）所有现存的希腊文手稿 (G) 均来自一个来源，即 Vaticanus Graecus 859 (V)，该手稿仅保留了部分文本。因此，编辑们在复制 G 的同时，根据需要补充完整保存的旧拉丁文译本 (L) 以及尤西比乌斯（Eusebius）中保存的希腊文片段。本文分两部分进行：首先，我对译文进行了仔细分析，得出结论认为 L 提供了一个相对忠实的直译版本，也提供了一个保存相当完好的书信证明。其次，我证明了众所周知的 "分裂假说 "依赖于对 L 的不完整分析。简而言之，我认为《Pol.Phil.》的复合、多语言批判版本的构建造成了文本问题，而这些问题并未反映在文本的个别手稿传统中。
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