Matthew 16:18 in the Philoxenian Version
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Introduction and Index
Th e Practical Christology of Philoxenos of Mabbug DAVID A. MICHELSON Preview - Copyrighted Material 1 1 Great Clarendon Street, Oxford, OX2 6DP, United Kingdom Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries © David A. Michelson 2014 Th e moral rights of the author have been asserted First Edition published in 2014 Impression: 1 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, by licence or under terms agreed with the appropriate reprographics rights organization. Enquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above You must not circulate this work in any other form and you must impose this same condition on any acquirer Published in the United States of America by Oxford University Press 198 Madison Avenue, New York, NY 10016, United States of America British Library Cataloguing in Publication Data Data available Library of Congress Control Number: 2014940446 ISBN 978–0–19–872296–0 Printed and bound by CPI Group (UK) Ltd, Croydon, CR0 4YY Links to third party websites are provided by Oxford in good faith and for information only. Oxford disclaims any responsibility for the materials contained in any third party website referenced in this work. -
The Early Spread of Christianity in Central Asia and the Far East: a New Document
BR 1065 .M53 1925 Mingana, Alphonse, 1881- 1937. The early spread of Digitized by the Internet Archive in 2018 with funding from The Arcadia Fund https://archive.org/details/earlyspreadofchrOOming THE EARLY SPREAD OF CHRISTIANITY I IN CENTRAL ASIA AND THE FAR EAST: I A NEW DOCUMENT ALPHONSE 'MING AN A, D.D. ASSISTANT-KEEPER OF MANUSCRIPTS IN THE JOHN RYLANDS LIBRARY, AND SPECIAL LECTURER IN ARABIC IN THE UNIVERSITY OF MANCHESTER Reprinted\ with Additions, from " The Bulletin of the John Rylands Library,” Vol. 9, No. 2, July, 1925 MANCHESTER: THE, UNIVERSITY PRESS, 23 LIME GROVE, OXFORD ROAD. LONGMANS, GREEN & CO., 39 PATERNOSTER ROW, LONDON, E.C., NEW YORK, TORONTO, BOMBAY, CALCUTTA, AND MADRAS. MCMXXV. THE EARLY SPREAD OF CHRISTIANITY IN CENTRAL ASIA AND THE FAR EAST: A NEW DOCUMENT. By A. MINGANA, D.D. ASSISTANT KEEPER OF MANUSCRIPTS IN THE JOHN RYLANDS LIBRARY, AND SPECIAL LECTURER IN ARABIC IN THE UNI¬ VERSITY OF MANCHESTER. Foreword. I. BEFORE venturing into the subject of the evangelisation of the peoples of Mongolian race, it would be useful to examine the ethnological state of the powerful agglomeration of clans inhabiting the adjacent lands lying on the eastern and western banks of the river Oxus. There we meet with constant struggles for supremacy between two apparently different races, distinguished by the generic appellations of Iran and Turan. They were somewhat loosely separated by the historic river, the shallow waters of which in a summer month, or in a rainless season, proved always powerless to prevent the perpetual clash of arms between the warring tribes of the two rivals whose historic habitat lay on its eastern and western borders. -
When Christology Intersects with Embryology 855
DOI 10.1515/bz-2020-0037 BZ 2020; 113(3): 853–878 Dirk Krausmüller When Christologyintersects with embryology: the viewpointsofNestorian, Monophysite and Chalcedonian authorsofthe sixth to tenth centuries Abstract: The notion that the soul comes into existencesimultaneouslywith the bodyatthe moment of conception was originallyintroduced into the Patristic discourse as an alternative to the Origenist notion of apre-existing soul. Yet from the sixth century onwards it was itself regarded as an Origenisttenet. Now it was claimedthat onlythosewho believed the soul to be created after the bodyweretrulyorthodox. The present article examines the links between this development and the Christologicalconversies. Adresse: Dr.Dirk Krausmüller,Gratian-Marx-Str.8/25, 1110 Wien, Österreich; [email protected] In Patristic literature the ensoulment of the embryoisexplainedinthree differ- ent ways:the soul either pre-exists the bodyand enters it at the moment of con- ception (prohyparxis), or comes into being at the moment of conception (synhy- parxis), or appears after the bodyhas been formed (methyparxis). From the late fourth century onwardsthe first option, which had once been proposed by Ori- gen, met with increasingresistence since manyconsidered it to be irreconcilable with the Christian faith. By contrast, the second and third options werewidely regarded as equallyorthodox. Their proponents disagreed but did so without rancour as nothing much was at stake. This situation, however,changed in the middle of the sixth century when two developments took place. On the one hand, not only prohyparxis but also synhyparxis was now widelysuspected This article is partofthe project “Reassessing ninth century philosophy.Asynchronic approach to the logical traditions” (SALT)that hasreceivedfunding from the European Research Council (ERC) under the EuropeanUnion’sHorizon research and innovation programme (grant agreement No. -
The Trisagion Riots (512) As an Example of Interaction Between Politics and Liturgy
Studia Ceranea 7, 2017, p. 41–57 ISSN: 2084-140X DOI: 10.18778/2084–140X.07.03 e-ISSN: 2449-8378 Kazimierz Ginter (Rome) The Trisagion Riots (512) as an Example of Interaction between Politics and Liturgy he masses celebrated by St. Pope John Paul II in Poland enabled the Polish Tpeople to regain their faith and to consolidate their overwhelming power, con- tributing to the downfall of the communist system. This example demonstrates how liturgy can genuinely influence the social and political world. The question must be asked whether it was a one-time case or whether there have been other moments in the history of the Church when liturgy evidently had such an impact on the political life of the society. To answer this question properly, in the present article I would like to analyse one of the most stunning cases of interdependence between liturgy and politics, namely the so-called Trisagion riots1, which took place in Constantinople AD 512. It was the way Christians responded to changes in Eucharistic liturgy – regarded as heretical – proclaimed by emperor Anastasius I. In order to better understand this phenomenon, we must describe the historical, cultural and political contexts of those times. The emperor and his Church It is necessary to begin our deliberations with a few remarks on the role the emper- or played in the Eastern Orthodox Church in the 5th and 6th centuries, since the contemporary reader may perhaps be surprised by the fact that the emperor was free to add various expressions to the prayers sung in the official liturgy of the Church. -
Philoxenus of Mabbug on the 'Messalian' Adelphius
Jnl of Ecclesiastical History, Vol. , No. , July . © Cambridge University Press doi:./S EUSEBIUS PRIZE ESSAY The Invention and Demonisation of an Ascetic Heresiarch: Philoxenus of Mabbug on the ‘Messalian’ Adelphius by SOPHIE LUNN-ROCKLIFFE Peterhouse, Cambridge E-mail: [email protected] In a letter to the monk Patricius, Philoxenus told a cautionary tale about the downfall of the monk Adelphius. He was said to have accepted a Satanic vision of the Holy Spirit, abandoned ascetic labour and become the founder of the heresy of the ‘Messalians’. This article places Philoxenus’ account against the longer background of the invention of ‘Messaliainism’, and in particular of Adelphius as Messalian heresiarch. It shows how Philoxenus drew on traditions about monks receiving Satanic visions found in ascetic literature. It also demon- strates that Philoxenus’ story reflected polemical claims that the Messalians, like other heretics, were inspired by demons and Satan. n the late fifth or early sixth century, Philoxenus, miaphysite bishop of Hierapolis-Mabbug, wrote a long letter in Syriac replying to Patricius, a I monk at Edessa. Patricius’ original letter does not survive, but it CSCO = Corpus Scriptorum Christianorum Orientalium; GCS = Die Griechischen Christlichen Schriftsteller; PG = Patrologia Graeca; PL = Patrologia Latina; PO = Patrologia Orientalis; SC = Sources Chrétiennes; Scri. Syri = Scriptores Syri An early version of this article was presented at the annual meeting of the North American Patristics Society; my thanks to my co-panellists and audience for extremely helpful discussion and suggestions. I am also very grateful to Chip Coakley for teaching me Syriac and introducing me to the wealth of Syriac literature, which has made the research for this article possible. -
The Fourfold Gospel in the Writings of Ephrem the Syrian
Hugoye: Journal of Syriac Studies, Vol. 18.1, 9-51 © 2015 by Beth Mardutho: The Syriac Institute and Gorgias Press THE FOURFOLD GOSPEL IN THE WRITINGS OF EPHREM THE SYRIAN MATTHEW R. CRAWFORD DEPARTMENT OF THEOLOGY AND RELIGION DURHAM UNIVERSITY ABSTRACT: Ephrem of Nisibis is unique among patristic authors for having authored a commentary on Tatian’s gospel commonly known as the “Diatessaron.” In this article I examine Ephrem’s corpus to determine what evidence exists for his knowledge and use of gospel versions beyond that of Tatian, most especially the fourfold, or separated gospel. I point out that Ephrem, in keeping with Greek and Latin authors, occasionally used poetic imagery for the fourfold gospel, and, moreover, that he knew at least the Synoptic genealogies and the Johannine prologue as distinct texts. It is undeniable, therefore, that he knew of and to some degree used the separated, fourfold gospel, even if this remained slight in comparison with his reliance upon Tatian’s version. Furthermore, on six occasions Ephrem refers to an unspecified “Greek” gospel version. Previous scholarship has almost universally interpreted these passages as references to a separated gospel in Syriac, but I argue that these are best taken as references to an actual Greek version, and may well be allusions to a Greek edition of Tatian’s work. Ephrem’s usage of multiple gospel versions suggests that at this point in the Syriac tradition, the concept of ‘gospel’ was fluid and more undefined than would be the case in the fifth century when attempts were made to restrict its sense to the fourfold gospel. -
The Discourses of Philoxenos of Mabbug Translated by Robert A
CISTERCIAN STUDIES SERIES: NUMBER TWO HUNDRED THIRTY-FIVE The Discourses of Philoxenos of Mabbug Translated by Robert A. Kitchen CISTERCIAN STUDIES SERIES: NUMBER TWO HUNDRED THIRTY-FIVE The Discourses of Philoxenos of Mabbug A New Translation and Introduction Translated by Robert A. Kitchen Cistercian Publications www.cistercianpublications.org LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Cistercian Publications title published by Liturgical Press Cistercian Publications Editorial Offices Abbey of Gethsemani 3642 Monks Road Trappist, Kentucky 40051 www.cistercianpublications.org © 2013 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be reproduced in any form, by print, microfilm, microfiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previous written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Collegeville, Minnesota 56321-7500. Printed in the United States of America. 123456789 Library of Congress Cataloging-in-Publication Data Philoxenus, Bishop of Hierapolis, approximately 440–523. [Discourses on the Christian life. English] The Discourses of Philoxenos of Mabbug : a new translation and introduction / translated by Robert A. Kitchen. pages cm — (Cistercian studies series ; 235) In English; translated from Syriac. Includes bibliographical references and index. ISBN 978-0-87907-135-6 — ISBN 978-0-87907-749-5 (e-book) 1. Asceticism—History—Early -
The Spread of Syriac Was Due to At
Slide 1 What do we mean by Syriac? The spread of Syriac was due to at least two factors: the spread of Christianity in the Semitic-speaking world, and commerce on the Silk Road, both activities sometimes combined. Today, a few million Christians in India of various denominations follow the Syriac tradition. Slide 2 Syriac languages Syriac is a form of Aramaic, a language whose many dialects have been in continuous use since the 11th century BC. Originally the language of the Aramean people, Aramaic became the lingua franca of the Near East by the 6th century BC. It was the native tongue of the ancient Chaldeans, a second language to the Assyro-Babylonians, an official language of the Persian Achaemenians, and a common language of the Jews replacing Hebrew. Jesus and the Apostles spoke and preached in Aramaic. Syriac is the Aramaic dialect of Edessa Slide 3 Relat of Syriac to Arabic and Surrounding Region Slide 4 A matter of proximity, but not of the same genesis. When the Arabs desired to transmit the Greek sciences into Arabic during the 8th and 9th centuries, they turned to their Syriac subjects to do the task. In most cases, these Syriac scholars translated the works first into their native language then into Arabic. As a result, many of the Arabic scientific terminology, including the names of plants, are rooted in Syriac. Scientific works and terminology from other cultures, such as Persian and Indian, passed to Arabic via Syriac; a noted example is the name of the chemical element Zirconium (via Syriac zargono 'color of gold'). -
Without Mushe¯ of Nisibis, Where Would We Be? Some Reflections on the Transmission of Syriac Literature
WITHOUT MUSHE¯ OF NISIBIS, WHERE WOULD WE BE? WITHOUT MUSHE¯ OF NISIBIS, WHERE WOULD WE BE? SOME REFLECTIONS ON THE TRANSMISSION OF SYRIAC LITERATURE SEBASTIAN BROCK Tiresome delays when dealing with tax officials are a familiar enough feature of every age, and so one can have sympathy with Mushe/Moses of Nisibis, the Abbot of the Syrian Orthodox Monastery in Egypt, who experienced a particularly long delay at the tax offices in Baghdad well over a thousand years ago. Without the good use to which Mushe put this delay, however, the topics covered by this, and other Syriac Symposia, would necessarily have been very different from what they are and have been. In this paper I hope to explain why and how. Deir es-Suryan,1 situated in the desert between Alexandria and Cairo, is today a flourishing Coptic Orthodox monastery, and has been in Coptic Orthodox hands since the seventeenth century (1636), but for some 900 years before that it had belonged to the Syrian Orthodox Church, having originally been acquired by Marutha son of Îabbib, a Syrian Orthodox merchant from Tagrit, but based in Fustat (Cairo) in (it seems) the early ninth (or possibly eighth) century.2 At some time in the first decade of the tenth century Mushe of Nisibis was elected abbot, an office he was to hold for over thirty years.3 We learn from inscriptions in the monastery church 1 For the history of the monastery, see above all H.G. Evelyn White, The Monasteries of the Wadi ‘n Natrun, II, The History of the Monasteries of Nitria and of Scetis (New York, 1934); III, The Architecture and Archaeology (New York, 1933), pp. -
July 8 2018[1]
Saint Rafka Maronite Catholics of the East in the Upstate! 1215 S. Highway 14, Greer, SC 29650 864.469.9119 saintrafka.org [email protected] Saint Rafka Maronite Church is a Catholic Parish of the Antiochene Syriac Maronite Church, Eparchy of Saint Maron of Brooklyn, NY, Most Rev. Gregory John Mansour, Bishop, 109 Remsen Street, Brooklyn, NY, 11201, 718.237.9913. July 8, 2018 [email protected] Rev. Bartholomew Leon, Administrator, [email protected] Pastor’s Advisory Council Ramiz Askar, 8th Sunday of Pentecost Marlene Saad Secretary Richard Sleiman, Chairman This Sunday we continue to celebrate Paul Sleiman, Linda Wickett, Pentecost with the season’s eighth Sunday. Eight Jack Yacu weeks and counting until the Feast of the Holy Finance Committee Cross (Sept. 14) is a large amount of time devoted George Azan, Joseph Chebeir, Chairman Tony Sleiman, Paula Howard-Casby to one event. The Holy Trinity is the subject of this time, and specifically the Person of the Holy Spirit, Administration for a thousand weeks would be insufficient to speak of His great mystery that the Church has Richard, Wickett, Financial Secretary been writing about continually for the last 2000 years. Where does one even begin? Joseph Chebeir, Scott Herr, Administrative Assistants to the Pastor It’s difficult to decide where one begins to speak about an infinite being, so as humans it easier to pick the point of our beginning of interaction with the Spirit. Genesis tells us that God “formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being” (Gen. -
The Last Days of Nestorius in the Syriac Sources
________________________________________________________________________________________________________ THE LAST DAYS OF NESTORIUS IN THE SYRIAC SOURCES GEORGE A. BEVAN QUEEN’S UNIVERSITY f the theological debates of the first ture”, precisely to exclude the Antiochene half of the fifth century haunt the “two natures”.4 sixth, then the Council of Chalcedon While the doctrine produced at Chal- hangs as a sort of specter over the cedon may differ subtly from Nestorius’ IJustinianic Church. Although Chalcedon own teaching—I refer here to the affirma- was ostensibly a legitimately constituted tion of the one prosopon and one hypostasis general council, the legitimacy of its doc- of Christ—, the core of the council’s doc- trinal decisions were questioned and even trinal pronouncements fundamentally agreed excoriated by many in the East.1 The inter- with the Antiochene tradition. It was within pretation (hermenaia) of the faith imposed this tradition that the bulk of Nestorius’ be- on the assembled bishops by the imperial liefs lay. Nestorius was in full agreement representatives spoke in no uncertain terms with Theodore of Mopsuestia on the need of Christ’s two natures after the incarnation, for a human and divine nature in Christ in and the Tome of Leo I (Ep. 28) clearly ar- order to avoid the danger of an Apollinarian ticulated the independent functioning of “mingling” or “mixture” inherent in the each nature in the single person of Christ.2 “one nature”, although some of Nestorius’ The principle charge made against Chal- speculative flights might well not have met cedon by its opponents was that it revived with Theodore’s approval.5 the heresy of Nestorius, which had been de- Yet Nestorianism was never defined in cisively condemned, so it was believed, at 431 at First Ephesus in terms of natures; the Council of Ephesus in 431. -
The Sahidic Version of Jacob of Serugh's Memrā on The
THE SAHIDIC VERSION OF JACOB OF SERUGH’S MEMRĀ ON THE ASCENSION OF CHRIST* Introduction The literary heritage of Jacob of Serugh (452-521 CE) is a broad one and is located mainly in Syriac, albeit a significant number of his mēmrē is transmitted in other languages, notably in Arabic and Gǝ῾ǝz1, and occa- sionally in Armenian2 and Georgian3. The fame of Jacob was great in Egypt, as attested by numerous Arabic manuscripts of Coptic and Melkite provenance which contain his works4. Although it is certain that Jacob of Serugh was esteemed in Egypt, none of his writings has been known to survive in Coptic until now. Therefore, the discovery of the Sahidic ver- sion of his memrā on the Ascension of Christ5, which is introduced in this article, represents the first evidence of the circulation of his writings in Coptic. In the following pages, I will offer a description of the two Sahidic manuscripts in which this memrā is preserved and then I will analyze a few peculiar features of the Coptic version. Finally, the questions of the date of the Sahidic translation, its Vorlage and original language of the translator will be addressed. * I should like to express my gratitude to Prof. Lucas Van Rompay (Duke University), Prof. Bernard Outtier (CNRS, Paris), Dr. Adam McCollum (HMML, Collegeville, MN) and Ibrahim Saweros (Leiden University) for reading an earlier draft of this paper and suggesting with the greatest generosity a number of corrections, improvements and bib- liographical details. 1 A partial list of Jacob of Serugh’s homilies in Ethiopic can be found in WITAKOWSKI, JacobofSerug.