DOCSLIB.ORG

The Chalcedonian Christology of St John Damascene : Philosophical Terminology and Theological Arguments

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Durham E-Theses The Chalcedonian Christology of St John Damascene : philosophical terminology and theological arguments Metallidis, George How to cite: Metallidis, George (2003) The Chalcedonian Christology of St John Damascene : philosophical terminology and theological arguments, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/1085/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 UNIVERSITY OF DURHAM DEPARTMENT OF THEOLOGY GEORGE METALLIDIS The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consentand information derived from it should be acknowledged. The Chalcedonian Christology of St John Damascene: Philosophical Terminology and Theological Arguments PhD Thesis/FourthYear Supervisor: Prof. ANDREW LOUTH 0-I OCT2003 Durham 2003 The ChalcedonianChristology of St John Damascene To my Mother Despoina The ChalcedonianChristology of St John Damascene CONTENTS Page ABBREVIATIONS 7 ACKNOWLEDGMENT 12 INTRODUCTION 14 CHAPTER ONE TheLife of St John Damascene 1. St John Damasccne'sLife Overview 18 Origin 20 St John Damasceneas a laymanin the city of Damascus 33 St John's monasticlife and death 43 St John Damascene'seducational background 49 2. The Importance of St John Damascene'sBackground in Damascusand Palestinein Shapinghis Theological Ideas. The Religions and their Movements. John's Opera Polemica. 3 The ChalcedonianChristology of St JohnDamascene Overview 52 1. St John Damasceneand Islam 53 IL St John Damasceneand the Imperial Iconoclast policy of Constantinople 56 111.Nestorianism 57 IV. Monophysitism 62 V. Monothelitism, 68 VI. Manicheesand Manichaeism 69 3. The rest of St John's works 73 CHAPTER TWO, The Eastern Churchfrom the Ecumenical Council of Chalcedonto St John Damascene'sTime Overview 77 CHAPTER THREE Philosophical Terminology 1. Dialectica and the development of Philosophical Terminology from the Cappadocians to St John's time 97 2. Philosophical terminology and St John Damascene 118 I The Analysis of Terminology 1. The 'generic' and the 'individual' terms 122 11.Enhypostatos and its crucial role in St John's Theological Thought Ila. Overview 142 4 The ChalcedonianChristology of St JohnDamascene Ilb The Trinitarian use of 'enhypostatos'in the works of St John Damascene- the hypostasisis enhypostatos 145 Ilc. The Christological use of 'enhypostatos'in the works of St John Damascene- the nature is enhypostatos 147 Ild Enhypostatosand Enousios 173 CHAPTER FOUR The MonophysitePhilosophical identification betweenhypostasis and nature Overview 182 1. The proofs of the Monophysite identification betweenhypostasis and nature 1. Patristic Authorities 198 11.The Human Being Example 204 111.The term 'enhypostatos' 208 2. The Nestorian and Monothel.ite identification betweenhypostasis and nature Overview 214 1. Nestorianism. 214 11.Monothelitism, 218 CHAPTER FIVE St John Damascene's Theological and Philosophical arguments against the anti-Chalcedonians Overview 223 1. Against the JacobiteChristological teaching 227 1. The developmentof the Orthodox Dyophysiteteaching 5 The ChalcedonianChristology of St John Damascene Ia. The conceptionof the Logos. The union of humanity and divinity in Christ 228 lb. The Patristic Authorities usedby St John Damascene232 II. St John Damascene'sPhilosophical and Theological arguments againstthe Jacobite Christology Ila The Formula 'nature and hypostasisare identical' 236 IIb. The number two in Christology (the relation between numberand union) 241 11c.John's Dyophysite interpretation of St Cyril's 'mia-physis' formula 245 Ild The human being example and its analogy with Christ 255 Ill. St John's real anti-Monophysite emotions 257 2. St John Damascene's Thought on the Trisagion 262 CONCLUSION 273 BIBLIOGRAPHY 281 6 The ChalcedonianChristology of St John Damascene ABBREVIATIONS Works of St John Damascene Aceph. De natura composita contra acephalos (CPG 8051): Kotter IV, pp. 409-17. DW Dialectica (CPG 8041): Kotter 1, pp. 51-146. Dorm. MH Homiliae I-III de dormitione B. V Mariae (CPG 8061-3): Kotter V, pp. 483-500,516-40,548-55). Expos. Expositiofidel (CPG 8043): Kotter 11,pp. 7-239). Fides Defide contra Nestorianos (CPG 8044): Kotter IV, pp. 238-53. Haeres. Lider de haeresibus (CPG 8044): Kotter IV, pp. 19-67. Hypap. Sermo in hypapantenDomin! (CPG 8066): Kotter V, pp. 381- 395. Imag. I-III Contra imaginum calumniatores orationes tres (CPG 8045): Kotter III, pp. 65-200. 7 The ChalcedonianChristology of St John Damascene Inslit. Instilutio clementarisad dogmata (CPG 8040): Kotter I, pp. 20- 6. Jacob. Contra Jacobitas (CPG 8047): Kotter IV, pp. 109-53. Manich. Dialogus contra Manichaeos (CPG 8048) Kotter IV, pp. 351-98. Nestor. AdversosNestorianos (CPG 8053): Kotter IV, pp. 263-88. Sarac. Disputatio Saracent et Christiani (CPG 8075): Kotter IV, pp. 427-38. Trisag. Epistola de hymno Trisagio (CPG 8049): Kotter IV, pp. 304-32. Volunt. De duabus in Christo voluntalibus (CPG 8052): Kotter IV, pp. 173-231). Other Patristic abbreviations Chron. Theophanes, Chronographia, C. de Boor (ed.), 2 vols., (Leipzing, 1883-5), (repr. Hildesheim, 1963), in PG 108,56- 1009. CNE Leontius of Byzantinum, Libri tres contra Eutychianos et Nestorianos,PG 86,1268-1357. De Sectis Ps-Leontiusof Byzantium, De Sectis, PG 86,1193-1268. Ep. Maximus Confessor,Epistolae, PG 91,364-657. Fragm. Leontius of Byzantium,Fragmenta, PG 86,2004-2016. Hodeg. K-H. Uthemann ed., Anastaslus Sinaita, Hae Dur, CCSG 8 (Brepols, 1981). 8 The ChalcedonianChristology of St John Damascene Opusc. theoL etpolem. Maximus Confcssor, Opuscula Theologica et Polemica, PG 91,9-285. Other abbreviations ACO Acta Consillorum Oecumenicorum,ser. 1, E. Schwartz (and later J. Strauband R. Schieffer) 19 vols. in 4 (Berlin and Leipzig 1927- 74); ser. 2, ed. R. Riedinger, 4 vols. in 2 (Berlin, 1984-95). BMGS Byzantine and Modern Greek Studies (Oxford, 1975-83; Birmingham, 1984 P. CCSG Corpus Christianorum, Series Graeca (Tumhout-Brepols, 1977 ff.). CPG Clavis Patrum Graecorum, 5 vols., ed. M. Geerardand F. Glorie, CCSG, Turnhout: Brepols, 1974-87 (cited by item number); supplement, ed. M. Geerard and J. Noret, 1998. CSCO Corpus Scriptorum Christianorum. Orientalium, (Paris etc., 1907- 19; Louvain, 1919 ff. ). DTC Dictionnaire de Thiologie Catholique, cd. A Vacant, E. Mangenot and t. Amman (15 vols., 1903-50); Tables Gdndrales by B. Loth and A. Michel (3 vols., 1951-72). e. H. E. epqaicevrir# irai Wio 'ErxvicAoxafkia (12 vols., Athens 1962-68). GOTR The Greek Orthodox Theological Review(Brookline, 1954 ff. ). 9 The ChalcedonianChristology of St JohnDamascene GCS Die Griechischen Christlichen Schriftsteller der ersten [drei] Jahrhunderte, cd. by the Kirchenväter-Commision der Königlichen PreussichenAkademie der Wissenschaften[later, the DeutscheAkademie der Wissenschaftenzu Berlin], (Leipzig: J. C. Ilinrich [later, Berlin: Akademie-Verlag], 1897ff.) [Neue Folge, 1995ff.] Islam D. J. Sahas, John Damascene on Islam, The Heresy of the Ishmaelites(Leiden, 1972). AW Jahrbuchfar Liturgiewissenschaft(MlInster M., 1921-41). JOB Jahrbuch der OesterrelchischenByzantinistik (Wienna, Cologne and Graz, 1951 ff. ). JTS Journal of Theological Studies,(Oxford 1900 ff. ). Kotter I-V B. Kotter (ed.), Die Schriften des Johannes von Damaskos, 5 vols., PatristischeTexte und Studien 7 (Berlin-New York, 1969), 12 (1973), 17 (1975), 22 (1981), 29 (1988). L. Th.K Lexikon für Theologie und Kirche, 2 nd edn. by J Höfer and K. Rahner (10 vols. And index, 1957-67, +3 supplementary vols., Das zweite valikanische Konzil, 1967-8). Mansi J.D. Mansi, Sacrorum Conciliorum nova et amplissima Collectio, (31 vols., Florence 1759-98). OrCh Orientalia Christiana (Rome, 1923-1934). OCP Orientalia Christiana Periodica (Rome, 1935 ff. ). 0C Oriens Christianus (Leipzig, 1901 ff. ). 10 The ChalcedonianChristology of St John Damascene PG Palrologia curcus complelus, series Graeca, ed. J.P. Migne (162 vols., Paris 1857-66). PO Palrologia Orientalls, ed. R. Graffm and F. Nau (Paris 1907 ff. ). POC Proche-Orient Chrilien (Jerusalern,1951 ff. ). REG Revuedes budes Grecques(Paris 1888 ff. ). RHE RevuedHistolre Ecclisiastique (Louvain, 1900 ff. ). SC SourcesChrdtiennes, (Paris: Le Cerf, 1942 ff. ). SP Studia Patristica. OOB OtXocro(pticý ical OcoXoytlcý Btp). to"". ------. - Ii -- -- The ChalcedonianChristology of St John Damascene ACKNOWLEDGMENT Many individuals have assistedthe production of this thesis. The help and encouragement I received are greatly appreciated and are here acknowledged.I cannot thank all personally but do wish to recognisesome at this time. Prof Demetrios Tseleggidisbegan my voyage of discovery on St John Damascene.The following people all aided in the researchand the gathering of materials: Anastasia Karagianni, George and Ria Bithos, Anna Sourneka, Evaggelia Gregoropoulou, Gregory Wellington, Antzela
Recommended publications
  • The Function of Perichoresis and the Divine Incomprehensibility

    The Function of Perichoresis and the Divine Incomprehensibility

    Wrj 64 (2002) 289-306 THE FUNCTION OF PERICHORESIS AND THE DIVINE INCOMPREHENSIBILITY LANE G. TIPTON I. Introduction Reformed Trinitarian theism best encapsulates the theology of Cornelius Van Til. He says, "Basic to all the doctrines of Christian theism is that of the self-contained God, or, if we wish, that of the ontological Trinity. It is this notion of the ontological Trinity that ultimately controls a truly Christian methodology."1 Again, "unless we may hold to the presupposition of the self- contained ontological Trinity, human rationality itself is a mirage."2 The onto- logical Trinity provides the architectonic principle in Van Til's theology and apologetic. However, the doctrine of the Trinity in Van Til's thought is as controversial as it is foundational. Regarding the Trinity, Van Til makes the following state- ments, which, when taken together, provide a formulation which John Frame called "a very bold theological move."3 What is this bold move? Van Til argues: It is sometimes asserted that we can prove to men that we are not assuming anything that they ought to consider irrational, inasmuch as we say that God is one in essence and three in person. We therefore claim that we have not asserted unity and trinity of exactly the same thing. Yet this is not the whole truth of the matter. We do assert that God, that is, the whole Godhead, is one person.4 Notice that Van Til does not assert that the person/essence formulation is false, or in need of replacement; instead, he argues that the statement "God is one in essence and three in person" does not yield the "whole truth of the matter." Again Van Til says, "We must hold that God's being holds an absolute numeri- cal identity.
  • Early Stuart Polemical Hermeneutics

    Early Stuart Polemical Hermeneutics

    Darren M. Pollock Early Stuart Polemical Hermeneutics RHT 50 Andrew Willet’s 1611 Hexapla on Romans Titel Autor © 2017, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen ISBN Print: 9783525570531 — ISBN E-Book: 9783647570532 Reformed Historical Theology Edited by Herman J. Selderhuis in Co-operation with Emidio Campi, Irene Dingel, Elsie Anne McKee, Richard Muller, Risto Saarinen, and Carl Trueman Volume 50 © 2017, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen ISBN Print: 9783525570531 — ISBN E-Book: 9783647570532 Darren M. Pollock Early Stuart Polemical Hermeneutics Andrew Willet’s1611 Hexapla on Romans Vandenhoeck & Ruprecht © 2017, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen ISBN Print: 9783525570531 — ISBN E-Book: 9783647570532 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data available online: http://dnb.d-nb.de. ISSN 2197-1137 ISBN 978-3-647-57053-2 You can find alternative editions of this book and additional material on our Website: www.v-r.de © 2017, Vandenhoeck & Ruprecht GmbH & Co. KG, Theaterstraße 13, D-37073 Göttingen/ Vandenhoeck & Ruprecht LLC, Bristol, CT, U.S.A. www.v-r.de All rights reserved. No part of this work may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage and retrieval system, without prior written permission from the publisher. Typesetting by Konrad Triltsch GmbH, Ochsenfurt © 2017, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen ISBN Print: 9783525570531 — ISBN E-Book: 9783647570532 Acknowledgments Over thecourseofthe sixyears that Ispent workingtowards my doctoral degree, includingthree yearsonthisculminating project, Iamassed myriad debtsof gratitudeofmanykinds.Myutmostappreciationgoestomyadvisor,RichardA. Muller,who proved as adeptasaDoktorvater as he is masterfulasascholar.
  • Journeys to Byzantium? Roman Senators Between Rome and Constantinople

    Journeys to Byzantium? Roman Senators Between Rome and Constantinople

    Journeys to Byzantium? Roman Senators Between Rome and Constantinople Master’s Thesis Presented in Partial Fulfillment of the Requirements for the Degree Master of Arts in the Graduate School of The Ohio State University By Michael Anthony Carrozzo, B.A Graduate Program in History The Ohio State University 2010 Thesis Committee: Kristina Sessa, Advisor Timothy Gregory Anthony Kaldellis Copyright by Michael Anthony Carrozzo 2010 Abstract For over a thousand years, the members of the Roman senatorial aristocracy played a pivotal role in the political and social life of the Roman state. Despite being eclipsed by the power of the emperors in the first century BC, the men who made up this order continued to act as the keepers of Roman civilization for the next four hundred years, maintaining their traditions even beyond the disappearance of an emperor in the West. Despite their longevity, the members of the senatorial aristocracy faced an existential crisis following the Ostrogothic conquest of the Italian peninsula, when the forces of the Byzantine emperor Justinian I invaded their homeland to contest its ownership. Considering the role they played in the later Roman Empire, the disappearance of the Roman senatorial aristocracy following this conflict is a seminal event in the history of Italy and Western Europe, as well as Late Antiquity. Two explanations have been offered to explain the subsequent disappearance of the Roman senatorial aristocracy. The first involves a series of migrations, beginning before the Gothic War, from Italy to Constantinople, in which members of this body abandoned their homes and settled in the eastern capital.
  • Continuity and Tradition: the Prominent Role of Cyrillian Christology In

    Continuity and Tradition: the Prominent Role of Cyrillian Christology In

    Jacopo Gnisci Jacopo Gnisci CONTINUITY AND TRADITION: THE PROMINENT ROLE OF CYRILLIAN CHRISTOLOGY IN FIFTEENTH AND SIXTEENTH CENTURY ETHIOPIA The Ethiopian Tewahedo Church is one of the oldest in the world. Its clergy maintains that Christianity arrived in the country during the first century AD (Yesehaq 1997: 13), as a result of the conversion of the Ethiopian Eunuch, narrated in the Acts of the Apostles (8:26-39). For most scholars, however, the history of Christianity in the region begins with the conversion of the Aksumite ruler Ezana, approximately during the first half of the fourth century AD.1 For historical and geographical reasons, throughout most of its long history the Ethiopian Church has shared strong ties with Egypt and, in particular, with the Coptic Orthodox Church of Alexandria. For instance, a conspicuous part of its literary corpus, both canonical and apocryphal, is drawn from Coptic sources (Cerulli 1961 67:70). Its liturgy and theology were also profoundly affected by the developments that took place in Alexandria (Mercer 1970).2 Furthermore, the writings of one of the most influential Alexandrian theologians, Cyril of Alexandria (c. 378-444), played a particularly significant role in shaping Ethiopian theology .3 The purpose of this paper is to highlight the enduring importance and influence of Cyril's thought on certain aspects of Ethiopian Christology from the early developments of Christianity in the country to the fifteenth and sixteenth centuries. Its aim, therefore, is not to offer a detailed examination of Cyril’s work, or more generally of Ethiopian Christology. Rather, its purpose is to emphasize a substantial continuity in the traditional understanding of the nature of Christ amongst Christian 1 For a more detailed introduction to the history of Ethiopian Christianity, see Kaplan (1982); Munro-Hay (2003).
  • The Revelation of God, East and West: Contrasting Special Revelation in Western Modernity with the Ancient Christian East

    The Revelation of God, East and West: Contrasting Special Revelation in Western Modernity with the Ancient Christian East

    Open Theology 2017; 3: 565–589 Analytic Perspectives on Method and Authority in Theology Nathan A. Jacobs* The Revelation of God, East and West: Contrasting Special Revelation in Western Modernity with the Ancient Christian East https://doi.org/10.1515/opth-2017-0043 Received August 11, 2017; accepted September 11, 2017 Abstract: The questions of whether God reveals himself; if so, how we can know a purported revelation is authentic; and how such revelations relate to the insights of reason are discussed by John Locke, Thomas Hobbes, René Descartes, G. W. Leibniz, and Immanuel Kant, to name a few. Yet, what these philosophers say with such consistency about revelation stands in stark contrast with the claims of the Christian East, which are equally consistent from the second century through the fourteenth century. In this essay, I will compare the modern discussion of special revelation from Thomas Hobbes through Johann Fichte with the Eastern Christian discussion from Irenaeus through Gregory Palamas. As we will see, there are noteworthy differences between the two trajectories, differences I will suggest merit careful consideration from philosophers of religion. Keywords: Religious Epistemology; Revelation; Divine Vision; Theosis; Eastern Orthodox; Locke; Hobbes; Lessing; Kant; Fichte; Irenaeus; Cappadocians; Cyril of Alexandria; Gregory Palamas The idea that God speaks to humanity, revealing things hidden or making his will known, comes under careful scrutiny in modern philosophy. The questions of whether God does reveal himself; if so, how we can know a purported revelation is authentic; and how such revelations relate to the insights of reason are discussed by John Locke, Thomas Hobbes, René Descartes, G.
  • Byzantine Missionaries, Foreign Rulers, and Christian Narratives (Ca

    Byzantine Missionaries, Foreign Rulers, and Christian Narratives (Ca

    Conversion and Empire: Byzantine Missionaries, Foreign Rulers, and Christian Narratives (ca. 300-900) by Alexander Borislavov Angelov A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in The University of Michigan 2011 Doctoral Committee: Professor John V.A. Fine, Jr., Chair Professor Emeritus H. Don Cameron Professor Paul Christopher Johnson Professor Raymond H. Van Dam Associate Professor Diane Owen Hughes © Alexander Borislavov Angelov 2011 To my mother Irina with all my love and gratitude ii Acknowledgements To put in words deepest feelings of gratitude to so many people and for so many things is to reflect on various encounters and influences. In a sense, it is to sketch out a singular narrative but of many personal “conversions.” So now, being here, I am looking back, and it all seems so clear and obvious. But, it is the historian in me that realizes best the numerous situations, emotions, and dilemmas that brought me where I am. I feel so profoundly thankful for a journey that even I, obsessed with planning, could not have fully anticipated. In a final analysis, as my dissertation grew so did I, but neither could have become better without the presence of the people or the institutions that I feel so fortunate to be able to acknowledge here. At the University of Michigan, I first thank my mentor John Fine for his tremendous academic support over the years, for his friendship always present when most needed, and for best illustrating to me how true knowledge does in fact produce better humanity.
  • 'Nestorian' Church: a Lamentable Misnomer

    'Nestorian' Church: a Lamentable Misnomer

    THE 'NESTORIAN' CHURCH: A LAMENTABLE MISNOMER S.P. BROCK THE ORIENTAL INSTITUTE, UNIVERSITY OF OXFORD According to a very widespread understanding of church history the christological controversies of the fifth century were brought to a happy conclusion with the Definition of Faith issued at the Council of Chalcedon in 451. This definition was accepted as normative by both Greek East and Latin West (and hence, subsequently, by the various Reformed churches of the West). Only a few obstinate Orientals (so this conventional picture would have it) refused to accept the Council's Definition of Faith, whether it be out of ignorance, stupidity, stubbornness, or even separatist nationalist aspirations: these people were, on the one side of the theological spectrum, the Nestorians, and at the other end, the Monophysites - heretics both, the former rejecting the Council of Ephesus (431) and believing in two persons in the incarnate Christ, the latter rejecting the Council of Chalcedon and holding that Christ's human nature was swallowed up by the divine nature. It need hardly be said that such a picture is an utterly pernicious caricature, whose roots lie in a hostile historiographical tradition which has dominated virtually all textbooks'of church history from antiquity down to the present day, with the result that the term 'Nestorian Church' has become the standard designation for the ancient oriental church which in the past called itself 'The Church of the East', but which today prefers a fuller title 'The Assyrian Church of the East'. Such a designation is not only discourteous to the modern members of this venerable church, but also - as this paper aims to show - both inappropriate and misleading.
  • Dositheos Notaras, the Patriarch of Jerusalem (1669-1707), Confronts the Challenges of Modernity

    Dositheos Notaras, the Patriarch of Jerusalem (1669-1707), Confronts the Challenges of Modernity

    IN SEARCH OF A CONFESSIONAL IDENTITY: DOSITHEOS NOTARAS, THE PATRIARCH OF JERUSALEM (1669-1707), CONFRONTS THE CHALLENGES OF MODERNITY A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Christopher George Rene IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Adviser Theofanis G. Stavrou SEPTEMBER 2020 © Christopher G Rene, September 2020 i Acknowledgements Without the steadfast support of my teachers, family and friends this dissertation would not have been possible, and I am pleased to have the opportunity to express my deep debt of gratitude and thank them all. I would like to thank the members of my dissertation committee, who together guided me through to the completion of this dissertation. My adviser Professor Theofanis G. Stavrou provided a resourceful outlet by helping me navigate through administrative channels and stay on course academically. Moreover, he fostered an inviting space for parrhesia with vigorous dialogue and intellectual tenacity on the ideas of identity, modernity, and the role of Patriarch Dositheos. It was in fact Professor Stavrou who many years ago at a Slavic conference broached the idea of an Orthodox Commonwealth that inspired other academics and myself to pursue the topic. Professor Carla Phillips impressed upon me the significance of daily life among the people of Europe during the early modern period (1450-1800). As Professor Phillips’ teaching assistant for a number of years, I witnessed lectures that animated the historical narrative and inspired students to question their own unique sense of historical continuity and discontinuities. Thank you, Professor Phillips, for such a pedagogical example.
  • AKDENİZ ÜNİVERSİTESİ SOSYAL BİLİMLER ENSTİTÜSÜ Nurgül SARAÇOĞLU PLUTARKHOS'un POLİTİKA PARANGELMATA ADLI ESERİ

    AKDENİZ ÜNİVERSİTESİ SOSYAL BİLİMLER ENSTİTÜSÜ Nurgül SARAÇOĞLU PLUTARKHOS'un POLİTİKA PARANGELMATA ADLI ESERİ

    AKDENİZ ÜNİVERSİTESİ SOSYAL BİLİMLER ENSTİTÜSÜ Nurgül SARAÇOĞLU PLUTARKHOS’UN POLİTİKA PARANGELMATA ADLI ESERİNDE DEVLET ADAMLARI Eskiçağ Dilleri ve Kültürleri Ana Bilim Dalı Yüksek Lisans Tezi Antalya, 2016 AKDENİZ ÜNİVERSİTESİ SOSYAL BİLİMLER ENSTİTÜSÜ Nurgül SARAÇOĞLU PLUTARKHOS’UN POLİTİKA PARANGELMATA ADLI ESERİNDE DEVLET ADAMLARI Danışman Yrd. Doç. Dr. Nuray GÖKALP ÖZDİL Eskiçağ Dilleri ve Kültürleri Ana Bilim Dalı Yüksek Lisans Tezi Antalya, 2016 T.C. Akdeniz Üniversitesi Sosyal Bilimler Enstitüsü Müdürlüğüne, Nurgül SARAÇOĞLU’nun bu çalışması, jürimiz tarafından Eskiçağ Dilleri ve Kültürleri Ana Bilim Dalı Yüksek Lisans Programı tezi olarak kabul edilmiştir. Başkan : Doç. Dr. Ferit BAZ (İmza) Üye (Danışmanı) : Yrd. Doç. Dr. Nuray GÖKALP ÖZDİL (İmza) Üye : Prof. Dr. Mustafa ADAK (İmza) Tez Başlığı: Plutarkhos’un Politika Parangelmata Adlı Eserinde Devlet Adamları Onay: Yukarıdaki imzaların, adı geçen öğretim üyelerine ait olduğunu onaylarım. Tez Savunma Tarihi : 30/06/2016 Mezuniyet Tarihi : 14/07/2016 (İmza) Prof. Dr. Zekeriya KARADAVUT Müdür AKADEMİK BEYAN Yüksek Lisans Tezi olarak sunduğum “Plutarkhos’un Politika Parangelmata Adlı Eserinde Devlet Adamları” adlı bu çalışmanın, akademik kural ve etik değerlere uygun bir biçimde tarafımca yazıldığını, yararlandığım bütün eserlerin kaynakçada gösterildiğini ve çalışma içerisinde bu eserlere atıf yapıldığını belirtir; bunu şerefimle doğrularım. Nurgül SARAÇOĞLU i İ Ç İ N D E K İ L E R KISALTMALAR LİSTESİ .............................................................................................................
  • A Review of Brian Mclaren, Finding Our Way Again: the Return of the Ancient Practices Michael A

    A Review of Brian Mclaren, Finding Our Way Again: the Return of the Ancient Practices Michael A

    Recovering Ancient Church Practices: A Review of Brian McLaren, Finding Our Way Again: The Return of the Ancient Practices Michael A. G. Haykin Michael A. G. Haykin is Professor of In this introductory volume for a new living in our culture, the book has to be Church History at The Southern Baptist series being published by Thomas Nelson judged a failure. Theological Seminary. He is also Adjunct entitled “The Ancient Practices Series” First, it needs to be noted that stylisti- Professor of Church History at Toronto (that will include volumes on prayer, the cally the book reads well and McLaren Baptist Seminary in Ontario, Canada. Dr. Sabbath, and tithing), well-known author is alert to the latest modes of expression, Haykin is the author of One Heart and and speaker Brian McLaren sounds a call though I must admit some of them grated One Soul (Evangelical Press, 1994), for the recovery of some of the spiritual on this reader. His use of the word “sexy,” Spirit of God: The Exegesis of 1 and riches of our Christian past, in particular for example—“the sexy young word 2 Corinthians in the Pneumatomachian those associated with what are called the spiritual” (19)—is very much in tune with Controversy of the Fourth Century spiritual disciplines. In this regard, his the ways in which that word has come (Brill, 1994), and Jonathan Edwards: book, Finding Our Way Again: The Return of to be used, though I for one have trouble 1 The Holy Spirit and Revival (Evangelical the Ancient Practices, is part of an interest dissociating it from meaning actual sex- Press, 2005).
  • Islam and Christian Theologians

    Islam and Christian Theologians

    • CTSA PROCEEDINGS 48 (1993): 41-54 • ISLAM AND CHRISTIAN THEOLOGIANS Once upon a time an itinerant grammarian came to a body of water and enlisted the services of a boatman to ferry him across. As they made their way, the grammarian asked the boatman, "Do you know the science of grammar?" The humble boatman thought for a moment and admitted somewhat dejectedly that he did not. Not much later, a growing storm began to imperil the small vessel. Said the boatman to the grammarian, "Do you know the science of swimming?" On the eve of the new millennium too much of our theological activity remains shockingly intramural. Instead of allowing an inherent energy to launch us into the larger reality of global religiosity, we insist on protecting our theology from the threat of contamination. If we continue to resist serious engagement with other theological traditions, and that of Islam in particular, our theology may prove as useful as grammar in a typhoon. But what would swimming look like in theological terms? In the words of Robert Neville, "One of the most important tasks of theology today is to develop strategies for determining how to enter into the meaning system of another tradition, not merely as a temporary member of that tradition, but in such a way as to see how they bear upon one another."1 I propose to approach this vast subject by describing the "Three M's" of Muslim-Christian theological engagement: Models (or methods from the past); Method (or a model for future experimentation); and Motives. I.
  • Embracing Icons: the Face of Jacob on the Throne of God*

    Embracing Icons: the Face of Jacob on the Throne of God*

    Images 2007_f13_36-54 8/13/07 5:19 PM Page 36 RACHEL NEIS University of Michigan EMBRACING ICONS: THE FACE OF JACOB ON THE THRONE OF GOD* Abstract I bend over it, embrace, kiss and fondle to it, Rachel Neis’ article treats Hekhalot Rabbati, a collection of early and my hands are upon its arms, Jewish mystical traditions, and more specifically §§ 152–169, a three times, when you speak before me “holy.” series of Qedusha hymns. These hymns are liturgical performances, As it is said: holy, holy, holy.1 the highlight of which is God’s passionate embrace of the Jacob icon Heikhalot Rabbati, § 164 on his throne as triggered by Israel’s utterance of the Qedusha. §§ 152–169 also set forth an ocular choreography such that the For over a century, scholars conceived of the relation- gazes of Israel and God are exchanged during the recitation of the ship between visuality in Judaism and Christianity Qedusha. The article set these traditions within the history of sim- in binary terms.2 Judaism was understood as a reli- ilar Jewish traditions preserved in Rabbinic literature. It will be argued that §§ 152–169 date to the early Byzantine period, reflecting gion of the word in opposition to Christianity, a Jewish interest in images of the sacred parallel to the contempo- which was seen as a deeply visual culture. For raneous Christian intensification of the cult of images and preoccupation many scholars, never the twain did meet—Jews with the nature of religious images. were always “the nation without art,” or “artless,”3 while for much of their history Christians embraced Bear witness to them 4 5 of what testimony you see of me, icons, creating visual representations of the divine.