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https://theses.gla.ac.uk/ Theses Digitisation: https://www.gla.ac.uk/myglasgow/research/enlighten/theses/digitisation/ This is a digitised version of the original print thesis. Copyright and moral rights for this work are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This work cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Enlighten: Theses https://theses.gla.ac.uk/ [email protected] ANGELOMORPHIC CHRISTOLOGY AND THE EXEGESIS OF PSALM 8:5 IN TERTULLIAN’S ADVERSUSPRAXEAN: AN EXAMINATION OF TERTULLIAN’S RELUCTANCE TO ATTRIBUTE ANGELIC PROPERTIES TO THE SON OF GOD BY EDGAR FOSTER A Thesis Submitted to the University of Glasgow Faculty of Divinity in partial Fulfillment of the requirements for the Degree of M.Th. THESIS SUPERVISOR: DR. IAN HAZLETT Glasgow, Scotland © Edgar Foster September 2002 ProQuest Number: 10395258 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10395258 Published by ProQuest LLO (2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLO. ProQuest LLO. 789 East Eisenhower Parkway P.Q. Box 1346 Ann Arbor, Ml 48106- 1346 C7.ASGOW tNlVERSlTY IJBRARY; CLOfÿ ' ^ TABLE OF CONTENTS ACKNOWLEDGEMENTS V ABBREVIATIONS VI VITA TERTULLIANI VIII INTRODUCTION 1 CHAPTER 1 6 A. Recent Christological Studies Involving Angelomorphism 6 B. The Question of Angelomorphic Christology in Tertullian’s Writings 10 C. Problemata Associated with Daniéiou’s Historical Method 12 D. The Ontological Chasm and Tertullian’s Angelomorphic Aversion 18 E. Critiquing Daniélou’s Analysis of Adversus Praxean 3 19 CHAPTER 2 26 The Exegesis of Psalm 8:5 in the Pre-Nicenes 26 A. Overview of Gnosticism 26 B. Valentinian Ontology and Christology 29 C. The Orthodox Response 32 D. Problemata Associated with Psalm 8:5 36 E. Tertullian’s Exegetical Approach to Psalm 8:5 41 CHAPTER 3 49 Formal Introduction to Adversus Praxean 49 A. The Identity of Praxeas 49 B. Tertullian’s Opposition to Praxean Christology 51 C. Tertullian’s Extended Case against Praxeas 53 D. The Praxean Attempt to Expel Prophecy from Rome 55 Findings 58 CHAPTER 4 61 The Distinction between the Sermo Dei and Son qua Son 61 Ill A. Ratio 61 B. Sermo 63 C. Sophia 63 D. Distinguishing the Eternal Ratio from the Temporal Filius 64 Findings 70 CHAPTER 5 72 Tertullian’s Exegesis of Ps 8:5 in Adversus Praxean 72 A. The Preexistent Son and Adversus Praxean 9 72 B. Adversus Praxean 16 79 C. Adversus Praxean 23 81 D. Kearsley and Tertullian’s Interpretation of Ps 8:5 in Adv Prax 9 82 E. Critique of Kearsley’s Treatment 84 CONCLUSION 89 Implications of This Study 91 APPENDICES 94 I. Persona and Tertullian 94 II. Substantia and Tertullian 96 III. Sophia and Angelomorphic Christology in Adversus Praxean 98 IV. Stoicism and Substance 101 V. Carthage and Christianity 103 VI. Tertullian and the Régula Fidei 105 VII. Consors 107 VIII. Omnipotence of Christ in Tertullian 108 BIBLIOGRAPHIES 109 IV Preface Angelomorphic Christology is a helpful descriptive tool that one can use to outline the doctrine of Christ set forth in the NT. While it is somewhat anachronistic to speak of any “doctrine” appearing in the NT, the language of systematic theology with its various and sundry doctrinal formulations provides a way of structuring the first century apostolic account of Christ. We will therefore use such language in this study. For historical reasons, the personal story of Tertullian opens this investigation. R. G. CoIIingwood is renowned for thinking of history as the re-telling of factical accounts. The story we are about to “re-tell” represents one of many narratives recounted by ecclesiastical historians. It does not claim to be the last word on the subject. In fact, after this inquiry, we are convinced that many aspects of Tertullian’s Christological project remain enshrouded in mystery. The modest goal of this study is simply to provide another perspective with regard to the study of Tertullian’s Christology. We must briefly say a word about the sources used in this thesis. In this study, we follow the numbering system used in Evans’ text and translation of Adversus Praxean, When citing De Anima, we adhere to Waszink’s numbering schema. The works of E. Evans, J. Waszink, J. Pelikan, J. Daniélou, A. Blaise, W. H. C. Frend, F. E. Peters, C. Gieschen, P. Carrel 1, E. Fortman, M. Alfs, R. Kearsley, and J. Morgan all served as indispensable works during the research portion of this work as did Tertullian.org. It has been a didactic experience interacting with the scholars mentioned hitherto. This thesis would not have been possible without the previously mentioned resources. ACKNOWLEDGEMENTS I wish to thank all those who have supported me or provided helpful critiques of my work. Phil Blosser, Heinz Schmitz, Ralph Patrick, Marjorie Monroe, John Blakey, Solomon Landers, Daniel Beckert, Firpo Carr, and my wife Sylvia were indispensable in helping me get through the writing process. Ian Hazlett was also a peerless supervisor. I would never have been able to complete this work without his help. I am also thankful to the Rotaiy Foundation for funding my research in Glasgow and showing me immense hospitality while I stayed in the friendly city. Lastly, I would like to dedicate this work to my parents, Ed and Eleanor Foster. They have supported me for all of my life and they continue to do so. The following words express my life’s determination: Probare autem tarn aperte debehis ex scripturis {Adv Prax 11). Edgar G. Foster VI Abbreviations NT New Testament OT Old Testament Gen Genesis Prov Proverbs Ps Psalms LSJ Liddell-Scott and Jones Greek-English Lexicon LXX Greek Septuagint Apoc Revelation of John Contra Noel Against Noetus (Hippolytus) Adv Marc Against Marcion (Tertullian) Adv Herm Against Hermogenes Adv Haer Against Heresies (Irenaeus) Adv Prax Against Praxeas Apol Apology (Tertullian) JTS Journal o f Theological Studies SP Studia Patristica Ep. Epistles (Jerome) NAG New American Commentary Refutatio Refutation o f all Heresies (Hippolytus) De Prin On First Principles (Origen) WBC Word Biblical Commentary Jn Gospel of John Institutes Divine Institutes (Lactantius) Oratio Exhortation to the Greeks (Tatian) De Orat On Prayer (Tertullian) 2 Tim 2 Timothy De Spec The Shows Wisdom of Sol Wisdom of Solomon Song of Sol Song of Solomon De Exhortatione On Exhortation to Chastity (Tertullian) Cor Corinthians Vit Mas Life of Moses (Philo) Sim Similitudes (Hermas) Scorpiace Antidote for the Scorpion’s Sting (Tertullian) De Res Concerning the Resurrection of the Flesh Mt Gospel Matthew De Pud On Modesty (Tertullian) PL Patrologia Latina (Migne) PG Patrologia Graece OLD Oxford Latin Dictionary y g Vulgate De Virg On the Veiling o f Virgins (Tertullian) De Prae Haer On the Prescription for Heretics De Paen On Penitence De Anima Concerning the Soul Quaest Hebr In Gen Hebrew Questions on Genesis (Jerome) NTS New Testament Studies vil JBL Journal of Biblical Literature 2 Pet 2 Peter Adv Val Against the Valentinians (jQxiuXXxon) De Carne On the Flesh o f Christ Contra Celsum Against Celsus VL Vetus Latina De Trin On the Trinity (Augustine) VIII Vita Tertulliani Quintus Septimius Florens Tertuilianus (Tertullian) was bom ca. 160 CE and died ca. 220 CE.’ The noted church apologist dwelled in Carthage (North Africa),^ a province of Rome.^ Indeed, it was in Carthage that Tertullian initially received a first-rate education,'’ which may have made it possible for him to become a jurist^ before his conversion to Christianity between the years 193-197 CE. Upon becoming a Christian, Tertullian subsequently produced almost thirty significant theological documents that scholars have classified as apologetic, dogmatico-polemic and practico-ascetic.^ Adversus Praxean is indisputably a controversial treatise {liber controversialis) that Tertullian wrote in approximately 213 CE.^ It is therefore no surprise that this ancient document emphatically serves as a sublime example of Tertullian’s; “burning eloquence, biting satire, and forcible \o%\cP^ Adversus Praxean contains 31 sections {capita) that Tertullian appears to have structured in a manner ' E. Evans suggests that Tertullian died in 240 CE, based on a passage in Jerome that indicates the apologist lived to an advanced age {ad decrepitam aetatem). See Adversus Praxean (London: SPCK, 1948), 2. However, Bardenhewer thinks Tertullian fell asleep in death ca. 220 CE. See O. Bardenhewer Patrology: The Lives and Works of the Fathers of the Church, trans. Thomas J. Shahan (St. Louis: B. Herder, 1908), 179. ^ Modem Tunisia. ^ Vide appendix V. Christine Trevett cites Jerome’s dictum {Ep. 70.5), ""Quid Tertulliano eruditius, quid acutius"' when relating Tertullian’s well-known facility with rhetoric, Latin, and Greek. See Montanism: Gender. Authority, and the Ne^^' Prophecy (Cambridge: Cambridge Lfniversity Press, 1996), 68. ^ At one time, Tertullian’s legal background was a historical given. Historians have since called his juristic career into question and now fervently debate the issue. While the “dust” from Timothy Barnes’ challenge vis-à-vis Tertullian’s legal training has not yet subsided, Roy Kearsley points out that the “apologist’s thought” moves and breathes in the “atmosphere of law,” Tertullian's Theology of Divine P ow er (Carlisle, Cumbria: Rutherford House by Paternoster Press), 12.
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  • Christology and the 'Scotist Rupture'

    Christology and the 'Scotist Rupture'

    Theological Research ■ volume 1 (2013) ■ p. 31–63 Aaron Riches Instituto de Filosofía Edith Stein Instituto de Teología Lumen Gentium, Granada, Spain Christology and the ‘Scotist Rupture’ Abstract This essay engages the debate concerning the so-called ‘Scotist rupture’ from the point of view of Christology. The essay investigates John Duns Scotus’s de- velopment of Christological doctrine against the strong Cyrilline tendencies of Thomas Aquinas. In particular the essay explores how Scotus’s innovative doctrine of the ‘haecceity’ of Christ’s human nature entailed a self-sufficing conception of the ‘person’, having to do less with the mystery of rationality and ‘communion’, and more to do with a quasi-voluntaristic ‘power’ over oneself. In this light, Scotus’s Christological development is read as suggestively con- tributing to make possible a proto-liberal condition in which ‘agency’ (agere) and ‘right’ (ius) are construed as determinative of what it means to be and act as a person. Keywords John Duns Scotus, ‘Scotist rupture’, Thomas Aquinas, homo assumptus Christology 32 Aaron Riches Introduction In A Secular Age, Charles Taylor links the movement towards the self- sufficing ‘exclusive humanism’ characteristic of modern secularism with a reallocation of popular piety in the thirteenth century.1 Dur- ing that period a shift occurred in which devotional practices became less focused on the cosmological glory of Christ Pantocrator and more focused on the particular humanity of the lowly Jesus. Taylor suggests that this new devotional attention to the particular human Christ was facilitated by the recently founded mendicant orders, especially the Franciscans and Dominicans, both of whom saw the meekness of God Incarnate reflected in the individual poor among whom the friars lived and ministered.