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Circumcision of the Spirit in the Soteriology of Cyril of Alexandria Jonathan Stephen Morgan Marquette University

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Circumcision of the Spirit in the Soteriology of Cyril of Alexandria Jonathan Stephen Morgan Marquette University Marquette University e-Publications@Marquette Dissertations (2009 -) Dissertations, Theses, and Professional Projects Circumcision of the Spirit in the Soteriology of Cyril of Alexandria Jonathan Stephen Morgan Marquette University Recommended Citation Morgan, Jonathan Stephen, "Circumcision of the Spirit in the Soteriology of Cyril of Alexandria" (2013). Dissertations (2009 -). Paper 277. http://epublications.marquette.edu/dissertations_mu/277 CIRCUMCISION OF THE SPIRIT IN THE SOTERIOLOGY OF CYRIL OF ALEXANDRIA by Jonathan S. Morgan, B.S., M.A. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2013 ABSTRACT CIRCUMCISION OF THE SPIRIT IN THE SOTERIOLOGY OF CYRIL OF ALEXANDRIA Jonathan S. Morgan, B.S., M.A. Marquette University, 2013 In this dissertation I argue that Cyril of Alexandria’s interpretation of “spiritual circumcision” provides invaluable insight into his complex doctrine of salvation. Spiritual Circumcision – or Circumcision by the Spirit -- is a recurring theme throughout his extensive body of exegetical literature, which was written before the Nestorian controversy (428). When Cyril considers the meaning and scope of circumcision, he recognizes it as a type that can describe a range of salvific effects. For him, circumcision functions as a unifying concept that ties together various aspects of salvation such as purification, sanctification, participation, and freedom. Soteriology, however, can only be understood in relation to other doctrines. Thus, Cyril’s discussions of circumcision often include correlative areas of theology such as hamartiology and Trinitarian thought. In this way, Cyril’s discussions on circumcision convey what we are saved from, as well as the Trinitarian agency of our salvation. Cyril’s typological interpretation of circumcision also sheds light upon his biblical exegesis. In this study I demonstrate that what Cyril does with circumcision substantiates the thesis that his Scriptural interpretation was shaped, in part, by his relationship with Judaism. Throughout his biblical commentaries, Cyril goes to great lengths to demonstrate that Jewish theology and practice is founded upon the “types and shadows” of the Old Testament instead of the spiritual realities that are fulfilled in Christ and to which they point. A number of scholars have recognized this significant feature of Cyril’s exegesis, and have explored the various “type- reality” relationships present in Cyril’s writings. However, very little attention has been given to the way Cyril’s typological exegesis of circumcision in particular clarifies this aspect of his biblical interpretation. Therefore, my aim is to demonstrate that Cyril’s understanding of true circumcision functions in his exegetical literature as a spiritual symbol that unites his multi- faceted soteriology, and to further strengthen the thesis that Cyril’s treatment of circumcision underscores his “type-reality” hermeneutic. i ACKNOWLEDGEMENTS Jonathan Morgan, B.S., M.A. A doctoral dissertation is never the product of one author. So many people have made important contributions to my intellectual and personal development, that it is impossible to acknowledge everyone in a brief statement. However, I do wish to thank those who played vital roles in making this dissertation possible. Michel Barnes, my director, patiently guided me as the dissertation evolved, and helped clarify my thinking in important ways. I value not only his academic expertise, but his friendship. I also owe a debt of gratitude to Fr. Joe Mueller, who made significant contributions from the beginning stages of this dissertation to its completion. I am thankful also for the other members of my committee, Steve Long and Lewis Ayres, for dedicating their time and assistance in bringing this project to a successful end. I also want to give special acknowledgement to the late Ralph Del Colle. Ralph was an original member of my committee whose probing questions and comments brought clarity and direction to my project while it was in its early stages. His class on soteriology helped build the foundation for this dissertation. During that semester, he modeled the kind of theologian I desire to be. He exhibited theological depth coupled with Christ-like humility and robust faith. Although he passed away before I finished my dissertation, his influence is felt in these pages. A word of thanks also goes to Fr. Alexander Golitzin and Lee Blackburn, who generously checked my Greek translations and made helpful corrections, and Daniel Keating who alerted me to interesting texts in Cyril. I also want to express my gratitude to Matthew Crawford with whom I collaborated on several German sources. ii Collegiality is a necessary part of the graduate student experience. I’m grateful for the genuine friendships I have made throughout my years at Marquette, and thankful for the fellowship, encouragement, and, in some cases, healthy distractions they provided. My thanks especially go to Lee Sytsma, Jackson Lashier, Alex Huggard, Christine Wood, and Phil Anderas. Most of all, I express my deepest appreciation to my family. I thank my parents, Dan and Liz, and my siblings, Stephen and Bethany, who have prayed for me, and provided unconditional love and support throughout my life. Stephen, my brother and academic colleague, has blessed me with a close fraternal friendship and stimulating conversations that have enhanced my intellectual and spiritual life. His visits from Notre Dame also provided times of refreshing when I needed a break from the monotony of academic life. Of course, I am forever indebted to Christy – my wife, companion, and help-mate – whose love, care, and encouragement have sustained and enriched my life in ways no words can express. Her sacrifices and devotion have made this dissertation possible, and it is to her that I dedicate this book. Finally, I praise God who has made every provision and equipped me to fulfill my calling. iii ABBREVIATIONS Series or Major Works ABD Anchor Bible Dictionary ACO Acta Conciliorum Oecumenicorum ACW Ancient Christian Writers ANF Ante-Nicene Fathers CCSL Corpus Christianorum Scriptorum Latinorum CSCO Corpus Scriptorum Christianorum Orientalium FC Fathers of the Church Series GSC Die griecheschen christlichen Schriftsteller Lampe A Patristic Greek Lexicon LCL Loeb Classical Library LSJ Liddell, Scott, and Jones Greek English Lexicon LXX Septuagint NPNF Nicene and Post-Nicene Fathers PG Patrologia Graeca SC Sources Chrétiennes SPCK Society for Promoting Christian Knowledge TLG Thesaurus Linguae Graeca Works of Cyril of Alexandria Chr. Un. On the Unity of Christ Com. Amos Commentary on Amos Com. Hab. Commentary on Habakkuk Com. Hos. Commentary on Hosea iv Com. Is. Commentary on Isaiah Com. Joel Commentary on Joel Com. Mic. Commentary on Micah Com. Mal. Commentary on Malachi Com. Na. Commentary on Nahum Com. Zech. Commentary on Zechariah De ador. De adoratione et cultu in spiritu et veritate FL Festal Letters Glaph. Glaphyra In Jo. Comentary on John TABLE OF CONTENTS ACKNOWLEDGEMENTS......................................................................................................... i ABBREVIATIONS .................................................................................................................. iii CHAPTER INTRODUCTION ...........................................................................................................1 I. CYRIL OF ALEXANDRIA IN CONTEXT ............................................................... 12 Cyril’s Doctrine of Salvation in Modern Scholarship: A Brief History ............... 13 Cyril’s Doctrine of Salvation Prior to the Nestorian Controversy ....................... 32 Conclusion ......................................................................................................... 49 II. EARLY CHRISTIAN INTERPRETATIONS OF CIRCUMCISION......................... 52 Circumcision in the Scriptures ........................................................................... 53 Circumcision in the Early Christian Era ............................................................. 56 Philo of Alexandria................................................................................. 57 Circumcision in the Christian Alexandrian Tradition.............................. 62 Circumcision in 2nd-3rd century Patristic Sources ................................... 70 Circumcision in 4th-5th century Patristic Sources .................................... 76 Conclusion ......................................................................................................... 82 III. CIRCUMCISION OF THE SPIRIT IN CYRIL’S EARLY FESTAL LETTERS ........ 84 Festal Letters One and Six .................................................................................. 87 The Spiritual Value of Circumcision ..................................................... 101 The Role of Christ in Circumcision of the Heart ................................... 107 Festal Letter Nine ............................................................................................. 111 Conclusion ....................................................................................................... 117 IV. CIRCUMCISION OF THE SPIRIT IN CYRIL’S OLD TESTAMENT COMMENTARIES ..................................................................................................... 119 Circumcision within the Narrative of Salvation: Israel
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