Patrology

Our personal study of this topic cannot begin to satisfy the need.  We hope that is encourages others to begin their own eventful pilgrimages in this direction.  It is the blood of Christ, not our perfection of doctrine that saves us.  Be One.  Be well.

В настоящей статье мы публикуем отрывки из богословских сочинений прп. Никиты Стифата (XI в.), сохранившиеся в славянском переводе и до сих пор неизданные. Они извлечены из славянского перевода «Диоптры» Филиппа Пустынника, греческий оригинал которой начал составляться вскоре после кончины прп. Никиты (ок. 1090 г.2) и датируется в своем полном варианте 1097 г.

Acquire my peace within yourselves! (...) For the child of true Humanity exists within you. Follow it! Those who seek for it will find. Gos Mary 4:2, 5-71
SUMMARY – The roles of women through whom a Matrology might be derived, are examined here in two ways: firstly, and according to apocryphal, historical and contemporary interpretations, through precarious gender relations of the political and historical context of the patriarchal Greco-Roman world; and secondly, by analysing both reductionist and inclusive accounts of women’s witness and role in the early Christian Church as ascetics, translators, benefactors, teachers and companion equals to early Church Fathers. That this disparity, and further omission of women from the Christian canon has been sustained until the twenty first century, makes such a study and reconsideration imperative to the veracity of studies in spirituality and theology.

В настоящей публикации вниманию читателя предлагается критическое издание первого «обличительного», или «столбового»,
слова прп. Никиты Стифата против армян (Invectiva 1 in Armenios), осуществленное впервые. Прп. Никита, известный аскетический писатель, богослов и полемист XI в. (род. не позже 1015—† ок. 1090), сражался за истину на протяжении многих лет своей жизни: так, в юные годы он выступал против тех, кто не признавал святости Симеона Нового Богослова, а в глубокой старости, возможно, против византийского гуманиста Иоанна Итала.

The concern of the book is whether Hilary of Poitiers compromised the Nicene faith, a charge suggested even in Hilary’s own day, when he attempted to bring together the homouseans and the homoeouseans. The author revisits the arguments offered by recent studies on the issue and analyzes the primary sources to assert confidently that Hilary did not compromise the Nicene confession. The book demonstrates that the confession of faith of the homoeousean group with whom Hilary conciliated was not another form of Arianism. Similarly, the author clarifies that the distinction between the numeric unity and specific unity on which modern authors unsympathetic to Hilary base their negative assessment of the Hilarian program of rapprochement was not operative in the fourth century Trinitarian discourse. Hilary merely affirmed the orthodoxy of the homoeousean confession by demonstrating its affinity with the Nicene doctrine through his explication of the significance of the nativitas of the Son from God the Father, a theological concept employed by both ecclesiastical parties to establish their respective beliefs in the divinity of the Son and His substantial relationship with the Father.

Este artículo propone algunas pistas para pensar, desde la patrología , la relación entre tres actos profundamente humanos y que poseen, por lo tanto, simultáneamente una primordial simplicidad y una sofisticada complejidad: leer, comer y beber. Con esta intención, el trabajo explora la realidad concreta de la alimentación de los primeros cristianos, con una aproximación cultural (considerando la alimentación y convicciones acerca de la fisiología del alimentarse); con esto, se ensaya una aproximación teológica con ejemplos a partir de Orígenes.

The article refers to the thought of Origen of Alexandria and the controversies
surrounding his concepts in the 3rd and 4th centuries. First of all, it
sketches the main stages of critique of the main theological theories of
Origen, which led to the formal condemnation of his thought during the
2nd Council of Constantinople in 533 A.D. Then it refers to the thought
of Methodius of Olympus, the first important critic of Origen. The article
gives an overview of his theology and then presents the main works of
Methodius, showing how his thought evolved and how he became openly
anti-Origenian in his later treatises. The dialogue De resurrectione serves
as a good example of his discussion with Origen. Such concepts as the
status of the matter, the preexistence of the soul, or the nature of the resurrected body are particularly significant in this context. It is important to note that critiquing Origen Methodius influenced the development of Christian theology in the 4th and following centuries. Even the followers of Origen adopted some of the ideas of Methodius, which can be seen in the thought of such Origenian thinkers as Gregory of Nyssa.

The article is an inquiry on the persecution and martyrdom experienced by the Church in the nascent years of her existence. There are three points under which the said phenomenon is investigated. The first part concerns with looking at the said experience of the Church under the lens of history. In the second, persecution is viewed from the perspective of the Romans themselves who have initiated and carried out the oppressive measures to suppress the religion of Christians. In this section the politico-religious culture of the Romans is discussed, taking as its sources the Roman writers themselves, in order to understand the way they acted toward Christians. The third and the last part, discusses the same phenomenon, taking this time the perspective of the subjects of persecution themselves, that is, the Christians. How they were able to turn this negative experience into positive, drawing from it the testimony of the love and providence of God to those willing to imitate him until the end, is shown in this chapter. The different acts and passions of the martyrs and the treatises on martyrdom composed by Christians from this period are analyzed to discover the meaning that they imputed in their suffering.

Joseph Hazzaya's Romanian translation by Hieromonk Agapie Corbu. The Introduction represents a very comprehensive and synthetic view on the theology and the age of this great spiritual author, being followed by the translation of ten writings, including a bilingual one.
  An English Review here: http://revistateologia.ro/downloads/Teologia/3_2019/BR1_Tang.pdf

The monograph "The Death of Judas in the Bible and the Christian Tradition" (published in the scientific  series  "The Library ‘the Word of the Cross’"; Verbinum, 2012) is devoted to the Biblical account of the Judas’ death. It analyzes the process of developing of the image of the traitor in Greek and Latin Christian cultural environment. Its innovation due to the fact that it interprets not only the canonical, but also the apocryphal and the folk story, and references it to the relation between the eastern and western Christian tradition. As the theological study, it combines  philological  and  cultural  approach  to  the  subject,  becoming  an  interdisciplinary work. Based on the results of both the world biblical studies, and patrology and ethnology, it fills a gap in Polish scientific literature, as well as opens up new research perspectives on the relationship  between  the  Catholic  and  Orthodox  cultural  heritage,  which  contributes  to  the enrichment of intercultural and interfaith dialogue.

Rozprawa została zainspirowana rozpowszechnionymi w XX wieku krytycznymi opiniami o doktrynie Augustyna z Hippony na temat małżeństwa, zwłaszcza intymnych stosunków małżeńskich. Aby nie pozostać na poziomie opinii, w mojej tezie zwróciłem się ku samym tekstom biskupa Hippony, aby poznać jego poglądy na temat zarówno świętości małżeństwa i pożycia erotycznego, jak i wpływu konsekwencji grzechu pierworodnego na nie. Szczególną uwagę skierowałem ku pojęciu pożądliwości (libido). Ze względu na obszerność tematyki świętości-grzeszności pożycia małżeńskiego, zagadnienia teorii sakramentu Augustyna zastosowane do małżeństwa nie zostały wystarczająco rozwinięte i są tematem dalszych badań.  W drugiej części, która nie została tu opublikowana - ponieważ wymaga pewnych aktualizacji - starałem się poddać wspomniane opinie ocenie, odnosząc je do wyników mojej analizy tekstów doktora łaski dokonanej w pierwszej części.

ENGLISH
This is part one of my doctoral thesis in Polish: "The doctrine of Augustine on the sanctity of the sacrament of marriage against the consequences of original sin".

The thesis title is:
"The sanctity of the sacrament of marriage in front of consequences of the Original Sin in the doctrine of St. Augustine of Hippo".

The thesis was inspired by widespread in 20th c.  critical opinions on the doctrine of Augustine about marriage,  and particularly about marriage intimate relations. In order not to stay on the level of opinions, in my thesis I go to the texts to find out what was the bishop's understanding of the sanctity of marriage and its erotic love, and the impact of consequences of original sin on it. Particular attention was paid to the concept of concupiscence (lust, libido). Because of the extent of the theme of sanctity-the sinfulness of marital life, the problems of Augustine's theory of the sacrament applied to marriage have not been sufficiently developed, and are the subject of further research. In the second part, which is not published here - as it needs some updating - I tried to evaluate the 20 c. opinions by referring them to the findings of my analysis of the texts of the doctor of grace  in the part one.

Patrology examines every verse of Scripture we could find that contains a written reference to God the Father.  Occasionally, we interposed comments.  The paper concludes with a discussion of God's sexuality and the hot debate over sexism that interlaces with the Father.

Il Dio trascendente nella filosofia alessandrina giudaica e cristiana: Filone e Clemente, Roma 2013. 

Esaminando il concetto della trascendenza di Dio nel pensiero giudaico e cristiano dei primi secoli, argomento ampio e complesso, l’autore si concentra su una sola tradizione teologica, quella alessandrina, e analizza in particolare le idee contenute nelle opere di due dei maggiori esponenti: Filone e Clemente. Tale scelta è giustificata dal fatto che, nell’ambiente alessandrino, l’uno è il primo giudeo, l’altro il primo maestro cristiano i cui scritti ci sono pervenuti. Inoltre, ambedue gli autori affrontano il medesimo problema, ovvero come parlare di Dio e della fede rivelata in un linguaggio comprensibile all’uomo ellenizzato, inserendo la propria religione nell’ambito della cultura greca. Per comprendere meglio i concetti filosofici contenuti nelle loro opere, nel capitolo introduttivo D. Mrugalski presenta una breve storia della nozione della trascendenza nella filosofia greca, dove evidenzia soprattutto le idee dei filosofi antichi che sono state riprese o reinterpretate dai due alessandrini. Di seguito, nei due capitoli principali, esamina il concetto della trascendenza divina in Filone e in Clemente di Alessandria. A questo proposito tocca argomenti quali: la trascendenza ontologica, la funzione degli intermediari tra Dio e il creato, la trascendenza epistemologica e infine le questioni aporetiche legate al tema della dissertazione. Nell’analisi Mrugalski mostra le influenze, evidenti o possibili, degli autori antichi sul pensiero di Filone e di Clemente. Si tratta di filosofi come Eraclito, Platone, Aristotele e gli stoici, di cui si trovano riferimenti precisi in ambedue gli alessandrini; e nel caso di Clemente, anche di Filone stesso, degli gnostici e dei medioplatonici dell’epoca. Nel corso della ricerca l’autore giunge a interessanti conclusioni. Dimostra infatti in che modo Filone, per la prima volta nella storia della filosofia, perviene al concetto del Logos inteso come mondo delle idee. Esamina anche la sua dottrina della creazione e, attraverso la dettagliata analisi di alcuni passi nei quali sembra comparire la formula ex nihilo, dimostra che la dottrina della creazione dal nulla non era ancora presente negli scritti dell’ebreo di Alessandria, con ciò dissentendo dalla interpretazione proposta da H. A. Wolfson e dalla così detta “scuola di Milano”. Per quanto riguarda la dottrina del maestro cristiano, Mrugalski argomenta che, in realtà, era stato Clemente di Alessandria, e non Plotino, come si sostiene in molti manuali di filosofia, ad attribuire per la prima volta il termine apeiron a una realtà perfetta, cioè a Dio, e a restituire in questo modo connotazione positiva al concetto di “infinito”. A tal proposito l’autore mostra come tale dottrina si trovi già in modo embrionale negli scritti di Filone conosciuti e citati da Clemente. Secondo D. Mrugalski il concetto dell’assoluta trascendenza divina introdotto da ambedue gli alessandrini influisce persino sull’escatologia giudaica e cristiana. Infatti, né Filone né Clemente ammettono che l’anima umana, anche dopo la morte del corpo, possa unirsi all’essenza del Dio trascendente o arrivare a comprenderla. Dato che Dio è infinito – osserva l’autore – il processo di perfezionamento e di assimilazione a lui, iniziato sulla terra, continua nell’aldilà senza mai avere termine. Questi e molti altri concetti filosofici D. Mrugalski espone in maniera chiara e semplice, comprensibile anche per chi non sia esperto in filosofia antica.

Este artículo pretende poner en luz la influencia que la doctrina de San Juan Damasceno (c. 675-c. 749) sobre la muerte, la resurrección y la asunción de la Virgen María podría haber ejercido sobre las complementarias iconografías medievales de la Dormición y la Asunción de María al cielo. El trabajo tiene dos vertientes esenciales. En la primera, mediante el análisis de tres homilías del Damasceno sobre la Dormición de María, se estudia la posición conceptual de dicho autor sobre la muerte, el sepelio y la asunción del alma de la Virgen, así como su resurrección anticipada y su ascención en cuerpo y alma al cielo. En la segunda vertiente se interpretan algunas obras pictóricas medievales de la Dormición y la Asunción de María al cielo desde la perspectiva doctrinal de San Juan Damasceno, poniendo en directa correspondencia los elementos narrativos contenidos en dichas pinturas con lo formulado por el teólogo sirio en sus tres homilías sobre la Dormición.

This paper aims to highlight the influence that the doctrine of St John of Damascus (c.675-c.749) on the death, resurrection and assumption of the Virgin Mary could have exercised over the complementary medieval iconographies of the Dormition and the Assumption of Mary into heaven. The article has two essential sides. In the first one, through the analysis of three homilies of Damascene on the Dormition of Mary, we deal with the author's conceptual position on death, burial and the assumption of the soul of the Virgin, as well as with her anticipated resurrection and her assumption in body and soul into heaven. In the second side, some medieval paintings of the Dormition and the Assumption of Mary into heaven are interpreted from the doctrinal perspective of St John Damascene, putting in direct correspondence the narrative elements contained in these paintings with the formulations of the Syrian theologian in his three homilies on the Dormition.

Originally submitted: May, 2017. Last edited and expanded: October, 2024. In this research thesis we will discover that Augustine’s opinion that concupiscence was an evil, hereditary stain of original sin was not in line with the agreed-upon tradition of the earliest of Church fathers but there are strong arguments for believing that this opinion was based on non-Christian or spurious sources, the most probable direct source being the “Ambrosiaster” document. On this shaky foundation of the inheritance of concupiscence, Augustine built the idea of the massa damnata. It was a novel doctrine, since it was incompatible with the earlier Orthodox tradition. Augustine's claim that this denial of limbo and the positive damnation of unbaptized infants was part of the Catholic tradition, was a novelty to the Church universal. It was unsupported by early sources. This leads me to conclude that Augustine’s threefold philosophical structure of concupiscence, massa damnata and the positive damnation of unbaptized infants was not in accordance with “the faith which was once for all delivered to the saints” (Jude 1:3b, NKJV). The lack of orthodox evidence supporting an idea of genetically inheriting sin substantially weakens the basis as proffered by Augustine.

This inquiry exhausts the Mariological description of St. Gregory Nazianzen, who designates Mary as “prokathartheisa (prepurified).” Gregory likely attempted to solve the riddle of the Purification of Jesus and Mary in the Temple.

Nazianzen's theology is traced to the Palamite Mariological movement. Surprisingly, the Palamite Mariologists gradually applied the term "prepurified" to each image of Mary as she was celebrated in the liturgical calendar. Each celebration from Conception until her First Witness of the Resurrection and Pentecost was a moment of "grace and glory" or prepurification.

I track this title from the 6th Ecumenical Council, Liturgy (e.g. Synodikon of Orthodoxy), and Fathers (e.g., St. Sophronius and St. John Damascene).

Next, Palamas' theological notions of  Marian (pre)purification are uncovered as the solid basis of Mary's privileged status in Palamite theology (e.g., Theophanes, Bryennius, Cabasilas, Mark of Ephesus). Palamism's patristic exegesis manifests an uninterrupted and consistent theological tradition and a steady metaphysical foundation for Mary's absolutely immaculate existence in every single patristic and Palamite author known to use the term. This is due to Mary's ineffable place in divine thought. After providing indications of Nicholas Cabasilas' arguments against Thomistic rejection of the Byzantine doctrine of the prokathartheisa, Byzantine Mariology culminates in the “Pillar of Orthodoxy,” (St.) Mark Eugenicus (1392-1444/5), the last great representative of this unique Byzantine Mariology before the fall of Constantinople.

Mark´s theological constitutes the climactic synthesis of Mary's privileges as προκαθαρθεῖσα (praepurgata) in his apologetic treatise: On the Distinction between Essence and Energy: First Antirrhetic against Manuel Kalekas (c. 1437).

Mark was the unique Father of the Council of Ferrara-Florence (1438-1439) in a position to meet alleged patristic objections to the Immaculate Conception of Latin “maculist” theologians prior to Mark’s arrival in Italy. These Latin debates spilled over into the Byzantine camp during the Council. Byzantines were generally aloof to physico-theological theories of Mary's conception, yet agreed on her unique predestination from the first moment of her divine-mental and natural existence, stemming from her  exalted place among the contingent thoughts within of divine mind. Relying on Palamas, Palamites explicitly linked "prepurification" with the Byzantine liturgical calendar with respect to feasts of the Theotokos, prior to the Incarnation.

Conversely, Latin Scholastics universally erred in their 12-15th century interpretation of Damascene’s designation of Mary as “(pre)purified” at the Annunciation and their "low" Mariologies followed due course. Palamites universally reverenced the prepurified, ergo absolutely immaculate Mary.

I conclude by synthesizing the web of complementarity amid the “prepurified” Virgin, the Ephesine’s Mariology, Franciscan Mariological 14th-15th century parallels, and avenues of development for immaculist theologians who adopt the metaphysical implications of the Theotokos. Scotistic and Palamite metaphysics too verge at a common point of departure with respect to St. Maximus Confessor (in divine psychology and the theology of the Incarnation) to explain the Marian parallel."

В сборнике опубликованы материалы X студенческой научно-богословской конференции, проходившей в Санкт-Петербургской духовной академии 25-26 апреля 2018 года.
Тематика конференции традиционно весьма широка - богословие, библеистике, церковная история, литургика, церковная педагогика, религиозная философия, вопросы социальной деятельности Церкви.
Рекомендуется студентам богословских учебных заведений и светских гуманитарных вузов, а а также широкому кругу читателей, интересующихся вопросами церковной науки.

It is well known that the vast majority of ancient Christian writings have been translated into Ethiopic (Gǝʽǝz) from their oriental versions and some only directly from the original Greek texts. This is also true with regard to monastic and hagiographic literature. A number of hagiographic works, ascetical treatises, monastic rules, and collections of sayings of the Desert Fathers, often gathered within Syriac collections, such as, the "Paradise or Garden of the Fathers," and later translated into Arabic, were freely used starting from the 14th century within several Ethiopic monastic collections, such as, the "Mäṣḥafä zenahomu lä-abäw," the "Gadlä abäw qəddusan," and the "Mäṣḥaftä mänäkosat." This article discusses the popular story about saint Paul the Simple, a disciple of Saint Anthony, taken from the "Lausiac History" by Palladius (CPG 6036) as a case study. An Ethiopic version of its integral text was found only in two manuscripts: EMML 1844 (A) and BL Or. 692 (B; the text is not mentioned in Wright’s Catalogue). A textual analysis of the Ethiopic version leads to the conclusion that the document could have been translated directly from a Greek archetype. After the introduction, this article includes the edition of the Ethiopic text and its translation into English.