Apostolic Authority Reading And Writing Legitimacy In Clement Of Alexandria

PEETERS
LEUVEN – PARIS – WALPOLE, MA
2013
STUDIA PATRISTICA
VOL. LXVI
Papers presented at the Sixteenth International Conference
on Patristic Studies held
in Oxford 2011
Edited by
MARKUS VINZENT
Volume 14:
Clement of Alexandria
The Fourth-Century Debates

Table of Contents
CLEMENT OF ALEXANDRIA
Jana PLÁTOVÁ, Centre for Patristic, Medieval and Renaissance Texts, Olo-
mouc, Czech Republic
Die Fragmente des Clemens Alexandrinus in den griechischen und
arabischen Katenen.............................................................................. 3
Marco RIZZI, Milan, Italy
The Work of Clement of Alexandria in the Light of his Contempo-
rary Philosophical Teaching................................................................ 11
Stuart Rowley THOMSON, Oxford, UK
Apostolic Authority: Reading and Writing Legitimacy in Clement of
Alexandria ........................................................................................... 19
Davide DAINESE, Fondazione per le Scienze Religiose ‘Giovanni XXIII’,
Bologna, Italy
Clement of Alexandria’s Refusal of Valentinian âpórroia .............. 33
Dan BATOVICI, St Andrews, UK
Hermas in Clement of Alexandria...................................................... 41
Piotr ASHWIN-SIEJKOWSKI, Chichester, UK
Clement of Alexandria on the Creation of Eve: Exegesis in the Ser-
vice of a Pedagogical Project.............................................................. 53
Pamela MULLINS REAVES, Durham, NC, USA
Multiple Martyrdoms and Christian Identity in Clement of Alexan-
dria’s Stromateis .................................................................................. 61
Michael J. THATE, Yale Divinity School, New Haven, CT, USA
Identity Construction as Resistance: Figuring Hegemony, Biopolitics,
and Martyrdom as an Approach to Clement of Alexandria............... 69
Veronika CERNUSKOVÁ, Olomouc, Czech Republic
The Concept of eûpáqeia in Clement of Alexandria........................ 87
Kamala PAREL-NUTTALL, Calgary, Canada
Clement of Alexandria’s Ideal Christian Wife ................................... 99

VI Table of Contents
THE FOURTH-CENTURY DEBATES
Michael B. SIMMONS, Montgomery, Alabama, USA
Universalism in Eusebius of Caesarea: The Soteriological Use of
in Book III of the Theophany.............. 125
Jon M. ROBERTSON, Portland, Oregon, USA
‘The Beloved of God’: The Christological Backdrop for the Political
Theory of Eusebius of Caesarea in Laus Constantini........................ 135
Cordula BANDT, Berlin, Germany
Some Remarks on the Tone of Eusebius’ Commentary on Psalms... 143
Clayton COOMBS, Melbourne, Australia
Literary Device or Legitimate Diversity: Assessing Eusebius’ Use of
the Optative Mood in Quaestiones ad Marinum................................ 151
David J. DEVORE, Berkeley, California, USA
Eusebius’ Un-Josephan History: Two Portraits of Philo of Alexandria
and the Sources of Ecclesiastical Historiography............................... 161
Gregory Allen ROBBINS, Denver, USA
‘Number Determinate is Kept Concealed’ (Dante, Paradiso XXIX 135):
Eusebius and the Transformation of the List (Hist. eccl. III 25) ....... 181
James CORKE-WEBSTER, Manchester, UK
A Literary Historian: Eusebius of Caesarea and the Martyrs of
Lyons and Palestine............................................................................. 191
Samuel FERNÁNDEZ, Pontificia Universidad Católica de Chile, Chile
¿Crisis arriana o crisis monarquiana en el siglo IV? Las críticas de
Marcelo de Ancira a Asterio de Capadocia........................................ 203
Laurence VIANÈS, Université de Grenoble / HiSoMA «Sources Chrétien-
nes», France
L’interprétation des prophètes par Apollinaire de Laodicée a-t-elle
influencé Théodore de Mopsueste?.................................................... 209
Hélène GRELIER-DENEUX, Paris, France
La réception d’Apolinaire dans les controverses christologiques du
Ve
siècle à partir de deux témoins, Cyrille d’Alexandrie et Théodoret
de Cyr .................................................................................................. 223

Table of Contents VII
Sophie H. CARTWRIGHT, Edinburgh, UK
So-called Platonism, the Soul, and the Humanity of Christ in Eus-
tathius of Antioch’s Contra Ariomanitas et de anima ....................... 237
Donna R. HAWK-REINHARD, St Louis, USA
Cyril of Jerusalem’s Sacramental Theosis.......................................... 247
Georgij ZAKHAROV, Moscou, Russie
Théologie de l’image chez Germinius de Sirmium............................ 257
Michael Stuart WILLIAMS, Maynooth, Ireland
Auxentius of Milan: From Orthodoxy to Heresy............................... 263
Jarred A. MERCER, Oxford, UK
The Life in the Word and the Light of Humanity: The Exegetical
Foundation of Hilary of Poitiers’ Doctrine of Divine Infinity .......... 273
Janet SIDAWAY, Edinburgh, UK
Hilary of Poitiers and Phoebadius of Agen: Who Influenced Whom? 283
Dominique GONNET, S.J., Lyon, France
The Use of the Bible within Athanasius of Alexandria’s Letters to
Serapion............................................................................................... 291
William G. RUSCH, New York, USA
Corresponding with Emperor Jovian: The Strategy and Theology of
Apollinaris of Laodicea and Athanasius of Alexandria..................... 301
Rocco SCHEMBRA, Catania, Italia
Il percorso editoriale del De non parcendo in deum delinquentibus
di Lucifero di Cagliari ........................................................................ 309
Caroline MACÉ, Leuven, Belgium, and Ilse DE VOS, Oxford, UK
Pseudo-Athanasius, Quaestio ad Antiochum 136 and the Theosophia 319

Apostolic Authority:
Reading and Writing Legitimacy in Clement of Alexandria
ABSTRACT
What was the Alexandrian ‘Catechetical School’ like in the second century? What
authority did it exercise in the church? This article will explore these questions through
the writings of Clement of Alexandria; his works will be read, however, not just as a
source for a plausible historical reconstruction, but as a textual embodiment of dynamic
relationships, encoding the tensions between author and audience(s), and constructing
as well as reflecting debates about authority and tradition. Clement presents himself as
the guardian of the apostolic tradition, but one who guards that tradition for a Church
much wider than his school: there is a careful negotiation between a teaching authority
based on demonstration of elite paideia, and the separate authority structures of an
institutional church. The succession of intellectual Christian teachers, educated above
and beyond most ordinary Christians, is figured as a necessary conduit between the
Logos and the church, but only insofar as those teachers remain in contact with and
under the liturgical authority of church office-holders. Through his appropriation of the
imagery and metaphorical use of the technical language of church structures, Clement
offers a parallel and symbiotic authority. It is a difficult balancing act, and the texts that
have come down to us are not just evidence for this delicate claim to apostolic authority,
but the means of claiming it, and the method of exercising it.
What was the Alexandrian ‘Catechetical School’ like in the second century?
What was its structure and place within the Christian community? What author-
ity did it exercise in the church? There is no doubt as to the significance of this
Christian intellectual tradition of Alexandria for the church at large;1
the devel-
opment of this tradition before the time of Origen, however, is the subject
of much debate and little certainty. The account proffered by Eusebius,2
or at
least any face-value reading of it, has long been discredited.3
While alternative
1
See R.L. Wilken, ‘Alexandria: A School for Training in Virtue’, in P. Henry (ed.), Schools
of Thought in the Christian Tradition (Philadelphia, 1984), 15-8.
2
Hist. eccl. V 10-1; VI 3, VI 6, and further throughout Book VI on Origen’s period.
3
Gustave Bardy was the first modern scholar to voice penetrating criticism of Eusebius’
account, in ‘Aux Origines de l’école d’Alexandrie’, Recherches de science religieuse 27 (1937),
65-90; ‘Pour l’histoire de l’école d’Alexandrie’, Vivre et penser (1942), 80-109. Many of these
arguments are recapitulated in R.M. Grant, ‘Early Alexandrian Christianity’, Church History 40
Studia Patristica LXVI, 19-31.
© Peeters Publishers, 2013.

20 S.R. THOMSON
accounts offered by modern scholars have opened up new ways of thinking
about the origins of the structures of early Christianity in Alexandria, such as
the relationship between school and synagogue, or the influence of philosoph-
ical schools,4
they have done little to illuminate the dynamics within the church
or the ways in which different roles were perceived within the church in the
second century.
This article is not aimed at presenting another slightly different reconstruc-
tion, but rather, to examine one author, Clement of Alexandria, not as a source,
but as a textual embodiment of dynamic relationships. We are attempting to
avoid the temptation of pinning down whether Clement was ‘in fact’ a catechist,
continuing the role of Jewish synagogue officials, or a philosophical teacher,
to focus instead on how Clement’s writings present and construct a Christian
author and his relationship to the church. We will take a close literary approach
to a few key passages in order to uncover the tensions and dynamics that
emerge between Clement and his audience, and the emerging debates about
authority and tradition that these texts encode. Rather than seeing the texts only
as products of or evidence for particular circumstances, we will analyse them
as agents for producing relationships and forming institutions.5
In this we will
see prefigured not only the conflict of the succeeding generation between
Origen and Demetrius (although these conclusions are beyond the immediate
scope of this article), but also the fundamentally important role of textual self-
presentation and literary mastery in legitimating authority.6
(1971), 133-44. See more recently A. van den Hoek, ‘How Alexandrian was Clement of Alexandria?
Reflections on Clement and his Alexandrian Background’, HeyJ 31 (1990), 179-94; ead., ‘The
“Catechetical” School of Early Christian Alexandria and Its Philonic Heritage’, HTR 90 (1997),
59-87, and R. van den Broek, ‘The Christian “School” of Alexandria in the Second and Third
Centuries’, in J.W. Drijvers and A.A. MacDonald (eds), Centres of Learning: Learning and Loca-
tion in Pre-Modern Europe and the Near East (Leiden, 1995), 39-47, republished in R. van den
Broek, Studies in Gnosticism and Alexandrian Christianity (Leiden, 1996), 197-205. However, a
straightforward traditional reading of Eusebius has still been followed by W.H.C. Frend, The Rise
of Christianity (Philadelphia, 1984), 286-9, and J. Quasten, Patrology (Westminster, 1986), 2.5-6,
although this is decidedly a minority view.
4
For example, R. van den Broek’s emphasis on the roots of the Alexandrian school in the
traditions of the Jewish synagogue (‘Juden und Christen in Alexandrien im 2. und 3. Jahrhundert’,
in J. van Amersfoort and J. van Oort, Juden und Christen in der Antike [Kampen, 1990], 101-15,
republished in R. van den Broek, Studies in Gnosticism and Alexandrian Christianity [Leiden,
1996], 181-96), and Marco Rizzi’s work on the possible parallels between Clement’s school and
Middle Platonist philosophical schools.
5
On the importance of textuality for early Christianity, see Judith Lieu, Jewish Identity in the
Jewish and Greco-Roman World (Oxford, 2004), ch. 2 ‘Text and Identity’.
6
On the tradition after Clement, see Frances M. Young, ‘Towards a Christian paideia’, in
Margaret M. Mitchell and Frances M. Young (eds), From Origins to Constantine, Cambridge
History of Christianity Vol. 1 (Cambridge, 2006), 485-500; see also A.J. Droge, Homer or Moses:
Early Christian Interpretations of the History of Culture (Tübingen, 1989). On the broader impli-
cations of the development of a specifically Christian paideia that adopted as core cultural

Apostolic Authority: Reading and Writing Legitimacy in Clement of Alexandria 21
Clement: Doctor of Philosophy
Our starting point is the self-presentation of Clement as a teacher. Clement pre-
sents himself first and foremost as a philosophical teacher.7
The full title of the
Stromateis makes this point rather bluntly: ‘The Patchworks of the Gnostic Notes
according to the True Philosophy’.8
Not Christianity, but the ‘true philosophy’.
The opening of the Stromateis, after such a title, draws us immediately into a
trope of Platonic philosophical teaching: the undesirability of written teaching
versus the dynamic spoken word.9
Indeed, large parts of the first book of the
Stromateis deal implicitly or explicitly with the Platonic philosophical tradition.10
The presentation of Clement’s intellectual journey at Stromateis I 1.11.2-3, for
instance, while on one level constructing a claim to apostolic authority (on which
see further below), also positions Clement within a familiar narrative of travel
signifying intellectual mastery and philosophical accomplishment.11
It is not only the self-presentation of the author, but also the implied posi-
tioning of the audience, that figures the relationship as one of philosophical
teacher and students. The first two major works of Clement, the Protrepticus
and the Paedagogus, are titled as familiar philosophical tropes of calling an
uncommitted audience to a philosophical life.12
Even the text of the Stromateis,
resources both the Bible and Classical literature, see G. Stroumsa, Barbarian Philosophy (Tübin-
gen, 1999).
7
This is not an uncommon position for Christian figures of the second century, most notably
Justin Martyr – see F. Young, ‘Towards a Christian paideia’ (2006), 486-8 – but also a less
obvious champion of philosophy, Tertullian – see in particular his De pallio. See also Winrich
Löhr, ‘Christianity as Philosophy: Problems and Perspectives of an Ancient Intellectual Project’,
VC 64 (2010), 160-88.
8
According to Eusebius, Hist. eccl. VI 13.1: Títou Flauíou Klßmentov t¬n katà t®n
âljq± filosofían gnwstik¬n üpomnjmátwn strwmate⁄v.
9
Particularly prominent in the Platonic Seventh Epistle, but also evident in the Phaedrus. See
Eric Osborn, Clement of Alexandria (Cambridge, 2005), 12-3.
10
See especially Dietmar Wyrwa, Die christliche Platonaneignung in den Stromateis des
Clemens von Alexandrien (Berlin, 1983).
11
The locus classicus for such narratives is Plato Apol. 21b-22e; it is first recognised as a topos
of intellectual attainment in the context of Justin Martyr’s conversion story by Erwin
R. Goodenough, The Theology of Justin Martyr (Jena, 1923), 57-61, following Rudolf Helm, Lucian
und Menipp (Leipzig, 1906), 40-4, on Lucian’s Menippus. See Tessa Rajak, ‘Talking at Trypho:
Christian Apologetic as Anti-Judaism in Justin’s Dialogue with Trypho the Jew’, in Mark J. Edwards,
Martin Goodman and Simon Price (eds), Apologetics in the Roman Empire: Pagans, Jews and
Christians (Oxford, 1999), 64-5. Other contemporary examples of the trope include Lucian’s Menip-
pus, Galen’s De propriorum animi cuiuslibet affectuum dignotione et curatione 5.41-2, Justin
Martyr’s Dialogue with Trypho, Tatian’s Oratio ad Graecos, and Josephus’ Vita; on these see
E.R. Goodenough, Justin Martyr (1923), 59, and Laura Nasrallah, ‘Mapping the World: Justin,
Tatian, Lucian, and the Second Sophistic’, HTR 98 (2005) 289-90. See also Karl Olav Sandnes,
The Challenge of Homer: School, Pagan Poets and Early Christianity (London, 2009), 33-6.
12
The original Protrepticus being a call to the philosophical life by Aristotle; Galen wrote
an exhortation to the study of the arts with the same title, and, later, Iamblichus also wrote a

22 S.R. THOMSON
often assumed to be written for a mature Christian audience, invokes an image
of a mixed audience of pagans, Christians and the undecided; at several points
Clement deliberately highlights the fact that non-Christians will be reading his
text.13
The picture presented is one that fits neatly within the paradigm of the
late antique philosophical school presented by John Dillon: a school grouped
around a leader, with a small number of intimate disciples, and a larger penum-
bra of less committed listeners and casual participants.14
This is no firm evidence
for what kind of institution Clement is actually participating in; the text may
well only be evidence for Clement’s conformity to literary conventions, and an
attempt to present what may be (for example) functionally a continuation of the
synagogue roles of didáskaloi and presbúteroi as authentically Greek.15
Nonetheless, it presents an ideal image of how Clement envisages his role, and
his perception of the intellectual high ground. This self-presentation is both a
claim to a social legitimacy for Christianity to a Greek audience, and a claim
to elite status for Clement within the Christian community.
Clement goes on to place himself in a diadoxß (philosophical succession)
in the first chapter of the Stromateis (I 1.11.2-3).16
Describing his own educa-
tional journey, he concludes:
He [sc. Pantaenus] was in truth a Sicilian bee; plucking the flowers from the prophetic
and apostolic meadow he engendered in the souls of those who heard him a pure store
of knowledge. Well, preserving the true tradition of the blessed doctrine derived directly
[didaskalíav parádosin eûqùv] from the holy apostles, Peter, James, John, and Paul
– the sons receiving it from the father (but few were like the fathers) – some came by
God’s will to us also to deposit those ancestral and apostolic seeds. And well I know
that they will exult; I do not mean delighted with this exposition [∂kfrasiv], but solely
on account of the preservation of the truth by this note-taking [mónjÇ dè t±Ç katà t®n
üposjmeíwsin tjrßsei]. For such a model as this [™ toiáde üpotúpwsiv], will, I think,
be agreeable to a soul desirous of guarding, secured, the blessed tradition.17
philosophical Protrepticus. The use of Paedagogus may be a Clementine innovation, but its
significance in suggesting progressing philosophical education is obvious; see A. van den Hoek’s
review of Andrew Itter, Esoteric Teaching (2009), VC 64 (2010), 415.
13
E.g. Str. VI 1.1.4: ênarg¬v oŒn t¬n ¨Ellßnwn maqóntwn êk t¬n lexqjsoménwn dià
t¬nde ™m⁄n, Üv ânosíwv tòn qeofil± diÉkontev âseboÕsin aûtoí.
14
John Dillon, ‘Philosophy as a Profession’, in Simon Swain and Mark Edwards (eds), Approach-
ing Late Antiquity (Oxford, 2004), 401-18. See also Edward Jay Watts, City and School in Late
Antique Athens and Alexandria (Berkeley, 2006), 143-68, and W. Löhr, ‘Christianity as Philosophy:
Problems and Perspectives of an Ancient Intellectual Project’, VC 64 (2010), 160-88, 164.
15
This is R. van den Broek’s thesis: ‘Juden und Christen’ (2006), ‘The Christian “School”’
(2006).
16
See H. von Campenhausen, Ecclesiastical Authority and Spiritual Power in the Church of
the First Three Centuries, trans. J.A. Baker (London, 1969), 159-60 on the philosophical roots of
this concept; also Allen Brent, ‘Diogenes Laertius and the Apostolic Succession’, JEH 44 (1993),
367-89.
17
Sikelik® t¬ç ∫nti ¥n mélitta profjtikoÕ te kaì âpostolikoÕ leim¬nov tà ãnqj
drepómenov âkßratón ti gnÉsewv xr±ma ta⁄v t¬n âkrowménwn ênegénnjse cuxa⁄v. ˆAll’

In many ways, this claim looks like the list of Apostolic Succession presented
by Clement’s near-contemporary Irenaeus in Adversus haereses III. Both accounts
pivot around parádosiv/traditio to establish apostolic authority for a particular
position of authority.18
It is a strident enough claim to apostolicity that Sozo-
men, in the fifth century, can write that Clement ‘followed in the diadoxß of
the apostles’.19
On the other hand, whereas Irenaeus is quite clear about the
institutional position of that succession, Clement’s account seems much less
prescriptive.
The guarantor of fidelity in Clement’s account is not the episcopacy – or any
other official role, for that matter – but the preservation of the tradition (defined
as teaching) in this particular kind of model, pattern or sketch (™ toiáde
üpotúpwsiv). This is deliberate technical literary language, and the passage is
marked by several of these significant terms. üpotúpwsiv is a word explicitly
connected to rhetorical education; as a figure, Quintilian describes üpotúpwsiv
as a literary form of vivid description.20
Clement himself penned a (lost) work
titled Hypotyposis, and probably attempted a kind of vivid description in
the work – discussions of ‘passages of scripture with interpretation and detail
added.’21
The wider currency of the term is attested by Clement’s contempo-
rary, Sextus Empiricus, titling his work (on Pyhrronian scepticism) the Hypo-
typoseis.
Alongside this we have two other technical literary terms – ∂kfrasiv, and
üposjmeíwsiv. The former of these, like üpotúpwsiv, was an important term
of literary technique: the vivid verbal description of works of art, and formed
an important feature of educational progymnasmata, and again later gave
rise to whole works entitled Ekphraseis.22
Then there is the rather recherché
oŸ mèn t®n âljq± t±v makaríav sÉçhontev didaskalíav parádosin eûqùv âpò Pétrou te
kaì ˆIakÉbou ˆIwánnou te kaì Paúlou t¬n ägíwn âpostólwn, pa⁄v parà patròv êkdexó-
menov (ôlígoi dè oï patrásin ºmoioi), ¯kon d® sùn qe¬ç kaì eîv ™m¢v tà progonikà êke⁄na
kaì âpostolikà kataqjsómenoi spérmata. kaì eŒ o˝d’ ºti âgalliásontai, oûxì t±Ç êkfrá-
sei ™sqéntev légw t±Çde, mónjÇ dè t±Ç katà t®n üposjmeíwsin tjrßsei. poqoúsjv gàr o˝mai
cux±v t®n makarían parádosin âdiádraston fuláttein ™ toiáde üpotúpwsiv· All transla-
tions are my own.
18
Although the main thrust of Irenaeus’ argument is the named and visible diadoxß, list of
succession, which is lacking in Clement – even to the point of the periphrastic omission of the
name of his own teacher (the ‘Sicilian bee’, generally assumed to be Pantaenus) – the point
of the lists is still the same, to establish apostolic authority for a particular role of authority by
demonstrating a succession of authentic guardians of the tradition in that role. On this parallel see
R. van den Broek, ‘The Christian “School”’ (1996), 200-1. See also H. von Campenhausen, Eccle-
siastical Authority (1969), 162, on the refusal to name predecessors.
19
Sozomen, Hist. eccl. I 1.
20
Inst.Or. IX 2.40.
21
E. Osborn, Clement (2005), 78; C. Duckworth and E. Osborn, ‘Clement of Alexandria’s
Hypotyposeis: A French Eighteenth-Century Sighting’, JTS N.S. 36 (1985), 67-83.
22
The term both refers to a rhetorical figure, but later extends to become a title of works char-
acterised by such a technique; although the fourth-century Ekphraseis of the Sophist Callistratus is

24 S.R. THOMSON
üposjmeíwsiv, ‘note-taking’: while not a technical rhetorical term, it sits com-
fortably alongside this hyper-literary vocabulary. There is one prior attestation
of the word in Greek literature, in the neo-Pythagorean Nicomachus’ Harmoni-
cum enchiridion, used at the outset to describe the process of creating a hand-
book to the subject in question; Diogenes Laertius, contemporary to Clement,
uses it to describe the ‘note-taking’ engaged in by a certain cobbler called
Simon, who used to converse with Socrates. The published versions of these
notes (according to Diogenes) are the first instances of Socratic dialogue as a
literary form.23
All of these uses imply philosophical and literary overtones,
connected to the exposition and tradition of authoritative teaching.24
The
word occurs in one other place in Clement, there specifically in the context of
the explication of complex texts which need allegorical or symbolic interpre-
tation.25
Such a concentration of technical rhetorical and literary terminology in this
programmatic passage cannot be merely coincidental; the highly polished form
and presentation of the work is clearly being emphasized. It is the level of
paideia, the literary and intellectual presentation of the tradition, that guaran-
tees the authentic preservation of the apostolic tradition for the Church. This
is quite a difficult kind of authority to defend and promote; it requires an edu-
cated elite audience of pepaideumenoi who can appreciate and evaluate the
paideia of a particular author, and is open to challenge by anyone who consid-
ers themselves able to compete on the same plane of competitive intellectual
showmanship.
This is, however, unsurprising in the literary context of Greek-speaking cul-
ture under the Roman Empire, in the so-called ‘Second Sophistic’; agonistic
displays of rhetorical virtuosity were common, and the competitive edge to
such displays was never far from the surface.26
Moreover, in the specific con-
text of philosophical education, it was precisely this kind of intellectual aggres-
sion, the demonstration of superior education and skill, that provided a teacher
with the ability to stand out in the marketplace of ideas and to gather a core of
obviously later than Clement, it is a deliberate attempt to follow in the generic footsteps of Philo-
stratus’ Eikones.
23
Diogenes Laertius, VP II 122.3. It is unclear whether Clement precedes Diogenes or vice
versa; Ursula Treu’s addenda to Stählin’s index of citations to Clement’s works gives seven
references to Diogenes Laertius, but there is no clear case showing influence either way.
24
After Clement, Iamblichus uses it in a similar way at Vita Plotini II 104.
25
II 1.1.2: kaì Üv tà málista tò êpikekrumménon t±v barbárou filosofíav, tò sumbo-
likòn toÕto kaì aînigmat¬dev e˝dov… G.W.H. Lampe’s A Patristic Greek Lexicon (Oxford,
1961), s.v. üposjmeíwsiv refers us to both passages of Clement, glossing the term as ‘summary’
in the former instance, and then ‘explanation’ in the latter; Lampe also refers us to the proem of
Cyril of Alexandria’s commentary on the gospel of John, where it refers to Cyril’s summaries of
the chapters of the gospel.
26
See Maud Gleason, Making Men: Sophists and Self-Presentation in Ancient Rome (Princeton,
1995).

disciples and penumbra of students around him.27
That a Christian teacher
– particularly one with apologetic purposes in mind – should buy into such
methods of self-fashioning and even privilege the power of paideia as marker
of authority, should not shock us: it is also in this arena of demonstrable educa-
tion that boundaries can be pushed and marginal identities can argue for their
validity and find a public voice.28
Clement the Presbyter?
The seemingly odd fit of this self-presentation as a philosophical teacher,
entwined with the implicit claim to apostolic succession, is undoubtedly at
the heart of modern debates about the formal status of Clement in the church.
How does this role of teacher fit in or conflict with other ecclesiastical roles or
centres of authority? Often this question has been expressed solely in terms
of whether Clement himself was a presbyter in the Alexandrian church; but
arguments over his clerical status, in the absence of other evidence, revolve
primarily around whether the word presbúterov is applied to Clement.29
A letter of Alexander, bishop of Cappadocia and later of Jerusalem, preserved
by Eusebius,30
and a disputed reading of one passage in Clement’s own writing
(which, depending on a single vowel, may lend credence to one side or the
other) is all there is to go on.31
27
On the situation in Alexandria, see Watts, City and School (2006), 156, and John Dillon,
The Middle Platonists (London, 1977), 381-2.
28
Paideia ‘provides the means for the overturning of such hegemonies by making power and
prestige accessible to those who are notionally excluded’. Tim Whitmarsh, Greek Literature and
the Roman Empire: the Politics of Imitation (Oxford, 2001), 130. On the specifically Christian
appropriation of designation as philosophy to claim respect in the Roman world, see W. Löhr,
‘Christianity as Philosophy’ (2010), 166-7.
29
The most strident and influential attack on the tradition of Clement as a presbyter comes in
Hugo Koch, ‘War Klemens von Alexandrien Priester?’, ZNW 20 (1921), 43-8. Osborn notes that
‘the claim that Clement was a priest was virtually destroyed by Koch’, but nonetheless seems to
tend towards admitting Clement’s clerical status – ‘his role as teacher might be fused with his
role as priest’, Clement (2005), 14 and n. 40. André Méhat, Étude sur les ‘Stromates’ de Clément
d’Alexandrie (Paris, 1966), 54-8 believes that Clement was a presbyter, as does A. van den
Hoek, ‘The “Catechetical” School’ (1997), 77-8; C.P. Cossaert, Text of the Gospels in Clement
of Alexandria (Leiden, 2008), 8 contends that Clement was a layman, at least while a teacher
in Alexandria (that is, he may have been ordained by Alexander following his departure, a hypoth-
esis proposed in an earlier work by Eric Osborn, The Philosophy of Clement of Alexandria [Cam-
bridge, 1957], 4; also the position maintained by Ulrich Neymeyr, Die christlichen Lehrer im
zweiten Jahrhundert: ihre Lehrtätigkeit, ihr Selbstverständnis und ihre Geschichte [Leiden, 1989],
48-9); R. van den Broek, ‘The Christian “School”’ (1996), 201 is more stridently in the ‘lay’
camp.
30
Hist. eccl. VI 11.6.
31
Paedagogus I 6.37.3.

26 S.R. THOMSON
The most solid conclusion to take from all this is that if Clement was a
presbyter, he does not emphasise it or employ his status as such for rhetorical
or polemical purposes. It must be that Clement does not make clear his lay or
ordained status because such a distinction is not germane to Clement’s priori-
ties. So the facet of the question that concerns us is not whether Clement was
‘ordained’ or exercised some kind of recognisably presbyteral office, but how
he negotiates the role of the presbytery and other offices within the church
hierarchy with his own alternative claims to authority.
This question is relevant because in spite of Clement’s silence over his own
clerical status, the offices of the church are presented in Clement’s oeuvre as
important and even structurally necessary to the authentic Christian community.32
presbúterov in Clement’s oeuvre often refers specifically to hierarchical
office in the church – more than once in conjunction with other hierarchical
terminology, such as êpískopov, diákonov, xßra, or laflkóv. At the end of
the Paedagogus, for example, after a concatenation of biblical exhortations to
ethical behaviour, Clement summarizes:
Numberless such commands are written in the holy books, directed to chosen persons:
some to presbyters [presbutéroiv], some to bishops [êpiskópoiv], some to deacons
[diakónoiv], others to widows [xßraiv] (concerning whom there might be another
opportunity to speak). Many things expressed through riddles, and many expressed
through parables, are able to benefit those who read them. But it is not up to me, says
the tutor [ö paidagwgóv], to teach these any longer, and we need a teacher [didaskálou]
for the interpretation of those sacred words, to whom we must go. And now it is time
indeed for me to cease my instruction, and for you to listen to the teacher.33
Different parts of scripture pertain to different classes of Christians, and this is
clearly a list of delineated offices within a structured church hierarchy. The
proper exposition of scripture is worthwhile, runs the logic, because it is of
assistance in differing ways to people who hold various formal ecclesial offices.
The conclusion, however, presents a challenge: who are the paidagwgóv and
the didáskalov referred to? Van den Hoek (admitting ‘the passage is rather
complex’) interprets it thus: ‘For their understanding, however, he [sc. Clem-
ent] refers not to himself, a mere pedagogue, but to the Didaskalos, the Logos
itself.’34
More sense can be made of the passage, however, if we also read this
32
H. von Campenhausen, Ecclesiastical Authority (1969), 200.
33
Paed. III 12.97.2-3: Muríai dè ºsai üpoq±kai eîv próswpa êklektà diateínousai
êggegráfatai ta⁄v bíbloiv ta⁄v ägíaiv, aŸ mèn presbutéroiv, aŸ dè êpiskópoiv <kaì>
diakónoiv, ãllai xßraiv, perì ˜n ãllov ån e÷j légein kairóv. Pollà dè kaì di’ aînig-
mátwn, pollà dè kaì dià parabol¬n to⁄v êntugxánousin ∂zestin Öfele⁄sqai. ˆAll’ oûk
êmón, fjsìn ö paidagwgóv, didáskein ∂ti taÕta, didaskálou dè eîv t®n êzßgjsin t¬n
ägíwn êkeínwn lógwn xrßÇhomen, pròv Ωn ™m⁄n badistéon. Kaì d® ¿ra ge êmoì mèn pepaÕs-
qai t±v paidagwgíav, üm¢v dè âkro¢sqai toÕ didaskálou.
34
A. van den Hoek, ‘The “Catechetical” School’ (1997), 66.

as metatextual reference to the titles of Clement’s own works:35
the text of the
Paedagogus itself speaks to us (ˆAll’ oûk êmón, fjsìn ö paidagwgóv), and
refers us to the third part of Clement’s trilogy, the Didascalus.36
At the same
time, these titles refer to functions of the divine Logos (this is, after all, why
the works are so titled).37
The elision of Clement’s writings and the educational
economy of the Logos as paidagwgóv and didáskalov is deliberately fore-
grounded – in the next sentence didáskalov must refer to the Logos,38
and the
conclusory prayer invokes god in these terms: ‘Be gracious to your children,
tutor [paidagwgóv ]…’.39
The role of the human teacher (particularly here
as author) is figured as the fundamental conduit between the educative role of
the Logos in scripture and the ecclesial hierarchy.40
The office of ‘teacher’,
however, is not itself listed or acknowledged as part of this hierarchy, and is
deliberately submerged in the elision of written text and educative Logos.41
Further contours of the relationship between defined ecclesial roles and the
Christian teacher can be traced in Stromateis VI 13.106.1-2, which talks of the
elevation of those who have kept the commandments and lived according to
the gospel and Clement’s ‘gnostic’ teaching (katà tò eûaggélion teleíwv
biÉsantav kaì gnwstik¬v):
This man is in reality a presbyter of the church, and a true deacon of the purpose of God,
if he does and teaches the things of the lord – not appointed by men, nor considered
righteous because he is presbyter, but reckoned in the priesthood [ên presbuteríwç]
because he is righteous.42
35
The ANF translation seems to suggest this, although rather ambiguously: ‘But it is not my
province, says the Instructor, to teach these any longer. But we need a Teacher of the exposition
of those sacred words, to whom we must direct our steps.’
36
Whether or not this can be identified with the Stromateis is a fraught question; for a sum-
mary of the history of the question, see E. Osborn, Clement (2005), 5-15; Andrew Itter, Esoteric
Teaching in the Stromateis of Clement of Alexandria (Leiden, 2009), 15-31.
37
Paed. I 1.3.3 sets out both the educational economy of the Logos and provides the titles of
Clement’s major trilogy.
38
Paed. III 12.98.1: Didaskale⁄on dè ™ êkkljsía Øde kaì ö numfíov ö mónov didáska-
lov, âgaqoÕ patròv âgaqòn boúljma, sofía gnßsiov, ägíasma gnÉsewv. (Didaskale⁄on
is Eduard Schwartz’ emendation, followed in Stählin’s critical edition, of MS P’s Eîv kalón. The
MS reading, however, is compelling defended by A. van den Hoek, ‘The “Catechetical” School’
[1997], 65; in either reading, the didáskalov must be the bridegroom and can only be understood
as referring to the Logos).
39
Paed. III 12.101.1: ÿlaqi to⁄v so⁄v, paidagwgé, paidíoiv…
40
See H. von Campenhausen, Ecclesiastical Authority (1969), 203-8.
41
Clement refers to himself, as well as Christ, as paidagwgóv, but reserves the title didáska-
lov for Christ (A. van den Hoek, ‘The “Catechetical” School’ [1997], 64). On didáskalov, see
A. Méhat, Étude (1966), 61 and Alain Le Boulluec and Pierre Voulet, Les Stromates, Stromate V,
SC 278 (Paris, 1981), 2.14; on paidagwgóv, see Henri-Irénée Marrou and Marguerite Harl, Le
Pédagogue, SC 70 (Paris, 1960), 7-105.
42
Str. VI 13.106.1-2: oœtov presbúteróv êsti t¬ç ∫nti t±v êkkljsíav kaì diákonov
âljq®v t±v toÕ qeoÕ boulßsewv, êàn poi±Ç kaì didáskjÇ tà toÕ kuríou, oûx üp’ ânqrÉpwn

28 S.R. THOMSON
Although Osborn cites this passage as demonstrating that Clement’s writing
‘shows no sign of tension between priests and teachers,’43
it is difficult not to
see a subtle ambivalence about the actual concrete manifestation of the church
hierarchy on earth. This status of presbyter ‘in reality’ and ‘true’ deacon is
contrasted to their ostensible lowly status; the passage goes on: ‘Even if here
on earth he is not honoured with the first seat, he will sit on the twenty-four
thrones, judging the people’.44
There is an assumed gap between recognition of
these roles ‘here on earth’ and the real identity in God’s eyes: real priests and
real deacons are not necessarily those recognised as such in the earthly church.
So, although the hierarchy of the earthly institution is an imitation of the hier-
archy of the hereafter,45
it can be an imperfect imitation. The ecclesiastical
organisation is affirmed by the acceptance of its offices, whilst a separate, more
real, standard for advancement in the faith is opened up, of which the temporal
economy of power is but a reflection, seen in a glass darkly.
This earthly reflection is not, however, dispensable. We are presented with
a symbiosis between the teaching role, mediating the Logos to the officials of
the church, and the earthly ecclesial hierarchy, in turn legitimising the role of
the teacher against ‘heretical’ pretenders to that mediatory role. In Stromateis
VII 17, Clement’s ‘gnostic’ teaching is contrasted to heretical Christianity not
because it is itself the locus of truth, but because it enters into the church
through the correct door, rather than breaking in through a wall:
Not having the key to the entrance themselves, however, but a false one (as the saying
goes, an ‘anti-key’) with which, not throwing wide the doors, like us as we enter in
through the tradition of the lord, but cutting through the side-door and treacherously
digging through the wall of the church, they pass over the truth and set themselves up
as mystagogues of the soul of the sacrilegious. To prove that the human assemblies they
held are younger than the catholic church, not many words are needed.46
The architectural image is of catholicity as submission to the concrete manifes-
tation of the historically continuous church, as it is. The heretics are described
xeirotonoúmenov oûd’, ºti presbúterov, díkaiov nomihómenov, âll’, ºti díkaiov, ên pres-
buteríwç katalegómenov·
43
E. Osborn, Clement (2005), 22.
44
Str. VI 13.106.2: kån êntaÕqa êpì g±v prwtokaqedríaç m® timjq±Ç, ên to⁄v e÷kosi kaì
téssarsi kaqede⁄tai qrónoiv tòn laòn krínwn, ¿v fjsin ên t±Ç âpokalúcei ˆIwánnjv.
45
Str. VI 13.107.2: êpeì kaì aï êntaÕqa katà t®n êkkljsían prokopaì êpiskópwn,
presbutérwn, diakónwn mimßmata, o˝mai, âggelik±v dózjv kâkeínjv t±v oîkonomíav
tugxánousin, ∞n ânaménein fasìn aï grafaì toùv kat’ ÷xnov t¬n âpostólwn ên teleiÉsei
dikaiosúnjv katà tò eûaggélion bebiwkótav.
46
Str. VII 17.106.2-3: âll’ oûdè t®n kle⁄n ∂xontev aûtoì t±v eîsódou, ceud± dé tina
kaí, ¿v fjsin ™ sunßqeia, ântikle⁄da, di’ ¯v oû t®n aûleían ânapetásantev, ¿sper ™me⁄v
dià t±v toÕ kuríou paradósewv e÷simen, paráquron dè ânatemóntev kaì diorúzantev
láqraç tò teixíon t±v êkkljsíav, üperbaínontev t®n âlßqeian, mustagwgoì t±v t¬n
âseb¬n cux±v kaqístantai. ºti gàr metagenestérav t±v kaqolik±v êkkljsíav tàv ânqrw-
pínav sunjlúseiv pepoißkasin, oû poll¬n de⁄ lógwn.

as establishing themselves (kaqístantai) as mystagogues of the souls of the
impious, implicitly contrasted to those who undergo baptism as recipients of
what is outside of and prior to their school-bound interests. The verb kaqístjmi
is often used in ecclesiastical terms to denote the appointment of clergy,47
and
seems to be used here almost ironically to highlight the contrast between legit-
imate holders of office in the church and those who appoint themselves to
parodies of Christian ministry.
For a more tangible example, Stromateis I 19.96.1 criticizes as heretical the
use of bread and water in the Eucharist ‘not according to the rule of the church’
(m® katà tòn kanóna t±v êkkljsíav), showing an orthopraxy that lies out-
side the control of Clement’s own school; at no point is the êkkljsía con-
structed as co-terminous with Clement’s teaching or scholarly circle. In fact,
the evidence of subsidiarity to the wider church structure and moderated prac-
tice is the line of defence that separates the legitimate authoritative teacher from
the gnostic heretic. Clement implicitly commits himself, therefore, to a hierar-
chy larger and more comprehensive than just his school whilst maintaining a
parallel authority based around his educative role.48
We can see a rather daring variation on this pattern near the beginning of the
Stromateis. In Book I, 1.5.1, Clement constructs a comparison of the process
of writing with the reception of Holy Communion. The act of committing mem-
ories to writing (üpomnßmata katalimpánein) is paralleled to the act of
remembering which constitutes the Eucharist.49
Writing from improper motives
is described as violating St Paul’s strictures against taking the sacrament
unworthily in 1Corinthians.50
The two processes – Christian teaching, and the
offering of the Eucharist – are connected as instances of the handing down of
authoritative memory, although in different media.51
In Str. I 10, Jesus’ words
of consecration and the eating of the bread are read metaphorically as good
teaching and the doing of good deeds: practice follows knowledge.52
The words
of the teacher mirror the words of Christ and the president of the Eucharist,
47
E.g. Titus 1:5; this is also the first meaning listed in LPGL; see also A. van den Hoek, ‘The
“Catechetical” School’ (1997), 6634
. It is used in this sense in Paed. III 101.3.
48
Annewies van den Hoek’s examination of the vocabulary Clement uses to describe the
church, his own teaching, and the teaching of those Clement deems heretical, supports our
conclusions: ‘The “Catechetical” School’ (1997), 71-5. The pressing of this point to suggest that
Clement’s community is an independent house church, following the lead of Peter Lampe’s anal-
ysis of Justin Martyr’s community in Rome (From Paul to Valentinus: Christians at Rome in the
First Two Centuries [London, 2003]) is possibly pushing the evidence for Alexandria too far.
49
The parallelism between the life of the true gnostic and the eucharist is a recurring theme
throughout the Stromateis; see A. Itter, Esoteric Teaching (2009), 132-8.
50
1Cor. 11:27-8 at Str. I 1.5.3.
51
In saying this, I imply nothing about Clement’s eucharistic theology – he certainly knows
well the Pauline account, and mentions specifics of church practice in his day at Paed. II 2.19.4-
20.2 and Str. I 19.96.1 (quoted supra).
52
Str. I 10.46.

30 S.R. THOMSON
preparing and forming the community: ‘preparing the way, as it were, for doing
good and leading those who hear into the performance of good deeds’.53
Those who receive this teaching are then described as ‘those who partake
[toùv … metalambánontav] of the divine words’.54
Although metalambánw
is not used in 1Corinthians to describe sacramental partaking, the verb is used
twice in Acts in contexts that are suggestive of eucharistic participation.55
The
Stromateis thus parallels such sacramental reception with intellectual adherence
to Clement. This imagery becomes increasingly entwined:
And truly ‘blessed are the peace-makers’, who instructing [metadidáskontev] those
who are at war in their life and errors here, leading them round to the peace which is
in the word and the life following god, and nourishing those ‘that hunger after right-
eousness’ by the distribution of the bread. For each soul has its own proper nutriment;
some growing by knowledge and science, and others feeding on the Hellenic philoso-
phy…56
This vein of description of the authorial work of the Christian teacher system-
atically connects Clement’s words, the words of Scripture, the divine Logos,
and the Bread (of Life).57
Clement equates his own act of memorialisation
(repeating in written form what has been remembered) to the liturgical action
of the Eucharist. Both are forms of mediation of spiritual sustenance from the
divine Logos. Although the logic of his claim to authority relies on the notion
of authority subsiding in the clergy as liturgical presenters of Christ, a parallel
and separate authority is claimed for the teacher.58
53
Str. 1.10.46.4: ofion ëtoimáhwn t±Ç eûpoiíaç t®n ödòn kaì êpì t®n eûergesían ãgwn toùv
âkoúontav.
54
I 1.6.3: toùv t¬n qeíwn metalambánontav lógwn.
55
At 2:46 and 27:33-4. See L.T. Johnson, The Acts of the Apostles, Sacra Pagina 5 (Colle-
geville, Minnesota, 1992), and J. Fitzmyer, The Acts of the Apostles (New York, 1998) ad loc.
The verb is also employed twice in the New Testament when using agricultural produce as a
metaphor for spiritual advancement, at Heb. 6:7-8 and 1Tim. 2:6. Interestingly, this precisely the
image by which Clement goes on to describe his work as a writer at Str. 1.7.1: öpotérwv d’ ån
ö toÕ kuríou êrgátjv speírjÇ toùv eûgene⁄v puroùv kaì toùv stáxuv aûzßsjÇ te kaì qerísjÇ,
qe⁄ov ∫ntwv ânafanßsetai gewrgóv.
56
Str. I 1.7.2-3: kaì t¬ç ∫nti «makárioi oï eîrjnopoioí», oï toùv êntaÕqa katà tòn bíon
kaì t®n plánjn pròv t±v âgnoíav polemouménouv metadidáskontev kaì metágontev eîv
eîrßnjn t®n ên lógwç kaì bíwç t¬ç katà tòn qeòn kaì toùv pein¬ntav dikaiosúnjn tréfon-
tev t±Ç toÕ ãrtou dianom±Ç. eîsì gàr kaì cuxaì îdíav ∂xousai trofáv, aŸ mèn kat’ êpígnwsin
kaì êpistßmjn a∆zousai, aŸ dè katà t®n ¨Elljnik®n nemómenai filosofían…
57
Visibly influenced by Johannine theology; Henny Fiskå Hägg, Clement of Alexandria and
the Beginnings of Christian Apophaticism (Oxford, 2006), 180-206 on the Logos.
58
I do make an assumption here that the Eucharistic president is a clerical member of the
church hierarchy; but my argument does not rely on this. Even if presidency over the Eucharist
were freely exercised, the sacramental act itself is clearly seen as a communal act of the church,
and as such governed by authority separate and beyond Clement’s own.

Conclusion
Clement sees himself as the guardian of the apostolic tradition, but one who
guards that tradition for a Church much wider than his school. His works pre-
sents a careful negotiation between a teaching authority based on demonstration
of elite paideia and an institutional church. The priesthood, as part of a larger
ecclesiastical hierarchy, is present as a necessary institution, but is not pre-
sented as authoritative in a teaching or doctrinal capacity. That kind of author-
ity remains the preserve of those who can agonistically prove themselves true
successors by demonstrable literary and intellectual prowess. At the same time,
the structures of the church and its ministry provide legitimacy for the Christian
teacher and a means to distinguish true paideia from the imitations of those
deemed heretics. In Clement’s construction, the succession of intellectual
Christian teachers, educated above and beyond most ordinary Christians, is a
necessary conduit between the Logos and the church, but only insofar as those
teachers remain in contact with and under the liturgical authority of the church.
Looking forward a generation to Origen, it is unsurprising that this fluid
dynamic between different loci of authority was to prove problematic.59
59
Tension between teachers and ecclesiastical authority in Clement’s day is suggested by
A. Méhat, Étude (1966), 56; also by R. van den Broek, ‘The Christian “School”’ (1996), 201.

STUDIA PATRISTICA
PAPERS PRESENTED AT THE SIXTEENTH INTERNATIONAL
CONFERENCE ON PATRISTIC STUDIES
HELD IN OXFORD 2011
Edited by
MARKUS VINZENT

Volume 1
STUDIA PATRISTICA LIII
FORMER DIRECTORS
Gillian CLARK, Bristol, UK
60 Years (1951-2011) of the International Conference on Patristic
Studies at Oxford: Key Figures – An Introductory Note................... 3
Elizabeth LIVINGSTONE, Oxford, UK
F.L. Cross............................................................................................. 5
Frances YOUNG, Birmingham, UK
Maurice Frank Wiles........................................................................... 9
Catherine ROWETT, University of East Anglia, UK
Christopher Stead (1913-2008): His Work on Patristics..................... 17
Archbishop Rowan WILLIAMS, London, UK
Henry Chadwick.................................................................................. 31
Mark EDWARDS, Christ Church, Oxford, UK, and Markus VINZENT,
King’s College, London, UK
J.N.D. Kelly ......................................................................................... 43
Éric REBILLARD, Ithaca, NY, USA
William Hugh Clifford Frend (1916-2005): The Legacy of The
Donatist Church.................................................................................. 55
William E. KLINGSHIRN, Washington, D.C., USA
Theology and History in the Thought of Robert Austin Markus ...... 73
Volume 2
STUDIA PATRISTICA LIV
BIBLICAL QUOTATIONS IN PATRISTIC TEXTS
(ed. Laurence Mellerin and Hugh A.G. Houghton)
Laurence MELLERIN, Lyon, France, and Hugh A.G. HOUGHTON, Birming-
ham, UK
Introduction ......................................................................................... 3

4 Table of Contents
Laurence MELLERIN, Lyon, France
Methodological Issues in Biblindex, An Online Index of Biblical
Quotations in Early Christian Literature............................................ 11
Guillaume BADY, Lyon, France
Quelle était la Bible des Pères, ou quel texte de la Septante choisir
pour Biblindex?................................................................................... 33
Guillaume BADY, Lyon, France
3 Esdras chez les Pères de l’Église: L’ambiguïté des données et les
conditions d’intégration d’un ‘apocryphe’ dans Biblindex................. 39
Jérémy DELMULLE, Paris, France
Augustin dans «Biblindex». Un premier test: le traitement du De
Magistro............................................................................................... 55
Hugh A.G. HOUGHTON, Birmingham, UK
Patristic Evidence in the New Edition of the Vetus Latina Iohannes 69
Amy M. DONALDSON, Portland, Oregon, USA
Explicit References to New Testament Textual Variants by the Church
Fathers: Their Value and Limitations................................................. 87
Ulrich Bernhard SCHMID, Schöppingen, Germany
Marcion and the Textual History of Romans: Editorial Activity and
Early Editions of the New Testament ................................................. 99
Jeffrey KLOHA, St Louis, USA
The New Testament Text of Nicetas of Remesiana, with Reference
to Luke 1:46......................................................................................... 115
Volume 3
STUDIA PATRISTICA LV
EARLY MONASTICISM AND CLASSICAL PAIDEIA
(ed. Samuel Rubenson)
Samuel RUBENSON, Lund, Sweden
Introduction ......................................................................................... 3
Samuel RUBENSON, Lund, Sweden
The Formation and Re-formations of the Sayings of the Desert Fathers 5

Table of Contents 5
Britt DAHLMAN, Lund, Sweden
The Collectio Scorialensis Parva: An Alphabetical Collection of Old
Apophthegmatic and Hagiographic Material...................................... 23
Bo HOLMBERG, Lund, Sweden
The Syriac Collection of Apophthegmata Patrum in MS Sin. syr. 46 35
Lillian I. LARSEN, Redlands, USA
On Learning a New Alphabet: The Sayings of the Desert Fathers
and the Monostichs of Menander........................................................ 59
Henrik RYDELL JOHNSÉN, Lund, Sweden
Renunciation, Reorientation and Guidance: Patterns in Early Monas-
ticism and Ancient Philosophy ........................................................... 79
David WESTBERG, Uppsala, Sweden
Rhetorical Exegesis in Procopius of Gaza’s Commentary on Genesis 95
Apophthegmata Patrum Abbreviations...................................................... 109
Volume 4
STUDIA PATRISTICA LVI
REDISCOVERING ORIGEN
Lorenzo PERRONE, Bologna, Italy
Origen’s ‘Confessions’: Recovering the Traces of a Self-Portrait...... 3
Róbert SOMOS, University of Pécs, Hungary
Is the Handmaid Stoic or Middle Platonic? Some Comments on
Origen’s Use of Logic ......................................................................... 29
Paul R. KOLBET, Wellesley, USA
Rethinking the Rationales for Origen’s Use of Allegory ................... 41
Brian BARRETT, South Bend, USA
Origen’s Spiritual Exegesis as a Defense of the Literal Sense........... 51
Tina DOLIDZE, Tbilisi, Georgia
Equivocality of Biblical Language in Origen..................................... 65
Miyako DEMURA, Tohoku Gakuin University, Sendai, Japan
Origen and the Exegetical Tradition of the Sarah-Hagar Motif in
Alexandria ........................................................................................... 73

6 Table of Contents
Elizabeth Ann DIVELY LAURO, Los Angeles, USA
The Eschatological Significance of Scripture According to Origen... 83
Lorenzo PERRONE, Bologna, Italy
Rediscovering Origen Today: First Impressions of the New Collection
of Homilies on the Psalms in the Codex monacensis Graecus 314.... 103
Ronald E. HEINE, Eugene, OR, USA
Origen and his Opponents on Matthew 19:12.................................... 123
Allan E. JOHNSON, Minnesota, USA
Interior Landscape: Origen’s Homily 21 on Luke.............................. 129
Stephen BAGBY, Durham, UK
The ‘Two Ways’ Tradition in Origen’s Commentary on Romans...... 135
Francesco PIERI, Bologna, Italy
Origen on 1Corinthians: Homilies or Commentary? ........................ 143
Thomas D. MCGLOTHLIN, Durham, USA
Resurrection, Spiritual Interpretation, and Moral Reformation: A Func-
tional Approach to Resurrection in Origen ........................................ 157
Ilaria L.E. RAMELLI, Milan, Italy, and Durham, UK
‘Preexistence of Souls’? The ârxß and télov of Rational Creatures
in Origen and Some Origenians ......................................................... 167
Ilaria L.E. RAMELLI, Milan, Italy, and Durham, UK
The Dialogue of Adamantius: A Document of Origen’s Thought?
(Part Two)............................................................................................ 227
Volume 5
STUDIA PATRISTICA LVII
EVAGRIUS PONTICUS ON CONTEMPLATION
(ed. Monica Tobon)
Monica TOBON, Franciscan International Study Centre, Canterbury, UK
Introduction ......................................................................................... 3
Kevin CORRIGAN, Emory University, USA
Suffocation or Germination: Infinity, Formation and Calibration of
the Mind in Evagrius’ Notion of Contemplation................................ 9

Table of Contents 7
Reply to Kevin Corrigan, ‘Suffocation or Germination: Infinity,
Formation and Calibration of the Mind in Evagrius’ Notion of
Contemplation’..................................................................................... 27
Fr. Luke DYSINGER, OSB, Saint John’s Seminary, Camarillo, USA
An Exegetical Way of Seeing: Contemplation and Spiritual Guidance
in Evagrius Ponticus............................................................................ 31
Raising Body and Soul to the Order of the Nous: Anthropology and
Contemplation in Evagrius.................................................................. 51
Robin Darling YOUNG, University of Notre Dame, USA
The Path to Contemplation in Evagrius’ Letters ................................ 75
Volume 6
STUDIA PATRISTICA LVIII
NEOPLATONISM AND PATRISTICS
Victor YUDIN, UCL, OVC, Brussels, Belgium
Patristic Neoplatonism ........................................................................ 3
Cyril HOVORUN, Kiev, Ukraine
Influence of Neoplatonism on Formation of Theological Language ... 13
Luc BRISSON, CNRS, Villejuif, France
Clement and Cyril of Alexandria: Confronting Platonism with Chris-
tianity................................................................................................... 19
Alexey R. FOKIN, Moscow, Russia
The Doctrine of the ‘Intelligible Triad’ in Neoplatonism and Patristics 45
Jean-Michel COUNET, Louvain-la-Neuve, Belgium
Speech Act in the Demiurge’s Address to the Young Gods in
Timaeus 41 A-B. Interpretations of Greek Philosophers and Patristic
Receptions ........................................................................................... 73
István PERCZEL, Hungary
The Pseudo-Didymian De trinitate and Pseudo-Dionysius the Areo-
pagite: A Preliminary Study............................................................... 83

8 Table of Contents
Andrew LOUTH, Durham, UK
Symbolism and the Angels in Dionysios the Areopagite................... 109
Demetrios BATHRELLOS, Athens, Greece
Neo-platonism and Maximus the Confessor on the Knowledge of
God ...................................................................................................... 117
Victor YUDIN, UCL, OVC, Brussels, Belgium
A Stoic Conversion: Porphyry by Plato. Augustine’s Reading of the
Timaeus 41 a7-b6................................................................................. 127
Levan GIGINEISHVILI, Ilia State University, Georgia
Eros in Theology of Ioane Petritsi and Shota Rustaveli..................... 181
Volume 7
STUDIA PATRISTICA LIX
EARLY CHRISTIAN ICONOGRAPHIES
(ed. Allen Brent and Markus Vinzent)
Allen BRENT, London, UK
Transforming Pagan Cultures ............................................................. 3
James A. FRANCIS, Lexington, Kentucky, USA
Seeing God(s): Images and the Divine in Pagan and Christian Thought
in the Second to Fourth Centuries AD............................................... 5
Emanuele CASTELLI, Università di Bari Aldo Moro, Italy
The Symbols of Anchor and Fish in the Most Ancient Parts of the
Catacomb of Priscilla: Evidence and Questions ................................ 11
Catherine C. TAYLOR, Washington, D.C., USA
Painted Veneration: The Priscilla Catacomb Annunciation and the
Protoevangelion of James as Precedents for Late Antique Annuncia-
tion Iconography.................................................................................. 21
Peter WIDDICOMBE, Hamilton, Canada
Noah and Foxes: Song of Songs 2:15 and the Patristic Legacy in Text
and Art................................................................................................. 39
Catherine Brown TKACZ, Spokane, Washington, USA
En colligo duo ligna: The Widow of Zarephath and the Cross......... 53

Table of Contents 9
György HEIDL, University of Pécs, Hungary
Early Christian Imagery of the ‘virga virtutis’ and Ambrose’s Theol-
ogy of Sacraments............................................................................... 69
Lee M. JEFFERSON, Danville, Kentucky, USA
Perspectives on the Nude Youth in Fourth-Century Sarcophagi
Representations of the Raising of Lazarus......................................... 77
Katharina HEYDEN, Göttingen, Germany
The Bethesda Sarcophagi: Testimonies to Holy Land Piety in the
Western Theodosian Empire............................................................... 89
Anne KARAHAN, Stockholm, Sweden, and Istanbul, Turkey
The Image of God in Byzantine Cappadocia and the Issue of
Supreme Transcendence...................................................................... 97
George ZOGRAFIDIS, Thessaloniki, Greece
Is a Patristic Aesthetics Possible? The Eastern Paradigm Re-examined 113
Volume 8
STUDIA PATRISTICA LX
NEW PERSPECTIVES ON LATE ANTIQUE SPECTACULA
(ed. Karin Schlapbach)
Karin SCHLAPBACH, Ottawa, Canada
Introduction. New Perspectives on Late Antique spectacula: Between
Reality and Imagination...................................................................... 3
Karin SCHLAPBACH, Ottawa, Canada
Literary Technique and the Critique of spectacula in the Letters of
Paulinus of Nola.................................................................................. 7
Alexander PUK, Heidelberg, Germany
A Success Story: Why did the Late Ancient Theatre Continue? ...... 21
Juan Antonio JIMÉNEZ SÁNCHEZ, Barcelona, Spain
The Monk Hypatius and the Olympic Games of Chalcedon............. 39
Andrew W. WHITE, Stratford University, Woodbridge, Virginia, USA
Mime and the Secular Sphere: Notes on Choricius’ Apologia Mimo-
rum....................................................................................................... 47

10 Table of Contents
David POTTER, The University of Michigan, USA
Anatomies of Violence: Entertainment and Politics in the Eastern
Roman Empire from Theodosius I to Heraclius................................. 61
Annewies VAN DEN HOEK, Harvard, USA
Execution as Entertainment: The Roman Context of Martyrdom..... 73
Volume 9
STUDIA PATRISTICA LXI
THE HOLY SPIRIT AND DIVINE INSPIRATION IN AUGUSTINE
(ed. Jonathan Yates)
Anthony DUPONT, Leuven, Belgium
Augustine’s Preaching on Grace at Pentecost....................................... 3
Geert M.A. VAN REYN, Leuven, Belgium
Divine Inspiration in Virgil’s Aeneid and Augustine’s Christian Alter-
native in Confessiones......................................................................... 15
Anne-Isabelle BOUTON-TOUBOULIC, Bordeaux, France
Consonance and Dissonance: The Unifying Action of the Holy Ghost
in Saint Augustine............................................................................... 31
Matthew Alan GAUMER, Leuven, Belgium, and Kaiserslautern, Germany
Against the Holy Spirit: Augustine of Hippo’s Polemical Use of the
Holy Spirit against the Donatists........................................................ 53
Diana STANCIU, KU Leuven, Belgium
Augustine’s (Neo)Platonic Soul and Anti-Pelagian Spirit.................. 63
Volume 10
STUDIA PATRISTICA LXII
THE GENRES OF LATE ANTIQUE LITERATURE
Yuri SHICHALIN, Moscow, Russia
The Traditional View of Late Platonism as a Self-contained System 3
Bernard POUDERON, Tours, France
Y a-t-il lieu de parler de genre littéraire à propos des Apologies du
second siècle?...................................................................................... 11

Table of Contents 11
John DILLON, Trinity College Dublin, Ireland
Protreptic Epistolography, Hellenic and Christian ............................. 29
Svetlana MESYATS, Moscow, Russia
Does the First have a Hypostasis? Some Remarks to the History of
the Term hypostasis in Platonic and Christian Tradition of the 4th
–
5th
Centuries AD ................................................................................. 41
Anna USACHEVA, Moscow, Russia
The Term panßguriv in the Holy Bible and Christian Literature of the
Fourth Century and the Development of Christian Panegyric Genre 57
Olga ALIEVA, National Research University Higher School of Economics,
Moscow, Russia
Protreptic Motifs in St Basil’s Homily On the Words ‘Give Heed to
Thyself’ ................................................................................................ 69
FOUCAULT AND THE PRACTICE OF PATRISTICS
David NEWHEISER, Chicago, USA
Foucault and the Practice of Patristics................................................ 81
Devin SINGH, New Haven, USA
Disciplining Eusebius: Discursive Power and Representation of the
Court Theologian................................................................................. 89
Rick ELGENDY, Chicago, USA
Practices of the Self and (Spiritually) Disciplined Resistance: What
Michel Foucault Could Have Said about Gregory of Nyssa .............. 103
Marika ROSE, Durham, UK
Patristics after Foucault: Genealogy, History and the Question of
Justice .................................................................................................. 115
PATRISTIC STUDIES IN LATIN AMERICA
Patricia Andrea CINER, Argentina
Los Estudios Patrísticos en Latinoamérica: pasado, presente y future 123
Edinei DA ROSA CÂNDIDO, Florianópolis, Brasil
Proposta para publicações patrísticas no Brasil e América Latina: os
seis anos dos Cadernos Patrísticos...................................................... 131

Oscar VELÁSQUEZ, Santiago de Chile, Chile
La historia de la patrística en Chile: un largo proceso de maduración 135
HISTORICA
Guy G. STROUMSA, Oxford, UK, and Jerusalem, Israel
Athens, Jerusalem and Mecca: The Patristic Crucible of the Abrahamic
Religions.............................................................................................. 153
Josef LÖSSL, Cardiff, Wales, UK
Memory as History? Patristic Perspectives........................................ 169
Hervé INGLEBERT, Paris-Ouest Nanterre-La Défense, France
La formation des élites chrétiennes d’Augustin à Cassiodore............ 185
Charlotte KÖCKERT, Heidelberg, Germany
The Rhetoric of Conversion in Ancient Philosophy and Christianity 205
Arthur P. URBANO, Jr., Providence, USA
‘Dressing the Christian’: The Philosopher’s Mantle as Signifier of
Pedagogical and Moral Authority....................................................... 213
Vladimir IVANOVICI, Bucharest, Romania
Competing Paradoxes: Martyrs and the Spread of Christianity
Revisited .............................................................................................. 231
Helen RHEE, Santa Barbara, California, USA
Wealth, Business Activities, and Blurring of Christian Identity........ 245
Jean-Baptiste PIGGIN, Hamburg, Germany
The Great Stemma: A Late Antique Diagrammatic Chronicle of Pre-
Christian Time..................................................................................... 259
Mikhail M. KAZAKOV, Smolensk, Russia
Types of Location of Christian Churches in the Christianizing Roman
Empire ................................................................................................. 279
David Neal GREENWOOD, Edinburgh, UK
Pollution Wars: Consecration and Desecration from Constantine to
Julian.................................................................................................... 289
Christine SHEPARDSON, University of Tennessee, USA
Apollo’s Charred Remains: Making Meaning in Fourth-Century
Antioch ................................................................................................ 297

Jacquelyn E. WINSTON, Azusa, USA
The ‘Making’ of an Emperor: Constantinian Identity Formation in
his Invective Letter to Arius ............................................................... 303
Isabella IMAGE, Oxford, UK
Nicene Fraud at the Council of Rimini .............................................. 313
Thomas BRAUCH, Mount Pleasant, Michigan, USA
From Valens to Theodosius: ‘Nicene’ and ‘Arian’ Fortunes in the
East August 378 to November 380 ..................................................... 323
Silvia MARGUTTI, Perugia, Italy
The Power of the Relics: Theodosius I and the Head of John the
Baptist in Constantinople.................................................................... 339
Antonia ATANASSOVA, Boston, USA
A Ladder to Heaven: Ephesus I and the Theology of Marian Mediation 353
Luise Marion FRENKEL, Cambridge, UK
What are Sermons Doing in the Proceedings of a Council? The Case
of Ephesus 431..................................................................................... 363
Sandra LEUENBERGER-WENGER, Münster, Germany
The Case of Theodoret at the Council of Chalcedon......................... 371
Sergey TROSTYANSKIY, Union Theological Seminary, New York, USA
The Encyclical of Basiliscus (475) and its Theological Significance;
Some Interpretational Issues............................................................... 383
Eric FOURNIER, West Chester, USA
Victor of Vita and the Conference of 484: A Pastiche of 411? ......... 395
Dana Iuliana VIEZURE, South Orange, NJ, USA
The Fate of Emperor Zeno’s Henoticon: Christological Authority
after the Healing of the Acacian Schism (484-518)............................ 409
Roberta FRANCHI, Firenze, Italy
Aurum in luto quaerere (Hier., Ep. 107,12). Donne tra eresia e ortodos-
sia nei testi cristiani di IV-V secolo.................................................... 419
Winfried BÜTTNER, Bamberg, Germany
Der Christus medicus und ein medicus christianus: Hagiographische
Anmerkungen zu einem Klerikerarzt des 5. Jh.................................. 431

Susan LOFTUS, Macquarie University, Sydney, Australia
Episcopal Consecration – the Religious Practice of Late Antique Gaul
in the 6th
Century: Ideal and Reality.................................................. 439
Rocco BORGOGNONI, Baggio, Italy
Capitals at War: Images of Rome and Constantinople from the Age
of Justinian .......................................................................................... 455
Pauline ALLEN, Brisbane, Australia, and Pretoria, South Africa
Prolegomena to a Study of the Letter-Bearer in Christian Antiquity 481
Ariane BODIN, Paris Ouest Nanterre la Défense, France
The Outward Appearance of Clerics in the Fourth and Fifth Centuries
in Italy, Gaul and Africa: Representation and Reality....................... 493
Christopher BONURA, Gainesville, USA
The Man and the Myth: Did Heraclius Know the Legend of the Last
Roman Emperor? ................................................................................ 503
Petr BALCÁREK, Olomouc, Czech Republic
The Cult of the Holy Wisdom in Byzantine Palestine....................... 515
Volume 11
STUDIA PATRISTICA LXIII
BIBLICA
Mark W. ELLIOTT, St Andrews, UK
Wisdom of Solomon, Canon and Authority........................................ 3
Joseph VERHEYDEN, Leuven, Belgium
A Puzzling Chapter in the Reception History of the Gospels: Victor
of Antioch and his So-called ‘Commentary on Mark’ ...................... 17
Christopher A. BEELEY, New Haven, Conn., USA
‘Let This Cup Pass from Me’ (Matth. 26.39): The Soul of Christ in
Origen, Gregory Nazianzen, and Maximus Confessor ...................... 29
Paul M. BLOWERS, Emmanuel Christian Seminary, Johnson City, Ten-
nessee, USA
The Groaning and Longing of Creation: Variant Patterns of Patristic
Interpretation of Romans 8:19-23 ....................................................... 45

Riemer ROUKEMA, Zwolle, The Netherlands
The Foolishness of the Message about the Cross (1Cor. 1:18-25):
Embarrassment and Consent............................................................... 55
Jennifer R. STRAWBRIDGE, Oxford, UK
A Community of Interpretation: The Use of 1Corinthians 2:6-16 by
Early Christians................................................................................... 69
Pascale FARAGO-BERMON, Paris, France
Surviving the Disaster: The Use of Psyche in 1Peter 3:20 ............... 81
Everett FERGUSON, Abilene, USA
Some Patristic Interpretations of the Angels of the Churches (Apo-
calypse 1-3).......................................................................................... 95
PHILOSOPHICA, THEOLOGICA, ETHICA
Averil CAMERON, Oxford, UK
Can Christians Do Dialogue?............................................................. 103
Sophie LUNN-ROCKLIFFE, King’s College London, UK
The Diabolical Problem of Satan’s First Sin: Self-moved Pride or a
Response to the Goads of Envy?........................................................ 121
Loren KERNS, Portland, Oregon, USA
Soul and Passions in Philo of Alexandria .......................................... 141
Nicola SPANU, London, UK
The Interpretation of Timaeus 39E7-9 in the Context of Plotinus’ and
Numenius’ Philosophical Circles ........................................................ 155
Sarah STEWART-KROEKER, Princeton, USA
Augustine’s Incarnational Appropriation of Plotinus: A Journey for
the Feet ................................................................................................ 165
Sébastien MORLET, Paris, France
Encore un nouveau fragment du traité de Porphyre contre les chrétiens
(Marcel d’Ancyre, fr. 88 Klostermann = fr. 22 Seibt/Vinzent)?........ 179
Aaron P. JOHNSON, Cleveland, Tennessee, USA
Porphyry’s Letter to Anebo among the Christians: Augustine and
Eusebius............................................................................................... 187

Susanna ELM, Berkeley, USA
Laughter in Christian Polemics........................................................... 195
Robert WISNIEWSKI, Warsaw, Poland
Looking for Dreams and Talking with Martyrs: The Internal Roots
of Christian Incubation ....................................................................... 203
Simon C. MIMOUNI, Paris, France
Les traditions patristiques sur la famille de Jésus: Retour sur un pro-
blème doctrinal du IVe
siècle .............................................................. 209
Christophe GUIGNARD, Bâle/Lausanne, Suisse
Julius Africanus et le texte de la généalogie lucanienne de Jésus..... 221
Demetrios BATHRELLOS, Athens, Greece
The Patristic Tradition on the Sinlessness of Jesus............................ 235
Hajnalka TAMAS, Leuven, Belgium
Scio unum Deum vivum et verum, qui est trinus et unus Deus: The
Relevance of Creedal Elements in the Passio Donati, Venusti et Her-
mogenis................................................................................................ 243
Christoph MARKSCHIES, Berlin, Germany
On Classifying Creeds the Classical German Way: ‘Privat-Bekennt-
nisse’ (‘Private Creeds’) ...................................................................... 259
Markus VINZENT, King’s College London, UK
From Zephyrinus to Damasus – What did Roman Bishops believe?.... 273
Adolf Martin RITTER, Heidelberg, Germany
The ‘Three Main Creeds’ of the Lutheran Reformation and their
Specific Contexts: Testimonies and Commentaries........................... 287
Hieromonk Methody (ZINKOVSKY), Hieromonk Kirill (ZINKOVSKY), St Peters-
burg Orthodox Theological Academy, Russia
The Term ênupóstaton and its Theological Meaning ..................... 313
Christian LANGE, Erlangen-Nürnberg, Germany
Miaenergetism – A New Term for the History of Dogma?............... 327
Marek JANKOWIAK, Oxford, UK
The Invention of Dyotheletism............................................................ 335
Spyros P. PANAGOPOULOS, Patras, Greece
The Byzantine Traditions of the Virgin Mary’s Dormition and
Assumption.......................................................................................... 343

Christopher T. BOUNDS, Marion, Indiana, USA
The Understanding of Grace in Selected Apostolic Fathers.............. 351
Andreas MERKT, Regensburg, Germany
Before the Birth of Purgatory ............................................................. 361
Verna E.F. HARRISON, Los Angeles, USA
Children in Paradise and Death as God’s Gift: From Theophilus of
Antioch and Irenaeus of Lyons to Gregory Nazianzen...................... 367
Moshe B. BLIDSTEIN, Oxford, UK
Polemics against Death Defilement in Third-Century Christian Sour-
ces........................................................................................................ 373
Susan L. GRAHAM, Jersey City, USA
Two Mount Zions: Fourth-Century Christian Anti-Jewish Polemic... 385
Sean C. HILL, Gainesville, Florida, USA
Early Christian Ethnic Reasoning in the Light of Genesis 6:1-4 ...... 393
Volume 12
STUDIA PATRISTICA LXIV
ASCETICA
Kate WILKINSON, Baltimore, USA
Gender Roles and Mental Reproduction among Virgins ................... 3
David WOODS, Cork, Ireland
Rome, Gregoria, and Madaba: A Warning against Sexual Temptation 9
Alexis C. TORRANCE, Princeton, USA
The Angel and the Spirit of Repentance: Hermas and the Early
Monastic Concept of Metanoia........................................................... 15
Lois FARAG, St Paul, MN, USA
Heroines not Penitents: Saints of Sex Slavery in the Apophthegmata
Patrum in Roman Law Context.......................................................... 21
Nienke VOS, Amsterdam, The Netherlands
Seeing Hesychia: Appeals to the Imagination in the Apophthegmata
Patrum ................................................................................................. 33

Peter TÓTH, London, UK
‘In volumine Longobardo’: New Light on the Date and Origin of the
Latin Translation of St Anthony’s Seven Letters................................ 47
Kathryn HAGER, Oxford, UK
John Cassian: The Devil in the Details.............................................. 59
Liviu BARBU, Cambridge, UK
Spiritual Fatherhood in and outside the Desert: An Eastern Orthodox
Perspective........................................................................................... 65
LITURGICA
T.D. BARNES, Edinburgh, UK
The First Christmas in Rome, Antioch and Constantinople.............. 77
Gerard ROUWHORST, University of Tilburg, The Netherlands
Eucharistic Meals East of Antioch ..................................................... 85
Anthony GELSTON, Durham, UK
A Fragmentary Sixth-Century East Syrian Anaphora ....................... 105
Richard BARRETT, Bloomington, Indiana, USA
‘Let Us Put Away All Earthly Care’: Mysticism and the Cherubikon
of the Byzantine Rite .......................................................................... 111
ORIENTALIA
B.N. WOLFE, Oxford, UK
The Skeireins: A Neglected Text........................................................ 127
Alberto RIGOLIO, Oxford, UK
From ‘Sacrifice to the Gods’ to the ‘Fear of God’: Omissions, Additions
and Changes in the Syriac Translations of Plutarch, Lucian and
Themistius ........................................................................................... 133
Richard VAGGIONE, OHC, Toronto, Canada
Who were Mani’s ‘Greeks’? ‘Greek Bread’ in the Cologne Mani Codex 145
Flavia RUANI, École Pratique des Hautes Études, Paris, France
Between Myth and Exegesis: Ephrem the Syrian on the Manichaean
Book of Giants..................................................................................... 155

Hannah HUNT, Leeds, UK
‘Clothed in the Body’: The Garment of Flesh and the Garment of
Glory in Syrian Religious Anthropology............................................ 167
Joby PATTERUPARAMPIL, Leuven, Belgium
Regula Fidei in Ephrem’s Hymni de Fide LXVII and in the Sermones
de Fide IV............................................................................................ 177
Jeanne-Nicole SAINT-LAURENT, Colchester, VT, USA
Humour in Syriac Hagiography.......................................................... 199
Erik W. KOLB, Washington, D.C., USA
‘It Is With God’s Words That Burn Like a Fire’: Monastic Discipline
in Shenoute’s Monastery ..................................................................... 207
Hugo LUNDHAUG, Oslo, Norway
Origenism in Fifth-Century Upper Egypt: Shenoute of Atripe and the
Nag Hammadi Codices ....................................................................... 217
Aho SHEMUNKASHO, Salzburg, Austria
Preliminaries to an Edition of the Hagiography of St Aho the Stran-
ger (‫ܐܟܣܢܝܐ‬ ‫ܐܚܐ‬ ‫)ܡܪܝ‬................................................................... 229
Peter BRUNS, Bamberg, Germany
Von Magiern und Mönchen – Zoroastrische Polemik gegen das
Christentum in der armenischen Kirchengeschichtsschreibung......... 237
Grigory KESSEL, Marburg, Germany
New Manuscript Witnesses to the ‘Second Part’ of Isaac of Nineveh 245
CRITICA ET PHILOLOGICA
Michael PENN, Mount Holyoke College, USA
Using Computers to Identify Ancient Scribal Hands: A Preliminary
Report .................................................................................................. 261
Felix ALBRECHT, Göttingen, Germany
A Hitherto Unknown Witness to the Apostolic Constitutions in
Uncial Script........................................................................................ 267
Nikolai LIPATOV-CHICHERIN, Nottingham, UK, and St Petersburg, Russia
Preaching as the Audience Heard it: Unedited Transcripts of Patristic
Homilies .............................................................................................. 277

Pierre AUGUSTIN, Paris, France
Entre codicologie, philologie et histoire: La description de manuscrits
parisiens (Codices Chrysostomici Graeci VII) .................................. 299
Octavian GORDON, Bucure≥ti, Romania
Denominational Translation of Patristic Texts into Romanian: Elements
for a Patristic Translation Theory....................................................... 309
Volume 13
STUDIA PATRISTICA LXV
THE FIRST TWO CENTURIES
William C. RUTHERFORD, Houston, USA
Citizenship among Jews and Christians: Civic Discourse in the Apology
of Aristides .......................................................................................... 3
Paul HARTOG, Des Moines, USA
The Relationship between Paraenesis and Polemic in Polycarp, Phi-
lippians ................................................................................................ 27
Romulus D. STEFANUT, Chicago, Illinois, USA
Eucharistic Theology in the Martyrdom of Ignatius of Antioch ....... 39
Ferdinando BERGAMELLI, Turin, Italy
La figura dell’Apostolo Paolo in Ignazio di Antiochia....................... 49
Viviana Laura FÉLIX, Buenos Aires, Argentina
La influencia de platonismo medio en Justino a la luz de los estudios
recientes sobre el Didaskalikos........................................................... 63
Charles A. BOBERTZ, Collegeville, USA
‘Our Opinion is in Accordance with the Eucharist’: Irenaeus and the
Sitz im Leben of Mark’s Gospel.......................................................... 79
Ysabel DE ANDIA, Paris, France
Adam-Enfant chez Irénée de Lyon ..................................................... 91
Scott D. MORINGIELLO, Villanova, Pennsylvania, USA
The Pneumatikos as Scriptural Interpreter: Irenaeus on 1Cor. 2:15 .. 105
Adam J. POWELL, Durham, UK
Irenaeus and God’s Gifts: Reciprocity in Against Heresies IV 14.1... 119

Charles E. HILL, Maitland, Florida, USA
‘The Writing which Says…’ The Shepherd of Hermas in the Writings
of Irenaeus........................................................................................... 127
T. Scott MANOR, Paris, France
Proclus: The North African Montanist?............................................. 139
István M. BUGÁR, Debrecen, Hungary
Can Theological Language Be Logical? The Case of ‘Josipe’ and
Melito .............................................................................................. 147
Oliver NICHOLSON, Minneapolis, USA, and Tiverton, UK
What Makes a Voluntary Martyr?...................................................... 159
Thomas O’LOUGHLIN, Nottingham, UK
The Protevangelium of James: A Case of Gospel Harmonization in
the Second Century?........................................................................... 165
Jussi JUNNI, Helsinki, Finland
Celsus’ Arguments against the Truth of the Bible ............................. 175
Miros¥aw MEJZNER, Warsaw (UKSW), Poland
The Anthropological Foundations of the Concept of Resurrection
according to Methodius of Olympus................................................... 185
László PERENDY, Budapest, Hungary
The Threads of Tradition: The Parallelisms between Ad Diognetum
and Ad Autolycum ............................................................................... 197
Nestor KAVVADAS, Tübingen, Germany
Some Late Texts Pertaining to the Accusation of Ritual Cannibalism
against Second- and Third-Century Christians.................................. 209
Jared SECORD, Ann Arbor, USA
Medicine and Sophistry in Hippolytus’ Refutatio.............................. 217
Eliezer GONZALEZ, Gold Coast, Australia
The Afterlife in the Passion of Perpetua and in the Works of Tertul-
lian: A Clash of Traditions ................................................................. 225
APOCRYPHA
Julian PETKOV, University of Heidelberg, Germany
Techniques of Disguise in Apocryphal Apocalyptic Literature:
Bridging the Gap between ‘Authorship’ and ‘Authority’.................... 241

Marek STAROWIEYSKI, Pontifical Faculty of Theology, Warsaw, Poland
St. Paul dans les Apocryphes.............................................................. 253
David M. REIS, Bridgewater, USA
Peripatetic Pedagogy: Travel and Transgression in the Apocryphal
Acts of the Apostles............................................................................. 263
Charlotte TOUATI, Lausanne, Switzerland
A ‘Kerygma of Peter’ behind the Apocalypse of Peter, the Pseudo-
Clementine Romance and the Eclogae Propheticae of Clement of
Alexandria ........................................................................................... 277
TERTULLIAN AND RHETORIC
(ed. Willemien Otten)
David E. WILHITE, Waco, TX, USA
Rhetoric and Theology in Tertullian: What Tertullian Learned from
Paul ...................................................................................................... 295
Frédéric CHAPOT, Université de Strasbourg, France
Rhétorique et herméneutique chez Tertullien. Remarques sur la com-
position de l’Adu. Praxean .................................................................. 313
Willemien OTTEN, Chicago, USA
Tertullian’s Rhetoric of Redemption: Flesh and Embodiment in De
carne Christi and De resurrectione mortuorum................................. 331
Geoffrey D. DUNN, Australian Catholic University, Australia
Rhetoric and Tertullian: A Response ................................................. 349
FROM TERTULLIAN TO TYCONIUS
J. Albert HARRILL, Bloomington, Indiana, USA
Accusing Philosophy of Causing Headaches: Tertullian’s Use of a
Comedic Topos (Praescr. 16.2) ........................................................... 359
Richard BRUMBACK, Austin, Texas, USA
Tertullian’s Trinitarian Monarchy in Adversus Praxean: A Rhetorical
Analysis ............................................................................................... 367
Marcin R. WYSOCKI, Lublin, Poland
Eschatology of the Time of Persecutions in the Writings of Tertullian
and Cyprian......................................................................................... 379

David L. RIGGS, Marion, Indiana, USA
The Apologetics of Grace in Tertullian and Early African Martyr Acts 395
Agnes A. NAGY, Genève, Suisse
Les candélabres et les chiens au banquet scandaleux. Tertullien,
Minucius Felix et les unions œdipiennes............................................ 407
Thomas F. HEYNE, M.D., M.St., Boston, USA
Tertullian and Obstetrics..................................................................... 419
Ulrike BRUCHMÜLLER, Berlin, Germany
Christliche Erotik in platonischem Gewand: Transformationstheoretische
Überlegungen zur Umdeutung von Platons Symposion bei Methodios
von Olympos........................................................................................ 435
David W. PERRY, Hull, UK
Cyprian’s Letter to Fidus: A New Perspective on its Significance for
the History of Infant Baptism............................................................. 445
Adam PLOYD, Atlanta, USA
Tres Unum Sunt: The Johannine Comma in Cyprian........................ 451
Laetitia CICCOLINI, Paris, France
Le personnage de Syméon dans la polémique anti-juive: Le cas de
l’Ad Vigilium episcopum de Iudaica incredulitate (CPL 67°)............ 459
Volume 14
STUDIA PATRISTICA LXVI
CLEMENT OF ALEXANDRIA
Jana PLÁTOVÁ, Centre for Patristic, Medieval and Renaissance Texts, Olo-
mouc, Czech Republic
Die Fragmente des Clemens Alexandrinus in den griechischen und
arabischen Katenen.............................................................................. 3
Marco RIZZI, Milan, Italy
The Work of Clement of Alexandria in the Light of his Contempo-
rary Philosophical Teaching................................................................ 11
Apostolic Authority: Reading and Writing Legitimacy in Clement of
Alexandria ........................................................................................... 19

Davide DAINESE, Fondazione per le Scienze Religiose ‘Giovanni XXIII’,
Bologna, Italy
Clement of Alexandria’s Refusal of Valentinian âpórroia .............. 33
Dan BATOVICI, St Andrews, UK
Hermas in Clement of Alexandria...................................................... 41
Piotr ASHWIN-SIEJKOWSKI, Chichester, UK
Clement of Alexandria on the Creation of Eve: Exegesis in the Ser-
vice of a Pedagogical Project.............................................................. 53
Pamela MULLINS REAVES, Durham, NC, USA
Multiple Martyrdoms and Christian Identity in Clement of Alexan-
dria’s Stromateis .................................................................................. 61
Michael J. THATE, Yale Divinity School, New Haven, CT, USA
Identity Construction as Resistance: Figuring Hegemony, Biopolitics,
and Martyrdom as an Approach to Clement of Alexandria............... 69
Veronika CERNUSKOVÁ, Olomouc, Czech Republic
The Concept of eûpáqeia in Clement of Alexandria........................ 87
Kamala PAREL-NUTTALL, Calgary, Canada
Clement of Alexandria’s Ideal Christian Wife ................................... 99
THE FOURTH-CENTURY DEBATES
Michael B. SIMMONS, Montgomery, Alabama, USA
Universalism in Eusebius of Caesarea: The Soteriological Use of
in Book III of the Theophany.............. 125
Jon M. ROBERTSON, Portland, Oregon, USA
‘The Beloved of God’: The Christological Backdrop for the Political
Theory of Eusebius of Caesarea in Laus Constantini........................ 135
Cordula BANDT, Berlin, Germany
Some Remarks on the Tone of Eusebius’ Commentary on Psalms... 143
Clayton COOMBS, Melbourne, Australia
Literary Device or Legitimate Diversity: Assessing Eusebius’ Use of
the Optative Mood in Quaestiones ad Marinum................................ 151
David J. DEVORE, Berkeley, California, USA
Eusebius’ Un-Josephan History: Two Portraits of Philo of Alexandria
and the Sources of Ecclesiastical Historiography............................... 161

Gregory Allen ROBBINS, Denver, USA
‘Number Determinate is Kept Concealed’ (Dante, Paradiso XXIX 135):
Eusebius and the Transformation of the List (Hist. eccl. III 25) ....... 181
James CORKE-WEBSTER, Manchester, UK
A Literary Historian: Eusebius of Caesarea and the Martyrs of
Lyons and Palestine............................................................................. 191
Samuel FERNÁNDEZ, Pontificia Universidad Católica de Chile, Chile
¿Crisis arriana o crisis monarquiana en el siglo IV? Las críticas de
Marcelo de Ancira a Asterio de Capadocia........................................ 203
Laurence VIANÈS, Université de Grenoble / HiSoMA «Sources Chrétien-
nes», France
L’interprétation des prophètes par Apollinaire de Laodicée a-t-elle
influencé Théodore de Mopsueste?.................................................... 209
Hélène GRELIER-DENEUX, Paris, France
La réception d’Apolinaire dans les controverses christologiques du
Ve
siècle à partir de deux témoins, Cyrille d’Alexandrie et Théodoret
de Cyr .................................................................................................. 223
Sophie H. CARTWRIGHT, Edinburgh, UK
So-called Platonism, the Soul, and the Humanity of Christ in Eus-
tathius of Antioch’s Contra Ariomanitas et de anima ....................... 237
Donna R. HAWK-REINHARD, St Louis, USA
Cyril of Jerusalem’s Sacramental Theosis.......................................... 247
Georgij ZAKHAROV, Moscou, Russie
Théologie de l’image chez Germinius de Sirmium............................ 257
Michael Stuart WILLIAMS, Maynooth, Ireland
Auxentius of Milan: From Orthodoxy to Heresy............................... 263
Jarred A. MERCER, Oxford, UK
The Life in the Word and the Light of Humanity: The Exegetical
Foundation of Hilary of Poitiers’ Doctrine of Divine Infinity .......... 273
Janet SIDAWAY, Edinburgh, UK
Hilary of Poitiers and Phoebadius of Agen: Who Influenced Whom? 283
Dominique GONNET, S.J., Lyon, France
The Use of the Bible within Athanasius of Alexandria’s Letters to
Serapion............................................................................................... 291

William G. RUSCH, New York, USA
Corresponding with Emperor Jovian: The Strategy and Theology of
Apollinaris of Laodicea and Athanasius of Alexandria..................... 301
Rocco SCHEMBRA, Catania, Italia
Il percorso editoriale del De non parcendo in deum delinquentibus
di Lucifero di Cagliari ........................................................................ 309
Caroline MACÉ, Leuven, Belgium, and Ilse DE VOS, Oxford, UK
Pseudo-Athanasius, Quaestio ad Antiochum 136 and the Theosophia 319
Volume 15
STUDIA PATRISTICA LXVII
CAPPADOCIAN WRITERS
Giulio MASPERO, Rome, Italy
The Spirit Manifested by the Son in Cappadocian Thought ............. 3
Darren SARISKY, Cambridge, UK
Who Can Listen to Sermons on Genesis? Theological Exegesis and
Theological Anthropology in Basil of Caesarea’s Hexaemeron Hom-
ilies ...................................................................................................... 13
Ian C. JONES, New York, USA
Humans and Animals: St Basil of Caesarea’s Ascetic Evocation of
Paradise................................................................................................ 25
Benoît GAIN, Grenoble, France
Voyageur en Exil: Un aspect central de la condition humaine selon
Basile de Césarée ................................................................................ 33
Anne Gordon KEIDEL, Boston, USA
Nautical Imagery in the Writings of Basil of Caesarea ..................... 41
Martin MAYERHOFER, Rom, Italien
Die basilianische Anthropologie als Verständnisschlüssel zu Ad ado-
lescentes............................................................................................... 47
Anna M. SILVAS, Armidale NSW, Australia
Basil and Gregory of Nyssa on the Ascetic Life: Introductory Com-
parisons................................................................................................ 53

Antony MEREDITH, S.J., London, UK
Universal Salvation and Human Response in Gregory of Nyssa....... 63
Robin ORTON, London, UK
‘Physical’ Soteriology in Gregory of Nyssa: A Response to Reinhard
M. Hübner............................................................................................ 69
Marcello LA MATINA, Macerata, Italy
Seeing God through Language. Quotation and Deixis in Gregory of
Nyssa’s Against Eunomius, Book III .................................................. 77
Hui XIA, Leuven, Belgium
The Light Imagery in Gregory of Nyssa’s Contra Eunomium III 6.. 91
Francisco BASTITTA HARRIET, Buenos Aires, Argentina
Does God ‘Follow’ Human Decision? An Interpretation of a Passage
from Gregory of Nyssa’s De vita Moysis (II 86)................................ 101
Miguel BRUGAROLAS, Pamplona, Spain
Anointing and Kingdom: Some Aspects of Gregory of Nyssa’s Pneu-
matology .............................................................................................. 113
Matthew R. LOOTENS, New York City, USA
A Preface to Gregory of Nyssa’s Contra Eunomium? Gregory’s Epis-
tula 29.................................................................................................. 121
Nathan D. HOWARD, Martin, Tennessee, USA
Gregory of Nyssa’s Vita Macrinae in the Fourth-Century Trinitarian
Debate.................................................................................................. 131
Ann CONWAY-JONES, Manchester, UK
Gregory of Nyssa’s Tabernacle Imagery: Mysticism, Theology and
Politics ................................................................................................. 143
Elena ENE D-VASILESCU, Oxford, UK
How Would Gregory of Nyssa Understand Evolutionism?................ 151
Daniel G. OPPERWALL, Hamilton, Canada
Sinai and Corporate Epistemology in the Orations of Gregory of
Nazianzus ............................................................................................ 169
Finn DAMGAARD, Copenhagen, Denmark
The Figure of Moses in Gregory of Nazianzus’ Autobiographical
Remarks in his Orations and Poems................................................... 179

Gregory K. HILLIS, Louisville, Kentucky, USA
Pneumatology and Soteriology according to Gregory of Nazianzus
and Cyril of Alexandria...................................................................... 187
Zurab JASHI, Leipzig, Germany
Human Freedom and Divine Providence according to Gregory of
Nazianzus ............................................................................................ 199
Matthew BRIEL, Bronx, New York, USA
Gregory the Theologian, Logos and Literature .................................. 207
THE SECOND HALF OF THE FOURTH CENTURY
John VOELKER, Viking, Minnesota, USA
Marius Victorinus’ Remembrance of the Nicene Council ................. 217
Kellen PLAXCO, Milwaukee, USA
Didymus the Blind and the Metaphysics of Participation.................. 227
Rubén PERETÓ RIVAS, Mendoza, Argentina
La acedia y Evagrio Póntico. Entre ángeles y demonios ................... 239
Young Richard KIM, Grand Rapids, USA
The Pastoral Care of Epiphanius of Cyprus....................................... 247
Peter Anthony MENA, Madison, NJ, USA
Insatiable Appetites: Epiphanius of Salamis and the Making of the
Heretical Villain.................................................................................. 257
Constantine BOZINIS, Thessaloniki, Greece
De imperio et potestate. A Dialogue with John Chrysostom ............ 265
Johan LEEMANS, Faculty of Theology and Religious Studies, Leuven, Belgium
John Chrysostom’s First Homily on Pentecost (CPG 4343): Liturgy
and Theology....................................................................................... 285
Natalia SMELOVA, Institute of Oriental Manuscripts, Russian Academy of
Sciences, St Petersburg, Russia
St John Chrysostom’s Exegesis on the Prophet Isaiah: The Oriental
Translations and their Manuscripts..................................................... 295
Goran SEKULOVSKI, Paris, France
Jean Chrysostome sur la communion de Judas.................................. 311

Apostolic Authority Reading And Writing Legitimacy In Clement Of Alexandria

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