Online research in philosophy

The prologues to the patristic commentaries on the Prophets offer an opportunity to compare these prefaces in practice. Prologues written by Cyril of Alexandria, Theodore of Mopsuestia and Theodoret of Cyrus are the most similar among the Greeks, where some common points can be identified. Much shorter are the prologues written by Didymus the Blind and John Chrysostom. Longer, although with an unusual preamble, is the prologue to the comment on Isaiah which has been attributed to Basil of Caesarea. The (...) common trait of all Greek patristic prologues lies in their impersonality, their objectivity, their scientific qualities. Among the Latins, the exuberance of Jerome’s prologues stands out with its prevailing personal traits. The reason for this difference between the Greek and Roman Fathers’ prologues has to be identified in Greek and Latin profane literature. Cicero in particular, allows for a better understanding of many peculiarities in Jerome’s prologues. (shrink)

Sometimes Theophilus used neologisms in his apologetic presentation of the faith. This is the case with ajsumbivbastoç. The term corresponds to a Christological interpretation of Is. 40,13-14 in an anti-Hermogenian context (anti-middle platonic). We should translate it as “not counsel - able”, an allusion to the Creator God's self-sufficiency, who deliberates with his Logos-counsel without resorting to eternal matter.

In the preface to his commentary on the Song of Songs, Theodoret of Cyrrhus states that the book has without doubt a spiritual meaning and that a literal interpretation is worthy only of wicked heretics, ridiculous in their own blindness, amongst whom it is difficult to include Theodore of Mopsuestia. The spiritual nature of the Song of Songs is supported by the reference to Esdra and by the many early Fathers who have commented upon it (amongst whom Eusebius has pride (...) of place, followed by Origen, then Cyprian for the struggle against heretics) or who have acknowledged it as sacred (amongst whom are Basil, Gregory of Nazianzo and, contrary to common belief, Amphilochius of Iconium). The sacredness of the work voids its immoral content and compels one to interpret it in an allegorical way. (shrink)

In this paper the author demonstrates that Teophilus of Antioch had the pseudo-Platonic dialogue Alcibiades I in mind when he wrote the apologetic treatise Ad Autolycum. It is worth noting that this implicit reference occurs in the context of Teophilus’s description of the soul’s ascent to God.

This note highlights the difficulties of reading the vocabulary of the De civitate Dei and makes annotations to the introduction of the new Italian translation of the De civitate, edited by Domenico Marafioti with an extensive introduction and notes: Sant’Agostino, La città di Dio, a cura di Domenico Marafioti, Arnoldo Mondadori Editore, Milano 2011 (Oscar Grandi Classici), 1632 pagine. ISBN 978-88-04-60888-2.

Responding to a publication on the Latin versions of the corpus Athanasianum, the author of this note returns to the debate concerning the Ps-Athanasian de trinitate and rejects the hypothesis which holds that Eusebius of Vercelli inspired this theological tract in order to make Athanasius appear more credible in the West as a teacher of orthodoxy.

In this study we attempt to present the argumentation through which Dionysius the Areopagite constructs his theory concerning the processions – powers – capacities of the supreme Principle, the One or the Good, in order to distinguish it from the multitude of produced beings. His main aim, in our opinion, is to avoid pantheism. With reference both to what the Areopagite has borrowed from the Neoplatonic philosophy, and to the distance he moves away from it, we approach views which have (...) been formulated by other scholars, mainly by O. Semmelroth, E. Corsini and S. Gersh. Our purpose is to show that the processions consist in the projection of the One for the creation of the natural world and that, at the same time, they are not ontologically inferior to its hypostasis. (shrink)

To study Severian of Gabala from the point of view of anti-heretical polemic allows us to delve into a character who is obscure and often overlooked. When looking at the argument against the Apollinarists, a task which requires a capacity for extensive speculation, Severian comes out as less significant in comparison to the other great theologians of his time, like the Cappadocian Fathers, although he adheres to the same doctrinal line. The more demanding arguments – as in his homily De (...) centurione, fully devoted to this controversy – are missing. Despite a common Antiochene origin, he also separates himself from Chrysostom by engaging in a more allegorical form of exegesis and by his defense of orthodoxy, whereas in John the pastoral concern for the lives of the faithful stands out. This study does not intend to re-evaluate or diminish Severian even more than has been done, but attempts to contextualize him and his anti-Apollinarian work morecompletely. (shrink)

This article collects quotes on Homer made by Tertullian throughout his works. The textual analysis aims to explain the reasons for these references and thus to disclose their theological value. Moreover, this study will offer an insight into Tertullian’s understanding of and access to Homer. The article therefore offers a new perspective that confirms Tertullian’s highly noteworthy theological, philosophical and literary background.

This short note underscores the pivotal part that the Apostle Paul played in promoting the socio-cultural heterogeneity characteristic of early Christianity: Without his role in the extension of evangelisation also to the Gentiles, Christianity, as a Hebrew “sect”, would have remained much more uniform, adhering mostly to the traditional way of life handed down from its ancestors (liturgy, rituals). Paul‟s missionary turn opened the way to many other, and also more “gentile”, forms of being Christian.