The Making and Remaking of Christian Doctrine: Essays in Honour of Maurice Wiles

By Sarah Coakley; David A. Pailin | Go to book overview

NOTES
1
Cyril of Scythopolis records a similar appeal to Gregory Nazianzen: see his Life of Cyriacus cited in Norris 1991: 103.
2
So Suidas, Lexicon, s.v. 'Origines' (ed. A. Adler ( Leipzig, 1928-38), iii. 619).
3
Cited in G. W. H. Lampe (ed.), A Patristic Greek Lexicon ( Oxford: Clarendon Press, 1961-8), s.v. 'theologos'.
4
See his Exégèe médiévale, in Théologie, Études Publiées sons la Direction de la Faculté de Théologie S.J. de Lyon-Fourvière,41-2, 59 ( Paris, 1959-64).
5
Amb. 41, though on a christological passage from Gregory's sermons, is really much wider in scope.
6
That Maximus is consciously alluding to Gregory's use of the term theos pathetos seems to be clear, since the first time he uses it he quotes the whole phrase: 'God passible to overcome sin' ( Orat. 30. 1).
7
In the Orations Gregory only seems to use monad and triad antithetically at 20. 2 and 23. 8 (the two passages discussed by Maximus in Amb. 1) and 25. 17. Such language occurs, too, in his carmina, but his usual way of referring to the Trinity is to use triad alone.
8
See, in particular, Divine Names, 13. 3. It seems to me very likely that Denys has taken the juxtaposition of monad and triad from the passages in Gregory cited above. But what was an occasional theme in Gregory becomes something more settled in Denys, if we can rely on his few discussions of the Trinity, and it is Denys' settled use of the antithesis that Maximus reflects.
9.
The next sentence after the one commented on by Maximus reads: 'In a serene, non-temporal, incorporeal way, the Father is parent of the "offspring" and originator of the "emanation". . .' ( Wickham's translation in Norris 1991). This as a comment on the phrase about monad moving to triad must mean that there is some kind of 'serene, non-temporal, incorporeal' movement in the Godhead itself.
10
It is interesting in this context to note that Henri-Irenée Marrou's positive revaluation of Augustine in his Retractatio published in 1949 also draws on the example of Mallarmé: see Marrou 1958: 649 ('saint Augustin nous invite à retrouver clans l'Écriture une conception mallarméenne de la poésie').

REFERENCES

Barsanuphe and Jean de Gaza ( 1972), Correspondance, trans. L. Regnaultet al., Solesmes.

Kelly, J. N. D. ( 1975), Jerome, London.

-129-

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The Making and Remaking of Christian Doctrine: Essays in Honour of Maurice Wiles
Table of contents

Table of contents

  • Title Page iii
  • Preface v
  • Contents vi
  • List of Contributors viii
  • 1 - Divine Action and Hebrew Wisdom 1
  • Notes 11
  • References 12
  • 2 - Making and Remaking in the Ministry of the Church 13
  • 3 - Why Three? Some Further Reflections on the Origins of the Doctrine of the Trinity 29
  • Notes 50
  • References 53
  • 4 - Interpretation and Reinterpretation in Religion 57
  • Notes 71
  • References 72
  • 5 - Chalcedon and the New Testament 73
  • Notes 91
  • References 92
  • 6 - Reconstructing the Concept of God: De-reifying the Anthropomorphisms 95
  • VI 113
  • References 115
  • 7 - St Gregory the Theologian and St Maximus the Confessor: The Shaping of Tradition 117
  • Notes 129
  • References 129
  • 8 - Lex orandi: Heresy, Orthodoxy, and Popular Religion 131
  • References 140
  • 9 - The Theologian as Advocate 143
  • Notes 156
  • References 158
  • 10 - Doctrinal Development: Searching for Criteria 161
  • References 176
  • 11 - Revelation Revisited 177
  • References 191
  • 12 - A Priori Christology and Experience 193
  • References 211
  • 13 - The Supposedly Historical Basis of Theological Understanding 213
  • References 235
  • 14 - Doctrinal Criticism: Some Questions 239
  • Notes 261
  • References 263
  • 15 - Paideia and the Myth of Static Dogma 265
  • Edition's 283
  • Bibliography of Writings by Maurice Wiles 285
  • Index of Names 291
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