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Relevant bibliographies by topics / Antiochene school

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Academic literature on the topic 'Antiochene school'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Antiochene school"

1

Voicu, Sever J. "Due antiocheni periferici." Augustinianum 55, no. 2 (2015): 543–57. http://dx.doi.org/10.5840/agstm201555233.

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Severian of Gabala’s homilies and Pseudo-Theodoret’s Quaestiones et responsiones ad Orthodoxos (CPG 6285; = QRO) exhibit some notable parallels. Such links show that a marginal current of the Antiochene school was still thriving by the end of the 5th century, i.e. the most probable date of QRO.

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Slade, Darren M. "Patristic Exegesis: The Myth of the Alexandrian-Antiochene Schools of Interpretation." Socio-Historical Examination of Religion and Ministry 1, no. 2 (August 26, 2019): 155–76. http://dx.doi.org/10.33929/sherm.2019.vol1.no2.03.

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The notion that there existed a distinction between so-called “Alexandrian” and “Antiochene” exegesis in the ancient church has become a common assumption among theologians. The typical belief is that Alexandria promoted an allegorical reading of Scripture, whereas Antioch endorsed a literal approach. However, church historians have long since recognized that this distinction is neither wholly accurate nor helpful to understanding ancient Christian hermeneutics. Indeed, neither school of interpretation sanctioned the practice of just one exegetical method. Rather, both Alexandrian and Antiochene theologians were expedient hermeneuts, meaning they utilized whichever exegetical practice (allegory, typology, literal, historical) that would supply them with their desired theology or interpretive conclusion. The difference between Alexandria and Antioch was not exegetical; it was theological. In other words, it was their respective theological paradigms that dictated their exegetical practices, allowing them to utilize whichever hermeneutical method was most expedient for their theological purposes. Ultimately, neither Alexandrian nor Antiochene exegetes possessed a greater respect for the biblical text over the other, nor did they adhere to modern-day historical-grammatical hermeneutics as theologians would like to believe.

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3

Rankin, David. "Tertullian and the Crucified God." Pacifica: Australasian Theological Studies 10, no. 3 (October 1997): 298–309. http://dx.doi.org/10.1177/1030570x9701000304.

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The Christological doctrine of the “communicatio idiomatum” requires that whatever is predicated of one nature of Christ — human or divine — may be predicated of either. It was a major feature of the thought of Cyril of Alexandria and the Alexandrian school generally but denied by most of the Antiochene school. It was accepted in a restricted sense by Leo of Rome but largely ignored in the documents of the mid-fifth century Council of Chalcedon. It appears nowhere in that council's Definition of Faith. This paper suggests that an early form of the doctrine is evident in the works of Tertullian of Carthage, writing in the early years of the third century. Whether Tertullian understood the full, logical implications of what he wrote in relation to the “communicatio”, however, cannot be said with any certainty.

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4

Petrović, Srećko. "Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον in Mt 6:11 as ‘Our Super-Substantial Bread’." Philotheos 19, no. 2 (2019): 184–203. http://dx.doi.org/10.5840/philotheos201919210.

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The ‘bread’ in Lord’s Prayer is today usually understood as ‘daily bread,’ as we can see in contemporary translations. However, in Orthodox Christian understanding ‘bread’ in Lord’s Prayer has a different meaning, spiritual or Eucharistic, and it is emphasized by Orthodox theologians and Orthodox interpreters of the Bible. A different understanding of Biblical text is not something new in Christian history: it is something that is present in Christianity since the times of early Church, and it is well attested through contributions of ancient Christian schools of Biblical exegesis, for instance Alexandrine and Antiochene school. A different understanding is the fruit of different contexts, different traditions and different readings of Biblical text. In this paper we will show the origins of Orthodox Christian reading of ‘bread petition’ in the Lord’s Prayer, and how Orthodox Christian understanding is influenced by ancient Christian reading of Biblical text.

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5

Lai, Pak-Wah. "The Eusebian and Meletian Roots of John Chrysostom’s Trinitarian Theology." Scrinium 14, no. 1 (September 20, 2018): 37–62. http://dx.doi.org/10.1163/18177565-00141p05.

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Abstract Chrysostom has often been regarded as an Antiochene theologian, who is more a pastor and moralist than a serious theologian. When we study his Chrysostom’s Trinitarian doctrine, in the context of the Eusebian-Meletian traditions, a different picture emerges. Firstly, he has a well-thought-out theological epistemology and structure. His prioritisation of faith before reason, doctrine of divine incomprehensibility, endorsement of the Nicene homoousios formula, and use of hypostatic language as a safeguard against Sabellianism are strong evidence that he was operating within the Eusebian-Meletian lineages. Secondly, the ease by which he uses Eusebian and Homoian expressions indicates that he has embraced Meletius’ reconciling stance. Most intriguingly, his Christological departure from Diodore calls into question his indebtedness to his teacher. When all these are taken into account, Chrysostom should be better understood as a Neo-Nicene Eusebian-Meletian theologian rather than a representative of the School of Antioch.

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6

Zabolotnyi, Evgenii. "Reception to the Antiochene tradition by East Syrians: monasteries vs. Schools." St.Tikhons' University Review. Series III. Philology 61 (December 31, 2019): 38–52. http://dx.doi.org/10.15382/sturiii201961.38-52.

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7

Van Rooy, H. F. "Die messiaanse interpretasie van die psalms in enkele Antiocheense en Oos- Siriese psalmkommentare." In die Skriflig/In Luce Verbi 45, no. 2/3 (June 22, 2011). http://dx.doi.org/10.4102/ids.v45i2/3.33.

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The messianic interpretation of the psalms in a number of Antiochene and East Syriac psalm commentariesThe Antiochene exegetes interpreted the psalms against the backdrop of the history of Israel. They reconstructed a historical setting for each psalm. They reacted against the allegorical interpretation of the Alexandrian School that frequently interpreted the psalms from the context of the New Testament. This article investigates the messianic interpretation of Psalms 2 and 110, as well as the interpretation of Psalm 22, frequently regarded as messianic in non-Antiochene circles. The interpretation of these psalms in the commentaries of Diodore of Tarsus, Theodore of Mopsuestia and Išô`dâdh of Merv will be discussed, as well as the commentary of Denha-Gregorius, an abbreviated Syriac version of the commentary of Theodore. The commentaries of Diodore and Theodore on Psalm 110 are not available. The interpretation of this psalm in the Syriac commentary discussed by Vandenhoff and the commentary of Išô`dâdh of Merv, both following Antiochene exegesis, will be used for this psalm. The historical setting of the psalms is used as hermeneutical key for the interpretation of all these psalms. All the detail in a psalm is interpreted against this background, whether messianic or not. Theodore followed Diodore and expanded on him. Denha-Gregorius is an abbreviated version of Theodore, supplemented with data from the Syriac. Išô`dâdh of Merv used Theodore as his primary source, but with the same kind of supplementary data from the Syriac.

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Dissertations / Theses on the topic "Antiochene school"

1

Amirav, Hagit. "Exegetical traditions and the rhetoric of John Chrysostom : a study of the homilies on Noah and the flood." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391019.

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2

Chan, Man Ki. "A comparative study of Jewish commentaries and patristic literature on the book of Ruth." Thesis, 2010. http://hdl.handle.net/2263/26814.

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This dissertation deals with two exegetical traditions, that of the early Jewish and the patristic schools. The research work for this project urges the need to analyze both Jewish and Patristic literature in which specific types of hermeneutics are found. The title of the thesis (“compared study of patristic and Jewish exegesis”) indicates the goal and the scope of this study. These two different hermeneutical approaches from a specific period of time will be compared with each other illustrated by their interpretation of the book of Ruth. The thesis discusses how the process of interpretation was affected by the interpreters’ society in which they lived. This work in turn shows the relationship between the cultural variants of the exegetes and the biblical interpretation. Both methodologies represented by Jewish and patristic exegesis were applicable and social relevant. They maintained the interest of community and fulfilled the need of their generation. Referring to early Jewish exegesis, the interpretations upheld the position of Ruth as a heir of the Davidic dynasty. They advocated the importance of Boaz’s and Ruth’s virtue as a good illustration of morality in Judaism. Early Christian exegetes were also interested in the basic values of the social community. They maintained the important social value of marriage as an example of the emphasis on virtue. They also paid much emphasis on teaching morality. Concerning the doctrine and value of Judaism, the sage upheld the principle of monotheism and the legitimacy of Davidic dynasty. In turn, patristic fathers urged for the introduction of the gospel through the salvation of Jesus Christ in the process of interpretation. From our investigation, we can formulate the thesis that both early Jewish and Christian exegetes did not explain the text for its inherent meaning, but rather used the text for their own purposes. Normally, the main task and mission of an exegete should be to find the meaning inherent in the text. We clearly indicated that both exegetical schools of interpreters did not find meaning in the text of the book of Ruth, but rather read in some agendas and issues into the text from outside, from the exegetes themselves and their surrounding backgrounds. They tend to meet the requirement of the social and political expectations of their reader community. Interpretation was used as a tool for this purpose. They conducted an application rather than explanation. This thesis can be explained by the fact that the meaning of a text depends on the value and pre-set agenda of the exegete who interprets it. Both the text and its interpreters are part of a specific historical, political, social and cultural environment, which imposed influence on them.
Thesis (PhD)--University of Pretoria, 2010.
Old Testament Studies
unrestricted

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3

Driedger, Andreas. "Sogenannte “antiochenische Zwischenfall” (Gal 2:11-14) und seine Bedeutung für die Geschichte und Theologie des Urchristentums." Diss., 2015. http://hdl.handle.net/10500/21000.

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Text in German
Diese Studie untersucht den so genannten “antiochenischen Zwischenfall” (Gal 2:11-14) im Blick auf die Geschichte des Urchristentums und das Verhältnis zwischen Paulus und Petrus. Eingeleitet von einem Forschungsüberblick, konzentriert sich die Studie auf die exegetische Untersuchung von Gal 2:11-14 mit dem Ziel, den Konflikt zwischen Paulus und Petrus in seiner Ursache, seinem konkreten Verlauf und den daraus resultierenden Konsequenzen für die Entwicklung des Frühchristentums neu zu bewerten. Neben dem Kontext und der rhetorischen Funktion von Gal 2:11-14, findet dabei der Vergleich zwischen der paulinischen Schilderung und Bewertung des antiochenischen Zwischenfalls und der Darstellung der Entwicklung des Urchristentums der Apostelgeschichte besondere Beachtung. Dadurch soll die auf F. C. Baur zurückgehende und bis in die Gegenwart einflussreiche Rekonstruktion des Urchristentums als zweigeteilte und theologisch gegensätzliche Bewegung kritisch hinterfragt und Alternativen aufgezeigt werden.
This thesis examines the so called “Antiochene Incident” (Gal 2:11-14) as it relates to the proclamation of Christ in early Christianity and the relationship between Paul and Peter. After a broad survey of research, the thesis focuses on the exegetical study of Galatians 2:11-14 with the goal of analyzing the encounter between Paul and Peter in its cause, its detailed course and the resulting consequences for the development of early Christianity. In addition to the context and the rhetorical function of Gal 2:11-14, we compare Paul's description and assessment of the Antioch incident and the portrayal of the history of early Christianity in the book of Acts. In doing so, we critically question the reconstruction of early Christianity by F. C. Baur as a divided theological movement which has influenced theology to this day and offer alternatives to that view.
New Testament
M. Th. (New Testament)

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Books on the topic "Antiochene school"

1

The image of God in the Antiochene tradition. Washington, D.C: Catholic University of America Press, 1999.

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2

Clayton, Paul B. Theodoret, bishop of Cyrus, and the mystery of the Incarnation in late Antiochene Christology: Defender of Nestorius, antagonist of Cyril of Alexandria, scourge of Arius, Apollinarius, and Eutyches, a Father of Chalcedon. Ann Arbor, MI: University Microfilms International, 1986.

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3

Clayton, Paul B. Theodoret, bishop of Cyrus, and the mystery of the Incarnation in late Antiochene Christology [microform]: Defender of Nestorius, antagonist of Cyril of Alexandria, scourge of Arius, Apollinarius, and Eutyches, a Father of Chalcedon. Ann Arbor, MI: University Microfilms International, 1986.

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4

Von Jesus zu Paulus: Entwicklung und Rezeption der antiochenischen Theologie im Urchristentum. Stuttgart: W. Kohlhammer, 1994.

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5

Antiochene Crisis and Jubilee Theology in Daniel's Seventy Sevens. BRILL, 2015.

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6

Clayton, Paul B. Theodoret, Bishop of Cyrus, and the mystery of the incarnation in late Antiochene christology: Defender of Nestorius, antagonist of Cyril of Alexandria, scourge of Arius, Apollinaris, and Eutyches, a father of Chalcedon. 1986.

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7

Wallace-Hadrill, D. S. Christian Antioch: A Study of Early Christian Thought in the East. Cambridge University Press, 2009.

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Book chapters on the topic "Antiochene school"

1

Hidal, Sten. "Chapter Fourteen. Exegesis of the Old Testament in the Antiochene School with its Prevalent Literal and Historical Method." In Hebrew Bible / Old Testament. I: From the Beginnings to the Middle Ages (Until 1300). Part 1: Antiquity, 543–68. Göttingen: Vandenhoeck & Ruprecht, 1996. http://dx.doi.org/10.13109/9783666536366.543.

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2

Louth, Andrew. "John Chrysostom and the Antiochene School to Theodoret of Cyrrhus." In The Cambridge History of Early Christian Literature, 342–52. Cambridge University Press, 2004. http://dx.doi.org/10.1017/chol9780521460835.031.

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3

"Comparison between the exegesis of Genesis in Titus of Bostra and in a number of writers in “the Antiochene School”." In Demonstrative Proof in Defence of God, 366–419. BRILL, 2004. http://dx.doi.org/10.1163/9789047405450_010.

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4

Finkelstein, Ari. "Creating and Maintaining Hellenic Places in Antioch." In Specter of the Jews, 115–38. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520298729.003.0008.

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chapter 7 explores how Julian clears the contaminating Christian contagion from the Antiochene landscape in order to facilitate Hellenic worship of the gods. The Christian cult of the martyrs and Christian daytime burial practices contaminated Hellenic worshippers who came into contact with the dead. To alleviate the growing threat, Julian employs a type of exegesis common in the city of Antioch that reads scripture in its historical context, employing grammatical acumen he learned in school to alter Christian perceptions of their martyrs. This is the only instance in which Jews are offered as a negative example for Hellenes. Julian also alludes to the recent Christian cult of the Maccabean martyrs changing the wording of Porphyry’s implied praise of the Maccabean martyrs for keeping their Jewish dietary laws to the words of the Apostolic Decree to remind Christians that these were Jews who died for their laws, laws that Peter insisted all Christians keep. By changing perceptions of the Christian cult of the martyrs, Julian redefined martyrdom as dying for one’s ancestral laws rather than belief in a “corpse.” His goal was to clear space for Hellenes to reach their temples in a state of purity and carry out efficacious sacrifice.

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