bluuebunny/crossref_metadata_2025 huggingface dataset:
The Use of St. John Chrysostom in Sixteenth-Century Controversy: Christopher St. German and Sir Thomas More in 1533
Authors: Schoeck R. J.
Published: August 2011

In the important controversy between Sir Thomas More and Christopher St. German during the year 1533 — a controversy whose importance reaches into theological domains and involves also the vexatious conflict between the common law and the Roman canon law in England — we find a citation of St. John Chrysostom used first by St. German and then accepted and repeated by More. The apparent source is Chrysostom's famous commentary on St. Matthew, and this work (translated by Burgundio of Pisa in the later twelfth century) is, as Miss Smalley reminds us, the book “which St. Thomas Aquinas preferred to the whole town of Paris….” Further involved, of course, is the larger problem of the influence of St. John Chrysostom before and during the sixteenth century, as well as the technical question of methods of using commentaries on Scripture and thus the weight of auctoritas among the early Tudor controversialists. While it is only the modest story of one maxim that I wish to call attention to in this brief paper, I think that we shall in addition learn something of the English fortunes of one of the most widely used medieval compendia of commentaries, the Catena Aurea of St. Thomas Aquinas.
The Hyperborean Maidens on Delos
Authors: Sale William
Published: August 2011

Within the sanctuary of Artemis, on a small plain just east of the Sacred Harbor of Delos, lies a tomb dating from Minoan times which remained holy throughout most of antiquity. Modern investigators call it the sema of the Hyperborean Maidens, identifying it with a tomb which Herodotus says is “on your left as you enter the Artemisium” (4.34). Here, he was told, lay the remains of two maidens, Hyperoche and Laodice, who had once brought a tribute to the goddess Eileithyia from the Hyperboreans and had died on the island; here, in their honor, the boys and girls of Delos placed locks of their own hair. Callimachus, writing around 270, seems to know of this tomb; he does not mention it, but he says that the Delian girls offer their hair to the daughters of Boreas, Upis, Hecaerge, and Loxo, who once brought a tribute from the Arimaspians. The boys now give “the first-fruits of their beards” to honor some men who escorted the “Arimaspian” maidens to Delos (Hymn 4.278 ff.). And Pausanias says that the Delian maidens used to cut their hair in honor of Hecaerge and Opis (1.43.4).
The Early Coleridge: His “Rage for Metaphysics”
Authors: Werkmeister Lucyle
Published: August 2011

In 1797–98 Coleridge wrote a series of five autobiographical letters in which he presumably recounted everything which he remembered or had been told regarding the period from his birth (21 October, 1772) to his departure from Christ's Hospital in 1791. As it turned out, these first recollections were only a beginning, for Coleridge continued to add to them for the greater part of his life, the most notable additions being contained in the Biographia Literaria and in the biographical notes which he gave to James Gillman. When all of the recollections are assembled, they present an account of the boy Coleridge which would seem hardly creditable even if it were consistent, and it has seemed much less creditable when it is compared with the account furnished by the juvenilia. For this reason, perhaps, the account given by the recollections has presented a problem to biographers. Some of them have dismissed it altogether as a creation of Coleridge's over-active imagination; others have respected it by ignoring the juvenilia or by dealing with the recollections and the juvenilia separately, as if they related to two different persons. In no instance has anyone attempted to reconcile the two accounts. It has seemed to me that such a reconciliation ought to be attempted; for, to the extent that the recollections are dependable, they should provide an invaluable clue, not only to an understanding of Coleridge's early writings, but, more importantly, to an understanding of the basis and direction of his mature thought.
Studies in the Apologists
Authors: Grant Robert M.
Published: August 2011

The theology of Tatian is difficult to classify. Should one regard its author as a philosopher, as Professor Wolfson does? or as a student of “the homilies of Philo”? or as a writer who made use, even indirectly, of the Parmenides of Plato? In order to answer this question we must inquire first what he knows of Greek philosophy and second what else he knows in regard to Graeco-Roman literary culture.
A Misinterpreted Nomen Sacrum in P9
Authors: Greenlee J. Harold
Published: August 2011

The Oxyrhynchus Papyrus fragment 402 (Greg. P9) is located in the Semitic Museum of Harvard University. Its text is transcribed by Grenfell and Hunt in Oxyrhynchus Papyri III, pp. 2–3.
The Problem of Human Self-Transcendence in the Dialectical Theology
Authors: Kuhn Harold B.
Published: August 2011

Man poses for himself his most tantalizing problems. He seeks to discover what he is, to foresee whither he goes, and to find what limits are imposed on his progress. He ponders his connections with the realm of matter, and seeks to locate himself within a larger sphere of an all-inclusive Reality. As a citizen of the world of space and time, man feels an essential homelessness, and reaches out toward a possible realm in which those aspirations which are unfulfilled in his present experience may find fulfilment. He persists in looking beyond himself as an individual, and beyond the social group of which he is a part. In so doing he is confronted with a tension between the world of possibility which he intuits and his own present situation.
The So-Called Epiclesis in Hippolytus
Authors: Richardson Cyril C.
Published: August 2011

I should like to suggest that the rather innocent petition, “ut mittas spiritum tuum sanctum in oblationem,” in the Anaphora of Hippolytus, is not a later interpolation.

In his valuable edition of the Apostolic Tradition, Dom Gregory Dix has argued that the difficulties of the Latin text are satisfactorily solved by deleting this petition. Much of his case rests on the fact that the Testamentum Domini omits the crucial clause; and it is in the light of this document that he attempts to reconstruct what Hippolytus wrote.
Greek Mysteries in the Confession of St. Cyprian
Authors: Nilsson Martin P.
Published: August 2011

Precisely a hundred years ago Preller called attention to a curious passage in the Confession of St. Cyprian describing certain Greek mysteries and printed the text adding a few brief notes. This Cyprian was a famous magician who was converted to Christianity, the prototype of Dr. Faust, and is often confused with his namesake, the bishop of Carthage. His legend became very popular, there are Greek, Latin, Syriac, Coptic, and Arabic versions, and it has been much discussed. The Confession, so called because in it Cyprian speaks in his own words, was originally independent and later, but before Eudocia's metaphrasis, was inserted between the first book, the Conversion, and the third book, the Martyrdom, of the Greek version. The Empress Eudocia who married Theodosius II in A.D. 421 put the legend into verse, presumably in her old age; she included the Confession, which also was known to Gregory Nazianzen who in A.D. 379 delivered a sermon on St. Cyprian.4 This is valuable because it determines the time in which the Confession was composed, somewhat before A.D. 379. Thus it is roughly contemporary with the Neoplatonic circle of the Emperor Julian and was written at a time when paganism was still a living reality, a fact which adds to the importance of the passage.
The Cultural Mission of Russian Orthodoxy
Authors: Casey Robert P.
Published: August 2011

A generation ago the study of Russian church history was considered a highly specialized field. Outside Slavic lands little attention was paid to it and in Heussi's great compendium of church history the sections on Russia occupy hardly more than a page. Similarities and differences between Russian and Roman or Anglican theology interested enthusiasts for the restoration of unity between Eastern and Western Christianity and this led in some instances to serious historical study. The names of Palmer, Neale, Stanley and Fortescue in England, of Palmieri in Italy and d'Herbigny in France, not to mention other scholars associated with the excellent publications of the Pontifical Institute of Oriental Studies, are familiar in this connection. The Ecumenical Movement after 1918 effected a wider and better understanding of the Russian Church especially in England and America. No general and popular interest, however, was stimulated or sustained.
The Fourth Gospel, Ephesus and Alexandria
Authors: Snape H. C.
Published: August 2011

Professor Goguel in his ‘La Naissance du Christianisme’ and Professor Brandon in his ‘The Fall of Jerusalem and the Christian Church’ have both put forward new hypotheses, which, if accepted, ask for a new orientation on many of the still unsolved questions of Christian origins. Professor Goguel maintains that the direct evidence in our possession for the history of Christian origins is the residue of a process of selection and interpretation of fact performed by early Catholicism in accordance with its own opinions and beliefs as to its origin. Hence, he claims, the most valuable evidence is to be found in what conflicts with its presuppositions. Early Catholicism presumed that it was the product of an original and ideal unity. But it could not be denied, although Acts tries to gloss over the fact, that Paul and the mother church had been divided. Goguel finds evidence that they were so divided that the Christians in Jerusalem tried to suppress Paul and his teaching and at the outset appeared to succeed. The Jerusalem community, he claims, considered Jesus to have become Messiah after his death when God exalted him to the position; their faith lacked all pneumatism; their emphasis was on Jesus as teacher. They regarded themselves as continuing to be members of the Jewish church and salvation as a Jewish prerogative provided those who had consented to Jesus' death repented of their sin.
The Chronology of Vettius Valens' Anthologiae
Authors: Neugebauer O.
Published: August 2011

In 1900 W. Kroll came to the conclusion that Vettius Valens lived under the Antonines. Indeed one finds, scattered over the whole work, some forty references to specific dates as examples for the astrological methods under discussion, these dates ranging from Nero 1 (A.D. 54) to Antoninus 21 (A.D. 157).
A Note on Josephus, Antiquities 15:136
Authors: Davies W. D.
Published: August 2011

In my recent monograph entitled Torah in the Messianic Age and/or the Age to Come, I sought particularly to examine the question whether Judaism anticipated a New Torah in its ideal future, however conceived. One passage in Josephus, Antiquities, 15:136 has been suggested as relevant to this purpose because it contains the idea that “the Law was given through angels, an idea which in Acts 7:53, Gal. 3:19, Heb.2:2 is associated with the notion that it was to change?” (See Morton Smith, J. B. L., Vol. LXXII, September 1953, pp. 192) Strack-Billerbeck cite the passage in their comment on Gal. 3:19 and take it to refer to the mediation of angels, as do also Grundmann in the Theologisches Wörterbuch (Ed. Kittel), I, p. 74, and Walter Bauer in his Wörterbuch, 1952, col. 13. It is the first aim of this note to follow up a suggestion made to me by Dr. Ralph Marcus that the passage may not refer to angels but to prophets.
Fees and Taxes in the Greek Cults
Authors: Sokolowski F.
Published: August 2011

The cults in ancient Greece, both private and public, had many kinds of income, among which the most primitive were fees and taxes. Fees are remunerations paid for the use of various kinds of cult facilities. Taxes are contributions levied by the cult association or by the state to maintain the cult activities. When the cult becomes self-sufficient by endowments or by subsidies, fees and taxes do not play a great rôle. But in times of financial difficulties the state or the cult authorities levied taxes on all or some persons to meet the emergency. This paper is the result of an effort to collect and study all the information on this subject from our sources both literary and epigraphical.
The Manuscript Tradition of Isidore of Pelusium
Authors: Smith Morton
Published: August 2011

The study of Isidore falls roughly into three periods, mediaeval, when the text was used principally for catenae and florilegia, sixteenth-and-seventeenth-century, when it was published and a rudimentary historical account of Isidore worked out from it and from the better-known testimonia, and modern. Of the modern period the outstanding works have been H. Niemeyer's account of Isidore's life and writings, Capo's, Turner's and Lake's studies establishing the relationships of the major western MSS, and the recent work of Dom Andreas Schmid, Die Christologie Isidors von Pelusium, which, by its account of the history of the text, marks a new period in the study. Besides these works, the past fifty years have seen considerable collection of parallels between Isidore's letters and passages in classical or early Christian authors, as well as several detailed discussions of the content of the letters. These discussions have uniformly been undistinguished expositions of the obvious, and the largest collection of parallels, that of L. Bayer, merited the crushing review it was given by K. Fuhr and has since been considerably supplemented by articles which individually, however, are minor.
Nominalism and the Problem of Meaning as Illustrated by Pierre D'Ailly on Predestination and Justification
Authors: Lindbeck George
Published: August 2011

It is difficult in our day to understand the appeal of late medieval nominalism for it seems almost schizophrenic in the way it alternates between opposing emphases. It looked at every theological problem from two radically different points of view: from the perspective of God's absolute power, and from the viewpoint of what he has in fact ordained. In the first context, nominalism relied completely on the power of philosophy and logic to define (though not to prove) omnipotence, and insisted on the radically individualistic isolation of man before a God of absolute and arbitrary power; but in the second context, these emphases are in effect reversed and stress is laid on fideism, the community and its authority, and, in the case of many nominalists, on the moral autonomy of man vis à vis God. Furthermore, the reconciliation of these contrary tendencies is primarily logical, or even verbal. Yet nominalism so captivated the minds of many theologians that they were quite content with what seems to us a purely external and artificial unity and consistency.
Coleridge on Science, Philosophy, and Poetry: Their Relation to Religion
Authors: Werkmeister Lucyle
Published: August 2011

In 1791, when he was eighteen years of age, Coleridge came across Burke's A Philosophical Inquiry into the Origin of our Ideas of the Sublime and Beautiful. Although he was sufficiently interested to read the essay, he was not impressed by it. In fact, if one is to judge his reaction by the jeu d'esprit, “Mathematical Problem,” it was chiefly one of amusement. Although he went on to read Burke's other essays, he was attracted by the character of the author and the style of his writing rather than by his point of view; for, certainly a young man who was an avowed disciple of David Hartley, a champion of the French Revolution, and the originator of Pantisocracy could find little comfort in the works of Edmund Burke. But the zeal for Hartley, the French Revolution, and Pantisocracy was short-lived; and by 1796 Coleridge had turned, a “thought-bewilder'd man,” to a reading of Bishop Berkeley.The influence of Berkeley, especially of the later Platonic Berkeley, began to show in his work almost at once; the influence of Burke continued to lag. Out of his reflections on Berkeley, however, came a new admiration for Burke, particularly for his Philosophical Inquiry; and, from the combined teachings of the two, Coleridge ultimately derived suggestions for a theology broad enough to account for and to give meaning and purpose to all human activities. I should like here to indicate briefly the use he made of these suggestions with respect to science, philosophy, and poetry. I do not mean to imply that there were no other influences at work in the formulation of his views; but I do submit that these two influences are basic and that Coleridge's position can be adequately understood only in terms of them.
The Text of Romans and 1 Corinthians in Minuscule 93 and the Text of Pamphilus
Authors: Murphy Harold S.
Published: August 2011

Greek manuscript II A 7 in the Biblioteca Nazionale in Naples is an unpublished minuscule codex from around the eleventh century containing the Acts of the Apostles, the Catholic epistles, fourteen epistles of St. Paul (including the Pastorals and Hebrews) and the Apocalypse through chapter three, verse thirteen. The codex was described in detail by Salvator Cyrillus, royal librarian of what was then the Bourbon Library, now the public library in Naples, and more recently and briefly by Gregory and von Soden. The MS. is furnished with a form of the “Euthalian” apparatus including prologues; the Martyrium Pauli; tables of lections, Old Testament quotations, and chapter summaries. The codex also contains a colophon which states, among other things, that the MS. was written by Evagrius
Presbyters and Disciples of the Lord in Papias: Exegetic Comments on Eusebius, Ecclesiastical History, III, 39
Authors: Munck Johannes
Published: August 2011

Papias of Hierapolis has suffered from the fact that his work, Exposition of the Words of the Lord, in five books, has been lost, and that so little or, if preferred, just so much, has been preserved, that the fragments confront us with difficult problems. These are many and may easily overshadow the text. The following comments are primarily of an exegetic nature and serve to shed light on Papias and his work.
Who Wrote ‘The Supper of the Lord’?
Authors: Thompson W. D. J. Cargill
Published: August 2011

The Short-Title Catalogue includes in its list of Tyndale's works a pamphlet called ‘The Supper of the Lord,’ which was originally published anonymously on the continent in 1533, under the fictitious imprint of Nicholas Twonson of Nuremberg. But there are serious objections against accepting Tyndale's authorship. Although the pamphlet was reprinted several times during the reigns of Henry VIII and Edward VI, it did not finally appear under Tyndale's name until 1573, when John Foxe included it in his edition of the works of Tyndale, Frith and Barnes. During the sixteenth century it was widely believed that ‘The Supper of the Lord’ was the work of George Joye, one of the lesser figures of the English reformation who is now largely forgotten. But although the weight of the evidence seems to support this belief, the glamor of Tyndale's name has prevented the question from being investigated properly.
The Fellowship חבורה in The Second Jewish Commonwealth
Authors: Neusner Jacob
Published: August 2011

The חבורה (fellowship) was a religious society founded in the villages and towns of Jewish Palestine during the Second Commonwealth in order to foster observance of the laws of tithing and ritual purity. The sources on the fellowship are preserved in rabbinic literature, and the חבורה has therefore been associated with the Pharisees; one must, nonetheless, retain the distinction between the חבורה and the whole Pharisaic sect, since there is no evidence that all Pharisees were members of a fellowship. Membership represented a status recognized by other members and not a formal affiliation with an organized society. The חבר (member) of such a fellowship undertook to carry out even in the company of non-observant men those ritual laws which were generally neglected. Thus they taught their observance by example and precept. At the same time, the members distinguished themselves from the common society by their strict adherence to ritual laws which separated them in crucial relationships of daily life.
Milton and Wolleb Again (Paradise Lost, I, 54–56, 777)
Authors: Steadman John M.
Published: August 2011

Although the influence of Wolleb's Compendium Theologiae Christianae on Milton's De Doctrina has long been recognized, scholarship has discovered few traces of its impact on Milton's poetry. Particularly interesting, therefore, are two passages in Book I of Paradise Lost which show a close resemblance to two of the “Rules” or “Canones” in Wolleb's chapter “De Gubernatione Angelorum.”
Faith and Order at the Council of Nicaea: a Note on the Background of the Sixth Canon
Authors: Chadwick Henry
Published: August 2011

At the Council of Nicaea all the bishops but two signed the creed and canons. This virtual unanimity must have been very gratifying to Constantine, and it represents no mean achievement in reconciliation on the emperor's part — for it is not what anyone would have expected after the dramatic events leading up to the calling of the Council. The creed appears to have been on every ground acceptable to Alexander of Alexandria and to Ossius of Cordova. If it was not, they had only themselves to blame, since they had been chiefly responsible for its form and had previously agreed, at a meeting of the Council's steering committee at Nicomedia, on the crucial word homoousios. It is not so certain that the creed was equally acceptable to the extreme anti-Arians, Marcellus of Ancyra or Eustathius of Antioch. Eustathius seems to have been ill content that the Nicene fathers had not had the courage of their convictions and had failed to confirm the decisions of the Council of Antioch held shortly before it; in his view they should have roundly condemned the rank Arianism of Eusebius of Caesarea and his two friends, Theodotus of Laodicea and Narcissus of Neronias. We may reasonably doubt whether any document that Eusebius was conscientiously able to sign would have been regarded as satisfactory by Eustathius. But neither Eustathius nor Marcellus would themselves have found difficulty with the content of the creed. And there is no reason to suppose that the nineteenth canon, regulating the terms for the admission of members of the congregation loyal to Paul of Samosata, represented any policy other than that which Eustathius would have been happy to implement. So far as his own position was concerned, he could sign both creed and canons with an untroubled conscience.
Sur Le Culte D'Angelos dans le Paganisme Grec et Romain
Authors: Sokolowski F.
Published: August 2011

Le problème des anges dans le paganisme ancien et dans le christianisme a été discuté plusieurs fois déjà par les théologiens et les historiens sans accord sur la question fondamentale, quels éléments dans ce culte sont païens et quels sont juifs et chrétiens. Ainsi Dibelius, Bousset et Andres ont vu dans les documents relatifs à ce sujet les idées et les formules grecques, le rapport des anges avec le monde souterrain surtout leur parut particulièrement grec. Selon Cumont le culte des anges était un apport oriental dans le monde grec et romain. Dans ses derniers travaux Cumont examine les similitudes entre les croyances eschatologiques païennes et chrétiennes et conclut qu'elles proviennent d'une source commune, notamment du mazdeisme. Les chercheurs modernes ne sont pas d'accord sur la signification du terme angelos qui se rencontre dans les épitaphes de Théra. Selon M. Guarducci les inscriptions sont païennes, selon H. Gregoire, A. Ferrua et L. Robert elles sont chrétiennes. M. P. Nilsson ne se prononce pas sur le fond du problème, mais il remarque que la question reste ouverte, si à côté de l'ange juif et chrétien il y avait dans les croyances anciennes un ange païen.
“Thomas” and the Growth of the Gospels
Authors: Wilson R. McL.
Published: August 2011

The title of this paper quite evidently promises more than can be fulfilled in the space of a single lecture. On any reckoning, the Gospel of Thomas contains over 100 logia, and even if some may for present purposes be set aside the discussion and evaluation of the rest would still be enough to fill a quite substantial book. All that is offered here is a preliminary survey, an attempt to indicate some of the possible lines of approach, some of the conclusions which may be drawn, to present a few examples, chosen among many, which may serve to show the similarities and the variations between Thomas and our Gospels, and thereby to illustrate the ways in which the new document may very well enrich our understanding of the development of the Gospel tradition.
A Contemporary Report on the Condition of the Catholic Church in Russia, 1922
Authors: Zatko James J.
Published: August 2011

The modern Catholic problem in Russia, like the Jewish problem, begins with the Polish Partitions; and its history ends with its violent solution in 1923 by the Bolsheviks, who completed the task at which the tsars had so long and persistently worked. The human material of this story consisted of 1,693,549 Roman Catholics and 3,033,968 Greek Catholics in 1804, if we excluded those who had not received the sacraments. By the same year the Latin Catholics had been organized into the vast Archdiocese of Mohylew and seven suffragan sees of Wilno, Samogitia, Luck-Zytomir, Kamieniec, and Minsk. Except for the establishment of Tiraspol-Saratov and the government suppression of Minsk and Kamieniec, this remained the hierarchical organization of the Latin Catholic Church in Russia. The Greek Catholic Church consisted of the Archdiocese of Polock and the dioceses of Luck and Brest, all of which disappeared in the union of Polock (1839) that forcibly annexed the Uniate Church to the Russian Orthodox.
The Single Eye
Authors: Cadbury Henry J.
Published: August 2011

In the literature of Judaism and Christianity ‘evil eye’ is a term for niggardliness. This probably is a usage independent of the term ‘evil eye’ of magic. It belongs rather to that nomenclature of what I may call physiological psychology that is so conspicuous, especially in the Old Testament. Emotions are located in different parts of the anatomy — pity in the bowels, anger in the nostrils, and so forth. The eye is, among other things, the seat of niggardliness as in the phrase of the book of Tobit: “Let not thine eye be grudging when thou doest alms.”
Aspects of the “Great” Persecution
Authors: de Ste. Croix G. E. M.
Published: August 2011

The ‘Great’ Persecution, of the years 303 to 312/3, requires thorough reconsideration. This paper will discuss certain features of the persecution, and, without attempting to present a complete picture, will suggest some modifications in the received view.
Athenagoras or Pseudo-Athenagoras
Authors: Grant Robert M.
Published: August 2011

In 1936 Henry Lucks could write of Athenagoras' treatise On the Resurrection of the Dead that “it is rather singular that there is no questioning of the authorship of this work, and no hesitancy evident in attributing it to Athenagoras.” On the other hand, in 1950 P. Keseling made the following statement after speaking of Athenagoras' Legatio:

Demselben Verfasser weist eine von der Hand des Erzbischof Arethas selbst herrühende (so Stählin bei Harnack, Lit. 2 1, 317, 4) Eintragung in dem massgebenden Codex Paris, graecus 451 v J. 914 einen Λόγος περὶ ἀναστάεως τῶν νεκρῶν (Oratio de resurrectione mortuorum), also eine Schrift über die Auferstehung der Toten zu, die jedoch, sonst nirgends bezeugt und aus inneren Gründen nicht unverdächtig, hier ausser Betracht geblieben ist.

The purpose of this paper is to develop the reasons for believing that Athenagoras could not have written the treatise De resurrectione.
Isaiah 41
Authors: Torrey Charles C.
Published: August 2011

This is a chapter of unique importance for the understanding of the prophey of Second Isaiah. The interpretation of this poem of 29 verses — or, specifically, of its verses 1–3 and 25 f. — carries with it the entire conception of “the Prophet of the Exile”; his quality, his message, the amount of the prophecy that can be assigned to him, and indeed the theory of the origin of chapters 34–66. Two widely different interpretations, the one incompatible with the other, are well established in the history of Old Testament exegesis.
Abraham's Knowledge of the Existence of God
Authors: Sandmel Samuel
Published: August 2011

In a note, “Abraham and the Quest for God,” in the Harvard Theological Review, XXVIII (1935) 55–60, Wilfred L. Knox makes the illuminating point that Diaspora Judaism and Rabbinic Judaism diverge in the matter of what called forth Abraham's call from God. The rabbis, Knox points out, stress that Abraham was pre-destined for the call, while the hellenists of the Diaspora credit Abraham with a voluntary abandonment of astrology, and thereby Abraham merits the call. The rabbis, then, not faced with the need of explaining Abraham's call to proselytes, simply have recourse to pre-destination; the hellenists, confronted by prospective proselytes, stress Abraham's reward for his search. “The Judaism of the Dispersion was concerned to make converts; it had to recognize that cosmic and astral interpretations of Gentile cults which tended towards monotheism were nearer to the truth, if only they were harder to convict of error, than the Olympian theology or the cruder forms of Polytheism.” The reward which Abraham received for abandoning astrology would similarly be held out as within the potential grasp of Gentile inquirers who would also abandon error. So far Knox.
Second Letter to Professor Nock on the Positive Gains in the Science of Greek Religion
Authors: Nilsson Martin P.
Published: August 2011

You ask me to list the positive gains in the science of Greek and Roman religion during my lifetime. As I was born in 1874 this time covers three-quarters of a century, or if you count from my first publication on Greek religion in 1900, half a century.
The Maxim of Antigonus of Socho
Authors: Bickerman Elias J.
Published: August 2011

Antigonus of Socho, who flourished in the first decades of the second century B.C., was ranked among the “Fathers” of the Synagogue by the later Pharisaic teachers, but they had no recollection of his words and deeds. A solitary maxim kept his memory alive and passed his name on to posterity.
The Muslim Attributes and the Christian Trinity
Authors: Wolfson H. A.
Published: August 2011

Already in the first part of the eighth century, as one may judge from the reports of teachings to which Wāṣil (d. 748) was opposed, there arose in Islam the belief that certain terms which are attributed to God in the Koran stand for real incorporeal beings which exist in God from eternity. There is nothing in the Koran to warrant such a belief. Nor is there any warrant that at that early stage in the history of Islam the belief originated spontaneously by that kind of reasoning by which later Muslim theologians tried to defend it against opposition. The appearance of that belief at that time can be explained only on the ground of some external influence. Such an external influence could be either Greek philosophy or Judaism or Christianity. Greek philosophy is to be eliminated, for we have the testimony of Shahrastānī that it was not until later, among the followers of Wāṣil, that the problem of attributes came under the influence of Greek philosophy. And so also must Judaism be eliminated, for the kind of Judaism with which Islam was in direct contact at that time contained nothing in its teachings which could have inspired that new belief. By a process of elimination it is to be assumed that Christianity was that external influence.
Notes on the Corpus Hermeticum
Authors: Zuntz G.
Published: August 2011

VI.4 (p. 74.18 ff.). The discussion of ‘the Good’ completed, theconcept of ‘the Beautiful’ was introduced, of which (so one may, byconjecture, fill in the lacuna) certain reflections, however faint, appearin this bad world, giving a hint of the perfect Beautiful which is withGod. ‘For’ — so the preserved text continues — ‘the summits of thingsbeautiful reach up into the neighbourhood of the essence of God; maybethat they appear purer and more definite (scil. than other, inferiorreflections) (because) they, too, αἱ οὖσαι ἐκείνου. Which sense is hiddenin the corrupt last words? How could anything like to, or at leastreminding of, ideal perfection appear in this evil world? The authorhas given his answer in his previous discussion of the same questionwith reference to the Good: μετουσία πάντων ἐστὶν τῇ ὕλῃ δεδομένη.‘Participation’ is the concept which bridges the gap between the Intelligibleand the Material. We may therefore restore 〈μετ〉ουσ〈ί〉ᾳ ἐκείνου.
Eusebius and the Gospel Text of Caesarea
Authors: Wallace-Hadrill D. S.
Published: August 2011

The work of Eusebius of Caesarea has come to be regarded as important for the understanding of the local text of Caesarea. The process by which Eusebius has achieved this position has been exhaustively examined by B. M. Metzger. The present study of the Gospel text of Eusebius is based on a collation of his quotations with the textus receptus, the text of Eusebius being that of the G.C.S. editions in all works except the Praeparatio Evangelica, for which Gifford's edition of 1903 has been used.
The Authorship of Egerton Papyrus No. 3
Authors: Chadwick Henry
Published: August 2011

In Vigiliae Christianae for November 1955 (vol. ix, pp. 212–217) Mr. Robert Leaney contributed some comments upon the interpretation, reconstruction, and authorship of the sadly mutilated fragments from a codex, tentatively described as a ‘Gospel Commentary’ when first published by Sir Harold Idris Bell and Mr. T. C. Skeat in 1935 together with the Fragments of an Unknown Gospel. Following the lead of Professor Robert M. Grant (Vig. Chr. ii, 1948, pp. 243–247) he would ascribe the fragments to Origen, but offers different restorations of two sentences, and thinks that a homily is a more probable origin than an early commentary on the Psalms as proposed by Grant.
An Ordinance Against Images in Jerusalem, A.D. 66
Authors: Roth Cecil
Published: August 2011

The problem of the attitude of Judaism towards art and images, at the beginning of the Christian era, has again come to the forefront of scholarly enquiry as a result of the publication of the first volumes of E. R. Goodenough's monumental work, Jewish Symbols in the Greco-Roman Period (vols. 1–3, New York 1953; vol. 4, New York 1954). In these learned pages, every particle of evidence bearing on the subject is carefully considered, and the author emphatically confirms as fundamental to his main thesis the accepted view: that at least up to the destruction of Jerusalem in the year 70, there was a completely effective Rabbinic ban on any sort of iconographic representation for whatever purpose. (His striking conclusions with regard to the later period need not concern us here.) In this article, I would like to reconsider this matter from a slightly different point of view. I propose in it, however, to adopt a criterion which is nowadays becoming somewhat unusual: not only to confine myself to strictly contemporary testimony, but moreover to assume that the contemporaries meant exactly what they said.
The Orthodox Church and the Russian Merchant Class. Some Personal Recollections
Authors: Elisséeff Serge
Published: August 2011

In the Russia of my childhood and youth, at the end of the nineteenth century and in the early twentieth, religious attitudes and practices in society as a whole were still those inherited through centuries of tradition in the Russian Orthodox Church. Traditional observances had not yet, as they were soon to be, been widely questioned or neglected. Most orthodox Russians tried to live according to the rules of the Church; but I believe that the merchant class, which included my family, followed established religious practices more strictly than other laymen. Perhaps this was because they were more traditional-minded than the bureaucracy or the aristocracy.
Studia Divina in Vita Humana. On Cicero's “Dream of Scipio” and its Place in Graeco-Roman Philosophy
Authors: Luck Georg
Published: August 2011

In the first book of the Tusculanae, and in the last book of De Republica, Cicero has left us two notable documents in the development towards later views of the soul and the hereafter. Both works are among his best; both are composed with care, neither is a random compilation of doxographical material. In the Somnium Scipionis, the language of the dream reflects with particular persuasiveness the impulse of the soul to take wings and fly away into the ever-calling unknown. But the essential doctrines of both works are the same: the hereafter in its reality, as a return to the beginning of things, as the true life; and the death of kings and philosophers as a robing, a sacred investiture.
Latin Verse Translations of the Psalms 1500–1620
Authors: Gaertner Johannes A.
Published: August 2011

Certain Genera of animals, once flourishing, but now extinct and known only by their fossilized remains, are described by paleontologists. Literary historians recognize also certain genera of literature, once flourishing, but now extinct and known only to a few specialists who care to delve into books which, gathering dust on library shelves, are all but forgotten and virtually fossilized.
The Golden Priesthood and the Leaden State. A Note on the Influence of a Work Sometimes Ascribed to St. Ambrose: The Sermo de Dignitate Sacerdotali
Authors: Williams George Huntston
Published: August 2011

The cosmic imagery whereby Innocent III likened the Papacy to the sun and the Empire to the moon has been traced before. The purpose of the present inquiry is to examine Gregory VII's scarcely less striking comparison of the sacerdotium to gold and the regnum to lead in three letters, two to Bishop Hermann of Metz and one to William the Conqueror. The comparison is made in its simplest form in the first letter to Hermann in 1076, wherein Pope Gregory in reference to Henry IV and his counsellors writes as follows:

Perchance they imagine that the royal dignity is higher than that of bishops; but how great the difference between them is, they may learn from the difference in their origins. The former came from human lust of power; the latter was instituted by divine grace. The former constantly strives after vain glory; the latter aspires ever toward the heavenly life. Let them learn … how St. Ambrose in his pastoral letter distinguished between them. He said: “If you compare the episcopal dignity with the splendor of kings and the crowns of princes, these are far more inferior to it than the metal lead is to splendorous gold.”
Negative Attributes in the Church Fathers and the Gnostic Basilides
Authors: Wolfson H. A.
Published: August 2011

By the time the Fathers of the Church began to offer negation as a solution of the problem of divine attributes, the theory of negative attributes had already been dealt with by Philo, Albinus, and Plotinus. All three of them, starting with the assumption that God is ineffable, found that one way of describing God was by means of negative attributes. In their treatment of this type of attributes, however, there is a difference between Philo on the one hand and Albinus and Plotinus on the other.
Ezekiel's Poetic Indictment of the Shepherds
Authors: Brownlee William H.
Published: August 2011

The Shepherd Chapter of Ezekiel, like the Shepherd Psalm, is one of the most beautiful chapters of the Old Testament. The first ten verses upon first examination appear to be apost eventumjudgment upon the former shepherds of the nation. The glowing promises of 34:11–16 are a counterpart to this indictment. The Lord pledges that he will inaugurate a new order for his sheep whereby he himself will assume the rôle of the good shepherd and perform the functions neglected by Israel's erstwhile earthly rulers. Verses 17–22 are a supplement promising a firm hand against all recalcitrant elements that may appear in the flock itself. In verses 23–24, we return once more to the shepherd theme, but the Lord is no more the Shepherd, but David. Verses 25–31 comprise the final section wherein the Lord binds himself with a covenant to provide for the general well-being (shalom) of his flock.
A Manuscript of Tours with an Alcuinian Incipit
Authors: Wallach Luitpold
Published: August 2011

E. K. Rand tentatively ascribed the Paris MS B. N. 4404, s.IX, to the Scriptorium of Tours which he reconstructed in the monumental studies in the Script of Tours. Bruno Krusch offered a detailed description of this manuscript which Theodor Mommsen used for his edition of the Theodosian Code. The MS contains a collection of Roman and Germanic law codes and sources of law. Here we are especially interested in the Lex Romana Visigothorum, also called the Breviarium Alaricianum, and in the Salian and Ripuarian Codes, i.e., sources of law used in the Frankish Empire of Charlemagne. Some capitularies of Charlemagne, issued during and after the year 803, are attached at the end of the MS, which occupies an important place in the much discussed text transmission of the Lex Salica. Turonian provenience of the MS has been denied by Philippe Lauer, Bruno Krusch, Wilhelm Köhler, and C. H. Beeson, but Rand assumes that it deserves a listing among the books of Tours, since its script “seems nearer to that of Tours … and yet … none versed in manuscripts has ascribed the book to Tours.”
A Controversial Treatise — Baillet's De la Dévotion à la Sainte Vierge
Authors: Wang Leonard J.
Published: August 2011

Adrien Baillet, an erudite priest who was librarian and preceptor in the house of the distinguished magistrate Chrétien-Fran¸ois de Lamoignon from 1680 till the time of his death in 1706, was one of the most prolific writers of his time. A Cartesian and a Jansenist, the author of substantial biographies and histories, voluminous critical compendiums on both secular and theological subjects, and provocative religious treatises, and the center of some of the stormiest quarrels of the late seventeenth and early eighteenth centuries, he is today unknown to nearly everyone except specialists in his period. Many of the latter, moreover, are acquainted only with his massive biography of Descartes (1691) and his nine volume compendium Jugemens des scavans (1684–1686), an incomplete composition calculated to evaluate the principal works composed in all fields of human endeavor since earliest times as well as the judgments of their critics. The present study concerns one of the most obscure and at the same time most explosive of Baillet's works, his treatise on the cult of the Virgin Mary.
A Blood-Staunching Amulet
Authors: Rose Herbert Jennings
Published: August 2011

It was not without trepidation that I set out to supplement and slightly to correct the discussion of an amulet by that expert on the subject Professor Campbell Bonner, whose excellent book has recently come into my hands. Among the many curious specimens contained therein is one which is listed as D 144 and figured on Plate VII, described on p. 276 and discussed on pp. 87–89. It has on the obverse a pterygoma, that is to say an inscription written first in full, then without its first letter, then without its first two letters and so on, thus forming a conventional wing. In the space left by the tapering of this is shown a warrior in full equipment, who may or may not be Ares. Above him is a thunderbolt. On the reverse is a curious erection, perhaps a very oddly formed altar, above which is something like a jar, in the shape of a recurrent object on some of these amulets, which Bonner, plausibly at least and probably rightly, interprets as the human uterus, but in an unusual position, for its neck (the os uteri?) is turned upwards, not, as commonly, downwards. On either side is a snake, above “a disk with eight radii — whether a wheel or a conventional sun is uncertain.” Around the margin runs some magic jargon ending in “Sabaoth.”
Along Highways and Byways
Authors: Enslin Morton S.
Published: August 2011

From its earliest beginnings Christianity has always believed itself to be the religion of a book, or to phrase it perhaps a bit more exactly, has had a Bible which it regarded as unique and directly inspired, if not actually written, by God himself. This confidence has always been central and unwavering. But the book has gone through many editions and has shown amazing differences.
The Icons before Iconoclasm
Authors: Baynes Norman H.
Published: August 2011

“The feeling against ikon-worship suddenly burst out in the earlier part of the eighth century when the iconoclastic (ikon-smashing) emperors of Constantinople tried to suppress the practice by force.” So wrote Edwyn Bevan in an admirable essay on Idolatry. And from modern accounts of the iconoclast movement one does generally get the impression that after the violent challenge of Epiphanius in the fourth century — when he tore down a pictured curtain which hung in a church — the East Roman world had accepted without protest and without question the widespread cult of the icon, while the policy of iconoclast emperors appears as a sudden breach with a universally recognized tradition. But is such an impression justified? When we put together such fragmentary pieces of evidence as we possess is it not rather probable that there was a continuous questioning of the legitimacy of the cult? May not the part played by the icon in the life and religious usage of the Byzantine world have been subjected to the constant criticism of pagans, Jews and even of Christians? And if this is so, it may help us to understand somewhat more clearly the primary motives which inspired the policy of the iconoclast rulers. It may be worth while to consider the evidence afresh since it has been increased by two recent publications.
Language and Theology: Some Critical Notes
Authors: Holmer Paul L.
Published: August 2011

There has been much talk in religious circles about the condition of theology. It is frequently charged that its language is no longer viable; and thus, if for no other reason, the theologian must seek a more contemporary idiom. Furthermore, with the need expressed over and over again for new translations of everything old, we seem to reinforce our claim that all of theology must be continually re-translated too. But words are one thing and concepts perhaps another. With the great enthusiasm today for a certain kind of linguistic study on the part of students of the Bible and with what looks like a strong growing interest in linguistic philosophy, there are bound to be a few confusions generated. These notes are intended to head them off.
The Meaning of the Temple in the Lukan Writings
Authors: Baltzer Klaus
Published: August 2011

It is certainly unusual for an Old Testament scholar to write on a New Testament subject. The reader may want to repeat the German proverb “Schuster, bleib bei deinen Leisten.” But if we agree that the two Testaments should not be separated — and this is the Church's accepted doctrine since the days of Marcion — then we have to give evidence for the character of the relation between the two. As an example of this question I want to trace the transition of the concept of the Temple from the Old Testament to the New.
Two Critical Notes on Psalm 68 and Deuteronomy 33
Authors: Miller Patrick D.
Published: August 2011

The corpus of early Hebrew poetry, to which these two lengthy poems belong, has been the subject of a great deal of critical discussion, both because of the many problems involved and because of the contribution which these poems make to the history of Hebrew prosody, grammar, lexicography, and religion. It is thus not without value that further efforts at solution of some of the difficulties be made. The following brief notes deal with two passages that have been the subject of extended investigation by various scholars.