By Paul Rorem
This e-book casts gentle at the determine of John of Scythopolis, the sixth-century theologian who composed a sequence of annotations to the works attributed to Dionysius the Areopagite (whose conversion through St Paul is pointed out in Acts 17: 34). It surveys John's assets, tools, and doctrinal issues within the context of the $64000 theological debates that wracked the japanese church buildings within the aftermath of the Council of Chalcedon.
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Additional info for John of Scythopolis and the Dionysian Corpus: Annotating the Areopagite
2. 13 (tr. Lebon), 139). Contra Impium Grammaticum 3. 1. 17 (tr. Lebon), 201. Contra Impium Grammaticum 3. 1. 17 (tr. Lebon), 202. The passage in question was from Ambrose De fide ad Gratianum 2. 77 (PL 16: 576B13-C5). It had first come to plan a role in 5th- and 6th-cent. Christological controversy when it was cited at the Council of Ephesus ( 431), and later when Pope Leo included it in the florilegium (fr. 7) attached to his Tome before sending it a second time to Constantinople ( 450), and still later when it was included in the acts of the Council of Chalcedon.
1 re Gen. 32: 30; 301. 4 re Amos 3: 6-7; 332. 3 re Ps. 103: 3 1 and Prov. 8: 30 ; 364. 1 re Ps. 73: 8 ; 380. 3 re Hab. 3: 8; and SchEP 560. 4 re Ps. 45: 10. -46- their words for 'darkness'. 'It is necessary to know that in Exodus where it is written that Moses entered into the darkness where God was, the Hebrew text has araphel [ Exod. 20: 21]. The Septuagint renders araphel as "darkness" [γνόϕος], as do Aquila and Theodotion. ' 3 John is apparently using Origen Hexapla. As for the New Testament, John's biblical citations reflect a stable Greek text, with a few signs that he also knew a relative of the Western manuscript, Codex Bezae or D, at least for Luke and Acts.
50 And finally, Photius notes that Basil had been commissioned to write this work by a certain Leontius, 'whom [ Basil] revered as holy and godbeloved and as a father'. 51 Who this Leontius was, we know not, there being a singular lack of strict Chalcedonians by the name ' Leontius'. Photius goes on to give a brief overview of the first thirteen books of Basil's treatise, paying particular attention to the biblical texts being discussed. It is clear both from Photius and from the biblical texts at issue that Basil had placed great weight upon the theopaschite confession of Christ, 52 and furthermore, that John seemed to have been intent on showing that the Chalcedonian creed was best interpreted in a Cyrillian sense if Nestorianism was to be avoided.