Antioch, Nicaea, and the Synthesis of Constantinople: Revisiting Trajectories in the Fourth-Century Christological Debates: Studies in the History of Christian Traditions, cartea 200
Autor Dragoş A. Giuleaen Limba Engleză Hardback – 28 feb 2024
Giulea redefines the pro-Nicene theology, which dominated the discussions of Constantinople 381, as a synthesis of the most effective metaphysical categories of Antioch and Nicaea. Basil of Caesarea initiated the pro-Nicene synthesis by developing a dual Trinitarian discourse, simultaneously securing ontological individuality and divine unity.
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Specificații
ISBN-13: 9789004683228
ISBN-10: 9004683224
Pagini: 304
Dimensiuni: 155 x 235 mm
Greutate: 0.66 kg
Editura: Brill
Colecția Brill
Seria Studies in the History of Christian Traditions
ISBN-10: 9004683224
Pagini: 304
Dimensiuni: 155 x 235 mm
Greutate: 0.66 kg
Editura: Brill
Colecția Brill
Seria Studies in the History of Christian Traditions
Notă biografică
Dragoș Andrei Giulea, Ph.D. (2010), is a lecturer in Patristics at St. Maximus the Confessor Theological Centre in Montreal, Canada. He has published many studies in Early Christianity and Patristics and a monograph entitled Pre-Nicene Christology in Paschal Contexts (Brill, 2013).
Cuprins
Abbreviations
Introduction
1 The Quest for Mapping an Ancient Controversy
2.Status quaestionis: Previous Interpretive Categories
3. The Main Thesis and Methodological Aspects
3.1Thesis
3.2The Tenets of Faith and the Metaphysical Assumptions Shape a Trajectory’s Grammar
3.3The Semantic Assumptions of a Basic Vocabulary Define a Theological Grammar
3.4Metaphysical Assumptions are More Fundamental than Hermeneutical Rules
3.5The New Theological Grammar of the Pro-Nicene Synthesis
Part 1
Reassessing the Map of the Main Trajectories
1Antioch 268 and the Grammar of Individual Ousia
1 Antioch 268: A Forgotten Orthodoxy of the Third Century
2 Antioch 268 in Its Eastern Roman Context of the Third Century
3 Antioch 268 and Its Legacy in the Antiochene Councils after Nicaea 325
3.1Antioch 341
3.2Antioch 345
3.3Sirmium 351
4 Eusebius of Caesarea: A Theology in the Grammar of Antioch 268
5 Homoiousians: Refining the Grammar of Antioch 268 after Eusebius
6 Concluding Remarks
2The Arian Trajectory
1 Arianism: Another Instantiation of the Grammar of Individual Ousia
2 Arius
2.1Continuity with the Antiochene Metaphysical Assumptions
2.2The Separation from the Antiochene Trajectory: The Son as Creature Not Existing before Its Generation
2.2.1 Not a Christian Internal Theological Development
2.2.2 Not Developed from a Philosophical System
2.2.3 Neither from the Early Jewish-Christianity
2.2.4 But from his Arguments on the Unique Condition of the Unbegotten First Principle
2.2.5Consequences of Arius’s Thesis: Diastema, Unlikeness, the Son does not Know the Father
3 Eusebius of Nicomedia
4 Asterius the Sophist
5 Aetius: An Anomoian Arian
6 Eunomius: A ‘Homoian’ Arian
7 Concluding Remarks
3The Independents and the Mediating Solution of Homoianism
1 Eusebius of Emesa
2 Cyril of Jerusalem
3 Acacius of Caesarea
4 The “Blasphemy” of Sirmium 357
5 Homoianism
6 Concluding Remarks
4Nicaea and the Gradual Articulation of the Grammar of Common Ousia
1 Introduction
2 Alexander of Alexandria
3 Eustathius of Antioch
4 Marcellus of Ancyra
5 Athanasius of Alexandria
5.1The Meanings of οὐσία
5.2Consubstantiality and the ‘x from x’ Principle
5.3Participation as Divine Generation
5.4Analogies and Immaterial Divine Generation
5.5Trinity as One Plural Divinity. The Identity of Divine Substance
5.6The Identity of the Divine Attributes
6 Didymus of Alexandria
7 Apollinarius of Laodicea
8 Concluding Remarks
Summary of Part One
Part 2
Reassessing the Pro-Nicene Trajectory as the Synthesis of Antioch and Nicaea
Prolegomena: The Context of the Early 360s, the Rapprochement, and the Emergence of the Pro- Nicene Trajectory
5The Early Basil of Caesarea and the Antiochene Legacy
1 Introduction: Ep. 361 and the Homoiousians?
2 Basil of Caesarea’s Ep. 361 and Eun. 1.19: The Quest for the Commonality of the Father and the Son
3 Divine Ousia and the Theology of ‘Likeness’ in Basil’s Ep. 361 and Apollinarius’ Response in Ep. 362
4 Concluding Remarks
6Ousia in Basil of Caesarea’s Contra Eunomium: The Turning Point of His Career
1 The Ambivalence of Ousia in Contra Eunomium
2Contra Eunomium in Its Sitz im Leben
3Ousia as an Individual Substance in Contra Eunomium: The Continuity with the Antiochene Grammar
3.1Ousia as Individual Substance
3.2Basil’s Theology of ‘Likeness’
4Ousia as Common Substance in Contra Eunomium: Basil’s Shift Toward the Nicene Grammar
5 The Rational Account of Substance and the Divine Commonality
5.1The Search for the Commonality of Substance (τὸ κοινὸν τῆς οὐσίας)
5.2Basil’s Doctrine of the Rational Account of Substance (lo/goj th=j ou)si/aj)
5.3The ‘Bundle Theory’ in Contra Eunomium
5.4The Rational Account of Substance in Basil’s Later Texts
6 Basil’s New Concept of Substance as ‘Stuff’: In Line with the Nicene Grammar
7 Basil’s Epistle 9: One More Step toward Nicaea
8 Concluding Remarks
7The Synthesis of Antiochene and Nicene Theologies: Basil of Caesarea’s Later Trinitarian Grammar and the Context of Constantinople 381–382
1 Basil’s Dual Trinitarian Discourse in Context
2 Basil’s Polemic with Eustathius of Sebasteia
3 Meletians and Paulinians in Conflict: T\he Internal Nicene Debate over the Terms Prosopon and Hypostasis and Basil’s Articulation of the New Synthesis
4 The Pro-Nicene Synthesis in the Context of Constantinople 381
4.1Gregory of Nazianzus
4.2Gregory of Nyssa
4.3Amphilochius of Iconium
4.4The Letter of the Council of Constantinople 382
5 Concluding Remarks
Summary of Part Two
Final Conclusions
Bibliography
Indexes
Introduction
1 The Quest for Mapping an Ancient Controversy
2.Status quaestionis: Previous Interpretive Categories
3. The Main Thesis and Methodological Aspects
3.1Thesis
3.2The Tenets of Faith and the Metaphysical Assumptions Shape a Trajectory’s Grammar
3.3The Semantic Assumptions of a Basic Vocabulary Define a Theological Grammar
3.4Metaphysical Assumptions are More Fundamental than Hermeneutical Rules
3.5The New Theological Grammar of the Pro-Nicene Synthesis
Part 1
Reassessing the Map of the Main Trajectories
1Antioch 268 and the Grammar of Individual Ousia
1 Antioch 268: A Forgotten Orthodoxy of the Third Century
2 Antioch 268 in Its Eastern Roman Context of the Third Century
3 Antioch 268 and Its Legacy in the Antiochene Councils after Nicaea 325
3.1Antioch 341
3.2Antioch 345
3.3Sirmium 351
4 Eusebius of Caesarea: A Theology in the Grammar of Antioch 268
5 Homoiousians: Refining the Grammar of Antioch 268 after Eusebius
6 Concluding Remarks
2The Arian Trajectory
1 Arianism: Another Instantiation of the Grammar of Individual Ousia
2 Arius
2.1Continuity with the Antiochene Metaphysical Assumptions
2.2The Separation from the Antiochene Trajectory: The Son as Creature Not Existing before Its Generation
2.2.1 Not a Christian Internal Theological Development
2.2.2 Not Developed from a Philosophical System
2.2.3 Neither from the Early Jewish-Christianity
2.2.4 But from his Arguments on the Unique Condition of the Unbegotten First Principle
2.2.5Consequences of Arius’s Thesis: Diastema, Unlikeness, the Son does not Know the Father
3 Eusebius of Nicomedia
4 Asterius the Sophist
5 Aetius: An Anomoian Arian
6 Eunomius: A ‘Homoian’ Arian
7 Concluding Remarks
3The Independents and the Mediating Solution of Homoianism
1 Eusebius of Emesa
2 Cyril of Jerusalem
3 Acacius of Caesarea
4 The “Blasphemy” of Sirmium 357
5 Homoianism
6 Concluding Remarks
4Nicaea and the Gradual Articulation of the Grammar of Common Ousia
1 Introduction
2 Alexander of Alexandria
3 Eustathius of Antioch
4 Marcellus of Ancyra
5 Athanasius of Alexandria
5.1The Meanings of οὐσία
5.2Consubstantiality and the ‘x from x’ Principle
5.3Participation as Divine Generation
5.4Analogies and Immaterial Divine Generation
5.5Trinity as One Plural Divinity. The Identity of Divine Substance
5.6The Identity of the Divine Attributes
6 Didymus of Alexandria
7 Apollinarius of Laodicea
8 Concluding Remarks
Summary of Part One
Part 2
Reassessing the Pro-Nicene Trajectory as the Synthesis of Antioch and Nicaea
Prolegomena: The Context of the Early 360s, the Rapprochement, and the Emergence of the Pro- Nicene Trajectory
5The Early Basil of Caesarea and the Antiochene Legacy
1 Introduction: Ep. 361 and the Homoiousians?
2 Basil of Caesarea’s Ep. 361 and Eun. 1.19: The Quest for the Commonality of the Father and the Son
3 Divine Ousia and the Theology of ‘Likeness’ in Basil’s Ep. 361 and Apollinarius’ Response in Ep. 362
4 Concluding Remarks
6Ousia in Basil of Caesarea’s Contra Eunomium: The Turning Point of His Career
1 The Ambivalence of Ousia in Contra Eunomium
2Contra Eunomium in Its Sitz im Leben
3Ousia as an Individual Substance in Contra Eunomium: The Continuity with the Antiochene Grammar
3.1Ousia as Individual Substance
3.2Basil’s Theology of ‘Likeness’
4Ousia as Common Substance in Contra Eunomium: Basil’s Shift Toward the Nicene Grammar
5 The Rational Account of Substance and the Divine Commonality
5.1The Search for the Commonality of Substance (τὸ κοινὸν τῆς οὐσίας)
5.2Basil’s Doctrine of the Rational Account of Substance (lo/goj th=j ou)si/aj)
5.3The ‘Bundle Theory’ in Contra Eunomium
5.4The Rational Account of Substance in Basil’s Later Texts
6 Basil’s New Concept of Substance as ‘Stuff’: In Line with the Nicene Grammar
7 Basil’s Epistle 9: One More Step toward Nicaea
8 Concluding Remarks
7The Synthesis of Antiochene and Nicene Theologies: Basil of Caesarea’s Later Trinitarian Grammar and the Context of Constantinople 381–382
1 Basil’s Dual Trinitarian Discourse in Context
2 Basil’s Polemic with Eustathius of Sebasteia
3 Meletians and Paulinians in Conflict: T\he Internal Nicene Debate over the Terms Prosopon and Hypostasis and Basil’s Articulation of the New Synthesis
4 The Pro-Nicene Synthesis in the Context of Constantinople 381
4.1Gregory of Nazianzus
4.2Gregory of Nyssa
4.3Amphilochius of Iconium
4.4The Letter of the Council of Constantinople 382
5 Concluding Remarks
Summary of Part Two
Final Conclusions
Bibliography
Indexes