| Утреневати ко Богу . Taken from Meffreth, Dominica Infra Octavam Nativitatis: «Quid enim est aliud benedictio, nisi munerum datio, quam debet homo praeuenire Mane Deum exorando... Sicut enim filij Israel colligebant manna hora matutina, Exod. sic dulcedo diuinae consolationis quaerenda est mane: Quia Dominus mane visitât se quaerentes. lob. Visitas eum diluculo. & Isa. 26. dicit Dominus: De mane vigilabo ad te» (Pars hyem., p. 80). Ухищрение Ревекино . Taken from Faber, Dominica 15 Post Pentecosten, No. 5 «Ars bene moriendi», sect. 3 «Muni te Sacramentis». 11. 1–8 cf Faber: «Quid igitur faciat miser? sequatur consilium Rebeccae, Gen. 27 quae ut filio Iacob benedictionem a patre impetraret, induit eum vestibus Esau primogeniti fratris, valde bonis et odoriferis et pellibus circum dedit manus eius, ut per omnia fratrem primogenitum repraesentaret; eoque modo benedictionem ei impetravit.» 11. 9–14 cf Faber: «Quoniam igitur cum meritis nostris praecise coram Deo apparere non possumus, induamus mérita Christi, qui est primogenitus multorum fratrum, quod maxime facimus in SS. Communione; ibi enim Christi formes quodam modo efficimur. Christus autem eiusque meritorum odor non potest non placere Deo.» Ухо . Taken from Faber, Dominica 11 Post Pentecosten, No. 9 «Documenta [on the Gospel for the day, viz. Mark 7.31–7 ]», sect. 3 «Asurdo et muto disce:... 2. Aperire aures»: «Secundo. [Aperire] aures: Has claudunt aliqui Deo, divinis inspirationibus ac vocaiionibus, nec non concionibus... Et quid aliud agunt isti, nisi quod claudant fenestras so li, ne ad eos mittat radios et calorem suum.» Simeon introduces a new image here. Ухо 2 . Taken from Faber, ibid., No. 10 «Mysteria [on the Gospel for the day, viz. Mark 7.31–7 ]», sect. 4 «Cur in aures surdi immisit digitos?»: «Cur in aures surdi immisit [Christus] digitos suos? Respond... Secundo, ut doceret gratia Spiritus S. aperiendas esse aures hominum, ad doctrinam fidei et virtutum percipiendam. Digitum siquidem, Spiritus S. typum esse, aliunde scimus.» |
| 17 Iophon, fr. 1 TGF. Иофон трагик был сыном Софокла. 18 [Homerus] Margites, fr. 2 Kinkel. 19 Hesiodus, fr. 193 Rzach; Opera et dies, 649. 20 Cf. Philo, De congr. 77. Первая из многочисленных, как правило, анонимных, цитат из Филона Александрийского. Подробнее об этом см. серию работ Анневиес ван ден Хук, прежде всего, ее монографию: Clement of Alexandria and His Use of Philo in the Stromateis (Vigiliae Christianae Suppl. 3). Leiden, 1988. (Пользуясь случаем, хочу выразить благодарность проф. Хук за интересную дискуссию и копию ее книги, которую она мне презентовала). О методах цитирования Климента и его обращении с источниками см. подробнее предисловие к этому тому. 21 Gen. 11:30; 16:1—16 22 Philo. De congr. erud. gr. 20, 43—7. 23 Сократический вопрос о том, можно ли «научиться мудрости» часто обсуждался классическими авторами. См., например, диалоги Платона (Meno, 71 a; Protagoras 328 c, etc.) или Никомахову этику Аристотеля (Ethica Nicom. VI 1139 b 25). Однако источником Климента здесь по прежнему является сочинение О связи с греческими науками Филона (De congr., 34—37). 24 Неточная цитат из Plato, Rep. VI, 424 a. 25 Cf. Anaxarchus, DK 72 B 1. Анаксарх был последователем Демокрита и спутником Александра Македонского 26 Hesiodus, fr. 197 Rzach. 27 Текст этого предложения содержит лакуну. Общий смысл, однако, ясен. 28 В действительности, вольный пересказ места из послания к Коринфянам Климента Римского (Clem. Rom. Ad I Cor. 48, 4—5). Примечательно, что эти же слова далее Климентом приписываются Варнаве (Strom. VI 64, 2). 29 Нечто подобное говорится у Секста Эмпирика (Авд. Мих. II:12). 30 Ст. Topica, IV, 126 a 30 31 Euripides, Phoenissae, 470—472. Контекст этого пассажа таков: У истины всегда простые речи. Она бежит прикрас и пестроты. И внешние ей не нужны опоры, А кривды речь недуг в себе таит, И хитрое потребно ей лекарство. (Финикиянки, 469—74; перевод И. Анненского) 32 Euripides, fr. 56; 439. 33 Очевидно, какой-то апокриф, см. A. Resch. Agrapha, TU 30 (1906) 38. |
| Грех паче скорбей Taken from Faber, Dominica 3 Post Pascha, No. 5 «De modico tribulationis, seu modicum esse quod nunc patimur», sect. 1 «Si comparetur tribulatio cum peccato, seu malo culpae»: «Primo, si ponderemus tribulationem cum culpa seu peccato, modicum quid est, quia malum poenae tantum; poena autem respectu culpae modicum malum est, uti testatur etiam Ethnicus ille Tullius ep. ad Messinium, fam. 5. cum ait, praeter culpam et peccatum homini accidere nihil posse, quod sit terribile aux pertim escendum. Ratio, quia tribulatio non laedit animam, sed corpus tantum, non aufert Deum, sed res tantum fluxas. Unde qualiscunque sit tribulatio, et sicut dicebat S. Aegidius, licet lapides et saxa de caelo pluerit Dominus, non nocebit nobis, si tales fuerim us, quales nos ille requirit. Ut habetur in sent, aureis eiusdem. Hocque nuntiatur iusto Isa. Dicite iusto, quoniam bene; quoniam fructum adinventionum suarum comedet. Quidquid enim accidat iusto, bene est; quia ut ait S. Greg. eux nulla dominatur iniquitas, ei nulla nocebit adversitas.« Грехи чуждыя извиняти Taken from Faber, Dominica 6 Post Pascha, No. 4 «Motiva ne scandalizemur in peccatis aliorum», sect. 3 «Alii in peccatis proximorum»: «Unde S. Bemardus serm. 40. super cantic. scribit: »Cave, inquit, alienae conversations esse, aut curiosus explorator, aut temerarius iudex, etiam si perperam actum quid deprehendas, nec sic iudices proximum, magis autem excusa. Excusa intentionem, si opus non potes: puta ignorantiam, puta surreptionem, puta casum. Quod si omnem omnino dissimulationem rei certitudo récusât, suade nihilominus ipsi tibi, et dicito apud temetipsum: vehemens fuit nimis tentatio. Quid de me ilia fecisset, si accepisset in me similiter potestatem?» sic ille.» Грешныя Бог оставляет Taken from Faber, Dominica 4 Post Pascha, No. 4 «Quatuor deplorandi Christi discessus», sect. 2 «Quando recedit cum fide sua»: «Huius discessus typus aliquis cemitur in discessu Iacob a socero suo Laban; abstulit enim benedictionem, quam secum intulerat domui eius. Gen. 30 . abstulit filias et nepotes, et mediantibus uxoribus suis Idola eius; pecora item plurima. Discessit autem Iacob postquam animadvertit faciem Laban non esse erga se sicut antea, Ge. 31. Sic quando tepidi christiani non sunt ita amplius affecti erga Christum sicut antea, quando incipiunt subsannare sacra, Sacerdotes contemnere, negligere Sacramentorum usum, novis delectari dogmatibus, etc. tunc fidem ab illis tollit Christus.» cf Ge. 30.25–36; 31.1–18. |
| Вено Taken from Meffreth, Feria 4 Post Iudica, No. 1: «Nemo cum diabolo contrahit matrimonium quia contingit sine dubio, qui accipit filium a patre debet in dotem aliquid recipere. Sed dos quam dat cum filia est infemus: Iuxta illud Apocal. 21. [Rev. 21.8]. Idololatris & omnibus mendacibus, pars illorum erit instagno igne ardente in poena gehennae, & sulphure quod est mors secunda» (Pars hyem., p. 321). Вера Taken from Faber, In Festo S. Thomae Apostoli, No. 1 «Multiplex fides imperfecta», sect 3 «Fides mortua»: Faber refers to the parable of the ten virgins (Matt. 25.1–13), in particular to the five foolish ones: «Utraque significatur per lampades fatuarum Virginum: eae enim carebant oleo, bonorum scilicet operum: et praeterea lumine, charitatis scilicet et gratiae, iuxta expositionem S. Hier.» Вера 2 Taken from Faber, ibid.: «Theodoret. serm. 12. de Graec. affect, cur. in princ. ait: «Sicut arbores suis radicibus innituntur, et ab eis alimentum percipiunt: et iterum rami, folia, fructus omant radicem: et radix inutilis esset nisi haec adessent: ita fides semper omanda est operibus.»» Вера 3 Taken from Faber, ibid., who quotes James 2.17 : «Sicut corpus, inquit, sine spiritu mortuum est; ita et fides sine operibus mortua est. " Вера 4 Taken from Faber, ibid., sect. 4 «Fides ficta: 1. Catholicorum». Faber compares false believers to Jacob who deceived his father Isaac ( Gen. 27.18–29 ): «Vox quidem vox Iacob, manus autem Esau» (cf v. 22). Вера 5 Taken from Faber, ibid., No. 7 «Documenta [on the Gospel for the day, viz. John 20.19–31 , which includes Christ " s post-Resurrection appearance to Thomas]», sect. 3 «Cedere sensu et voluntate nostra:...3. Non satis esse credere quomodolibet in Christum»: «Quare frustra optant vel expectant aliqui, ut Ecclesia de articulis fidei aliquid remittat, quo cum recentioribus seeds in unum coalescat. Fides additamentum nescit et incisionem. Concilium Nicaenum ne literae quidem unius inercmentum admisit, ut Filius Patris ne concedendo similem negaret esse cum Patre eumdem. Fides instar horologii est: eius articuli quasi dentes rotularum sunt. Unum si tollas dentem, machina tota fallit.» |
| 1590 Feldman, «Antiquities,» also suggests that some of L.A.R " s traditions sound closer to those later preserved in the rabbis than to Josephus. 1591 Martin Abegg in Wise, Scrolls, 355, on 4Q389 frg. 3 (though the text is fragmentary, making the parallel less clear). 1592 Cf. also, e.g., the story told by Judah ha-Nasi in b. Sank 9lab (cf. Mek. Sir. 2), which appears in more elaborate form in Apocr. Ezek. 1–2, a document which may have been in circulation by the late first century c.E. (assuming that the Clement quote represents this document; cf. comparisons in OTP 1:492,494). 1593 Jub. 4:30; Gen. Rab. 19:8; Pesiq. Rab. 40:2. These were the results of an unpublished study in Essene and Pharisaic haggadic (with some halakic) trajectories from common Judaism. 1596 Jub. 7:20–25; Finkelstein, Making, 223–27; Schultz, «Patriarchs,» 44–45, 48–49, 55–56; Mek. Bah. 5; b. c Abod. Zar. 64b; Sanh. 56a; 59a; 74b; Yebam. 48b; Gen. Rab. 26:1; 34:14; Exod. Rab. 30:9; Deut. Rab. 1:21. 1598 Jub. 4:17–23; 10:17; Gen. Apoc. 2.19; 1–3 Enoch; T. Ab. 11:3–10B; contrast Gen. Rab. 25:1; on Jubilees special Enoch traditions, cf. VanderKam, «Traditions,» 245. Cf. perhaps also Noah haggadah (Jub. 10:17; Gen. Rab. 26:6; 28:8; 29:1, 3; 36:3; more positive in b. Sanh. 108a), especially his birth (Gen. Apoc. co1. 2; extraordinary birth narratives apply especially to Moses in b. Sanh. 101a; Sotah 12a; Exod. Rab. 1:20,23,26: Lev. Rab. 20:1; Pesiq. Rab. 43:4; also in Philo Moses 1.3, §9; Josephus Ant. 2.217–37, but not in Jub. 47:1–8). 1599 Jub. 4:22; 5:1; 7:21; 2 Bar. 56:10–15; T. Reu. 5:5–6; CD 2.16–18: Philo Unchangeable 1; rare in rabbis except perhaps Gen. Rab. 31:13. 1601 Jubilees» and Qumran " s continuance of the old solar calendar (see Morgenstern, «Calendar»; Marcus, «Scrolls,» 12), possibly influential in the second century B.c.E. (Wirgin, Jubilees, 12–17, 42–43; for a consequent pre-Hasmonean dating, see Zeitlin, ««Jubilees,»» 224), naturally created a rift with the lunar-based temple service and Pharisaism (Noack, «Pentecost,» 88–89; Brownlee, «Jubilees,» 32; Baumgarten, «Beginning»; cf. Jub. 2:9–10; 6:17, 32–38). Rivkin, «Jubilees,» even argues that Jubilees was written against the Pharisee-scribes because they had created their own calendar. This may also indicate why the sun is extolled (Jub. 2:12; 4:21; cf. 1QS 10.1–5; CD 10.15–16; cf. Smith, «Staircase,» who may go too far, given synagogue zodiacs and Josephus " s astrological interpretations of temple imagery). |
| 3351 Sipre Deut. 330.1.1 (trans. Neusner, 2:376); cf. later texts in Gen. Rab. 3:2; 28:2; Deut. Rab. 5:13; p. Ber. 6:1, §6; Deut 33in Targum Onqelos (Memra; cited in Moore, «Intermediaries,» 46); cf. also 1 Clem. 27. Targum Neofiti on the creation narrative emphasizes the creativity of the word of the Lord even more; see Schwarz, «Gen.» 3352 E.g., Mek. Sir. 3.44–45,49–51; 8.88; 10.29–31; Mek. c Am. 3.154–155; Mek. Bah. 11.111–112; Mek. Nez. 18.67–68; t. B. Qam. 7:10; Sipre Num. 78.4.1; 102.4.1; 103.1.1; SipreDeut. 33.1.1; 38.1.3–4; 49.2.2; 343.8.1; " Abot R. Nat. 1, 27, 37 A. In later texts, cf. the translation «by whose word all things exist» in b. Ber. 12a, 36ab, 38b; 40b, bar.; 44b; Sanh. 19a (pre-Tannaitic attribution); p. Pesah 2:5; Gen. Rab. 4:4,6; 32:3; 55(all Tannaitic attributions); Lev. Rab. 3:7; Num. Rab. 15:11; Deut. Rab. 7:6; Ruth Rab. 5:4; Pesiq. Rab. 21:7; Tg. Neof. on Exod 3:14; cf. Urbach, Sages 1:184–213; Marmorstein, Names, 89 (comparing also a Sumerian psalm). 3357 M. «Abot 5:1; »Abot R. Nat. 31 A; 36, §91 B; 43, §119 B; Gen. Rab. 16:1; Montefiore and Loewe, Anthology, 399, §1092, also cite Pesiq. Rab. 108ab; cf. «The Samaritan Ten Words of Creation» in Bowman, Documents, 1–3. 3359 M. «Abot 3:l4; Sipre Deut. 48.7.1; »Abot R. Nat. 44, §124 B; Exod. Rab. 47:4; Pirqe R. E1. 11 (in Versteeg, Adam, 48); Tanhuma Beresit §l, f.6b (in Montefiore and Loewe, Anthology, 170–71, §454; Harvey, «Torah,» 1236); cf. Urbach, Sages, 1:196–201,287. Some later rabbis went so far as to attribute the world " s creation even to specific letters (e.g., p. Hag. 2:1, §16). 3360 Philo Planting 8–10; Heir 206. God is the bonder of creation in 2 En. 48:6; Marcus Aurelius 10.1; cf. Wis 11:25. For the connection between creating and sustaining, cf. John 5:17 . Lightfoot, Colossians, 156, helpfully cites Philo Flight 112 (word); PlantingS (divine law); Heir 188 (word). 3361 Col 1(sustain; hold together) and commentaries (e.g., Lightfoot, Colossians, 156; Kennedy, Theology, 155; Lohse, Colossians, 52; Johnston, Ephesians, 59; Hanson, Unity, 112; Beasley-Murray, «Colossians,» 174); cf. Cicero Nat. d. 2.11.29 (a Stoic on reason); Wis 7(Wisdom " s movement does not contrast with Platós unchanging forms; Plato and others envisioned rapid motion in the pure heavens–see Winston, Wisdom, 182). Cf. 1 Clem. 27A; Sir 43.26 ; cf. Wolfson, Philo, 1:325. |
| 10713 Philo Alleg. Interp. 1.31–32; more relevant for 1Cor 15:45–49 . For Philonic exegesis of Gen. 2:7 , applying it especially to the soul " s immortality, see esp. Pearson, Terminology (he addresses the gnostic exegesis in pp. 51–81); for later rabbinic exegesis with the two impulses, see, e.g., Hirsch, Pentateuch, 1:56–57. 10714 Gen. Rab. 14:8; Grassi, «Ezekiel,» 164. Wojciechowski, «Don,» also notes that God " s breath in the Targumim on Gen 2brings the word, enabling Adam to speak, suggesting relevance for John 20and Acts 2:4; cf. perhaps also 1 En. 84:1. 10715 E.g., Sipre Deut. 306.28.3; p. Seqa1. 3:3; Exod. Rab. 48:4. Rabbis also assumed that the Spirit implied resurrection in some other texts (e.g., p. Sanh. 10:3, §1; Gen. Rab. 26:6; cf. 1 En. 71:11). Philonenko, «Qoumrân,» parallels 4Q385 and the Dura Europos mural of Ezek 37:1–14 . 10716 If the traditions they preserve are early enough (which is uncertain), it may be relevant that Tg. Ps.-J. on Gen 2and Tg. Neof. on Gen 2both attribute Adam " s gift of speech to divine insufflation. 10717 See my discussion in Keener, Questions, 46–61; idem, Giver, 157–68. 10718 See Hawthorne, Presence, 236. 10719 Cf. Johnston, Spirit-Paraclete, 49–50; Ezek 36:27 ; though cf. 1Pet 1:11 ; Gen 41:38 ; Num, 27:38; Dan 4:8–9, 18; 5:11–14 ; corporately, Isa 63:11; Hag 2:5 . 10720 In 4QNab 1.4 an exorcist «forgives» sins; but this may only mean that he pronounced forgiveness, a prerogative Sanders, Judaism, 240, associates with the priesthood in the pre-70 period; the idea of being mediators of God " s forgiveness appears with regard to conversion and disciple making in rabbinic texts (e.g., b. Sanh. 107b; cf. b. Yoma 86b-87a). Here it is associated with the bearers of the divine word. 10721 Quast, Reading, 137. 10722 With, e.g., Cook, «Exegesis,» 7–8. 10723 Cf. Isaacs, «Spirit,» 405. Differently, Tholuck thinks the Spirit provides discernment of who is truly repentant (John, 454–55). 10724 Most commentators acknowledge that all believers are in view from the standpoint of John " s theology (e.g., Beare, «Spirit»; Smith, « John 16 ,» 60; Lenski, John, 1389; Wheldon, Spirit, 283–84). «Disciples» (20:19) certainly includes the Twelve (20:24–25), but its Johannine usage is broader; cf. also Morris, John, 844. |
| 4093 Cf. in Isaacs, Spirit, 47, citing Philo Flight 132; Moses 1.175 for Moses being the Spirit " s «recipient par excellence» and Giants 47 for the Spirit abiding with him longer than with others. 4094 Whitacre, Polemic, 98; see the thesis of Keener, «Pneumatology,» passim. 4095 See, e.g., Mattill, Last Things, 4; Robinson, Studies, 161; Dunn, Baptism, 42; cf. Minear, Kingdom, 135. Tannehill, Sword, 145; idem, Luke, 1:251, connects with the context of division. For authenticity, see Hill, Prophecy, 67. 4096 Ps 1:4 ; Hos 13:3 ; Isa 17:13; cf. Exod 15:7; Jer 4:11–13; 13:24; 15:7 ; Isa 29:5; 33:11; 41:15–16; Zeph 2:2. Cf. Matt 9:38; 13:39; 21:34. Cf. the «threshing-floor» in 4 Ezra 4:30–32. 4097 Isa 26:11; 66:15–16,24; cf. 2 Thess 1:6–7 and many other early Christian sources; cf. Ps 97:3 ; Nah 1:6; Zeph 1(which readers could have taken eschatologically, although historic judgments stood in the foreground); or for noneschatological judgment, e.g., Num 11:1 ; Jer 4:4; 15:14; 17:4; 21:12 ; Ezek 21:31; 22:20–21 . The Semitic expression «wrath burned» is common in the Hebrew Bible, and the cognate appears, e.g., in the Moabite Mesha inscription (ANET 320–21). 4098 Chaff did not burn eternally (Ladd, Theology, 37, cites Isa 1:31; 66:24; Jer 7:20 ); that Q " s fire is unquenchable suggests a particular Jewish image of judgment as eternal (the worst sinners in 4 Macc 9:9; 12:12; t. Sanh. 13:5; probably 1 En. 108:5–6; L.A.B. 38:4; Ascen. Isa. 1:2; 3 En. 44:3; p. Hag. 2:2, §5; Sanh. 6:6, §2; Plutarch D. V. 31, Mor. 567DE). There was no unanimous Jewish view; see the probably first-century dispute in " Abot R. Nat. 41 A; cf. also 36 A. Matthew " s view is more obviously Jewish than Lukés (cf. Milikowsky, «Gehenna»; Goulder, Matthew, 63), though Lukés Hellenistic contextualization does not abandon future eschatology (Acts 17:31–32; 23:6; 24:15; contrast to some extent, e.g., Josephus Ant. 18.14, 18; War 2.163; Philo Sacrifices 5, 8). 4099 In the most common rabbinic view, most sinners endure it temporarily till destruction (cf. 1QS 4.13–14; Gen. Rab. 6:6; most sinners in t. Sanh. 13:4; Pesiq. Rab Kah. 10:4; Pesiq. Rab. 11:5) or release (Num. Rab. 18:20; other texts are unclear, e.g., Sir 7:16 ; Sipre Num. 40.1.9; Sipre Deut. 311.3.1; 357.6.7; " Abot R. Nat. 16 A; 32, §69 B; 37, §95 B). Many Jewish storytellers conflated Gehenna with the Greek Tartarus (e.g., Sib. Or. 1.10, 101–103, 119; 4.186; 5.178; 11.138; cf. Gk. Apoc. Ezra 4:22; b. Git. 56b-57a; p. Hag. 2:2, §5; Sanh. 6:6, §2; Apoc. Pet. 5–12; on the relationship between Jewish and Greek concepts, cf. also Serrano, «Sheol»). |
| 25 3 Kgd 19:9 ff. 26 Probably an echo of both the chariot in which Elijah ascends into heaven in 4 Kgd 2:11, and of the chariot of the soul in Plato’s Phaedrus (246A-C). 27 Cf. 4 Kgd 2:1ff. 28 Probably commenting on 4 Kgd 1:9–12, but alluding also to 4 Kgd 6:15–17. 29 Cf. 1 Kgd 1:9–20. 30 Cf. Lev. 14:33–42 . 31 Cf. 3 Kgd 17:8–24. 32 Cf. Matt. 17:1–8, Mark 9:2–8 , Luke 9:28–36. 33 Cf. Isa. 53:2. 34 Cf. Psa. 44:3. 35 Cf. John 1:1 . 36 Apophasis: Maximus introduces here the technical terms of apophatic and cataphatic theology. 37 Cf. John 1:14 . 38 This section develops the theme just introduced in the dual interpretation of the radiant garments of the Transfigured Christ as both Scriptures and creation. 39 The Evagrian triad of ascetic struggle (praktike), natural contemplation (physike), and theology was related by Origen to a very similar classification of the categories of philosophy in the prologue to his Commentary on the Song of Songs: see Louth (1981), 57–8. 40 Cf. Denys the Areopagite, Ep. 9.1 (1105D). 41 Literally: in a Greek way. It is in contrast with the later ‘in a Jewish way’: cf. St Paul’s contrast between Greeks/Gentiles and Jews, especially in Rom. 1–3 . 42 Cf. Phil. 3.19 . 43 A metaphor for the Incarnation used by Gregory Nazianzen in Sermon 38.2 (PG 36:313B). Maximus devotes a Difficulty to Gregory’s use of the term (suspected of Origenism?): Amb. 33:1285C-1288A, where the Word’s expressing itself in letters and words is one of the interpretations offered of the metaphor. 44 Cf. Gen. 39:11–12 . 45 This is an important section in which Maximus reworks a fundamental Evagrian theme. For Evagrius, the five modes of contemplation are: 1. contemplation of the adorable and holy Trinity, 2. and 3. contemplation of incorporeal and incorporeal beings, 4. and 5. contemplation of judgment and providence (Centuries on Spiritual Knowledge I.27, in Guillaumont 1958 ). Maximus’ understanding is quite different. See Thunberg (1965), 69–75 and Gersh (1978), 226–7. 46 I do not know where Maximus gets these five secret meanings (or hidden logoi) from. They recall Plato’s ‘five greatest kinds’ (being, rest, motion, sameness and difference: see Sophist 254D-255C), but are evidently not the same. |
| 10426 Wagner, Baptism, 219,229; for the typical story, see Vermaseren, Cybele, 91. 10427 Cf. Otto, Dionysus, 79–80,103–19. 10428 E.g., Homer I1. 5.339–342, 382–404, 855–859, 870; on the death of Pan in Plutarch Mor. 419.17, see Borgeaud, «Death.» 10429 Fragments of dithyrambic poetry (ca. 1 B.C.E.) in Sei. Pap. 3:390–93. 10430 E.g., Apollodorus 1.5.3; cf. Guthrie, Orpheus, 31. 10431 See documentation in Gasparro, Soteriology, 30 n. 16. 10432 E.g., Conzelmann, Theology, 11; cf. Case, Origins, 111; Bultmann, Christianity, 158–59; Ridderbos, Paul, 22–29. 10433 Burkert, Cults, 100. 10434 E.g., Apuleius, whom Dunand, «Mystères,» 58, interprets thus. 10435 In Grant, Religions, 146. 10436 E.g., Davies, Paul, 91. 10437 Wagner, Baptism, 87. Thus Heracles sought initiation so he could capture Cerberus in Hades (Apollodorus 2.5.12). 10438 Gasparro, Soteriology, 82. 10439 Bousset, Kyrios Christos, 57. 10440 For the vegetative association see, e.g., Ovid Metam. 5.564–571; Gasparro, Soteriology, 29, 43–49; Ruck, «Mystery,» 44–45; Guthrie, Orpheus, 55–56. 10441 Cf. Metzger, «Consideration,» 19–20; Ring, «Resurrection,» 228. 10442 Boussefs Hellenistic parallels (Kyrios Christos, 58) are unconvincing (cf. Nock, Christianity, 105–6; Jeremias, Theology, 304; Fuller, Formation, 25). Many think that the LXX is a more likely source ( Hos 6:2 ; Jonah 1:17; cf. 1Cor 15:4 ; Nock, Christianity, 108), though it is unlikely that the early Christians would have noticed elements favoring it had the «third day» not been their initial experience. (Rabbis associated Hos 6with the resurrection of the dead; see p. Sanh. 11:6, §1; cf. McArthur, «Day,» 83–84.) 10443 Cf. Thucydides 2.34.2 for honoring Athenian war dead. 10444 Some later traditions suggest the retention of the soul for three days after death (until the soul sees the body begin to decompose; Gen. Rab. 100:7; Lev. Rab. 18:1; though cf. Dola, «Interpretacja») or required three days of purgatory before preparation to appear before God (3 En. 28:10; cf. Apoc. Zeph. 4:7) or that one confirm the actuality of the person " s death within three days (Safrai, «Home,» 784–85). This might possibly fit a broader idea expressed in three days of mourning (Apollonius of Rhodes 2.837). |
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