By D. S. Wallace-Hadrill
This ebook is a accomplished survey of the heritage and, extra relatively, of the idea of Antioch from the second one to the 8th centuries of the Christian period. Dr Wallace-Hadrill lines the spiritual historical past of Antiochene Christianity and examines intimately points of its highbrow existence: the exegesis of scripture, the translation of background, philosophy, and the doctrine of the character of God as utilized to an realizing of Christ and man's salvation. The neighborhood at Antioch under pressure historical past and literalism, in self-conscious competition to the tendency to allegorise that prevailed at Alexandria. whereas insisting at the divinity of Christ, they have been both adamant that no different doctrine might be allowed to compromise their vital trust that Jesus was once particularly human.
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Additional info for Christian Antioch: A Study of Early Christian Thought in the East
On the contrary, he had done precisely as Origen had done, as Theodoret tells us in his Preface to the Psalter,25 by comparing the Greek LXX text with the Hebrew and producing a corrected version, sometimes preferring one reading to another, sometimes setting two side by side as a doublet. The Lucianic version became immensely popular, as Jerome's letter suggests, and became the standard text of the Greek-speaking Church. Part of Jerome's animosity may have been caused by precisely this popular character of Lucian's work, which sharply distinguishes it from Origen's.
109 As late as the twelfth century, Bardaisan was still being castigated by Michael the Syrian for the belief that Christ was clothed not with a human body but with the body of an angel. 10 All this is only a step from what we find in most gnostic systems, but it is a step. 112 But the oriental Christians linked Bardaisan with Marcion and Mani and, in his astrological beliefs particularly, saw a threat to their faith which had to be withstood. The emphasis upon the reality of Christ's humanity, which is the hallmark of Antiochene theology, starts from this point, in its deeply-rooted hostility to the docetism of the gnostics.
It will be evident that this kind of treatment lays itself open to considerable subjectivity of interpretation unless very closely controlled, and such control was by no means always present even in the work of Origen himself. If Porphyry, that able and forthright critic who had known Origen personally, could castigate such a method of interpretation as 'pretentious obscurity', 9 and could put his finger on subjectivity of interpretation as its failing, much more damaging criticism could be made of the same method as used by lesser men.