An analytic investigation of Antioch's "Sexual Offense Policy.".

_The Incident at Antioch_ is a key play marking Alain Badiou's transition from classical Marxism to a "politics of subtraction" far removed from party and state. Written with striking eloquence and extraordinary poetic richness, and shifting from highly serious emotional and intellectual drama to surreal comic interlude, the work features statesmen, workers, and revolutionaries struggling to reconcile the nature and practice of politics. This bilingual edition presents _L'Incident d'Antioche_ in its original French and, on facing pages, an expertly executed English (...) translation. Badiou adds a special preface, and an introduction by the scholar Kenneth Reinhard connects the play to Paul Claudel's _The City_, Saint Paul and the early history of the Church, and the innovative mathematical thinking of Paul Cohen. The translation includes Susan Spitzer's extensive notes clarifying allusions and quotations and hinting at Badiou's intentions. An interview with Badiou encompasses the play's settings, themes, and events, as well as his ongoing literary and conceptual experimentation on stage and off. (shrink)

_The Incident at Antioch_ is a key play marking Alain Badiou's transition from classical Marxism to a "politics of subtraction" far removed from party and state. Written with striking eloquence and extraordinary poetic richness, and shifting from highly serious emotional and intellectual drama to surreal comic interlude, the work features statesmen, workers, and revolutionaries struggling to reconcile the nature and practice of politics. This bilingual edition presents _L'Incident d'Antioche_ in its original French and, on facing pages, an expertly executed English (...) translation. Badiou adds a special preface, and an introduction by the scholar Kenneth Reinhard connects the play to Paul Claudel's _The City_, Saint Paul and the early history of the Church, and the innovative mathematical thinking of Paul Cohen. The translation includes Susan Spitzer's extensive notes clarifying allusions and quotations and hinting at Badiou's intentions. An interview with Badiou encompasses the play's settings, themes, and events, as well as his ongoing literary and conceptual experimentation on stage and off. (shrink)

Prompted by the recent publication of two conflicting editions of John of Antioch, this paper raises two methodological issues. First, it is pointed out that both editions are unsatisfactory because they fail to apply the methodology tried and tested by F. Jacoby in his Fragmente der griechischen Historiker. No distinction is made between collecting fragments and reconstructing the work, nor is the Minimalbestand of fragments presented in a clear and unambiguous way to the reader. Second, the paper suggests that (...) the discussion is vitiated by a lack of reflection on the basic notions with which the research is conducted. In particular, the question is raised if it is in every case possible to identify the original text as composed by its author and it is suggested that the concept of 'living text', indicating that a text could be adapted and changed by successive readers and copyists, should also be extended to early Byzantine historiography. In other words, the quest for the 'original' John of Antioch may be ultimately doomed to fail. (shrink)

This article explores the Byzantine network of the famous physician and theologian Ibn Buṭlān who left Baghdad for Antioch and Constantinople in the mid-11th-century. His contacts included Patriarchs Michael Keroularios and Peter III, Michael Psellos and Symeon Seth. Ibn Buṭlān’s monastic vocation raises the question of his link with Nikon of the Black Mountain. They probably crossed paths in the region of Antioch. Both developed ties with local people and institutions and integrated into the monastic customs of the (...) area. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Learning Christ: Ignatius of Antioch and the Mystery of Redemption by Gregory VallDavid Vincent Meconi S.J.Learning Christ: Ignatius of Antioch and the Mystery of Redemption. By Gregory Vall. Washington, D.C.: The Catholic University of America Press, 2013. Pp. xii + 401. $69.95 (cloth). ISBN: 978-0-8132-2158-8.In the first decade of the first Christian century, the bishop of Antioch found himself surrounded by imperial guards under order (...) to drag him back to Rome to face the consequences of his supposed atheism and traitorous leadership in Christ’s Church. Eusebius’s episcopal list places Ignatius as the third bishop of Antioch, after Saints Peter and Evodius, reigning in Antioch from ca. 70 to 107. Ignatius was a larger-than-life character; even as a child he was supposedly the little boy whom the Lord embraced and held up as an example of heavenly simplicity (Matt 18:2-4). In ten clear and illuminating chapters, Gregory Vall brings the reader through the many legends and apocryphal assumptions surrounding Ignatius and his thinking. Vall’s purpose in writing this work is to show contemporary scholars the levels of richness and theological insight in Ignatius’s relatively small epistolary corpus.The first two chapters treat Ignatius’s use of Scripture and how his reading of the canon plays out in his theology of salvation. “Scripture and Economy” (chap. 1) and “Issues in Ignatian Scholarship” (chap. 2) show not only the massive amount of scholarly attention such a relatively small amount of writing has generated over the centuries, but also why the way Ignatius read and [End Page 321] used Sacred Scripture is still important today. The five guiding loci Vall would have the reader keep in mind are how Ignatius consistently assumes (1) the necessary connection between “theology” (God’s very self) and God’s economy in creation, (2) the link between creation and redemption, (3) the relationship between the Old and New Covenants of God and his chosen ones, (4) the sending of the Son who comes to impart the Spirit, and (5) the life of the pilgrim-sojourner who simultaneously is a future beholder of eternal glory.With these guiding principles in place, Ignatius proves to be a Christian thinker who understands that mystical transformation, and not moral achievement, is what saves us. Accordingly, here we become the students of one who sees himself teaching on behalf of Jesus Christ. This is ecclesia for Ignatius, a place where those called out of the world come together as one so as to be illumined into true Christ-bearers. For Ignatius, therefore, “theology is properly an ecclesial activity and not merely the function of isolated individuals. Our place, then, is to sit alongside Ignatius and contemplate the mystery of redemption with him” (86), thereby developing a visceral sympathy for the things of Christ, drawing near to God and to the people of God in truth and in love. Theology and all Christian activity are consummated in nothing other than Love himself, charity being the only true mark of the theologian.The next three chapters thus turn to Ignatius’s theology of the Godhead: “Jesus and the Father” (chap. 3), “Flesh and Spirit” (chap. 4), and “Faith and Love” (chap. 5). Here, the fundamental theology of Ignatius is handled masterfully. A true contrast to the starts and attempts and to the Gnostic leanings, as well as to the fundamental errors, of the second century, Ignatius amazingly proves to be a loving pastor as well as a sophisticated theologian anticipating accurately later Church formulae. Vall takes care to show how Ignatius advances Pauline insights faithfully while never being afraid to adapt scriptural terms and traditions to meet the challenges of his own flock.Especially important in this middle section is how Ignatius saw the Christian life as teleologically unifying earth and heaven, anticipating Augustine of Hippo’s wordplay of living in spe but not yet in re. Since the Logos is the first and last principle () of reality, but has now even taken on flesh and revealed the fullness of the Father to those still on their way, “the person of Christ, his deeds, and... (shrink)

The main purpose of the study was to determine the place of the Greek revisions of the Scripture in Antiochian exegetical practice, on the example of the work of Adrian of Antioch “Εἰσαγωγή εἰς τὰς θείας γραφάς” (“Introduction to the Divine Scriptures”). The detailed analysis of the work envisaged the highlighting of hermeneutic and linguistic issues, as well as the fixation of linguistic features of the text: phonetics, morphology, syntax and vocabulary. An analysis of all levels of the author’s (...) language was necessary for an adequate understanding of the text and the comparison of biblical quotations with existing revisions of the Scriptures. Therefore, the method of textual and contextual analysis, comparative and statistical methods allowed to determine the specificity of Hadrian’s approach to the sacred text, the conceptual apparatus of his work and the source (divergences of the biblical text).The hypothesis of the presence in Adrian’s citations of clear matches with the Hebrew text and the Syriac translation is proved in this article, which emphasizes the absence of a universal standard LXX that would exist as a codified textological tradition among representatives of the Antioch school. Adrian’s quotation from the memory of the biblical text was also confirmed, in the same way as the assumption about the possibility of Adrian’s translation of the Holy Scriptures and the option of having an existing revision of the text before him, but unknown to us today. The thesis of the broad context of the coexistence of textual traditions, in particular in the 5th century, among the representatives of the Antioch school, found its comprehensive justification. (shrink)

Contents.--The pursuit of values.--Science and values.--Biological viewpoints.--Mental attitudes.--Ethics.--Religion.--The management of life.--The social mind social progress.--Government.--International relations.--Education.--Proportion in education.--The American college.--Objective experience.

The present article concerns the problem of the different endings of the Gospel of Mark according to Eusebius of Caesarea, Quaestiones ad Marinum, 1, 1-3 and Severus of Antioch, Homily 77, 16, 1, which is largely based on Eusebius’ Quaestiones ad Marinum. The author proposes a new interpretation of Eusebius’ passage by comparing it with what Severus of Antioch says in his Homily. The final chapter deals with a possible allusion to a lost Quaestio ad Marinum in Severus’ (...) Homily. (shrink)

Scholars have long noted Ignatius of Antioch’s statements of high christology. Jesus, who as God appeared in human form, is ‘God in man’ and is ‘our God’. Jesus Christ is included in such ‘nas-cent trinitarian’ passages as Eph. 9.1 and Magn. 13.1-2. Yet further treasures remain to be mined, and the specific vein I will explore is the integration of Ignatius’ high christology with his ethics. His paraenesis is rooted in ‘the mind of God’, also described as ‘the mind (...) of Christ’, who is ‘the God who made you so wise’. Ignatian moral instruction combines ‘the will of God and Jesus Christ’, ‘the honor of the Father and the honor of Jesus Christ’, and ‘the love of God the Father and the Lord Jesus Christ’. Believers are to be ‘imitators of God’ as well as ‘imitators of Jesus Christ’. Ignatius even prayed that he would be ‘an imitator of the suffering of my God’. Ignatian exhortation thus merges an imitatio Christi with an imitatio Dei. Arising from his particular experiences and specific circumstances, Ignatius’ contextualized paraenesis elevates the Son to an authoritative status parallel to that of the Father. The interplay of christology and ethics also underscores a multi-leveled understanding of ‘unity’ and a multivalent use of ‘flesh and spirit’. (shrink)

This chapter examines the ‘long recension’ of the corpus of letters attributed to the early second-century Christian bishop Ignatius of Antioch. The ‘long recension’, now generally agreed to be a spurious addition to Ignatius’ genuine letters, alters the text of the genuine letters and adds new letters to new correspondents. Three purposes for the forgery may be imagined: first, for entertainment; second, to show that Ignatius was orthodox at a time when his status was in doubt; third, to invoke (...) Ignatius’ authority in some then-current debate. This chapter argues that there is evidence for all three motives, and examines related questions, such as how this example of Christian pseudepigraphy differs from others, and to what degree it requires that the reader be deceived. (shrink)

Un groupe de tétradrachmes et de drachmes d'Antiochos VIII Êpiphane pose un problème de classement, car le visage du roi est différent de ses autres portraits et le type de revers (Tyché debout tenant une corne d'abondance et une barre de gouvernail) est nouveau dans la numismatique séleucide. On a montré que ces monnaies n'avaient pas été émises à Tripolis, comme on l'avait cru parfois, mais à Antioche, et qu'elles avaient été frappées en 128, trois années avant la date considérée (...) jusqu'à présent comme celle de l'accession d'Antiochos VIII à la royauté. Cette brève émission aurait lieu dans les semaines qui précédèrent l'usurpation d'Alexandre II Zabinas. (shrink)

ABSTRACTSeveral times within 1 Corinthians Paul encourages the Corinthians to imitate him. These are found at critical junctures in the epistle in 1 Corinthians 4:16 and 11:1. The meaning of these sections is in question from the perspective of Corinthian scholars. Several believe that Paul is appealing to apostolic power and authority to coerce the Corinthians to obey him, whereas others find him responding to social situations. This is different from the way that imitation and discipleship are presented within the (...) writings of Ignatius of Antioch. Pauline ideas, specifically those from 1 Corinthians, are known to have influenced Ignatius of Antioch’s writing, and thus Ignatius’ ideas about imitation are likely to reflect the meaning that Paul intended. Ignatius specifically speaks about imitation and discipleship in several places: Ign. Eph. 1, 2, 4; 3:1-3, Ign. Magn. 4:1; 5:1-2; 9:1-6, Ign. Rom. 3:1-2; 6, 3, 1. When these passages are considered, imitation involves suffering and possibly martyrdom. Imitation is also connected to the cross of Christ and is not a means to enforce superiority. Ignatius’ view of imitation would contradict the opinions of some scholars who see Paul’s injunction for imitation as a claim for power. It also supplies more information to the idea than those who claim that it is simply a counter example to the social situation. (shrink)

La solution de difficiles problèmes que les Lettres d’Ignace d’Antioche continuent de poser se heurte à l’incertitude où sont encore les chercheurs sur la date de son martyre. Toutefois, dans un document jusqu’ici négligé à cause de son caractère apocryphe, les Actes de Drosis, les noms de personnes, les noms de lieux et les dates conservent la trace d’une persécution dont les chrétiens d’Antioche auraient été victimes en juillet 116, à la suite du séisme du 13 décembre 115. Cet arrière-plan (...) permettrait de cerner les motifs pour lesquels Ignace aurait été condamné à figurer dans une arène romaine mais aussi de mieux comprendre l’interprétation que l’auteur des Lettres a voulu donner de son voyage. (shrink)

Le retour de l’Église d’Antioche à la paix dont il est question dans les Lettres ignatiennes aux Philadelphiens et aux Smyrniens est interprété, depuis les travaux de P. N. Harrisson, comme la cessation d’une crise interne. Toutefois les similitudes entre le vocabulaire ignatien et celui des quatre Livres des Maccabées invitent à replacer le problème dans le contexte plus général de la littérature martyriale du judaïsme hellénistique : Ignace n’a jamais fait explicitement état d’une persécution, parce que, conformément à la (...) mentalité de son époque, une persécution était perçue comme la manifestation de la colère de Dieu devant les infidélités de son peuple. C’est pour l’apaiser et permettre par son martyre le rétablissement de l’unité au sein de l’Église d’Antioche qu’Ignace s’est offert en victime expiatoire. L’hypothèse d’une crise interne n’exclut pas celle d’une crise externe. (shrink)

In 1677, Georges Pierre des Clozets visited Robert Boyle and told him that he had been approved for membership in the Asterism, a secret international society of alchemical masters, headed by Pierre's patron Georges du Mesnillet, the Patriarch of Antioch. Extensive correspondence followed, replete with gifts and bizarre claims, until Pierre vanished in August 1678. This paper links several new documents—articles in the Mercure galant and the Gazette de France and a manuscript account by another convinced admirer of Pierre—to (...) my previous study of him, particularly in regard to Pierre's claim to be working with the Patriarch to reunite Eastern and Western Churches. Dating from before and after Boyle's involvement, these sources add fresh details about Pierre and his other contacts, and show the consistency of Pierre's stories and the credibility he fashioned as he travelled around Europe convincing people of his claims alchemical and otherwise. (shrink)