Antiochene Theoria In The Writings Of Theodore Of Mopsuestia And Theodoret Of Cyrus

Biblical scholars have often contrasted the exegesis of the early church fathers from the eastern region and “school” of Syrian Antioch against that of the school of Alexandria. The Antiochenes have often been described as strictly historical-literal exegetes in contrast to the allegorical exegesis of the Alexandrians. Patristic scholars now challenge those stereotypes, some even arguing that few differences existed between the two groups. This work agrees that both schools were concerned with a literal and spiritual reading. But, it also tries to show, through analysis of Theodore and Theodoret’s exegesis and use of the term theoria, that how they integrated the literal-theological readings often remained quite distinct from the Alexandrians. For the Antiochenes, the term theoria did not mean allegory, but instead stood for a range of perceptions—prophetic, christological, and contemporary. It is in these insights that we find the deep wisdom to help modern readers interpret Scripture theologically.

Biblical scholars have often contrasted the exegesis of the early church fathers from the eastern region and school of Syrian Antioch against that of the school of Alexandria. The Antiochenes have often been described as strictly historical-literal exegetes in contrast to the allegorical exegesis of the Alexandrians. Patristic scholars now challenge those stereotypes, some even arguing that few differences existed between the two groups. This work agrees that both schools were concerned with a literal and spiritual reading. But, it also tries to show, through analysis of Theodore and Theodorets exegesis and use of the term theria, that how they integrated the literal-theological readings often remained quite distinct from the Alexandrians. For the Antiochenes, the term theria did not mean allegory, but instead stood for a range of perceptionsprophetic, christological, and contemporary. It is in these insights that we find the deep wisdom to help modern readers interpret Scripture theologically.

The Oxford Handbook of the Bible in Orthodox Christianity investigates the various ways in which Orthodox Christian, i.e., Eastern and Oriental, communities, have received, shaped, and interpreted the Christian Bible. The handbook is divided into five parts: Text, Canon, Scripture within Tradition, Toward an Orthodox Hermeneutics, and Looking to the Future. The first part focuses on how the Orthodox Church has never codified the Septuagint or any other textual witnesses as its authoritative text. Textual fluidity and pluriformity, a characteristic of Orthodoxy, is demonstrated by the various ancient and modern Bible translations into Syriac, Coptic, Ethiopian, Armenian among other languages. The second part discusses how, unlike in the Protestant and Roman-Catholic faiths where the canon of the Bible is "closed" and limited to 39 and 46 books, respectively, the Orthodox canon is "open-ended," consisting of 39 canonical books and 10 or more anaginoskomena or "readable" books as additions to Septuagint. The third part shows how, unlike the classical Protestant view of sola scriptura and the Roman Catholic way of placing Scripture and Tradition on par as sources or means of divine revelation, the Orthodox view accords a central role to Scripture within Tradition, with the latter conceived not as a deposit of faith but rather as the Church's life through history. The final two parts survey "traditional" Orthodox hermeneutics consisting mainly of patristic commentaries and liturgical interpretations found in hymnography and iconography, and the ways by which Orthodox biblical scholars balance these traditional hermeneutics with modern historical-critical approaches to the Bible.

This work compares the Minor Prophets commentaries of Theodore of Mopsuestia and Cyril of Alexandria, isolating the role each interpreter assigns the Twelve Prophets in their ministry to Old Testament Israel and the texts of the Twelve as Christian scripture. Hauna T. Ondrey argues that Theodore does acknowledge christological prophecies, as distinct from both retrospective accommodation and typology. A careful reading of Cyril's Commentary on the Twelve limits the prospective christological revelation he ascribes to the prophets and reveals the positive role he grants the Mosaic law prior to Christ's advent. Exploring secondly the Christian significance Theodore and Cyril assign to Israel's exile and restoration reveals that Theodore's reading of the Twelve Prophets, while not attempting to be christocentric, is nevertheless self-consciously Christian. Cyril, unsurprisingly, offers a robust Christian reading of the Twelve, yet this too must be expanded by his focus on the church and concern to equip the church through the ethical paideusis provided by the plain sense of the prophetic text. Revised descriptions of each interpreter lead to the claim that a recent tendency to distinguish the Old Testament interpretation of Theodore (negatively) and Cyril (positively) on the basis of their " obscures more than it clarifies and polarizes no less than earlier accounts of Antiochene/Alexandrian exegesis. The conclusion argues against replacing old dichotomies with new and advocates rather for an approach that takes seriously Theodore's positive account of the unity and telos of the divine economy and the full range of Cyril's interpretation.

In twenty-five chapters by leading scholars, this volume propagates a nuanced understanding of Byzantine "literature", highlighting key problems, and presenting basic research tools for an audience of specialists and non-specialists.

Senses of Scriptures, Treasures of Tradition, edited by Miriam L Hjälm, provides insights into the Bible and its reception in Arabic among Jews, Samaritans, Christians and Muslims.

Contemplative reading is a spiritual practice developed by Christian monks in sixth- and seventh-century Mesopotamia. Mystics belonging to the Church of the East pursued a form of contemplation which moved from reading, to meditation, to prayer, to the ecstasy of divine vision. The Library of Paradise tells the story of this Syriac tradition in three phases: its establishment as an ascetic practice, the articulation of its theology, and its maturation and spread. The sixth-century monastic reform of Abraham of Kashkar codified the essential place of reading in East Syrian ascetic life. Once established, the practice of contemplative reading received extensive theological commentary. Abraham's successor Babai the Great drew upon the ascetic system of Evagrius of Pontus to explain the relationship of reading to the monk's pursuit of God. Syriac monastic handbooks of the seventh century built on this Evagrian framework. 'Enanisho' of Adiabene composed an anthology called Paradise that would stand for centuries as essential reading matter for Syriac monks. Dadisho' of Qatar wrote a widely copied commentary on the Paradise. Together, these works circulated as a one-volume library which offered readers a door to "Paradise" through contemplation. The Library of Paradise is the first book-length study of East Syrian contemplative reading. It adapts methodological insights from prior scholarship on reading, including studies on Latin lectio divina. By tracing the origins of East Syrian contemplative reading, this study opens the possibility for future investigation into its legacies, including the tradition's long reception history in Sogdian, Arabic, and Ethiopic monastic libraries.

The larger part of Theodoret of Cyrus' existant body of work still remains untranslated, and this lack provides a fragmented representation of his thought and has lead to his misrepresentation by ancient, medieval and some modern scholars. Theodoret of Cyrus presents a fresh collection of texts from all periods of his career, including two complete treatises (On the Trinity and On the Incarnation) as well as representative selections from two others (A Cure of Greek Maladies and A Compendium of Heretical Mythification) so far unpublished in English, with a critical introduction concerning his life, legacy and place in the history of Christian doctrine. This book provides the reader with a more balanced picture of Theodoret's often neglected, depreciated and largely inaccessible theological legacy.