The Influence Of The Second Sophistic On The Style Of The Sermons Of Saint Basil The Great

Since M. Puech proposed the question of the indebtedness of patristic eloquence to the contemporary sophistic in the Revue de synthèse historique for June 1901, three dissertations have been published bearing directly on phases of that ample problem. M. Méridier has studied the influence of the Second Sophistic upon St. Gregory of Nyssa; Guignet has studied St. Gregory of Nazianzus in his contacts with the contemporary rhetoric; Father Ameringer, out of the vast bulk of St. John Chrysostom, has traced the sophistic influence on the style of the panegyrical sermons of that orator. The following study aims to furnish such a paragraph in answer to M. Puech’s question as will result from a careful study of the style of the 46 sermons of St. Basil that are found in the Benedictine edition.

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Presenting the sophists' role as civic celebrities side-by-side with their roles as transmitters of Hellenic culture, Anderson produces a valuable and lucid account of the Second Sophistic.

The Greek Historia Monachorum in Aegypto was one of the most widely read and disseminated Greek hagiographic texts during Late Antiquity and the Middle Ages. To this day it remains, alongside Athanasius' Life of Antony, one of the core primary sources for fourth-century Egyptian monasticism as well as one of the most fascinating, yet perplexing, pieces of monastic hagiography to survive from the entire patristic period. However, until now it has not received the intensive and sustained scholarly analysis that a monograph affords. In this study, Andrew Cain incorporates insights from source criticism, stylistic and rhetorical analysis, literary criticism, and historical, geographical, and theological studies in an attempt to break new ground and revise current scholarly orthodoxy about a broad range of interpretive issues and problems.

What were the historical and cultural processes by which Cyril of Alexandria was elevated to canonical status while his opponent, Nestorius, bishop of Constantinople, was made into a heretic? In contrast to previous scholarship, Susan Wessel concludes that Cyril's success in being elevated to orthodox status was not simply a political accomplishment based on political alliances he had fashioned as opportunity arose. Nor was it a dogmatic victory, based on the clarity and orthodoxy of Cyril's doctrinal claims. Instead, it was his strategy in identifying himself with the orthodoxy of the former bishop of Alexandria, Athanasius, in his victory over Arianism, in borrowing Athanasius' interpretive methods, and in skilfully using the tropes and figures of the second sophistic that made Cyril a saint in the Greek and Coptic Orthodox Churches.