Cyril of Alexandria

2018 ◽  
Author(s):  
Hauna T. Ondrey
Keyword(s):  
Old Testament ◽  
Primary Role ◽  
Positive Role ◽  
Cyril Of Alexandria ◽  
Preliminary Comparison ◽  
Mosaic Law

Chapter 3, “Cyril of Alexandria: The Twelve within the First Covenant,” identifies the primary role Cyril assigns the Twelve Prophets in their ministry to Old Testament Israel as summoning Israel to adherence to the Mosaic law and educating Israel regarding God’s nature. While Cyril finds the prophetic oracles replete with christological content, a careful reading of his Commentary on the Twelve reveals that he holds the typological value of these oracles only retrospectively accessible. Isolating Cyril’s view of the prophetic ministry to ante Christum Israel limits the prospective christological revelation of the prophets and reveals the positive role Cyril ascribes the Mosaic law prior to Christ’s advent. A preliminary comparison of Chapters 2 and 3 concludes this chapter.

The Minor Prophets as Christian Scripture in the Commentaries of Theodore of Mopsuestia and Cyril of Alexandria

2018 ◽  
Author(s):  
Hauna T. Ondrey
Keyword(s):  
Old Testament ◽  
Full Range ◽  
Positive Role ◽  
Cyril Of Alexandria ◽  
Theodore Of Mopsuestia ◽  
Positive Account ◽  
Mosaic Law ◽  
Recent Tendency ◽  
The Church ◽  
Minor Prophets

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. It 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 “christocentrism” 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.

Milton's Dichotomy of “Judaism” and “Hebraism”

PMLA ◽  
1974 ◽  
Vol 89 (1) ◽  
pp. 105-112 ◽  
Author(s):  
Samuel S. Stollman
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Liberty Of Conscience ◽  
The Law ◽  
Mosaic Law

Milton scholars have long been aware of inconsistencies in Milton's views regarding the Old Testament and the Jews. He shows, concurrently, “powerful judaistic motifs” and “anti-judaistic motifs.” He advocated liberty of conscience but was silent during the debate on the Readmission of the Jews. Milton's views may have evolved or changed but he was doctrinally consistent. He dichotomized the Old Testament constellation of personae and concepts into “Judaic” motifs which he rejected and “Hebraic” motifs which he adopted. He took Paul's antithesis of the Law (the Flesh) and the Gospel (the Spirit) and applied it within the Hebrew Bible itself. The “Judaic” complex is that which is human, relevant to the Jews as a people inclined to servitude, and the “external” aspect of the Mosaic Law, also a form of bondage. The “Hebraic” complex is divine, universal, and the “internal” Scripture, equated with freedom and. ultimately, Christian Liberty. The “Hebraic” motif supplies a continuity for the Scriptures. The dichotomy accords with Milton's philosophy (Plato's and Aristotle's dualisms) and with his methodology of structural and imagistic contrasts. The dichotomy explains the presence of “judaistic” and “anti-judaistic” motifs as well as his “reluctance” to grant the Jews freedom of worship.

Thomas Aquinas and the Politics of Moses

1990 ◽  
Vol 52 (1) ◽  
pp. 84-104 ◽  
Author(s):  
Douglas Kries
Keyword(s):  
Old Testament ◽  
Thomas Aquinas ◽  
Political Regime ◽  
The Political ◽  
Summa Theologiae ◽  
Political Issues ◽  
Mosaic Law

In an oft-neglected section of the Summa Theologiae, Thomas Aquinas undertakes a detailed, point-by-point comparison of the political regime prescribed by the Mosaic law with the teachings of the then recently translated Politics of Aristotle, thereby comparing the perspectives of faith and philosophy on political issues such as rulers, property, citizenship, and families. Because it organizes political affairs in light of the divine, Thomas concludes that the polity of the Old Testament is in fact the answer to the question concerning the best regime. Despite Christianity's view of the Mosaic law as abrogated, Thomas attempts to salvage the political wisdom of the Old Testament by arguing that the Mosaic regime can still serve as a guide for Christian political thinkers.

Theodore of Mopsuestia

2018 ◽  
Author(s):  
Hauna T. Ondrey
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Primary Role ◽  
Son Of God ◽  
Theodore Of Mopsuestia ◽  
The New Testament ◽  
Future Events ◽  
The One

Chapter 2, “Theodore of Mopsuestia: The Twelve within the First Age,” identifies the primary role Theodore assigns the Twelve Prophets in their ministry to Old Testament Israel as predicting future events in order to demonstrate God’s care, sovereignty, and providential oversight of Israel’s history. He additionally emphasizes the prophets’ revelatory role in educating Israel of the one creator God and his attributes. Consistent with his Commentary on John and catechetical homilies, Theodore is insistent that none of the Trinitarian hypostases was revealed prior to Christ’s Trinitarian command at Matthew 28. However, Theodore does identify some prophecies as having their literal fulfilment in the New Testament, distinct from both types and retrospective accommodation. Yet even as this reinstates christological prophecy within Theodore’s Old Testament exegesis, it exposes his problematic Christology, as he clearly separates the son of David from the Son of God.

The New Testament, Mosaic Law and Ecclesiastical Law Today

2005 ◽  
Vol 8 (36) ◽  
pp. 60-66
Author(s):  
Anthony Bash
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Natural Law ◽  
Human Beings ◽  
Ecclesiastical Law ◽  
Positive Law ◽  
The New Testament ◽  
The Law ◽  
Mosaic Law ◽  
Common Misconceptions

This article explores the New Testament's critique of Old Testament law, a genus of positive law. It looks at the applicability of that critique to modern ecclesiastical law: The article identifies three common misconceptions about the view of the New Testament concerning Old Testament law, and then sets out what the New Testament does say about Old Testament law, principally from the writings of St Paul. The principles underlying the New Testament's critique are established. The critique is made not on natural law grounds but on pragmatic and utilitarian grounds. The grounds of the critique are (i) the efficacy of the law to achieve its true intent; and (ii) the extent to which human beings exaggerate the usefulness of Old Testament law.

Sursum Corda

1999 ◽  
Vol 79 (2) ◽  
pp. 170-202 ◽  
Author(s):  
Mirjam G.K. VAN VEEN
Keyword(s):  
Old Testament ◽  
Catholic Church ◽  
Saint Paul ◽  
Roman Catholic ◽  
Point Of View ◽  
Roman Catholic Church ◽  
Specific Element ◽  
Catholic Religion ◽  
Mosaic Law ◽  
The Right

AbstractThe knowledge we have of the so called 'Nicodemites' is based on Calvin's polemical treatises against them. By 'Nicodemite' we mean someone who did not confess his-evangelical-faith openly but kept his conviction a secret in face of persecution. Calvin's treatise Response à un certain Holandois is remarkable, because it is his only work against a known Nicodemite: the Dutchman D.V. Coornhert. All his life Calvin combatted those who, in spite of evangelical opinions, did not break with the Roman Catholic Church. The arguments he used against them, were also used by Marcourt, Viret and Farel: They all stated that one should choose between God and Baal; one should follow the example of Daniel and his friends; and those who pretend not to know the Lord on earth, would not be known by Christ at the last judgement. The other arguments were aimed at the mass: the mass was idolatrous so therefore one should not attend. The central focus was the eucharist: Christ was in heaven at the right hand of the Father and not in the bread and wine; the mass had nothing to do with the true celebration of the Lord's supper; one should pray to the Lord in spirit and truth, not in physical things. Ceremonies belonged to the Mosaic law which is why they were abolished. These arguments had been used before by Oecolampadius. In 1560 Coornhert reacted against Calvin with his treatise Verschooninghe van Roomsche Afgoderye. He argued against ceremonies in general with the same arguments Calvin had used against the mass. Coornhert, inspired by S. Franck, defended a spiritualistic point of view. The external, visible things were unimportant, so one should not put one's life at risk for it. Ceremonies did not help the believer. On the contrary: they obstructed him. In the apostle Paul Coornhert saw the example of a spiritualistic man: one who was not bound anymore to the Old Testament ceremonies. Outwardly, corporal things did not count. All a believer had to do was to love the Lord and his neighbour. Coornhert blamed Calvin for bringing back his followers to the Mosaic law, and for making them suffer for 'childish things'. Supposing it was by some Dutch evangelicals, Calvin got Coornhert's Verschooninghe and wrote his last anti-Nicodemite work. The translation Calvin used must have been accurate. He maintained the arguments he had used before. There is one specific element in the controversy between Calvin and Coornhert and that is their focus on Saint Paul. The polemic between the two makes clear that the position of Calvin and his followers was not that easy. Arguments against an outward Roman Catholic religion, could be used to defend a spiritualistic point of view as well.

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