The Greek East and the Latin West: A Study in the Christian Tradition. Philip Sherrard

Speculum ◽  
1960 ◽  
Vol 35 (4) ◽  
pp. 658-659
Author(s):  
Glanville Downey
Keyword(s):  
Christian Tradition ◽  
Latin West ◽  
Greek East

Aphrahat and Pauline Reception: 1 Corinthians 7 and Baptismal Reasoning in East and West

2021 ◽  
Vol 67 (3) ◽  
pp. 407-423
Author(s):  
Benjamin A. Edsall
Keyword(s):  
Third Century ◽  
1 Corinthians ◽  
Dominant Discourse ◽  
Early Christian ◽  
Latin West ◽  
East And West ◽  
Paul's Letters ◽  
Present Argument ◽  
Greek East

In studies of Pauline reception, most scholars limit themselves to works in the second or early third century (often ending with Irenaeus or the Acts of Paul) and to material from the Latin West and Greek East. Although later Syriac sources are rarely engaged, those who do work on this material have long recognised the importance of Paul's letters for that material. The present argument aims to help broaden the dominant discourse on Pauline reception by attending to early Syriac sources, principally the work of Aphrahat the Persian Sage. I focus in particular on his discussion of baptism and marriage in Dem. 7.18–20, which has confounded scholars over the years. This passage displays a kind of Pauline ‘logic’ indebted to 1 Cor 7.20, which can be discerned among other early Christian applications of that passage in similar contexts, in both East and West.

In Quest of Basil's Retreat: An Expedition to Ancient Pontus

Antichthon ◽  
2007 ◽  
Vol 41 ◽  
pp. 73-95 ◽  
Author(s):  
Anna M. Silvas
Keyword(s):  
Roman Empire ◽  
Asia Minor ◽  
Christian Tradition ◽  
Christian Church ◽  
Common Life ◽  
Gregory Of Nyssa ◽  
Leading Role ◽  
Latin West ◽  
To Come ◽  
Arian Controversy

Basil of Caesarea (AD 329–378), his brother, Gregory of Nyssa (335–394), and their friend, Gregory Nazianzen (328–389), are a group of three great Christian thinkers of the late 4th century AD known as the ‘Cappadocian Fathers’. All were steeped in the culture of traditional Hellenism, and at the same time were great theologians and leaders who steered the Christian church of the eastern Roman empire in the turbulent years of the late 4th century. Theologically they are best known for bringing to a close the Arian controversy that had wracked the Christian church for most of the 4th century. Basil, called ‘the Great’ in the Christian tradition for his leading role in steering the Arian controversy to a conclusion, is also known for his reforms of the unruly ascetic movement in Asia Minor, documented in such works as his Asketikon. As a result of his labours he effectively established Greek cenobitic (common-life) monasticism. But his influence as a preceptor of Christian monasticism was destined to spread far, both east in Syria and in the Latin West. A Latin translation was an important source of the Rule of St Benedict, which set the tone of western monasticism for many centuries to come.

scholarly journals European Literature and Book History in the Middle Ages, c. 600-c. 1450

2018 ◽  
Author(s):  
Lars Boje Mortensen
Keyword(s):  
Roman Empire ◽  
Intellectual History ◽  
Middle Ages ◽  
Book History ◽  
General Characteristic ◽  
European Literature ◽  
Historical Factors ◽  
Latin West ◽  
Greek East ◽  
Literary Histories

Medieval European literature is both broader and deeper in its basis than what is usually offered in literary histories with their focus only on a narrow canon and on vernacular languages. One way to see this bigger canvas is to consider technical and statistical book-historical factors together with the authority of the two Roman Empires (Western and Eastern) and of their religious hierarchies (the papacy and the patriarchate). A coordinated reading of developments in the Latin West and the Greek East—though rarely directly related—brings out some main features of intellectual and literary life in most of Europe. With this focus, a literary chronology emerges—as a supplement to existing narratives based on either national or formal (genre) concerns: the period c. 600 to c. 1450 can be considered a unity in book-historical terms, namely the era dominated the hand-written codex. It is also delimited by the fate of the Roman Empire with the Latin West effectively separated from the Greek Empire by c. 600 and the end of Constantinople in 1453. Within this broad framework, three distinctive phases of book- and intellectual history can be discerned: the exegetical (c. 600–c. 1050), the experimental (c. 1050–c. 1300), and the critical (c. 1300–c. 1450). These three headings should be understood as a shorthand for what was new in each phase, not as a general characteristic, especially because exegesis in various forms continued to lie at the heart of reading and writing books in all relevant languages.

Paul’s “Indebtedness” to the Barbarian (Rom 1:14) in Latin West Perspective

2013 ◽  
Vol 55 (4) ◽  
pp. 311-348
Author(s):  
James R. Harrison
Keyword(s):  
Pastoral Care ◽  
The Body ◽  
Body Of Christ ◽  
House Churches ◽  
Latin West ◽  
The World ◽  
Linguistic Divide ◽  
Greek East

Abstract In moving the geographical focus of his mission from the Greek East to the Latin West (Rom 15:23-24, 28; cf. 1:9-10, 13), Paul states that he was indebted to “Greek and barbarian” (1:14). Paul’s language of “indebtedness” not only relativises the ethnic and linguistic divide of antiquity (v. 14 a), but also cultural and educational stereotypes, including the denigration of barbarians (v. 14 b). The apostle’s thought here should not be restricted to the evangelisation of the Latin West and the pastoral care of its churches, even though that is the focus of the pericope (vv. 8b-9a, 11-12a, 13b, 15-17). His language of “indebtedness” occurs in various contexts, several of them social (1:14a; 4:4; 13:8; 15:1, 27). It evokes the world of Roman political and social parlance, with its interplay of imperial patronage and the reciprocation of favour in the western provinces where many barbarian tribes resided. After examining renderings of barbarians in select Roman writers and the Augustan triumphal iconography, the article explores the notion of “obligation” in the Gallic and Spanish inscriptions. The author proposes that Romans 1:14 articulates what “indebtedness” meant for the believer’s mission to the marginalised people groups outside of the body of Christ. This would enable Paul’s house-churches not only to embrace the peoples from barbarian tribes with whom the Romans had patronal relations, but also those tribes in the Latin West whom the Romans had punished for their non-compliance.

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