Ambrosiaster's Political Theology (Oxford Early Christian - download pdf or read online

By Sophie Lunn-Rockliffe

ISBN-10: 019923020X

ISBN-13: 9780199230204

The works of Ambrosiaster, a Christian writing in Rome within the overdue fourth century, have been influential on his close to contemporaries and through the heart a long time. within the first half her learn, Sophie Lunn-Rockliffe addresses the matter of the author's mysterious id (which students have wondered over for hundreds of years) and areas him in a large historic and highbrow context. within the moment part she addresses Ambrosiaster's political theology, an idea which has been explored in different overdue Roman Christian writers yet which hasn't ever been addressed in his works. She seems at how Ambrosiaster's attitudes to social and political order have been shaped at the foundation of theological innovations and the translation of scripture, and indicates that he espoused a inflexible hierarchical and monarchical association within the church, society, and the Roman empire. He additionally traced shut connections among the satan, characterised as a insurgent opposed to God, and the earthly tyrants and usurpers who his example.

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Q. 127. 3: ‘cuius rei traditio et in sinagoga mansit et nunc in ecclesia celebratur . , Q. 20. , Q. 108. 5. 39 Lydia Speller, ‘Ambrosiaster and the Jews’, StP 17 (1982), 72. g. J. N. D. Kelly, Jerome (London, 1975), 84, on Jerome’s interest in Judaism and Jewish writings. 41 Ambrosiaster, Q. 44. , Comm. Gal. argumentum. 42 On John Chrysostom and the Jews, see J. N. D. Kelly, Golden Mouth: The Story of John Chrysostom, Ascetic, Preacher, Bishop (London, 1995), 62–6. ’46 The single piece of evidence for Ambrosiaster having converted to Christianity from paganism has been located in the opening words of this passage from his Quaestio 114, ‘Against the pagans’: When we lived in the error in which the pagans now persist, we were attracted not by signs of power, but by bare words which they call sacred.

5 G. Morin, ‘Qui est l’Ambrosiaster? Solution nouvelle’, RBe´n 31 (1914), 1–34. 6 On Souter’s objection to the Evagrius identiWcation, see his Earliest Latin Commentaries, 48–9. On Ambrosiaster’s hostility to lay celibacy, see D. G. Hunter, ‘On the sin of Adam and Eve: a little-known defence of marriage and child-bearing by Ambrosiaster’, HTR 82 (1989), 283–99. 7 See G. Morin, ‘L’Ambrosiaster et le Juif converti Isaac’, RHL 4. 2 (1899), 97–121. Ambrosiaster’s Background 35 late-fourth-century dispute between Damasus and Ursinus over the papacy, and from what religion (‘paganism’ or Judaism) did he convert to Christianity, if convert he was?

Gal. argumentum. 42 On John Chrysostom and the Jews, see J. N. D. Kelly, Golden Mouth: The Story of John Chrysostom, Ascetic, Preacher, Bishop (London, 1995), 62–6. ’46 The single piece of evidence for Ambrosiaster having converted to Christianity from paganism has been located in the opening words of this passage from his Quaestio 114, ‘Against the pagans’: When we lived in the error in which the pagans now persist, we were attracted not by signs of power, but by bare words which they call sacred.

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Ambrosiaster's Political Theology (Oxford Early Christian Studies) by Sophie Lunn-Rockliffe


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