John of Scythopolis and the Dionysian Corpus: Annotating the by Paul Rorem

By Paul Rorem

This publication casts mild at the determine of John of Scythopolis, the sixth-century theologian who composed a sequence of annotations to the works attributed to Dionysius the Areopagite (whose conversion by way of St Paul is pointed out in Acts 17: 34). It surveys John's resources, equipment, and doctrinal issues within the context of the real theological debates that wracked the jap church buildings within the aftermath of the Council of Chalcedon.

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3), it does not really seem to be of much doctrinal significance to him. Certainly the Scholia do not accord angelic minds the measure of attention they give to the doctrines of the Trinity and of Christ. 80 SchDN316. 4, cf 329. 1 and 332. 1. -43- reference thus previews John's concern for the doctrine of creation, for the world brought forth by God ex nihilo. John's list of doctrinal issues concludes with a reference to the 'general resurrection' of body and soul and the judgement of the just and the unjust.

Cyril, Life of Sabas 83-4 (ed. Schwartz), 188 . 3-24. For historical details on the outbreak of the Origenist crisis in 6thcent. Palestine, Antoine Guillaumont, Les 'Képhalaia Gnostica' d'Évagre le Pontique el l'histoire de l'origénisme ( Paris, 1962), 128 -33. SchCH76. 7, SchDN337. 5, SchEP 549. 6. , 1995), 385-402. SchEH 176. 3. Cyril, Life of Sabas 84 (ed. Schwartz), 189. 14-22, cf Guillaumont, Képhalaia Gnostica, 131. To date the only detailed studies of this text are those by Beate Regina Suchla, "'Die Überlieferung des Prologs des Johannes von Skythopolis zum griechischen Corpus Dionysiacum Areopagiticum'", NAWG ( 1984), 4: 176-88; "'Eine Redaktion des griechischen Corpus Dionysiacum Areopagiticum im Umkreis des Johannes von Skythopolis, des Verfassers von Prolog und Scholien'", NAWG ( 1985), 4: 177-93; and "'Verteidigung eines platonischen Denkmodells einer christlichen Welt'", NAWG ( 1995), 1: 1-28.

Indeed, I suppose that you will grant this, since you have not completely separated yourself [from the truth]. Will you not call such providence the activity of God? And with this you will not dispute, since not even now do you want to fight so openly against the divinity. Therefore you will grant that the activity of the God and Incarnate one is unceasing. Would you say that the intelligent soul hypostatically united with him thought or was not able to think? If, on the one hand, it was not able to think, you have fallen in with the blasphemy of Apollinaris, your father, who said that the humanity united with the God-Word was without a mind.

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