Kirjahaku

More exegetical literature survives from the hand of Cyril of Alexandria than nearly any other Greek patristic author, yet this sizable body of work has scarcely received the degree of attention it deserves. In this work, Matthew R. Crawford reconstructs the intellectual context that gave rise to this literary output and highlights Cyril's Trinitarian theology, received as an inheritance from the fourth century, as the most important defining factor. Cyril's appropriation of pro-Nicene Trinitarianism is evident in both of his theology of revelation and his theology of exegesis, the two foci that comprise his doctrine of Scripture. Revelation, in his understanding, proceeds from the Father, through the Son, and in the Spirit, following the order of Trinitarian relations. Moreover, this pattern applies to the inspiration of Scripture as well, insofar as inspiration occurs when the Son indwells human authors by the Spirit and speaks the words of the Father. Although Cyril's interpretation of revelation may consequently be called 'Trinitarian', it is also resolutely Christological, since the divine and incarnate Son functions as the central content and mediator of all divine unveiling. Corresponding to this divine movement towards humanity in revelation is humanity's appropriation of divine life according to the reverse pattern--in the Spirit, through the Son, unto the Father. Applied to exegesis, this Trinitarian pattern implies that the Spirit directs the reader of Scripture to a Christological interpretation of the text, through which the believer beholds the incarnate Son, the exemplar of virtue and the perfect image of the Father, and accordingly advances in both virtue and knowledge. This process continues until the final eschatological vision when the types and riddles of Scripture will be done away with in light of the overwhelming clarity of the Christologically-mediated Trinitarian vision.

One of the books most central to late-antique religious life was the four-gospel codex, containing the Gospels of Matthew, Mark, Luke, and John. A common feature in such manuscripts was a marginal cross-referencing system known as the Canon Tables. This reading aid was invented in the early fourth century by Eusebius of Caesarea and represented a milestone achievement both in the history of the book and in the scholarly study of the fourfold gospel. In this work, Matthew R. Crawford provides the first book-length treatment of the origins and use of the Canon Tables apparatus in any language. Part one begins by defining the Canon Tables as a paratextual device that orders the textual content of the fourfold gospel. It then considers the relation of the system to the prior work of Ammonius of Alexandria and the hermeneutical implications of reading a four-gospel codex equipped with the marginal apparatus. Part two transitions to the reception of the paratext in subsequent centuries by highlighting four case studies from different cultural and theological traditions, from Augustine of Hippo, who used the Canon Tables to develop the first ever theory of gospel composition, to a Syriac translator in the fifth century, to later monastic scholars in Ireland between the seventh and ninth centuries. Finally, from the eighth century onwards, Armenian commentators used the artistic adornment of the Canon Tables as a basis for contemplative meditation. These four case studies represent four different modes of using the Canon Tables as a paratext and illustrate the potential inherent in the Eusebian apparatus for engaging with the fourfold gospel in a variety of ways, from the philological to the theological to the visual.