Sacris Erudiri

In the second century, across a diverse range of Christian literature, the words of Jesus were held in the highest authority, often alongside “the Scriptures” (the Old Testament), as they would continue to be beyond that time. So authoritative were the Lord’s oracles (logia) that during this time they even became the object of exēgēsis, similar to what is found in the earliest Gospel commentaries. This article examines the works of Papias of Hierapolis, Irenaeus of Lyon, and Clement of Alexandria, as well as the “Gnostics” (Valentinians) Ptolemy and Theodotus, to demonstrate the ubiquity of the authority of the Lord’s oracles in the long second century and the practice of commenting on his words in particular.

The Liber Generationis, or Συναγωγὴ χρόνων as it calls itself in the original Greek, is a short chronological account of the patriarchs, judges, and kings of Old Testament, which thence counts the years to the Nativity, the Passion, and the thirteenth year of Severus Alexander (235). In modern scholarship it is attributed to Hippolytus, martyr and “antipope” in Rome from 217 to 235, and as a result is always interpreted in terms of Hippolytus’ other written works. This article provides a wide-ranging general introduction for readers unfamiliar with this fascinating text and the evidence for it; analyses the text diachronically, on its own terms, in relation to other works of the same genre, and alongside the earliest surviving Easter table, which was indeed written by a computist named Hippolytus; and in a final appendix justifies the conclusion that neither “Hippolytus Romanus” nor this “Hippolytus the Computist”, whoever he was, composed the Synagoge.

This article reevaluates the genre and structure of the “First Theological Oration” (or. 27) of Gregory of Nazianzus. At stake in understanding these aspects of the speech is our sense of its actual tone and tenor, and consequently its place in the rhetorical “program” of Gregory’s Constantinopolitan orations. Because it is not written as an “invective” (ψόγος), as is often claimed, or. 27 may admit of a more dialogic reading than previous interpreters have allowed. By attending more closely to Gregory’s use of traditional language, the role of his syntax in disclosing the structure of the speech, and the ways in which traditional editorial conventions have sometimes obscured this structure, this article recasts or. 27 as chiefly an exercise in protreptic (προτροπή). Moreover, it suggests that or. 27 is evidence that a spirit of dialogue, and not of contempt, is likely to have typified Gregory’s rhetorical stance toward his opponents in Constantinople, prior to the autumn of 380.

This article discusses the origin, transmission, and content of the pseudo- Augustinian Sermo de decem talentis (on Luke 15:8–9; CPPM 1, 1721), first published in 1852 by Angelo Mai (Sermo Mai 113a) and re-edited in 2020 by Javier Soage (Revue bénédictine, 130 [2020], pp. 288–90). It also offers a critical edition (with content discussion) of a hitherto unpublished alternative version of the Sermo de decem talentis preserved in two old manuscripts neglected by Mai and Soage: Sankt Gallen, Stiftsbibliothek, 230, s. VIII2/2 (or. Sankt Gallen), and Einsiedeln, Stiftsbibliothek, 281, s. IX2/3 (or. Switzerland or Northern Italy). This alternative version of the Sermo de decem talentis was already partly known through a prayer in the so-called Breuiarium Gothicum (Santo Domingo de Silos, Archivo del Monasterio, 6, s. XI), which was edited by Ismael Fernández de la Cuesta in 1965 (El “Breviarium Gothicum” de Silos, Madrid/Barcelona, 1965, pp. 88–89; CCSL 160I, oratio 6425). In the manuscripts of Sankt Gallen and Einsiedeln, the alternative version of the Sermo de decem talentis is merged with (part of ) a still unpublished sermon on Psalm 14. Both texts (the homily on the psalm and the alternative version of the Sermo de decem talentis) have been edited at the end of this article as they appear in the manuscripts of Sankt Gallen and Einsiedeln (viz. as forming one single item), but the Einsidlensis served as Leithandschrift.

This paper presents and edits for the first time a previously unknown Hiberno- Latin commentary on the Catholic Epistles, which is preserved in the manuscript Vienna, ÖNB cod. 1332 (written in Salzburg at the end of the eighth century). The contents, structure, language and Biblical quotations of the commentary are discussed. It is demonstrated that the work is based on a lost source from the first half of the seventh century, that was also used in the commentaries on the Catholic Epistles by Anonymus Scottus (CPL 1123a), Pseudo-Hilary (CPL 508), Theodulf of Orléans, and Bede (CPL 1362). The identification and edition of this „new“ commentary represents a significant addition to the known corpus of Hiberno-Latin commentaries from the early medieval period; it is of great importance for their further study.

Dieser Aufsatz präsentiert und ediert zum ersten Mal einen bislang unbekannten hiberno-lateinischen Kommentar zu den Katholischen Briefen, der in der Handschrift Wien, ÖNB cod. 1332 (geschrieben in Salzburg am Ende des 8. Jh.) erhalten ist. Inhalt, Struktur, Sprache und Bibelzitate dieses Kommentars werden diskutiert. Es wird nachgewiesen, dass dieses Werk auf einer verlorenen Quelle aus der ersten Hälfte des 7. Jh. basiert, die ebenso benutzt ist in den Kommentaren zu den Katholischen Briefen des Anonymus Scottus (CPL 1123a), des Pseudo-Hilarius (CPL 508), des Theodulf von Orléans und von Beda (CPL 1362). Die Identifikation und Edition dieses „neuen“ Kommentars bedeutet eine wesentliche Erweiterung des bekannten Korpus an hiberno-lateinischen Kommentaren aus dem frühen Mittelalter und ist für deren weitere Erforschung von großer Bedeutung.

El llamado “Privilegio de los Votos de Santiago” es un documento supuestamente promulgado por el rey Ramiro I de Asturias en virtud del cual la diócesis de Santiago de Compostela obtenía el derecho de cobrar unas rentas anuales procedentes de toda Hispania, debido a la ayuda prestada por el apóstol Santiago en la batalla de Clavijo (844). El “Privilegio de los Votos de Santiago” estuvo en vigor en España hasta el siglo XIX y en época moderna suscitó una agria polémica en torno a su autenticidad. Hoy no cabe ninguna duda de que el documento es falso y que, muy probablemente, fue elaborado por el canónigo compostelano Pedro Marcio en la segunda mitad del siglo XII con la finalidad de aumentar los réditos de un tributo previo, mucho más reducido y probablemente impuesto por Ramiro II en el contexto de la batalla de Simancas contra Abderramán III (939). A pesar de su importancia para la historia del culto de Santiago en Hispania y de la diócesis de Santiago de Compostela, el documento carece todavía de un análisis de su compleja tradición textual y de una edición crítica, siendo la edición de referencia la publicada por López Ferreiro hace más de un siglo. Así pues, el presente trabajo contiene la primera edición crítica del “Privilegio de los Votos de Santiago”, basada en su entera tradición textual, así como la primera traducción moderna al español. Asimismo, este artículo valora la afirmación de Pedro Marcio de que el documento se conservaba en un cartulario de la catedral de Santiago de Compostela.

The so-called “Privilege of the Vows of Santiago” is a document supposedly issued by King Ramiro I of Asturias, granting the diocese of Santiago de Compostela the right to collect annual rents from all of Hispania as a reward for the assistance provided by the apostle Santiago in the Battle of Clavijo (844). The “Privilege of the Vows of Santiago” remained in force in Spain until the nineteenth century and, in modern times, sparked a heated debate regarding its authenticity. Today, there is no doubt that the document is a forgery and that it was most likely created by the Compostela canon Petrus Marcius in the second half of the twelfth century with the aim of increasing the revenues of a prior, much smaller tribute, probably imposed by Ramiro II in the context of the Battle of Simancas against Abd al-Rahman III (939). Despite its significance for the history of the cult of Santiago in Hispania and the diocese of Santiago de Compostela, the document still lacks an analysis of its complex textual tradition and a critical edition, with the standard reference being the edition published by López Ferreiro over a century ago. Thus, this study presents the first critical edition of the “Privilege of the Vows of Santiago”, based on its entire textual tradition, as well as the first modern translation into Spanish. Furthermore, this article evaluates Petrus Marcius’s claim that the document was preserved in a cartulary of the cathedral of Santiago de Compostela.

The Council of Aachen in 816 resulted in the compilation of the Institutio canonicorum (IC), a text that was to become the foundation of canonical life in the Carolingian empire. Despite its undeniable long-term success, no systematic research has yet been conducted on the IC’s influence on canonical life in West Francia. This article provides an impetus for such research by studying the diffusion and use of the ninth-century manuscripts of the IC, originating in France. The study reveals that by the mid-ninth century, many manuscripts had been produced in scriptoria spread across West Francia, indicating a successful diffusion in the first decades following the Council of Aachen. Interest in procuring the IC moreover extended beyond the text’s initial novelty, with manuscripts continuing to be copied and exchanged throughout the ninth century. While most of these copies adhered to the original text compiled in Aachen, additional chapters could be included to meet specific local needs. With regard to their provenance, the study suggests that the IC’s copies might have been primarily distributed to cathedral chapters, which aligns with the council’s objective of disseminating the rule through the (arch)bishops. Although it has proven challenging to identify many of the manuscripts’ possessors, the IC’s copies reflect a genuine engagement with the text, as most of them were intensively studied, often by multiple readers. Later additions to the codices suggest that the Carolingian rule of life continued to spark interest among their possessors, even in the centuries after the reform councils.

la Trinité. Le texte latin, qui comprend 62 questions et réponses, est édité d’après trois manuscrits d’origine allemande et mentionné dans l’inventaire d’une bibliothèque médiévale datable d’environ 1200. Il fut compilé à partir d’une douzaine de sources, probablement en Saxe durant la seconde moitié du xii^e siècle. Par sa structure, il est apparenté à deux dialogues anonymes, Contra Iudaeos et Contra philosophos, dont il convient désormais de repousser la confection du vi^e au xii^e siècle.

Edition of a disputational dialogue on the Trinity between a heretic and Augustine. The Latin text, comprising sixty-two questions and answers, is edited based on three German-origin manuscripts and is listed in a medieval library catalogue dating to around 1200. Compiled from about a dozen sources, the text was likely created in Saxony during the latter half of the twelfth century. Structurally, it is related to two other anonymous dialogues, Contra Iudaeos and Contra philosophos. The compilation of these dialogues was once dated to the sixth century but should now be dated to the twelfth instead.

This article presents the first edition and an English translation of the homily on the Sunday of the Myrrh-bearing Women by patriarch Kallistos I († 20 June 1364), which has survived in the most important manuscript witnesses of his homiletic work, the codices Athous Chilandar 8 (Lambros 229) and Athous Panteleimonos 1074. The accompanying commentary discusses the text’s date of composition and primary sources.