By Sophie Lunn-Rockliffe
The works of Ambrosiaster, a Christian writing in Rome within the past due fourth century, have been influential on his close to contemporaries and during the heart a while. within the first half her research, 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 vast old and highbrow context. within the moment part she addresses Ambrosiaster's political theology, an concept which has been explored in different past due Roman Christian writers yet which hasn't ever been addressed in his works. She appears to be like at how Ambrosiaster's attitudes to social and political order have been shaped at the foundation of theological suggestions and the translation of scripture, and exhibits 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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Additional info for Ambrosiaster's Political Theology (Oxford Early Christian Studies)
This exegetical twist may have been a veiled reference to current church politics; a pro-Damasan Roman council had appealed to the emperor in 378 to rule that the bishop of Rome should not be subject to a secular court, using precisely this text (1 Tim. 22 Finally, lengthy comment in Quaestio 110 on the cathedra pestilentiae of Psalm 1: 1 refers to those who ‘take upon themselves seats either outside the church or against the church’,23 and then alludes to the usurpation of bishoprics: For he who takes to himself things that have not been conceded to him, is guilty; how much more if he also corrupts the tradition of him whose seat he usurps.
Vogels (1956), ‘Ambrosiaster und Hieronymus’, RBe´n 66 (1956), 15 suggests damnatio memoriae to explain Jerome’s concerted suppression of Ambrosiaster. Souter, A Study, 185 deals with Jerome’s silence thus: ‘If he did [know Ambrosiaster’s Pauline commentaries], he had some strong reason for ignoring it . . Perhaps its anonymity was the cause of its omission; or Jerome hated the author, who may have been a rival for Damasus’ favour . ’ See also J. N. D. ’ 39 Souter, A Study, 7: ‘Ancient authors .
48 Jerome’s examples of disputed readings are also found in the Old Latin version of the Pauline letters preserved in Ambrosiaster’s commentaries, which further conWrms that he may have had Ambrosiaster in mind. Although neither man named his opponent, it seems clear that they were aware of each other’s existence; indeed, it would surely have been impossible for a Christian living and working in Rome not to have known about Jerome’s Damasan commission, or indeed not to have known about Jerome. It was more possible that Jerome could have received a report of his detractors’ objections to the Vulgate project, without knowing precisely who they were.
Ambrosiaster's Political Theology (Oxford Early Christian Studies) by Sophie Lunn-Rockliffe