By Uwe Michael Lang
At the eve of the Council of Constantinople in 553, John Philoponus, the Alexandrian thinker and prolific commentator on Aristotle, entered the debate over the Chalcedonian definition of religion. through clarifying the phrases of the controversy, he meant to put the foundation for a defence of miaphysitism because the applicable approach of figuring out the Incarnation. This monograph elucidates the argument of Philoponus' Arbiter by way of finding it in the Christological discussions of the 5th and 6th centuries and via highlighting its indebtedness to the Neoplatonic commentators on Aristotle. The Christian reception of an Aristotelian philosophy within the 6th century facilitated the emergence of a 'scholastic' theology, of which Philoponus is a crucial consultant. The reader also will locate the following a therapy of a few philological and ancient matters touching on Philoponus' Christological writings, an English translation of the Arbiter, and a severe version of newly chanced on Greek fragments of this paintings (Peeters 2002)
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Extra info for John Philoponus and the controversies over Chalcedon in the sixth century: a ...
4: 6) 1 5 2 . Passions are predicated of the whole human composite because of the union of soul and body. The term "passion" (πάθος) requires some f quotations from Anastasius I of Antioch, Contra lohannis Philoponi Diaetetem, in which the question of Christ's µία ενέργεια is discussed. Notably, the Chalcedonian Anastasius agrees with Philoponus on this point. This polemical treatise was most likely written not long after 553, at a time when Anastasius was the apocrisiary of the Patriarch of Alexandria.
1,19. ^0 Cf. Backes (1931), 214-6 and 270-87. 13-7 Lietzmann. 17-24 Wickham. In Cyril, the natural movement" (εµφυτον κίνηµα) can be neutral, when it is the movement of the soul. It is a mark of the sinful state of humanity, however, that the "movement of the flesh" is in spiritual combat with the higher part in man: καταστρατεύεται µέν γαρ του νου βλέποντος εις έγκράτειαν δια τόν του θεοϋ φόβον τό κίνηµα της σαρκός, Resp. ad lib. 3�4 Wickham. That all movements of Christ's humanity are subjected to the Logos is thus an indication of his sinlessness.
7-9] = against Arbiter X,41. 139 Elias, Ep. Apol. 16-8]: Scripsit itaque in epistula ad Christophorum in qua fecit pseudo-solutionem quaestionum quae a grammatico lohanne Philopono et Probo praeparatae sunt adversus vos. 140 Van Roey (1978), 352„. Wolska-Conus (1989). 66 2g , thinks that Stephanus himself "à un certain moment de son évolution religieuse" might have written the treatise, since he was associated with Philoponus and the treatise "concerne aussi en quelque sorte Phüoponos". There is, however, no solid basis for such an attribution.
John Philoponus and the controversies over Chalcedon in the sixth century: a ... by Uwe Michael Lang