Il florilegio "De communi essentia (CPG 2240)", Severiano di Gabala e altri Padri
The Greek florilegium De communi essentia (or Testimonia e scriptura ; CPG 2240, published in Migne’s PG 28, 29-80), consists of 54 questions and answers, mostly about biblical verses aimed at showing the perfect equality of the persons of the Trinity. The analysis of the florilegium faces some prob...
| Main Author: | |
|---|---|
| Format: | Electronic/Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brepols
[2016]
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| In: |
Sacris erudiri
Year: 2016, Volume: 55, Pages: 129-155 |
| Standardized Subjects / Keyword chains: | B
Testimonia e scriptura
/ Severianus, Gabalensis -408
/ Homily
|
| IxTheo Classification: | HA Bible KAB Church history 30-500; early Christianity RE Homiletics |
| Online Access: |
Volltext (doi) |
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| 520 | |a The Greek florilegium De communi essentia (or Testimonia e scriptura ; CPG 2240, published in Migne’s PG 28, 29-80), consists of 54 questions and answers, mostly about biblical verses aimed at showing the perfect equality of the persons of the Trinity. The analysis of the florilegium faces some problems, since the final part (from question 48 onwards) is an obvious interpolation ; moreover, some quotations have been abridged so much that little is left beyond the biblical verses ; other passages have been extensively rewritten. However, it has been ascertained that the text uses - unsurprisingly - Basil of Caesarea De Spiritu Sancto. Occasionally it also depends on (Pseudo-) Athanasius and Eusebius of Caesarea. But Severian of Gabala’s homilies are its main source ; they surely were used in 16 occasions and similarities with Severian’s oeuvre have been detected in 18 additional cases. Since the florilegium transmits some authentic passages in Greek that are lost elsewhere, it had access to a very early recension of Severian’s homilies. The scarcity of Christological matter is arguably evidence that the florilegium predates the Council of Ephesus (431). | ||
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