Ticonio y el sermón « in natali sanctorum innocentium » (Exégesis de Mt. 2)
The sermon in nat. sanct. innocent., of African origin, has been attributed to various authors. The majority of the critics, trusting in the Optacian attribution of the ms. of Orléans (s. VIII), have incorporated it into the literary legacy of the Catholica. However, some others have placed it in th...
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| Format: | Electronic Article |
| Language: | Spanish |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Ed. Pontificia Univ. Gregoriana
1979
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| In: |
Gregorianum
Year: 1979, Volume: 60, Issue: 3, Pages: 513-544 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Summary: | The sermon in nat. sanct. innocent., of African origin, has been attributed to various authors. The majority of the critics, trusting in the Optacian attribution of the ms. of Orléans (s. VIII), have incorporated it into the literary legacy of the Catholica. However, some others have placed it in the Donatist area. The only way we can establish the origin of any writing is through exegesis. Following to these principles, we have collated the biblical quotations in that sermon with the writing of the Catholic authors to whom it has been attributed. The results have led us to exclude their authorship. But this does not occur when comparing the sermon in nat. sanct. innocent. with the writing of Tyconius, especially with his « Commentary on Revelation ». Parallel exegesis, in some points to the letter and used in a similar thematic context, allows us to incorporate this writing into the Tyconian heritage. The Donatist Tyconius could have ascribed to the underlying ecclesiology in the sermon. Like words and expressions indicate the same exegetical tradition with similar ecclesiological applications. For example, we have the passage on Herodes (a precious parallel preserved in St. Beatus, who was the most faithful transmitter of Tyconius); the latent bipartitism all through the sermon (Abel and Cain, the fratricide); the unions of Eph 5, 2 and 2 Cor 2, 15 regarding the exegesis of Apoc 8, 3, Apoc 12, 4 and Mt 2, 20, and so forth. We purposely limit our analysis to the comparison of the sermon with the work of the Donatist, pointing out, apart from sections common to both, the ecclesial content so similar in both writings. With regard to the Optacian attribution of the ms. of Orléans, the title was added for homiletic use in the Gallican circle. If the hypothesis that St. Cesarius was the transmitter is accepted, it would not be surprising if the French Saint was responsible for the adaptation of this sermon for preaching. In fact, he did the same with Tyconius' commentary on the Apocalypse. Something similar must have happened with the compiler of the Fragments of Turin. It is possible that the name of Optatus was added only later to indicate the African origin of a text incorporated and already used in Catholic circles. There are some problems still to be solved, and only subsequent investigations can establish the correct place of the sermon in the history of exegesis. Our only purpose here is to underline the relationship of this sermon with the work of Tyconius, and to show how this writing could be incorporated in the corpus donatistarum. |
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| Contains: | Enthalten in: Gregorianum
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