A Larger Hope 1

by Ilaria L E Ramelli

  470. Demonstration in “Gregory’s Purported Criticism.”

  471. Discussion in Ramelli, “Origen, Patristic Philosophy, and Christian Platonism”; Simmons, Universal Salvation in Late Antiquity, and my review in The Classical Journal 2017.05.02; “The Soul and Salvation in Origen and Porphyry.”

  On 247n.65, Porphyry’s fragment on Origen, who was always reading Plato (HE 6.19), is represented by McClymond as the object of a debate whether it refers to Origen the Christian or another Origen. In fact, this passage surely refers to Origen the Christian, given that it mentions (and criticizes) his exegesis of Scripture. The scholarly debate mentioned concerns actually another passage of Porphyry, in Vita Plotini, and other testimonies from Hierocles, Proclus, etc., which I amply discuss elsewhere: “Origen, Patristic Philosophy”; “Origen the Christian Middle-Neoplatonist”; “Origen and the Platonic Tradition”; further in ongoing work.

  472. Argument in my “Philo’s Doctrine of Apokatastasis.”

  473. Argument in my “La coerenza della soteriologia origeniana,” 661–88; received, e.g., by Battistini, Bardesane di Edessa al crocevia dell’età e della cultura post-classica, 136 and passim; Apokatastasis, section on Origen. Further arguments in the work on Origen in preparation.

  474. Demonstration in my “Christian Soteriology.”

  475. Discussion in Apokatastasis, session on Eriugena.

  476. Apokatastasis, section on Origen, and “Origen, Eusebius, and the Doctrine of Apokatastasis.”

  477. See my “Paul on Apokatastasis: 1 Cor 15:24–28 and the Use of Scripture.”

  478. Though Origen’s year of death, 251, is debatable; it should be at least 254, and we could go until 255–56, as I argued in “Origen, Patristic Philosophy.”

  479. I indicated this thoroughly in Apokatastasis, sections on Nyssen, Evagrius, and Eriugena; “Christian Soteriology and Christian Platonism”; “Origen’s Anti-Subordinationism and Its Heritage in the Nicene and Cappadocian Line”; a future work on Origen’s influence on Gregory in all fields of his thought until his late life; Evagrius’ Kephalaia Gnostika; “Gregory’s and Evagrius’ Relations,” and my future monograph on Evagrius. For Eriugena, a future work on his debt to ancient and patristic Platonism (Origen in primis) is planned.

  480. Prinzivalli, “L’originale e la traduzione di Rufino”; Prinzivalli, “Il Cod.Mon.Gr. 314, il traduttore ritrovato e l’imitatore”; earlier Crouzel, “Comparaisons précises”; Pace, Ricerche sulla traduzione di Rufino del De Principiis; Grappone, Omelie origeniane nella traduzione di Rufino, whose conclusions are deemed excessive by Perrone, La preghiera secondo Origene, 377, 412, 421, 426–27. John Behr, tr., Origen: First Principles, xxiv, agrees with me that Origen’s works were indeed tampered with, and that Rufinus’ translation is overall reliable.

  481. Gallagher, “Origen via Rufinus on the New Testament Canon.”

  482. On 239n.25, Daniélou’s correct observation is reported by McClymond that Jerome’s translation of Origen’s homilies are faithful. However, this fidelity is not surprising, since homilies are not speculative treatises such as First Principles.

  483. Hilary’s case is exemplified in Image, The Human Condition in Hilary of Poitiers; reviewed in Reading Religion, 21 February 2018: http://readingreligion.org/books/human-condition-hilary-poitiers.

  484. As I examined in “Decadence Denounced in the Controversy over Origen”; “Autobiographical Self-Fashioning in Origen”; further research in a future article on reception and a work on Origen in preparation.

  485. Amacker-Junod, SC 464, 300–304.

  486. Quod ne relectum quidem uel recensitum a me antea fuerat, sed ita neglectum iacebat ut uix inueniri potuerit.

  487. Denique in Epheso cum me uidisset quidam haereticus et congredi noluisset neque omnino os suum aperuisset apud me, sed nescio qua ex causa id facere deuitasset.

  488. Sed ubi adfui, multis eum praesentibus argui. Cumque iam sine ullo pudore pertenderet inpudenter adserere falsitatem, poposci ut liber deferretur in medium, stilus meus agnosceretur a fratribus, qui utique cognoscunt quae soleo disputare uel quali soleo uti doctrina.

  489. Quique, cum ausus non esset proferre librum, conuictus ab omnibus et confutatus est falsitatis: et ita persuasum est fratribus ne aurem criminationibus praeberent.

  490. On this meaning of credere, see my “Alcune osservazioni su credere,” and Studi su Fides; Morgan, Roman Faith and Christian Faith, 51–55, and my review in Journal of Roman Studies 107 (2017) 368–70.

  491. Si quis ergo uult credere mihi in conspectu dei loquenti, etiam de his quae in epistula mea conficta sunt et inserta credat. Sin autem quis non credit sed uult de me male loqui, mihi quidem nihil damni confert: erit autem ipse falsus testis apud deum aduersum proximum suum, falsum testimonium uel dicens uel dicentibus credens.

  492. Haec ipse adhuc superstes conqueritur, quae scilicet per semetipsum deprehendere potuit adulterata esse in libris suis atque falsata. Meminimus sane etiam in alia eius epistula similem nos de librorum suorum falsitate legisse querimoniam, cuius epistulae exemplar in praesenti non habui, ut etiam ipsius testimonium his pro fide ueritatis adiungerem (Adult. 8).

  493. I analyzed it in Apokatastasis, 627–58. It is here dealt with from p. 309 onwards. On p. 239, n. 25, Daniélou’s correct observation is reported that Jerome’s translations of Origen’s homilies are faithful: this can be expected, since homilies are not speculative treatises such as First Principles. On this latter work, as on other speculstive works by Origen, the controversy was more enflamed.

  494. See the last part of my “Ethos and Logos”; further in the monograph in preparation.

  495. Cited on 230n.27.

  496. In The Seventh Book of the Stromateis, ed. Havrda et al., 239–57.

  497. In “Ethos and Logos”; “The Mysteries of Scripture.”

  498. Ashwin-Siejkowski, Clement of Alexandria on Trial; my review GNOMON 84 (2012) 393–97.

  499. Parallels studied in the work on Origen in preparation; further in a future systematic comparison between Origen and Plotinus.

  500. I discussed this in “Apokatastasis in Coptic Gnostic Texts” and “Origen, Bardaisan,” and further in a work on philosophical notions of apokatastasis.

  501. “Gregory Nyssen’s Position in Late-Antique Debates on Slavery and Poverty and the Role of Ascetics”; Social Justice, ch. 4.

  502. Arguments in my “In Illud: Tunc et Ipse Filius . . . (1Cor 15,27–28); “Origen’s Anti-Subordinationism”; “The Father in the Son, the Son in the Father (John 10:38, 14:10, 17:21).”

  503. Observations in my “Was Patristic Sin Different from Ancient Error?”

  504. Argument in “Aἰώνιος and αἰών in Origen and Gregory of Nyssa”; received by Boersma, “Overcoming Time and Space: Gregory of Nyssa’s Anagogical Theology”; “Apokatastasis and Epektasis in Hom. in Cant.”

  505. Argument in “Gregory’s Purported Criticism.”

  506. I argued that Origen never supported the preexistence of bare souls in “Preexistence of Souls”? Further in “Origen.”

  507. Examined in Apokatastasis, 584–91; “Anthropomorphism.”

  508. Argument in my “Origen”; “Ensomatosis vs. Metensomatosis.”

  509. As I argued in “Evagrius and Gregory: Nazianzen or Nyssen?”; Evagrius’ Kephalaia Gnostika, introduction and commentary; further in “Gregory Nyssen’s and Evagrius’ Biographical and Theological Relations.”

  510. “Gregory’s and Evagrius’ Relations” and “Evagrius Ponticus, the Origenian Ascetic (and not the Origenistic ‘Heretic’).”

  511. On this important point and its ascen
dents, see my commentary in Evagrius’ Kephalaia Gnostika.

  512. I point this out in my monographic essay in Evagrius’ Kephalaia Gnostika; further in a planned monograph on Evagrius, also dealing with his Christology.

  513. See my “Gregory’s and Evagrius’ Relations” and Tobon, Apatheia and Anthropology in Evagrius of Pontus.

  514. See my Evagrius’ Kephalaia Gnostika, the commentary sections on Christology; “Evagrius’ Relations,” and the work in preparation on Evagrius’ philosophical theology.

  515. More on KG 6.14 and Evagrius’ Christology is in my “Nyssen’s and Evagrius’ Relations”; further study, eventually, in a monograph on Evagrius.

  516. “La centralità del Mistero di Cristo nell’escatologia di s. Efrem”; received by den Biesen, “A drop of salvation: Ephrem the Syrian on the Eucharist,” 1139. Further proofs in my Apokatastasis, 331–44.

  517. “The Question of Origen’s Conversion and His Philosophico-Theological Lexicon of Epistrophē.”

  518. Argument in Apokatastasis, 694–721; “Origen, Evagrios, and Dionysios.”

  519. The correspondence of the almost contemporary Barsanuphius and John of Gaza about apokatastasis in Nyssen and about Evagrius’ Kephalaia Gnostika is interesting; I analyzed it in Apokatastasis, 410; 725–28.

  520. I argued for this in Apokatastasis, 738–57; further work in preparation.

  521. See also my “Response to Giulio Maspero,” in Evagrius between Origen, the Cappadocians, and Neoplatonism, 101–4.

  522. Argument in my “Origen, Greek Philosophy, and the Birth of the Trinitarian Meaning of Hypostasis.”

  523. See my “Origen.”

  524. Discussion in my “Epopteia–Epoptics in Platonism, ‘Pagan’ and Christian, from Origen to Maximus,” forthcoming.

  525. “Lux sine dubio iustis et ignis efficitur peccatoribus, ut consumet in iis omne quod in anima eorum corruptibilitatis et fragilitatis invenerit” (Comm.Cant. 2.2.21). See also my Apokatastasis, 758–66.

  526. See my “Isacco di Ninive teologo della carità divina e fonte della perduta escatologia antiochena.”

  527. See my “Harmony between arkhē and telos in Patristic Platonism and the Imagery of Astronomical Harmony Applied to the Apokatastasis Theory.”

  528. Apokatastasis, 773–815; further, “From God to God: Eriugena’s Protology and Eschatology against the Backdrop of His Patristic Sources.”

  529. See my “The Reception of Origen’s Thought in Western Theological and Philosophical Traditions.”

  530. As I painstakingly show in Apokatastasis, 773–815 and “From God to God.”

  531. Idea examined by Theo Kobusch, “Creation out of Nothing—Creation out of God,” lecture, Oxford workshop, Eriugena’s Christian Neoplatonism (above), forthcoming.

  532. “Gregorius . . . astruit mutationem corporis tempore resurrectionis in animam, animae in intellectum, intellectus in Deum” (Periph. 5.987C). See my “Gregory of Nyssa on the Soul (and the Restoration).”

  Ilaria Ramelli, FRHistS, is Professor of Theology and K. Britt Chair at the Graduate School of Theology, SHMS (Thomas Aquinas University “Angelicum”); the director of international research projects; senior visiting professor at major universities; Humboldt-Forschungspreis Fellow in Religion (Erfurt University, Max Weber Center); Fowler Hamilton Fellow (Oxford University, Christ Church) and Senior Research Fellow (Durham University, for the second time; Sacred Heart University, since 2003). She has been Professor of Roman History, Senior Research Fellow (Durham, for the first time; Oxford University, Corpus Christi; Princeton University, IAS, etc.), and senior visiting professor (Harvard, Columbia and other universities). She has taught courses and seminars and delivered invited lectures and main lectures in numerous leading universities and conferences in Europe, North America, and Israel. She received many academic awards and prizes and serves on directive and scientific boards of leading scholarly series and journals. She has authored numerous books, articles, and reviews in foremost scholarly journals and series, on ancient philosophy, patristic theology and philosophy, ancient Christianity, and the relationship between Christianity and classical culture.

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