hagiography, they necessarily exclude interesting texts that lack these elements but nevertheless in some way, we think, participate in the ‘hagiographical’. Those that look, for example, for a cradle-to-grave narrative obviously omit texts that only partially cover a holy life, or which use forms other than
. In the vicinity of Caesarea Philippi, Jesus asks his disciples who they think he is. Peter replies: “You are the Christ, the Son of the living God” (Matt 16:16).
In a recent study Mark Goodwin has suggested that Peter’s language, σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος, alludes to Hosea, where
time. 25 This suggests that he was at least partly motivated by a desire to establish himself as a commentator with a presence in Rome. 26 The Commentary on Galatians also needs to be placed within Jerome’s ongoing engagement with translation and arguments about the language of scripture. In the
thinking about the nature of language (whether spoken or written) and its role in the common life of Christians. More specifically, he subsumed language within a framework that was ethical and related to the Bible. One of the key themes in the Pauline commentaries is this same connection between scriptural
reading within a wider Christian tradition. The centrepiece of this letter is the third chapter. Here Jerome notes, citing the Apocalypse of John, that in scripture people living on the earth (terra ) are always called sinners. 8 This leads him in to an extended treatment of Hebrews 11–12 and its
Christology that some have found troublesome for the pursuit of Johannine ethics. 7 Because the Fourth Gospel lacks the expected forms of moral instruction (gnomes, maxims, paraenetic sections), many have looked instead to imitation ethics, that is, to the presentation of Jesus’s life for a model of behavior
pick itself up and move to a new location. With that, the custodian is converted.
This unusual story of passing notes and throwing rocks is preserved in Gregory of Nyssa’s Life of Gregory Thaumaturgus , a biographical narrative account that was originally delivered as an oration in Neocaesarea (ca
linguistic scholarship. Motivating his work on etymology, for example, was a basic desire to recover “ vis verbi ,” the force of a word—not just its meaning, but its power. 30 Ultimately, Isidore wished to channel the power of discourse to meet Christian ends. “The speech of a just man should be solely in