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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 re...

According to Cornelis Datema, the still mysterious Leontius of Con-stantinople preached sometime around 557, whereas Michel Asmus places him between the end of the 4th century and the mid-5th century. This paper contends that the memory of a deceased bishop that closes the homily Nat. refers to Theodore I, patriarch of Constantinople, who died on 28 December 687. The article also shows that Leontius cannot possibly have lived earlier than the mid-6th century.

Barone Francesca Prometea, Voicu Sever J.. Codices Chrysostomici Graeci VIII. I : Codices Ancyrae et Constantinopolis. II : Addenda et Corrigenda ad volumina I-IV. Aubervilliers : Institut de Recherche et d'Histoire des Textes (IRHT), 2018. pp. 179-204. (Documents, études et répertoires de l'Institut de Recherche et d'Histoire des Textes, 88)

Barone Francesca Prometea, Voicu Sever J.. Codices Chrysostomici Graeci VIII. I : Codices Ancyrae et Constantinopolis. II : Addenda et Corrigenda ad volumina I-IV. Aubervilliers : Institut de Recherche et d'Histoire des Textes (IRHT), 2018. pp. 5-15. (Documents, études et répertoires de l'Institut de Recherche et d'Histoire des Textes, 88)

Barone Francesca Prometea, Voicu Sever J.. Codices Chrysostomici Graeci VIII. I : Codices Ancyrae et Constantinopolis. II : Addenda et Corrigenda ad volumina I-IV. Aubervilliers : Institut de Recherche et d'Histoire des Textes (IRHT), 2018. pp. 263-276. (Documents, études et répertoires de l'Institut de Recherche et d'Histoire des Textes, 88)

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Barone Francesca Prometea, Voicu Sever J.. Codices Chrysostomici Graeci VIII. I : Codices Ancyrae et Constantinopolis. II : Addenda et Corrigenda ad volumina I-IV. Aubervilliers : Institut de Recherche et d'Histoire des Textes (IRHT), 2018. pp. 77-82. (Documents, études et répertoires de l'Institut de Recherche et d'Histoire des Textes, 88)

Barone Francesca Prometea, Voicu Sever J.. Codices Chrysostomici Graeci VIII. I : Codices Ancyrae et Constantinopolis. II : Addenda et Corrigenda ad volumina I-IV. Aubervilliers : Institut de Recherche et d'Histoire des Textes (IRHT), 2018. p. 277. (Documents, études et répertoires de l'Institut de Recherche et d'Histoire des Textes, 88)

Barone Francesca Prometea, Voicu Sever J.. Codices Chrysostomici Graeci VIII. I : Codices Ancyrae et Constantinopolis. II : Addenda et Corrigenda ad volumina I-IV. Aubervilliers : Institut de Recherche et d'Histoire des Textes (IRHT), 2018. pp. 103-122. (Documents, études et répertoires de l'Institut de Recherche et d'Histoire des Textes, 88)

Severian of Gabala’s homilies and Pseudo-Theodoret’s Quaestiones et responsiones ad Orthodoxos (CPG 6285; = QRO) exhibit some notable parallels. Such links show that a marginal current of the Antiochene school was still thriving by the end of the 5th century, i.e. the most probable date of QRO.

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This note supplements an article on the same subject published in Apocrypha in 2007. It discusses new bibliographical items, but also some previous research which had escaped the author’s attention. Two final paragraphs deal with topics neglected in 2007, namely, the spreading of the acronym across the vernacular languages of Western Europe and its « translation » into Latin, attempted around the year 1200 by Pope Innocent III.

The earliest instance of φωτιστήριον « baptistery » in Antioch appears in the year 517, in a Syriac gloss to one of Severus’s homilies, perhaps in connectionwith his pastoral policies. Even if φωτιστήριον was formed according to same pattern as βαπτιστήριον, both nouns seem independent. John Chrysostom and an Antiochian Pseudo-Chrysostom do not mention at all the baptistery, but only the font (κολυμβήϑρα). The evidence indicates that during the 5th century φωτιστήριον was almost exclusively used in Constantinople and might have been created there. Some texts indicate that the word might have been the preferred name for the baptistery of a « cathedral » church, at least in Constantinople.

Transmis par trois temoins — un manuscrit copte et deux manuscrits arabes — qui ne sont que des reecritures divergentes d’un Grundschrift perdu, l’Encomium in XII apostolos (CPG 4281) a du etre redige en copte sahidique pendant le VIIIe siecle, sous le pseudonyme d’un predicateur grec: Severien de Gabala (debut du Ve siecle). Il fait etat souvent de traditions apostoliques inconnues ou qui ne sont attestees qu’en copte (voire en arabe et en ethiopien): des listes des parents et des metiers des apotres, de leurs champs de mission et de leurs martyres, une comparaison originale avec les douze pierres du pectoral du grand-pretre, une recension peut-etre archaique du martyre de Marc, etc.

La transmission du corpus homiletique de Severianus de Gabala a connu deux phases. Jusqu'au milieu du vie siecle environ, les homelies circulent seulement sous le nom de Severianus ; par la suite elles sont presque toutes attribuees a Jean Chrysostome, comme il arrive dans la tradition directe. On ignore les circonstances precises de ce changement, probablement intentionnel, mais il semble qu'il se soit produit a Constantinople, peut-etre en relation avec la condamnation de Severe d'Antioche (536) et qu'il ait touche un descendant du recueil primitif, elabore a Constantinople dans les premieres annees du ve siecle.

L'« Histoire de l'enfance de Jesus» est un recueil d'episodes concernant Jesus depuis l'âge de cinq a l'âge de douze ans. Redige en grec aux alentours de l'an 200, il a ete traduit en de nombreuses langues anciennes et reecrit plusieurs fois, donnant lieu a des recensions assez differentes. Apres avoir presente et classe les ramifications de la tradition manuscrite (resumee dans un stemma codicum), l'article evoque d'autres questions concernant l'histoire de cet apocryphe et met en parallele toutes les recensions utiles pour en etablir le texte critique. Composti in greco verso l'anno 200, i «Racconti dell'infanzia del Signore Gesu » sono una serie di scenette che presentano Gesu bambino fra i cinque e i dodici anni di eta. Questo opuscolo e stato piu volte tradotto e riscritto, dando origine a varie recensioni diverse. Dopo aver passato in rassegna e classificato la tradizione manoscritta (riassunta in uno stemma codicum), l'articolo si sofferma su altre questioni relative all'origine dell'apocrifo e met...

The occurrences of the adjective * ảβασίλeυτος and of the expression *ή ảβασίλeυτος γeνeά in the Nag Hammadi texts appear often to have polemic connotations and to involve literary problems. This paper seeks to demonstrate that this motif is interpolated in most of these texts, that these interpolations are linked to a revision or to a rewriting of these texts in the context of a controversy between different doctrinal circles, and that they are probably the hallmark of a circle which used rewriting as a means of adapting texts to their specific needs.