stephan huller

So why don't I start the conversation. My name is Stephan Huller. I am a recovering alcoholic. I am the father of two beautiful children and I am interested in Marcion. I think about Marcion all the time for reasons I don't understand. Personally, I don't think we know enough about Marcion and Marcionitism to be certain about any opinion about the sect. There are many parts to the problem. The first, évidemment, is the problem that our sources are almost entirely hostile ones. But the second is most important - the existing sources don't agree on any substantive issue other than (a) Marcion was 'bad' and (b) he somehow altered a set of scriptures. But what was Marcion's 'badness' or what scriptures he tampered is utterly inconsistent. As such we are allowed a greater amount of interpretive freedom that is generally recognized. There we go. The starting point for our discussion written in less than three minutes.

thief of fire

Thank you for doing so too. It's hard for those of us who haven't spent the time you have on these issues, and put the work in that you have, to know what assertions on this forum are true and which are rubbish.
It's helpful to have someone who is knowlegeable and interested to help us get a better understanding of the evidence.

Jeffrey Gibson

Thank you for saying this. But I won't be participating in this thread (or am the threads that Pete posts to) any longer. There's all sorts of indications that it is, and would have no chance of being anything other than, a waste of anyone's time to do so.

Jeffrey

stephan huller

Oh come on, I am sorry. I really want to have a friend who is as knowledgeable as you Jeffrey. I don't know if you are aware of it but you sometimes come off sounding quite abusive. Maybe its not intentional. But I appreciate the effort you take anyway to set the record straight. You're actually a smart guy who is much needed around here. Maybe I don't take criticism very well either.

stephan huller

I was reading in Pseudo-Chrysostom that Thomas's words in John 20 disproved the beliefs of certain heretics:

This is very reminiscent of the other later addition to John - I and my Father are one (John 10:30) - a Sabellian statement directed against those who viewed the Son as a creature.

stephan huller

I can't even find a reference to this line in any Greek Church Father text. I am sure it must exist somewhere - I guess. I just can't find it. Correction - Athanasius http://books.google.com/books?id=0Pg...%B6%22&f=false But the equivalent page in Chysostom's Commentary on John is funny:

Nothing at all.

Jeffrey Gibson

The statement in Jn 27 is part of John's anti imperial agenda and it is a direct challenge to the claims of Domitian that he should be addresed as my lord and my God ((on this, see Tom Thatcher, Greater than Caesar: Christology and Empire in the Fourth Gospel (or via: amazon.co.uk), p. 136 and n. 10, Richard J. Cassidy, John's Gospel in New Perspective: Christology and the Realities of Roman Power (or via: amazon.co.uk) 14-16, 38-39, Stephen D. Moore Empire and Apocalypse: Postcolonialism and the New Testament (or via: amazon.co.uk) 70-71 and Warren Carter, John and Empire: Initial Explorations (or via: amazon.co.uk)).

And as to John 10:30, you've put the cart before the horse. What it is is a Johannine statement that was used by Sabellians to show that their theology of who the Logos/Son was in relation to the Father is scriptural.

See, e.g, J. N. D. Kelly, Early Christian Doctrines.

Jeffrey

Jeffrey Gibson

This is reminiscent of another claim you made about what can never never be found before the 5th century in the Church Fathers. One wonders how you go about your searches because they certainly aren't complete and your claims are uninformed.

Here is part one of the relevant data (62 instances)


Jeffrey

*****.
Novum Testamentum, Evangelium secundum Joannem (0031: 004)
“The Greek New Testament, 2nd edn.”, Ed. Aland, K., Black, M., Martini, C.M., Metzger, B.M., Wikgren, A.
Stuttgart: Württemberg Bible Society, 1968.
Chapter 20, section 28, line 3

ἀπε-
κρίθη Θωμᾶς καὶ εἶπεν αὐτῷ, Ὁ κύριός μου καὶ ὁ θεός
μου.

Ignatius Scr. Eccl., Epistulae interpolatae et epistulae suppositiciae (recensio longior) [Sp.] (1443: 002)
“Patres apostolici, vol. 2, 3rd edn.”, Ed. Funk, F.X., Diekamp, F.
Tübingen: Laupp, 1913.
Epistle 7, chapter 3, section 3, line 4

διὸ καὶ Θωμᾶς φησιν αὐτῷ Ὁ κύριός μου καὶ ὁ θεός μου.
διὰ γὰρ τοῦτο καὶ θανάτου κατεφρόνησαν, μικρὸν γὰρ εἰπεῖν, ὕβρεων
καὶ πληγῶν.


Eusebius Scr. Eccl., Theol., De ecclesiastica theologia (2018: 009)
“Eusebius Werke, Band 4: Gegen Marcell. Über die kirchliche Theologie. Die Fragmente Marcells”, Ed. Klostermann, E., Hansen, G.C.
Berlin: Akademie–Verlag, 1972; Die griechischen christlichen Schriftsteller 14, 2nd edn..
Book 2, chapter 7, section 15, line 4

ἃ δὴ καὶ Θωμᾶς ὁ Δίδυμος
ἀκριβῶς ἐπιστάμενος, ἅτε τοῦ χοροῦ τῶν δώδεκα γεγονὼς μαθητῶν,
λαμπροῖς ῥήμασιν καὶ θεὸν αὐτὸν καὶ κύριον ἐπεγράφετο λέγων «ὁ
κύριός μου καὶ ὁ θεός μου».
Go to Context


Epiphanius Scr. Eccl., Panarion (= Adversus haereses) (2021: 002)
“Epiphanius, Bände 1–3: Ancoratus und Panarion”, Ed. Holl, K.
Leipzig: Hinrichs, 1:1915; 2:1922; 3:1933; Die griechischen christlichen Schriftsteller 25, 31, 37.
Volume 3, page 426, line 15

οὐκοῦν ὁμολογείτωσαν οἱ πρότερον ἀρνούμενοι
τὸν ἐσταυρωμένον εἶναι θεὸν ἐσφάλθαι, πειθόμενοι πάσαις ταῖς θείαις
γραφαῖς, μάλιστα δὲ τῷ Θωμᾷ, ὃς μετὰ τὸ ἰδεῖν ἐν αὐτῷ τοὺς τῶν
ἥλων τύπους ἀνεβόησεν «ὁ κύριός μου καὶ ὁ θεός μου».
Go to Context


Athanasius Theol., De sancta trinitate (dialogi 2 and 4) [Sp.] (2035: 027)
“Studien zu pseudathanasianischen Dialogen der Orthodoxos und Aëtios”, Ed. Bizer, C., 1970; Diss. Bonn.
Volume M28, page 1265, line 11

καὶ Παῦλος· “ἄνθρωπος Ἰησοῦς Χρι-
στὸς χθὲς καὶ σήμερον ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας”,
καὶ αὐτὸν τοῦτον τὸν ἄνθρωπον ψηλαφήσας ὁ Θωμᾶς
λέγει· “ὁ κύριός μου καὶ ὁ θεός μου”, καὶ ὁμοίως ὁ Παῦ-
λος λέγει· “ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστὸς τὸ
κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς
τοὺς αἰῶνας”· θεὸς οὖν καὶ ἄνθρωπος ὅλος διὰ τὴν
ἐξ εὐδοκίας ἕνωσιν.
Go to Context


Athanasius Theol., Orationes tres contra Arianos (2035: 042); MPG 26.
Volume 26, page 197, line 5

καὶ καλῶς λέγετε· εἰμὶ γάρ.
Καὶ τὸν Θωμᾶν δὲ λέγοντα αὐτῷ, Ὁ Κύριός μου καὶ
ὁ Θεός μου, συγχωρεῖ λέγειν, καὶ μᾶλλον ἀποδέχε-
ται, μὴ κωλύων αὐτόν.
Go to Context


Athanasius Theol., Epistula ad Epictetum (2035: 110)
“Athanasii epistula ad Epictetum”, Ed. Ludwig, G., 1911; Diss. Jena.
Section 10, line 10

οὐκοῦν ὁμολογείτωσαν καὶ οἱ πρότερον ἀρνού-
μενοι τὸν ἐσταυρωμένον εἶναι θεὸν ἐσφάλθαι, πειθόμενοι ταῖς θείαις
γραφαῖς, μάλιστα δὲ τῷ Θωμᾷ, ὃς μετὰ τὸ ἰδεῖν ἐν αὐτῷ τοὺς τῶν
ἥλων τύπους ἀνεβόησεν, ὁ κύριός μου καὶ ὁ θεός μου.
Go to Context


Acta Thomae, Acta Thomae (2038: 001)
“Acta apostolorum apocrypha, vol. 2.2”, Ed. Bonnet, M.
Leipzig: Mendelssohn, 1903, Repr. 1972.
Section 10, line 2

Στὰς δὲ ὁ ἀπόστολος ἤρξατο εὔχεσθαι καὶ λέγειν
οὕτως· Ὁ κύριός μου καὶ ὁ θεός μου, ὁ συνοδοιπόρος τῶν
αὐτοῦ δούλων, ὁ ὁδηγῶν καὶ εὐθύνων τοὺς εἰς αὐτὸν πιστεύ-
οντας, ἡ καταφυγὴ καὶ ἡ ἀνάπαυσις τῶν τεθλιμμένων, ἡ
ἐλπὶς τῶν πενήτων καὶ λυτρωτὴς τῶν αἰχμαλώτων, ὁ ἰατρὸς
τῶν ἐν νόσω κατακειμένων ψυχῶν καὶ σωτὴρ πάσης κτίσεως,
ὁ τὸν κόσμον ζωοποιῶν καὶ τὰς ψυχὰς ἐνδυναμῶν, σὺ ἐπί-
στασαι τὰ μέλλοντα, ὃς καὶ δι' ἡμῶν τελειοῖς αὐτά· σὺ κύριε
ὁ ἀποκαλύπτων μυστήρια ἀπόκρυφα καὶ ἐκφαίνων λόγους ἀπορ-
ρήτους ὄντας· σὺ εἶ κύριε ὁ φυτουργὸς τοῦ ἀγαθοῦ δένδρου,
καὶ διὰ τῶν σῶν χειρῶν πάντα τὰ ἀγαθὰ ἔργα ἀπογεννᾶται·


Acta Thomae, Acta Thomae
Section 167, line 6

Τοῦ δὲ Οὐαζάνου τοὺς
στρατιώτας πείσαντος ὁ Ἰούδας ἐπὶ τὴν εὐχὴν ἐτράπη· ἦν δὲ
αὕτη· Ὁ κύριός μου καὶ ὁ θεός μου καὶ ἐλπὶς καὶ λυτρωτὴς
καὶ ἡγεμὼν καὶ ὁδηγὸς ἐν πάσαις ταῖς χώραις, σὺ ἔσο μετὰ
πάντων τῶν ὑπηρετουμένων σε καὶ ὁδήγησόν με σήμερον
ἐρχόμενον πρὸς σέ.


Basilius Theol., Adversus Eunomium (libri 5) (2040: 019); MPG 29.
Volume 29, page 705, line 27

Καὶ μάτην τὸ, Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου. Ψευδὲς δὲ
καὶ τὸ, Διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου·
καὶ τὸ, Ἔβρεξε Κύριος παρὰ Κυρίου· καὶ τὸ,
Ἐποίησεν ὁ Θεὸς κατ' εἰκόνα Θεοῦ· καὶ, Τίς
Θεὸς παρὲξ τοῦ Κυρίου; καὶ, Τίς Θεὸς πλὴν τοῦ
Θεοῦ ἡμῶν; καὶ ὁ Ἰωάννης ὅτι, Θεὸς ἦν ὁ Λόγος,
καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν· καὶ ὁ Θωμᾶς ἐπὶ
τοῦ Υἱοῦ· Ὁ Κύριός μου, καὶ ὁ Θεός μου. Πρὸς
τὰ κτίσματα οὖν καὶ τοὺς ψευδῶς θεοὺς καὶ οὐ κυ-
ρίως εἰρημένους νοεῖν τὰς ἀντιδιαστολὰς δεῖ, οὐκ εἰς
τὸν Πατέρα καὶ τὸν Υἱόν.


Marcellus Theol., De incarnatione et contra Arianos (2041: 005); MPG 26.
Page 989, line 10

Οὐ γὰρ εἶπεν,
ὅτι ὁ Λόγος Θεὸς γέγονεν, ἀλλὰ, Θεὸς ἦν ὁ Λόγος·
Ἀεὶ ἦν, φησὶν, ὁ Θεὸς Λόγος, καὶ οὗτος αὐτὸς ὁ
Θεὸς γέγονε σὰρξ, ἵνα ἡ σὰρξ αὐτοῦ γένηται Θεὸς
Λόγος· καθὼς καὶ ὁ Θωμᾶς, ψηλαφήσας τὴν σάρκα
αὐτοῦ, ἀνεβόησεν· Ὁ Κύριός μου, καὶ ὁ Θεός μου,
τὸ συναμφότερον θεολογῶν·


Origenes Theol., Scholia in Canticum canticorum (2042: 076); MPG 17.
Volume 17, page 273, line 31

Ἀκόλουθα ταῦτα τοῖς πρώτοις· μετὰ
γὰρ τὴν ἀνάστασιν εἰσῆλθε τῶν θυρῶν κεκλεισμένων·
καὶ καλεῖ τὸν Θωμᾶν, καὶ δι' αὐτοῦ πᾶσαν ἄπιστον
ψυχὴν, ἀνοῖξαι τὴν ἰδίαν καρδίαν καὶ τὴν τῆς ἀναστά-
σεως χωρῆσαι πληροφορίαν· καλεῖ δὲ αὐτὸν τελείαν
εἰπόντα, ὁ Κύριός μου καὶ ὁ Θεός μου· ἡ δρόσος δὲ
δηλοῖ τὴν κατὰ τὸν ὄρθρον ἀνάστασιν, ὅτε κάτεισι
δρόσος.

Asterius Sophista Scr. Eccl., Commentarii in Psalmos (homiliae 31) (2061: 001)
“Asterii sophistae commentariorum in Psalmos quae supersunt”, Ed. Richard, M.
Oslo: Bro̸gger, 1956; Symbolae Osloenses, fasc. suppl. 16.
Homily 6, section 16, line 9

Ὥσπερ γὰρ ἐκεῖνος
εἶπεν· <Ὁ κύριός μου καὶ ὁ θεός μου,> καὶ οὐκ ἠρκέσθη μόνῳ
τῷ εἰπεῖν· <Ὁ κύριός μου,> ἐπειδὴ καὶ ἄνθρωπος τῆς προσηγορίας
ταύτης ἠξιώθη – οὕτω γὰρ περὶ τοῦ Ἀβραὰμ ἔλεγεν ἡ Σάρρα·
<Ὁ δὲ κύριός μου πρεσβύτερος.


Asterius Sophista Scr. Eccl., Commentarii in Psalmos (homiliae 31)
Homily 6, section 16, line 20

> Οὐδεὶς δὲ τῶν ἁγίων ἀνθρώπῳ εἶπεν· Ὁ θεὸς
[ὁ ἄνω] μου – ἐπεὶ οὖν τό, <Ὁ κύριός μου,> καὶ ἀνθρώποις ἐλέχθη,
οὐ μόνον ἁγίοις ἀλλὰ καὶ βεβήλοις, οὐδεὶς δὲ ἀνθρώπων παρά
τινος τῶν ἁγίων ἤκουσεν· Ὁ θεός, ἵνα δείξῃ ὁ Θωμᾶς ὅτι τὸν
Χριστὸν οὐχ ὡς ἄνθρωπον ἐκυριολόγει, ἀλλ' ὡς θεὸν ὡμολόγει,
οὐκ εἶπεν ἁπλῶς· <Ὁ κύριός μου,> ἀλλά· <Ὁ κύριός μου καὶ ὁ
θεός μου· Ὁ κύριός μου,> ὡς ἀγοράσας με τῷ ἰδίῳ αἵματι,
πραθέντα τῇ ἁμαρτίᾳ· <Ὁ θεός μου,> ὡς ἄφεσιν ἁμαρτιῶν μοι
χαρισάμενος.


Asterius Sophista Scr. Eccl., Commentarii in Psalmos (homiliae 31)
Homily 6, section 16, line 23

<Ὁ κύριός μου καὶ ὁ θεός μου,> ἀντὶ τοῦ· Ὁ δεσπότης
μου καὶ ὁ δημιουργός μου.


Asterius Sophista Scr. Eccl., Commentarii in Psalmos (homiliae 31)
Homily 21, section 14, line 1

Ὁ γὰρ λέγων·
<Ἐὰν μὴ βάλω τὴν χεῖρά μου εἰς τὴν πλευρὰν αὐτοῦ,>
τῇ ὄψει μόνῃ Χριστοῦ ὡς μαχαίρᾳ ἐχρήσατο καὶ τὴν ἀπιστίαν
περιέτεμε καὶ πιστεύσας αὐτῷ ἔλεγεν· <Ὁ κύριός μου καὶ ὁ
θεός μου.


Asterius Sophista Scr. Eccl., Commentarii in Psalmos (homiliae 31)
Homily 21, section 15, line 1

Εἶτα ὁ Θωμᾶς οὐδέπω ἐγεύσατο καὶ ἤδη τὴν ὀμολογίαν ἠρεύξατο· καὶ
<ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ· Ὁ κύριός μου καὶ
ὁ θεός μου.

Joannes Chrysostomus Scr. Eccl., In ascensionem (sermo 4) [Sp.] (2062: 105); MPG 52.
Vol 52, pg 801, ln 38

Καὶ δὴ ἐπληρώθη τὸ ἐν Ψαλμοῖς εἰρημένον· Ἀνέβη ὁ Θεὸς
ἐν ἀλαλαγμῷ, Κύριος ἐν φωνῇ σάλπιγγος.
Σαφῶς ἐνταῦθα ὁ προφήτης τὴν δυάδα τῶν φύσεων
τῆς ἐν Χριστῷ οἰκονομίας ἐσήμανε· τὸν αὐτὸν δὲ
τρόπον καὶ Θωμᾶς μετὰ τὴν τοῦ Κυρίου ἀνάστα-
σιν ψηλαφήσας τὴν πλευρὰν αὐτοῦ, ἐβόα λέγων· Ὁ
Κύριός μου καὶ ὁ Θεός μου.



Joannes Chrysostomus Scr. Eccl., De sancta trinitate [Sp.] (2062: 123); MPG 48.
Vol 48, pg 1089, ln 67

Ἐγὼ γάρ εἰμι, φησὶν, ἡ ἀλήθεια καὶ ἡ ζωή· καὶ, Ἦν τὸ φῶς τὸ ἀληθινόν·
καὶ, Θεὸς ἦν ὁ Λόγος· καὶ Θωμᾶς φησιν ὁ ἀπόστολος· Ὁ Κύριός μου καὶ ὁ Θεός μου· καθὼς καὶ ὁ ψαλμῳδὸς λέγει· Ταῖς χερσί μου τὸν Θεὸν ἐξ-
εζήτησα, καὶ οὐκ ἠπατήθην. Ἐψηλάφησεν ὁ Θωμᾶς τὸν Λόγον ἐν ἀπιστίᾳ, καὶ οὐκ ἠπατήθη Κύριον καὶ Θεὸν ὁμολογήσας αὐτὸν ἐν πίστει.


Joannes Chrysostomus Scr. Eccl., In Joannem (homiliae 1–88) (2062: 153); MPG 59.
Vol 59, pg 473, ln 59

Ἐπειδὴ γὰρ ἐκεῖνος ἀν-
έπνευσε πληροφορηθεὶς, καὶ ἀνεβόησεν, Ὁ Κύριός μου,
καὶ ὁ Θεός μου, λέγει· Ὅτι ἑώρακάς με, πεπίστευ-
κας· μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες.
Τοῦτο γάρ ἐστι πίστεως, τὸ τὰ μὴ ὁρώμενα δέξασθαι.


Joannes Chrysostomus Scr. Eccl., In sanctum Thomam apostolum [Sp.] (2062: 228); MPG 59.
Vol 59, pg 499, ln 12

Ὁ Κύριός μου καὶ ὁ Θεός μου· ὁ συγγενής μου καὶ ποιητής μου,
ὁ λυτρωτής μου καὶ ὁ βασιλεύς μου.


Joannes Chrysostomus Scr. Eccl., In sanctum Thomam apostolum [Sp.]
Vol 59, pg 500, ln 19

Ἐβόησα τοίνυν ἐκπλαγεὶς ὃ κατέλαβον· Ὁ Κύριός μου καὶ ὁ Θεός μου·
οὐδαμοῦ γὰρ ἔβλεπον δοῦλον, οὐδαμοῦ ταπεινὸν ἐφαίνετο
σχῆμα· καὶ τὸ συγγενὲς ἐξέλαμπε, καὶ τὸ θεῖον ἐξ-
ήστραπτε· καὶ τὸ φορούμενον ὑψοῦτο, καὶ τὸ φοροῦν ἐδε-
δόξαστο· καὶ δύο νοουμένων πραγμάτων, ἓν ἦν τὸ προς-
κυνούμενον πρόσωπον.


Joannes Chrysostomus Scr. Eccl., In sanctum Thomam apostolum [Sp.]
Vol 59, pg 500, ln 64

Οὐδὲν ἀπαιτοῦμέν σε μέγα· ἅπερ ἔχεις, αἰτοῦμεν· ἃ δίδως, ζητοῦ-
μεν· ἃ θέλεις ἰδεῖν, ἐπιθυμοῦμεν· τὸν βάρβαρον ἡττη-
θέντα, τὸν Ἄρειον ἐλαθέντα, τὸν Βασιλέα στεφανωθέντα,
τὸν κόσμον ἐπιστραφέντα, τὸν Χριστὸν ὑψωθέντα, καὶ
παρὰ πάσης ὁμοῦ τῆς οἰκουμένης ἀκούοντα, Ὁ Κύ-
ριός μου καὶ ὁ Θεός μου· ᾧ ἡ δόξα, τιμὴ, καὶ κράτος
εἰς τοὺς αἰῶνας τῶν αἰώνων.

Joannes Chrysostomus Scr. Eccl., In drachmam et in illud: Homo quidam habebat duos filios [Sp.] (2062: 315); MPG 61.
Vol 61, pg 783, ln 16

Νυνὶ δὲ τοῖς σοῖς ἴχνεσι προσπίπτω, ὁ Κύριός μου, καὶ ὁ
Θεός μου· Ποίησόν με ὡς ἕνα τῶν μισθίων σου. Ἐὰν
οὕτω μετανοήσῃς, ἐὰν οὕτως ἐξομολογήσῃ· ἔτι πόῤῥω
σοῦ ἀπέχοντος προστρέχει ὁ οὐράνιος Πατὴρ, πνεύ-
ματι ἐπιπίπτων σου τῷ τραχήλῳ τῆς ψυχῆς, τὸ τῆς
χάριτός σοι ζυγὸν ἐπιτιθεὶς, καὶ τῇ ζεύγλῃ τῆς ἀλη-
θείας τὸν αὐχένα τῆς καρδίας σου περισφίγγων· φιλή-
ματι λύει σου τὴν ἔχθραν, καὶ λέγει τοῖς ἑαυτοῦ δού-
λοις τοῖς ἱερεῦσι· Φέρετε τὴν πρώτην στολήν. Οὐκ
εἶπε, Φέρετε μίαν στολὴν, ἀλλὰ, Φέρετε τὴν πρώτην
στολὴν, ἵνα δείξῃ τὴν πρώτην τοῦ βαπτίσματος ἀξίαν



Joannes Chrysostomus Scr. Eccl., In novam dominicam et in apostolum Thomam [Sp.] (2062: 347); MPG 63.
Vol 63, pg 930, ln 41

Ἁψάμενος τοίνυν ὁ Θωμᾶς τῶν Δεσποτικῶν χειρῶν καὶ τῆς θείας πλευρᾶς, καὶ μεστὸς γενόμενος δειλίας ὁμοῦ καὶ περιχαρείας ἐκ τῆς θέας ὧν
ἐπεθύμησε, πρὸς ὑμνῳδίαν εὐθέως τὴν γλῶτταν κινεῖ,
βοῶν πρὸς τὸν Κύριον· Ὁ Κύριός μου, καὶ ὁ Θεός μου·
σὺ εἶ Κύριος καὶ Θεὸς, σὺ εἶ καὶ ἄνθρωπος καὶ φιλάν-
θρωπος, σὺ εἶ ξένος καὶ παράδοξος τῆς φύσεως ἰατρός·
οὐ τέμνεις σιδήρῳ τὰ πάθη, οὐ καίεις πυρὶ τὰ ἕλκη, οὐκ
ἐρανίζῃ παρὰ βοτανῶν τὴν τῶν φαρμάκων ἰσχὺν,
οὐκ ἐπιδεσμεύεις ἐπιδέσμοις ὁρατοῖς τὰ κάμνοντα ἕλκη·
ἔχεις οἰκτιρμῶν ἐπιδέσμους ἀοράτους, ἀοράτως τὰ δια-
λελυμένα συσφίγγοντας· ἔχεις λόγον σιδήρου τομώτερον,
ἔχεις ῥῆμα πυρὸς δυνατώτερον, ἔχεις νεῦμα φαρμάκου
προσηνέστερον.

Joannes Chrysostomus Scr. Eccl., In novam dominicam et in apostolum Thomam [Sp.]
Vol 63, pg 930, ln 58

Σὺ λέπραν ἀπέξεσας, ὡς ἠθέλησας, σὺ χωλοὺς
δρομαίους ἀνέδειξας, σὺ παραλύτους βαστάζειν τὰς ἑαυ-
τῶν κλίνας ἐποίησας, σὺ τυφλοὺς ἐκ γενετῆς ἀπονίψασθαι
τὸν ζόφον ἐκέλευσας, σὺ τοὺς δαίμονας ἐκ τῶν σῶν ποιη-
μάτων ἐξώρισας, σὺ παρὰ τῶν ἐχθρῶν ἐκρατήθης βου-
λόμενος, σὺ θέλων παρὰ τῶν Ἰουδαίων πάντα κατὰ σάρκα
πέπονθας δι' ἐμὲ, Ὁ Κύριός μου, καὶ ὁ Θεός μου.
Ἐπέγνων τὸν ἐμὸν Δεσπότην, ἐπέγνων τὸν ἐμὸν ἁλιέα
καὶ φύλακα, ἐπέγνων τὸν ἐμὸν βασιλέα καὶ κύριον, Ὁ
Κύριός μου, καὶ ὁ Θεός μου. Πιστεύω σου, Δέσποτα,
τῇ οἰκονομίᾳ, πιστεύω σου τῇ συγκαταβάσει, πιστεύω
σου τῇ προσλήψει τῆς ἐμῆς ἀρχῆς, πιστεύω σου τὸν
προσκυνούμενον σταυρὸν, πιστεύω σου τοῖς παθήμασι
τῆς σαρκὸς, πιστεύω σου τῷ τριημέρῳ θανάτῳ, πιστεύω
σου τῇ ἀναστάσει· λοιπὸν οὐκ ἔτι πολυπραγμονῶ· πιστεύω,
οὐκέτι λογοθετῶ· πιστεύω, οὐκέτι ζυγοστατῶ· πιστεύω,

stephan huller

As Neil Diamond says, 'Hello again, my friend.' The Sabellians are among the most interesting heretics. Attested by Celsus (= Σιβυλλιστάς Against Celsus 5.61) and most interesting in a very old Syriac tradition which I found about and then contacted Sebastian Brock for clarification (sorry if this post is incoherent I am nodding my head at the same time while my wife rambles on about the Beatles).

In any event here is the wonderful information provided by Professor Brock who notes that there is only a Latin tr. of the relevant part of the Zuqnin Chron: the English translation only cover the later parts. The passage is on p.124 of Chabot's edition, vol I:

Brock also looked in the other large chron. (ad annum 1234) but found nothing there. He said I could try the other small Chronicles in Chron.Minora, but most of them don't cover the time of Hadrian. The source history of the different chronicles is quite complicated: for the Zuqnin Chron, there is a monograph by W Witakowski (1987). One other critically significant insight that Brock provided was noting that "the corruption of 'NQR' to NQY' (Ancyra to Nicaea) would not be all that difficult in Syriac script." At last we have an explanation for that little problem that emerges later in the Syriac tradition where it is said that Sabellius was excommunicated at Nicaea in the second century.

Thirdly there is Stuart George Hall, professor of ecclesiastical history at King's College London who developed an interesting theory about a lost reference to Irenaeus a work called Against Praxeas among the writings of Tertullian. Hall argued that Praxeas means 'fixer' or 'fraud' and that it may be a nickname Tertullian invented to disguise Irenaeus. Apparently, Tertullian was angry that Irenaeus had actively worked to make his own sectarian tradition heretical in the eyes of the bishop of Rome. He writes "Praxeas at Rome managed two pieces of the Devil's business: he drove out prophecy and introduced heresy; he put to flight the Paraclete and crucified the Father" (Prax. 1 — NE 168).

Tertullian alleges that Praxeas dissuaded a bishop of Rome some time ago from recognizing the leaders of his community, Montanus and Prisca as prophets and receiving their churches into communion. He adds that Praxeas went on to teach a pernicious doctrine, which ammounted to crucifying the Father. Praxeas asserts the 'monarchy' of God: God is single, and so Father, Son and Spirit are 'one and the same.'Tertullian argues that he rejects the oikonomia ('family principle' or perhaps 'economy'). In other words God is not best expressed through the concept of one but of a 'house' or family of beings.

It is very significant also that Irenaeus was said to be an author of a book with this exact title "On the Monarchy" (Eus. Hist. Eccl. 5.20.1) and was responsible for at least a few letters to Victor. We have already seen the church of Praxedis was related to the Novatian tradition of which Irenaeus's student Hippolytus was identified as a member. Surely Hall's assumption that Irenaeus is 'Praxeas and Victor was the bishop who ultimately excluded Tertullian's sect from the Catholic tradition has important implications for our information about Marcionitism.

I think it is highly possible that Polycarp (= who is 'John's disciple' and the presumed head of the 'Johannine tradition) and Irenaeus (= the first person to promote the John gospel as part of the four) represented the original Sabellian tradition - my wife has just walked away. To this end, if we accept this tentative identification the tradition of Polycarp (= Sabellianism).

We can more insight into the tradition by following Agapius's summary of the beliefs of Florinus of Rome. Remember Irenaeus acknowledges that Florinus spent more time with Polycarp (Irenaeus only claims to have known Polycarp as a little boy). Given that Florinus is closer to Polycarp, the Sabellian tendencies in Florinus's thought are quite noteworthy.

Florinus (in Agapius's summary) argued that the three gods were all together present as one during the making of the world and man. The Marcionites would certainly have rejected this idea and would have countered that one god was creating while another was in heaven.

There were of course many variations in between these stark positions. We can point to early 'Catholic' voices - no less than heretical ones - who based on the LXX reading of Psalm 44 said that the Word was 'emitted' from the Father (cf. Tertullian's " “heart has emitted [eructauit] excellent word [sermonem]"). It would take a century or more to hash out some kind of middle ground between the polar opposites of Polycarp and Marcion.

Nevertheless it is important to attempt to put forward our definition of what constituted 'heresy' at least initially in the Roman Church - viz. any tradition which dared to posit that the Son ever acted independently of the Father or (to get to the heart of the Arian dispute years later) any 'separateness' on the part of the Father from the Son.

It is important to have discovered our Syriac source material because it demonstrates that Polycarp may well have been denounced as a heretic. This helps explain why Irenaeus transformed his master into a wholly orthodox figure bent on battling 'heresy' - now effectively defined in terms of 'those who excommunicated him at Ancyra.' In other words, we have to imagine that those who argued for the independence of the various parts of the Trinity (for all early traditions were in one form or another 'Trinitarian' especially Marcionitism cf. Cyril of Jerusalem) could only see the absurdity of the proposition that the Father was crucified on the Cross. No wonder then that Zuqnin Chronicle not only mentions the Trinity but also 'the Cross' in relation to this heresy.

In some sense then, even though we know very little of the theology of those who may have condemned Polycarp/Sabellius we can be assured that they (a) understood that the Son functioned independently of the Father in some way and (b) that the crucifixion was necessarily understood as having an effect on the Son without touching the Father. Moreover we must also imagine that - by mere logical inference - these traditions must also have emphasized that (c) there was a time when the Son was not and (d) - most imporant of all - that after the ascension the Son was wholly absorbed into the Father.

Got to show more attention to the wife.

Jeffrey Gibson

This is reminiscent of another claim you made about what can never never be found before the 5th century in the Church Fathers. One wonders how you go about your searches because they certainly aren't complete and your claims are uninformed.

Here is part two of the relevant data (62 instances)


Jeffrey

*****.



Didymus Caecus Scr. Eccl., De trinitate (lib. 1) [Sp.] (2102: 008)
“Didymus der Blinde. De trinitate, Buch 1”, Ed. Hönscheid, J.
Meisenheim am Glan: Hain, 1975; Beiträge zur klassischen Philologie 44.
Chapter 15, section 63, line 3

ὁ δὲ Θωμᾶς “ὁ κύριός μου καὶ ὁ θεός μου”,
καὶ ὁ Παῦλος “ὁ δὲ κύριος τὸ πνεῦμά ἐστιν, οὗ δὲ τὸ πνεῦμα κυρίου, ἐκεῖ ἐλευθερία”, καὶ πάλιν.


Didymus Caecus Scr. Eccl., De trinitate (lib. 1) [Sp.]
Chapter 27, section 60, line 3

τοιγάρτοι κἀντεῦθεν μᾶλλον ἐπιθαρσήσας ἀντεισφέρει αὐτῷ τὴν βεβαίαν πίστιν καὶ ἀνευφημεῖ· “ὁ κύριός μου καὶ ὁ θεός μου”.



Flavius Justinianus Imperator Theol., Edictum rectae fidei (2734: 005)
“Drei dogmatische Schriften Iustinians, 2nd edn.”, Ed. Amelotti, M., Albertella, R., Migliardi, L. (post E. Schwartz)
Milan: Giuffre, 1973; Legum Iustiniani imperatoris vocabularium. Subsidia 2.
Page 152, line 4

κοπῆς ἔργων βελτιωθέντα καὶ βαπτισθέντα εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ διὰ τοῦ βαπτίσματος τὴν χάριν τοῦ ἁγίου πνεύματος λαβεῖν καὶ υἱοθεσίας ἀξιωθῆναι καὶ κατ' ἰσότητα βασιλικῆς εἰκόνος εἰς πρόσωπον τοῦ θεοῦ λόγου προσκυνούμενον καὶ μετὰ τὴν ἀνάστασιν ἄτρεπτον ταῖς ἐννοίαις καὶ ἀναμάρτητον παντελῶς γενόμενον, καὶ πάλιν εἰρηκότος τὴν ἕνωσιν τοῦ θεοῦ λόγου πρὸς τὸν Χριστὸν τοιαύτην γεγενῆσθαι οἵαν εἶπεν ὁ ἀπόστολος ἐπὶ ἀνδρὸς καὶ γυναικὸς <ἔσονται οἱ δύο εἰς σάρκα μίαν> καὶ πρὸς ταῖς ἄλλαις ἀναριθμήτοις αὐτοῦ βλασφημίαις τολμήσαντος εἰπεῖν ὅτι μετὰ τὴν ἀνάστασιν ἐμφυσήσας ὁ κύριος τοῖς μαθη-
ταῖς καὶ εἰπὼν <λάβετε πνεῦμα ἅγιον> οὐ δέδωκεν αὐτοῖς πνεῦμα ἅγιον, ἀλλὰ σχήματι μόνον ἐνεφύσησεν· οὗτος δὲ καὶ τὴν ὁμολογίαν Θωμᾶ τὴν ἐπὶ τῆι ψηλαφήσει τῶν χειρῶν καὶ τῆς πλευρᾶς τοῦ κυρίου μετὰ τὴν ἀνάστασιν τὸ <ὁ κύριός μου καὶ ὁ θεός μου> εἶπεν μὴ εἰρῆσθαι περὶ τοῦ Χριστοῦ παρὰ τοῦ Θωμᾶ (μηδὲ γὰρ εἶναι λέγει τὸν Χριστὸν θεόν), ἀλλ' ἐπὶ τῶι παρα-
δόξωι τῆς ἀναστάσεως ἐκπλαγέντα τὸν Θωμᾶν ὑμνῆσαι τὸν θεὸν τὸν ἐγείραντα τὸν Χριστόν.
Go to Context


Basilius Scr. Eccl., Homilia in sanctum pascha et in recens illuminatos (2800: 004); MPG 28.
Volume 28, page 1085, line 27

Ὁ δὲ Θωμᾶς, ψηλαφήσας, καὶ τὴν ἀπιστίαν ἐξορίσας, πίστει εἰλικρινεῖ καὶ πόθῳ θεοπρεπεῖ κέκραγεν· «Ὁ Κύριός μου καὶ ὁ Θεός μου.


Olympiodorus Diaconus Scr. Eccl., Commentarii in Jeremiam (in catenis) (2865: 003); MPG 93.
Volume 93, page 696, line 2

Τῆς εὐφραινομένης καὶ λεγούσης· Ὁ Κύριός μου καὶ ὁ Θεός μου.



Joannes Damascenus Scr. Eccl., Theol., Sacra parallela (recensiones secundum alphabeti litteras dispositae, quae tres libros conflant) (fragmenta e cod. Vat. gr. 1236) (2934: 018); MPG 95 & 96.
Volume 95, page 1412, line 40

Καὶ ἀπεκρίθη Θω-
μᾶς, καὶ εἶπεν αὐτῷ· Ὁ Κύριός μου καὶ ὁ Θεός μου.


Nicephorus I Scr. Eccl., Hist., Theol., Refutatio et eversio definitionis synodalis anni 815 (3086: 012)
“Nicephori Patriarchae Constantinopolitani Refutatio et Eversio Definitionis Synodalis Anni 815”, Ed. Featherstone, J.M.
Turnhout: Brepols, 1997; Corpus Christianorum, Series Graeca 33.
Chapter 131, line 23

ὁ γὰρ εἰπών· Ἐξουσίαν ἔχω τὴν ψυχήν
μου θεῖναι ἀπ' ἐμαυτοῦ καὶ πάλιν λαβεῖν αὐτήν, ὡς ἀληθῶς
τῷ θανάτῳ προσομιλήσας, πάλιν ἐγήγερται μετὰ τοῦ πεπονθό-
τος σώματος καὶ τοῖς μαθηταῖς ἐμφανίζεται καθόσον κα-
τοπτεῦσαι τὴν δόξαν ἐκείνην ἄξιον, καὶ διαπιστοῦσιν τὴν
ἀνάστασιν, ἐπεὶ ἐδόκουν πνεῦμα θεωρεῖν, τὴν πλευρὰν καὶ
τοὺς ἥλους παραδείκνυσιν, ὡς καὶ τὸν ἐπαφώμενον μαθητὴν
πεπεισμένον μεγαλοφώνως ἐκβοᾶν· Ὁ κύριός μου καὶ ὁ θεός
μου. βρώσεώς τε καὶ πόσεως ἀνέχεται ὥστε τὸν αὐτὸν ἐκεῖνον
εἶναι καὶ μετὰ τὴν ἔγερσιν πιστεύεσθαι.


Pseudo-Sphrantzes Hist., Chronicon sive Maius (partim sub auctore Macario Melisseno) (3176: 001)
“Georgios Sphrantzes. Memorii 1401–1477”, Ed. Grecu, V.
Bucharest: Academie Republicii Socialiste România, 1966; Scriptores Byzantini 5.
Page 478, line 3

πάντως καὶ αὐτὸς οὕτως εἴρηκεν “ὁ κύριός μου καὶ ὁ θεός μου·” ἢ τί γοῦν φησι καὶ πρὸς αὐτὸν ὁ Χριστός;

Cyrillus Theol., Commentarii in Joannem (4090: 002)
“Sancti patris nostri Cyrilli archiepiscopi Alexandrini in D. Joannis evangelium, 3 vols.”, Ed. Pusey, P.E.
Oxford: Clarendon Press, 1872, Repr. 1965.
Volume 3, page 148, line 22

<Ἀπεκρίθη αὐτῷ Θωμᾶς καὶ λέγει αὐτῷ Ὁ κύριός μου καὶ ὁ
Θεός μου.


Cyrillus Theol., Commentarii in Joannem
Volume 3, page 151, line 14

ἐπειδὴ δὲ λοιπὸν ἀπροφάσιστος ἦν τοῖς ὁρῶσιν ἡ ἀπιστία, ἀκολούθως
ὁ μακάριος Θωμᾶς ὀρθοτάτην ἐπ' αὐτῷ τὴν ὁμολογίαν ἐποι-
εῖτο λέγων Ὁ Κύριός μου καὶ ὁ Θεός μου.


Cyrillus Theol., Commentarii in Joannem
Volume 3, page 151, line 28

οὐ γὰρ ἁπλῶς ἔφη Κύριός μου
καὶ Θεός μου, ἵνα μή τις οἴηται καθ' ὁμοιότητα τὴν ἡμε-
τέραν ἤγουν τῶν ἁγίων ἀγγέλων κύριον αὐτὸν εἰρῆσθαι καὶ
Θεόν· πολλοὶ γὰρ ἐν οὐρανῷ καὶ ἐπὶ γῆς κύριοί τε καὶ
θεοὶ, καθάπερ ὁ σοφὸς ἡμᾶς ἐδίδαξε Παῦλος· ἀλλ' ἕνα
Κύριον αὐτὸν ἰδικῶς καὶ Θεὸν, ὡς ἐκ τοῦ κατὰ φύσιν
Κυρίου καὶ Θεοῦ γεννηθέντα Πατρός Ὁ Κύριός μου καὶ ὁ
Θεός μου φησὶ, καὶ τὸ ἔτι μεῖζον εἰς παράστασιν ἀληθείας,
ἀκήκοε τοῦτο λέγοντος ὁ Σωτὴρ τοῦ ἰδίου μαθητοῦ, διακει-
μένου τε καὶ πεπιστευκότος ὅτι δὴ κατὰ ἀλήθειαν ὁ Κύριός
τε αὐτὸς ὑπάρχοι καὶ ὁ Θεὸς, ἀλλ' ἐπιτιμᾶν οὐκ ᾤετο δεῖν.



Cyrillus Theol., Fragmenta in sancti Pauli epistulam ad Hebraeos (4090: 006)
“Sancti patris nostri Cyrilli archiepiscopi Alexandrini in D. Joannis evangelium, vol. 3”, Ed. Pusey, P.E.
Oxford: Clarendon Press, 1872, Repr. 1965.
Page 374, line 15

ὥσπερ ἀπιστήσαντι τῷ Θωμᾷ τοὺς τύπους τῶν ἥλων
καὶ αὐτὴν ἐπέδειξε τὴν πλευρὰν ἵνα λοιπὸν ἀναπείσῃ λέγειν
ἐξ εὐμαθοῦς διανοίας “Ὁ Κύριός μου καὶ ὁ Θεός μου,” οὕτω
καθάπερ ἐγῷμαι τοῖς ἁγίοις ἀγγέλοις ἐμφανῆ καθιστὰς τῆς
μετὰ σαρκὸς οἰκονομίας τὸν τρόπον μετὰ τῶν τοῦ πάθους
σημείων ἐφαίνετο, ἐρυθρὰ γοῦν τὰ ἱμάτια φέρων καὶ αὐτοὺς
δὲ τοὺς τύπους τῶν ἥλων ἵνα καὶ αὐτοὶ πιστεύσειαν ὡς
φύσει τε καὶ ἀληθῶς ὑπάρχων Θεὸς γέγονε καὶ υἱὸς ἀνθρώ-
που, σῶμα λαβὼν ἐκ τῆς ἁγίας παρθένου καὶ καθεὶς ἑαυτὸν
εἰς κένωσιν, ἵνα προσφορὰν καὶ θυσίαν ἑαυτὸν ὑπὲρ πάντων
εἰς ὀσμὴν εὐωδίας ἀναθεὶς τῷ Θεῷ καὶ Πατρὶ διασώσῃ τὴν



Cyrillus Theol., De sancta trinitate dialogi i–vii (4090: 023)
“Cyrille d'Alexandrie. Dialogues sur la Trinité, 3 vols.”, Ed. de Durand, G.M.
Paris: Cerf, 1:1976; 2:1977; 3:1978; Sources chrétiennes 231, 237, 246.
Aubert page 550, line 9

Ἁπτὸς γέγονεν ὁ ἀναφής· τοιγάρτοι καὶ ὁ Θωμᾶς,
χειρὶ καὶ δακτύλοις τοὺς τῶν ἥλων τύπους ἐπαφώμενος,
ἔλεγεν· «Ὁ Κύριός μου καὶ ὁ Θεός μου.
Go to Context


Cyrillus Theol., De incarnatione unigeniti (4090: 026)
“Cyrille d'Alexandrie. Deux dialogues christologiques”, Ed. de Durand, G.M.
Paris: Cerf, 1964; Sources chrétiennes 97.
Aubert page 712, line 11

Ἀνεκεκράγει γὰρ ὁ Θωμᾶς· «Ὁ Κύριός μου καὶ ὁ Θεός
μου,» ἀναμετρήσας δακτύλῳ πλευράν τε τὴν σώματος καὶ
τὰς διατρήσεις τῶν ἥλων.
Go to Context


Cyrillus Theol., Epistulae paschales sive Homiliae paschales (epist. 1–30) (4090: 032); MPG 77.
Volume 77, page 500, line 29

μὴ δύνασθαι, καθάπερ ἐν ὀφλήματος τάξει, κατα-
θέσθαι τῷ Σωτῆρι τὰ χαριστήρια, ἀναριθμήτων μὲν
ἀγαθῶν πληθύϊ τὴν ἀνθρώπου φύσιν κατακοσμήσαντι,
ὅλην δὲ ἀφάτῳ δυνάμει πρὸς τὴν ἀρχαίαν ἐκείνην
μεταμορφώσαντι δόξαν· καὶ τὸ μὲν ἐκ τῆς ἁμαρ-
τίας ἀκαλλέστατον ἀφανίσαντι σχῆμα· πρὸς δὲ τὴν
ἀρχέτυπον εἰκόνα, καὶ πρὸς τῆς οἰκείας φύσεως
ἀναστοιχειοῦντι χαρακτῆρας, τοὺς ὅσοιπερ ἂν αὐτὸν
ἐπιγινώσκοντες λέγωσι, κατὰ τὸν σοφώτατον ἐκεῖνον
μαθητήν· «Ὁ Κύριός μου καὶ ὁ Θεός μου.
Go to Context


Cyrillus Theol., Epistulae paschales sive Homiliae paschales (epist. 1-30)
Volume 77, page 573, line 49

Θωμᾶς δὲ τίνα
ψηλαφήσας μετὰ τὴν ἐκ νεκρῶν ἀποβίωσιν, τὴν
σοφωτάτην ἠφίη φωνὴν, «Ὁ Κύριός μου καὶ ὁ
Θεός μου;
Go to Context


Cyrillus Theol., Epistulae paschales sive Homiliae paschales (epist. 1-30)
Volume 77, page 705, line 54

Ὁ δὲ θεσπέσιος Θωμᾶς ψηλαφήσας τοὺς τύπους τῶν ἥλων,
καὶ λοιπὸν ἐπιγνοὺς ὡς Θεὸν, προσεκύνει λέγων· »Ὁ Κύριός μου καὶ ὁ Θεός μου.



Cyrillus Theol., Epistulae paschales sive Homiliae paschales (epist. 1-30)
Volume 77, page 856, line 42

Λέγωμεν αὐτῷ, κατὰ τὸ γεγραμμένον, «Ὁ Κύριός μου καὶ ὁ Θεός μου.

Cyrillus Theol., Thesaurus de sancta consubstantiali trinitate (4090: 109); MPG 75.
Volume 75, page 252, line 28

Εἶτα λέγει πρὸς αὐτὸν ὁ Θωμᾶς· «Ὁ Κύριός μου, καὶ ὁ Θεός μου,» καὶ οὐκ
ἀπεκώλυσε ταῦτα λέγοντα τὸν μαθητὴν ὡς οἱ ἄγγελοι
τοὺς ἁγίους.

Cyrillus Theol., Thesaurus de sancta consubstantiali trinitate
Volume 75, page 564, line 16

Ἐπειδὴ δὲ παρῆν ὁ Σωτὴρ καὶ
αὐτὸν ἀποπείσων, καὶ δὴ καὶ τὰς χεῖρας τοῖς τύποις
τῶν ἥλων ἐντιθέναι προσέταττεν, ἀνακεκλημένος εἰς
πίστιν ὁ μαθητὴς λέγει πρὸς αὐτόν· «Ὁ Κύριός μου
καὶ ὁ Θεός μου.
Go to Context


Cyrillus Theol., Thesaurus de sancta consubstantiali trinitate
Volume 75, page 564, line 28

Εἰ κτίσμα κατὰ φύσιν ἐστὶν ὁ Υἱὸς, οὕτω δὲ ἔχοντι
κατ' ἐκείνους φησὶν ὁ Θωμᾶς, «Ὁ Κύριός μου καὶ ὁ
Θεός μου,» καὶ τὸ ἐκ τῆς δυσφημίας ἔγκλημα δια-
πέφευγε, ὡς ἐξὸν καὶ κτίσματι ταῦτα καλεῖσθαι, τί
κωλύσει καὶ ἀγγέλοις καὶ ἑκάστῳ τῶν ἁγίων τυχὸν
τοῦτο λέγειν ἡμῶν, ὅταν αὐτοὺς ἐπί τισι παραδό-
ξοις θαυμάζωμεν;
Go to Context


Cyrillus Theol., Thesaurus de sancta consubstantiali trinitate
Volume 75, page 640, line 58

Καὶ ἀπεκρίθη Θωμᾶς, καὶ εἶπεν αὐτῷ· Ὁ Κύριός μου καὶ ὁ
Θεός μου.
Go to Context


Catenae (Novum Testamentum), Catena in Joannem (catena integra) (e codd. Paris. Coislin. 23 + Oxon. Bodl. Auct. T.1.4) (4102: 005)
“Catenae Graecorum patrum in Novum Testamentum, vol. 2”, Ed. Cramer, J.A.
Oxford: Oxford University Press, 1841, Repr. 1967.
Page 405, line 27

Ἐπειδὴ γὰρ ἐκεῖνος ἀνέπνευσε, πληροφορηθεὶς ἀνεβόησεν “ὁ
“Κύριός μου καὶ ὁ Θεός μου·” λέγει αὐτῷ “ὅτι ἑώρακάς με
“πεπίστευκας” καὶ τὰ ἑξῆς· τοῦτο γάρ ἐστι πίστεως, τὸ μὴ τὰ
ὁρώμενα δέξασθαι· ἐνταῦθα δὲ οὐχὶ τοὺς μαθητὰς μακαρίζει μό-
νους, ἀλλὰ καὶ τοὺς μετ' ἐκεῖνον πιστεύοντας.
Go to Context


Catenae (Novum Testamentum), Catena in epistulam ad Hebraeos (e cod. Paris. Coislin. 204) (4102: 038)
“Catenae Graecorum patrum in Novum Testamentum, vol. 7”, Ed. Cramer, J.A.
Oxford: Oxford University Press, 1843, Repr. 1967.
Page 131, line 1

καὶ οὐ δή που φαίη τις ἂν, ὡς ἦν ἐξ ἀνάγκης αὐτῷ
τοὺς τῶν ἥλων τύπους ἐνεῖκαί τε μετὰ τὴν ἀνάστασιν, καὶ σὺν
αὐτοῖς ἀναβαίνειν εἰς τὸν οὐρανόν· ἐκεῖνο δὲ μᾶλλον εἰκότως περι-
νοεῖν ἄξιον, ὥσπερ ἀπιστήσαντι τῷ Θωμᾷ τοὺς τύπους τῶν ἥλων
καὶ αὐτὴν ἐπέδειξε τὴν πλευρὰν, ἵνα λοιπὸν ἀναπείσῃ λέγειν ἐξ
εὐμαθοῦς διανοίας “ὁ Κύριός μου καὶ ὁ Θεός μου,” οὕτω καθάπερ
ἐγᾦμαι, τοῖς ἁγίοις Ἀγγέλοις ἐμφανῆ καθιστὰς τῆς μετὰ σαρκὸς
οἰκονομίας τὸν τρόπον, μετὰ τῶν τοῦ πάθους σημείων ἐφαίνετο,
ἐρυθρὰ γοῦν τὰ ἱμάτια φέρων, καὶ αὐτοὺς δὲ τοὺς τύπους τῶν
ἥλων, ἵνα καὶ αὐτοὶ πιστεύσειαν ὡς φύσει τε καὶ ἀληθῶς ὑπάρχων
Θεὸς, γέγονε καὶ υἱὸς ἀνθρώπου, σῶμα λαβὼν ἐκ τῆς ἁγίας παρ-
θένου, καὶ καθεὶς ἑαυτὸν εἰς κένωσιν, ἵνα προσφορὰν καὶ θυσίαν
ἑαυτὸν ὑπὲρ πάντων εἰς ὀσμὴν εὐωδίας ἀναθεὶς τῷ Θεῷ καὶ Πατρὶ,
διασώσῃ τὴν ὑπ' οὐρανόν· προσκυνεῖ τοιγαροῦν καὶ ἡ τῶν Ἀγγέλων
ἁγία πληθὺς, οὐ παραιτουμένη τὴν προσκύνησιν, ὅτι πρωτότοκος

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Ephraem Syrus Theol., Sermo in transfigurationem domini et dei salvatoris nostri Iesu Christi (4138: 135)
“Ὁσίου Ἐφραίμ τοῦ Σύρου ἔργα, vol. 7”, Ed. Phrantzoles, Konstantinos G.
Thessalonica: Το περιβόλι της Παναγίας, 1998.
Page 28, line 5

Καὶ εἰ μὴ ἦν Θεός, τίνι ἀνέκραζεν, ὁ Κύριός μου καὶ ὁ Θεός μου;
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Ephraem Syrus Theol., Encomium in Petrum et Paulum et Andream, Thomam et Lucam et Ioannem, et in lectionem euangelii secundum Ioannem (4138: 143)
“Ὁσίου Ἐφραίμ τοῦ Σύρου ἔργα, vol. 7”, Ed. Phrantzoles, Konstantinos G.
Thessalonica: Το περιβόλι της Παναγίας, 1998.
Page 122, line 8

Εἶτα τοῦ Χριστοῦ μεθ' ἡμέρας ἐπιφανέντος αὐτῷ
καὶ εἰπόντος· φέρε τὸν δάκτυλόν σου ὧδε καὶ ἴδε τὰς χεῖράς μου, καὶ μὴ γίνου ἄπι-
στος, ἀλλὰ πιστός, αὐτὸς ἐκπλαγεὶς μεγάλῃ τῇ φωνῇ ἀπεκρίνατο· ὁ Κύριός μου,
καὶ ὁ Θεός μου.
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Ephraem Syrus Theol., Encomium in Petrum et Paulum et Andream, Thomam et Lucam et Ioannem, et in lectionem euangelii secundum Ioannem
Page 125, line 6

Ἅμα τοὺς δακτύλους τοῖς μώλωψι τοῖς ζωηφόροις ἐπέβαλον, καὶ ἐμνήσθην ὅτι Θεὸς ὁ σαρκωθείς· ἐμνήσθην καὶ εὐφρανθεὶς ἐθεολόγησα διπλᾶ· οὐκ εἶπον μόνον ὁ Κύριος, οὐδὲ μόνον ὁ Θεός, ἀλλ' ὁ Κύριός μου καὶ ὁ Θεός μου, εἰς ἐκεῖνον τὴν θεολογίαν ἀναγαγεῖν βουλόμενος περὶ οὗ [, φησίν,] Μωυσῆς ἔλεγεν· οὗτος Κύριος ὁ Θεός σου· Θεὸς θεῶν ἐστι, καὶ Κύριος τῶν κυρίων· εἰς ἐκεῖνον τὴν θεολογίαν ἀναγαγεῖν βουλόμενος, ὃν οὗτος ἡμῖν Ὠσηὲ τῷ καλάμῳ τῆς προφητείας ᾐνίξατο· ἐπιστράφηθι, Ἰσραήλ, ἐπὶ τὸν Θεόν σου, διότι ἠσθένησας ἐν ταῖς ἀδικίαις σου· λάβετε μεθ' ἑαυτῶν λόγους, καὶ ἐπιστράφητε πρὸς Κύριον τὸν Θεὸν ὑμῶν·


Concilia Oecumenica (ACO), Concilium universale Ephesenum anno 431 (5000: 001)
“Acta conciliorum oecumenicorum, vol. 1.1.1–1.1.7”, Ed. Schwartz, E.
Berlin: De Gruyter, 1.1.1–1.1.3:1927; 1.1.4:1928; 1.1.5:1927; 1.1.6:1928; 1.1.7:1929, Repr. 1.1.1:1965; 1.1.6:1960; 1.1.7:1962.
Tomëvolumëpart 1,1,1, page 71, line 18

ἀνακεκράγει γὰρ ὁ Θωμᾶς· <ὁ κύριός μου καὶ ὁ θεός μου,> ἀναμετρήσας
δακτύλωι πλευράν τε τὴν σώματος καὶ τὰς διατρήσεις τῶν ἥλων.
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Concilia Oecumenica (ACO), Concilium universale Ephesenum anno 431
Tomëvolumëpart 1,1,1, page 104, line 6

εἰ μὴ παρθένος ἔμεινεν ἡ μήτηρ, ψιλὸς ἄνθρωπος ὁ τεχθεὶς καὶ οὐ παράδοξος ὁ τόκος· εἰ δὲ καὶ μετὰ τόκον ἔμεινεν παρθένος, ἐκεῖνος ἀφράστως ἐγεννήθη ὁ καὶ τῶν θυρῶν κεκλεισμένων ἀκωλύτως εἰσελθών, οὗ τὴν συζυγίαν τῶν φύσεων ὁ Θωμᾶς ἀνακεκράγει λέγων ὁ <κύριός μου καὶ ὁ θεός μου.
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Concilia Oecumenica (ACO), Concilium universale Ephesenum anno 431
Tomëvolumëpart 1,1,6, page 12, line 28

> καὶ ταύταις πεισθεὶς ὁ μαθητὴς ταῖς φωναῖς καὶ τῆι ψηλαφήσει τοῦ σταυρωθέντος σώματος πεισθεὶς <περὶ> ἀναστάσεως, τὸν παραδοξοποιὸν ἐδοξολόγει θεόν· <ὁ κύριός μου καὶ ὁ θεός μου,> οὐ τὸ ψηλαφηθὲν προσαγορεύων θεόν· οὐδὲ γὰρ ψηλαφήσει θεότης εὑρίσκεται.
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Concilia Oecumenica (ACO), Concilium universale Ephesenum anno 431
Tomëvolumëpart 1,1,6, page 103, line 16

> καὶ
ταύταις πεισθεὶς ὁ μαθητὴς ταῖς φωναῖς καὶ τῆι ψηλαφήσει τοῦ σταυρωθέντος σώματος πεισθεὶς <περὶ> ἀναστάσεως τὸν παραδοξοποιὸν ἐδοξολόγει θεόν· <ὁ κύριός μου καὶ ὁ θεός μου> [δόξα σοι], οὐ τὸ ψηλαφηθὲν προσαγορεύων θεόν· οὐδὲ γὰρ ψηλαφήσει θεότης εὑρίσκεται.
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Concilia Oecumenica (ACO), Concilium universale Ephesenum anno 431
Tomëvolumëpart 1,1,6, page 104, line 23

ἔφη γὰρ εὐθύς· <ὁ κύριός μου καὶ ὁ θεός μου,> εἶτα πρὸς αὐτὸν ὁ κύριος
ἡμῶν Ἰησοῦς Χριστὸς <ὅτι ἑώρακάς με, πεπίστευκας· μακάριοι οἱ μὴ ἑωρα-
κότες καὶ πιστεύσαντες.
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Concilia Oecumenica (ACO), Concilium universale Ephesenum anno 431
Tomëvolumëpart 1,1,6, page 104, line 30

ἀλλ' ὁ χρηστὸς οὑτοσὶ μόνον οὐχὶ ταῖς τοῦ μαθητοῦ φωναῖς ἐπερυθριῶν ἀσυνέτως οὐχ ὁμολογῆσαί φησιν αὐτὸν ὅτι καὶ κύριος καὶ θεός ἐστιν ὁ πρωτότοκος ἐκ νεκρῶν, παρατρέπει δὲ μᾶλλον ἐπὶ τὸ αὐτῶι δοκοῦν τὴν τοῦ λόγου δύναμιν καί φησιν ὅτι τὸν παραδοξοποιὸν ἐδοξολόγει θεόν, λέγων· <ὁ κύριός μου καὶ ὁ θεός μου.
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Concilia Oecumenica (ACO), Concilium universale Ephesenum anno 431
Tomëvolumëpart 1,1,6, page 104, line 41

ἀλλ' ἡμεῖς γε, ὦ τᾶν, ὁμοῦ
τῶι μακαρίωι Θωμᾶι τὸν τῶι ξύλωι προσηλωμένον, τὸν ψηλαφηθέντα χερσὶν ἑωραμένον τε τοῖς ἀνθρωπίνοις ὄμμασι ταῖς αὐτῶι πρεπούσαις εὐφημίαις στεφανοῦντες φαμέν· <ὁ κύριός μου καὶ ὁ θεός μου.
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Doctrina Patrum, Doctrina patrum (fort. auctore Anastasio Sinaïta vel Anastasio Apocrisiario) (7051: 001)
“Doctrina patrum de incarnatione verbi”, Ed. Diekamp, F.
Münster: Aschendorff, 1907.
Page 49, line 17

Τοῦ αὐτοῦ ἐκ τοῦ λόγου τοῦ εἰς τὴν ἁγίαν θεοτόκον,
οὗ ἡ ἀρχή· Παρθενικὴ πανήγυρις σήμερον.
Εἰ μὴ παρθένος ἔμεινεν – ”ὁ κύριός μου καὶ ὁ θεός μου”.
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Doctrina Patrum, Doctrina patrum (fort. auctore Anastasio Sinaïta vel Anastasio Apocrisiario)
Page 301, line 26

<Καὶ ὁ Θωμᾶς φησιν·> “Ὁ κύριός μου καὶ ὁ θεός μου”.
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Passages found: 62