Stephen bar Sudaili, the Syrian mystic, and the book of Hierotheos

Frothingham F. Stephen bar Sudaili, the Syrian mystic, and the book of Hierotheos. -1886

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78 to refer to an error committed bv Dorner He makes an
elaborate statement of the Christology of Pseudo-Dionysios,
and founds it entirely on the quotations from Hierotheos’
//Elements of Theology” in the Divine Names. All his con¬
clusions must simply be transferred to Hierotheos. This is
important, because the language of Dionysios himself con¬
cerning Christ is in quite a different form and in thought
more theological, while that of his master is ontological and
mystical. We seek in vain in the Book of Hierotheos for any
of the quotations given in the //Divine Names”; but, as we
have remarked, this could be no argument against the iden¬
tification of Hierotheos with Bar Sudaili, for in no case would
it have been prudent for Stephen’s disciple to give passages
from a work which the sect desired to keep as secret as
possible. We find perhaps the earliest mention of Hierotheos, after
the appearance of the Dionysian writings, in the almost
contemporary history of Zacharias Rhetor. This historian,
in giving a portrait of the famous Severos of Antioch, de¬
scribes him as //learned in the Holy Scriptures, and in the
commentaries on them by ancient writers, by Hierotheos
and Dionysios, Titus and Timothy, disciples of the apostles;
and after them by Ignatios, Clement, and Irenaios, etc.”*).
It would seem probable that Zacharias, who, it must be
added, was himself quite a religious philosopher, points to
something more being known, of the writings which passed
under the name of Hierotheos, than the few fragments given
by Pseudo-Dionysios. This passage would then be interesting,
as it would show that Severos, who was a supporter of 11) History of the doctrine of the Person of Christ, D. II, v. I. p. 157 sqq. 2) Land, Anecdota Syriaca T. HI, p. 228.