By Jacob Albert van den Berg, Annemare Kotze, Tobias Nicklas, Madeleine Scopello
This quantity in honour of Johannes van Oort, previously collage of Utrecht, shortly Professor of Patristics and Gnosticism on the Universities of Nijmegen and Pretoria, and past-President of the foreign organization of Manichaean reports (IAMS), brings jointly a wealthy number of stories on Augustine, Manichaeism, and different Gnostic currents, therefore reflecting the honorand s examine pursuits. the original assortment is split into 4 sections: I. reports in Augustine: Confessions, Sermons, Letters & De Haeresibus; Augustine on Grace & Pluralism; Augustinian Gnosis; II. stories in Manichaeism: Origins & delusion; Doctrines & Cult; Diffusion & paintings; III. reports in Manichaeism and Augustine: Doctrines; Polemics & Debates with Manichaean Contemporaries; IV. stories in different Gnosticism: Gnosticism and Apocryphal Texts; resources of (Ps.) Hippolytus Refutatio; the Gospel of Judas; glossy Yesidi Gnosticism. The 35 stories are preceded by way of an summary of Prof. van Oort s scholarly actions and courses"
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Additional info for In Search of Truth: Augustine, Manichaeism and Other Gnosticism: Studies for Johannes Van Oort at Sixty
See for example Slings , and Swancutt , . 33 This brings to the fore another issue which needs further investigation: the Latin term exhortatio is, on the one hand, often assumed to be a synonym for protrepsis, while on the other hand it is used to translate both protreptikos and paraenetikos. 34 ‘Posidonius is of the opinion that not only precepts (for nothing forbids us to use this word) are necessary, but also persuasion, consolation and exhortation. To these he adds the enquiry into causes (and I do not see why we should not dare to call this aetiology, since the grammarians, the guards of the Latin language—appropriately in their opinion—call it this).
As in the case of the Ad Demonicum, it is important to remember that in these letters Seneca’s aim is not to provide a clear description of two literary types and that we should be cautious of reading into them the notions about protreptic and paraenetic (not always legitimately) bequeathed to us by scholarship of the th and th centuries. ’ Minime; nam hic quoque doctus quidem est facere quae debet, sed haec non satis perspicit. Non enim tantum adfectibus inpedimur quominus probanda faciamus sed inperitia inveniendi quid quaeque res exigat.
Those who say this do not understand that the nature of an intellect that is lively and alert differs from that of one that is slow and dull. The opening paragraphs of Clement of Alexandria’s Pedagogue constitute rather perplexing reading for those who want to unravel the meanings of the terms protreptic and paraenetic. I am convinced that, because of the contradictory and inconsistent way in which Clement uses forms of protrepein and parainein, together with the other terms frequently occurring in philosophical theorization about exhortation (paraklesis, hupothetikos, paramuthetikos, therapeutikos), the sections from the Pedagogue, like the other extracts discussed here, could probably be used to defend both sides of the argument: that protreptic and paraenetic are clearly delineated and distinct literary genres (as Van der Meeren has done)37 or that Clement’s remarks do not support the view of the existence of two clear cut types of writing (my argument).