1 Robert Brungs,'Biology and the Future,' Theological Studies 50 (1989) 698-717, 700; John Blacking, "Towards an Anthropology of the Body," in John Blacking (ed.), The Anthropology of Body (London, New York, San Francisco: Academic Press, 1977) 1; Margaret A. Farley, "Preface," in Lisa Sole Cahill & Margaret A. Farley (eds.), Embodiment, Morality, and Medicine (Dordrecht/ Boston/ London: Kluwer Academic Publishers, 1995) vii. [Back]
2 James A. G. Murray, Henry Bradley, W. A. Craigie & C. T. Onions (eds.), Oxford English Dictionary (Clarendon Press: Oxford, 2nd edn, 1989) 354. [Back]
3 Lisa Isherwood & Elizabeth Stuart, Introducing Body Theology (England: Shettield Academic Press, 1998) 10. [Back]
4 Cf. Lisa Isherwood & Elizabeth Stuart, Introducing Body Theology, 11. [Back]
5 Giuseppe Graneris, "Body," in Pietro Palazzini & Francesco Roberti (eds.), Dictionary of Moral Theology (London: Burns and Oates 1962) 153. [Back]
6 Giuseppe Graneris, "Body," 154. [Back]
7 Martin Nolan, "The Positive Doctrine of Pope Pius XII on the Principle of Totality," Augustinianum 3/2 (1963) 291. [Back]
8 Cf. Owsei Temkin & C. Lilian Temkin, Ancient Medicine (Baltimore: The Johns Hopkins Press, 1967) 360. We can see various types of discussion concerning body and soul in medical ethics in the following articles: Stuart F. Spicker, "Terra Firma and Infirma Species: From Medical Philosophical Anthropology to Philosophy of Medicine," The Journal of Medicine and Philosophy 1/2 (1976) 104-135; Roy Porter, "Religion and Medicine," in W. F. Bynum & Roy Porter, Companion Encyclopaedia of History of Medicine, Vol. 2 (London & New York: Routledge, 1993) 1449-146; Laurence Foss, "Putting the Mind into the Body: A Successor Scientific Medical Model," Theoretical Medicine 15 (1994) 291-313; Henek Ten Have, "The Anthropological Tradition in the Philosophy of Medicine," Theoretical Medicine 16 (1995) 3-14. [Back]
9 Mary Timothy Prokes, Toward A Theology of the Body (Edinburgh: T & T Clark, 1996) 7-8; Karl Rahner & Herbert Vorgrimler, Theological Dictionary, Cornelius Ernst (ed.), Richard Strachan (trans.) (New York: Herder & Herder 1965) 59. In its origin Western Catholic Christianity is simply the Christianity of the Mediterranean world, predominantly Greek in language and thought-forms: it is only western (Latin) in any confident way. It is necessary then to begin with and to sketch in those features of the earlier undivided Christian tradition that are necessary for an understanding of what was to become distinctively Western. Cf. Andrew Louth, "The Body in Western Catholic Christianity" in Sarah Coakley (ed.), Religion and Body (Cambridge: Cambridge University Press, 1997) 111. [Back]
10 Karen Jo Torjesn, "Body," in Everett Ferguson (ed.), Encyclopaedia of Early Christianity, vol. I (New York, London: Garland Publishing, 1997) 186. [Back]
11 The body had no dignity and its care was either a military necessity in the hospitals or an indulgence in the baths. There seems no hint anywhere that man was a psychosomatic entity whose physical and psychological needs enmeshed and interacted. The thoughtful found meaning either in service of the state or life of the mind, while the thoughtless lost themselves in others torments or their own physical satiety. Cf. Frank Bottomley, Attitudes to the Body in Western Christendom (London: Lepus Books, 1979) 14-15. [Back]
12 Owsei Temkin & C. Lilian Temkin, Ancient Medicine, 349. [Back]
13 The translations in the Loeb editions of ancient Greek writings usually have 'person' for soma. Liddell, Scott, and Jones give a whole paragraph to references under the meaning 'a person, a human being'. Cf. Henry George Liddell & Robert Scott, A Greek-English Lexicon, 9th ed. (Oxford: Clarendon Press, reprinted 1977) 1749; Robert H. Gundry, Soma in Biblical Theology with Emphasis on Pauline Anthropology (Cambridge: Cambridge University Press, 1976) 9. [Back]
14 William Smith & Samuel Cheetham (eds.), A Dictionary of Christian Antiquities (London: John Murray Alhemaric Street, 1875) 241; W. Capelle, "Body," in E. James Hastings (ed.), Encyclopaedia of Religion and Ethics, vol. II (Edinburgh: T & T Clark, 1909) 768. The distinction expressed in the German language between Leib, the body revealed to immediate self-consciousness, and Körper, the organic body as the object of scientific investigation. As mentioned in A. Regan, "Human Body in Moral Theology Some Basic Orientations," Studia Moralia 17 (1979) 165. [Back]
15 Jean-Pierre Vernant, "Dim Body, Dazzling Body," in Michel Feher, Ramona Naddaff & Nadia Tazi (eds.), Fragments for a History of the Human Body, Part One (New York: Zone, 1989) 20. [Back]
16 W. Capelle, "Body: Greek and Roman," in James Hastings (ed.), Encyclopaedia of Religion and Ethics (Edinburgh: T& T Clark, 1909) 769. [Back]
17 W. Capelle, "Body: Greek and Roman," 769. [Back]
18 W. Capelle, "Body: Greek and Roman," 769. [Back]
19 W. Capelle, "Body: Greek and Roman," 769. [Back]
20 W. Capelle, "Body: Greek and Roman," 770. [Back]
21 K. Freeman, The Pre-Socaratic Philosophers (Oxford: Blackwell, 1949) 231-1028, 32. It is seen that at least half a century before Plato the body was viewed as the part of man which stands in contrast with the soul. [Back]
22 Bendict M Ashley, Theologies of the Body: Humanist and Christian, 103; Plato stands at the cross-road of two traditions. The one side, which goes back to the Orphic and Pythagorean sects, emphasizes that the body and soul are different by nature and that the immortal soul's residence within the corruptible body is an exile. The other side, which inspired the moral view and also the aesthetic attitude of Plato's Athenian compatriots, ranks the soul's control over the body as a cardinal virtue but also celebrates the grace (charis) engendered by the union of the two. "Sometimes Plato embarks upon the mystic way that he believes to lead to the fulfillment of the philosophical life; sometimes he takes the civic path, intent on reforming it. When he engages in the first of these two courses, he is more inclined to draw attention to the deformations that the body inflects on the soul. When he is pursing the civic path, he trends to stress the influence that the soul exerts on the body. The coexistences of the two tendencies does not introduce a fatal contradiction into Platonic thought, nor it is possible to span the divide even between the Phaedo, the dialogue most committed to the mystic way, and the Timaeus, which associates the civic path with cosmological necessity." Cf. Eric Alliez & Michel Feher, "Reflections of a Soul," in Michel Feher, Ramona Naddaff & Nadia Tazi (eds.), Fragments for a History of the Human Body, Part One (New York: Zone, 1989) 48-52. [Back]
23 K. Corrrigan, "Body and Soul in Ancient Religious Experience," in A. H. Armstrong (ed.), Classical Mediterranean Spirituality, Egyptian, Greek, Roman, 376. In the Republic, we find a long and famous argument which starts from conflicts in the agent's soul, and concludes from the nature of these conflicts in the agent's soul that the soul has three distinct "parts," rational, spirited, and desiring. This argument appears to endorse the thought that parts of the soul other than reason not only exist alongside it but can rebel against it. These parts are richly characterized and distinguished not just from reason but from each other. Cf. Julia Annas, Platonic Ethics, Old and New (Itaca & London: Cornell University Press, 1999) 118. [Back]
24 Andrew Louth, "The Body in Western Catholic Christianity" in Sarah Coakley (ed.), Religion and Body (Cambridge: Cambridge University Press, 1997) 112. [Back]
25 K. Corrrigan, "Body and Soul in Ancient Religious Experience," in A. H. Armstrong (ed.), Classical Mediterranean Spirituality, Egyptian, Greek, Roman, 377; Hunter Brown et al (eds.), Images of the Human Person: The Philosophy of the Human Person in a Religious Context (Chicago : Loyola Press, 1995) 58. [Back]
26 H. Bonitz, Index Aristotelicus (1870), 744b, 24 - 745a, 4. [Back]
27 In Plato, we see a cosmic and hypercosmic spirituality, both of which liberate the soul from the narrower confines of body and permit it to explore either the regions of the heavenly spheres or an intelligible world of pure significances illuminated by the Good. While in Aristotle we remain firmly rooted in the sublunary world, but from the lowest to the highest there grows an impetus to the contemplative life which brings one to the threshold of a new understanding of immaterial substance. Cf. K. Corrrigan, "Body and Soul in Ancient Religious Experience," in A. H. Armstrong (ed.), Classical Mediterranean Spirituality, Egyptian, Greek, Roman (London: SCMS Press, 1989) 377-378; Leonard C. Feldstein, "The Human Body as Rhythm and Symbol: A Study in Practical Hermeneutics," The Journal of Medicine and Philosophy 1 (1976) 136-161; Julia Annas, Platonic Ethics: Old and New (Ithaca and London: Cornell University Press, 1999) 50-52. Moreover, "the essential difference of Platonism and Aristotelianism does not consist simply in a methodological difference, but in epistemology. For Plato true knowledge (episteme) can never come from the senses which attain only contingent, transitory reality, but only from an innate insight into eternal truth (the Ideas). For Aristotle, on the contrary, true knowledge can only arise out of sense experience insofar as that experience is fully actualized by the human intelligence." Cf. Benedict M. Ashley, Theologies of the Body: Humanist and Christian (Massachusetts: The Pope John Center, 1985) 150. [Back]
28 Owsei Temkin & C. Lilian Temkin, Ancient Medicine, 352. Hyppocrates of Cos (c.460-c. 377 B.C) has been thought to have formulated the Oath that relates his name. However, modern scholars have discredited the tradition. He is the "Father of Medicine" and consequently he remains an almost ghostly figure about whom much legend has gathered. Literary and historical criticism have also proved that the earliest extent of version of the Oath is of the 9th century A.D. The Greek pioneer in experimental physiology, Galen, who about A. D. 200 edited the Hippocratic Collection of treatises on medical subjects seems to have done something with the Oath. Cf. Joseph Fletcher, "Hippocratic Oath," in John Macquarrie and James Childress (eds.), A New Dictionary of Christian Ethics (London: SCM Press, 1967, Sixth impress 1997) 268. [Back]
29 Owsei Temkin & C. Lilian Temkin, Ancient Medicine (Baltimore: The Johns Hopkins Press, 1967) 352. [Back]
30 In this period we should also note that "knowledge of biology and physiology was at least required of all scientists, a Platonizing Aristotelianism, modified by Stoic natural philosophy, become predominant in medical theory." Cf. Owsei Temkin & C. Lilian Temkin, Ancient Medicine, 352. [Back]
31 R. von Toply, in Handbuch der Geschichte der Medizin, edited by Neuburger and Peter, II, Jena, 1903. As quoted in Owsei Temkin & C. Lilian Temkin, Ancient Medicine, 247. [Back]
32 Owsei Temkin & C. Lilian Temkin, Ancient Medicine, 247. [Back]
33 Owsei Temkin & C. Lilian Temkin, Ancient Medicine, 248. [Back]
34 Owsei Temkin & C. Lilian Temkin, Ancient Medicine, 361. [Back]
35 Owsei Temkin & C. Lilian Temkin, Ancient Medicine, 361. [Back]
36 Owsei Temkin & C. Lilian Temkin, Ancient Medicine, 362. [Back]
37 Owsei Temkin & C. Lilian Temkin, Ancient Medicine, 363. [Back]
38 Owsei Temkin & C. Lilian Temkin, Ancient Medicine, 363. [Back]
39 Jose Comblin, Retrieving the Human, A Christian Anthropology (New York: Orbis Book, 1985) 63. According to Michael B. Brurke (Indiana University, Indianapolis), new dualism is the view that human persons are wholly material but must nonetheless be distinguished from their bodies. As well, he argues that human person are numerically identical with their bodies, that is, with the human bodies with which they are coextensive. Cf. Michael B. Burke, "Persons and Bodies: How to Avoid the New Dualism," American Philosophical Quarterly 34/4 (1997) 457, 464. Besides, I presented only in a short way the relation between Greek philosophy and medicine. Details have to be worked out. As agreeing with Ludwig Edelstein, he observes that "medicine did not influence philosophy by giving to it scientific information, nor did it help philosophy to find a solution of ethical questions. But medicine did serve philosophy as a means of explaining and of making acceptable to men that conclusion which philosophy itself had reached, that man can live without philosophy as little as he can live without medicine." Cf. Owsei Temkin & C. Lilian Temkin, Ancient Medicine, 366. [Back]
40 Lisa Isherwood & Elizabeth Stuart, Introducing Body Theology, 52. [Back]
41 Jacobs, Louis, "The Body in Jewish Worship: Three Rituals Examined," in Sarah Coakley (ed.), Religion and Body (Cambridge: Cambridge University Press, 1997) 74; Courtney S. Campbell, "Religion and Body in Medical Research," Kennedy Institute of Ethics Journal 8 (1998) 275-305, 291. [Back]
42 Courtney S. Campbell, "Religion and Body in Medical Research," 291. [Back]
43 J. Jolly, "Body," in E. James Hastings (ed.), Encyclopaedia of Religion and Ethics, vol. II (Edinburgh: T&T Clark, 1909) 772. [Back]
44 R. H. Gunday, Soma in Biblical Theology: with Emphasis on Pauline Anthropology (London: Cambridge University Press, 1976) 136-140; Peter Brown, The Body and the Society, 34. [Back]
45 Karen Jo Torjesn, "Body," in Everett Ferguson (ed.), Encyclopaedia of Early Christianity, vol. I (New York, London: Garland Publishing, 1997) 186. [Back]
46 Alon Goshen Gottstein, "The Body as Image of God in Rabbinic Literature," Harvard Theological Journal 87/2 (1994) 176; Karen Jo Torjesen, "Body," in Everett Ferguson (ed.), Encyclopaedia of Early Christianity, vol. 1 (New York, London: Garland Publishing, 1997) 186. [Back]
47 For example, James Nelson observes that 'for most of the Christian era we have mistrusted, feared, and discounted our bodies.' Cf. James Nelson, Body Theology (Louisville: Westminster/John Knox, 1992) 9 as quoted in James F. Keennan, "Current Theology Note Christian Perspective on the Human Body," Theological Studies 55 (1994) 332. James F. Keenan is from Weston School of Theology. [Back]
48 There are many scriptural themes which express the theological understanding of body such as liberation and resurrection themes (Jn 1: 14); creation or image themes (Col: 2:9); Sin-Death-Cross Theme; Wisdom theme; Stewardship theme; The Fertility themes; The Suffering themes. [Back]
49 G. Ostdiek, "Body of Christ, Blood of Christ," in Ferguson, S. B & Wright, O. E, (eds.), New Dictionary of Theology (Leicester: Inter-Varsity Press, 1994) 141; John F. Cheriavely, A New Hermeneutics for Sacramental Healing with Emphasis on the Anointing of the Sick (Leuven: An unpublished Dissertation for the Doctor's Degree in Theology, Katholieke Universiteit Leuven, Faculty of Theology, 1999) 228. [Back]
50 G. Ostdiek, "Body of Christ, Blood of Christ," 141. [Back]
51 Salvatore R. C. Lilla, Clement of Alexandria A Study in Christian Platonism and Gnosticism (Oxford: Oxford University Press, 1971) 1-3; Benedict M Ashley, Theologies of the Body: Humanist and Christian, 118. [Back]
52 Benedict M Ashley, Theologies of the Body: Humanist and Christian 119; Henry Chadwick, "Origen, Celsus and the Resurrection of the Body," Journal of Theological Studies 48 (1947) 34-39. Even Origen, whose writings do not seem sufficiently to regard the human body, recognizes the importance of integration. Cf. Mark Edwards, "Origen No Gnostic; Or, on the Corporeality of Man," Journal of Theological Studies 43 (1992) 23-37. [Back]
53 Peter Brown, The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity, 163. [Back]
54 G. W. Butterworth, Origin on First Principles (New York: Harper & Row Publishers, 1966) 230-232; Peter Brown, The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity, 163. [Back]
55 Cf. Peter Brown, The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity, 164-165. [Back]
56 The disadvantage in Athanasius' Christology is not with regard to Christ's body, whose reality he strongly affirmed, but with regard to His human soul of which he scarcely speaks, taking St. John's 'the word become flesh as if 'flesh' simply meant body. Cf. Benedict M Ashley, Theologies of the Body: Humanist and Christian, 119; J. N. D. Kelly, Early Christian Doctrines, rev. Ed. (New York: Harper and Row, 1978) 284-289. [Back]
57 Alvin Pettersen, Athanasius and the Human Body, 5. [Back]
58 Alvin Pettersen, Athanasius and the Human Body, 20. [Back]
59 Athanasius observes that "the body may represent the whole individual, simply because the body lives in union with the soul, but the body does not mean 'the whole individual.' Rather, its use is designated to call attention to that physical object which is the body of the person. When used of a person, the term 'body' refers attention to his or her physicality, his or her body, and not to the wholeness of his or her being. This is because the term signifies the concreteness of physical presence on earth." Cf. Aluvyn Pettersen, Athanasius and the Human Body, 30. [Back]
60 They had the considerable advantage of knowing Platonism. It was not the somewhat confused form of Middle Platonism, as early writers knew, but in the form of the Neoplatonism of Plotinus (204-270) a contemporary and perhaps a fellow student of Origen, yet an opponent of Gnosticism and Orthodox Christianity. Cf. Benedict M. Ashley, Theologies of the Body: Humanist and Christian, 120. [Back]
61 Benedict M. Ashley, Theologies of the Body: Humanist and Christian, 120. [Back]
62 David Neiman & Margaret Schtkin, "The Heritage of the Early Church," Orientalia Christiana Analecta, no. 195 (Rome: Pont. Inst. Studiorum Orientalium, 1973) 227-243. A. H. Armstrong, "Platonic Elements in St. G.'S Doctrine of Man," Dominican Studies 1 (1948) 113-126; A negative attitude over against the material world... takes us into the deepest level of Gregory's piety. Cf. Völker, Gregor von Nyssa als Mystiker (Wiesbaden: Franz Steiner, 1955) 127; Lander G. B, "Philosophical Anthropology of Saint Gregory of Nyssa," Dumbarton Oaks Papers 12 (1958) 61-94. 89, 91. As quoted in Peter Brown, The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity, 301. [Back]
63 Benedict M. Ashley, Theologies of the Body: Humanist and Christian, 121. [Back]
64 Benedict M. Ashley, Theologies of the Body: Humanist and Christian, 121; Metropolitan of Nafpaktos Hierotheos, Orthodox Psychotherapy, 101. [Back]
65 Owsei Temkin & C. Lilian Temkin, Ancient Medicine, 261. [Back]
66 Benedict M. Ashley, Theologies of the Body: Humanist and Christian, 121. [Back]
67 Benedict M. Ashley, Theologies of the Body: Humanist and Christian, 142. [Back]
68 Benedict M. Ashley, Theologies of the Body: Humanist and Christian, 122. [Back]
69 Rene Roques, L'Univers Dionysten (Paris: Aubier, 1954); Rene Roques "Denys L'Areopagite (Le Pseudo)," Dictionnaire de Spiritualite (Paris: Beauchesne, 1957) 243-286; 287-427 as quoted in Benedict M Ashley, Theologies of the Body: Humanist and Christian, 122. [Back]
70 Benedict M. Ashley, Theologies of the Body: Humanist and Christian, 123. [Back]
71 St. Maximus even intensified the Platonism of this eastern tradition by making a thorough critique of the Origenism of the Cappadocians with its eclectic, Middle Platonic elements, and by shifting to a more consistent adherence to the systematic New Platonism of Plotinus and Proclus (d. 485). He was assisted in this shift by the writings of an unknown author (probably a Syrian monk) for whom Maximus by his sponsorship obtained orthodox acceptance and vast influence. This unknown writer who wrote under the name of a disciple of St. Paul, Dionysius the Areopagite (Acts 17: 34), produced a Christian theology so close to that of the pagan Plotinus that one recent author has argued that he was not a Christian but a Greek philosopher attempting to evade the censorship of the Emperor Justinian. Cf. Ronald F. Hathaway, Hierarchy and the Definition of Order in the Letters of Pseudo Dionysius (The Hague: Martinus Nijhoff, 1969) XXI as quoted in Benedict M. Ashley, Theologies of the Body: Humanist and Christian, 122. [Back]
72 Cf. Benedict M. Ashley, Theologies of the Body: Humanist and Christian, 123. [Back]
73 Lars Thunberg, Microcosm and Mediator: The Theological Anthropology of Maximus the Confessor (Lud: Gleerup, 1965) 100-119. The ultimate refusal of the Eastern church to be deceived by the extreme dualism to which it was tempted by Platonism was most decisively manifested in its resistance to the Iconoclasm which Emperor Leo III (717-740) tried to impose on it with persecutory zeal. Cf. Leonide Ouspensky, The Meaning of Icons (Crestwood, N. Y: St. Vladimir's Seminary, Press, 1982); Benedict M. Ashley, Theologies of the Body: Humanist and Christian, 124. [Back]
74 John Meyendorf, A Study of Gregory Palamas (London: Faith Press, 1964) 5-22. [Back]
75 John S. Romanides, "Man and His True Life According to the Greek Orthodox Service Book," The Greek Orthodox Theological Review 1 (1954) 64 ff; John Meyendorff, A Study of Gregory Palamas, trans. George Lawrence (London, 1964) 138; George C. Papademetriou, "The Human Body According to Saint Gregory Palamas," Greek Orthodox Theological Review 34/1 (1989) 1. [Back]
76 George C. Papademetriou, "The Human Body According to Saint Gregory Palamas," 2. [Back]
77 George C. Papademetriou, "The Human Body According to Saint Gregory Palamas," 3. [Back]
78 George C. Papademetriou, "The Human Body According to Saint Gregory Palamas," 3. [Back]
79 George C. Papademetriou, "The Human Body According to Saint Gregory Palamas," 3. [Back]
80 St Gregory says: "The word 'man' is not applied to either soul or body separately, but to both together, since together they have been created in the image of God." Cf. PG 150. 1361C; Vladimir Lossky, The Mystical Theology of the Eastern Church (London: Clarke, 1957) 116; George C. Papademetriou, "The Human Body According to Saint Gregory Palamas," 3. [Back]
81 George C. Papademetriou, "The Human Body According to Saint Gregory Palamas," 3. [Back]
82 The Aristotelian logic used as an instrument of Christian theology granted a two-edged sword. On the one side, it provided the exegetes of the Antiochene School, Disdorus of Trasus (d.c.394) and his followers St. John Chrysostom, Theodore of Mopsuestia, Theodoret of Cyrus and the heresiarch Nestorius, with a sober method of reading the Bible with due care for its literal meaning in contrast to the sometimes fantastic allegorical reading employed by the Platonic Alexandrian School of Origin and his followers. On the other side, it spawned the Nestorian heresy and the subsequent doctrinal controversies, one of the causes of which was the Aristotelian effort to reduce analogical to universal language, a reductionism inevitably disastrous for a theology of transcendent mysteries. Cf. Nabil El-Khoury, "Der Mensch als Gleichnis Gottes: Eine Untersuchung zur antropologie des Theodor von Mopsuestia," Oriens Christianus 74 (1990) 62-71; R. A. Norris, Manhood and Christ (Oxford: 1963) 67-78, 149-159; Benedict M Ashley, Theologies of the Body: Humanist and Christian, 148-149. [Back]
83 Benedict M Ashley, Theologies of the Body: Humanist and Christian, 149. [Back]
84 Benedict M Ashley, Theologies of the Body: Humanist and Christian, 149. [Back]
85 Didascalia Apostolorum, Ch. 26 as quoted in Lisa Isherwood & Elizabeth Stuart, Introducing Body Theology (England: Shettield Academic Press, 1998) 65; R. Hugh Connolly, The Didascalic Apostolorum in English (Oxford: Clarendan Press, 1929) 216-223. [Back]
86 F. Crawford Burkitt, Early Eastern Christianity: St. Margret's Lectures 1904 (London: John Murray, Albemarie Street, 1904) 81; Philip Schaff and Henry Wace (eds.), Nicene and Post Nicene Fathers, Vol. XIII (Michigan: Wm. B. Eerdmans Publishing Company, 1979) 345-352. [Back]
87 John R. Wills, The Teachings of the Fathers (New York: Herder and Herder, 1966) 519. [Back]
88 John R. Wills, The Teachings of the Fathers, 255; Caroline Walker Bynum, The Resurrection of the Body in Western Christianity 200-1336 (New York: Coloumbia University Press, 1995) 75. [Back]
89 Cf. Edmund Beck, "Die Theologie Des Hl. Ephraem," Studia Anselmiana 21 (1949)100-101; Guy Noujaim, "Anthropologie Et Economie De Salut Chez Saint Ephrem," Parole De L'Orient IX (1979-1980) 313-315; Edmund Beck, "EphrŠms der Syreri," CSCO 419 (1980) 1-20. [Back]
90 Sebastian Brock, The Luminous Eye: The Spiritual World Vision of Saint Ephrem the Syrian (Kalamazo, Michigan: Cistercian Publications, 1985) 36. [Back]
91 Sebastian Brock, The Luminous Eye: The Spiritual World Vision of Saint Ephrem the Syrian, 37. [Back]
92 Sebastian Brock, The Luminous Eye: The Spiritual World Vision of Saint Ephrem the Syrian, 37. [Back]
93 Sebastian Brock, The Luminous Eye: The Spiritual World Vision of Saint Ephrem the Syrian, 38. [Back]
94 Caroline Walker Bynum, The Resurrection of the Body in Western Christianity 200-1336, 76. [Back]
95 As quoted in Peter Brown, The Body and Society, Men, Women and Sexual Renunciation in Early Christianity (New York: Colubia University Press, 1988) 330-331. Visiting the sick appears already in early asceticism and monasticism. According to Antonius Placentius, the monks were gathered from the holy places and cooked medicines for the sick. The monks offered shelter to, and took care of the afflicted. Cf. Arthur Vööbus, "History of Asceticism in the Syrian Orient," C. S. C. O 197/17 (1960) 373. [Back]