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By Cornelia B. Horn

Cornelia Horn examines and reconstructs the anti-Chalcedonian circulate in Palestine at the foundation of 1 of its most crucial witnesses, the fifth-century lifetime of Peter the Iberian by means of John Rufus. She makes use of textual in addition to archaeological information to reconstruct the historical past of Peter the Iberian and his major function within the early anti-Chalcedonian Church in addition to the advance of theological rules and their reference to Palestinian asceticism.

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Extra info for Asceticism and Christological Controversy in Fifth-Century Palestine: The Career of Peter the Iberian (Oxford Early Christian Studies)

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50, n. 1. 2 For the critical edition and German translation of John Rufus’ Vita Petri Iberi see Richard Raabe, ed. , Petrus der Iberer: ein Charakterbild zur Kirchen- und ¨ bersetzung einer um das Jahr 500 verfassten Sittengeschichte des 5. Jahrhunderts: syrische U griechischen Biographie (Leipzig, 1895). In 1999, Sebastian P. Brock kindly made available to me a manuscript of a draft of an English translation of the Vita Petri Iberi by Derwas Chitty. According to the record of notes accompanying the manuscript, the translation was produced around 1967.

The following discussion assembles evidence that can be adduced to postulate the annual celebration of the memorial of Peter’s death and burial as the Sitz im Leben for the written composition of the Vita Petri Iberi. The Vita Petri Iberi presents the translatio of Peter’s body from the place of his death near Ashkelon to his monastery in Maiuma in a way that suggests a procession. 477–482). D. 600–750’, 3 vols. D. , Chicago, 1987), entry: Maiuma Gaza (152), 609. 33 Vita Petri Iberi 138. 34 Ronald L.

Sources and Authors: Rufus and Zachariah 27 Forty Martyrs. 86 The creation of such a prelude that features Peter in prominent position over and against Nestorius as the arch-enemy of anti-Chalcedonians may very well have been the work of Rufus as redactor. In harmony with several other anecdotes found in the Plerophoriae, such passages suggest that the work is the Wnal collection of stories reXecting a process whereby oral traditions became written, authoritative expression of the anti-Chalcedonian position, formulated in a decisively anti-Chalcedonian way of confessing the Christian faith.

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