Book contents
- The Cambridge Edition of Early Christian Writings
- The Cambridge Edition of Early Christian Writings
- The Cambridge Edition of Early Christian Writings
- Copyright page
- Contents
- Notes on Contributors
- Acknowledgments
- Note on the Texts and Translations
- Abbreviations
- Series Introduction
- Introduction
- Part I The Beginnings of Christology
- Part II Developing Christological Traditions
- Part III Traditions of Pro-Nicene Christology
- 21 Tome to the Antiochenes 7
- 22 Athanasius of Alexandria, Christological Letters to Epictetus, Adelphius, and Maximus
- 23 Apollinarius of Laodicea, Recapitulation
- 24 Apollinarius of Laodicea, Selected Letters
- 25 Apollinarius of Laodicea, On the Faith and the Incarnation
- 26 Apollinarius of Laodicea, On the Body’s Union with the Divinity in Christ
- 27 Apollinarius of Laodicea, Fragments of Other Writings
- 28 Apollinarius of Laodicea, Fragmentary Writings against Diodore and Flavian
- 29 Basil of Caesarea, Letters 261 and 262
- 30 Basil of Caesarea, Homily on the Holy Birth of Christ
- 31 Diodore of Tarsus, Selected Fragments
- 32 Gregory of Nazianzus, Letter 101 to Cledonius
- 33 Gregory of Nazianzus, Poems 1.1.10–11
- 34 Gregory of Nyssa, Oration on the Savior’s Nativity
- 35 Theodore of Mopsuestia, On the Incarnation of the Lord against the Apollinarians and Eunomians (Fragments)
- 36 Augustine of Hippo, On Eighty-Three Different Questions. Number 80: Against the Apollinarians
- 37 Augustine of Hippo, Letter 137
- 38 The Leporius Dossier
- 39 Theodoret of Cyrrhus, Exposition of the Orthodox Faith
- Part IV Controversy over Nestorius
- Suggestions for Further Reading
- Scriptural Index
38 - The Leporius Dossier
from Part III - Traditions of Pro-Nicene Christology
Published online by Cambridge University Press: 05 February 2022
- The Cambridge Edition of Early Christian Writings
- The Cambridge Edition of Early Christian Writings
- The Cambridge Edition of Early Christian Writings
- Copyright page
- Contents
- Notes on Contributors
- Acknowledgments
- Note on the Texts and Translations
- Abbreviations
- Series Introduction
- Introduction
- Part I The Beginnings of Christology
- Part II Developing Christological Traditions
- Part III Traditions of Pro-Nicene Christology
- 21 Tome to the Antiochenes 7
- 22 Athanasius of Alexandria, Christological Letters to Epictetus, Adelphius, and Maximus
- 23 Apollinarius of Laodicea, Recapitulation
- 24 Apollinarius of Laodicea, Selected Letters
- 25 Apollinarius of Laodicea, On the Faith and the Incarnation
- 26 Apollinarius of Laodicea, On the Body’s Union with the Divinity in Christ
- 27 Apollinarius of Laodicea, Fragments of Other Writings
- 28 Apollinarius of Laodicea, Fragmentary Writings against Diodore and Flavian
- 29 Basil of Caesarea, Letters 261 and 262
- 30 Basil of Caesarea, Homily on the Holy Birth of Christ
- 31 Diodore of Tarsus, Selected Fragments
- 32 Gregory of Nazianzus, Letter 101 to Cledonius
- 33 Gregory of Nazianzus, Poems 1.1.10–11
- 34 Gregory of Nyssa, Oration on the Savior’s Nativity
- 35 Theodore of Mopsuestia, On the Incarnation of the Lord against the Apollinarians and Eunomians (Fragments)
- 36 Augustine of Hippo, On Eighty-Three Different Questions. Number 80: Against the Apollinarians
- 37 Augustine of Hippo, Letter 137
- 38 The Leporius Dossier
- 39 Theodoret of Cyrrhus, Exposition of the Orthodox Faith
- Part IV Controversy over Nestorius
- Suggestions for Further Reading
- Scriptural Index
Summary
In the late 410s or early 420s, in an epistle that is no longer extant, a monk in Gaul named Leporius, motivated by a desire to avoid attributing change and the human condition to God in the incarnation, wrote that he was disinclined to confess that God was born of a woman. Instead, he preferred to say that a perfect human being was born along with God rather than as God. The epistle sought to demonstrate this basic point and related Christological consequences through the interpretation of several key passages of scripture. But the form of Christological dualism that he advocated soon came to be deemed aberrant. When he refused to recant his views, Proculus, bishop of Marseilles, and Cillenius, a bishop of an unknown see in southern Gaul, formally rebuked Leporius in circumstances that remain unclear, and expelled him from Gaul. Along with two disciples named Domninus and Bonus, he took refuge in North Africa with Augustine.
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- The Cambridge Edition of Early Christian Writings , pp. 510 - 534Publisher: Cambridge University PressPrint publication year: 2022