Episode 108: Nourishing the Roots: Seeking the Foundations of Latter-day Testimony
Sunday, September 20, 2026
Evagrius (Origenist) 345-399: Teachings on Demons in Kephalaia Gnostika
1.21. Goods and evil, those
which are considered to be without necessity, some of them are found inside the
soul, and others among them outside it. But those which are said to be evils by
nature, it is impossible that they come into existence outside it. (Evagrius’s
Kephalaia Gnostika: A New Translation of the Unreformed Text from the
Syriac [trans. Ilaria L. E. Ramelli; Writings from the Greco-Roman World
38; Atlanta: SBL Press, 2015], 22)
Evil by nature, in its proper
sense, is sin, which can originate and be found only in a soul, since it is the
product of one’s wrong will. In its proper sense, evil does not even exist
outside the soul’s wrong choices, and therefore it is considered by Origen and
Evagrius to have no ontological subsistence. (Ibid., 22)
5.18. Demons only resemble
colors, shapes, and size, whereas the holy powers also can [lit. “know”] change
the nature of the (immortal) body, while they prepare it for the functions that
are necessary. And this occurs among composite beings, whereas of the
incorporeal nature there are no intellections like these, as has been said.
(Evagrius’s Kephalaia Gnostika: A New Translation of the Unreformed
Text from the Syriac [trans. Ilaria L. E. Ramelli; Writings from the Greco-Roman
World 38; Atlanta: SBL Press, 2015], 261)
Guillaumont has proposed here an
emendation (185): to read ܘܦܠܚܬܫܡܠ
instead of ܘܦܠܚܫܡܠ
and to understand, “savent se transformer aussi en la nature,” “they also can
transform themselves into the nature,” which is closer to the nonexpurgated
version S1. Now, I think that Guillaumont’s emendation is possible but
unnecessary: angels alter and transform their own immortal and spiritual bodies
(which indeed here are called gwšm’) into the bodies they need to assume, even
changing the nature of their bodies, for instance, into diastematic bodies, and
not simply transforming their qualities (color, shape, size), as demons do.
Both Dysinger and Fr. Theophanes are right not to follow the emendation and to
render, respectively: “the holy powers also know how to transform the nature of
the body” and “the holy powers know (how) to transform also the nature of the
body.”
Both demons and angels are
composite beings, corporeal in their (immortal) bodies and incorporeal in their
nous. Incorporeal realities, like noes and Ideas, do not admit of intellections
concerning bodies and transformations of bodies and of bodily qualities. (Ibid.,
261)
6.69. Angels see human beings
and demons; human beings, on the contrary, are deprived of the sight of angels
and demons, while demons see only human beings. (Evagrius’s Kephalaia
Gnostika: A New Translation of the Unreformed Text from the Syriac [trans.
Ilaria L. E. Ramelli; Writings from the Greco-Roman World 38; Atlanta: SBL
Press, 2015], 358)
Humans cannot see either angels
or demons, because they live in a sense-perceptible and mortal body, while
angels and demons live in bodies that are immortal and not sense perceptible
(even though the spiritual bodies of angels are very different from the
“ridiculous” and “dark” bodies of demons). This is also why angels, conversely,
are said to be able to see both humans and demons, and why demons—who obviously
rank lower than angels—can see humans. Indeed, in KG 1.22 Evagrius has declared
that the bodies of demons have a color and a shape—so they are less spiritual
than the bodies of angels—but they escape our sense perception, in that their
quality is not similar to the quality of the bodies that fall under our senses.
So, whenever they want to appear to humans, they turn themselves into a
resemblance of a human body, without showing us their own bodies. Demons,
however, as Evagrius declares in the present kephalaion, cannot see
angels, arguably because the bodies of angels are subtler than their own. The
bodies of demons are not fleshly, but they are different from the spiritual and
luminous bodies of angels: as Origen maintains, they are such as to arouse the
angels’ laughter. Evagrius, in fact, deemed the bodies of angels fiery
(ethereal), those of humans earthy, and those of demons pneumatic. See Stewart,
“Imageless Prayer,” 176. See KG 1.22 and the relevant commentary. (Ibid.,
358-59)
Saturday, September 19, 2026
Ilaria L. E. Ramelli: Justin Martyr (2nd century) and Calcidius (Platonist and Probably a Christian; 4th century) Teaching Creation Ex Materia
Interestingly, although he was
probably a Christian, Calcidius did not embrace creatio ex nihilo, but,
like the Christian Platonist Justin Martyr, postulated the pre-existence of
uncreated matter. According to Calcidius, the first principles are God, matter
(silva), and the ideas (exempla/exemplaria). God is
Plato’s Good, transcendent, superior to intelligence, and ineffable.
Intellect/Nous, identified with Providence, is ‘the second God’, proceeding
from the first God; the cosmic Soul is the second Intellect, which proceeds
from the first Intellect. Fate depends on Providence and does not compromise
the free will of rational creatures. This was also maintained by the Christian
‘Middle Platonist’ Bardaisan, as well as Origen, whose writings Calcidius knew,
and who was the champion of the compatibility of Providence and free will;
Origen impacted Gregory of Nyssa, on the basis of Plato’s theodicy tenet, ‘God
is not responsible’ for evil. (Ilaria L. E. Ramelli, “’Revelation’ for Christians
and Pagans and Its Philosophical Allegoresis: Intersections within Imperial
Platonism,” in Divination and Revelation in Later Antiquity, ed. Elsa
Giovanna Simonetti and Claire Hall [Cambridge: Cambridge University Press,
2023], 63)
Friday, September 18, 2026
James P. Ware on Isaiah 56:6-7
The priestly character of the
gentiles’ offerings is prominent in Hebrew Isaiah 56:6–7. The term used for
their ministry in 56:6 is שׁרת , the regular word in the Hebrew Bible for the
service of the priests and Levites. The same word is used in Isaiah 61:6, where
it is rendered in the LXX by λειτουργός: ὑμεῖς δὲ ἱερεῖς κυρίου κληθήσεσθε,
λειτουργοὶ θεοῦ, “but you will be called priests of the Lord, ministers of God”
(61:6). With only one exception, the Hebrew verb שׁרת is consistently
translated in the LXX by the Greek verb λειτουργέω and its cognates, which as
we have seen throughout the Bible, when used in the context of worship, always
connote priestly or sacerdotal functions.
The priestly character of the
service of the gentiles in Isaiah 56:6–7 is also evident in all ancient Greek
translations – except the LXX. Unlike the other ancient Greek versions, the
priestly function of the gentiles is obscured in the Septuagint translation of
Isaiah 56:6, which renders שׁרת as δουλεύω rather than λειτουργέω. The reason
for this, as scholars are widely agreed, was the Septuagint Isaiah translator’s
discomfort with the passage’s depiction of gentiles as exercising Levitical
functions. Only once among its many occurrences in the Old Testament is the
Hebrew verb שׁרת translated in the LXX with δουλεύω rather than λειτουργέω or
its cognates – here in LXX Isaiah 56:6! Aquila, Symmachus, and Theodotion, by
contrast, all translate שׁרת in Isaiah 56:6 with λειτουργέω. This is
significant, for it suggests that Isaiah 56:6–7 may underlie not only
Philippians 4:18, but also the larger theme of the Philippians’ sacrifice
developed throughout the letter. For if, as we know he does elsewhere (e. g. 1
Cor 15:54), Paul is here utilizing a Greek text of Isaiah stemming from the
“proto-Theodotion” recension, it is likely that Isaiah 56:6–7 is the source,
not only of Paul’s language of “an acceptable sacrifice” (θυσία δεκτή) in
Philippians 4:18, but also of Paul’s characterization of the Philippians’ labor
for the gospel as a “priestly ministry” (λειτουργία and its cognates)
throughout the letter (2:17; 2:25: 2:30). (James P. Ware, “The Servants of the
Servant in Isaiah and Philippians,” in Isaiah’s Servants in Early Judaism
and Christianity: The Isaian Servant and the Exegetical Formation of Community
Identity, ed. Jacob Stromberg and Michael A. Lyons [Wissenschaftliche
Untersuchungen zum Neuen Testament 2. Reihe 554; Tübingen: Mohr Siebeck, 2021], 263-64)
Holly J. Carey on Allusions to Isaiah 52-53 in Wisdom of Solomon 1-6
Allusions to
Isa 52-53 in Wis 2 and 5
The emphasis
on the unjust actions of the wicked against the righteous man in Wis 2 and 5
provide a natural connection to the similar experiences of the Servant in Isa
52–53. It is in these sections where we find the highest concentration of
allusions to the fourth Servant Song, even though verbal agreement is rare. The
following is a list of potential allusions to Isa 52–53 in Wis 2 and 5,
followed by some brief observations on recurring patterns and emphases.
1. Wis 2:12
(Isa 53:11): both figures are called the “righteous one” (δίκαιος).
2. Wis 2:13
(Isa 52:13): both figures who suffer at the hands of enemies are described as
πᾶις (of God).
3. Wis 2:14
(Isa 53:2): the πᾶις is described as one whose appearance is repulsive – his
oppressors do
not even want to look at him.
4. Wis 2:16
(Isa 52:13; 53:11): the πᾶις is accused by the wicked of claiming God as his
father,
emphasizing the relationship between the righteous man and God over against
that of his
adversaries.
5. Wis 2:19–20
(Isa 53:7–9): the righteous man’s defining characteristics of gentleness
and patience
are challenged by his enemies, as he is given a shameful death.
6. Wis 2:21
(Isa 53:4): the reasoning (λογίζομαι) of his enemies against him is determined
faulty.
7. Wis 2:21
(Isa 53:6): those who oppose God’s Servant/righteous man have “gone
astray” (ἐπλανήθησαν).
8. Wis 5:1
(Isa 52:13): the Servant’s/righteous man’s lowly position will not last
forever.
He will be
lifted up (Isaiah) and stand in the presence of his enemies (Wisdom).
9. Wis 5:1
(Isa 53:4): the one exalted was the same one who was abused by his enemies.
10. Wis 5:2
(Isa 52:14, 15): the enemies of the righteous man will be amazed when he is
saved.
11. Wis 5:3–4
(Isa 53:3–4, 10): the wicked recall how they derided the righteous one and
withheld honor
from him, even as they realize they were wrong.
12. Wis 5:5
(Isa 53:12): the Servant/righteous man will be allotted a reward for his
commitment
to God.
13. Wis 5:6–7
(Isa 53:6): in the confessions of the enemies, they acknowledge that they
have “gone
astray” (ἐπλανήθημεν) from “the way of truth/the Lord” (ὁδοῦ ἀληθείας
… ὁδὸν κυρίου,
Wis) or while going their own “way” (τῇ ὁδῷ, Isa).
14. Wis 5:8–13
(Isa 53:9): wickedness is tied to wealth in both passages. While the Servant
identifies
with the poor and afflicted, his enemies (wrongly) identify him with the
wicked and the
rich (Isaiah). The righteous man’s enemies, however, reflect upon the
emptiness of
their investment in arrogance and wealth.
It is
interesting to note that many of the allusions to Isa 52–53 in Wis 2 and 5 are
descriptive in nature, focusing on either the physical or spiritual
characteristics of the Servant/righteous man. Both figures have appearances
that are repulsive to their enemies. Both are mocked for what should be
considered admirable qualities (gentleness and patience), but in the skewed
worldview of their persecutors, these are regarded as signs of weakness and
shame. This is because the wicked have “gone astray” – they are not following
the ways of God and therefore cannot and will not judge rightly. In both texts,
the protagonist’s relationship with God is called into question by his enemies.
This is ironic, as it becomes clear at the end of these sections that the Servant/righteous
man was indeed a πᾶις of God since both are vindicated in the presence of their
enemies, as is indicated by the confessions from the mouths of the wicked
themselves. (Holly J. Carey, “The Servants in Wisdom of Solomon,” in Isaiah’s
Servants in Early Judaism and Christianity: The Isaian Servant and the Exegetical
Formation of Community Identity, ed. Jacob Stromberg and Michael A. Lyons [Wissenschaftliche
Untersuchungen zum Neuen Testament 2. Reihe 554; Tübingen: Mohr Siebeck, 2021], 125-26)
Allusions to Isa 52-53 in Wis
1-6
There are a number of allusions
to Isa 52–53 in the larger context of the first section of Wisdom (1–6), but
particularly in the section between the two monologues of the wicked concerning
the righteous man they persecuted (Wis 3–4). As mentioned earlier, these
chapters are from the narrator’s perspective, offering thoughts on the futility
of the wicked’s reasoning and actions. These too have a profound impact on Wis
2 and 5, as they reflect upon what the wicked have (falsely) reasoned in Wis 2,
and because they help to set the stage for their admittance of guilt in Wis 5:
1. Wis 3:2–3 (Isa 53:4): the
Servant is hurt at the hands of enemies who follow their own
reasoning (λογίζομαι).
2. Wis 3:2–3 (Isa 53:4, 8): the
affliction of the Servant/righteous man is reiterated.
3. Wis 3:6 (Isa 53:7–10): the
lives of the Servant and the righteous man are understood
as an offering.
4. Wis 3:9; 4:15 (Isa 52:13):
those who are the Lord’s can find comfort in his acts on
their behalf.
5. Wis 3:13–4:6 (Isa 53:2, 10):
the problem of the sterility and premature death of the
Servant/righteous man is overcome
in vindication.
6. Wis 4:19 (Isa 52:15): in an
ironic role-reversal, when the Servant/righteous man is
vindicated, his enemies will be
speechless.
Of particular note concerning these allusions to Isa 52–53 in Wis 3–4 is that each of these allusions fall under two major categories: suffering and vindication. We will examine the impact of this more thoroughly in the discussion of shared themes between the Servant passages in Isaiah and Wisdom in a moment. For now, it will suffice to simply recognize that these two themes are of crucial importance from the narrator’s perspective, as he reflects on the folly of the
enemies of the righteous man. (Holly
J. Carey, “The Servants in Wisdom of Solomon,” in Isaiah’s Servants in Early
Judaism and Christianity: The Isaian Servant and the Exegetical Formation of
Community Identity, ed. Jacob Stromberg and Michael A. Lyons [Wissenschaftliche
Untersuchungen zum Neuen Testament 2. Reihe 554; Tübingen: Mohr Siebeck, 2021], 127-28)
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