By Sara Parvis
Is it precise, as has usually been claimed lately, that there has been no actual controversy within the interval instantly following the Council of Nicaea? Sara Parvis, during this energetic and meticulous research, argues no longer. She indicates that the 2 opposing events which had shaped in aid of Alexander of Alexandria and Arius within the years ahead of Nicaea persisted their actions afterwards, focusing on each other with ruthless zeal at a sequence of synods which can glance impartial yet are printed to be demonstrably partisan. purely the deaths of the entire unique get together leaders other than Marcellus of Ancyra, and the increase of Athanasius, broke the deadlock which and allowed new political and theological configurations to shape.
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Extra info for Marcellus of Ancyra and the Lost Years of the Arian Controversy 325-345 (Oxford Early Christian Studies)
He will have meant the standard sixteen-syllable line which was used as a measure of length for literary works; a professional scribe would have been vividly aware how many lines long a text was, since that was the basis on which he was normally paid. See E. G. Turner, Greek Papyri: An Introduction (Oxford: Oxford University Press, 1968), 87–8, 94. Marcellus 31 The other problem with the surviving fragments of Against Asterius is that only very careful examination shows the extent to which the arguments of the work are ad hominem.
His line on ‘King begetting King’ is much clearer: Christ is not another cosmic King, Marcellus argues, but precisely earthly king of an earthly kingdom62 (Marcellus, like many theologians of Asia Minor, believes in an earthly reign of Christ which is still to come). And so on. 55 57 60 61 56 Asterius, frs. 12, 2, 4 (pp. 88, 82 Vinzent). Re 37 K 43 S/V 3 P 18. 58 59 Re 26 K 31 S/V 59 P 60. Re 8 K 8 S/V 11 P 22. Re 9 K 9 S/V 26 P 31. Re 82–83 K 93–94 S/V 54–55 P 55–56. 62 Re 46 K 51 S/V 68 P 14.
Can we ascribe such self-conscious ‘humanity’ to Marcellus, or to a leading group of which he was one? It seems likely that we can, for it is the thread which runs through almost the whole of the synod. Likewise, an unusual generosity towards women seems to run all through the canons, from the greater leniency accorded to those who wept at the pagan feast in canon 5 (not men, at least upper-class men, surely), to the harsh treatment (ten years’ penance) accorded in canon 25 to all those who had a part in a man’s illtreatment of his suicidal sister-in-law.