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  • 12 - The Aëtian Placita and the Church Fathers: Creative Use of a Distinctive Mode of Ordering Knowledge

  • Edited by Lewis Ayres, University of Durham and Australian Catholic University, Melbourne, Michael W. Champion, Australian Catholic University, Melbourne, Matthew R. Crawford, Australian Catholic University, Melbourne
  • Book:
    The Intellectual World of Late Antique Christianity
    Published online:
    05 October 2023
    Print publication:
    26 October 2023, pp 198-220

  • Summary

    The church fathers made a significant contribution to the almost complete preservation of the Placita of Aëtius. In this chapter I investigate what motivated them to use it so extensively. I first introduce the Placita, outlining six features that give this work a distinctive mode of ordering knowledge. Philo of Alexandria, the first of eight authors to be discussed, is not a Christian. Nevertheless his approach to the variety of philosophical doctrines recorded in the antecdent tradition of the Placita will be crucial for his Christian successors. These commence with Athenagoras and Hermias, followed by three fourth-century authors, Eusebius, Pseudo-Justin and Nemesius, and conclude with two fifth-century writers, Cyril of Alexandrian and Theodoret. Although the Placita bring order into the vast body of contradictory doctrines put forward by the philosophers, this ‘structured disorder’ is in sharp contrast to the ordering of Christian knowledge, which is presented as being founded on a unified body of revealed truth.

  • DIOGENES OF BABYLON ON WHO THE DEITY IS: AËTIUS 1.7.8 MANSFELD–RUNIA RECONSIDERED

  • Christian Vassallo
  • Journal:
    The Classical Quarterly / Volume 72 / Issue 2 / December 2022
    Published online by Cambridge University Press:
    09 December 2022, pp. 755-763
    Print publication:
    December 2022
    • Article
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  • In Aëtius 1.7.8 Mansfeld–Runia, Diogenes, Cleanthes and Oenopides are said to have maintained that the deity is the world-soul. However, the identity of the Diogenes whom the doxographer mentions here has long been a matter of scholarly dispute. In response to attempts to ascribe the doxa to Diogenes of Apollonia, this paper reassesses old arguments and proposes new considerations to argue that a fundamental aspect of Diogenes of Babylon's theology is at stake here.