By David G. Hunter
Marriage, Celibacy, and Heresy in old Christianity is the 1st significant learn in English of the 'heretic' Jovinian and the Jovinianist controversy. David G. Hunter examines early Christian perspectives on marriage and celibacy within the first 3 centuries and the improvement of an anti-heretical culture. He offers an intensive research of the responses of Jovinian's major rivals, together with Pope Siricius, Ambrose, Jerome, Pelagius, and Augustine. during his dialogue Hunter sheds new mild at the origins of Christian asceticism, the increase of clerical celibacy, the advance of Marian doctrine, and the formation of 'orthodoxy' and 'heresy' in early Christianity.
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Additional resources for Marriage, Celibacy, and Heresy in Ancient Christianity: The Jovinianist Controversy (Oxford Early Christian Studies)
Siricius also claimed that, unlike previous heretics who erred by misunderstanding individual points of doctrine, Jovinian and his allies had completely perverted the examples of continence found in both the Old and New Testaments. ’ 10 10 Ep. 3, 299). According to Siricius, Jovinian's ability to offer plausible evidence from the scriptures enabled him to garner significant support within the church at Rome. Siricius' testimony concerning the popularity of Jovinian at Rome can be confirmed from a variety of other sources.
3, 308). ’ 24 24 See Jov. 16, where Jerome responded to Jovinian's interpretation of this text. com) © Copyright Oxford University Press, 2006. ’ 25 25 Jerome, Jov. 3 (PL 23, 224). It seems likely, therefore, that Ambrose also was aware of the third proposition of Jovinian. The most significant difference between Ambrose's version of Jovinian's teaching and that of Siricius and Jerome is Ambrose's claim that Jovinian had denied the perpetual virginity of Mary. According to Ambrose, Jovinian taught that although Mary had conceived the child Jesus while still a virgin, she had not remained physically intact during Jesus' birth: Virgo concepit, sed non virgo generavit, Jovinian had claimed.
Jerome, for example, who was informed on the matter by Pammachius and other friends at Rome, such as the priest Domnio, complained in a letter to Pammachius that Jovinian had received support even from monks and members of the clergy who lived in celibacy: ‘If worldly men are indignant that they are in a lower grade than virgins, I am amazed that clerics and monks and those who live in continence do not praise that which they do. ’ 11 11 Jerome, ep. 2 (CSEL 54, 352). Similarly, Augustine, though writing at some distance from the controversy, reported that Jovinian's arguments had caused many professed ascetics at Rome, male and female alike, to abandon celibacy and to marry.