Cyril of Alexandria left to posterity a sizable body of exegetical literature. This thesis attempts to reconstruct his theology of Scripture in order to suggest that his exegetical practice is inseparable from, and must be interpreted in light of, his overarching theological vision. I argue that the most important intellectual factor shaping his exegesis is his Christologically focused, pro-Nicene Trinitarianism, an inheritance that he received from fourth-century authors. Cyril’s appropriation of pro-Nicene thought is evident in his theology of revelation and his theology of exegesis. Revelation, in his understanding, proceeds from the Father, through the Son, and in the Spirit, following the order of Trinitarian relations. Moreover, this pattern applies to the inspiration of Scripture as well, insofar as inspiration occurs when the Son indwells human authors by the Spirit and speaks the words of the Father. Corresponding to this movement of God towards humanity in revelation is humanity’s growth in understanding that occurs according to a reverse pattern—in the Spirit, through the Son, unto the Father. This scheme applies broadly to Cyril’s soteriology, but also to his understanding of exegesis, since he regarded biblical interpretation as a means of participating in the divine life. More specifically, this Trinitarian pattern implies that the Spirit is required to read Scripture properly, and that in the act of interpretation the Spirit directs the reader to a Christological reading of Scripture, through which the believer gains a limited but genuine apprehension of the Trinitarian mystery. This process continues until the final eschatological vision when the types and riddles of Scripture will be done away with in light of the overwhelming clarity of the vision of the Father.

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This thesis explores the intertextual nature of Irenaeus' reading of Genesis 1-3. In this study, we assume a different mode of investigation than previous works on Irenaeus' use of scripture. Drawing from contemporary discussions on intertextuality in Fishbane, Boyrin, Hays, and Young, we challenge a tradition of investigation into Irenaeus' exegesis that has marginalized the significance of scriptural networking inherent to his hermeneutic. This perspective is evident in the previous works on Irenaeus' reading of Genesis in Orbe, Jacobsen, Kannengiesser, Steenberg, and Holsinger-Friesen. This thesis, on the other hand, brings together an appreciation for Irenaeus' hermeneutic with respect to his exegesis of Gen 1-3. We show that in every instance Irenaeus interprets Gen 1-3, not in isolation, but in correlation with other texts by means of a variety of intertextual reading strategies that shape his theological polemic. In chapter one we investigate the nature of Irenaeus' hermeneutical orientation based upon studies of patristic exegesis and his own descriptions of the exegetical task. We show that Irenaeus purposes to interconnect texts in his refutation and exegesis and we formulate a methodology that appreciates his reading of Gen 1-3 within this theological networking of texts. In chapters 2-6, we provide a literary analysis of the echoes, allusions, and citations of Gen 1-3 in each book of Adversus Haereses. In each case we isolate the allusions to Gen 1-3 and the corresponding interrelated texts that form a hermeneutically symbiotic relationship with Gen 1-3. We show how these textual relationships yield a more comprehensive appreciation for the meaning and function of Gen 1-3 in Irenaeus. In chapter 7 we conclude with a summary and cumulative evaluation of the intertextual relationships fashioned with Gen 1-3 and the reading strategies that guide his intertextual use of Gen 1-3. In doing so, this thesis exposes the intricacies of Irenaeus' theological and intertextual reading of Gen 1-3 and the various ways that Irenaeus harmonizes scripture.

My thesis offers a comparison of the Minor Prophets commentaries of Theodore of Mopsuestia and Cyril of Alexandria, isolating the role each assigns (1) the Twelve Prophets in their ministry to Old Testament Israel and (2) the texts of the Twelve as Christian scripture. While the two produce radically different commentaries in terms of quantity and detail of christological interpretation, the source of their divergence cannot be reduced to Cyril's admitting messianic prophecy whereas Theodore does not. Rather, I argue that Theodore does acknowledge christological prophecies, as distinct from both retrospective accommodation and typology. Further, a careful reading of Cyril's Commentary on the Twelve limits the prospective christological revelation he ascribes to the prophets and reveals the positive role he grants the Mosaic law prior to Christ's advent. My thesis secondly explores the Christian significance both Theodore and Cyril assign to Israel's exile and restoration, the pivotal event to which the Twelve bear witness. I here argue that Theodore's reading of the Twelve Prophets, while not attempting to be christocentric, is nevertheless self-consciously Christian. Cyril, unsurprisingly, offers a robust Christian reading of the Twelve, yet this too must be expanded by his focus on the church and concern to equip the church through the ethical paideusis provided by the plain sense of the prophetic text. Revised descriptions of each interpreter lead to the claim that the label “christocentric” obscures more than it clarifies and polarizes no less than earlier accounts of Antiochene/Alexandrian exegesis. I advocate rather for an approach that takes seriously Theodore's positive account of the unity and telos of the divine economy and the full range of Cyril's interpretation, in order to move beyond a zero-sum assessment and offer instead a positive account that appreciates the strengths of each Christian reading of the Twelve.

Cette thèse montre que, dans les Sermones in Matthaeum, les interprétations scripturaires développées par Augustin d’Hippone ont fait l’objet d’un choix, que justifie une adaptation pastorale au double contexte historique et liturgique de la prédication. Établi à partir du classement thématique des Mauristes, le « corpus » regroupe des sermons prêchés en différents lieux, entre 393 et 430 ; il se prête donc à une évaluation de ces adaptations.Le chapitre 1 propose une synthèse critique des données contextuelles (historiques, géographiques, sociologiques et liturgiques) concernant ces sermons, comme autant de pierres d’attente à d’éventuelles adaptations ; le chapitre 2 montre que leur texte biblique, souvent vieux latin, a parfois un substrat africain. Les chapitres 3 à 6 analysent l’exégèse d’une vingtaine de sermons choisis pour leur dimension réflexive afin de questionner, de manière inductive, les motifs des adaptations exégétiques. Les études comparent les interprétations du texte commenté à celles présentes dans les autres œuvres augustiniennes et dans la tradition patristique, et intègrent une approche rhétorique. Homilétique, cette exégèse se situe, comme les sermons qui la développent, à l’intersection entre Parole de Dieu (chapitres 3 et 4) et réponses des hommes (chapitres 5 et 6). Elle assume la situation historique dans laquelle elle est élaborée pour, en s’insérant dans la dynamique de la liturgie dont elle reçoit la matière du commentaire et la finalité qui l’oriente, faire en sorte que la res qu’elle transmet de façon quasi sacramentelle par les uerba du prédicateur, fructifie chez les auditeurs.Cette thèse comprend aussi une bibliographie et quatre annexes : un fichier signalétique sur les Sermones in Matthaeum et son résumé, les relevés des occurrences augustiniennes des citations étudiées et la liste des lectures liturgiques de l’Évangile de Matthieu. / This doctoral thesis shows that in Sermones in Matthaeum the biblical interpretations developed by Augustine of Hippo were selected in order to comply with a pastoral adaptation to the double historical and liturgical preaching context. Established on the basis of the Maurists’ thematic classification, the corpus contains sermons preached in different places between 393 and 430; it is therefore suitable for evaluating these adaptations. Chapter 1 gives a critical survey of the contextual data (historical, geographical, sociological and liturgical) concerning these sermons, to be taken as potential, adaptable building blocks; chapter 2 shows that the biblical text, often in Old Latin forms, has an African substrate. Chapter 3 to 6 analyse the exegesis of about twenty sermons selected for their reflexive dimension, in order to inductively question the reasons for the exegetical adaptations. The analyses compare the interpretations of the commented text with those present in other Augustinian works and in the Patristic tradition, and integrate a rhetorical approach. Like the sermons which develop it, this homiletic exegesis lies at the intersection of God’s Word (chapter 3 and 4) and men’s answers (chapter 5 and 6). It assumes the historic context in which it is developed and penetrates the dynamic of the liturgy from which it gets the subject of its comment and the aim of its orientation, so that the res which it conveys in a quasi sacramental way through the uerba of the preacher bears fruit within the listeners. This doctoral thesis also includes a bibliography and four annexes: an identification file about the Sermones in Matthaeum and its summary, a summary table of Augustinian occurrences to be found in the analysed quotations and the list of the liturgical readings from Matthew’s Gospel.

The thesis deals teologic comparison of two patristic commentaries of the Sermon on the Plain from Gospel of Luke - by saint Ambrose and by saint Cyril of Alexandria. Both autors are excerpts from their commentaries of Gospel of Luke. At first are outlined life and literary work of both authors and later an analysis of both texts from the point of view of selected principal theological topics is made. After that the two theological views are compared to the Sermon on the Plain, outlining the initial idea of both autors.