This paper synthesizes and analyses Jerome's interpretation of Christ' Transfiguration event, described in the synoptic gospels (Matt 17:1-8; Mark 9:2-8; Luke 9:28-36), to which he paid special attention in his works Tractatus in Marci evangelium (CPL 592) and Commentarium in Matthaeum (CPL 590). The second part of the study is dedicated to comparing Jerome's interpretation with three recently discovered Patristic works: Origen's Homiliae in Psalmos, Commentarium in evangelia of Fortunatian of Aquileia, and the works of Chromace of Aquileia and Victorinus of Poetovio. Based on this confrontation, it is possible to understand better Jerome's interpretation and the development of the Patristic exegesis of this critical episode in the life of Jesus in general.

For the West, Islam has generally been seen as a typical example of exotic, dangerous and unknown culture, whereas for the Byzantines, Islam was much better known, since they have to live together with Muslims for centuries and therefore their attitude could not have been uniformly hostile but consisted of manifold attempts to hold a (theological) dialogue. The paper presents some key features of the heterogeneous Byzantine theology of Islam within the corpus of the theological polemical works which have been produced from 7th to the 13th century. After examining the first Byzantine theologian who wrote on Islam, John Damascene (ca. 676–749), who gained knowledge of Islam at first hand, as a civil servant in the court of the Umayyad Caliph in Damascus, the present study examines one relatively unknown work, Paul of Antioch’s Letter to a Muslim Friend (MS Sinai Arabic 448; 531), written in Arabic somewhere around 1200, which is a unique among Byzantine polemics for Paul’s irenic approach and its copious use of quotes from the Qur’an. Approach of this Melkite bishop of Sidon is characterized by presenting Muslim beliefs as misunderstandings rather as plainly false and heretic. Although still applies a clear apologetic approach, Paul’s Letter is investigated in the perspective of the theological dialogue between Christians and Muslims.

Povzetek: Prispevek odpira vprašanja Tertulijanove antropologije v novi luči. Ta antropologija velja za unitarno: kljub osnovnemu razlikovanju dveh delov v človeku (duša in telo) teh ne razume kot medsebojno sovražnih, pač pa kot komplementarne. Tovrsten pogled na človekovo telesno razsežnost, ki se znotraj patristične antropologije uvršča v azijsko-antiohijsko teološko izročilo, Tertulijanu posebej v slovitem delu O vstajenju mesa omogoča pozitivno vrednotenje telesa (corpus) oz. mesa (caro), zato je mogoče govoriti o t. i. karnalni antropologiji. Prispevek izpostavlja dve posledici takega nauka o človekovem telesu: pritrdilno vrednotenje medicine na eni in prepleten, vzajemen odnos med odrešenjem in zdravjem na drugi strani.

Mednarodni simpozij ob 1600‐letnici Hieronimove smrti z naslovom Hieronymus noster se bo odvil v Ljubljani, 24.–26. oktobra 2019, v dvorani SAZU. Organizirajo ga Slovenska akademija znanosti in umetnosti; univerze v Ljubljani, Zagrebu, Gradcu in Varšavi; Srednjeevropska univerza na Dunaju (CEU); mednarodna mreža Europa Renascens; projekt DANUBIUS (Université de Lille); in Institut des Sources chrétiennes.

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