DOCSLIB.ORG

General Index

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
General Index General Index Abraham 209 Antioch 34, 36–7, 145, 153, 158, 251, 282–3, Acacius, b. of Beroea 283–4 304–5, 343–4 Acacius, b. of Constantinople 302–3 Antiochene Achor 31 school/exegesis 9, 143n14, 409, 415, 418, Adam 210, 212–13, 222, 481–2, 486–7, 492 420–1, 432, 438, 446–7 Adonis 49 schism 282–4 Adversus Iudaeos literature 389, 393–4, Antoninus, b. of Fussala 250–1, 259 396–7, 401 Antoninus Pius, emperor 48 Aelius Aristides 48 Antony the Great 85–8, 128 Aeneas 216–18, 222 Anysius, b. of Thessaloniki 278–80 Agathias 364 Aphrodisias 32 Alcinous 103 Aphrodite 49 Alexander, b. of Alexandria 376 Aphroditian 391–4 Alexander, b. of Antioch 283–4, 413 apocryphal literature 386–7, 394–5 Alexander the Great 29 Apollinarians/ism 414, 416, 432 Alexandria 118, 128–9, 131, 134, 251, 283, Apollinarius of Laodicea 108–9, 376, 415, 370n13, 400 420, 438, 446 Alexandrian school/exegesis 7, 9, 143n14, Apollo 49 409, 418, 420–1, 432, 438, 446 apostles 36–7, 65, 128, 151n47, 199–200, 231, almsgiving 31, 37, 156, 169, 174, 210–11, 250, 241–2, 398, 454, 463 254–5, 326 Aquinas See Thomas Aquinas poor-roll/matricula 250–1 Arab conquest 2, 9, 343 Altar of Victory 8, 168 Arcadia, wife of Zeno 299n32 alterity See identity, false/non-/negative; Ares 49 heretics Ariadne, empress 9, 293–314 Alypius, b. of Thagaste 252, 275 Aristides of Athens 6, 48–9, 54 Ambrose, b. of Milan 8, 167–84, 230–40, Aristotle 147 242–3, 252, 278, 334–6, 413, 482 Arius/Arianism 121, 141, 172–5, 177–8, 197, Ambrosiaster 413, 482 282, 297, 366–7, 376, 378–9, 398, 413–15, Amoun 128, 252 420, 432 Amphilochios of Ikonion 93 Armatus, nephew of Basiliscus 301–3 amulets 7, 67–72, 74, 76–7 Artemidoros 56, 329 Ananias 211 Artemis 49, 56 Anastasius, bibliothecarius 374n22 asceticism 7, 73, 86–91, 94–6, 117, 119, 125, Anastasius, emperor 293–4, 306–13 128, 143, 149, 169, 188–9, 204, 210, 213, Anastasius of Sinai 334 252, 269, 273, 325, 335, 484 angels 62, 75–6, 90, 96–7, 201, 328, 338, 350, See also monasticism 372 Asklepios 49 Annisa 91–2, 95 Aspar 296–7 Anomoians 121, 282 Assyrian conquest 29 Anthemius, emperor 299 Athanasius, b. of Alexandria 88, 334, 413, Anthemius, praetorian prefect 309 415, 421–2, 438 anthropology, human 144, 147, 249–50, Athenagoras 134 256–63, 478, 480–93 Athenian philosophical school 157 General index 509 Athens 87, 89, 91 Buddhism 392, 478 Attis 49 Bulgars 373 audience 6 Buonaiuti, Ernesto 460 Augustine, b. of Hippo 8, 85, 117, 135, 190, 225–44, 248–64, 271, 275, 324, 330n40, Caelestius 275–7 336, 482, 486–91 Caesarea 88, 91–3, 118, 136–7 Aurelius, b. of Carthage 275, 277 Cairo 449 Auxentius 173, 178 Calandion, b. of Antioch 304 Calligonus 173 Babai the Great 446 Callinicum 8, 183 Babylon 200 canons 93, 268, 330n38 Babylonian conciliar/synodical 93 conquest 29 patristic 93, 270 exile 29 Cappadocia 302, 344 Bacht, Heinrich 410 Carthage 218, 252, 390–1 Balthasar, Hans Urs von 495–6 Cassian, John 86, 252 baptism 26, 34, 42–3, 60, 91, 94, 192, 270, Cassiciacum 190 272–3, 281, 393, 395, 396n29, 399, 401, Cataphrygians 269 445, 472, 479, 483, 495 catechesis 188, 225 barbarians 3, 48–9, 51, 61–2, 85, 177–8 Catholic/catholic see Christianity Barlaam romance 48–9 Catholic Modernism 10, 456–60, 471–2 Barnabas 36 Cellia 128 Basil I, emperor 401 Celsus 69–70, 107 Basil of Caesarea 7, 86–99, 101, 108, 344, 346, Chalcedon 301–2 351, 359 Chalcis 208, 210 Basilides 131 Chaldaeans 49 Basiliscus, emperor 293, 296, 301, 305 Chambésy 431, 439 Basiliscus/Leo, caesar 293, 301–2 chastity see virginity Belisarius 390 Cherris 304–5 Benedict of Nursia 85, 252, 327 China 426 Benedict XVI, pope 494 Chosroes I 392 Beroea 283 Chosroes II 392 Bethlehem 208n1, 221, 252, 277 Christ see christology bible Christian/s 6, 9, 25, 27, 33, 42–4, 48, 50–1, Vetus Latina 227n10, 240 61–2, 65, 70, 75–6, 87, 93–4, 129, 171–2, Vulgate 227n10, 240 180–81, 188–90, 193, 195, 199, 205, 208, Septuagint 105, 195, 240 220, 311, 322, 364, 366–7, 373, 376, biblical criticism 457–8, 460, 465–72 386–7, 389, 391–5, 399, 409, 464–5, 473 bishop/s 6, 65, 86, 93, 95, 119, 128–9, 170, clergy See priests 172–3, 175, 176n52, 178–83, 188–9, 191, dispensation 199n47, 205 248–9, 250–6, 262, 268–9, 273–85, 310, fanatics 179 312, 326–7, 364, 366, 371–4, 376–7, 381, Judaism 27, 34, 36–8, 42 388, 392–3, 458, 480, 493, 495, 497 literature 401–2 Blandina, martyr 483 storytelling 387 Boniface, b. of Rome 283 Christianisation 188–90, 205, 399 Bonosians 274, 278–82, 284–5 Christianity 2, 25, 27–8, 33–5, 37, 40–1, 54, Bonosus, b. of Niš 278–9 105, 119, 171–2, 180, 190–1, 252–3, 267–8, .
Load more

Recommended publications
  • Discipline: the Narrow Road
    DISCIPLINE: THE NARROW ROAD KENNETH C. HEIN 1WOWAYS Much of the world sees life as a struggle between good and evil, with humanity caught in the cross fire. Individual human beings or even whole cultures have to choose sides: to follow the way of darkness or the way of light; to take the narrow road or the broad road, to choose blessing or curse, to follow the way to Paradise or the way to Gehenna, etc. Our Christian heritage takes us to our roots in Judaism, where the "two-ways theory" was widely understood and accepted. When Jesus of Nazareth spoke of "the narrow road" and "the broad road," his message drew upon traditional imagery and needed no modem-day exegesis before its hearers could grasp its meaning and be moved by the message. While we can understand the same message with relative ease in our day, we can still benefit from a brief look at the tra- dition that our Lord found available two thousand years ago.' In Jesus' immediate culture, those who spoke of an afterlife readily used various images to talk about life after death and how one might achieve everlasting life. The experience of seeing a great city after passing through a narrow gate in its walls was easily joined to the imagery of one's passing through difficulties and the observance of the Torah to everlasting life. Another image that was often used spoke of a road that is smooth in the beginning, but ends in thorns; while another way has thorns at the beginning, but then becomes smooth at the end.
    [Show full text]
  • Paul's 'Works of the Law' in the Perspective Of
    Wissenschaftliche Untersuchungen zum Neuen Testament · 2. Reihe Herausgeber / Editor Jörg Frey (Zürich) Mitherausgeber/Associate Editors Markus Bockmuehl (Oxford) ∙ James A. Kelhoffer (Uppsala) Tobias Nicklas (Regensburg) ∙ J. Ross Wagner (Durham, NC) 468 Matthew J. Thomas Paul’s ‘Works of the Law’ in the Perspective of Second Century Reception Mohr Siebeck Matthew J. Thomas, born 1985; BA, Pepperdine University; MCS, Regent College; D.Phil, University of Oxford; currently serves as Visiting Assistant Professor of Sacred Scripture at St. Patrick’s Seminary and University, and Instructor in Theology for Regent College. orcid.org/0000-0002-0498-7848 ISBN 978-3-16-156275-4 / eISBN 978-3-16-156281-5 DOI 10.1628 / 978-3-16-156281-5 ISSN 0340-9570 / eISSN 2568-7484 (Wissenschaftliche Untersuchungen zum Neuen Testa- ment, 2. Reihe) The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2018 Mohr Siebeck Tübingen, Germany. www.mohrsiebeck.com This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to repro- ductions, translations and storage and processing in electronic systems. The book was printed by Laupp & Göbel in Gomaringen on non-aging paper and bound by Buchbinderei Nädele in Nehren. Printed in Germany. For Nabeel Qureshi (1983–2017) Preface This book is a lightly revised version of my doctoral dissertation at the Universi- ty of Oxford, and my family and I are indebted to many individuals for their encouragement to pursue the project and helping to bring it to completion.
    [Show full text]
  • 3. Fragments of the Apostolic Fathers by Tim Warner © Copyright
    The Evolution of God 3. Fragments of the Apostolic Fathers By Tim Warner © Copyright www.4windsfellowships.net he earliest Christian writers whose works have survived, those known to have direct connections to the Apostles, were one disciple of Paul (Clement of Rome) T and two disciples of John (Polycarp1 of Smyrna and Ignatius2 of Antioch). These authors had been personally instructed by the Apostles and were leaders within the Christian assemblies established by the Apostles. The writings of these men were addressed to fellow believers or assemblies, being pastoral in nature rather than apologetic. They did not attempt to refute heresy or extensively define doctrines, since commonality of doctrine was assumed between writer and his audience. Their surviving works did not attempt to interact with pagans or portray Christianity in ways the pagans could easily digest. They were intended to be read and digested by Christians. These most ancient specimens reflect the common Christian belief in the personal preexistence of the Son of God as the “Word” (Logos) of John’s prologue, His emptying Himself to become fully human, His exaltation to the right hand of God, and His future role as King. Earliest Christian Writers with direct Connections to the Apostles: Clement of Rome: In his epistle to the Corinthians, Clement of Rome referred to Jesus Christ as the speaker in Psalm 118:18, calling Him the “Word.” Clement writes: “For thus saith the holy Word: ‘The Lord hath severely chastened me, yet hath not given me over to death.’”3 That the one speaking in Psalm 118 is the Son of God is shown just four verses later: “The stone which the builders rejected has become the chief cornerstone.
    [Show full text]
  • BOOK 15 the Time of the Reign of Zeno to the Time of the Reign of Anastasios
    BOOK 15 The Time of the Reign of Zeno to the Time of the Reign of Anastasios 1. (377) After the reign of Leo the Younger, the most sacred Zeno reigned for 15 years. In the eighth month of his reign, he appointed Peter, the p!JrBmomr.ios of St Euphemia's in Chalkedon, as bishop and patriarch of Antioch the Great and sent him to Antioch. 2. After two years and ten months of his reign, he quarrelled with his mother-in-law, Verina, over a request she had made of him but which he had refused her, and so his mother-in-law, the lady Verina, began to plot against him. Terrified that he would be assassinated by someone in the palace, since his mother-in-law was living in the palace with him, he made a processusto Chalkedon and escaped from there using post-horses, and got away to Isauria even though he was emperor. (378) The empress Ariadne, who had also secretly fled from her mother, caught up with him in Isauria and remained with her husband. 3, After the emperor Zeno and Ariadne had fled, the lady Verina inunediately chose an emperor by crowning her brother Basiliscus. Basiliscus, the brother of Zeno's mother-in-law Verina, reigned for two years. When Verina had made Basiliscus emperor, she also named him as consul, together with Armatus who had been appointed by Basiliscus as AD476 senior lllc1q.ister mii1"tum prBesentalis. These two held the consulship. As soon as Basiliscus began to reign, he crowned his son, named Marcus, as emperor.
    [Show full text]
  • Ohti-Roi-Iman
    THE OHTI-ROI-IMAN NOVEMBER, 1891. ART. I-THE "APOLOGY" OF ARISTIDES. N these days of unrest and disquietude, when the very foundations of the Creed are assailed, and the contents Iof the canon itself are subjected to the new criticism, we hail with satisfaction any discovery which throws light upon the faith which was held by the lJrimitive Christians of the sub-Apostolic age. Such a very real help we have in the "Apology" of Aristides 011 behalf of the Christians, a fresh :find in the regions of sub-A1Jostolic literature. It is one of the earliest of the a1Jologies made to the Roman Em1Jeror. Aris­ tides takes rank with the other Greek apologists of that early age-with Papias and Q,uadratus, "a disciple of the Apostles," and with the Jewish a1Jologists .Agrippa Castor and ·Justin Martyr, "the true representative of the age"; with Dionysius of Corinth, and Pmytus; with Hermas and Hegesippus ; with Theophilus of Antioch, and Athenagoras of Athens. The work of the early apologists was, as we know, twofold-to determine the relations of Christianity to heathendom rmd to Judaism.1 The first 1\_thenian apologists were Q,uadratus and Aristides, who are supposed to have been almost contemporaries. The "Apology" of Quadratus was generally current in the time of Eusebius, who himself possessed a copy of it; and "one may see in it," he says, "clear 1Jroof of the intellect of the man and of his Apostolic orthodoxy." The single passage which he has preserved shows that Q,nadratus insisted rightly on 1 The word "apology" (cbroA.oyla), a defence, has always had a technical meaning in Christian literature.
    [Show full text]
  • Jordanes and the Invention of Roman-Gothic History Dissertation
    Empire of Hope and Tragedy: Jordanes and the Invention of Roman-Gothic History Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Brian Swain Graduate Program in History The Ohio State University 2014 Dissertation Committee: Timothy Gregory, Co-advisor Anthony Kaldellis Kristina Sessa, Co-advisor Copyright by Brian Swain 2014 Abstract This dissertation explores the intersection of political and ethnic conflict during the emperor Justinian’s wars of reconquest through the figure and texts of Jordanes, the earliest barbarian voice to survive antiquity. Jordanes was ethnically Gothic - and yet he also claimed a Roman identity. Writing from Constantinople in 551, he penned two Latin histories on the Gothic and Roman pasts respectively. Crucially, Jordanes wrote while Goths and Romans clashed in the imperial war to reclaim the Italian homeland that had been under Gothic rule since 493. That a Roman Goth wrote about Goths while Rome was at war with Goths is significant and has no analogue in the ancient record. I argue that it was precisely this conflict which prompted Jordanes’ historical inquiry. Jordanes, though, has long been considered a mere copyist, and seldom treated as an historian with ideas of his own. And the few scholars who have treated Jordanes as an original author have dampened the significance of his Gothicness by arguing that barbarian ethnicities were evanescent and subsumed by the gravity of a Roman political identity. They hold that Jordanes was simply a Roman who can tell us only about Roman things, and supported the Roman emperor in his war against the Goths.
    [Show full text]
  • Calendar of Roman Events
    Introduction Steve Worboys and I began this calendar in 1980 or 1981 when we discovered that the exact dates of many events survive from Roman antiquity, the most famous being the ides of March murder of Caesar. Flipping through a few books on Roman history revealed a handful of dates, and we believed that to fill every day of the year would certainly be impossible. From 1981 until 1989 I kept the calendar, adding dates as I ran across them. In 1989 I typed the list into the computer and we began again to plunder books and journals for dates, this time recording sources. Since then I have worked and reworked the Calendar, revising old entries and adding many, many more. The Roman Calendar The calendar was reformed twice, once by Caesar in 46 BC and later by Augustus in 8 BC. Each of these reforms is described in A. K. Michels’ book The Calendar of the Roman Republic. In an ordinary pre-Julian year, the number of days in each month was as follows: 29 January 31 May 29 September 28 February 29 June 31 October 31 March 31 Quintilis (July) 29 November 29 April 29 Sextilis (August) 29 December. The Romans did not number the days of the months consecutively. They reckoned backwards from three fixed points: The kalends, the nones, and the ides. The kalends is the first day of the month. For months with 31 days the nones fall on the 7th and the ides the 15th. For other months the nones fall on the 5th and the ides on the 13th.
    [Show full text]
  • Pu1cheria's Crusade A.D. 421-22 and the Ideology of Imperial Victory Kenneth G
    Pulcheria's Crusade A.D. 421-22 and the Ideology of Imperial Victory Holum, Kenneth G Greek, Roman and Byzantine Studies; Summer 1977; 18, 2; Periodicals Archive Online pg. 153 Pu1cheria's Crusade A.D. 421-22 and the Ideology of Imperial Victory Kenneth G. Holum .. 'EST qu'en effet l'empereur byzantin, comme son ancetre Cl'imperator des derniers siecles de Rome, est essentiellement, aux yeux de son peuple, un maitre victorieux." This pointed definition (from the pen of Jean Gagel) underscores a theme of imperial ideology which receives such insistent emphasis in the offi­ cial art, ceremonial and panegyric of late antiquity that it must correspond to a chilling reality. The defeat of an emperor threatened not only the integrity of the frontiers but internal stability as well and the ascendancy of the emperor and his friends. Conversely, if a weak emperor could claim a dramatic victory, he might establish a more effective hold on the imperial power. In A.D. 420-22 this inner logic of Roman absolutism led to innovations in imperial ideology and to a crusade against Persia, with implications which have escaped the attention of scholars. The unwarlike Theodosius II made war not to defend the Empire but to become "master of victory," and, as will be seen, to strengthen the dynastic pretensions of his sister Pulcheria Augusta. I The numismatic evidence is crucial. Between 420 and early 422 the mint of Constantinople initiated a strikingly new victory type, the much-discussed 'Long-Cross Solidi' (PLATE 2):2 Obverse AELPVLCH-ERIAAVG Bust right, diademed, crowned by a hand Reverse VOTXX MVLTXXX~ Victory standing left, holding a long jeweled cross, CONOB in the exergue 1 "l:Taupoc VLK01TOLbC: la victoire imperiale dans l'empire chretien," Revue d'histoire et de philosophie religieuses 13 (1933) 372.
    [Show full text]
  • Saint Pulcheria
    Saint Pulcheria Virgin, Empress of the Eastern Roman Empire In 399 AD, in the city of Constantinople, Aelia to have bishops reinstated who had been unjustly Pulcheria was born to the Easter Roman Emperor Flavius dismissed. Arcadius, and his wife Aelia Eudoxia. Arcadius was a In 421 AD, when Bishop Atticus reported the week and easily controlled emperor, reigning during a persecution of Christians by the Sasanian King Bahram V time when the empire was being invaded by various after the destruction of a Zoroastrian temple, Pulcheria Gothic armies comprised primarily of Arian-Christians influenced her brother to send troops to defend the who believed Jesus Christ, the Son, was a creation of the Christians in the Sassanid Empire. After a successful Father, rather than of one substance with the Father. campaign which Theodosius attributed to his sisters piety Pulcheria had an older sister who had passed away young. and virginity, Christians were allowed to return to In 400 AD, her sister Arcadia would be born, followed by Sassanid. During this time, Theodosius married a pagan Theodosius II and Mariana in 401 AD. In 402 AD, who took the name Aelia Eudocia, and converted to Arcadius went on to declare his one year old son Christianity. Theodosius II to be his co-Emperor. In 431 AD, the Ecumenical Council of Ephesus Despite the fact that Pulcheria’s family were was called to address an issue with the Nestorius of Nicene-Christians and accepted the reality of the Trinity, Constantinople, who denied Mary as the Theotokos, the her mother Eudoxia was in constant conflict with the “God-bearer.” Pulcheria supported Cyril of Alexandria, Patriarch of Constantinople, Saint John Chrysostom.
    [Show full text]
  • I Ntroduction
    Cambridge University Press 978-0-521-77257-0 - Byzantine Monuments of Istanbul John Freely and Ahmet S. Cakmak Excerpt More information _ I NTRODUCTION his is the story of the Byzantine monuments of Istanbul, the city known to Tthe Greeks as Constantinople, the ancient Byzantium. Constantinople was, for more than a thousand years, capital of the Byzantine Empire, which in its earlier period, from the fourth to the sixth century,was synonomous with the Roman Empire. During those centuries, the religion of the empire changed from pagan to Christian and its language from Latin to Greek, giving rise to the cul- ture that in later times was called Byzantine, from the ancient name of its capital. As the great churchman Gennadius was to say in the mid-fifteenth century,when the empire had come to an end,“Though I am a Hellene by speech yet I would never say that I was a Hellene, for I do not believe as Hellenes believe. I should like to take my name from my faith, and if anyone asks me what I am, I answer, ‘A Christian.’Though my father dwelt in Thessaly, I do not call myself a Thes- salian, but a Byzantine, for I am of Byzantium.”1 The surviving Byzantine monuments of Istanbul include more than a score of churches, most notably Hagia Sophia. Other extant monuments include the great land walls of the city and fragments of its sea walls; the remains of two or three palaces; a fortified port; three commemorative columns and the base of a fourth; two huge subterranean cisterns and several smaller ones; three enormous reservoirs; an aqueduct; a number of fragmentary ruins; and part of the Hippo- drome, the city’s oldest monument and the only one that can surely be assigned to ancient Byzantium.
    [Show full text]
  • Arianism and Political Power in the Vandal and Ostrogothic Kingdoms
    Western Washington University Western CEDAR WWU Graduate School Collection WWU Graduate and Undergraduate Scholarship 2012 Reign of heretics: Arianism and political power in the Vandal and Ostrogothic kingdoms Christopher J. (Christopher James) Nofziger Western Washington University Follow this and additional works at: https://cedar.wwu.edu/wwuet Part of the History Commons Recommended Citation Nofziger, Christopher J. (Christopher James), "Reign of heretics: Arianism and political power in the Vandal and Ostrogothic kingdoms" (2012). WWU Graduate School Collection. 244. https://cedar.wwu.edu/wwuet/244 This Masters Thesis is brought to you for free and open access by the WWU Graduate and Undergraduate Scholarship at Western CEDAR. It has been accepted for inclusion in WWU Graduate School Collection by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. Reign of Heretics: Arianism and Political Power in the Vandal and Ostrogothic Kingdoms By Christopher James Nofziger Accepted in Partial Completion Of the Requirements for the Degree Master of Arts Kathleen L. Kitto, Dean of the Graduate School Advisory Committee Chair, Dr. Peter Diehl Dr. Amanda Eurich Dr. Sean Murphy MASTER’S THESIS In presenting this thesis in partial fulfillment of the requirements for a master’s degree at Western Washington University, I grant to Western Washington University the non- exclusive royalty-free right to archive, reproduce, and display the thesis in any and all forms, including electronic format, via any digital library mechanisms maintained by WWU. I represent and warrant this is my original work, and does not infringe or violate any rights of others. I warrant that I have obtained written permissions from the owner of any third party copyrighted material included in these files.
    [Show full text]
  • The Fourth Commandment in the Early Church
    COMPASS THE FOURTH COMMANDMENT IN THE EARLY CHURCH DAVID W T BRATTSTON HE OLD TESTAMENT commandment in Smyrna’ addressed in Revelation 2.8, to ‘Honour thy father and thy mother’ where ‘angel’ means any message-bearer, Trecurs frequently in early Christian human or supernatural. teaching. It is on the lips of Jesus in Matthew Origen Adamantius was another important 15.4, Matthew 19.19, Mark 10.19, and Luke witness to early Christian understanding. 18.20. Paul the Apostle cites it in Ephesians Raised in a Christian home, he became dean 6.2. Far from being confined to Jews or the of the world’s foremost institute of Christian Jewish milieu in which the Bible was written, higher learning at an early age, and later the it was restated as a precept of Christian be- most outstanding Bible scholar, preacher, and haviour by two Christian philosophers in teacher of the first half of the third century. Greece—one in AD 125 (Aristides Apology Being called upon by bishops throughout the 15), and the other around AD 177 Middle East as an expert on the Faith, he trav- (Athenagoras Treatise on the Resurrection elled extensively and was therefore better 23)—as also by Bishop Theophilus of Antioch able to observe and record church practice (To Autolycus 3.9) about the same time as in different countries and regions than any Athenagoras, and by Bishop Irenaeus in France other Christian author. In Christianity’s first in the AD 180s (Against Heresies 4.12.5). Also book of systematic theology (On First Prin- in the second century AD, the command to ciples 2.4.2), and his Commentaries on Mat- honour one’s parents was included in a con- thew (11.9), on Romans (2.9.1), and on solidation of the four Gospels and other di- Ephesians (6.1-3), he stated the command- rect teachings of Jesus into a single continu- ment to honour one’s parents was still bind- ous narrative (Diatessaron 28.46).
    [Show full text]