Severusofantioch
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Christian Historical Imagination in Late Antique Iraq
OXFORD EARLY CHRISTIAN STUDIES General Editors Gillian Clark Andrew Louth THE OXFORD EARLY CHRISTIAN STUDIES series includes scholarly volumes on the thought and history of the early Christian centuries. Covering a wide range of Greek, Latin, and Oriental sources, the books are of interest to theologians, ancient historians, and specialists in the classical and Jewish worlds. Titles in the series include: Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity Andrew Radde-Gallwitz (2009) The Asceticism of Isaac of Nineveh Patrik Hagman (2010) Palladius of Helenopolis The Origenist Advocate Demetrios S. Katos (2011) Origen and Scripture The Contours of the Exegetical Life Peter Martens (2012) Activity and Participation in Late Antique and Early Christian Thought Torstein Theodor Tollefsen (2012) Irenaeus of Lyons and the Theology of the Holy Spirit Anthony Briggman (2012) Apophasis and Pseudonymity in Dionysius the Areopagite “No Longer I” Charles M. Stang (2012) Memory in Augustine’s Theological Anthropology Paige E. Hochschild (2012) Orosius and the Rhetoric of History Peter Van Nuffelen (2012) Drama of the Divine Economy Creator and Creation in Early Christian Theology and Piety Paul M. Blowers (2012) Embodiment and Virtue in Gregory of Nyssa Hans Boersma (2013) The Chronicle of Seert Christian Historical Imagination in Late Antique Iraq PHILIP WOOD 1 3 Great Clarendon Street, Oxford, OX2 6DP, United Kingdom Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries # Philip Wood 2013 The moral rights of the author have been asserted First Edition published in 2013 Impression: 1 All rights reserved. -
SYNAXARION, COPTO-ARABIC, List of Saints Used in the Coptic Church
(CE:2171b-2190a) SYNAXARION, COPTO-ARABIC, list of saints used in the Coptic church. [This entry consists of two articles, Editions of the Synaxarion and The List of Saints.] Editions of the Synaxarion This book, which has become a liturgical book, is very important for the history of the Coptic church. It appears in two forms: the recension from Lower Egypt, which is the quasi-official book of the Coptic church from Alexandria to Aswan, and the recension from Upper Egypt. Egypt has long preserved this separation into two Egypts, Upper and Lower, and this division was translated into daily life through different usages, and in particular through different religious books. This book is the result of various endeavors, of which the Synaxarion itself speaks, for it mentions different usages here or there. It poses several questions that we cannot answer with any certainty: Who compiled the Synaxarion, and who was the first to take the initiative? Who made the final revision, and where was it done? It seems evident that the intention was to compile this book for the Coptic church in imitation of the Greek list of saints, and that the author or authors drew their inspiration from that work, for several notices are obviously taken from the Synaxarion called that of Constantinople. The reader may have recourse to several editions or translations, each of which has its advantages and its disadvantages. Let us take them in chronological order. The oldest translation (German) is that of the great German Arabist F. Wüstenfeld, who produced the edition with a German translation of part of al-Maqrizi's Khitat, concerning the Coptic church, under the title Macrizi's Geschichte der Copten (Göttingen, 1845). -
How Severus of Antioch's Writings Survived in Greek
Saving Severus: How Severus of Antioch’s Writings Survived in Greek Yonatan Moss N THE SUMMER of 536, following a failed attempt to reach a compromise between the advocates and opponents of the I Council of Chalcedon, Emperor Justinian came down reso- lutely on the Chalcedonian side. He issued a novella ordering all extant writings of Severus, exiled patriarch of Antioch and leading spokesman of the anti-Chalcedonian cause, to be burned.1 Possessors of Severus’ works faced harsh punishment and the hands of scribes found copying them were to be am- putated.2 The novella was to be distributed to all metropolitan bishops, who, in turn, were tasked with making sure it was pub- licly posted in each and every church throughout the Empire.3 1 The literature on Severus is large. Some recent major studies are: Pauline Allen and C. T. R. Hayward, Severus of Antioch (London/New York 2004); Frédéric Alpi, La route royale: Sévère d’Antioche I–II (Beirut 2009); Yonatan Moss, Incorruptible Bodies: Christology, Society and Authority in Late Antiquity (Berkeley/Los Angeles 2016); John D’Alton and Youhanna Youssef (eds.), Severus of Antioch: His Life and Times (Leiden 2016). 2 For the relevant part of Nov. 42, Constitutio sacra contra Anthimum, Severum, Petrum et Zoaram, dated 6 August 536, see R. Schoell and G. Kroll, Corpus Juris Civilis III (Berlin 1928) 263–269, at 266. Nov. 42 came in the wake of a home synod led by Menas of Constantinople in the spring of 536, which anathematized Severus’ writings as “feeding off the venom of the serpent, the originator of evil (δράκων ἀρχέκακος)”: Mansi VIII 1142D. -
Propagowanie Monoenergizmu Jako Wyzwanie Dla Tożsamości Niechalcedońskiego Chrześcijaństwa
VOX PATRUM 38 (2018) t. 69 Oleksandr KASHCHUK* THE PROMOTION OF MIAENERGISM AS A CHALLENGE TO IDENTITY OF NON-CHALCEDONIAN CHRISTIANITY The late Roman Empire of the sixth and seventh centuries had become thoroughly Christian. However, in course of time disagreement concerning Christian belief became the force on the basis of which the Empire was inter- nally divided into different branches. By the sixth century the most significant religious groups were known as Chalcedonians and non-Chalcedonians – pre- dominantly Miaphysites and Nestorians1. Each group developed its own sense of self-consciousness depending on Christological doctrine: on the one hand, the Chalcedonians confessed the two natures of Christ united in one person of God the Logos, on the other hand the Miaphysites believed in one nature of Christ and Nestorians proclaimed the two natures in Christ to be separated. It led to different senses of identity. Such situation did not favor the political unification of the inhabitants of the Empire, which was in an ardent need of harmony, especially in the seventh century, while in the face of external danger of invasions from the Avars, Slavs, Persians and the Arabs2. * Oleksandr Kashchuk Ph.D. – Assistant Professor in the Department of History of the Middle Ages and Byzantium at the Faculty of History of Lviv Ivan Franko National University and As- sistant Professor in the Department of Theology at the Faculty of Philosophy and Theology of Lviv Ukrainian Catholic University; e-mail: [email protected]. 1 The process of development of divisions in the Byzantine Church was well described by Sławomir Bralewski. -
L'épitaphe De Duhëla Sb Iii 6249: Moines Gaïanites Dans Des Monastères Alexandrins
The Journal of Juristic Papyrology Vol. XXVIII, 1998, pp. 55-69 Adam Łajtar Ewa Wipszycka L'ÉPITAPHE DE DUHËLA SB III 6249: MOINES GAÏANITES DANS DES MONASTÈRES ALEXANDRINS 1 est bien connu qu'Alexandrie, dans l'antiquité tardive, était entourée d'un Jdense réseau de monastères. Ils étaient particulièrement nombreux à l'ouest de la ville, sur l'étroite bande de terre (ταινία, en latin taenia) qui séparait le lac Maréotis de la Méditerranée, le long de la route qui menait d'Alexandrie au grand centre de pèlerinage d'Abu Mina et vers la Libye. C'est là que se trou- vaient, parmi d'autres, les célèbres centres monastiques Pempton, Enaton (ou Ennaton), Oktokaidekaton et Eikoston, ainsi appelés parce qu'ils étaient situés, respectivement, près de la cinquième, de la neuvième, de la dix-huitième et de la vingtième pierre milliaire du cursus publicus.1 Les centres monastiques de la taenia alexandrine sont connus surtout grâce à des textes littéraires et para-littéraires. La documentation papyrologique est à peu près inexistante, ce qui est normal pour une localité de la Basse Egypte. On dispose en revanche de données archéologiques et, pour un centre monastique qui a dû être situé près de la localité moderne de Duhëla, d'un groupe im- portant d'inscriptions. Ad-Duhëla se trouve à une dizaine de km à l'ouest du centre d'Alexandrie, à la hauteur d'Agami, à peu près à l'endroit de l'antique Plinthinè. C'était jadis un village, mais depuis longtemps, c'est un faubourg d'Alexandrie. Au début du XXe siècle, dans cette localité, à 500 m au sud-est de la gare de chemin de 1 Au sujet de ces centres, voir les articles de J. -
1 an Ascetic State?
1 AN ASCETIC STATE? FASHIONING CHRISTIAN POLITICAL SERVICE ACROSS THE EARLY SIXTH-CENTURY MEDITERRANEAN (NOT) RENOUNCING THE WORLD, YET LEADING THE CHURCH At some point in his episcopate (513-518 CE), Severus, bishop of Antioch, sent a letter to Misael, a cubicularius at the Eastern imperial court in Constantinople. Severus wrote because he had heard Misael was thinking of quitting the imperial court for ‘the philosophical and solitary life’.1 A reader with any knowledge of late ancient Christian literature might expect the bishop of Antioch to cheer on his contact in the imperial bedchamber. By the early sixth century, the path Misael had in mind was well trodden. A switch from the traditional public career of the aristocratic male to the rigors of an ascetic life course was a hagiographic staple.2 Before becoming bishop of Antioch, Severus himself had abandoned a legal career, trading the chlamys of an advocate for the monastic habit.3 Instead, Severus rebukes Misael. But this wounds me greatly that, because your soul has been struck with divine love, it should dream of a philosophical and solitary life, though it is living in a philosophical manner and has within that which it seeks as if it were at a distance. For through the grace of God, while you conduct yourself in so chaste and ascetic a fashion, you have this privilege also that has been bestowed from above, I mean not only to believe in Christ, but also to suffer for his sake, and endure distress with Israel when in turmoil; whence also the illustrious crown of martyrdom is being woven for you.4 2 The reason Severus sought to dissuade Misael soon becomes clear. -
Jean GASCOU Professeur Émérite De Papyrologie À L'université De Paris-Sorbonne Ancien Directeur De L'institut De Papyrologie
1 Jean GASCOU Professeur émérite de papyrologie à l'université de Paris-Sorbonne ancien directeur de l'institut de papyrologie Curriculum Vitae Né le 16 mai 1945 à Cambrai (Nord) Elève de l'Ecole Normale Supérieure de la rue d'Ulm (1965/70) Agrégé d'Histoire (1971) Pensionnaire de la Fondation Thiers (1972/73) Membre scientifique de l'Institut Français d'Archéologie Orientale (1973/79) Attaché puis chargé de recherche au CNRS - URA 990 - Institut de papyrologie de la Sorbonne (1979/88) Doctorat d'Etat (Université Strasbourg II, 1986) Professeur des universités (papyrologie-langue grecque) à l'Université Marc Bloch-Strasbourg II (1988- 2006) Membre senior de l'Institut Universitaire de France (1995/2005) Directeur de l'UMR 7044 (2001-2006) Professeur de papyrologie à l'université de Paris-Sorbonne, directeur de l'institut de papyrologie (2006-2014) Professeur émérite Paris-Sorbonne (2014- ) Publications Ouvrages – Un codex fiscal Hermopolite (P.Sorb. II 69), Atlanta, 1994 (thèse de doctorat d'Etat publiée avec le concours de l'USHS, legs Louise Weiss, de l'Université de Paris-Sorbonne, et du CNRS). Prix Schlumberger de l'Académie des inscriptions et belles-lettres ; prix de l'Association pour l'encouragement des études grecques. Recensions : G. Dagron, CRAI 1995, p. 376-377, J. Whitehorne, Bryn Mawr Classical Rewiew 6, 1995, p. 406-408, J. D. Thomas, Tyche 11, 1996, p. 267-269, A. Blanchard, Revue des études grecques , 110, 1997, p. 659-661, I.F.Fikhman, Chronique d'Egypte 72, 1997, p. 161-168, F. Mitthof, Gnomon 71, 1999, p. 134-139, Ph. Luisier, Orientalia Christiana Periodica 65, 1999, p. -
The Spread of Syriac Was Due to At
Slide 1 What do we mean by Syriac? The spread of Syriac was due to at least two factors: the spread of Christianity in the Semitic-speaking world, and commerce on the Silk Road, both activities sometimes combined. Today, a few million Christians in India of various denominations follow the Syriac tradition. Slide 2 Syriac languages Syriac is a form of Aramaic, a language whose many dialects have been in continuous use since the 11th century BC. Originally the language of the Aramean people, Aramaic became the lingua franca of the Near East by the 6th century BC. It was the native tongue of the ancient Chaldeans, a second language to the Assyro-Babylonians, an official language of the Persian Achaemenians, and a common language of the Jews replacing Hebrew. Jesus and the Apostles spoke and preached in Aramaic. Syriac is the Aramaic dialect of Edessa Slide 3 Relat of Syriac to Arabic and Surrounding Region Slide 4 A matter of proximity, but not of the same genesis. When the Arabs desired to transmit the Greek sciences into Arabic during the 8th and 9th centuries, they turned to their Syriac subjects to do the task. In most cases, these Syriac scholars translated the works first into their native language then into Arabic. As a result, many of the Arabic scientific terminology, including the names of plants, are rooted in Syriac. Scientific works and terminology from other cultures, such as Persian and Indian, passed to Arabic via Syriac; a noted example is the name of the chemical element Zirconium (via Syriac zargono 'color of gold'). -
Dates Are Ce Unless Stated As Bce. Popes Are Cross-Referenced from Their Entry Under Their Birth Name to Their Papal Name, S.V
Index All dates are ce unless stated as bce. Popes are cross-referenced from their entry under their birth name to their papal name, s.v. Rome; monarchs are gathered under their principal territory, Oecumenical Patriarchs under Constantinople and Archbishops of Canterbury under Canterbury. Monarchs and popes have (where possible) their birth date followed by the date of their accession to the throne, followed by their date of death. Members of European nobility are indexed under their surnames. Those who have been declared saints by one or other Christian Church are indexed either under their first names or their surnames, not at ‘St’. a` Lasco, Johannes see Łaski Abravanel, Isaac ben Moscow 1690–1700) Aachen (Aix-la-Chapelle) (1437–1508) 868 542 349–50, 352, Plate 28 absolutism: see monarchy Adrianople, battle (378) 218 Aaron 581 Abu¯ Mı¯na¯ 259 Adriatic Sea 458, 486 Abbasid dynasty 262, abun (bishop): see Ethiopia adultery 91, 314, 626, 1025 264–7, 272, 446, 854 Acacian schism (482–519) Advent 199–200 abbesses 358, 378 234–5, 322–3, 326, Adwa, battle (1896) 891 abbots 318, 378, 393, 817; 374 Aegean Sea 461, 468, 473, see also monks acheiropoieta: see icons; 924 ’Abd al-’Aziz (1746–1824) Mandylion Aelia Capitolina: see 880 acrostics 195 Jerusalem ’Abd al-Malik, Caliph (646; Action Franc¸aise 936 Aeneas 43, 192, 297 685–705) 256, 260 Actium, battle (31 bce) aeroplanes 960, 966 ’Abd al-Wahha¯b, 43–4 Aeschylus (c. 525–456 bce) Muhammad ibn: see Adam 80, 100–101, 144, 35 Wahhabite Islam 153, 307, 339, 404, Aethelthryth (Etheldreda, Abel 306, 868, 1006 440, 555, 613, 627, Audrey; c. -
MAREOTIS TH E PTOL EMA IC TOW ERAT AB USIR Photo : Dr
C) MAREOTIS TH E PTOL EMA IC TOW ERAT AB USIR Photo : Dr . Henry M aurer KNOWN AS ARABS' TOW ER MAREOTIS BEING A SHORT ACCOUNT OF THE HISTORY AND ANCIENT MONUMENTS OF THE NORTH-WESTERN DESERT OF EGYPT AND OF LAKE MAREOTIS BY ANTHONY DE COSSON LONDON COUNTRY LIFE LTD. MCMXXXV First Pttblished in I935 ~' iU H TE D IN GR E AT BRITAI N BY MORRIS ON AND GIBB LTD . , LONDON AND EDINBURGH DULCI MEMORIJE NINJE BAIRD ET NOWELLI DE LANCEY FORTH ARABUM GENTIUM STUDIO ET MAREOTIDIS REGIONIS AMORE PARIUM Q.UORUM ALTERAM CALEDONIJE MAGNANIMAM PROLEM ANNO MCMXIX ALTERUM GENEROSUM DE AUSTRALIA MILITEM ANNO MCMXXXIII MORS ADEMIT S. B. R. CONTENTS PAGE 1. INTRODUCTION II II. DAWN BEFORE HISTORY 15 III. MAREOTIS AT THE BEGINNING OF HISTORY 19 IV. THE LIMITS OF THE MARYUT DISTRICT • 24 V. MAREOTIS AS A FRONTIER PROVINCE AND INDEPENDENT EJNGDOM 28 VI. MAREOTIS IN GRiECO-ROMAN TIMES 36 VII. EARLY MONASTIC COMMUNITIES IN MAREOTIS 41 VIII. THE END OF ROMAN DOMINION AND THE ARAB CONQ.UEST 51 IX. THE DECAY OF MAREOTIS 59 X. THE MCIENT INDUSTRIES AND POPULATION 64 XI. LAKE MAREOTIS IN MCIENT TIMES 70 XII. THE LAKE IN LATER TIMES 75 XIII. THE " CANAL" BETWEEN THE LAKE AND THE SEA 83 XIV. THE FLOODING OF 1801-4 AND 1807-8 88 XV. THE CAUSEWAYS OVER THE LAKE 94 XVI. RAINFALL AND MCIENT WATER STORAGE 100 XVII. MCIENT SITES AND PLACES OF INTEREST IN THE MARYUT- ENATON 106 CHERSONESUS PARVA 107 TAENIA 108 SIDI KREIR 108 PLINTHlNE 108 T APOSIRIS MAGNA 109 EL BORDAN ( C H IMO) 115 EL IMAYID 117 KHASHM EL EISH 120 EL QASSABA EL SHARKIYA 122 EL QASSABAT EL GHARBIYA 122 vii viii CONTENTS PAGE XVII. -
National Research University Higher School of Economics
NATIONAL RESEARCH UNIVERSITY HIGHER SCHOOL OF ECONOMICS As a manuscript Alexey Muraviev WESTERN SYRIANS AND THE FORMATION OF THE CHRISTIAN EAST IN THE 6TH CENTURY Dissertation Summary for the purpose of obtaining academic degree Doctor of Science in History Moscow – 2021 2 The dissertation was written in the School of History of the National Research University Higher School of Economics The text of the dissertation is accessible on the website of the HSE: https://www.hse.ru/sci/diss/ Speciality – 07.00.03 Universal History (History of the Medieval East and Byzantium) 3 Relevance of the research topic This dissertation is dedicated to the civilizational space conventionally called the Christian East, which began to take shape in the context of the great confrontation between the Roman Empire and Sasanian Iran. The situation irrevocably changed in the 7th c. in the course of the ‘Arab awakening’ in the Middle East and the ‘Turkic awakening’ in Inner and Central Asia.1 The 6th c. AD turned out to be, on the one hand, the last period of the Roman Empire as a special derivation of the Roman civilizational type (later usually called Byzantium),2 and on the other, the point of formation of another civilizational type in the East, parallel to both the Byzantine and Western, i.e., the Christian East. The difficulty of identifying and studying it lies in the fact that it is a collection of non- Greek cultures (with a Greek matrix) united by the Christian faith, which spread in the East quite early - in the 2–4th cc., sharing common cultural and social ideas, and politics. -
John Bishop of Assiut, Manfalūt and Abū
John Bishop of Assiut, Manfalūt and Abū Tī ǧǧǧ [Juan, obispo de Asiut, Manfalūt y Abū Tīǧ] Youhanna NESSIM YOUSSEF Center for Early Christian Studies Australian Catholic University [email protected] Resumen : En este artículo ofrecemos nueva información sobre Juan obispo de Asiut (s. XIV) y sobre sus obras y actividades religiosas. Abstract : In this article our aim is to offer new information about John bishop of Assiut (14 th c.) and his religious activities and works. Palabras Clave : Cristianismo. Egipto. Época mameluca. Obispo de Asiut. Key Words : Christianity. Egypt. Mamluk era. Bishop of Assiut. ’ Introduction This bishop of Assiut was not identified until recently. Samir Khalil thought John of Assiut was from the thirteenth-century. 1 While Randall Stewart talked about two bishops Paul, who was bishop of Asyut, Abū T īğ, and Manfalūt, and Yu ᐓannis, bishop of Assiut. 2 In a previous study I highlighted the importance of John of Assiut and his literary works, 3 meanwhile more information data came to my knowledge including the publication of the homily on Severus of Antioch by a bishop of Assiut, which motivated me to write this paper. 1. John of Assiut and his time 4 John was contemporary to at least three patriarchs Gabriel V (1409-1427), John XI (1427-1452) and Matthew II (1452-1465). 5 1 Samir KHALIL , “Yu’annis”, CE 7, p. 2355. 2 Randall STEWART , “Asyut”, CE 1, p. 296-297. 3 Cf. Youhanna Nessim Y OUSSEF , “Jean évêque d’Assiut, de Manfalūt et d’Abu Tig et ses activités littéraires”, Études coptes VIII.