The Plight of Israel Lesson 2
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Index of Manuscripts
Cambridge University Press 978-1-108-83682-1 — Rome and the Invention of the Papacy Rosamond McKitterick Index More Information INDEX OF MANUSCRIPTS Albi, Médiathèque Pierre-Amalric (olim VLQ 60 40, 70, 102, 181 n. 34, Bibliothèque municipale) 184 n. 42, 190, 207 n. 106, MS 2 155 n. 90 219–20 Arras, Bibliothèque municipale London, British Library MS 672 (641) 155 n. 89 Cotton Titus C.XV 175, 177 Cotton Nero D.IV 142 n. 44 Berlin, Deutsche Staatsbibliothek Royal I.B.VII 142 n. 44 Phillipps 1743 156 n. 91 Lucca, Biblioteca Capitolare Feliniana Bern, Burgerbibliothek Cod. 490 178–9, 182, 184 n. 42, 188, Cod. 225 199 190–2, 195, 207 n. 106 Cod. 233 199 Cod. 408 182–3 Milan, Biblioteca Ambrosiana Brussels, Bibliothèque royale C.105inf. 188 n. 54 MS 8380-9012 184 n. 42, 217 n. 145 E.147sup. 188 n. 54 MS 14814 68 M.77sup. 182 n. 39, 184 n. 42 Modena, Biblioteca Capitolare Cambrai, Bibliothèque municipale O.I.12 186–7, 188, 189 MS 164 215 n. 140 Monte Cassino, Archivio dell’Abbazia Cambridge, Corpus Christi College MS 269 194 n. 67 MS 286 176 Monza, Cattedrale S. Giovanni Battista Cologne, Dombibliothek Sacrista Tesoro Cod. 164 184 n. 42, 217 n. 145 s.n. 177 Cod. 212 153, 155 Munich, Bayerische Staatsbibliothek Clm 6243 (Collectio Frisingensis) 156 Einsiedeln, Stiftsbibliothek Clm 6385 203 Cod. 326 60 Clm 14387 202–3 Florence, Biblioteca Medicea Laurenziana Naples, Biblioteca Nazionale San Marco 604 193–4, 195 IV.A.8 9 n. 32, 185–6 Fulda, Hessische Landesbibliothek Lat. -
The Reception of the Book of Daniel (And
The Reception of the Book of Daniel (and Danielic Literature) in the Early Church Wisdom and Apocalypticism Section SBL Annual Meeting in Washington, November 18-22, 2006 by Gerbern S. Oegema, McGill University 3520 University Street, Montreal, QC. Canada H3A 2A7 all rights reserved: for seminar use only. Any quotation from or reference to this paper should be made only with permission of author: [email protected] Abstract Whereas cosmogony has traditionally been seen as a topic dealt with primarily in wisdom literature, and eschatology, a field mostly focused upon in apocalyptic literature, the categorization of apocryphal and pseudepigraphic writings into sapiential, apocalyptic, and other genres has always been considered unsatisfactory. The reason is that most of the Pseudepigrapha share many elements of various genres and do not fit into only one genre. The Book of Daniel, counted among the Writings of the Hebrew Bible and among the Prophets in the Septuagint as well as in the Christian Old Testament, is such an example. Does it deal with an aspect of Israel’s origin and history, a topic dealt mostly dealt with in sapiential thinking, or only with its future, a question foremost asked with an eschatological or apocalyptic point of view? The answer is that the author sees part of the secrets of Israel’s future already revealed in its past. It is, therefore, in the process of investigating Israel’s history that apocalyptic eschatology and wisdom theology meet. This aspect is then stressed even more in the later reception history of the Book of Daniel as well as of writings ascribed to Daniel: if one wants to know something about Israel’s future in an ever-changing present situation, one needs to interpret the signs of the past. -
Hippolytus' Commentary on the Song of Songs in Social and Critical
HIPPOLYTUS’ COMMENTARY ON THE SONG OF SONGS IN SOCIAL AND CRITICAL CONTEXT by Yancy Warren Smith Bachelor of Arts, 1984 Abilene Christian University Abilene, TX Master of Arts, 2003 Graduate School of Theology Abilene Christian University Abilene, TX Dissertation Presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Biblical Interpretation Fort Worth, TX May 2009 ABSTRACT This dissertation presents the first translation in English of the Georgian text of Hippolytus’ commentary On the Song of Songs and discusses the authorship, pro- venance, rhetorical features, social setting, and hermeneutical proclivities of the In Cant. It argues for the traditional assumption that Hippolytus was a culturally eastern writer in Rome. This study builds upon previous musings by some scholars that the In Cant. is a work of baptismal instruction, arguing more precisely that it represents a mystagogy centering on the post-baptismal rite of anointing with oil as a symbol of receiving the Holy Spirit. The In Cant. should be imagined as performed in the convi- vial setting of a Paschal banquet. Such rites suggest a western provenance. Particular attention is given to the Greco-Roman context and Valentinian influences on the com- mentary. Hippolytus used New Testament passages, the Logos theology he inherited from Irenaeus, and also popular images of Greco-Roman domestic art as inspirations for his interpretation of the Song. Hippolytus used the Song to reinterpret popular images of Dionysus and Ariadne, the chariot of Helios and the zodiac, the Dioscuri Castor and Pollux, and Heracles and the Hesperides in the fabled Garden of the West. -
Some Notes on the Topography of Eastern Pontos Euxeinos in Late Antiquity and Early
Andrei Vinogradov SOME NOTES ON THE TOPOGRAPHY OF EASTERN PONTOS EUXEINOS IN LATE ANTIQUITY AND EARLY BYZANTIUM BASIC RESEARCH PROGRAM WORKING PAPERS SERIES: HUMANITIES WP BRP 82/HUM/2014 This Working Paper is an output of a research project implemented within NRU HSE’s Annual Thematic Plan for Basic and Applied Research. Any opinions or claims contained in this Working Paper do not necessarily reflect the views of HSE. Andrei Vinogradov1 SOME NOTES ON THE TOPOGRAPHY OF EASTERN PONTOS EUXEINOS IN LATE ANTIQUITY AND EARLY BYZANTIUM2 This paper clarifies some issues of late antique and early Byzantine topography of Eastern Pontos Euxeinos. These questions can be divided into two large groups: the ecclesiastical topography and the locations of Byzantine fortresses. The earliest testimony of Apostolic preaching on the Eastern black sea coast—the list of the apostles by Pseudo- Epiphanius—following the ‘Chronicon’ of Hyppolitus of Rome, unsuccessfully connects South- Eastern Pontos Euxeinos to Sebastopolis the Great (modern Sukhumi), which subsequently gives rise to an itinerary of the apostle Andrew. The Early Byzantine Church in the region had a complicated arrangement: the Zekchians, Abasgians and possibly Apsilians had their own bishoprics (later archbishoprics); the Lazicans had a metropolitan in Phasis (and not in their capital Archaeopolis) with five bishop-suffragans. Byzantine fortresses, mentioned in 7th c sources, are located mostly in Apsilia and Missimiania, in the Kodori valley, which had strategic importance as a route from -
Hippolytus of Rome
Hippolytus of Rome For places named after the saint, see Saint-Hippolyte Pope Pontian (230–235).[2] (disambiguation). For the character in Greek mythology, Under the persecution at the time of Emperor Maximinus see Hippolytus (mythology). Thrax, Hippolytus and Pontian were exiled together in 235 to Sardinia, and it is quite probable that, before Hippolytus of Rome (170–235) was the most impor- his death there, he was reconciled to the other party at tant 3rd-century theologian in the Christian Church in Rome, for, under Pope Fabian (236–250), his body and Rome,[2] where he was probably born.[3] Photios I of that of Pontian were brought to Rome. From the so- Constantinople describes him in his Bibliotheca (cod. called chronography of the year 354 (more precisely, the 121) as a disciple of Irenaeus, who was said to be a dis- Catalogus Liberianus, or Liberian Catalogue) we learn ciple of Polycarp, and from the context of this passage that on August 13, probably in 236, the two bodies were it is supposed that he suggested that Hippolytus himself interred in Rome, that of Hippolytus in a cemetery on the so styled himself. However, this assertion is doubtful.[2] Via Tiburtina, his funeral being conducted by Justin the He came into conflict with the popes of his time and Confessor. This document indicates that, by about 255, seems to have headed a schismatic group as a rival bishop Hippolytus was considered a martyr and gives him the of Rome.[2] For that reason he is sometimes considered rank of a priest, not of a bishop, an indication that be- the first antipope. -
Hippolytus of Rome: Commentary on Daniel
Hippolytus of Rome: Commentary on Daniel ©2010 T.C. Schmidt 1 st Edition www.chronicon.net Table of Contents Introduction 3 Book 1 Concerning Susannah and Daniel 8 Book 2 Concerning the image which king 47 Nebuchadnezzar set up Concerning Nebuchadnezzar and Book 3 82 concerning Daniel when he was thrown to the lions Book 4 Concerning the visions of the prophet 115 Daniel Appendix 1 Hippolytus and December 25th as the 181 date of Jesus’ birth Appendix 2 Clement of Alexandria and the date of 222 Jesus’ birth Bibliography 225 ©2010 T.C. Schmidt 1 st Edition www.chronicon.net 3 Introduction We the faithful stand fast unto death. ~Hippolytus Commentary on Daniel 2.19.4 Hippolytus’ Commentary on Daniel is the oldest surviving Christian commentary on Scripture. It was composed by Hippolytus of Rome most likely between 202 and 211 AD, a time of great persecution. This is the first complete English translation. Hippolytus seems to have undertaken this commentary to comfort his fellow Christians, who, like Daniel and his three companions, suffered for their faith. For Hippolytus, suffering was not something to fear, but something to be gladly embraced. In his commentary he beseeches Shadrach, Meshach, and Abednego, “Tell me, you three boys, remember me, I entreat you , that I also may obtain the same lot of martyrdom with you.” 1 His request was fulfilled; Hippolytus suffered martyrdom in 235 AD after being exiled to Sardinia. Hippolytus also tries to provide assurance about what is expected in the end times when Christ returns. While interpreting -
Guide to Saints and Symbols in Stained Glass
Guide to Saints and Symbols in Stained Glass In churches and chapels, stained glass windows help create the sense of a sacred space. Stained glass windows of the saints can provide worshipers with inspirational illustrations of the venerated. The various saints may be depicted in stained glass either symbolically or in scenes from their lives. One of the challenges facing church designers, building committees and pastors doing church construction or remodeling is finding the right stained Saint Matthew Saint Mark glass images for your church or chapel. Panel #1001 Panel #1000 To help you, Stained Glass Inc. offers the largest selection of stained glass in the world. You will find Stained Glass Inc. windows to be of the finest quality, affordable and custom made to the size and shape of your window. If your church or organization is looking for a stained glass window of a saint, we can help. Not all the saints are listed here. If you are looking for a particular saint and you don’t find him or her listed here, just contact us, we can create a stained glass artwork for you. Saint Luke Saint John Panel #1005 Panel #1006 4400 Oneal, Greenville, TX • Phone: (903) 454-8376 [email protected] • www.StainedGlassInc.com To see more Saints in stained glass, click here: http://stainedglassinc.com/religious/saints-and-angels/saints.html The following is a list of the saints and their symbols in stained glass: Saint Symbol in Stained Glass and Art About the Saint St. Acathius may be illustrated in Bishop of Melitene in the third century. -
Tertullian's Ideal Christian
TERTULLIAN’S IDEAL CHRISTIAN: The Ideals of Persecution and Martyrdom in the True Christian Life By Robert Mooney A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts Department of Religious Studies University of Alberta Robert Mooney, 2014 ii TERTULLIAN’S IDEAL CHRISTIAN: The Ideals of Persecution and Martyrdom in the True Christian Life ABSTRACT What mattered most to Tertullian was the fate of the Christian soul. During this early period in Christian history, the threat of persecution came to the forefront of Christian thought with a change in government leadership or opposition from other communities. To combat the fear of persecution and remain on the path towards salvation Tertullian saw a need for Christians to be distinct from other communities in Carthage. The development of this identity and why it may have been acceptable to the Carthaginian Christian community is the focus of this essay. To address Tertullian’s argument for the ideal Christian requires evidence to justify the ideal. Do events and attitudes from the past intertwine within the communities in Carthage and Africa during Tertullian’s life? Is Tertullian’s writing, much of which occurred between 196- 207 A.D.,1 consistent with the reports of past writers? This information would allow for a sympathetic look at his writing and intentions. The approach taken in this essay is to examine the development of Tertullian’s argument in six parts. The first will briefly examine the arrival of Christians in Africa and some of the influences on the adoption of a retributive Christianity. -
Durham E-Theses
Durham E-Theses The cult of the cross in the early middle ages Ballingal, M. C. How to cite: Ballingal, M. C. (1987) The cult of the cross in the early middle ages, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/6848/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk THE CULT OF THE CROSS IN THE EARLY MIDDLE AGES by M. C. BALLINGAL The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged. Degree of Master of Arts University of Durham Department of Theology 1987 i CONTENTS Contents i Introductory Note iii Abstract of Thesis iv Epigraph v Chapter 1 From the Apostles to Irenaeus 1 Notes 19 Chapter 2 The Cross in some•New Testament Apocrypha 23 Notes 41 Chapter 3 "Almost all the entire world .. -
Theological and Ideological Complexities
ABSTRACT The Donatist Church in an Apocalyptic Age Jesse A. Hoover, Ph.D. Mentor: Daniel H. Williams, Ph.D. As a dissident Christian tradition that still endured sporadic Imperial persecution, the Donatist church occupied a unique niche within the wider apocalyptic milieu of late antiquity. This was an era characterized by intense eschatological speculation, spurred on by the recent political ascendency of Christianity within the Empire, the rise of rival theological communions in its wake, and mounting anxiety over the increasing tenuousness of Roman rule in the western provinces. Despite its often-overstated estrangement from the transmarine Christian communities of late antiquity, Donatism was no stranger to this phenomenon. In this dissertation, I wish to contextualize extant Donatist interaction with apocalyptic exegesis in order to see where it remained in continuity with the wider western apocalyptic tradition and where it diverged. This is a topic which will require some nuance. The dominant tendency within early and mid-twentieth century academic discussions of Donatist apocalypticism – when it is mentioned at all – have been to portray it as evidence of an anachronistic inclination within Donatist theology or as a symptom of simmering national or economic dissatisfaction, a religious warrant for social unrest. Reacting to such interpretations, more recent discussions of Donatism which emphasize its theological viability have tended to avoid the topic altogether. In this project, in contrast, I portray Donatist apocalyptic exegesis as an essentially dynamic, adaptive theological phenomenon. As befits an ecclesiastical communion which once formed the majority church in North Africa, Donatist interaction with apocalypticism was neither monolithic nor static. -
Early Christian Thinkers
EARLY CHRISTIAN THINKERS EARLY CHRISTIAN THINKERS The lives and legacies of twelve key figures EDITED BY PAUL FOSTER First published in Great Britain in 2010 Society for Promoting Christian Knowledge 36 Causton Street London SW1P 4ST www.spckpublishing.co.uk Copyright © Paul Foster 2010 All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher. SPCK does not necessarily endorse the individual views contained in its publications. The author and publisher have made every effort to ensure that the external website addresses included in this book are correct and up to date at the time of going to press. The author and publisher are not responsible for the content, quality or continuing accessibility of the sites. Unless otherwise noted, Scripture quotations are translated by the author or are taken from the translations of the relevant early Christian figure. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library ISBN 978 – 0 –281– 06098 – 6 1 3 5 7 9 10 8 6 4 2 Typeset by Graphicraft Ltd, Hong Kong Printed in Great Britain by Ashford Colour Press Produced on paper from sustainable forests Contents List of contributors vii Acknowledgements ix Introduction by Paul Foster xi 1 Justin Martyr 1 paul parvis 2 Tatian 15 paul foster 3 Irenaeus 36 denis minns 4 Theophilus of Antioch 52 rick rogers 5 Clement of Alexandria 68 judith l. -
Distorting Hippolytus by Edward T
Distorting Hippolytus by Edward T. Snyder Today's liturgical reformers claim that the writings of this third-century martyr support their innovations. But do they? When Pope Paul VI allowed the liturgical commission known as the Consilium, headed by Archbishop Annibale Bugnini, to issue three new Eucharistic Prayers, a supposed adaptation of one by Hippolytus (died c. 236) was produced as Eucharistic Prayer II. This is the shortest of the Eucharistic Prayers in the new Mass, and is therefore the one most popularly used by priests. In looking critically at the modern adaptation of Hippolytus' Eucharistic Prayer as it is used in the Mass of Pope Paul VI, we are following the lead of Cardinal Ratzinger, who has called for a "reform of the reform." It is noteworthy that the January bulletin of Fr. Joseph Fessio's Adoremus, which has been warmly endorsed by Cardinal Ratzinger, calls for Eucharistic Prayer II to be deleted. Hippolytus' writings, known as the "Church Orders," consisted of church regulations that originally were viewed as being in agreement with the teachings of the apostles. When the first ecumenical councils met in the fourth century, they replaced Hippolytus' rules with local collections of canon law and the first liturgical books. The Church Orders had no lasting effect on the Church in the West. In 1934 they were published by Cambridge University Press in a translation by Burton Scott Easton entitled The Apostolic Tradition of Hippolytus. Easton revealed that the originals were written when Hippolytus was a schismatic bishop. His writings affects the Eastern liturgies, especially the Coptic Egyptian Church.