The Apostolic Fathers
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GLIMPSES INTO the KNOWLEDGE, ROLE, and USE of CHURCH FATHERS in RUS' and RUSSIAN MONASTICISM, LATE 11T H to EARLY 16 T H CENTURIES
ROUND UP THE USUALS AND A FEW OTHERS: GLIMPSES INTO THE KNOWLEDGE, ROLE, AND USE OF CHURCH FATHERS IN RUS' AND RUSSIAN MONASTICISM, LATE 11t h TO EARLY 16 t h CENTURIES David M. Goldfrank This essay originated at the time that ASEC was in its early stages and in response to a requestthat I write something aboutthe church Fathers in medieval Rus'. I already knew finding the patrology concerning just the original Greek and Syriac texts is nothing short of a researcher’s black hole. Given all the complexities in volved in the manuscript traditions associated with such superstar names as Basil of Caesarea, Ephrem the Syrian, John Chrysostom, and Macarius of wherever (no kidding), to name a few1 and all of The author would like to thank the staffs of the Hilandar Research Library at The Ohio State University and, of course, the monks of Hilandar Monastery for encouraging the microfilming of the Hilandar Slavic manuscripts by Ohio State. I thank the Dumbarton Oaks Research Library and Collection; and Georgetown University’s Woodstock Theological Library as well as its Lauinger Library Reference Room for their kind help. Georgetown University’s Office of the Provost and Center for Eurasian, East European and Russian Studies provided summer research support. Thanks also to Jennifer Spock and Donald Ostrowski for their wise suggestions. 1 An excellent example of this is Plested, Macarian Legacy. For the spe cific problem of Pseudo-Macarius/Pseudo-Pseudo-Macarius as it relates to this essay, see NSAW, 78-79. Tapestry of Russian Christianity: Studies in History and Culture. -
The Homilies of John Chrysostom
366 Tsamakda Chapter 25 The Homilies of John Chrysostom Vasiliki Tsamakda The Author and His Work St John Chrysostom (c.347-407) was the most important Father of the Orthodox Church. Archbishop of Constantinople from 398 to 404, he was officially recog- nized as a Doctor of the Orthodox Church by the Council of Chalcedon in 4511 due to his vast and important theological writings.2 He was the most produc- tive among the Church Fathers, with over 1,500 works written by, or ascribed to him. His name was firmly associated with the Liturgy, but above all he was appreciated for his numerous sermons and as an extraordinary preacher. From the 6th century on he was called Chrysostomos, the “golden mouthed”. The fact that over 7,000 manuscripts including his writings exist, attests to the impor- tance and great distribution of his works, many of which were translated into other languages. The great majority of them date after the Iconoclasm. The homilies of John Chrysostom were read during the Service of the Matins (Orthros) mainly in Byzantine monasteries. They were transmitted in various collections or series from which only a few were selected for illustration. Illustrated homilies of John Chrysostom The exact number of illustrated manuscripts containing Chrysostomic ser- mons is unknown,3 but their number is extremely low in view of the very rich 1 The translation of his relics to Constantinople and their deposition in the Church of the Holy Apostles marks the beginning of his cult in Byzantium. The Orthodox Church commemorates him on 27 January, 13 November and also on 30 January together with the other two Cappadocian Fathers, Basil the Great and Gregory of Nazianzus. -
The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff About ANF01
ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff About ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff Title: ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus URL: http://www.ccel.org/ccel/schaff/anf01.html Author(s): Schaff, Philip (1819-1893) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Description: The Ante-Nicene Christian library is meant to comprise translations into English of all the extant works of the Fathers down to the date of the first General Council held at Nice in A.D. 325. The sole provisional exception is that of the more bulky writings of Origen. It is intended at present only to embrace in the scheme the Contra Celsum and the De Principiis of that voluminous author; but the whole of his works will be included should the undertaking prove successful. Publication History: Text edited by Rev. Alexander Roberts and James Donaldson and first published in Edinburgh, 1867. Additional introductionary material and notes provided for the American edition by A. Cleveland Coxe 1886. Print Basis: Wm. B. Eerdmans Publishing Company, reprint 2001 Source: Logos Research Systems, Inc. Rights: Public Domain Date Created: 2002-10 Status: Proof reading, ThML markup and subject index for Version 3.0 by Timothy Lanfear General Comments: Hebrew and Greek were checked against page scans of the 1995 Hendrickson reprint by SLK; errors in the hard copy have not been corrected in this digitized text. Contributor(s): Timothy Lanfear (Markup) CCEL Subjects: All; Early Church; Classic; Proofed; LC Call no: BR60 LC Subjects: Christianity Early Christian Literature. -
Edinburgh Research Explorer
Edinburgh Research Explorer 'Dating the Death of Jesus' Citation for published version: Bond, H 2013, ''Dating the Death of Jesus': Memory and the Religious Imagination', New Testament Studies, vol. 59, no. 04, pp. 461-475. https://doi.org/10.1017/S0028688513000131 Digital Object Identifier (DOI): 10.1017/S0028688513000131 Link: Link to publication record in Edinburgh Research Explorer Document Version: Peer reviewed version Published In: New Testament Studies Publisher Rights Statement: © Helen Bond, 2013. Bond, H. (2013). 'Dating the Death of Jesus': Memory and the Religious Imagination. New Testament Studies, 59(04), 461-475doi: 10.1017/S0028688513000131 General rights Copyright for the publications made accessible via the Edinburgh Research Explorer is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The University of Edinburgh has made every reasonable effort to ensure that Edinburgh Research Explorer content complies with UK legislation. If you believe that the public display of this file breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim. Download date: 01. Oct. 2021 Dating the Death of Jesus: Memory and the Religious Imagination Helen K. Bond School of Divinity, University of Edinburgh, Mound Place, Edinburgh, EH1 2LX [email protected] After discussing the scholarly preference for dating Jesus’ crucifixion to 7th April 30 CE, this article argues that the precise date can no longer be recovered. All we can claim with any degree of historical certainty is that Jesus died some time around Passover (perhaps a week or so before the feast) between 29 and 34 CE. -
The Excellence of the Knowledge of Jesus Christ"
"THE EXCELLENCE OF THE KNOWLEDGE OF JESUS CHRIST" Philippians 3:8 INTRODUCTION 1. Prior to his conversion to Jesus Christ, the apostle Paul was on the "fast track", a "rising star" in the religion of Judaism - cf. Ga 1: 13-14; Ph 3:4-6 2. But once he came to know who Jesus Christ really was, all the power, all the prestige, all the position of influence that he once had, meant nothing - cf. Ph 3:7-8 3. What mattered now was for him to "know Jesus Christ": "...I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord..." (Ph 3:8) 4. What is there about the knowledge of Jesus Christ that makes it so desirable for people like Paul and countless others? And should we desire this "knowledge," how do we gain it? [To answer these questions, let's first make some observations about...] I. THE KNOWLEDGE OF JESUS CHRIST THAT IS "EXCELLENT" A. IT MUST BE A "PERSONAL" KNOWLEDGE... 1. We cannot come to know Jesus solely through another person's acquaintance with Him 2. While we may initially learn about Jesus from others, especially the authors of the New Testament, we must come to know Him for ourselves a. Like Paul, we must speak in the first person: "that I may know Him" (Ph 3:10) b. The "faith of our fathers" must become OUR faith, for God does not have any "grandchildren" B. IT MUST BE AN "INTELLIGENT" KNOWLEDGE... 1. Jesus does not expect us to commit "intellectual suicide" to know Him, He desires us to use our minds as well - Mt 22:37 2. -
PAT101 Booklet.Pdf
Coptic Orthodox Diocese of the Southern United States PAT 102 NICENE AND POST NICENE FATHERS Servants’ Preparation Program 2007 ( TABLE OF CONTENTS ( • Introduction • The Beginnings of Liturgical Formulas and Canonical Legislation • The Apostolic Fathers • St. Clement of Rome • St. Ignatius of Antioch • St. Polycarp of Smyrna • The Epistle of Barnabas • Papias of Hierapolis • The "Shepherd" of Hermas • The Epistle to Diognetus • QUADRATUS 2 PAT 102 Nicene and Post Nicene Fathers © 2007 Coptic Orthodox Diocese of the Southern United States INTRODUCTION Patrology The word “Patrology” is derived from the Latin word “Pater” which means, “Father.” Patrology is the science, which deals with the life, acts, writings, sayings, doctrines and thoughts of the orthodox writers of the early church: 1) The life of the Fathers: In order to understand their writings and sayings, their lives and the environment in which they lived, must also be considered. 2) Their acts: The writings, sermons, dialogues, letters, etc. of the Fathers are inseparable from their own lives. Patrology’s message is to be sure of the authenticity of these acts scientifically, publishing them and translating them in modern languages. 3) More importantly is the discovery of the thoughts of the Fathers, their dogma, doctrines and concepts concerning God, man, church, salvation, worship, creation, the body, the heavenly life, etc. Patrology is the door through which we can enter into the church and attain her spirit, which affects our inner life, conduct and behavior. Through Patrology, the acts of the Fathers are transferred into living thoughts and concepts which are based on a sound foundation, without ignoring the world around us. -
Female Identity and Agency in the Cult of the Martyrs in Late Antique North Africa
Female Identity and Agency in the Cult of the Martyrs in Late Antique North Africa Heather Barkman Thesis submitted to the Faculty of Graduate and Postdoctoral Studies In partial fulfillment of the requirements For admission to the degree of Doctorate of Philosophy in Religious Studies Department of Classics and Religious Studies Faculty of Arts University of Ottawa © Heather Barkman, Ottawa, Canada, 2016 ii Table of Contents Table of Contents ii Abstract iv Acknowledgements v Introduction 1 Outline of the Chapters 9 Identity, Agency, and Power: Women’s Roles in the Cult of the Martyrs 14 Methodology 14 i. Intermittent Identities 14 ii. Agency 23 iii. Power 28 Women’s Roles 34 Wife 35 Mother 40 Daughter 43 Virgin 49 Mourner 52 Hostess 56 Widow 59 Prophet 63 Patron 66 Martyr 71 Conclusion 75 Female Martyrs and the Rejection/Reconfiguration of Identities 78 Martyrdom in North Africa 80 Named North African Female Martyrs 87 i. Januaria, Generosa, Donata, Secunda, Vestia (Acts of the Scillitan Martyrs) 87 ii. Perpetua and Felicitas (Passion of Perpetua and Felicitas) 87 iii. Quartillosa (Martyrdom of Montanus and Lucius) 89 iv. Crispina (Passion of Crispina) 90 v. Maxima, Donatilla, and Secunda (Passion of Saints Maxima, Donatilla, and Secunda) 91 vi. Salsa (Passion of Saint Salsa) 92 vii. Victoria, Maria, and Januaria (Acts of the Abitinian Martyrs) 93 Private Identities of North African Female Martyrs 95 Wife 95 Mother 106 Daughter 119 Private/Public Identities of North African Female Martyrs 135 Virgin 135 Public Identities of North African Female Martyrs 140 Bride of Christ 141 Prophet 148 Imitator of Christ 158 Conclusion 162 Patrons, Clients, and Imitators: Female Venerators in the Cult of the Martyrs 166 iii Patron 168 Client 175 i. -
The Apostolic Fathers
The Apostolic Fathers Edited and translated by Michael W. Holmes, The Apostolic Fathers, 3rd ed.: Greek Texts and English Translations, Baker Academic, a division of Baker Publishing Group, © 2007. Used by permission. Holmes_ApostolicGrk_JE_bb.indd 1 8/28/07 3:44:15 PM Edited and translated by Michael W. Holmes, The Apostolic Fathers, 3rd ed.: Greek Texts and English Translations, Baker Academic, a division of Baker Publishing Group, © 2007. Used by permission. Holmes_ApostolicGrk_JE_bb.indd 2 8/28/07 3:44:15 PM The Apostolic Fathers Greek Texts and English Translations 3rd edition edited and translated by Michael W. Holmes after the earlier work of J. B. Lightfoot and J. R. Harmer K Edited and translated by Michael W. Holmes, The Apostolic Fathers, 3rd ed.: Greek Texts and English Translations, Baker Academic, a division of Baker Publishing Group, © 2007. Used by permission. Holmes_ApostolicGrk_JE_bb.indd 3 8/28/07 3:44:15 PM © 1992, 1999, 2007 by Michael W. Holmes Published by Baker Academic a division of Baker Publishing Group P. O. Box 6287, Grand Rapids, MI 49516-6287 www.bakeracademic.com This edition published 2007 ISBN 10: 0-8010-3468-X ISBN 978-0-8010-3468-8 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress has cataloged the previous edition as follows: Apostolic Fathers (Early Christian collection). English & Greek. The Apostolic Fathers : Greek texts and English translations / edited and re- vised by Michael W. -
“Making Church of England Poetical” Ephraim and the Oxford Movement
Hugoye: Journal of Syriac Studies, Vol. 2.1, 111–129 © 1999 [2010] by Beth Mardutho: The Syriac Institute and Gorgias Press “MAKING CHURCH OF ENGLAND POETICAL” EPHRAIM AND THE OXFORD MOVEMENT GEOFFREY ROWELL BISHOP OF BASINGSTOKE BISHOPSWOOD END, KINGSWOOD RISE ENGLAND [1] In 1966 Donald Allchin gave a paper at an Oxford symposium entitled “The theological vision of the Oxford Movement,” in which he explored the important unpublished series of lectures by Pusey dating from 1836, entitled “On Types & Prophecies.” A footnote to the published volume of the conference papers acknowledges with gratitude Robert Murray’s comment about the Semitic quality of Pusey’s thought, suggesting that it was reminiscent of the Syrian Fathers, even more than the Greek. Allchin notes there that Father R. M. Benson, a close disciple of Pusey and the founder of the The Society of St. John the Evangelist (“the Cowley Fathers”), the first religious community for men in the Church of England, was also a theologian who “was first of all a Hebraist, and then a patristic scholar.” This same footnote contains the words: “The possibility of a direct influence of St. Ephrem the Syrian on Pusey would be worth investigating.”1 This might be regarded as the starting-point for the present paper. 1 A. M. Allchin, “The theological vision of the Oxford Movement,” in J. Coulson and A.M. Allchin (eds.), The Rediscovery of Newman: An Oxford Symposium, (London, 1967) 50–75, p. 69, note 1. 111 112 Geoffrey Rowell [2] The title, “Making the Church of England poetical,” is an allusion -
The Defense of Monastic Memory in Bernard of Clairvaux’S
CORRECTING FAULTS AND PRESERVING LOVE: THE DEFENSE OF MONASTIC MEMORY IN BERNARD OF CLAIRVAUX’S APOLOGIA AND PETER THE VENERABLE’S LETTER 28 A Thesis Presented to The Graduate Faculty of The University of Akron In Partial Fulfillment of the Requirement for the Degree Master of Arts Whitney Mae Mihalik August, 2013 CORRECTING FAULTS AND PRESERVING LOVE: THE DEFENSE OF MONASTIC MEMORY IN BERNARD OF CLAIRVAUX’S APOLOGIA AND PETER THE VENERABLE’S LETTER 28 Whitney Mae Mihalik Thesis Approved: Accepted: __________________________________ _________________________________ Advisor Dean of the College Dr. Constance Bouchard Dr. Chand Midha __________________________________ _________________________________ Co-Advisor or Faculty Reader Dean of the Graduate School Dr. Michael Graham Dr. George R. Newkome __________________________________ _________________________________ Department Chair or School Director Date Dr. Martin Wainwright ii TABLE OF CONTENTS Page CHAPTER I. INTRODUCTION .............................................................................................1 II. HISTORIOGRAPHY ........................................................................................6 III. THE REFORMS OF BENEDICTINE MONASTICISM ...............................26 IV. BERNARD’S APOLOGIA ..............................................................................32 V. PETER’S LETTER 28 .....................................................................................58 VI. CONCLUSIONS..............................................................................................81 -
Oxford Movement
Oxford Movement This article has multiple issues. Please help improve it or discuss these issues on theLearn talk more The Oxford Movement was a movement of High Church members of the Church of England which eventually developed into Anglo-Catholicism. The movement, whose original devotees were mostly associated with the University of Oxford, argued for the reinstatement of some older Christian traditions of faith and their inclusion into Anglican liturgy and theology. They thought of Anglicanism as one of three branches of the "one holy, catholic, and apostolic" Christian church. By the 1840s many participants decided that the Anglican Church lacked grace, and converted to Roman Catholicism. Edward John Henry Bouverie Newman Pusey The movement's philosophy was known as Tractarianism after its series of publications, the Tracts for the Times, published from 1833 to 1841. Tractarians were also disparagingly referred to as "Newmanites" (before 1845) and "Puseyites" (after 1845) after two prominent Tractarians, John Henry Newman and Edward Bouverie Pusey. Other well-known Tractarians included John Keble, Charles Marriott, Richard Froude, Robert Wilberforce, Isaac Williams and William Palmer. Origins and early period In the early nineteenth century, different groups were present in the Church of England. Many, particularly in high office, saw themselves as latitudinarian (liberal) in an attempt to broaden the Church's appeal. Conversely, many clergy in the parishes were Evangelicals, as a result of the revival led by John Wesley. Alongside this, the universities became the breeding ground for a movement to restore liturgical and devotional customs which borrowed heavily from traditions before the English Reformation as well as contemporary Roman Catholic traditions.[1] The immediate impetus for the Tractarian movement was a perceived attack by the reforming Whig administration on the structure and revenues of the Church of Ireland (the established church in Ireland), with the Irish Church Temporalities Bill (1833). -
Journal of Theological Studies
304 THE JOURNAL OF THEOLOGICAL STUDIES CHRONICLE HAGIOGRAPHICA. THE two years that have eJapsed since the Jut Chronicle of C H.agio graphica' have not witnessed any event of first magnitude in the field of hagiology; the BoIlandists have not issued a volume of the AdlI $aNlo,."" nor has there appeared in the MIJIIIIIM1Ua GentIIUIiaI HisItJri«l any volume of Yilae. For all that, there is a considerable body of good work to record. J. We may begin with a mention of three general Histories ~ Christian Literature, all of first rank, which naturally contain a great quantity of bagiologica1 material: the second volume of Hamack's CImmo/Qgie (Irenaeus to Eusebius); the second volume of Bardeo hewer's (leSt_All Mr allllinldiew Lilenllu,. (cent. iii); and Schanz, Gut_Ne Mr riiltlistllm Li/er'aJu,., of which a second edition of Part Ill, and the first half of Part IV, have recently appeared, both mainly devoted to the Latin Christian writers up to the end of the fourth century. The merits of these three standard works being so well established, it is needless to do more than remind bagiologists that they are mines of information on things bagiologica1. 2. In the domain of Apocryphal Acts of the Apostles, the chief event has without doubt been the publication of Dr Carl Schmidt's long looked-for edition of the Coptic Ada PaIIl; j this, however, has been sufficiently dealt with in previous numbers of the JOURNAL. There is, therefore, here need only to note that Corssen has challenged practically every item of the structure erected by Schmidt on the Coptic fragments t, and that the Bollandist reviewer adopts a position of extreme reserve in regard to the whole question '.