DOCSLIB.ORG

Durham E-Theses

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Durham E-Theses Durham E-Theses The Meletian schism at antioch Barker, Celia B. How to cite: Barker, Celia B. (1974) The Meletian schism at antioch, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/9969/ 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 MSLETIAN SCHISM AT ANTIOCH THE MELETIAN SCHISM AT ANTIOCH THESIS SUBMITTED TO THE UNIVERSITY OF DURHAM BY CELIA B. BARKER, B.A. (Dunelm) FOR THE DEGREE OF MASTER OF ARTS Department of Theology, Date: April,1974. University of Durham. (1) The object of this thesis is to examine the schism in the Church of Antioch during the Arian Controversy of the Fourth century, with a view to establishing what coherent order, if any, can be found in the course of events, and to show how the interaction of theological emphases and personal prejudices exacerbated and prolonged the Antiochene divisions. Proceeding from this investigation an attempt will be made to relate the events at Antioch to the theological controversies of the Fourth century as a whole and their legacy in determining the character of subsequent Christological debates in the East in the Fifth century. It is hoped to demonstrate both the complexity of ecclesiastical politics in the patristic period and to indicate the unreliability of any facile distinction between 'Eastern' and 'Western' theological tendencies. (2) ACKNOWLEDGEMENTS I should like to express my grateful thanks to my Supervisor, Mr. G. Bonner, for his many helpful suggestions and for his guidance and encouragement during the course of my work. I am also deeply indebted to the Staff of the Sheffield City Library for so speedily and efficiently supplying me with many of the necessary books* (3) CONTENTS PAGE ABSTRACT 1 ACKNOWLEDGEMENTS 2 CONTENTS 3 CHAPTER ONE 325 - 360 'Fair Crown of the Orient*. 6 The eloquence of Antioch ^ Lucian, Origen and Arius 9 Eusebius of Nicomedia and Alexand^r of Alexandria 12 The Council of Nicaea (325) and the faomoousios. 14 Constantine, the lately-Christianised emperor. 21 Eustathius of Antioch 324 - 330 22 The Eustathian schismatics. 28 Arian bishops at Antioch 330 - 360 29 Stephen, Leontius and Eudoxius 31 Meletius at Antioch 360* 38 CHAPTER TWO 360 - 370 Julian the Apostate 49 Athanasius and the Council of Alexandria 362 51 Lucifer of Cagliari 56 Meletius and Acacius of Caesarea 59 Athanasius rejects Meletius 61 The fortunes of Meletius during the reign of Valens64 364 - 378 CHAPTER THREE 370 - 381 Basil of Caesarea 370 - 379 67 The missions of Dorotheus and Sanctissimus 70 Paulinus officially recognised by the West, 375. 76 The consecration of Vitalis, 376 83 The Council of Rome, 377 84 (4) CONTENTS CHAPTER THREE 370 - 381 PAGE The death of Basil, 379 85 Meletius and the Council of Antioch, 379 87 Sapor in Antioch, 381. 89 'Agreement* between Meletius and Paulinus 90 Meletius presides at the Council of Constantinople,381. 93 CHAPTER FOUR 381 - 414 Course of the Council of Constantinople 97 Flavian elected bishop of Antioch 99 The Council of Aquileia, 381. 102 The Council of Constantinople, 382. 103 The Council of Rome, 382. 104 Consecration of Evagrius, 388. 106 Flavian, Evagrius and the West. 107 Official recognition of Flavian, 393. HO The death of Evagrius. HO The Catholic Church reunited by Chrysostom, 398. HI Reconciliation at Antioch, 414. 114 CONCLUSION 117 NOTES 123 TABLE SHOWING THE EPISCOPAL SUCCESSION AT ANTIOCH 188/189 IN THE FOURTH CENTURY COMPARATIVE CHRONOLOGY OF BASILIAN LETTERS RELEVANT TO THE SCHISM AT ANTIOCH 190 BIBLIOGRAPHY 191 (5) CHAPTER ONE 325 - 360 (6) The city of Antioch on the Orontes, situated some twenty miles from the sea in a river valley famous for its beauty, was long ago described by the historian Ammianus Marcellinus as the "fair crown of the Orient". Even before its foundation, Greek legend told how the Argives, then Kassos, and later the children of Hercules, had settled at Mount Silpius, thus favouring the site of the future city. It was actually founded about 300 BC by Seleucus Nicator, a general of Alexander the Great, who had observed the site during the battle of Issus in 333 BC and had vowed to build a city there after his campaigns. It was named after his father, the Macedonian general Antiochus, and was intended as one of the centres of Hellenic civilisation which were to dominate the Oriental lands conquered by Alexander. When Rome occupied Antioch in 64 BC, a new and vigorous development of the city's history began, so that Libanius, who was by no means friendly to Rome, could write that the city flourished under its new rulers. Antioch was now the capital of the Roman province of Syria, and formed the military base for operations against the Persians in Mesopotamia. Its strategic position on the important trade routes between the East and the Graeco-Roman world meant that Antioch soon became one of the leading cities of the East, and a sophisticated culture evolved in its cosmopolitan society. In the Apostolic Age Antioch provided an ideal base for the Christian mission to the Gentiles, although the Christianity of its own citizens seems to have been of a very worldly character as reflected in Julian's treatise Misopogon (1) which (7) was written after his visit to Antioch in July 362 and expresses his increasing vexations caused by the frivolities of the Antio.chenes (2). Although his visit took place many years after Christianity had been emancipated by Constantine, and pagans and temples were steadily diminishing, pagan influences were still to be seen in music, dancing and merrymaking, in the wearing of pagan magical objects, and in the dramatisation of the private lives of the gods and goddesses. At a later date, John Chrysostom was to be worried by the levity of his flock while he was a priest at Antioch. Moreover, the tendency of the citizens to turbulence, strikingly revealed in the affair of the tomb of St Babylas and the notorious affair of the imperial statues in the episcopate of Flavian may cast light on various episodes in the history of the Church of Antioch. Nevertheless, as the capital of the Diocese of the East, Antioch became with Rome and Alexandria one of the three main centres of the ecclesiastical world, and remained so until its sack by the Persian Khosrau in AD 540. Antioch was rebuilt by Justinian, only to be captured in 638 by the Arabs who preferred, however, to establish their capital at Damascus. With the advancement of Damascus the position of Antioch began to decline. Captured and re-captured by Byzantine and Latin crusading Christians and Moslems during the middle ages,, it finally passed into the hands of the Turks in 1517. Today, with its predominantly Turkish - speaking inhabitants, Antioch is still one of the four senior patriarchates of the Eastern Orthodox Church, but remarkably little can be seen of the former glories of the ancient metropolis. A few bastions and wall — walks on the slopes of (8) Mount Silpius, and the superstructure of the famous Iron Gate may be appreciated, but most of the ancient city lies buried beneath a thick deposit of alluvium. It was in the third and fourth centuries AD, the period which concerns us here, and a period of the city's greatest prosperity under the Romans, that a vigorous intellectual atmosphere was inspired in the Antiochene Church by the famous school of Antioch. The pagan orator Libanius, who in his day was recognised as the leading citizen of Antioch, regarded the 'eloquence of Antioch' as one of its chief virtues: 'The power of the city drew to it strangers who wished to partake of its surpassing education. Those who came to Antioch as rulers became lovers of the city because of its wisdom and its literary distinction, and the people of Antioch itself enjoyed a social life and a kind of intellectual association such as other cities did not.' (3) Much of the intellectual excitement was a result of the interaction of Christianity with paganism. Libanius himself, who had been highly educated at Athens in philosophy and literature,, and during the years 336 - 340 was friendly with Basil of Caesarea and Gregory of Nazianzus, was unable to understand the Christian doctrine or appreciate the Christian way of life. In fact, his history and encomium of Antioch, the Antiochikos, reveals his belief that Christianity was threatening the basis of pagan education, and his determination to keep alive the classical tradition. His hostile attitude was, at one time, reciprocated by Christians and had at the end of the Second century prompted Tertullian to pose his famous question: 'What has Athens to do with Rome?' but gradually (9) theologians like Clement of Alexandria and Origen began to see that some of the best elements of pagan Greek thought and literature could be useful in the ethical and intellectual training of Christians. It is significant that the great Antiochene preacher, John Chrysostom, 'John of the Golden Mouth', had been taught rhetoric by Libanius himself.
Load more

Recommended publications
  • An Enquiry Concerning Human Understanding
    An Enquiry Concerning Human Understanding [Edited with an Introduction by Hunter Lewis] Revised and updated version of original??? translation by Antony Flew. CONTENTS I. Of the Different Species of Philosophy II. Of the Origin of Ideas III. Of the Association of Ideas IV. Skeptical Doubts Concerning the Operations of the Understanding V. Skeptical Solution of these Doubts VI. Of Probability VII. Of the Idea of Necessary Connection VIII. Of Liberty and Necessity IX. Of the Reason of Animals X. Of Miracles XI. Of a Particular Providence and of a Future State XII. Of the Academical or Skeptical Philosophy Index SECTION 1. OF THE DIFFERENT SPECIES OF PHILOSOPHY. [Moral philosophy,1 or the science of human nature, may be treated after two different manners; each of which has its peculiar merit, and may contribute to the entertainment, instruction, and reformation of mankind. The one considers man chiefly as born for action; and as influenced in 1 “Moral Philosophy” is the study of human nature as opposed to ‘natural philosophy’ (physical science.) ‘Moral’ in Hume’s usage sometimes refers to knowledge that is not perfectly certain. 1 his measures by taste and sentiment; pursuing one object, and avoiding another, according to the value which these objects seem to possess, and according to the light in which they present themselves. As virtue, of all objects, is allowed to be the most valuable, this species of philosophers paint her in the most amiable colors; borrowing all helps from poetry and eloquence, and treating their subject in an easy and obvious manner, and such as is best fitted to please the imagination, and engage the affections.
    [Show full text]
  • The Arian Controversy, Its Ramifications and Lessons for the Ghanaian Church
    International Journal of Humanities and Social Science Invention ISSN (Online): 2319 – 7722, ISSN (Print): 2319 – 7714 www.ijhssi.org Volume 2 Issue 11ǁ November. 2013ǁ PP.48-54 The Arian Controversy, its Ramifications and Lessons for the Ghanaian Church IDDRISSU ADAM SHAIBU Department of Religion & Human Values, University of Cape Coast, Cape Coast-Ghana ABSTRACT: The thrust of this paper is to explore the Arian controversy, the ramifications of decisions taken by the various councils on the body of Jesus Christ and the possible lessons that the Ghanaian Church can learn from these ramifications. This was done by reviewing literature on the Arian controversy. It came out that Arianism was condemned at the council of Nicaea. However, this did not end the controversy due to the inclusion of a word that was deemed unbiblical and the interferences of some Roman Emperors.The paper concludes that it is advisable that the church ought to have the capacity to deal with her internal problems without the support of a third party, especially those without any theological insight to issues of the Church. It seldom leads to cribbing, leads to negativity, breeds tension and sometimes fighting/civil war which then lead to destruction of lives and properties. I. THE GREACO-ROMAN WORLD Although, Christianity emerged in the Roman world, it matured in the world of Greek philosophy and ideas. The Greek world was one that paid much respect to philosophical sophistication. The Early Church was thus permeated and penetrated by this philosophical sophistication (Hellenism) (Weaver, 1987). The religion in its earliest form can be said to be a hellenistic movement that attracted hellenised people from different ethnic groups.
    [Show full text]
  • NPNF2-02. Socrates and Sozomenus Ecclesiastical Histories by Socrates Scholasticus
    NPNF2-02. Socrates and Sozomenus Ecclesiastical Histories by Socrates Scholasticus Christian Classics Ethereal Library About NPNF2-02. Socrates and Sozomenus Ecclesiastical Histories by Socrates Scholasticus Title: NPNF2-02. Socrates and Sozomenus Ecclesiastical Histories URL: http://www.ccel.org/ccel/schaff/npnf202.html Author(s): Socrates Scholasticus Schaff, Philip (1819-1893) (Editor) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Print Basis: New York: Christian Literature Publishing Co., 1886 Source: Logos Inc. Rights: Copyright Christian Classics Ethereal Library Status: This volume has been carefully proofread and corrected. CCEL Subjects: All; Proofed; Early Church; LC Call no: BR60 LC Subjects: Christianity Early Christian Literature. Fathers of the Church, etc. NPNF2-02. Socrates and Sozomenus Ecclesiastical Histories Socrates Scholasticus Table of Contents About This Book. p. ii Title Page.. p. 1 The Ecclesiastical History of Socrates Scholasticus.. p. 2 Title Page.. p. 2 Prefatory Note.. p. 2 Introduction.. p. 3 Sources and Literature.. p. 3 Life of Socrates.. p. 4 Socrates© Ecclesiastical History.. p. 11 History of Socrates© Work.. p. 17 Book I. p. 19 Introduction to the Work.. p. 19 By what Means the Emperor Constantine became a Christian.. p. 20 While Constantine favors the Christians, Licinius, his Colleague, persecutes them.. p. 22 War arises between Constantine and Licinius on Account of the Christians.. p. 22 The Dispute of Arius with Alexander, his Bishop.. p. 23 Division begins in the Church from this Controversy; and Alexander Bishop of Alexandria excommunicates Arius and his Adherents.. p. 24 The Emperor Constantine being grieved at the Disturbance of the Churches, sends Hosius the Spaniard to Alexandria, exhorting the Bishop and Arius to Reconciliation and Unity.
    [Show full text]
  • Abraham (Hermit) 142F. Aristode 160 Acacius (Bishop Atarbius (Bishop Of
    INDEX Abraham (hermit) 142f. Aristode 160 Acacius (bishop Atarbius (bishop of Caesarea) 80f., 86f., of Neocaesarea) 109f., 127 91 Athanasius 63, 67ff., 75 Acacius (bishop Athanasius of Balad 156, 162 of Beroea) 142ff. Athenodorus (brother Aelianus 109 of Gregory al-Farabi 156 Thaumaturgus) 103, 105, Alexander (bishop 133 of Comana) I 26f., 129, Athens 120 132 Augustine 9-21, 70 Alexander (of the Cassiciacum Dialogues 9, 15ff. "Non-Sleepers" Corifessions 9-13, 15, monastery) 203, 211 18, 20f. Alexander (patriarch De beata vita 16ff. of Antioch) 144 De ordine 16ff. Alexander of Retractions 19 Abonoteichos 41 Soliloquies 19f. Alexander Severus Aurelian (emperor (emperor 222-235) 47 270-275) 121 Alexandria 37, 39f., 64, Auxentios 205 82, 101, 104, 120, Babai 172 n. II, 126f., 129 173ff. n. 92, 143, Babylas 70 156, 215 Baghdad 156 Alexandrian Christology 68 Bardesanism/Bardesanites 147 Amaseia 128 Barhadbeshabba 'Arbaya 145 Ambrose 70, 91 Barnabas 203 n. 39 Basil of Caeserea 109f., 117, Anastasios (monk) 207 121ff., 126f., Anastasius (= Magundat) 171 131, 157, Ancyra 113 166 Andrew Kalybites 207 Basilides 32, 37ff. Andrew the Fool 203 Beroea 141, 142 Annisa 112f. Berytus 101, 103f., Antioch 82, 105, 120 I I If., 155, 160, 215 Caesarea (Cappadocia) 129 Antiochene theology 72f., 143 Caesarea (Palestine) 80ff., 87, Antiochos the African 205 91, 92, 100, Antony 63,69f., 101, 103ff., 75f. 120 Antony / Antoninus Cappadocia 46ff., 53, (pupil of Lucian) 65 122 Apelles 51 Carpocrates 32, 39, 41 Arius/ Arianism/ Arians 65ff., 80ff., Carthage 47,49, 51, 92, 148 53ff., 57f. 224 INDEX Cataphrygian(s) 50ff., 56, 59 David of Thessalonike 205 Chaereas (comes) 140 Dcmosthenes (vicarius Chalcedon 75 of Pontica) III Chosroes II 17Iff., 175, Diogenes (bishop 177, I 79f., of Edessa) 144 182, 184, Dionysius (pope 259~269) 106 188 Doctrina Addai 91 n.
    [Show full text]
  • The Rule of St Basil in Latin and English
    The Rule of St Basil in Latin and English The Rule of St Basil in Latin and English A Revised Critical Edition Translated by Anna M. Silvas A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Cover design by Jodi Hendrickson. Cover image: Wikipedia. The Latin text of the Regula Basilii is keyed from Basili Regula—A Rufino Latine Versa, ed. Klaus Zelzer, Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 86 (Vienna: Hoelder-Pichler-Tempsky, 1986). Used by permission of the Austrian Academy of Sciences. Scripture has been translated by the author directly from Rufinus’s text. © 2013 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be reproduced in any form, by print, microfilm, micro- fiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previous written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Collegeville, Minnesota 56321-7500. Printed in the United States of America. 123456789 Library of Congress Cataloging-in-Publication Data Basil, Saint, Bishop of Caesarea, approximately 329–379. The Rule of St Basil in Latin and English : a revised critical edition / Anna M. Silvas. pages cm “A Michael Glazier book.” Includes bibliographical references. ISBN 978-0-8146-8212-8 — ISBN 978-0-8146-8237-1 (e-book) 1. Basil, Saint, Bishop of Caesarea, approximately 329–379. Regula. 2. Orthodox Eastern monasticism and religious orders—Rules. I. Silvas, Anna, translator. II. Title. III. Title: Rule of Basil.
    [Show full text]
  • Exiling Bishops: the Policy of Constantius II
    University of Richmond UR Scholarship Repository Classical Studies Faculty Publications Classical Studies 2014 Exiling Bishops: The olicP y of Constantius II Walter Stevenson University of Richmond, [email protected] Follow this and additional works at: http://scholarship.richmond.edu/classicalstudies-faculty- publications Part of the History of Christianity Commons Recommended Citation Stevenson, Walt. "Exiling Bishops: The oP licy of Canstantius II." Dumbarton Oaks Papers 68 (2014): 7-27. This Article is brought to you for free and open access by the Classical Studies at UR Scholarship Repository. It has been accepted for inclusion in Classical Studies Faculty Publications by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. Exiling Bishops: The Policy of Constantius II Walt Stevenson onstantius II was forced by circumstances to all instances in which Constantius II exiled bishops Cmake innovations in the policy that his father and focus on a sympathetic reading of his strategy.2 Constantine had followed in exiling bishops. While Though the sources for this period are muddled and ancient tradition has made the father into a sagacious require extensive sorting, a panoramic view of exile saint and the son into a fanatical demon, recent schol- incidents reveals a pattern in which Constantius moved arship has tended to stress continuity between the two past his father’s precedents to mold a new, intelligent regimes.1 This article will attempt to gather
    [Show full text]
  • Saint Eusebius of Vercelli
    Saint Eusebius of Vercelli SAINT OF THE DAY 02-08-2021 While Constantius II used every means to impose Aryan heresy throughout the Roman Empire, Saint Eusebius of Vercelli (end of the 3rd century - 371) was one of the few bishops to defend strenuously, at the cost of persecution, the righteous faith in the Son of God “begotten, not created, of the same substance as the Father”, as had been solemnly confirmed by the Nicene Creed. Originally from Sardinia, when he was a child he moved with his family to Rome, where he was ordained priest. Eusebius earned the admiration of the Christian community of Rome, which for about three years became the refuge of the exiled Athanasius of Alexandria. In 345 Saint Julius I consecrated him bishop of Vercelli, the first such position of which we have verification. Thanks to his work of evangelization he became the patron saint of the whole region of Piedmont, at the time still largely pagan, especially in the countryside. One of the most relevant facts of his episcopate was the foundation of a priestly community that led a common life, following the example of the monks gathered in the cenobia. For this community, which became a powerhouse of saints, he earned a post-mortem eulogy from Saint Ambrose. The bishop of Milan, in a letter to the faithful of Vercelli (written around 394), expressed all his esteem for Eusebius who had governed his diocese “with the austerity of fasting” and educated the clergy to “observe the monastic rules, even though he lived in the middle of the city”.
    [Show full text]
  • ABSTRACT the Apostolic Tradition in the Ecclesiastical Histories Of
    ABSTRACT The Apostolic Tradition in the Ecclesiastical Histories of Socrates, Sozomen, and Theodoret Scott A. Rushing, Ph.D. Mentor: Daniel H. Williams, Ph.D. This dissertation analyzes the transposition of the apostolic tradition in the fifth-century ecclesiastical histories of Socrates, Sozomen, and Theodoret. In the early patristic era, the apostolic tradition was defined as the transmission of the apostles’ teachings through the forms of Scripture, the rule of faith, and episcopal succession. Early Christians, e.g., Irenaeus, Tertullian, and Origen, believed that these channels preserved the original apostolic doctrines, and that the Church had faithfully handed them to successive generations. The Greek historians located the quintessence of the apostolic tradition through these traditional channels. However, the content of the tradition became transposed as a result of three historical movements during the fourth century: (1) Constantine inaugurated an era of Christian emperors, (2) the Council of Nicaea promulgated a creed in 325 A.D., and (3) monasticism emerged as a counter-cultural movement. Due to the confluence of these sweeping historical developments, the historians assumed the Nicene creed, the monastics, and Christian emperors into their taxonomy of the apostolic tradition. For reasons that crystallize long after Nicaea, the historians concluded that pro-Nicene theology epitomized the apostolic message. They accepted the introduction of new vocabulary, e.g. homoousios, as the standard of orthodoxy. In addition, the historians commended the pro- Nicene monastics and emperors as orthodox exemplars responsible for defending the apostolic tradition against the attacks of heretical enemies. The second chapter of this dissertation surveys the development of the apostolic tradition.
    [Show full text]
  • The Christological Function of Divine Impassibility: Cyril of Alexandria and Contemporary Debate
    The Christological Function of Divine Impassibility: Cyril of Alexandria and Contemporary Debate by David Andrew Graham A thesis submitted to the Faculty of Wycliffe College and the Theological Department of the Toronto School of Theology in partial fulfillment of the requirements for the degree of Master of Arts in Theology awarded by the University of St. Michael's College © Copyright by David Andrew Graham 2013 The Christological Function of Divine Impassibility: Cyril of Alexandria and Contemporary Debate David Andrew Graham Master of Arts in Theology University of St. Michael’s College 2013 Abstract This thesis contributes to the debate over the meaning and function of the doctrine of divine impassibility in theological and especially christological discourse. Seeking to establish the coherence and utility of the paradoxical language characteristic of the received christological tradition (e.g. the impassible Word became passible flesh and suffered impassibly), it argues that the doctrine of divine apatheia illuminates the apocalyptic and soteriological dimension of the incarnate Son’s passible life more effectively than recent reactions against it. The first chapter explores the Christology of Cyril of Alexandria and the meaning and place of apatheia within it. In light of the christological tradition which Cyril epitomized, the second chapter engages contemporary critiques and re-appropriations of impassibility, focusing on the particular contributions of Jürgen Moltmann, Robert W. Jenson, Bruce L. McCormack and David Bentley Hart. ii Acknowledgments If this thesis communicates any truth, beauty and goodness, credit belongs to all those who have shaped my life up to this point. In particular, I would like to thank the Toronto School of Theology and Wycliffe College for providing space to do theology from within the catholic church.
    [Show full text]
  • Theophilus of Alexandria
    RECTO RUNNING HEAD 1111 2 3 4 5111 THEOPHILUS OF 6 7 ALEXANDRIA 8 9 10111 11 2 3 If Theophilus of Alexandria seems a minor figure to us today, it is 4 because we persist in seeing him through the eyes of hostile con- 5 temporary witnesses, each of whom had his own reasons for dimin- 6 ishing Theophilus’ stature. In fact, he was one of the greatest bishops 7 of the Theodosian era, who played an important role in a crucial phase 8 of the Roman Empire’s transformation into a Christian society. 9 Norman Russell’s new assessment of Theophilus shows him as 20111 an able theologian, an expert ecclesiastical lawyer, a highly skilled 1 orator and, surprisingly, a spiritual teacher. The introductory section 2 examines his efforts to Christianize an Egypt still dominated by its 3 great temples, and his battles to maintain the pre-eminence of the 4 Alexandrian Church in an age of rapid change. The texts, most of 5 them translated into a modern language for the first time, reveal the 6 full power and range of his thinking. 7 Theophilus of Alexandria brings back into focus a figure who has 8 been long neglected in the study of early Christianity and will 9 provide students and lecturers with a fresh perspective, not least 30111 through the translation of texts, for the first time, into English. 1 2 Norman Russell was educated at the Universities of London and 3 Oxford. He is an independent scholar whose publications include 4 Cyril of Alexandria (2000) in the Early Church Fathers series and 5 The Doctrine of Deification in the Greek Patristic Tradition (2004).
    [Show full text]
  • Greek Cities & Islands of Asia Minor
    MASTER NEGATIVE NO. 93-81605- Y MICROFILMED 1 993 COLUMBIA UNIVERSITY LIBRARIES/NEW YORK / as part of the "Foundations of Western Civilization Preservation Project'' Funded by the NATIONAL ENDOWMENT FOR THE HUMANITIES Reproductions may not be made without permission from Columbia University Library COPYRIGHT STATEMENT The copyright law of the United States - Title 17, United photocopies or States Code - concerns the making of other reproductions of copyrighted material. and Under certain conditions specified in the law, libraries or other archives are authorized to furnish a photocopy the reproduction. One of these specified conditions is that for any photocopy or other reproduction is not to be "used purpose other than private study, scholarship, or for, or later uses, a research." If a user makes a request photocopy or reproduction for purposes in excess of fair infringement. use," that user may be liable for copyright a This institution reserves the right to refuse to accept fulfillment of the order copy order if, in its judgement, would involve violation of the copyright law. AUTHOR: VAUX, WILLIAM SANDYS WRIGHT TITLE: GREEK CITIES ISLANDS OF ASIA MINOR PLACE: LONDON DA TE: 1877 ' Master Negative # COLUMBIA UNIVERSITY LIBRARIES PRESERVATION DEPARTMENT BIBLIOGRAPHIC MTCROFORM TAR^FT Original Material as Filmed - Existing Bibliographic Record m^m i» 884.7 !! V46 Vaux, V7aiion Sandys Wright, 1818-1885. ' Ancient history from the monuments. Greek cities I i and islands of Asia Minor, by W. S. W. Vaux... ' ,' London, Society for promoting Christian knowledce." ! 1877. 188. p. plate illus. 17 cm. ^iH2n KJ Restrictions on Use: TECHNICAL MICROFORM DATA i? FILM SIZE: 3 S'^y^/"^ REDUCTION IMAGE RATIO: J^/ PLACEMENT: lA UA) iB .
    [Show full text]
  • History Unveiling Prophecy (Or Time As an Interpreter)
    1906 Digitally formatted for Historicism.com in 2003 courtesy of B. Keenan. "Reading The Approaching End of the Age was somewhat of a turning point in my belief in the bible. It is a very convincing argument that the bible is influenced by some supernatural power. It has given me a strong enthusiasm for learning more of what H. Grattan Guinness has to say, along with many other authors that cover end time (current) events, and the plethora of fabricated events in history leading to this stage." – B. Keenan For more information on Henry Grattan Guinness, and a list of his works that are available on the Internet, visit the H. Grattan Guinness Archive at http://www.historicism.com/Guinness. © 2003 Historicism.com PREFACE THE lofty decree of Papal Infallibility issued by the Vatican Council of 1870, immediately followed by the sudden and final fall of the Papal Temporal Power, after a duration of more than a thousand years, was the primary occasion of my writing that series of works on the fulfilment of Scripture prophecy which has appeared during the last quarter of a century. I left Paris, where I had been labouring in the Gospel, at the outbreak of the Franco-German war in July, 1870. It was in the light of the German bombardment of that city, of the ring of fire which surrounded it, and of the burning of the Tuileries, that I began to read with interest and understanding the prophecies of Daniel and the Apocalypse. Subsequent visits to Italy and Rome enlarged my view of the subject.
    [Show full text]