Relevant bibliographies by topics / Eusebius of Alexandria

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Academic literature on the topic 'Eusebius of Alexandria'

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Published: 20 July 2024
Last updated: 31 July 2025

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Journal articles on the topic "Eusebius of Alexandria"

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Fernández Hernández, Gonzalo. "El concilio alejandrino de 339 y sus consecuencias." Estudios humanísticos. Geografía, historia y arte, no. 21 (February 10, 2021): 11. http://dx.doi.org/10.18002/ehgha.v0i21.6795.

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<span>This article deals with the alexandrian council in year 339 A. D. and its consequences. Sources: Athanasius of Alexandria, Eusebius of Caesarea, George Cedrenus, Socrates and Theodoret of Cyr.</span>
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Zaytseva, Irina Valeryevna. "Problems in the development of the Episcopate of Cyril of Alexandria." Samara Journal of Science 8, no. 4 (2019): 160–64. http://dx.doi.org/10.17816/snv201984207.

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The paper deals with problems of the development of the Episcopate under one of the greatest person of the Alexandrian Church - Cyril of Alexandria. The paper analyzes the Historia Ecclesiastica by Socrates Scholasticus, the works of Eusebius Caesarea and John of Nikiu, that outlines the key issues of the establishment of power relations in the Alexandrian Episcopate in IV-V centuries. The research has shown that the Cyrils inauguration was prompted by the practice of continuity, which was developed in the Church Hierarchy, beginning with Athanasius of Alexandria, when power was handed down fr
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Kyriacou, Chrysovalantis. "On the Origins of the Alexandrian School: Rhizomes, Episcopal Legitimation, and a Tale of Two Cities." Religions 14, no. 4 (2023): 482. http://dx.doi.org/10.3390/rel14040482.

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This article revisits an important and much-discussed question: how and why was Christian learning in second- and third-century Alexandria institutionalised, leading to what came to be known as the “Catechetical School”? Its contribution to scholarship lays in that it focuses on cultural, ideological, and ecclesiastical developments under the Antonines and the Severans, placing the Alexandrian case within a broader context. Building on Deleuze and Guattari’s concept of the rhizome, our examination seeks to map the complex web of interactions among the Christians themselves, as well as between
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Crawford, Matthew R. "Ammonius of Alexandria, Eusebius of Caesarea and the Origins of Gospels Scholarship." New Testament Studies 61, no. 1 (2014): 1–29. http://dx.doi.org/10.1017/s0028688514000216.

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In the early third and fourth centuries respectively, Ammonius of Alexandria and Eusebius of Caesarea engaged in cutting-edge research on the relationships among the four canonical gospels. Indeed, these two figures stand at the head of the entire tradition of comparative literary analysis of the gospels. This article provides a more precise account of their contributions, as well as the relationship between the two figures. It argues that Ammonius, who was likely the teacher of Origen, composed the first gospel synopsis by placing similar passages in parallel columns. He gave this work the ti
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Jourdan, Fabienne. "Le Logos et l'empereur, nouveaux Orphée « Postérité d'une image entrée dans la littérature avec Clément d'Alexandrie »." Vigiliae Christianae 62, no. 4 (2008): 319–33. http://dx.doi.org/10.1163/157007208x247656.

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AbstractIn the Protrepticus, Clement of Alexandria suggests Orpheus' song is a prefiguration of the power of the Word. In the fourth century A. D., Eusebius and Themistius will apply this interpretation of Orpheus' song respectively to the Logos and to the Emperor. In the image proposed by Eusebius the Alexandrian's influence is obvious, whereas its transformation in Themistius illustrates its political evolution. An examination of these two different applications shows not only Clement's role in the transfer of a symbolic figure, but also the originality of its first Christian transposition i
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Zarzeczny, Rafał. "Euzebiusz z Heraklei i jego "Homilia efeska" (CPG 6143) z etiopskiej antologii patrystycznej Qerellos." Vox Patrum 57 (June 15, 2012): 807–19. http://dx.doi.org/10.31743/vp.4175.

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Classical oriental literatures, especially in Syriac, Arabic and Coptic lan­guages, constitute extraordinary treasury for patristic studies. Apart from the texts written originally in their ecclesiastical ambient, the oriental ancient manuscripts include many documents completely disappeared or preserved in their Greek and Latin originals in defective form only. The same refers to the Ethiopian Christian literature. In this context so-called Qerəllos anthology occupies a particular place as one of the most important patristic writings. It contains Christological treaties and homilies by Cyril
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Bruce, Scott G. "Fragments of Greek Patristics in Eusebius's Historia ecclesiastica and Their Readers in the Latin West." Catholic Historical Review 111, no. 2 (2025): 241–69. https://doi.org/10.1353/cat.2025.a962064.

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Abstract: The study of the reception of ante-Nicene Greek patristics in western Europe has focused almost exclusively on individual authors like Origen of Alexandria, whose works were rendered into Latin in late antiquity and well known among early medieval readers. This article draws attention to a neglected corpus of ancient Christian excerpts that were translated from Greek into Latin as part of the textual fabric of Eusebius of Caesarea's Historia ecclesiastica . It catalogues the Greek patristic fragments in Eusebius's historical project and considers the value and impact of two modes of
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Crawford, Matthew R. "Reconsidering the Relationship Between (Pseudo-)Didymus’s De Trinitate and Cyril of Alexandria’s Contra Julianum." Journal of Theological Studies 71, no. 1 (2020): 236–57. http://dx.doi.org/10.1093/jts/flaa014.

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Abstract Cyril of Alexandria’s apologetic treatise Contra Julianum drew upon a wide range of earlier Christian literature, including works by Clement of Alexandria, Eusebius of Caesarea, Pseudo-Justin Martyr, and others. The literary relationship between Contra Julianum and the De Trinitate attributed to Didymus the Blind is, however, contested. In this article I re-examine the parallel passages between these two works and argue that Cyril drew directly upon the De Trinitate as he composed Contra Julianum, using that prior work in three different ways. In the light of this finding, I argue tha
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Longosz, Stanisław. "Dramatyzowane homilie patrystyczne zalążkiem dramatu chrześcijańskiego." Vox Patrum 65 (July 15, 2016): 389–431. http://dx.doi.org/10.31743/vp.3508.

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The author of this paper tries to prove that the origins of Christian drama shouldn’t be sought in Latin liturgical drama crystalized in 9th and 10th century – as it is commonly accepted – but rather much earlier: in Eastern dramatized patristic homilies of 5th, 6th and 7th century. All fully dramatized homilies of those days are arranged in three groups: The homilies about John the Baptist and the Baptism of Jesus Christ; The homilies about descending of Jesus Christ into the abyss and libera­tion of those who are righteous from hell; Homilies about the Annunciation of Blessed Virgin Mary – m
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Flores Colín, Miguel Santiago. "Las listas episcopales en Eusebio de Cesarea: entre teología e historia." Nova Tellus 39, no. 2 (2021): 93–111. http://dx.doi.org/10.19130/iifl.nt.2021.39.2.79285.

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The status quaestionis on the Episcopal Lists of Eusebius of Caesarea has different positions. The complete Episcopal Lists offer specific information which, compared with current systematic studies, show that the historical strictness of the Father of Christian Historiography is directly related with his Theological intention and not disassociated as has been argued. The research contributes with the inclusion of the Church of Caesarea as an example of the Episcopal Lists, along with the Churches of Rome, Antioch, Jerusalem, and Alexandria.
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Dissertations / Theses on the topic "Eusebius of Alexandria"

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Robertson, Jon M. "Whoever has seen me has seen the Father : an investigation of Christ as mediator in the theologies of Eusebius of Caesarea, Marcellus of Ancyra and Athanasius of Alexandria." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.275784.

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Niquin, Diane. "La "vie" d'Eusèbe d'Alexandrie : historique d'un avatar littéraire et édition des textes." Electronic Thesis or Diss., Strasbourg, 2024. http://www.theses.fr/2024STRAK002.

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Malgré la large diffusion de ses œuvres, Eusèbe d’Alexandrie constitue une véritable énigme historique. Dans trois manuscrits grecs, son corpus supposé est bien accompagné de trois discours offrant davantage de détails biographiques, mais le récit contrefactuel qu’ils donnent leur a tôt valu d’être considérés comme fictifs. Quoique signée par un homme, Jean, se présentant comme le notaire d’Eusèbe, cette vie se heurte pourtant aux données historiques et fait de ce dernier le successeur de Cyrille. Or, si fiction il y a, force est de remarquer qu’elle réécrit une période tourmentée et substitue
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Gwynn, David Morton. "The Eusebians : the polemic of Athanasius of Alexandria and the construction of the Arian controversy /." Oxford : Oxford university press, 2007. http://catalogue.bnf.fr/ark:/12148/cb411696256.

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Books on the topic "Eusebius of Alexandria"

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Otto, Jennifer. Philo of Alexandria and the Construction of Jewishness in Early Christian Writings. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820727.001.0001.

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Philo of Alexandria and the Construction of Jewishness in Early Christian Writings investigates portrayals of one particular Jew, the first-century philosopher and allegorical interpreter of the Bible, Philo of Alexandria, in the works of three prominent early Christian thinkers, Clement of Alexandria, Origen, and Eusebius. It argues that early Christian invocations of Philo are best understood not as attempts to claim an illustrious Jew for the Christian fold, but as examples of ongoing efforts to define the continuities and distinctive features of Christian beliefs and practices in relation
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Robertson, Jon M. Christ As Mediator: A Study of the Theologies of Eusebius of Caesarea, Marcellus of Ancyra, and Athanasius of Alexandria. Oxford University Press, Incorporated, 2007.

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Robertson, Jon M. Christ as Mediator: A Study of the Theologies of Eusebius of Caesarea, Marcellus of Ancyra, and Athanasius of Alexandria. Oxford University Press, 2007.

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Christ As Mediator: A Study of the Theologies of Eusebius of Caesarea, Marcellus of Ancrya, and Athanasius of Alexandria. Oxford University Press, Incorporated, 2007.

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Philo of Alexandria and the Construction of Jewishness in Early Christian Writings. Oxford University Press, 2018.

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Christ as Mediator: A Study of the Theologies of Eusebius of Caesarea, Marcellus of Ancyra, and Athanasius of Alexandria (Oxford Theological Monographs). Oxford University Press, USA, 2007.

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Gallagher, Edmon L., and John D. Meade. Greek Christian Lists. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198792499.003.0003.

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This chapter contains texts, translations, and analysis of the seventeen early canon lists (Old Testament and/or New Testament) in Greek in probable chronological order: the Bryennios List, Melito of Sardis, Origen of Alexandria, Eusebius of Caesarea, Cyril of Jerusalem, Athanasius of Alexandria, Synod of Laodicea, Apostolic Canons, Gregory of Nazianzus, Amphilochius of Iconium, and Epiphanius of Salamis. These lists show remarkable consistency of biblical contents for both the Old and the New Testaments. The OT lists consist mostly of the twenty-two books of the Jewish canon though the forms
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Larsen, Matthew D. C. The Earliest Readers of the Gospel according to Mark. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190848583.003.0005.

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How did the earliest readers of the text we now call the Gospel according to Mark treat it? Chapter 5 analyzes the evidence of the earliest readers and argues that they regarded it not as a book published by an author but as unfinished notes (hypomnēmata). The Gospel according to Mark was regarded as textualized but not as a published book. The chapter looks at the preface to the Gospel according of Luke, as well as comments by Papias, Irenaeus, Clement of Alexandria, and Eusebius. These writers use the Greek terms hypomnēmata or apomnēmoneumata to describe the textual tradition we now call th
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Otto, Jennifer. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820727.003.0006.

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As an allegorical interpreter who perceived some of the spiritual teachings embedded in the Hebrew scriptures, Philo did not match the image of the stereotypical Jew constructed by Clement of Alexandria, Origen, and Eusebius. Neither, however, did he fulfill their criteria to be considered a legitimate Christian. This chapter argues that Philo functions in early Christian writings as neither a Christian nor a Jew but is situated in between these two increasingly differentiated identities. Acting as a third term in the equation, Philo the “Pythagorean,” the “predecessor,” and the “Hebrew,” medi
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Crawford, Matthew R. The Eusebian Canon Tables. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198802600.001.0001.

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A central book in late antique religious life was the four-gospel codex—a manuscript containing the Gospels of Matthew, Mark, Luke, and John—and one of the most common features of such manuscripts is a marginal cross-referencing system known as the Canon Tables. This reading aid, invented in the early fourth century by Eusebius of Caesarea, represented a milestone achievement both in the history of the book and in the scholarly study of the fourfold gospel. The present monograph is the first ever book-length treatment of the origins and use of the Canon Tables apparatus in any language. Part o
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Book chapters on the topic "Eusebius of Alexandria"

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Inowlocki, Sabrina. "Eusebius." In The Reception of Philo of Alexandria. Oxford University PressOxford, 2025. https://doi.org/10.1093/oso/9780198836223.003.0010.

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Abstract This chapter focuses on Eusebius’ reception of Philo’s works. As is well known, his use of the philosopher was instrumental in helping him shape his grand Christian apologetic project and played a central role in his plan to comprehensively map Christian historical, theological and cultural territory. In particular, Philo’s citations contributed to the legitimation of Eusebius’ reconstruction of Christian origins as well as his version of “orthodox” Christian theological doctrines. While Eusebius played a major role in the transmission of Philo in the Christian tradition and thereby s
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"Eusebius: Ecclesiastical History." In Milestone Documents of Christianity. Schlager Group Inc., 2024. https://doi.org/10.3735/9781961844117.book-part-011.

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Eusebius wrote his Ecclesiastical History about the year 324. He was the first person to try to summarize the history of Christianity up through his own day. Eusebius was the bishop of Caesarea Maritima in Palestine, and he wrote this work to help his readers understand the significance and history of the spread of Christianity from the time of Jesus and the apostles to his own day, about three centuries later. To write his Ecclesiastical History, Eusebius made use of copious sources that were at his disposal. He was fortunate to have a rich library at Caesarea. The library there had been esta
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"Eusebius’ Exegesis Between Alexandria And Antioch: Being A Scholar In Caesarea (A Text Case From Questions To Stephanos I)." In Reconsidering Eusebius. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004203853.i-266.51.

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Coogan, Jeremiah. "Gospel Writing." In Eusebius the Evangelist. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197580042.003.0003.

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Abstract This chapter traces a complex history of Gospel writing from Mark to Eusebius. Eusebius continued dynamics of self-conscious, expansive Gospel rewriting that are visible in earlier configurations of Gospel text (including Luke, the author of the Longer Ending of Mark, Tatian, and Ammonius of Alexandria). Eusebius was not the first reader to notice the problems and possibilities created by a pluriform Gospel, nor was he the first to rearrange Gospel texts in creative spatial ways—but his technological innovations enabled him to diverge in crucial ways from previous projects of Gospel w
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Crawford, Matthew R. "The Origins of Scholarship on the Fourfold Gospel." In The Eusebian Canon Tables. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198802600.003.0003.

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In his Letter to Carpianus Eusebius refers to an earlier author named Ammonius of Alexandria who, he says, left to posterity the Diatessaron-Gospel. This chapter first identifies the Ammonius in question and proposes that he was a philosopher well-known for his philological scholarship. It also elucidates the title and significance of his work through a comparison with Origen’s Hexapla. The second half of the chapter turns to Eusebius’ adaptation of Ammonius’ composition and argues that it provided him with the ‘starting points’ that he reworked to produce his marginal apparatus. Eusebius’ exp
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Magree, Michael C. "Philippians 2:7 in Eusebius and Athanasius." In The Interpretation of Kenosis from Origen to Cyril of Alexandria. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198896661.003.0004.

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Abstract This chapter examines the understanding of Christ’s self-emptying in Eusebius of Caesarea and Athanasius of Alexandria. Eusebius makes the self-emptying of Christ a key part of his argument that prior to the incarnation the Son of God has a distinct existence or hypostasis. The verbs in scripture that depict the Father and the Son in distinct opposition to one another allow for agent-identification exegesis, in which Eusebius can point to grammatical distinction grounding a metaphysical distinction. The self-emptying of Christ is a direct part of this formulation. Athanasius does not
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Sterling, Gregory E. "Ancient Platonic Philosophy." In The Reception of Philo of Alexandria. Oxford University PressOxford, 2025. https://doi.org/10.1093/oso/9780198836223.003.0008.

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Abstract Does Eusebius’ claim that Philo was highly regarded beyond the confines of Jewish and early Christian circles have any merit? The relationship between Philo and Hellenistic philosophy has been studied in significant detail, but almost always by asking how Hellenistic philosophy influenced Philo’s thought. This essay reverses the common perspective and asks whether Philo exercised any influence on Hellenistic philosophy, especially on the understanding of the First Principle in the Middle and Neoplatonic tradition. It explores the possible indebtedness to Philo in Plutarch and Numenius
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Miller, Micah M. "Conclusion." In Origen of Alexandria and the Theology of the Holy Spirit. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198895749.003.0007.

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Abstract In addition to offering summative comments and drawing out the significance of his pneumatological thought, the Conclusion suggests some avenues through which Origen’s pneumatology may have influenced later thought. The Conclusion surveys the Holy Spirit’s rank and the interpretation of John 1:3 in Eusebius of Caesarea and Eunomius; the Holy Spirit’s unity and multiplicity and the interpretation of Isa 11:2–3 in Eusebius, Cyril of Jerusalem, and Didymus the Blind; and the common operation of the Father, Son, and Holy Spirit and the interpretation of 1 Cor 12:4–6 in Didymus the Blind a
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Menze, Volker L. "The Emperor’s Henchman." In Patriarch Dioscorus of Alexandria. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192871336.003.0004.

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Abstract After the Reunion of 433 Alexandria and Antioch were in communion again but the fragile balance of power collapsed in the 440s. Cyrillians and dyophysites regarded each other as heretics and attempted to win over as many episcopal sees as possible. It is notable—and against previous scholarly assumptions—that until 448 Dioscorus remained on the side-lines, in contrast to Emperor Theodosius (408–450) whose mistrust towards Theodoret of Cyrrhus and other dyophysite near eastern bishops increased during the 440s. The bishop of Cyrrhus actively engaged in the controversy not the least thr
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Treiger, Alexander. "Christian Arabic Literature." In The Reception of Philo of Alexandria. Oxford University PressOxford, 2025. https://doi.org/10.1093/oso/9780198836223.003.0020.

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Abstract This essay surveys all the available evidence for Christian Arabic reception of Philo of Alexandria. It demonstrates that one Philonic text—De vita contemplativa—exists in Arabic, albeit in a fragmentary form (derived from Eusebius, via John of Scythopolis’ “appendix” to the Dionysian corpus). In addition, Philonic quotations appear in Christian Arabic florilegia (such as ʿAbdallāh ibn al-Faḍl’s translation of the Greek florilegium Loci communes). The article, finally, surveys two types of Pseudo-Philonic material preserved in Christian Arabic texts: the spurious quotations in Christi
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