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Journal articles on the topic 'Hellenism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Toroczkai, Ciprian Iulian, and Olivia Andrei. "The Philosophia perennis of Hellenistic Christianity: Theological and Ecumenical Implications of Fr. Georges V. Florovsky’s View." Review of Ecumenical Studies Sibiu 9, no. 1 (2017): 36–52. http://dx.doi.org/10.1515/ress-2017-0004.

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Abstract This article presents the features and meaning of the phrase „Christian Hellenism”, as it has been elaborated in the thinking of the Russian patrologist Georges V. Florovsky. He has based his thesis, namely that of the “radically Christianized” or “Churchified,” “New Hellenism” on three main points: 1) faith is always asserted in a “philosophical system”; 2) Semitic thinking is not radically opposed to Hellenism, because Judaism itself in Jesus’s time was a Hellenised Judaism; 3) Greek philosophy was the fertile, even providential environment in which Christianity could formulate and

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2

Conev, Blagoj. "Byzantinism as a Fundament of Balkanism." Hiperboreea 5, no. 1 (2018): 17–32. http://dx.doi.org/10.5325/hiperboreea.5.1.0017.

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Abstract Byzantinism, a not sufficiently explored field, is still today a fundament of the pejorative explanation of the terms “Balkanization” and “Balkanism”. Byzantinism, the Hellenic one, actually represents the whole idea for the Balkans; the idea of how, due to the hegemonization of an ethnic identity, an empire that persisted for about a millennium could collapse. The idea of this text is to show the connection between Byzantinism and Balkanism and by using synthesis and comparative analysis to prove the thesis that: The hegemonization of the Byzantine-Greek identity in the past contribu

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3

Hionidis, Pandeleimon. "British Hellenism and British Philhellenism: The Establishment of the Society for the Promotion of Hellenic Studies, 1879." Akropolis: Journal of Hellenic Studies 4 (December 20, 2020): 85–108. http://dx.doi.org/10.35296/jhs.v4i1.64.

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The Society for the Promotion of Hellenic Studies, established in 1879, provided arguments for the bridging of the gap that separated British Hellenism from British philhellenism for the most part of the nineteenth century. For academics and scholars interested in Greek civilization sympathy with modern Greece was always a matter of choice, which might be influenced by classical reading but did not constitute an indispensable part of it. The necessity to visit Greece, study on the spot and, when possible, bring to light the material remnants of Hellenic civilization, and to trace among the peo

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4

Allen, Pauline. "Some Aspects of Hellenism in the Early Greek Church Historians." Traditio 43 (1987): 368–81. http://dx.doi.org/10.1017/s0362152900012605.

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Studies dealing with the attitudes of various writers of the patristic period towards Hellenism, including the aspect ofpaideia, have tended to concentrate, up to the present, on a specific writer or time-span. It is no accident that fourth-century writers have loomed large in recent investigations in this area, since the fourth century was pivotal in determining Christian attitudes to pagan literary traditions. Here it is my aim to draw attention not to a single writer or period but rather to the representatives of a Christian literary genre, and to discuss their stance with regard to Helleni

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5

VAN DER VLIET, Jacques. "Perennial Hellenism!" Eastern Christian Art 4 (December 31, 2007): 77–80. http://dx.doi.org/10.2143/eca.4.0.2024667.

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6

Orzikulova, Gulbakhor, and Diyorbek Turaev. "GRECO-BACTRIA DURING HELLENISM." Oriental Journal of Social Sciences 02, no. 05 (2022): 47–53. http://dx.doi.org/10.37547/supsci-ojss-02-05-05.

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7

Fraser, Robert, and G. W. Clarke. "Rediscovering Hellenism: The Hellenic Inheritence and the English Imagination." Yearbook of English Studies 21 (1991): 321. http://dx.doi.org/10.2307/3508509.

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8

Vasilakis, Dimitrios. "Hellenism and Christianity: Petros Brailas-Armenis on the Constituents of Modern-Greek Identity." Akropolis: Journal of Hellenic Studies 3 (December 8, 2019): 88–109. http://dx.doi.org/10.35296/jhs.v3i0.38.

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In this paper I examine how Brailas conceives of Modern-Greek identity. After an introduction, I look at Brailian texts where it is emphasized that Hellenism and Christianity are the two components of Greek national identity. Does this mean, though, that for Brailas these two elements express a similar mode of being? There are passages that can support this claim. Still, Brailas’ reader should not suppose that the Corfiote philosopher uncritically assumes a linear transition from Hellenism to Christianity. But if Christianity denotes the emergence of something new in history, how can it be com

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9

Fauzan, Pepen Irpan, and A. Khoirul Fata. "HELLENISM IN ISLAM." Epistemé: Jurnal Pengembangan Ilmu Keislaman 13, no. 2 (2018): 381–406. http://dx.doi.org/10.21274/epis.2018.13.2.381-406.

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The early Muslim society took much of the scientific treasures from other civilizations, especially from ancient Greek. One of the scientific traditions taken from Greek is Hellenism. Using a historical approach, this article tries to assess the contiguity of Islam with the Hellenism. There are three points will be discussed: When has Islam met to the Hellenism in first time? What are the factors that support the scientific contact between both of the civilizations? To what extent Hellenism influenced the development of scientific tradition in early Muslim community? Our study shows that the M

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10

Filigenzi, Anna. "Orientalised Hellenism versus Hellenised Orient:Reversing the Perspective on Gandharan Art." Ancient Civilizations from Scythia to Siberia 18, no. 1 (2012): 111–41. http://dx.doi.org/10.1163/157005712x638663.

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Abstract Studies on Gandharan art have not yet produced an unbiased interpretation of its participation in the wide phenomenon of ‘Hellenism’. This incertitude is mirrored by ambiguous and debatable definitions such as ‘Hellenised Orient’ or ‘Gréco-bouddhique’, which contain an implicit, though mostly unintentional, notion of civilising influence. The emphasis on Hellenistic forms may mislead our interpretative efforts, especially when, as in the case of India, art history is based on weak historical grounds. Indeed, in order to develop more effective analytical tools we have to draw upon meth

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11

Hamilakis, Yannis. "Museums of oblivion." Antiquity 85, no. 328 (2011): 625–29. http://dx.doi.org/10.1017/s0003598x00068010.

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The relationship between antiquity, archaeology and national imagination in Greece, the sacralisation of the Classical past, and the recasting of the Western Hellenism into an indigenous Hellenism have been extensively studied in the last 15 years or so (see e.g. Hamilakis 2007, 2009). In fact, Greece has proved a rich source of insights for other cases of nation-state heritage politics. The new Acropolis Museum project was bound to be shaped by the poetics of nationhood right from the start, given that its prime referent is the most sacred object of the Hellenic national imagination, the Acro

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12

Rusli, Ris'an. "DISKURSUS KEILMUAN: Hellenisasi Pemikiran Islam Atau Islamisasi Berbagai Tradisi Keilmuan?" ULUL ALBAB Jurnal Studi Islam 19, no. 1 (2018): 160. http://dx.doi.org/10.18860/ua.v19i1.4804.

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<p><em>In the classical period, the scholars built the division of science into two groups namely, the science of religion called “al-‘ulûm al-dîniyah”, and the science of non-religious or “al-‘ulûm al-dunyawiyah”. In the science of religion, they have the science of exegesis, the science of <em><span lang="IN">ḥ</span></em></em><em>adîth, the science of kalâm, the science of fiqh, and the science of tasawuf. While on non-religious sciences, they have history, medicine, astronomy, chemistry, mathematics, optic, physics, cosmography, and many more

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13

Markovich, Slobodan. "Eleftherios Venizelos, British public opinion and the climax of Anglo-Hellenism (1915-1920)." Balcanica, no. 49 (2018): 125–55. http://dx.doi.org/10.2298/balc1849125m.

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The paper analyses the construction of a more than favourable image of Eleftherios Venizelos in Britain in 1915-1920. Although Venizelos was highly praised and popular in Britain since at least 1913, his effort to bring Greece to the side of the Entente in 1915 made him exceptionally popular in Paris and particularly in London. Traditions of British philhellenism have been analysed, particularly the influence of two associations: the Hellenic Society founded in 1879 and, especially, the Anglo-Hellenic League established in 1913. The latter helped boost Venizelos?s image in Britain, but it also

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14

Balakhvantsev, Archil. "Disputes about Hellenism." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2020): 21. http://dx.doi.org/10.31857/s086919080010805-2.

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15

Morray-Jones, C. R. A. "Paul and Hellenism." Journal of Jewish Studies 43, no. 1 (1992): 153–56. http://dx.doi.org/10.18647/1641/jjs-1992.

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16

Cohen, Martin. "Nietzsche, Hebraism, Hellenism." International Studies in Philosophy 26, no. 3 (1994): 45–65. http://dx.doi.org/10.5840/intstudphil19942636.

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17

Collins, Nina L., and Hyam MacCoby. "Paul and Hellenism." Novum Testamentum 34, no. 3 (1992): 297. http://dx.doi.org/10.2307/1561299.

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18

Lyons, Sara. "Aestheticism and Hellenism." Women: A Cultural Review 22, no. 2-3 (2011): 270–73. http://dx.doi.org/10.1080/09574042.2011.587247.

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19

Henry, Martin. "Christianity and Hellenism." Irish Theological Quarterly 70, no. 4 (2005): 366. http://dx.doi.org/10.1177/002114000507000407.

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20

Levine, Amy-Jill, and Hyam Maccoby. "Paul and Hellenism." Jewish Quarterly Review 86, no. 1/2 (1995): 230. http://dx.doi.org/10.2307/1454842.

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21

Ruprecht, Louis A. "Hellenism on Display." Journal of Modern Greek Studies 15, no. 2 (1997): 247–60. http://dx.doi.org/10.1353/mgs.1997.0041.

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22

Gill, D. "Review. Topographies of Hellensim. Topographies of Hellenism. Mapping the homeland. A Leontis." Classical Review 46, no. 2 (1996): 312–13. http://dx.doi.org/10.1093/cr/46.2.312.

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23

Gómez-Jeria, Juan Sebastián. "About Alfred Baeumler’s Nietzsche. 4. ‘Hellas and Germania’." Journal of Advances in Education and Philosophy 7, no. 11 (2023): 486–94. http://dx.doi.org/10.36348/jaep.2023.v07i11.006.

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The article ‘Hellas and Germania’ by Alfred Baeumler explores the relationship between ancient Greece and modern Germany. Baeumler discusses Nietzsche's relationship with Winckelmann in his work on the conquest of German Hellenism. He notes that Nietzsche was deeply influenced by Winckelmann's insights into the Hellenic world and saw himself as continuing Winckelmann's work. Baeumler argues that Nietzsche believed that subsequent scholars had failed to fully appreciate the essence of the Hellenic spirit, and that he saw himself as carrying on Winckelmann's legacy in this regard. He also notes

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24

Schnabel, Eckhard J. "Judaism and Hellenism Reconsidered." Bulletin for Biblical Research 18, no. 1 (2008): 145–47. http://dx.doi.org/10.2307/26423739.

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25

Schnabel, Eckhard J. "Judaism and Hellenism Reconsidered." Bulletin for Biblical Research 18, no. 1 (2008): 145–47. http://dx.doi.org/10.2307/bullbiblrese.18.1.0145.

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26

Sheridan, Jennifer A., and G. S. Bowersock. "Hellenism in Late Antiquity." Classical World 85, no. 2 (1991): 129. http://dx.doi.org/10.2307/4351038.

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27

Held, Dirk T. D. "Hellenism, Romanticism, and Subjectivity." Helios 34, no. 2 (2007): 161–75. http://dx.doi.org/10.1353/hel.2008.0005.

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28

Attridge, Harold W. "Beyond Judaism and Hellenism." International Journal of the Classical Tradition 6, no. 1 (1999): 51–66. http://dx.doi.org/10.1007/bf02689210.

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29

Melnikienė, Danguolė. ""Modern Hellenism": the pragmatem." Verbum 10 (December 20, 2019): 6. http://dx.doi.org/10.15388/verb.11.

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30

Mâche, F. B. "The Hellenism of Xenakis." Contemporary Music Review 8, no. 1 (1993): 197–211. http://dx.doi.org/10.1080/07494469300640271.

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31

Hirsch, David H. "Postmodernism, hellenism, and hebraism." Academic Questions 9, no. 3 (1996): 68–77. http://dx.doi.org/10.1007/bf02683062.

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32

NODES, DANIEL. "Hellenism and the Sentences-Commentary of Giles of Viterbo, 1469–1532." Journal of Ecclesiastical History 66, no. 1 (2015): 19–46. http://dx.doi.org/10.1017/s0022046914002012.

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Giles of Viterbo (1469–1532), cardinal of the Roman Catholic Church during the High Renaissance, was not merely a scholar influenced by the humanism and renewed Platonism of his day but a phil-Hellene according to various associations of Hellenism ranging from literary to political, ancient to modern. He embraced Hellenism in its many senses despite his belonging to the generation born after the fall of Constantinople. This is significant, for although Giles's interest in ancient Greek language and letters is generally acknowledged, insufficient scholarly attention has been paid to Giles's inc

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33

Miller, Peter J. "The Archaeology of Hellenism: Olympia and the Presence of the Past." Journal of Olympic Studies 5, no. 1 (2024): 1–24. http://dx.doi.org/10.5406/26396025.5.1.01.

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Abstract Olympia holds a central place in conceptions of modern sport, Hellenism, and the Olympic Games. This article traces the concurrent development of the site and Panhellenism and Hellenism through its landscape, built environment, and its reception over the past 3,000 years. By tying together Pierre de Coubertin's Olympism to the physical landscape of ancient Olympia, this article argues that the site itself has contributed, through multiple permutations and through several key changes in the early Iron Age, Roman period, and nineteenth century to the global Hellenism that is at the foun

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34

Hamilakis, Yannis. "Cyberspace/cyberpast/cybernation: Constructing Hellenism in hyperreality." European Journal of Archaeology 3, no. 2 (2000): 241–64. http://dx.doi.org/10.1179/eja.2000.3.2.241.

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This paper looks at representations of antiquity in cyberspace and discusses their meaning and position in global discourses on nationalism and identities. After a critical review of some recent discussions of globalization and the informational society, it adopts the concepts of ethnoscapes, mediascapes and ideoscapes in examining the deployments of representations from antiquity in the web pages constructed by the Greek state, private organizations, and mostly Greek diasporic communities and individuals. It is suggested that organizations and individual social actors construct in cyberspace

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35

Osinchuk, Yurii. "Interlingual lexical variants in the gospel text (based on the Dubno Gospel)." Linguistics, no. 1 (51) (2025): 29–43. https://doi.org/10.12958/2227-2631-2025-1-51-29-43.

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For history researchers of the Ukrainian language, the Dubno Gospel holds a special place among the texts of the Old Ukrainian period. Although it was transcribed in church slavonic and reflects the second south slavic influence, it also contains numerous features of the Ukrainian vernacular, particularly phonetic and morphological. The manuscript under study is interesting and important, especially for examining the lexical composition. The purpose of this article is to identify and analyze individual lexical variants, their structure, and semantic characteristics in the Dubno Gospel, as well

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36

Song, Chang-Hyun. "Judaism and Hellenism at Qumran." Canon&Culture 3, no. 1 (2009): 97–127. http://dx.doi.org/10.31280/cc.2009.04.3.1.97.

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37

Martindale, Charles, and Timothy Webb. "English Romantic Hellenism 1700-1824." Modern Language Review 81, no. 1 (1986): 175. http://dx.doi.org/10.2307/3728787.

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38

Bewell, Alan, and Martin Aske. "Keats and Hellenism: An Essay." Studies in Romanticism 28, no. 2 (1989): 310. http://dx.doi.org/10.2307/25600779.

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39

Stillinger, Jack, and Martin Aske. "Keats and Hellenism: An Essay." Comparative Literature 41, no. 2 (1989): 198. http://dx.doi.org/10.2307/1770983.

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40

Scurlock, Joann. "167 Bce: Hellenism or Reform?" Journal for the Study of Judaism 31, no. 1-4 (2000): 125–61. http://dx.doi.org/10.1163/157006300x00071.

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41

Bassi, Karen, and Peter Euben. "De-Classifying Hellenism: Untimely Mediations." Parallax 9, no. 4 (2003): 1–7. http://dx.doi.org/10.1080/1353464032000142327.

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42

Comet, Noah. "Letitia Landon and Romantic Hellenism." Wordsworth Circle 37, no. 2 (2006): 76–80. http://dx.doi.org/10.1086/twc24044133.

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43

Fiske, Shanyn. "Romantic Hellenism and Women Writers." Women's Writing 21, no. 1 (2014): 135–37. http://dx.doi.org/10.1080/09699082.2014.881073.

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44

Whitmarsh, Tim. "Alexander’s Hellenism and Plutarch’s textualism." Classical Quarterly 52, no. 1 (2002): 174–92. http://dx.doi.org/10.1093/cq/52.1.174.

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45

Cheeke, Stephen. "Romantic Hellenism, sculpture and Rome." Word & Image 25, no. 1 (2009): 1–10. http://dx.doi.org/10.1080/02666280802260165.

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46

Williamson, Ronald. "Book Reviews : Christianity and Hellenism." Expository Times 97, no. 7 (1986): 214. http://dx.doi.org/10.1177/001452468609700724.

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47

Farr, C. K. "H.D. and Hellenism: Classic Lines." American Literature 73, no. 3 (2001): 641–42. http://dx.doi.org/10.1215/00029831-73-3-641.

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48

Hartog, Pieter B., and Jutta Jokiranta. "The Dead Sea Scrolls in Their Hellenistic Context." Dead Sea Discoveries 24, no. 3 (2017): 339–55. http://dx.doi.org/10.1163/15685179-12341442.

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Abstract This introduction aims at situating the contributions of the Thematic Issue into wider debates on Hellenism and Hellenisation and changes taking place in scholarship. Essentialist notions of Hellenism are strongly rejected, but how then to study the Dead Sea Scrolls and the Qumran site during the Hellenistic period? Each contextualisation depends on the (comparative) material selected, and themes here vary from literary genres, textual practices, and forms of producing knowledge, to material culture, networks, and social organizations. All contributors see some embeddedness in ideas a

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49

Krostenko, Brian A. "The Poetics of Naevius' ‘Epitaph’ and the History of Latin Poetry." Journal of Roman Studies 103 (June 11, 2013): 46–64. http://dx.doi.org/10.1017/s0075435813000063.

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AbstractAn analysis of the formal features of the ‘epitaph’ of the poet Naevius reveals the handiwork of a later author who admired the older style of poetry represented by Naevius and used the allusive features of that style to reflect on the changing character of Latin poetics and its relationship to Hellenism. The very poetics of the epigram reveal a thoughtful attempt to admit Hellenic affect without sacrificing Roman sensibilities. Especially important is the relationship between divine and mortal and the proper hierarchy of the social world. The epigram is, in short, one literary reflect

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50

Wellman, Tennyson Jacob. "Making Tradition of an Ass. Zênôn the Alexandrian, a White Donkey, and Conversion to Hellenism." Religion and Theology 15, no. 3-4 (2008): 321–39. http://dx.doi.org/10.1163/157430108x376564.

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AbstractModern discussions of religious change in the ancient Mediterranean have frequently focused on the steady increase in Christian authority and numbers, and the related decrease in the number of 'pagans.' This is frequently paired with a supercessionist logic that suggests Christianity is a new thing in contrast to the older, static, Jewish and pagan cultures. Looking at an invented conversion ritual (one moving from Judaism to Hellenism), we can begin to question the standard ideas of tradition and innovation in Late Antique religious cultures, and to see the ways that some Jews and Hel

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