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Journal articles on the topic 'Praeparatio evangelica'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

Johnson, Aaron P. "Greek Ethnicity in Eusebius' Praeparatio Evangelica." American Journal of Philology 128, no. 1 (2007): 95–118. http://dx.doi.org/10.1353/ajp.2007.0017.

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2

Kalligas, Paul. "Traces of Longinus’ Library in Eusebius’ Praeparatio Evangelica." Classical Quarterly 51, no. 2 (2001): 584–98. http://dx.doi.org/10.1093/cq/51.2.584.

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3

Hans, Rebecca. "That Hideous Strength and Till We Have Faces : C.S. Lewis, Evangelism, and the Role of Story." Journal of Inklings Studies 7, no. 2 (2017): 7–57. http://dx.doi.org/10.3366/ink.2017.7.2.3.

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C.S. Lewis and other Christians have often struggled with the apparent conflict between culture, or the arts, and evangelism. Lewis, however, concluded that while evangelism is the duty of all Christians, culture could serve as a road to conversion for some, particularly as a praeparatio evangelica. Evangelicals, however, approach culture and evangelism with the desire to use the work as an explicitly evangelistic tool and therefore tend to interpret Lewis's works in such a light. Using Lewis's own conversion narrative, non-fictional writings, and his fictional depictions of conversion in That

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4

Villar, José Ramón. "„Praeparatio evangelica”, czyli o propedeutyce wiary we współczesnych czasach." Teologia i Człowiek 23, no. 3 (2013): 77. http://dx.doi.org/10.12775/ticz.2013.033.

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5

CARRIKER, A. J. "SOME USES OF ARISTOCLES AND NUMENIUS IN EUSEBIUS' PRAEPARATIO EVANGELICA." Journal of Theological Studies 47, no. 2 (1996): 543–49. http://dx.doi.org/10.1093/jts/47.2.543.

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6

Jeremy Schott. "Ethnicity and Argument in Eusebius’ Praeparatio Evangelica (review)." Journal of Early Christian Studies 16, no. 2 (2008): 265–67. http://dx.doi.org/10.1353/earl.0.0009.

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7

Johnson, Aaron P. "Identity, Descent, and Polemic: Ethnic Argumentation in Eusebius' Praeparatio Evangelica." Journal of Early Christian Studies 12, no. 1 (2004): 23–56. http://dx.doi.org/10.1353/earl.2004.0009.

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8

JOHANNESSEN, HAZEL. "The Genos of Demons and ‘Ethnic’ Identity in Eusebius' ‘Praeparatio Evangelica’." Journal of Ecclesiastical History 66, no. 1 (2015): 1–18. http://dx.doi.org/10.1017/s0022046914001997.

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This article offers a new perspective on Eusebius' understanding of Christian identity by demonstrating that in thePraeparatio evangelicahe presents human and demonicgenēas comparable. Although the prominence of the language of ‘ethnicity’ to describe human groups in thePraeparatiohas previously been highlighted, Eusebius' presentation of demons in similar terms has not yet been examined. Eusebius' descriptions of the demonicgenosshow that he held ‘ethnic’ identity, including Christian identity, to be linked above all to a creature's moral condition and to require the maintenance of particular

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9

Whealey, A. "Ethnicity and Argument in Eusebius' Praeparatio Evangelica. By AARON P. JOHNSON." Journal of Theological Studies 60, no. 1 (2008): 283–85. http://dx.doi.org/10.1093/jts/fln147.

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10

Warren, James. "Aristocles' refutations of Pyrrhonism (Eus. PE 14.18.1–10)." Proceedings of the Cambridge Philological Society 46 (2001): 140–64. http://dx.doi.org/10.1017/s0068673500002480.

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It has been generally agreed for some time that the best piece of extant evidence for Pyrrho's thought is contained in a section of Eusebius' Praeparatio evangelica (14.18.1–4 = T53 Decleva Caizzi) where Eusebius cites Aristocles of Messene's πεϱὶ ϕιλοσοϕίας book eight, where Aristocles in turn cites Timon on Pyrrho. But there the agreement stops. The wealth of recent writing on this very short passage provides evidence of its difficulty. Ausland, Bett, Brennan, Brunschwig, and Stopper have all within the last ten years or so offered their own various interpretations of these dozen lines of Gr

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11

Holladay, Carl R. "Acts and the Fragmentary Hellenistic Jewish Authors." Novum Testamentum 53, no. 1 (2011): 22–51. http://dx.doi.org/10.1163/004810010x523727.

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AbstractThis article reviews scholarship on the fragmentary Hellenistic Jewish authors as it relates to The Acts of the Apostles. Reviewed here are Jewish texts written in Greek during the Hellenistic-Roman period that were preserved only in the form of quotations or excerpts mostly by later Christian writers, most notably Eusebius of Caesarea in his Praeparatio Evangelica. The focus of the review is to see how these texts have been investigated, especially in Second Temple Judaism and in studies of Jewish historiography during the Graeco-Roman period, and how this scholarship informs the stud

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12

Lepojärvi, Jason. "Praeparatio Evangelica—or Daemonica? C. S. Lewis and Anders Nygren on Spiritual Longing." Harvard Theological Review 109, no. 2 (2016): 207–32. http://dx.doi.org/10.1017/s0017816016000031.

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C. S. Lewis read Anders Nygren's Agape and Eros in his mid-thirties, probably during the Christmas holiday of 1934. His first recorded thoughts, including the statement above, are from a letter dated “Jan 8th 1935” to his Oxford colleague Janet Spens. Despite his decisive criticism of what he calls Nygren's “central contrast”—that agape is selfless and eros self-regarding—Lewis ends this letter with a declaration of uncertainty: “However, I must tackle him again. He has shaken me up extremely.” It is remarkable, then, that Nygren is not mentioned by name in Lewis's The Four Loves (1960). Lewis

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13

Miles, Graeme. "Stones, wood and woven papyrus: Porphyry’s On Statues." Journal of Hellenic Studies 135 (2015): 78–94. http://dx.doi.org/10.1017/s0075426915000075.

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Abstract:Among the fragmentary works of the Neoplatonist philosopher Porphyry of Tyre are some reasonably substantial remains of his essay on the interpretation of cult images, On Statues (περì Ἀγαλμάτων). My study falls into two parts. Firstly, I assess the major source of our fragments, Eusebius of Caesarea’s Praeparatio Evangelica, and argue that the full text of On Statues would have looked quite different, and in particular much less Stoic, than the surviving fragments would suggest. Secondly, I turn to consider what these fragments tell us about Porphyry’s thoughts on the interpretation

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14

Simmons, Michael Bland. "Porphyrian Universalism: A Tripartite Soteriology and Eusebius's Response." Harvard Theological Review 102, no. 2 (2009): 169–92. http://dx.doi.org/10.1017/s001781600900073x.

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In recent years scholars from a broad spectrum, including classicists, patristic and biblical scholars, ancient historians, and specialists in ancient Judaism,1 have demonstrated an increasing interest in universalism. There has been very little written, however, on Porphyry's search for universal salvation, and whether Eusebius of Caesarea's understanding of universalism2 —here defined as the universality of a particular cult's soteriology (or even more briefly stated, the belief in universal salvation)—was influenced polemically by Porphyry. Eusebius's great apologetic works, Praeparatio eva

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15

Böttrich, Christfried. "A New Approach to the Apocryphal Ladder of Jacob." Journal for the Study of the Pseudepigrapha 28, no. 3 (2019): 171–81. http://dx.doi.org/10.1177/0951820719832428.

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For a long time the apocryphal Ladder of Jacob was accessible only in arbitrarily selected translations. Without a critical edition and a comprehensive study of the whole textual segment, scholars were unable to evaluate its significance for Early Jewish and Christian literature. Since 2015/17, with the publication of a new critical edition and German translation (accompanied by a detailed introduction, footnote commentaries and appendices with related texts), a new approach to this important but hitherto widely unknown text has been made possible. This approach verifies the different layers o

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16

Barnes, T. D. "Ethnicity and argument in Eusebius' Praeparatio evangelica. By Aaron P. Johnson. (Oxford Early Christian Studies.) Pp. xvii+261. Oxford: Oxford University Press, 2006. £50. 0 19 929613 8; 978 0 19 929613 2." Journal of Ecclesiastical History 59, no. 1 (2008): 96–97. http://dx.doi.org/10.1017/s0022046907003053.

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17

Morgan, R. "Praeparatio Evangelica. Studien zur Umwelt, Exegese und Hermeneutik des Neuen Testaments. By Nikolaus Walter. Edited by Wolfgang Kraus and Florian Wilk. Pp. x + 442. (Wissenschaftliche Untersuchungen zum Neuen Testament, 98.) Tubingen: Mohr, 1997. ISBN 3 16 46717 5. DM 178." Journal of Theological Studies 50, no. 1 (1999): 461–62. http://dx.doi.org/10.1093/jts/50.1.461.

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18

MOSSHAMMER, ALDEN A. "(A.P.) Johnson Ethnicity and Argument in Eusebius' Praeparatio Evangelica. Pp. xviii + 261. Oxford: Oxford University Press, 2006. Cased, £50. ISBN: 978-0-19-929613-2. (D.M.) Gwynn The Eusebians. The Polemic of Athanasius of Alexandria and the Construction of the ‘Arian Controversy'. Pp. xiv + 280. Oxford: Oxford University Press, 2007. Cased, £55. ISBN: 978-0-19-920555-4." Classical Review 58, no. 1 (2008): 103–6. http://dx.doi.org/10.1017/s0009840x0700203x.

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19

Dillon, M. P. J. "Restoring a Manuscript Reading at Paus. 9.3.7." Classical Quarterly 43, no. 1 (1993): 327–29. http://dx.doi.org/10.1017/s0009838800044402.

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pausanias Preserves what we know about the Little and the Great Daidala, religious celebrations which took place in Plataia from the classical into the Roman period (Paus. 9.3.1–9). To his account can be added a fragment from Plutarch's work (Eusebius, Praeparatio Evangelii 3.1.6 = Plutarch fr. 157), and a brief mention in Menander Rhetor (Peri Epideiktikon, ed. L. Spengel, Rhetores Graeci iii, p. 367.7). At the celebration of the Little Daidala, which occurred about every six years or so (Paus. 9.3.3), the Plataians made an image from the trunk of an oak tree (Paus. 9.3.4); they called the im

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