Relevant bibliographies by topics / Socrate le Scholastique

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Academic literature on the topic 'Socrate le Scholastique'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Socrate le Scholastique"

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Farkas, Zoltán. "Socrates Scholasticus on Greek Paideia." Acta Antiqua Academiae Scientiarum Hungaricae 45, no. 2-3 (June 2005): 187–92. http://dx.doi.org/10.1556/aant.45.2005.2-3.7.

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Quiroga Puertas, Alberto J. "The Literary Connoisseur. Socrates Scholasticus on Rhetoric, Literature and Religious Orthodoxy." Vigiliae Christianae 69, no. 2 (March 6, 2015): 109–22. http://dx.doi.org/10.1163/15700720-12341184.

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This paper explores Socrates Scholasticus’ accounts of rhetorical deliveries and allusions to bishops’ oratorical displays in the light of new tendencies in late antique literature and historiography with the aim of concluding that the Church historian considered that rhetorical deliveries were part of the negotiating process in the search of religious consensus.
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Drake, H. A. "Constantine and Consensus." Church History 64, no. 1 (March 1995): 1–15. http://dx.doi.org/10.2307/3168653.

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The church historian Socrates Scholasticus tells a story about an encounter during the Council of Nicaea between the emperor Constantine and the schismatic bishop Acesius. On learning that Acesius's dispute had nothing to do with the Creed or the date of Easter—the two major issues under debate at that Council—Constantine asked, “For what reason then do you separate yourself from communion with the rest of the Church?” Acesius replied that his sect objected to the relative leniency with which other Christians had treated those who had cracked under the empire-wide persecutions of the third century. He then “referred to the rigidness of that austere canon which declares, that it is not right that persons who after baptism have committed a sin, which the sacred Scriptures denominate ‘a sin unto death’ be considered worthy of participation in the sacraments.” Whereupon, Socrates continues, the emperor said to him, “Place a ladder, Acesius, and climb alone into heaven.”
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Artemi, Eirini. "Cyril of Alexandria (412-444) and his Patriarchic Period according to Socrates Scholasticus." Journal of Medieval and Islamic History 12, no. 12 (December 1, 2019): 29–47. http://dx.doi.org/10.21608/jmih.2019.153693.

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Van Nuffelen, Peter. "Two Fragments from the Apology for Origen in the Church History of Socrates Scholasticus." Journal of Theological Studies 56, no. 1 (April 1, 2005): 103–14. http://dx.doi.org/10.1093/jts/fli005.

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Coates-Stephens, Robert. "ATTITUDES TO SPOLIA IN SOME LATE ANTIQUE TEXTS." Late Antique Archaeology 1, no. 1 (2003): 339–58. http://dx.doi.org/10.1163/22134522-90000014.

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Current art historical and archaeological studies of spolia tend to assign willed, conceptual motives to the re-use of architectural and sculptural material in late antique building. But such ‘motives’—usually said to be of the propagandistic, ‘auto-legitimisation’ type—do not differ from those of past patrons, who built only with new-made materials; they can therefore in no way explain why builders started to use spolia as opposed to new materials. This paper highlights textual evidence (John of Ephesus, al-Tabari, Minucius Felix, Socrates Scholasticus, Cassiodorus) that suggests conceptual motives for using spolia which could not have been expressed with new material. Such motives include triumphalism, religious appropriation, and aesthetic conservatism. But the texts also display as multifarious a range of viewpoints regarding the spolia phenomenon as do the varying currents of modern scholarship.
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Quiroga Puertas, Alberto J. "Fidem tene, verba seqVentVr. Rhetoric and Oratory in the Historia Ecclesiastica of Socrates Scholasticus and Sozomen." Veleia, no. 32 (September 15, 2015): 97–108. http://dx.doi.org/10.1387/veleia.14979.

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Este trabajo se centra en las interpretaciones de las apreciaciones estilísticas y de crítica literaria realizadas por los historiadores eclesiásticos Sócrates y Sozomeno en sus descripciones de figuras relevantes de la Iglesia post-Constantiniana. Su valoración del impacto y del papel de la oratoria y la literatura trascendió el campo de la crítica literaria, constituyendo parte del entramado ideológico con el que se juzgaron las creencias religiosas y filiaciones doctrinales de tales figuras en la Iglesia de los siglos iv y v.
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Edward Watts. "Interpreting Catastrophe: Disasters in the Works of Pseudo-Joshua the Stylite, Socrates Scholasticus, Philostorgius, and Timothy Aelurus." Journal of Late Antiquity 2, no. 1 (2009): 79–98. http://dx.doi.org/10.1353/jla.0.0032.

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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 Hellenism, in particularpaideia. My choice falls on the Greek ecclesiastical historians; although they have been scrutinised increasingly in the past twenty years, their collective attitude to Hellenic culture or Greek letters has not yet received a separate study. Those early Greek historical works that have survived to us more or less intact — the histories of Eusebius of Caesarea, Socrates Scholasticus, Sozomen, Theodoret of Cyrus, and Evagrius Scholasticus — provide us with a more reliable overall picture of the Hellenism of their composers than, for example, the fragmentaryChurch Historiesof Philostorgius and Theodore Lector; taken together, they give us at the same time a useful chronological spread from the early fourth to the late sixth century. The crucial questions to be posed are to what extent these writers deemed Hellenism to be compatible with ecclesiastical historiography, and how typical their perspective on Hellenism was of their own times. Where appropriate, we shall also try to ascertain how these church historians stand with regard to using classical citations and references in their narratives, how they view the classical past, and what their attitude is towards non-Greek culture.
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10

Zaytseva, Irina Valeryevna. "Problems in the development of the Episcopate of Cyril of Alexandria." Samara Journal of Science 8, no. 4 (November 29, 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 from uncle to nephew. After following his uncle Theophilus of Alexandria in a position by descent Cyril of Alexandria faced a number of important issues that needed quick response and significant resources: a power struggle with his rival Archdeacon Timotheus, continuing the practice of getting rid of heresy in the Nicene Christianity, and a need to establish a unified intellectual Christian environment. To solve these tasks was possible by a mass of public support as well as by using military force of the commander of the Emperors troops. The paper also emphasizes an escalating confrontation between the Alexandrian Bishop, followers of Novatian and a large Jewish community.
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Dissertations / Theses on the topic "Socrate le Scholastique"

1

Wallraff, Martin. "Der Kirchenhistoriker Sokrates : Untersuchungen zu Geschichtsdarstellung, Methode und Person /." Göttingen : Vandenhoeck & Ruprecht, 1997. http://catalogue.bnf.fr/ark:/12148/cb36989388n.

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Van, Nuffelen Peter. "Un héritage de paix et de piété : étude sur les histoires ecclésiastiques de Socrate et de Sozomène /." Leuven ; Paris ; Dudley : Uitgeverij Peters and Departement Oosterse studies, 2004. http://catalogue.bnf.fr/ark:/12148/cb40026843t.

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Delacenserie, Emerance. "L’histoire ecclésiastique de Socrate de Constantinople : banque de données et autorité historiographiques pour la création d’œuvres originales au VIè. s. (Théodore le Lecteur, Cassiodore, la première version arménienne." Thesis, Angers, 2016. http://www.theses.fr/2016ANGE0007.

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Cette thèse doctorale a pour objet l’étude de la réception de l’Histoire Ecclésiastique de Socrate de Constantinople dans trois œuvres tardo-antiques : l’Histoire Tripartite (HT) de Théodore le Lecteur, composée en grec en 518, l’Histoire Tripartite (HT) de Cassiodore composée en latin (1re moitié du VIe s.), et la première version arménienne de Socrate (« Grand Socrate ») (VIe-VIIe s.). Les œuvres de Théodore et de Cassiodore sont traditionnellement considérées comme de simples compilations alors que le Grand Socrate n’est perçu que comme une traduction. Une double question a guidé notre recherche : comment et pourquoi les auteurs tardo-antiques ont-ils exploité l’Histoire Ecclésiastique de Socrate de Constantinople ? Pour répondre à ces questions, nous avons examiné quel rôle jouait l’œuvre de Socrate dans chacun des trois témoins ciblés, en déterminant préalablement la fonction de ces œuvres « réceptrices » à leur propre époque. Dans les trois témoins analysés, malgré les différences apparentes entre « compilation » et « traduction », l’auteur a procédé à une déconstruction de l’Histoire ecclésiastique de Socrate – son matériel historiographique est disséqué en notices ou en morceaux – et a ensuite arrangé ce matériel, l’a reconstruit selon des critères méthodologiques et historiographiques propres. L’œuvre de Socrate est avant tout une source d’informations sur l’histoire de l’Eglise dont se servent les trois « récepteurs » en vue de créer leur propre récit, original, des mêmes événements. L’entérinement de leur récit ne repose pas sur le respect de la signification historiographique de l’œuvre de Socrate mais sur l’autorité qui émane de l’invocation du nom de son auteur
This Ph.D. thesis examines the reception of the Church History of Socrates of Constantinople in three late-antique historiographical texts: the Tripartite History (TH) of Theodorus Lector, composed in Greek in 518, the Tripartite History (TH) of Cassiodorus, written in Latin in the first half of the sixth century, and the first Armenian version of Socrates (the so-called « Great Socrates », 6th-7th c.). The works of Theodorus and Cassiodorus are traditionally considered to be mere compilations whereas the Great Socrates was considered a mere translation. The core research question of this thesis is a double one: how and why did these late-antique authors use the Church History of Socrates of Constantinople? In order to answer these questions, I examine the role of Socrates’ work in each of the three historiographical texts under examination in view of the function that each of these new texts fulfilled in their own context. Notwithstanding the differences between a “compilation” and a “translation”, or the clear differences between the HT of Cassiodorus and Theodore, each of our three witnesses has deconstructed the Ecclesiastical History of Socrates, divided it up in separate notices and pieces, then re-arranged the material to reconstruct it according to his own methodological and historiographical criteria. Socrates is above all a source of information for church history, used by all three witnesses with the aim of creating their own, original narrative of the same events. The validity of their narrative does not derive from a respect for the historiographical significance of the work of Socrates but on the authority evoked by his very name
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4

Debié, Muriel. "Ordonner les temps : étude de l'historiographie de langue syriaque et de ses rapports avec l'historiographie grecque du Ve au IXe siècle." Paris 4, 1999. http://www.theses.fr/1999PA040026.

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L'historiographie de langue syriaque constitue un rameau de l'historiographie byzantine et se développe au moment où s'éteint pour près d'un siècle l'historiographie byzantine, assurant au Proche-Orient la continuité de l'écriture historique. Derrière le nom de << chroniques >> donné à l'ensemble des textes syriaques on peut distinguer l'emprunt de plusieurs genres a l'historiographie grecque chrétienne : histoires ecclésiastiques, chronographies, chroniques brèves ou avec canons. La tradition syriaque a repris les modèles eusebiens de l'histoire mais a aussi emprunté le matériel historique aux successeurs d'Eusèbe, notamment à Socrate le scholastique qui a eu une grande influence en syriaque. Le genre de l'histoire ecclésiastique qui s'était adapté à la tradition syriaque disparait à la fin du VIe siècle pour les mêmes raisons d'inadaptation qu'en grec. Les différents niveaux d'écriture des chroniques permettent de comprendre comment travaillaient les chroniqueurs à partir du matériel d'archives (les archives d'Edesse fonctionnent jusqu'au VIIe siècle) et des listes de succession dont ils disposent et peuvent éclairer les méthodes de composition du chroniqueur grec Théophane qui utilise une source orientale. Une meilleure connaissance des structures éducatives permet de comprendre comment sont formés les auteurs et comment circulent livres, étudiants et idées et pose l'arrière-plan à la renaissance de l'historiographie grecque à la fin du VIIIe siècle. L'historiographie syriaque transmet en effet à son tour à l'historiographie grecque à la fois un modèle, celui des rubriques de la chronographie de Théophane, avatar des canons eusebiens, et un matériel centré sur le Proche-Orient. Deux types de sources sont transmis : une source annalistique et une source narrative attribuable à Théophile d'Edesse. Il existe donc bien une continuité de l'écriture historique durant les siècles obscurs byzantins mais dans une double tradition de langue grecque et syriaque qui se nourrissent l'une l'autre alternativement.
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Gardiner, Luke Charles Alfred. "'The truth is bitter' : Socrates Scholasticus and the writing of a history of the Christian Roman empire." Thesis, University of Cambridge, 2013. https://www.repository.cam.ac.uk/handle/1810/265614.

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This thesis examines the social and intellectual history of the later Roman Empire as evaluated by one of the most astute observers of the period, the church historian Socrates Scholasticus. Around 440, as the western Empire crumbled, Socrates composed his monumental Church Hist01y, spanning the turbulent period 305-439. Although he wrote in the relative security of the new imperial metropolis, Constantinople, during the reign of the pious emperor Theodosius II, I argue that Socrates was neither complacent nor, in any straightforward manner, confident in the upward trajectory of human history or the progress of Christian religion. This thesis presents, then, a new reading of Socrates, not as an optimist, but as a sophisticated realist. Faced with the bitter intellectual, theological, and organisational disputes that afflicted Christian communities during this period - so often the unfo1iunate products of well-meaning attempts by Christians to correct the errors they perceived in one another - Socrates explored a range of potential solutions to restore unity. Although discovering no panacea, I argue that Socrates found more modest means of returning civility to the everyday life of these communities in intellectual humility, in religious tolerance, and - in a move almost unparalleled in contemporary Christian thought - in humour. Socrates was also concerned with the state, and the disequilibrating effects on lateantique society of imperial overreach. He was, I argue, therefore attuned to the intricate relationships and rituals that defined the possibilities of imperial power. Deeply aware that good governance required continual tradeoffs and complex bargaining, Socrates accordingly believed that any assessment of emperors required a commensurately nuanced analytical framework, rather than the simplistic language and idealism of panegyric. Reflecting on a century of strife and division.following the 'definitive' triumph of Constantine, Socrates was all too aware that Eusebius of Caesarea's vision of a Roman Empire fundamentally transformed by Christianity - and hencefo1ih at lasting peace and harmonious in religious uniformity - had been an illusion. Rather, for Socrates, even in a Christian Roman Empire, institutions and individuals remained inherently imperfect and fallible.
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Harris, Kevin Brice. "Fifth-Century Views of Conversion: A Comparison of Conversion Narratives in the Church Histories of Sozomen and Socrates Scholasticus." The Ohio State University, 1998. http://rave.ohiolink.edu/etdc/view?acc_num=osu1364297607.

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Books on the topic "Socrate le Scholastique"

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Urbainczyk, Theresa. Socrates Scholasticus: Historian of Church and State. Birmingham: University of Birmingham, 1992.

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Un héritage de paix et de piété: Étude sur les histoires ecclésiastiques de Socrate et de Sozomène. Leuven: Peeters, 2004.

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Christian, Hansen Günther, Périchon Pierre, and Maraval Pierre 1936-, eds. Histoire ecclésiastique. Paris: Cerf, 2004.

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Socrates. Kirchengeschichte. Berlin: Akademie-Verlag, 1995.

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Socrates. Ecclesiastica historia. Hildesheim: Georg Olms Verlag, 1992.

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6

Socrates, Scholasticus, ca. 379-ca. 440. and Thomson Robert W. 1934-, eds. The Armenian adaption of the Ecclesiastical history of Socrates Scholasticus: Commonly known as "The shorter Socrates". Leuven, Belgium: Peeters, 2001.

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(Editor), Socrates, and Robert W. Thomson (Editor), eds. The Armenian Adaption of the Ecclesiastical History of Socrates Scholasticus: Commonly Known As "the Shorter Socrates (Hebrew University Armenian Studies, 3). Peeters, 2001.

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(Translator), Henri De Valois, and Edward Walford (Translator), eds. The Ecclesiastical History Of Socrates, Surnamed Scholasticus, Or The Advocate: Comprising A History Of The Church In Seven Books. Kessinger Publishing, LLC, 2007.

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(Translator), Henri De Valois, and Edward Walford (Translator), eds. The Ecclesiastical History Of Socrates, Surnamed Scholasticus, Or The Advocate: Comprising A History Of The Church In Seven Books. Kessinger Publishing, LLC, 2007.

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Socrates. The Ecclesiastical History. Kessinger Publishing, 2004.

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Book chapters on the topic "Socrate le Scholastique"

1

Livneh, Yonatan. "Inner Discord and its Discontents in the Fifth-Century Church Histories of Socrates Scholasticus and Sozomen." In Cultural Encounters in Late Antiquity and the Middle Ages, 97–114. Turnhout, Belgium: Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.celama-eb.5.116680.

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