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Bibliografie tematiche / Eusebius of Caesarea’s

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Letteratura scientifica selezionata sul tema "Eusebius of Caesarea’s"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 1 febbraio 2022

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Articoli di riviste sul tema "Eusebius of Caesarea’s"

1

Whealey, Alice. "The Greek Fragments attributed to Eusebius of Caesarea’s Theophania." Vigiliae Christianae 69, no. 1 (2015): 18–29. http://dx.doi.org/10.1163/15700720-12341225.

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Some of the Greek fragments that Nicetas of Heraclea attributed to Eusebius of Caesarea’s Theophania lack parallels in the intact Syriac translation of the work. Many of the Greek fragments that lack a Syriac counterpart were not in fact authored by Eusebius of Caesarea, for their themes, vocabulary and style are not characteristic of him. Rather, most of them were authored by Eusebius of Emesa, and were wrongly attributed to the bishop of Caesarea through name confusion in the catenae lemmata. At least two Greek fragments missing in the Syriac version were authored by Eusebius of Caesarea. Th

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2

Lewis, V. Bradley. "Eusebius of Caesarea’s Un-Platonic Platonic Political Theology." Polis: The Journal for Ancient Greek Political Thought 34, no. 1 (2017): 94–114. http://dx.doi.org/10.1163/20512996-12340119.

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Abstract (sommario):

Eusebius of Caesarea drew heavily on pagan philosophy in developing the first Christian political theology. His quotations from Plato’s most political work, the Laws, are so extensive that they are treated as a manuscript authority by modern editors. Yet Eusebius’s actual use of the Laws is oddly detached from Plato’s own political intentions in that work, adapting it to a model of philosophical kingship closer to the Republic and applied to the emperor Constantine. For Eusebius the Laws mainly shows the agreement of Christian and pagan morality, while his political theory centers on the estab

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3

Montinaro, Federico, and Lisa Neumann. "Eusebius was the author of the Contra Hieroclem." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 22, no. 2 (2018): 322–26. http://dx.doi.org/10.1515/zac-2018-0034.

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4

Szesnat, Holger. "Eusebius of Caesarea’s or Eusebius of Emesa’s Theophania? Evidence from the Lemmata in Vaticanus Graecus 1611." Vigiliae Christianae 73, no. 5 (2019): 507–15. http://dx.doi.org/10.1163/15700720-12341398.

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Abstract (sommario):

Abstract This paper is a response to Alice Whealey’s proposal concerning the authorship of certain fragments traditionally assigned to Eusebius of Caesarea, arguing that they are more likely the work of his pupil, Eusebius of Emesa. The paper considers the manuscript evidence, specifically the lemmata in Vat.gr. 1611, in relation to the internal evidence considered by Whealey.

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5

Bucur, Bogdan G. "“God Never Appeared to Moses:” Eusebius of Caesarea’s Peculiar Exegesis of the Burning Bush Theophany." Journal of the Bible and its Reception 5, no. 2 (2018): 235–57. http://dx.doi.org/10.1515/jbr-2018-0005.

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Abstract The exegesis of the burning bush theophany set forth in Eusebius of Caesarea’s Prophetic Extracts and Proof of the Gospel adds a distinctive and original voice to the rich chorus of Jewish and Christian interpreters of Exodus 3. Eusebius posits a disjunction between the visual and the auditory aspects of the theophany – the angel appears, the Lord speaks – and departs from the mainstream of Jewish and Christian tradition by depicting Moses as a spiritual neophyte whose attunement to God ranks much lower than that of the patriarchs of old. Even though scholars point to the overall anti

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6

Giulea, Dragoş Andrei. "Basil of Caesarea’s Authorship of Epistle 361 and His Relationship with the Homoiousians Reconsidered." Vigiliae Christianae 72, no. 1 (2018): 41–70. http://dx.doi.org/10.1163/15700720-12341325.

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Abstract (sommario):

Abstract A comparative analysis of Ep. 361 and Eun. 1.19 in terms of language and ideas will offer a renewed confirmation (on internal grounds) of Basil of Caesarea’s authorship of Ep. 361 and a new perspective on Basil’s relationship with the Homoiousians. In addition, the article will also retrace the steps and revisit the purpose of Basil’s argument. Thus we discover in the early Basil an author simultaneously receptive to both Homoiousian and pro-Nicene visions, but leaning towards an improved Homoiousian solution. The article further investigates Basil’s vision of ousia in Ep. 361 and fin

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7

Coogan, Jeremiah. "Transforming Textuality." Studies in Late Antiquity 5, no. 1 (2021): 6–27. http://dx.doi.org/10.1525/sla.2021.5.1.6.

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Abstract (sommario):

Late Antiquity witnessed a revolution in textuality. Numerous new technologies transformed the practices through which readers accessed written knowledge. Editors reconfigured existing works in order to facilitate new modes of access and new possibilities of knowledge. Despite recent investigations of late ancient knowing, tables of contents have been neglected. Addressing this lacuna, I analyze two examples from the early fourth century: Porphyry of Tyre’s outline of the Enneads in his Life of Plotinus and Eusebius of Caesarea’s Gospel canons. Using tables of contents, Porphyry and Eusebius r

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8

DelCogliano, Mark. "Tradition and Polemic in Basil of Caesarea’s Homily on the Theophany." Vigiliae Christianae 66, no. 1 (2012): 30–55. http://dx.doi.org/10.1163/157007211x561662.

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Abstract (sommario):

Abstract The bulk of Basil of Caesarea’s neglected Homilia in sanctam Christi generationem is a commentary on select verses of Matthew 1:18-2:11. He explicitly approves or rejects other interpretations, though without ever naming their authors. This study does not merely identify his sources and interlocutors, but more importantly examines how he engaged with previous and contemporary theologians and exegetes in a critical, selective, and creative manner. It shows that while Basil may have borrowed from Eusebius of Caesarea and refuted Eunomius, his primary conversation partner was Origen. Bas

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9

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 (sommario):

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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10

Frend, W. H. C. "The Place of Miracles in the Conversion of the Ancient World to Christianity." Studies in Church History 41 (2005): 11–21. http://dx.doi.org/10.1017/s0424208400000085.

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Abstract (sommario):

In C.435 Sozomen, the fifth-century lawyer and continuator of Eusebius of Caesarea’s Ecclesiastical History, describes how probably near the end of Constantine’s reign his grandfather and his family were converted to Christianity. He attributes this to the work of the Palestinian monk, Hilarion. He writes of Alaphion, a friend of the family at that time living in Bethelia near Gaza, a pagan stronghold: Alaphion it appears was possessed of a devil; and neither the pagans nor the Jews could by any enchantments deliver him from this affliction, but Hilarion, by simply calling on the name of Chris

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