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1
Kofsky, Arieh. "Eusebius of Caesarea against paganism /". Leiden : Brill, 2000. http://catalogue.bnf.fr/ark:/12148/cb391827105.
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Carriker, Andrew James. "The library of Eusebius of Caesarea /". Leiden ; Boston : Brill, 2003. http://catalogue.bnf.fr/ark:/12148/cb39069870d.
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Corke-Webster, James Christopher. "Violence and authority in Eusebius of Caesarea's 'Ecclesiastical History'". Thesis, University of Manchester, 2013. https://www.research.manchester.ac.uk/portal/en/theses/violence-and-authority-in-eusebius-of-caesareas-ecclesiastical-history(0a139e39-c3da-4079-b1db-a865246765bb).html.
Testo completoAbstract (sommario):
The first Christian historian, Eusebius of Caesarea, wrote his pioneering Ecclesiastical History in the early 4th century, just after the western emperor Constantine’s “conversion” to Christianity. It was a history born of Eusebius’ present and designed for the future. Reading Eusebius and the Ecclesiastical History within the second sophistic movement, I argue that Eusebius’ picture of Christian history appropriated the past to fundamentally re-imagine the essence of Christian authority. Eusebius’ descriptions of past Christians used them as exemplars of a new model of Christian leadership designed for his 4th century context. Eusebius was writing in the first place for the Christian clergy; elite provincial Christians who shared the mores and stereotypes of their elite non-Christian neighbours. He therefore presented a model of Christian authority not based around the extreme violence of martyrdom and asceticism which had characterised the charismatic heroes of earlier 2nd and 3rd century Christian literature. It was based instead on a traditional elite rhetoric of temperance, learned through paideia and manifested in care for dependents. Around this thread Eusebius built his Empire-wide church.
4
Coullet, Magali. "Eusèbe de Césarée – Commentaire sur les Psaumes : édition critique et traduction de quelques Psaumes". Thesis, Aix-Marseille, 2016. http://www.theses.fr/2016AIXM3093/document.
Testo completoAbstract (sommario):
Cette thèse a pour objet d’établir une édition critique et une traduction du Commentaire d’Eusèbe de Césarée de quatre psaumes parmi les psaumes d’Asaph : les psaumes 49, 72, 77 et 82. Elle s’intéresse également à l’apport de la tradition indirecte, et à son utilisation par l’éditeur du Commentaire. Le Commentaire sur les Psaumes d’Eusèbe de Césarée est transmis, pour presque un tiers de l’ouvrage, en tradition directe, par le manuscrit Coislin 44. Pour le premier et le dernier tiers, la tradition directe fait défaut, et le Commentaire doit être reconstitué à l’aide de la tradition indirecte : les chaînes exégétiques sur le Psautier. Nous étudions, dans ce travail, le texte transmis par la première chaîne palestinienne et le texte transmis par la chaîne de Nicétas, et le confrontons, lorsque c’est possible, au texte transmis par le Coislin 44. Il ressort de cette étude que la première chaîne palestinienne transmet de longs fragments littéraux, susceptibles d’être utilisés par l’éditeur pour pallier la perte du texte en tradition directe (elle ne transmet toutefois pas le texte dans son intégralité). Elle permet également d’améliorer le texte de la tradition directe. L’apport des chaînes filles de la première chaîne palestinienne est de qualité inégale. Le nombre de fragments transmis, leur longueur et leur intérêt pour l’éditeur varient considérablement d’un manuscrit à l’autre. Enfin, l’utilisation de la chaîne de Nicétas reste délicate. Son utilisation ponctuelle reste possible, et parfois utile, mais la chaîne de Nicétas, seule, ne permet pas la reconstitution du texte perdu du CommentaireThe purpose of this dissertation is to establish a critical edition and a translation of Eusebius of Caesarea’s Commentary on four of the Psalms of Asaph: the psalms 49, 72, 77 and 82. This dissertation also studies the contribution of the indirect tradition, and its use by the editor of the Commentary. Eusebius of Caesarea’s Commentary on the Psalms is transmitted, for almost a third of the book, by the direct tradition: the manuscript Coislin 44. The direct tradition is lacking for the first and last thirds, and the Commentary has to be edited using the indirect tradition: the exegetical catenae on the Psalms. We study, in this dissertation, the text transmitted by the first Palestinian catena and the text transmitted by Niceta’s catena, and we confront it, when it’s possible, to the text transmitted by the Coislin 44. This study shows that the first Palestinian catena transmits extended literal fragments. The editor can use these fragments to compensate the lack of the text in the direct tradition (but this catena doesn’t transmit the full text). The first Palestinian catena also improves the text of the direct tradition. The contribution of the catenae derived from the first Palestinian catena is of variable quality. The number of fragments transmitted, their length and their relevance for the editor vary considerably from one manuscript to another. Finally, the use of Niceta’s catena is quite difficult. Its use remains possible, and sometimes useful, but the only use of the Niceta’s catena doesn’t enable to edit the missing text of the Commentary
5
Ginn, Craig W. C., e University of Lethbridge Faculty of Arts and Science. "Prestige of the bishop in Eusebius' Ecclesiastical history". Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Arts and Science, 1999, 1999. http://hdl.handle.net/10133/95.
Testo completoAbstract (sommario):
The Ecclesiastical History is the primary historical source of the Christian Church in the pre-Constantinian era. The History narrates the nature and work of Christ, the highlights of the apostolic age and the advancement of the Christian Church in the Roman Empire up to the principate of Constantine. Investigating the Ecclesiastical History using a quantitative method reveals Eusebius' preoccupation with the office of the bishop. There is almost no subject that Eusebius addresses that does not reflect his portrayal of the bishop's influence and universal presence. This thesis demonstrates the high status and undisputed authority of the episcopate as presented by Eusebius of Caesarea. The research of this thesis contributes to an understanding of the bishop in Roman society before Imperial favour.iv, 250 leaves ; 28 cm.
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Ulrich, Jörg. "Euseb von Caesarea und die Juden : Studien zur Rolle der Juden in der Theologie des Eusebius von Caesarea /". Berlin ; New York : W. de Gruyter, 1999. http://catalogue.bnf.fr/ark:/12148/cb37649776j.
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Johannessen, Hazel Anne. "The role of the demonic in the political thought of Eusebius of Caesarea". Thesis, King's College London (University of London), 2014. http://kclpure.kcl.ac.uk/portal/en/theses/the-role-of-the-demonic-in-the-political-thought-of-eusebius-of-caesarea(7e2cb4d6-3c06-42a8-b169-e770caed5d53).html.
Testo completoAbstract (sommario):
This thesis explores how Eusebius of Caesarea’s ideas about demons interacted with and helped to shape his thought on other topics, particularly political topics. In doing so, it builds on and complements recent work on early Christian demonology by scholars including Gregory Smith, David Brakke and Dayna Kalleres, as well as Stuart Clark’s work on early modern demonology. Eusebius’ political thought has long drawn the attention of scholars who have identified in some of his works the foundations of later Byzantine theories of kingship. However, Eusebius’ political thought has not previously been examined in the light of his views on demons. Moreover, despite frequent references to demons throughout many of Eusebius’ works, there has, until now, been no comprehensive study of Eusebius’ views on demons, as expressed throughout a range of his works. The originality of this thesis therefore lies both in an initial examination of Eusebius’ views on demons and their place in his cosmology, and in the application of the insights derived from this to consideration of his political thought. As a result of this new perspective, this thesis challenges scholars’ traditional characterisation of Eusebius as a triumphal optimist. Instead, it draws attention to his concerns about a continuing demonic threat, capable of disrupting humankind’s salvation, and presents Eusebius as a more cautious figure than the one familiar to late antique scholarship.
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Walker, P. W. L. "Fourth century Christian attitudes to Jerusalem and the Holy Land : A comparison of Eusebius of Caesarea and Cyril of Jerusalem". Thesis, University of Cambridge, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.234046.
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Green, Stephen David. "Christians and Jerusalem in the Fourth Century CE: a Study of Eusebius of Caesarea, Cyril of Jerusalem, and the Bordeaux Pilgrim". PDXScholar, 2018. https://pdxscholar.library.pdx.edu/open_access_etds/4442.
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This thesis addresses Constantine's developments of the Roman province of Palaestina. It analyzes two important Christian bishops, Eusebius of Caesarea and Cyril of Jerusalem, and one nameless Christian traveler, the Bordeaux pilgrim, to illuminate how fourth-century Christians understood these developments. This study examines the surviving writings of these Christian authors: the Bordeaux Itinerary, Cyril's Catechetical Lectures, and Eusebius's Ecclesiastical History, Onomasticon, Preparation of the Gospel, Proof of the Gospel, and the Life of Constantine, and the archaeological remains of several Constantinian basilicas to interpret their views of the imperial attentions that were being poured into the land. Together these accounts provide views of fourth-century Palaestina and Jerusalem that when combined more fully illuminate how Christians understood Constantine's Holy Land policy.
This study focuses on Constantine's developments of the city of Jerusalem, primarily the so-called Triad of Churches (The church of the Nativity, the Eleona, and the Holy Sepulchre) built in and around the city. It likewise considers the countryside of Palaestina outside of Jerusalem. While some Christians were resistant to the developments of Jerusalem, our sources reveal how many Christians supported, or at least desired to experience, the newly developing Christian Holy Land.
This thesis argues that most of the discrepancies over the city of Jerusalem between our sources, especially Eusebius and Cyril, developed from long-standing political tensions between the cities of Caesarea and Jerusalem. The Bordeaux pilgrim, on the other hand, traveled across the Roman Empire to see and experience the developing sites throughout the land with no interest in local political debates. With this added perspective we can see how Christians, separated from the positions of church fathers, experienced the developing Holy Land.
10
Bas, Bilal. "Ecclesiastical politics during the Iconoclastic controversy (726-843) : the impact of Eusebian "Imperial Theology" on the justification of imperial policies". Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=115638.
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As a debate over the legitimacy of the liturgical use of images, the Byzantine Iconoclastic controversy (ca. 726-843) had important political and theological implications, which modern scholarship generally tends to treat unconnectedly. The primary object of this study is to explicate the relationship between the political and theological dimensions of the controversy and to reconstruct the debate over images in a comprehensive approach that accounts for both its political and theological dimensions.The main argument of the thesis is that the question of images was a politico-theological problem and the prospects of 'political expediency' and 'theological propriety' were correlated in the minds of both the Iconoclastic reformers and their Iconodule rivals. Indeed, it was through their respective soteriologies that the two parties gave meaning to the theological and political dimensions of the debate in relationship with their respective theological first principles. Therefore, the Iconoclastic debate is explained as a soteriological dispute where the worldview represented by the traditional Byzantine religio-political ideology and the worldview represented by the proponents of images were set over against each other.
The main contribution of our thesis to modern scholarship of the Byzantine Iconoclastic controversy is to reconstruct the debate in the light of the contending theological paradigms of the two parties, which shaped not only their attitudes towards images but also their political stands in relation to the Byzantine Empire's involvement in ecclesiastical politics. This new synthetic reading explains the debate in reference to two essential theological cornerstones of the Byzantine tradition---the Eusebian "Imperial Theology" and the Christological definition of the council of Chalcedon---both taken as key reference points, against which the political and doctrinal stands of both parties were constructed and interpreted.
11
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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Bhola, Rajiv Kumar. "A Man of Visions: A New Examination of the Vision(s) of Constantine (Panegyric VI, Lactantius' De Mortibus Persecutorum, and Eusebius' De Vita Constantini)". Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32119.
Testo completoAbstract (sommario):
This study seeks to address three main questions: How do Panegyric VI, Lactantius, and Eusebius characterise and utilise their respective visions in their narratives? In what ways are they similar and/or different? Are some or all of the accounts related and, if so, how do they contribute to the Christian Vision legend? In Chapter One the vision narrative in Panegyric VI is deconstructed to show that the panegyrist describes the vision as taking place on Constantine’s return march from Massalia and that he is describing a dream-vision that took place at the sanctuary of Apollo at Grand. In Chapter Two it is argued that: Lactantius never resided in Gaul; he places the vision incorrectly in 312 because he did not know the details of the tradition and used Licinius’ dream as a template; and the Christian character of the vision is part of his interpretation. In Chapter Three Eusebius’ account is deconstructed to show that: the vision story derives from Constantine ca. 336; there is evidence that Constantine was reconstructing his past experiences; Eusebius inserted parallels with St. Paul to give the appearance of a conversion narrative; and Constantine’s actual story shows little influence of Christian socialisation. In each chapter the core elements of the narratives are highlighted: each describes a dream-vision, in which a deity appears to Constantine with a promise of victory and a token representation of that promise. In Chapter Four it is argued that Lactantius and Eusebius are describing the same symbol, which is a tau-cross with a loop; and that the panegyrist and Eusebius describe the same vision: they give the same chronology, but the panegyrist avoids referencing a solar halo because it was an inopportune omen of civil war. In conclusion, all three sources describe the same experience from different perspectives: the vision of Apollo was being constantly adapted to incorporate new historical developments. Appended also is an argument for redating Panegyric VI to August 309 on the basis of the narratives of the panegyrist and Lactantius, as well as archaeological investigations at Cologne (Constantine’s bridge over the Rhine) and Deutz (Castellum Divitia).
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Inowlocki, Sabrina. "La citation comme méthode apologétique: les auteurs juifs dans l'Apodeixis d'Eusèbe de Césarée". Doctoral thesis, Universite Libre de Bruxelles, 2002. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211381.
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Ramalho, Jefferson. "O Eusébio de Constantino e o Constantino de Eusébio: o início das relações de poder entre a Igreja e o Estado". Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/1862.
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Previous issue date: 2012-06-15Conselho Nacional de Desenvolvimento Científico e Tecnológico
This research aims to investigate the history of christian religion historiography throughout an analyses of the work Ecclesiastical History of Eusebius of Caesarea from the early fourth century of our era. In this sense, the proposals presented by the AnnalesSchool, especially the History-Problem, are used as a theoretical reference for the development of the criticism. At first, it is observed the characteristics of Eusebius the writer and the politician,which the emperor Constantine was concerned. Finally, the specific character observed along the work to exemplify its apologetic and panegyrist style is the heroic image of the emperor Constantine that Eusebius developed. In order to verify this development, the parameters of Annales History-Problem are usedand also the concept of Invention of Traditions. Once identified that Constantine had the help of a christian writer, bishop and ecclesiastical-political that corresponded to his interests, and Eusebius that simultaneously built an benevolent image of the emperor, it is possible in this thesis to see how the Eusebian narrative and discourse accomplishes both political and religious motivations that can not be disregarded. This verification becomes even more important when we note how the Eusebian model of writing history served as a reference for so many others who had taken place laterin the same enterprise
Esta pesquisa tem por objetivo observar a história da historiografia da religião cristã a partir de uma releitura da obra História eclesiástica, escrita por Eusébio de Cesareia, no início do século IV de nossa era. Neste sentido, são utilizados como referenciais teóricos para desenvolvimento da crítica as propostas apresentadas pela Escola dos Annales, especialmente, a História-Problema. Em primeira instância, são observadas as características do Eusébio escritor e político que interessava ao imperador Constantino. Finalmente, o aspecto específico observado na obra para exemplificar seu estilo apologético e panegirista é a imagem heróica do imperador Constantino que Eusébio elaborou. Para verificar esta elaboração, são utilizados não somente parâmetros dos Annales como a História-Problema, mas também o conceito de Invenção de Tradições. Identificando que Constantino contou com o trabalho de um escritor cristão, bispo e articulador político-eclesiástico que correspondia aos seus interesses e que Eusébio, simultaneamente, construiu uma imagem benevolente deste imperador, é possível, na presente dissertação, perceber o quanto a narrativa e o discurso eusebianos atendem a motivações tanto políticas como religiosas que não podem ser desconsideradas. Esta constatação se torna tanto mais importante quando notamos como o modelo eusebiano de escrita da história serviu de referência para tantos outros que se colocaram posteriormente no mesmo empreendimento
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Provenzano, Marco. "Attitudes intolérantes et initiatives législatives contre les chrétiens à l'époque de Marc-Aurèle : entre histoire et propagande politique : un réexamen de la vexata quaestio". Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK008/document.
Testo completoAbstract (sommario):
Le présent mémoire propose d’examiner, d’une façon approfondie et innovatrice, le rapport entre les chrétiens et Marc-Aurèle à travers une analyse complète des sources à disposition, notamment celles historico-littéraires, épigraphiques, numismatiques et législatives. En particulier, l’on démontrera l’absence de fondement de l’image faite a posteriori de Marc-Aurèle en tant que protector christianorum dont le premier témoin, d'après nos connaissances, est Tertullien. L’on montrera, par le biais d’une analyse législative des sources à notre disposition qu’à l’époque de Marc-Aurèle il n’y avait aucune loi qui protégeait les chrétiens. Bien au contraire, les dispositions de Trajan étaient toujours valides. Par la suite, nous chercherons à trouver les véritables raisons de la politique de Marc-Aurèle envers les chrétiens à travers la comparaison entre la pensée médio-platonicienne de Justin et celle stoïcienne du princeps. L’interprétation philosophique de l’attitude à montrer face à la mort, nous donnera une clef de lecture pour pénétrer les raisons les plus profondes des violences et des procès que les chrétiens ont subis au cours de son principatThis work aims to provide an original and thorough exploration of the relationship between Marcus Aurelius and the Christians by means of an in-depth analysis of the available historical, literary, epigraphic, numismatic, and legal sources. Specifically, it will show that the a posteriori view of Marcus Aurelius as protector Christianorum, apparently introduced by Tertullian, is unfounded. In support of this argument, a legal analysis of the available sources will show that, far from enjoying legal protection during the Principality of Marcus Aurelius, Christians were still subject to Trajan’s laws. The true reasons underlying the policy of Marcus Aurelius towards the Christians will be investigated by comparing the Middle Platonism of Justin Martyr with the stoic meditations of the princeps. In particular, the philosophical interpretation of the attitude deemed suitable in the face of death will provide an insight into the reasons that led to the wave of violence and to the trials of Christians under Marcus Aurelius’ rule
16
Vandervelde, Caroline Bryant. "Interpretation and edification in Eusebius' Life of Constantine". Thesis, 2003. http://wwwlib.umi.com/cr/utexas/fullcit?p3116455.
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Aho, Jon Arvid. "Using references in the work of Eusebius of Caesarea (ca. 260-339) to understand the collection of the library of Caesarea". 2002. http://wwwlib.umi.com/cr/utexas/fullcit?p3108448.
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Mhuriro, Thomas. "Theology of empire and anglicanism: replicating Eusebius of Caesarea in the Diocese of Mashonaland (1890-1979)". Thesis, 2019. http://hdl.handle.net/10500/25952.
Testo completoAbstract (sommario):
The theology of empire is a critical theme that dates back many centuries. This research work is inspired by that of Eusebius of Caesarea who was emphatic in his support for the Roman Empire under Constantine during the first part of the fourth century of our common era. It could be said that appealing to such a theme in a colonial context marred by gross injustices yet premised on gospel imperatives as they guide the progress of a given church is not only challenging but interesting as well. By using the Diocese of Mashonaland as our referral case, the idea is to interrogate how the influence of Eusebius’ approach to history could be prevalent even in our time. By putting Anglican missionaries on the spotlight, who worked in the Diocese of Mashonaland, from the early 1890s up to 1979, an attempt is made to analyse their activities and attitudes, the way historians favourable to their venture narrated the Church’s progress and related matters. One major question leading all the analyses made in this context is to what extent could we justify the claim that the spirit of Eusebius is behind the Mashonaland Anglican Church narratives and attitudes? This question naturally leads us to bring in other perspectives that are linked to the socio-economic developments of the country, the political dispensations defining issues of governance, and the overall impact these had on racial matters given the critical reference to Christianity and civilisation. Historians and others who help us to appreciate this context are therefore taken to task as to whether they could be trusted unconditionally. The theology of empire is therefore allowed to dictate the way we could interrogate those who opt to ignore gross injustices that the Church in this context did not challenge in any conclusive manner. The history of the Diocese of Mashonaland from this perspective is therefore an interesting narrative. Our work that looks at the period between 1890 and 1979 leaves us with a lot of curious questions that call for further scholarly investigation within the same Mashonaland Anglican context.Christian Spirituality, Church History and Missiology
D. Th. (Church History)
19
Brychtová, Petra. "Pravdivost díla Historia Ecclesiastica napsaného Eusebiem Cézarejským". Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-349116.
Testo completoAbstract (sommario):
Diplomová práce zkoumá jednotlivé kapitoly knihy Církevní Dějiny napsané Eusebiem Cézarejským, jež je označován jako "otec církevních dějin", přesto kniha obsahuje velké množství nejasností, rozporů, nepřesností a její celkový obsah vyznívá jako snaha o apologii raděj nežli seriózní historické dílo. V diplomové práci vycházím z velkého množství pramenných zdrojů od respektovaných učenců v oblasti teologie rané církve a historie. Cílem práce je důkladně prozkoumat jednotlivé kapitoly, které vykazují největší množství problematických částí stejně tak jako závěr, zda Eusebius se pokoušel cíleně "ohnout" pravdu ve své upřímné víře či zda jeho cílem bylo sepsat obranu křesťanství, která se pouze tváří jako seriózní historické dílo. Annotation The master thesis focus on a particular chapter of Historia Ecclesiastica written by Eusebius of Caesarea, who is renowned as "father of church history" although the book contains a number of serious mistakes, interpolations, discrepancies and exaggerations. In its complexity could be perceived as an apologetic writing rather than historical writing. I used a great amount of sources by respected scholars in my master thesis while its aim is research of particular chapters which demonstrate the most controversies. In the conclusion I expect the biggest challenge will...