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Data publikacji: 20 lipca 2024

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Sprawdź 16 najlepszych książek naukowych na temat „Eusebius of Alexandria”.

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1

Gwynn, David M. Athanasius of Alexandria: Bishop, theologian, ascetic, father. Oxford: Oxford University Press, 2012.

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2

Otto, Jennifer. Philo of Alexandria and the Construction of Jewishness in Early Christian Writings. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820727.001.0001.

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Philo of Alexandria and the Construction of Jewishness in Early Christian Writings investigates portrayals of one particular Jew, the first-century philosopher and allegorical interpreter of the Bible, Philo of Alexandria, in the works of three prominent early Christian thinkers, Clement of Alexandria, Origen, and Eusebius. It argues that early Christian invocations of Philo are best understood not as attempts to claim an illustrious Jew for the Christian fold, but as examples of ongoing efforts to define the continuities and distinctive features of Christian beliefs and practices in relation to those of the Jews. This study takes as its starting point the curious fact that none of the first three Christians to mention Philo refer to him unambiguously as a Jew. Clement refers to him twice as a Pythagorean. Origen, who mentions Philo by name only three times, makes far more frequent reference to him in the guise of an anonymous “someone who came before us.” Eusebius, who invokes Philo on many more occasions, most often refers to Philo as a Hebrew. These epithets construct Philo as a “near-other” to both Jews and Christians, through whom ideas and practices may be imported from the former to the latter, all the while establishing boundaries between the “Christian” and “Jewish” ways of life. The portraits of Philo offered by each author reveal ongoing processes of difference-making and difference-effacing that constituted not only the construction of the Jewish “other,” but also the Christian “self.”
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3

Robertson, Jon M. Christ As Mediator: A Study of the Theologies of Eusebius of Caesarea, Marcellus of Ancyra, and Athanasius of Alexandria. Oxford University Press, Incorporated, 2007.

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4

Robertson, Jon M. Christ as Mediator: A Study of the Theologies of Eusebius of Caesarea, Marcellus of Ancyra, and Athanasius of Alexandria. Oxford University Press, 2007.

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5

Otto, Jennifer. Philo of Alexandria and the Construction of Jewishness in Early Christian Writings. Oxford University Press, 2018.

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6

Robertson, Jon M. Christ as Mediator: A Study of the Theologies of Eusebius of Caesarea, Marcellus of Ancyra, and Athanasius of Alexandria (Oxford Theological Monographs). Oxford University Press, USA, 2007.

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7

Gallagher, Edmon L., i John D. Meade. Greek Christian Lists. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198792499.003.0003.

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This chapter contains texts, translations, and analysis of the seventeen early canon lists (Old Testament and/or New Testament) in Greek in probable chronological order: the Bryennios List, Melito of Sardis, Origen of Alexandria, Eusebius of Caesarea, Cyril of Jerusalem, Athanasius of Alexandria, Synod of Laodicea, Apostolic Canons, Gregory of Nazianzus, Amphilochius of Iconium, and Epiphanius of Salamis. These lists show remarkable consistency of biblical contents for both the Old and the New Testaments. The OT lists consist mostly of the twenty-two books of the Jewish canon though the forms of the some of the books reflect the Septuagintal forms rather than the Masoretic Text. The NT lists largely consist of the four Gospels, Acts, and the fourteen epistles of Paul. Disputes over the Catholic Epistles and the Revelation of John persisted into the fourth century as the lists show, but appear to have subsided by the end of this century.
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8

Larsen, Matthew D. C. The Earliest Readers of the Gospel according to Mark. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190848583.003.0005.

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How did the earliest readers of the text we now call the Gospel according to Mark treat it? Chapter 5 analyzes the evidence of the earliest readers and argues that they regarded it not as a book published by an author but as unfinished notes (hypomnēmata). The Gospel according to Mark was regarded as textualized but not as a published book. The chapter looks at the preface to the Gospel according of Luke, as well as comments by Papias, Irenaeus, Clement of Alexandria, and Eusebius. These writers use the Greek terms hypomnēmata or apomnēmoneumata to describe the textual tradition we now call the Gospel according to Mark. Moreover, they describe its production and textuality in terms similar to those explored in chapters 2 and 3.
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9

Otto, Jennifer. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820727.003.0006.

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As an allegorical interpreter who perceived some of the spiritual teachings embedded in the Hebrew scriptures, Philo did not match the image of the stereotypical Jew constructed by Clement of Alexandria, Origen, and Eusebius. Neither, however, did he fulfill their criteria to be considered a legitimate Christian. This chapter argues that Philo functions in early Christian writings as neither a Christian nor a Jew but is situated in between these two increasingly differentiated identities. Acting as a third term in the equation, Philo the “Pythagorean,” the “predecessor,” and the “Hebrew,” mediates between the categories of Christian and Jew while ensuring that the two identities remain rhetorically and conceptually distinct. An epilogue briefly traces the varying depictions of Philo in later Christian literature, including accounts of his baptism by the apostle John and his transformation into Philo Judaeus, Philo the Jew.
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10

Crawford, Matthew R. The Eusebian Canon Tables. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198802600.001.0001.

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A central book in late antique religious life was the four-gospel codex—a manuscript containing the Gospels of Matthew, Mark, Luke, and John—and one of the most common features of such manuscripts is a marginal cross-referencing system known as the Canon Tables. This reading aid, invented in the early fourth century by Eusebius of Caesarea, represented a milestone achievement both in the history of the book and in the scholarly study of the fourfold gospel. The present monograph is the first ever book-length treatment of the origins and use of the Canon Tables apparatus in any language. Part one begins by defining the Canon Tables as a paratextual device that orders the textual content of the fourfold gospel; then considers the relation of the system to the prior work of Ammonius of Alexandria and the hermeneutical implications of its use. Part two examines the paratext’s reception in subsequent centuries by highlighting four case studies from different cultural and theological traditions, from Augustine of Hippo to a Syriac translator in the fifth century, to later monastic scholars in Ireland. Finally, from the eighth century onwards, Armenian scholars used the artistic adornment of the Canon Tables as a basis for contemplative meditation. These case studies represent four different modes of using the Canon Tables as a paratext and so illustrate the potential inherent in the Eusebian apparatus for engaging with the fourfold gospel in a variety of ways, from the literary to the theological to the visual.
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11

Moralee, Jason. Learning from the Capitol’s Deliverance. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190492274.003.0006.

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Chapter 5 asks what Christians were supposed to learn from the stories about the Capitoline Hill’s special status in Roman memory as the inviolable citadel of Jupiter’s people. Christian intellectuals such as Tertullian, followed by Clement of Alexandria, Eusebius of Caesarea, Lactantius, and Arnobius, ridiculed Roman history and mythology. Jerome, Ambrose, Prudentius, Augustine, and others pursued the same agenda into the fourth and fifth centuries. For these apologists, the ways of knowing the Capitol could be flipped to suddenly make clear that the beloved traditions at the heart of the Capitol’s symbolic status could not stand up to scrutiny. Of particular importance to these men was the belief that Jupiter lived in his house on the Capitoline Hill and was especially interested in protecting the Roman people through the long history of their state, a series of arguments reanimated with significance in the years following the Gothic king Alaric’s occupation of Rome in 410.
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12

Le Boulluec, Alain. The Notion of Heresy in Greek Literature in the Second and Third Centuries. Redaktorzy David Lincicum i Nicholas Moore. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780198814092.001.0001.

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Abstract This book was born of an interest in debates about ‘gnosis’. The subject was inspired by certain analogies between the construction of heresy and the representation of madness described by Michel Foucault in Histoire de la folie à l’âge classique (Madness and Civilization). In different periods one can discern the decision to separate normal from abnormal, the suppression of the voice of the other, the constitution of rationality by means of exclusion. An examination of the ancient sources, on the other hand, confirmed the reversal in the pioneering work of Walter Bauer (1934). Contrary to the thesis canonized by Eusebius of Caesarea, at the beginning there was no doctrinal unanimity in a simple and pure church, but rather a manifest pluralism. Yet Bauer’s book ironically perpetuated the ‘orthodox’ essentialist view that the categories ‘heresy’ and ‘orthodoxy’ represent fixed entities. This investigation aims to demonstrate how the concept of heresy emerges in Justin Martyr, at a time when the very means to diminish conflicts were themselves diverse. This invention creates a concept capable of dominating every current suspected of endangering ecclesial harmony. This polemical tool transforms the tradition of Greek historiography of philosophical schools, by combining it with the apocalyptic theme of diabolical conspiracy. This model is refined by Irenaeus, then modified by Clement of Alexandria and Origen, who are closer to the philosophers. They do not reject everything that comes from ‘heretics’, even as they give pride of place to Greek philosophy. The analysis of the rhetorical processes of refutation also bears on the rules of biblical interpretation put in place to govern exegesis.
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13

Gwynn, David M. Eusebians: The Polemic of Athanasius of Alexandria and the Construction of the Arian Controversy'. Oxford University Press, 2006.

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14

Gwynn, David M. Eusebians: The Polemic of Athanasius of Alexandria and the Construction of the 'Arian Controversy'. Oxford University Press, Incorporated, 2007.

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15

Gwynn, David M. Eusebians: The Polemic of Athanasius of Alexandria and the Construction of the `Arian Controversy'. Oxford University Press, Incorporated, 2006.

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16

Gwynn, David M. The Eusebians: The Polemic of Athanasius of Alexandria and the Construction of the `Arian Controversy' (Oxford Theological Monographs). Oxford University Press, USA, 2007.

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