{"title":"Johanna Schenk: Traditionsbezug und Transformation. Die Briefe des Avitus von Vienne als Inszenierungen eines spätantiken Bischofs, Roma Aeterna, Stuttgart (Franz Steiner Verlag) 2021, S. 291, ISBN 978-3-515-12872-8, € 56,–.","authors":"Rahel Schär","doi":"10.1515/zac-2023-0031","DOIUrl":"https://doi.org/10.1515/zac-2023-0031","url":null,"abstract":"","PeriodicalId":202431,"journal":{"name":"Zeitschrift für Antikes Christentum / Journal of Ancient Christianity","volume":"13 1","pages":"537 - 539"},"PeriodicalIF":0.0,"publicationDate":"2023-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139233914","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This paper considers archaeological evidence for various aspects of early Christian church building and comes to the conclusion that diversity was an essential quality of late antique Christianity. The diversity in question is ill-attested in written sources, but becomes apparent when the material record and everyday life are taken into consideration (cultural/material/pictorial/iconic turn). Church buildings looked and functioned differently in various regions and provinces of the late Roman empire. The diversity does not appear to have been accidental, but was cultivated throughout late antiquity. It was sometimes related to, but did not depend on, differences in liturgical practice, nor was it a matter of knowledge, ability, and workshop tradition alone. Provincial diversity was maintained even when and where the metropolitan alternative was manifestly known and available and although secular art and architecture continued to uniformly emulate the capital cities. A combination of written and material evidence suggests that the diverse formal repertoire of early Christian art and architecture was chosen and decided individually, but tended to form local/provincial/regional clusters. The decision makers seem to have been guided by religious conventions as well as by personal or political allegiances, many of which appear to have been determined locally, each province or region onto itself.
{"title":"Diversity in Late Antique Christianity: The Cultural Turn, Provincial Archaeology, and Church Building","authors":"Philipp Niewöhner","doi":"10.1515/zac-2023-0028","DOIUrl":"https://doi.org/10.1515/zac-2023-0028","url":null,"abstract":"Abstract This paper considers archaeological evidence for various aspects of early Christian church building and comes to the conclusion that diversity was an essential quality of late antique Christianity. The diversity in question is ill-attested in written sources, but becomes apparent when the material record and everyday life are taken into consideration (cultural/material/pictorial/iconic turn). Church buildings looked and functioned differently in various regions and provinces of the late Roman empire. The diversity does not appear to have been accidental, but was cultivated throughout late antiquity. It was sometimes related to, but did not depend on, differences in liturgical practice, nor was it a matter of knowledge, ability, and workshop tradition alone. Provincial diversity was maintained even when and where the metropolitan alternative was manifestly known and available and although secular art and architecture continued to uniformly emulate the capital cities. A combination of written and material evidence suggests that the diverse formal repertoire of early Christian art and architecture was chosen and decided individually, but tended to form local/provincial/regional clusters. The decision makers seem to have been guided by religious conventions as well as by personal or political allegiances, many of which appear to have been determined locally, each province or region onto itself.","PeriodicalId":202431,"journal":{"name":"Zeitschrift für Antikes Christentum / Journal of Ancient Christianity","volume":"150 1","pages":"500 - 528"},"PeriodicalIF":0.0,"publicationDate":"2023-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139228397","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Marian Burchardt and Maria Chiara Giorda (eds.): Geographies of Encounter: The Making and Unmaking of Multi-Religious Spaces, Cham (Palgrave Macmillan) 2021, S. xx + 330, ISBN 978-3-030-82524-9, € 137,49.","authors":"Florian Wöller","doi":"10.1515/zac-2023-0035","DOIUrl":"https://doi.org/10.1515/zac-2023-0035","url":null,"abstract":"","PeriodicalId":202431,"journal":{"name":"Zeitschrift für Antikes Christentum / Journal of Ancient Christianity","volume":"231 1","pages":"555 - 559"},"PeriodicalIF":0.0,"publicationDate":"2023-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139229499","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Eusebius did not represent all heretics in the Ecclesiastical History as equally pernicious. This paper presents close readings of Eusebius’ chapters about three relatively benign heretics, namely Tatian (Historia ecclesiastica 4,29), Bardaisan (4,30), and Symmachus (6,17), and I also explore Rhodon (Historia ecclesiastica 5,13), a student of Tatian whom Eusebius never labels a heretic. Three inferences emerge from these readings. First, rather than condemning all heretics as equally demonic, deceitful, morally depraved, and worthless, Eusebius considered some heresies less dangerous than others. Second, Eusebius commended some heretics’ useful writings, which in each case Eusebius quotes in his own œuvre; he thus retained some of Clement’s and Origen’s openness to heretics’ ideas. Third, the case of Rhodon shows that Eusebius assumed no obligation to classify all Christian thinkers as orthodox or heretical: as with Rhodon, Eusebius elides the ecclesiastical status of Tertullian and Ammonius (Historia ecclesiastica 2,2,4; 6,19,9–10), two other Christians of questionable orthodoxy. For Eusebius, in sum, the usefulness of an author’s texts sometimes superseded the harm of that author’s questionable orthodoxy, especially when that author hailed from a less-harmful heresy or was not clearly a heretic.
{"title":"Ambiguous Christians and Their Useful Texts: Tatian, Bardaisan, Symmachus, and Rhodon in Eusebius’ Ecclesiastical History","authors":"David J. DeVore","doi":"10.1515/zac-2023-0025","DOIUrl":"https://doi.org/10.1515/zac-2023-0025","url":null,"abstract":"Abstract Eusebius did not represent all heretics in the Ecclesiastical History as equally pernicious. This paper presents close readings of Eusebius’ chapters about three relatively benign heretics, namely Tatian (Historia ecclesiastica 4,29), Bardaisan (4,30), and Symmachus (6,17), and I also explore Rhodon (Historia ecclesiastica 5,13), a student of Tatian whom Eusebius never labels a heretic. Three inferences emerge from these readings. First, rather than condemning all heretics as equally demonic, deceitful, morally depraved, and worthless, Eusebius considered some heresies less dangerous than others. Second, Eusebius commended some heretics’ useful writings, which in each case Eusebius quotes in his own œuvre; he thus retained some of Clement’s and Origen’s openness to heretics’ ideas. Third, the case of Rhodon shows that Eusebius assumed no obligation to classify all Christian thinkers as orthodox or heretical: as with Rhodon, Eusebius elides the ecclesiastical status of Tertullian and Ammonius (Historia ecclesiastica 2,2,4; 6,19,9–10), two other Christians of questionable orthodoxy. For Eusebius, in sum, the usefulness of an author’s texts sometimes superseded the harm of that author’s questionable orthodoxy, especially when that author hailed from a less-harmful heresy or was not clearly a heretic.","PeriodicalId":202431,"journal":{"name":"Zeitschrift für Antikes Christentum / Journal of Ancient Christianity","volume":"33 1","pages":"413 - 448"},"PeriodicalIF":0.0,"publicationDate":"2023-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139229266","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Alfons Fürst (ed.): Perspectives on Origen and the History of his Reception, Adamantiana 21, Münster (Aschendorff) 2021, S. 368, ISBN 978-3-402-13752-9, € 56,–.","authors":"Raffaele Tondini","doi":"10.1515/zac-2023-0033","DOIUrl":"https://doi.org/10.1515/zac-2023-0033","url":null,"abstract":"","PeriodicalId":202431,"journal":{"name":"Zeitschrift für Antikes Christentum / Journal of Ancient Christianity","volume":"33 1","pages":"545 - 552"},"PeriodicalIF":0.0,"publicationDate":"2023-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139233711","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Christine Luckritz Marquis: Death of the Desert. Monastic Memory and the Loss of Egypt’s Golden Age, Divinations: Rereading Late Ancient Religion, Philadelphia, PA. (University of Pennsylvania Press) 2022, S. 264, ISBN: 9780812253627, $ 65,–.","authors":"Jonathan Stutz","doi":"10.1515/zac-2023-0032","DOIUrl":"https://doi.org/10.1515/zac-2023-0032","url":null,"abstract":"","PeriodicalId":202431,"journal":{"name":"Zeitschrift für Antikes Christentum / Journal of Ancient Christianity","volume":"77 1","pages":"540 - 544"},"PeriodicalIF":0.0,"publicationDate":"2023-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139233507","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Robert G. T. Edwards: Providence and Narrative in the Theology of John Chrysostom, Cambridge (Cambridge University Press) 2022, S. 217, ISBN 978-1-009-22093-4, £ 85,–.","authors":"Wendy Mayer","doi":"10.1515/zac-2023-0030","DOIUrl":"https://doi.org/10.1515/zac-2023-0030","url":null,"abstract":"","PeriodicalId":202431,"journal":{"name":"Zeitschrift für Antikes Christentum / Journal of Ancient Christianity","volume":"6 1","pages":"534 - 536"},"PeriodicalIF":0.0,"publicationDate":"2023-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139234631","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Eusebius of Caesarea includes in his Historia ecclesiastica several episodes regarding the Jerusalem church, in which he emphasizes periods of rupture in the history of this community in the aftermath of the Judean wars. The current paper explores this material and, first, clarifies Eusebius’ pioneering role in the construction of a coherent history of the Jerusalem church, and, second, explains his focus on breaks in this history, in spite of the difficulties such ruptures pose for his conceptions of divine providence and apostolic succession. In the first part, after surveing Eusebius’ possible sources for the history of the Jerusalem church (Hegesipus, Ariston of Pella, Julius Africanus), the paper concludes that it was Eusebius who first composed a coherent history of this church, a narrative mostly based on his independent research in Jerusalem. The second part of the paper presents Eusebius’ concern, already in the beginning of his episcopacy, with the Jerusalem bishopric’s celebration of its succession from James and the apostolic fathers, in its claim for superiority in the province. For Eusebius, so the paper claims, destabilizing the conception of direct apostolic succession in the Jerusalem church could somewhat restrain these local aspirations, and thus support his own position as metropolitan bishop in Palestine.
凯撒利亚的尤西比乌斯（Eusebius of Caesarea）在其《教会史》（Historia ecclesiastica）中收录了几段关于耶路撒冷教会的情节，其中他强调了犹大战争之后该教会历史上的断裂时期。本文对这些材料进行了探讨，首先阐明了尤西比乌斯在构建耶路撒冷教会连贯历史中的先驱作用，其次解释了他对这段历史断裂的关注，尽管这些断裂对他的神意和使徒继承概念造成了困难。在第一部分中，在研究了尤西比乌斯耶路撒冷教会历史的可能来源（赫吉斯普斯、佩拉的阿里斯顿、朱利叶斯-阿非利加努斯）之后，本文得出结论认为，是尤西比乌斯首次撰写了该教会的连贯历史，其叙述主要基于他在耶路撒冷的独立研究。论文的第二部分介绍了尤西比乌斯在担任主教之初就对耶路撒冷主教区庆祝其从雅各和使徒之父那里继承教权并声称在该省享有优越地位的关注。该论文称，对尤西比乌斯来说，颠覆耶路撒冷教会中使徒直接继承的观念可以在一定程度上抑制这些地方性的愿望，从而支持他自己作为巴勒斯坦都主教的地位。
{"title":"Historical Ruptures in Eusebius’ History of the Jerusalem Church","authors":"Yonatan Livneh","doi":"10.1515/zac-2023-0026","DOIUrl":"https://doi.org/10.1515/zac-2023-0026","url":null,"abstract":"Abstract Eusebius of Caesarea includes in his Historia ecclesiastica several episodes regarding the Jerusalem church, in which he emphasizes periods of rupture in the history of this community in the aftermath of the Judean wars. The current paper explores this material and, first, clarifies Eusebius’ pioneering role in the construction of a coherent history of the Jerusalem church, and, second, explains his focus on breaks in this history, in spite of the difficulties such ruptures pose for his conceptions of divine providence and apostolic succession. In the first part, after surveing Eusebius’ possible sources for the history of the Jerusalem church (Hegesipus, Ariston of Pella, Julius Africanus), the paper concludes that it was Eusebius who first composed a coherent history of this church, a narrative mostly based on his independent research in Jerusalem. The second part of the paper presents Eusebius’ concern, already in the beginning of his episcopacy, with the Jerusalem bishopric’s celebration of its succession from James and the apostolic fathers, in its claim for superiority in the province. For Eusebius, so the paper claims, destabilizing the conception of direct apostolic succession in the Jerusalem church could somewhat restrain these local aspirations, and thus support his own position as metropolitan bishop in Palestine.","PeriodicalId":202431,"journal":{"name":"Zeitschrift für Antikes Christentum / Journal of Ancient Christianity","volume":"3 1","pages":"449 - 483"},"PeriodicalIF":0.0,"publicationDate":"2023-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139232403","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Athanasios Despotis and Hermut Löhr (eds.): Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, Ancient Philosophy and Religion 5, Leiden/Boston (Brill) 2022, S. XII + 477, ISBN 978-900-450-1768, € 180,–.","authors":"G. Stroumsa","doi":"10.1515/zac-2023-0034","DOIUrl":"https://doi.org/10.1515/zac-2023-0034","url":null,"abstract":"","PeriodicalId":202431,"journal":{"name":"Zeitschrift für Antikes Christentum / Journal of Ancient Christianity","volume":"59 1","pages":"553 - 554"},"PeriodicalIF":0.0,"publicationDate":"2023-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139228189","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Noetus of Smyrna, who probably lived at the end of the 2d century, was proclaimed the father of modalism by the history of dogmas. His character, eclipsed by his successors to the role of the main representative of modalism (Sabellius or Marcellus of Ancyra), remains enigmatic. The two main documentary sources, Against Noetus (Contra Noetum) and Refutation of All Heresies (Refutatio omnium haeresium), give a discordant presentation of him: defender of a naïve interpretation of biblical monotheism or inventor of a Christian heracliteism? This article, after a brief historical introduction, studies the scriptural hermeneutics of the Smyrniot to show that Noetus is not a simplistic exegete or a narrow-minded theologian. His theology of divine identity, which it is wrong to call modalism, is based on an intelligent analysis of the Scriptures.
摘要 士麦那的诺伊特斯可能生活在 2 世纪末，被教条史誉为模态主义之父。作为模态主义的主要代表人物，他的性格在其继任者（萨贝利乌斯或安西拉的马塞勒斯）面前黯然失色，至今仍是个谜。两部主要的文献资料《反对诺厄图》（Against Noetus，Contra Noetum）和《驳斥所有异端邪说》（Refutatio omnium haeresium）对他的描述并不一致：是对圣经一神论的天真解释的捍卫者，还是基督教异端邪说的发明者？本文在简短的历史介绍之后，研究了斯麦尔尼特人的经文诠释学，以说明诺伊特不是一个简单化的训诂学家，也不是一个狭隘的神学家。他的神性神学（称之为模态主义是错误的）是建立在对圣经的智慧分析之上的。
{"title":"The Biblical Hermeneutics of Noetus of Smyrna","authors":"Xavier Morales","doi":"10.1515/zac-2023-0024","DOIUrl":"https://doi.org/10.1515/zac-2023-0024","url":null,"abstract":"Abstract Noetus of Smyrna, who probably lived at the end of the 2d century, was proclaimed the father of modalism by the history of dogmas. His character, eclipsed by his successors to the role of the main representative of modalism (Sabellius or Marcellus of Ancyra), remains enigmatic. The two main documentary sources, Against Noetus (Contra Noetum) and Refutation of All Heresies (Refutatio omnium haeresium), give a discordant presentation of him: defender of a naïve interpretation of biblical monotheism or inventor of a Christian heracliteism? This article, after a brief historical introduction, studies the scriptural hermeneutics of the Smyrniot to show that Noetus is not a simplistic exegete or a narrow-minded theologian. His theology of divine identity, which it is wrong to call modalism, is based on an intelligent analysis of the Scriptures.","PeriodicalId":202431,"journal":{"name":"Zeitschrift für Antikes Christentum / Journal of Ancient Christianity","volume":"71 1","pages":"391 - 412"},"PeriodicalIF":0.0,"publicationDate":"2023-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139234098","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：