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ZEITSCHRIFT FUR ANTIKES CHRISTENTUM-JOURNAL OF ANCIENT CHRISTIANITY最新文献

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Averil Cameron: Dialog und Debatte in der Spätantike 卡梅伦牧师:深夜对话和争论
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2016-01-29 DOI: 10.1515/zac-2016-0015
T. Georges
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引用次数: 1
Anfänge der julianistischen Hierarchien
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2016-01-29 DOI: 10.1515/zac-2016-0034
Dawid Wierzejski
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引用次数: 0
Sébastien Morlet, Olivier Munnich und Bernhard Pouderon, Hgg.: Les Dialogues Adversus Iudaeos. Permanences et mutations d’une tradition polémique. sebastien Morlet, Olivier Munnich和Bernhard Pouderon, Hgg。= =地理= =根据美国人口普查,这个县的总面积为,其中土地和(3.064平方公里)水。争论传统的连续性和变化。
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2016-01-01 DOI: 10.1515/ZAC-2016-0016
Tobias Georges
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引用次数: 0
Stellenregister für Band 8/Index for Volume 8 Stellenregister <s:1> r波段8/索引卷8
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2005-08-19 DOI: 10.1515/ZACH.2005.8.3.619
N. Null
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引用次数: 0
Die Literatur der Kirchenvter im Apokalypsekommentar des Oecumenius 亦即巫术家的启示录评论
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2003-01-14 DOI: 10.1515/ZACH.2003.019
M. Groote
In his Commentary on the Apocalypse (CPG 7470) Oecumenius mentions, quotes and/ or (possibly) alludes to fifteen Church Fathers. However, careful reading shows that in reality only five of them have influenced the exegetewith certainty in a substantial way: Cyrillus Alex. (CPG 5200, 5202, 5210, 5233, 5339), Eusebius Caes. (CPG 3494f.), Gregorius Nyss. (CPG 3153, 3155, 3158, 3179), Hippolytus Rom. (CPG 1872f.) and Methodius Olymp. (CPG 1812).
在他的《启示录注释》(CPG 7470)中,奥库美尼乌斯提到、引用和/或(可能)暗示了十五位教父。然而,仔细阅读就会发现,实际上只有五个人对注释有实质性的影响:西里尔斯·亚历克斯。(CPG 5200, 5202, 5210, 5233, 5339),优西比乌斯。(CPG 3494f.), Gregorius Nyss。(CPG 3153, 3155, 3158, 3179), Hippolytus Rom. (CPG 1872f.)和Methodius Olymp.)。1812年(CPG)。
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引用次数: 5
Väterzitate im Horos der ikonoklastischen Synode von Hiereia (754 n.Chr.) 公元754年
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2002-01-24 DOI: 10.1515/ZACH.2002.002
Torsten Krannich, C. Schubert
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引用次数: 0
blo nicht wie die Manicher! Ein Vorschlag zu den Hintergrnden des arianischen Streits 不像马屁我们在雅利安人的纷争中提出
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2002-01-15 DOI: 10.1515/ZACH.2002.018
Uta Heil
The article deals with Greek anti-Manichaean texts like the pastoral letters of the Alexandrian bishop Theonas, the anti-Manichaean writings of Serapion of Thmuis and Didymus of Alexandria, and the so-called Acta Archelai. Those texts convey an intensive quarrel between Christians and Manichaeans between 270 and 320. Therefore the article argues that it was not an obvious topos but a reference to the actual situation when in one of his letters Arius distanced himself from the Manichaeans. Precisely this anti-Manichaean attitude turned Arius into a radical theologian of creation. He intented to preserve the unity and the transcendence of the creator, and thus in Arius' view the Son of God could only be a secondary mediator of creation, since an equal double-team of Father and Son was unthinkable for him. By pointing to a roughly simultaneous debate, the article proposes a reason for the beginning of the Arian controversy at exactly this time.
这篇文章讨论了希腊反摩尼教的文本,比如亚历山大主教狄奥纳斯的牧函,特米斯的塞拉皮翁和亚历山大的狄土莫斯的反摩尼教的著作,以及所谓的《阿基莱学报》。这些文本传达了公元270年至320年间基督徒和摩尼教徒之间的激烈争吵。因此,文章认为,这不是一个明显的主题,而是对实际情况的参考,当时阿里乌斯在他的一封信中与摩尼教徒保持距离。正是这种反摩尼教的态度把阿里乌斯变成了一个激进的创造神学家。他打算保持造物主的统一性和超越性,因此在阿里乌斯看来,上帝的儿子只能是创造的次要调解人,因为父亲和儿子的平等双重团队对他来说是不可想象的。通过指出一场大致同时发生的辩论,文章提出了阿里乌派争论恰好在这个时候开始的原因。
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引用次数: 14
期刊
ZEITSCHRIFT FUR ANTIKES CHRISTENTUM-JOURNAL OF ANCIENT CHRISTIANITY
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