Official Documents in the Historia Ecclesiastica. Our site provides many book links to some major bookstores for book details and book coupons. Many scholars accept that a written source ordinarily lies behind the expression lÒgow kat °xei, but Eusebius sometimes seems to rely on oral tradition. Heraclas thus taught at the elementary level, Origen at the advanced level. The choice of Christian heresiologists presents its own challenges, of which Smith is aware.
As was noted in Chapter I, it is unclear whether the library at Caesarea had a scriptorium. Ecclesiae bibliothecam omnesque codices diligenter posteris custodiendos semper iubebat. The precise reasons why Christians favored the codex and why the codex supplanted the roll are still debated. As Eusebius himself wrote about his teacher: Who of those devoted to learning was not a friend of Pamphilus? Finally, some reference ought to be made to the article of B. And it is possible that, when the phrase represents oral tradition, it is merely a variation on the word fas¤n, another term that Eusebius cannot be said to have avoided. B4; that of Metrodorus at DielsKranz, fr. Eusebius continues the story with the word l°getai.
Gamble, Books and Readers, p. Earlier apologists, authors like Josephus, Justin Martyr, Theophilus of Antioch, Tatian, and Clement of Alexandria, with whose work Eusebius was familiar, had likewise quoted passages that either supported their arguments or invited criticism. Aulus Gellius, for example, neglected to organize his notes and excerpts before he composed the essays what he calls commentarii that formed in haphazard order, ordine rerum fortuito, the Attic Nights. The letter is undated, but see the discussion of P. Even before Alexander established his library at Jerusalem, however, an ecclesiastical archive probably existed there, for Narcissus of Jerusalem had assisted Theophilus of Caesarea in drafting a synodal letter during the Paschal Controversy in ca.
Further, Eusebius does not describe in detail the works he lists, and as a result such works as the De virtutibus must be reconstructed from evidence that Eusebius elsewhere provides. Some of this information comes in the form of excerpts and Apologetic Historiography, Suppl. Traditionally two extant Greek works have been attributed to him: a Plea on Behalf of the Christians, probably addressed to the Roman emperors Marcus Aurelius and Commodus, and the On the Resurrection of the Dead. Note what Gregory Thaumaturgus says at Pan. Ringel, Césarée de Palestine: étude historique et archéologique Paris, 1975 ; B. Eusebius likely obtained at least one document regarding the persecution in Egypt, the letter of Phileas, bishop of Thmuis. There is no reason to doubt that Eusebius used the Memorabilia firsthand.
Of course, the Chronicon also served other apologetic purposes: its very starting point Abraham, not Creation contradicted millenarian beliefs, for example. Mercati in Nuove note di letteratura biblica e cristiana antica, Studi e Testi 95 Vatican City, 1941 , pp. Of the Phaedo, the florilegium would include sections 67—69, 79—81, and 109—110. Arnobius of Sicca, too, it seems, wrote his Adversus nationes at this time in response to the attacks of Porphyry and others. On the basis of this evidence, one can attribute works to the Caesarean library at particular dates.
Eusebius seems, therefore, to have had no knowledge of Diogenes Laertius. For example, Origen refers to a Book of Enoch, probably the Ethiopic Book of Enoch 1 Enoch , though it is of course possible that Origen knew still other books of Enoch, like 2 Enoch, the Slavonic Enoch. This subscription is discussed below infra. According to the table that M. For example, Eusebius was keen to show how earlier Jewish and Christian chronographers, but especially Porphyry, had miscalculated the date of Moses.
The word fas¤n regularly implies oral tradition but occasionally refers to written evidence. Crouzel, Origène et la philosophie, Théologie 52 Paris, 1962 , pp. At this time many learned churchmen flourished, and it is easy to find the letters that they used to write to each other still now preserved. First to be considered are the libraries whose estimated contents would have been in rolls. Eusebius merely omitted from the catalogue the number of books in the work.
Millar Edinburgh, 1973 , I. While Smith presents some interesting evidence for his conclusion, he ultimately fails to present a cogent picture of the origins of Gnosticism. There can be no proof of direct or indirect acquaintance from this line of inquiry. The outbreak of persecution presented a grave physical challenge to the Church, but it also presented Eusebius with opportunities to defend and encourage the Church in writing. This passage is discussed further below in the first chapter, pp. It is, of course, possible that Origen simply remembers having read this work at Alexandria.
It thus aims to examine what kind of literature was available at a library created and used by Christian scholars in Palestinian Caesarea in the early fourth century, at the time when Constantine gained sole possession of the Roman Empire and bestowed official patronage on the Church. Marcovich's edition Athenagoras, Legatio pro Christianis Berlin; New York: W. None of them, of course, ought to be blamed for the mistakes that remain; for these I am alone responsible. In 1954, in the introduction to his critical edition of the Praeparatio Evangelica, Karl Mras observed the need for research on the library at Caesarea and gave his own general evaluation of the contents of the library. It may have 101 R.
No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Appendix: The Phrase lÒgow kat °xei in the Historia Ecclesiastica. In both cases the similarity lies only in content, so there is no direct link between Eusebius and Diogenes. Beatrice in the articles cited below. Eusebius reports that Galerius was the author of the persecution. Barnard, Athenagoras: a Study in Second Century Christian Apologetic Paris, 1972 , pp. Other scholars at Columbia also generously either read my work, discussed my project with me, or gave me offprints of their work: Alexander Alexakis, Raffaella Cribiore, Dirk Obbink, and James Rives.