Gendered Space

2021 ◽  
pp. 290-302
Author(s):  
Joan E. Taylor
Keyword(s):  
Recent Work ◽  
Third Century ◽  
Christian Women ◽  
Christian Community ◽  
House Church ◽  
Early Christian ◽  
The Third ◽  
Ritual Space ◽  
Gendered Space ◽  
Eusebius Of Caesarea

This chapter considers the meeting place of the Therapeutae, described in Philo of Alexandria’s De Vita Contemplativa, as represented by Eusebius of Caesarea. Since Eusebius read Philo’s treatise as indicating an early Christian community, he sees a church here, with gendered space, affirming this is Christian practice. The ministries of Christian women overall then need then to be considered within a gendered construct of space and movement. While the appropriate ‘place’ for women in the earliest congregations depends on how meeting spaces are configured (for meals, charity, teaching, healing, and prayer), the recent work of Edward Adams has contested the ubiquitous house-church model and allowed for more cognitive templates for how gendered space was constructed. The third-century ‘Megiddo church’ seems to suggest a divided dining hall for women and men, in line with gendered dining as a Hellenistic norm, with centralized ritual space.

Basil of Caesarea’s Authorship of Epistle 361 and His Relationship with the Homoiousians Reconsidered

2018 ◽  
Vol 72 (1) ◽  
pp. 41-70
Author(s):  
Dragoş Andrei Giulea
Keyword(s):  
Comparative Analysis ◽  
Third Century ◽  
Individual Substance ◽  
The Third ◽  
Mature Period ◽  
New Perspective ◽  
Eusebius Of Caesarea

Abstract A comparative analysis of Ep. 361 and Eun. 1.19 in terms of language and ideas will offer a renewed confirmation (on internal grounds) of Basil of Caesarea’s authorship of Ep. 361 and a new perspective on Basil’s relationship with the Homoiousians. In addition, the article will also retrace the steps and revisit the purpose of Basil’s argument. Thus we discover in the early Basil an author simultaneously receptive to both Homoiousian and pro-Nicene visions, but leaning towards an improved Homoiousian solution. The article further investigates Basil’s vision of ousia in Ep. 361 and finds that—unlike in his later, mature, period—the early Basil shares with the Homoiousians and Eusebius of Caesarea two doctrinal elements, namely the understanding of ousia as individual substance and an associated theology of “likeness”. He inherits this view from a tradition originating in the third century, which received its official confirmation at the council of Antioch in 268. This vision is also present in the first part of Basil’s Contra Eunomium. Instead of considering Basil as a Homoiousian, one may see him, together with Eusebius and the Homoiousians, as a representative of the Antiochene legacy.

scholarly journals THE EARLY RECEPTION OF PLINY THE YOUNGER IN TERTULLIAN OF CARTHAGE AND EUSEBIUS OF CAESAREA

2017 ◽  
Vol 67 (1) ◽  
pp. 247-262 ◽  
Author(s):  
James Corke-Webster
Keyword(s):  
Fourth Century ◽  
Fifth Century ◽  
Third Century ◽  
Late Antique ◽  
Pliny The Younger ◽  
The Third ◽  
Stark Contrast ◽  
Eusebius Of Caesarea ◽  
Sidonius Apollinaris

In 1967 Alan Cameron published a landmark article in this journal, ‘The fate of Pliny'sLettersin the late Empire’. Opposing the traditional thesis that the letters of Pliny the Younger were only rediscovered in the mid to late fifth century by Sidonius Apollinaris, Cameron proposed that closer attention be paid to the faint but clear traces of the letters in the third and fourth centuries. On the basis of well-observed intertextual correspondences, Cameron proposed that Pliny's letters were being read by the end of the fourth century at the latest. That article now seems the vanguard of a rise in scholarly interest in Pliny's late-antique reception. But Cameron also noted the explicit attention given to the letters by two earlier commentators—Tertullian of Carthage, in the late second to early third century, and Eusebius of Caesarea, in the early fourth. The use of Pliny in these two earliest commentators, in stark contrast to their later successors, has received almost no subsequent attention.

Athens and Tenos in the Early Hellenistic Age

1992 ◽  
Vol 42 (2) ◽  
pp. 365-383 ◽  
Author(s):  
Gary Reger
Keyword(s):  
Recent Work ◽  
Third Century ◽  
The Third ◽  
Greek History ◽  
History Of ◽  
Old Evidence ◽  
New Evidence ◽  
Standing Problem

Some recent work on the history of Athens and Tenos in the third century B.c. has brought to light new evidence and new interpretations of old evidence for this notoriously shadowy period of Greek history. Reflection on this material has suggested to me solutions to a few minor puzzles (Sections IA, IB, III), a contribution to a long-standing problem in the history of Athens in the early third century (Section IB), and a new explanation for the entry of Rhodos into the war with Antiokhos (Section II).

The Byzantine basilica church at Knossos

1962 ◽  
Vol 57 ◽  
pp. 186-238 ◽  
Author(s):  
W. H. C. Frend ◽  
David E. Johnston
Keyword(s):  
North Africa ◽  
Eighth Century ◽  
Third Century ◽  
Christian Community ◽  
Small Stream ◽  
Early Christian ◽  
Westerly Direction ◽  
British Institute ◽  
City Walls ◽  
The City

The Hellenistic and Roman city of Knossos occupied a broad plateau extending northward of the Minoan Palace towards the sea. For nearly a mile from the Palace the fields are studded with the debris of occupation. One of the great Roman town houses was partly excavated before the War by Mr. R. W. Hutchinson and the work has been continued by Mr. and Mrs. Michael Gough, now of the British Institute in Ankara. A splendid series of second- to third-century mosaics has been discovered depicting the Dionysiac cult. The city, however, had a Christian community at least as early as about A.D. 170, for in that period Eusebius records the name of a Bishop Pinytus, who earned a reputation for being a zealous moral reformer, and was regarded as an influential figure among correspondents of Bishop Dionysius of Corinth. In the Patristic period Knossos continued to be an important Christian centre, its bishop being present at the Councils of Ephesus, 431, Chalcedon, 451, and Nicaea, 787. The see of Knossos is also mentioned in lists of sees drawn up in the reign of Justinian, and in the eighth century. Between 731 and 787 it seems to have ranked as Protothronos, or second senior bishop. On the Bulgarian episcopal list of 980 Knossos is still recorded among the Cretan bishoprics.To judge from examples known from North Africa, such as Timgad, Djemila, and Tipasa, the main early Christian centre was likely to be outside the city walls where the cemeteries were located. There would be found the Christian area, and there, too, the earliest centre of worship. At Knossos it seems that a small stream which used to run in an east-westerly direction from the area of Fortetsa, until its course was altered to one slightly farther south when the new hospital was built, marked the boundary between the city and cemetery area.

The Shepherd of Hermas

1925 ◽  
Vol 18 (3) ◽  
pp. 279-280
Author(s):  
Kirsopp Lake
Keyword(s):  
Third Century ◽  
Early Christian ◽  
The Third ◽  
History Of ◽  
Christian Literature

There is no danger that anyone will overlook the importance of Mr. Bonner's article on the Michigan Papyrus of the Shepherd of Hermas in the number of this Review for April, 1925. The publication of a manuscript of the Shepherd of Hermas dating from the third century will be a real event in the history of the interpretation of early Christian literature. But there is one point in his statement which, though it will appeal at once to those who have worked on the Shepherd, is likely to escape the notice of others unless attention be drawn to it.

scholarly journals Our Common Breath: ‘Conspiration’ from the Stoics to the Church Fathers

2021 ◽  
pp. 55-68
Author(s):  
Phillip Sidney Horky
Keyword(s):  
Roman Empire ◽  
Second Century ◽  
Early Church ◽  
Third Century ◽  
Church Fathers ◽  
Early Christian ◽  
The Third ◽  
History Of ◽  
Christian Thought ◽  
The Church

AbstractThis essay tracks a brief history of the concept of ‘co-breathing’ or ‘conspiration’ (συμπνοία), from its initial conception in Stoic cosmology in the third century BCE to its appropriation in Christian thought at the end of the second century CE. This study focuses on two related strands: first, how the term gets associated anachronistically with two paradigmatic philosopher-physicians, Hippocrates and Pythagoras, by intellectuals in the Early Roman Empire; and second, how the same term provides the early Church Fathers with a means to synthesize and explain discrete notions of ‘breath’ (πνεῦμα) through a repurposing of the pagan concept. Sources discussed include figures associated with Stoic, Pythagorean, and early Christian cosmologies.

Perpetua

2018 ◽  
Author(s):  
Barbara K. Gold
Keyword(s):  
Social Status ◽  
Family Education ◽  
Third Century ◽  
Social Milieu ◽  
Early Christian ◽  
Physical Conditions ◽  
The Third ◽  
The Social ◽  
The Status ◽  
Roman Africa

This book is an overview of the Christian martyr Perpetua’s life and the cultural, religious, political, literary, social, and physical contexts in which she lived. It does not attempt to be a full biography of Perpetua because we do not have enough information about her. It discusses the narrative work in Latin, the Passio Sanctarum Perpetuae et Felicitatis, composed by her and by her editor while she was awaiting execution, and its authenticity. It also discusses the descriptions of martyrs as athletes and the gendering of martyrs in early Christian writers; the social milieu in which Perpetua lived in ancient Carthage; the conditions in Roman Africa in the third century CE; the conditions for Christians and pagans in the third century CE; Perpetua’s family, education, and social status; the social and physical conditions of martyrdom in the third century CE; and the legacy of Perpetua and her text among later writers. The book aims to discuss in depth such contested issues as whether Perpetua herself wrote the part of the text attributed to her, how fictionalized the accounts of martyrdom accounts were, and what the status of these martyrs and their stories were during the pre-Constantinian period.

To Cast the First Stone

2018 ◽  
Author(s):  
Jennifer Knust ◽  
Tommy Wasserman
Keyword(s):  
Gospel Of John ◽  
Oral Tradition ◽  
Third Century ◽  
Original Text ◽  
Early Christian ◽  
The Third ◽  
History Of ◽  
The Law ◽  
Greek East

The story of the woman taken in adultery features a dramatic confrontation between Jesus and the Pharisees over whether the adulteress should be stoned as the law commands. In response, Jesus famously states, “Let him who is without sin be the first to throw a stone at her.” This book traces the history of this provocative story from its first appearance to its enduring presence today. Likely added to the Gospel of John in the third century, the passage is often held up by modern critics as an example of textual corruption by early Christian scribes and editors, yet a judgment of corruption obscures the warm embrace the story actually received. The book traces the story's incorporation into Gospel books, liturgical practices, storytelling, and art, overturning the mistaken perception that it was either peripheral or suppressed, even in the Greek East. It explores the story's many different meanings. Taken as an illustration of the expansiveness of Christ's mercy, the purported superiority of Christians over Jews, the necessity of penance, and more, this vivid episode has invited any number of creative receptions. This history reveals as much about the changing priorities of audiences, scribes, editors, and scholars as it does about an “original” text of John. The book calls attention to significant shifts in Christian book cultures and the enduring impact of oral tradition on the preservation—and destabilization—of scripture.

Antioch 268 and Its Legacy in the Fourth-Century Theological Debates

2018 ◽  
Vol 111 (2) ◽  
pp. 192-215
Author(s):  
Dragoș Andrei Giulea
Keyword(s):  
Fourth Century ◽  
Third Century ◽  
The Third ◽  
Roman World ◽  
Sitz Im Leben ◽  
Individual Entity ◽  
The Common ◽  
The Individual ◽  
Eusebius Of Caesarea ◽  
Father And Son

AbstractThe study proposes an analysis of the concepts ofousiaandhypostasisin the theology of the Council of Antioch which condemned Paul of Samosata in 268 CE. The authentic reports preserved from the assembly unveil the fact that the synodals who condemned Paul of Samosata employed the two terms interchangeably to denote the individual entity or person rather than the common essence or nature of the Father and Son. Additionally, they defended Christ's divinity before time and simultaneously assumed a certain subordinationism. The study additionally explores theSitz im Lebenof this theology, an accepted language embraced in the Eastern part of the Roman world in the third century. The article further traces the elements of this Antiochene theology in the fourth century in what was traditionally viewed as the “Arian” councils held in Antioch in 341 and 345 as well as in such authors as Eusebius of Caesarea and the Homoiousians. While Antioch 341 and 345 distanced themselves from Arianism, it is more coherent to interpret them, together with Eusebius and the Homoiousians, through this new hermeneutical lens, namely Antioch 268, rather than the traditional polarization between Nicaea and Arianism.

Early Christian Reception of the Prophets

2016 ◽  
Author(s):  
Ronald E. Heine
Keyword(s):  
Second Century ◽  
Third Century ◽  
Reading Practices ◽  
Early Christian ◽  
The Third ◽  
Christian Understanding ◽  
Vision Of God ◽  
Hebrew Prophets ◽  
The Way

The Hebrew prophets were essential to the early Christian understanding of the identity of Jesus. This chapter first examines the use of the Hebrew prophets in the reading practices in the second-century worship assemblies of the Christians in relation to those of the early synagogue. This provides an understanding of an early Christian appropriation of the prophets that was not apologetic. It then turns to the third century to show the concern for unity between the Hebrew prophets and the Christian Gospel. Finally, it compares the way four major Christian exegetes of the third and fourth centuries, traditionally separated into the opposing hermeneutical camps of Alexandria and Antioch, interpreted Isaiah’s vision of God, to argue that differing theological positions had come to influence the interpretation of Scripture more than differing hermeneutical procedures.

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