Historia Ecclesiastica: The Ecclesiastical History

1896 ◽  
Author(s):  
Bede
Keyword(s):  
Ecclesiastical History ◽  
Historia Ecclesiastica

The capitular text of the Responsiones of pope Gregory I to St. Augustine

1961 ◽  
Vol 12 (2) ◽  
pp. 231-234 ◽  
Author(s):  
Margaret Deanesly
Keyword(s):  
Fourth Generation ◽  
Ecclesiastical History ◽  
The Third ◽  
Historia Ecclesiastica ◽  
Pope Gregory I

In the course of an article on these Responsiones in this Journal (x. (1559) 1–49), it was suggested that a text of these replies, long known to canonists as the ‘capitular’ text, was older than that in the Historia Ecclesiastica of Bede; and, also, that the fifth Responsio in the Bedan text, which contains the long controverted permission to marry within the third and fourth generation, was an interpolation made, possibly, if not probably, by the priest Nothelm. Nothelm had corresponded with Bede over many years, and he later became archbishop of Canterbury. The writers of the article did not know at the time that Dom Paul Meyvaert had in preparation an edition of the Responsiones based on the text as found in canonical collections. The publication of this edition is much to be desired; but, meanwhile, it seems permissible to point out that the ‘capitular’ text is found in the oldest MSS. and that the Bedan text is never found in any MS. earlier than Bede's Ecclesiastical History, written in 731. If it had been, the question of priority could not, of course, have arisen.

The Latin Translations of Josephus on Jesus, John the Baptist, and James: Critical Texts of the Latin Translation of the Antiquities and Rufinus’ Translation of Eusebius’ Ecclesiastical History Based on Manuscripts and Early Printed Editions

2014 ◽  
Vol 45 (1) ◽  
pp. 1-79 ◽  
Author(s):  
David B. Levenson ◽  
Thomas R. Martin
Keyword(s):  
Critical Edition ◽  
Complete List ◽  
Latin Translation ◽  
Greek Text ◽  
Latin Text ◽  
Ecclesiastical History ◽  
John The Baptist ◽  
Historia Ecclesiastica ◽  
Editio Princeps

Abstract This article presents the first critical texts of the passages on Jesus, John the Baptist, and James in the Latin translation of Josephus’ Antiquitates Iudaicae and the sections of the Latin Table of Contents for AJ 18 where the references to Jesus and John the Baptist appear. A commentary on these Latin texts is also provided. Since no critical edition of the Latin text of Antiquities 6-20 exists, these are also the first critical texts of any passages from these books. The critical apparatus includes a complete list of variant readings from thirty-seven manuscripts (9th-15th c.e.) and all the printed editions from the 1470 editio princeps to the 1524 Basel edition. Because the passages in the Latin AJ on Jesus and John the Baptist were based on Rufinus’ translation of Eusebius’ Historia Ecclesiastica, a new text of these passages in Rufinus is provided that reports more variant readings than are included in Mommsen’s GCS edition. A Greek text for these passages with revised apparatus correcting and expanding the apparatuses in Niese’s editio maior of Josephus and Schwartz’s GCS edition of Eusebius is also provided. In addition to presenting a text and commentary for the passages in the Latin Antiquities and Rufinus’ translation of Eusebius, there is catalogue of collated manuscripts and all the early printed editions through 1524, providing a new scholarly resource for further work on the Latin text of the Antiquities.

Holy kings – the bane of seventh-century society

1975 ◽  
Vol 12 ◽  
pp. 39-44 ◽  
Author(s):  
Rosalind M. T. Hill
Keyword(s):  
Seventh Century ◽  
Great Care ◽  
Ecclesiastical History ◽  
Monastic Life ◽  
Historia Ecclesiastica

In his recent and excellent book The Coming of Christianity Henry Mayr-Harting has some interesting things to say about lay society and the monastic ideal. Taking as his sources those two fundamental guides to seventh-century history, Bede’s Historia Ecclesiastica and the Penitential of Theodore of Tarsus, he shows how the Christian pattern of holiness, as demonstrated especially in the monastic life, could be observed also in the lives of Bede’s heroic kings. ‘The King’ he says, ‘was a kind of Christ, and his life should show forth the virtues of his prototype as they were cultivated in monastic circles. Oswald demonstrated his generosity and charity, . . . Sigbert of the East Saxons demonstrated his meekness, . . . Oswin of Deira demonstrated his humility . . . The Ecclesiastical History presents a gallery of exemplary kings, each of whom had many virtues, but each of whom is brought forward in a narrative of great care and skill to illustrate the particular virtue in which Bede regarded him as pre-eminent.’

The Politics of Hobbes’s Historia Ecclesiastica

2018 ◽  
Author(s):  
Patricia Springborg
Keyword(s):  
Civil Religion ◽  
Fourth Century ◽  
Creative Activity ◽  
Ecclesiastical History ◽  
Relative Tolerance ◽  
Historia Ecclesiastica

Hobbes’s Historia Ecclesiastica takes the name of the great Byzantine ecclesiastical histories from the fourth century on by Eusebius, Rufinus, Socrates of Constantinople, by Sozomen and Evagrius, by the Arian Philostorgius and the Nestorian Theodoret. Hobbes’s choice of title could not have been accidental, even if the poem represents a major genre problem. His preoccupation with heresy was a principal motivation for the burst of creative activity on that subject in the 1660s, which includes his Ecclesiastical History, and it is true that from Eusebius on, Christian historiographers were obsessed with heresy. But there is an alternative and not unrelated hypothesis, and that is that Hobbes, who condoned Cromwellian Independency and was an Erastian at heart, was hoping to establish the credentials of a more latitudinarian Anglicanism as a civil religion, thus appealing to the relative tolerance of the humanist historiographers against the rabid sectarianism of heresiographers of the 1640s.

scholarly journals Marginalised Texts: The Old English Marginalia and the Old English Bede in Cambridge, Corpus Christi College 41.

2015 ◽  
pp. 152-157
Author(s):  
Patricia O'Connor
Keyword(s):  
Old English ◽  
Eleventh Century ◽  
British Library ◽  
English History ◽  
Diverse Range ◽  
Ecclesiastical History ◽  
Corpus Christi ◽  
History Of ◽  
Historia Ecclesiastica ◽  
Biblical Commentaries

Bede was a prolific writer in Anglo-Saxon England who, over the course of his prodigious literary career, produced a diverse range of Latin texts encompassing educational and scientific treatises as well as Biblical commentaries. Out of all his Latin works, Bede’s Historia Ecclesiastica Gentis Anglorum (The Ecclesiastical History of the English People) is regarded as his greatest achievement, as it provides significant insights into a largely undocumented period in English history. The Historia Ecclesiastica was translated into the vernacular sometime in the late ninth or early tenth century and this translation is commonly referred to as the Old English Bede. The Old English Bede survives in five extant manuscripts, dating from the mid tenth and late eleventh century: Oxford, Bodleian Library, Tanner 10; London, British Library, Cotton Otho B. xi; Oxford, Corpus Christi College, 279; Cambridge, University Library Kk. 3.18 and Cambridge, Corpus Christi College, 41, the last of which ...

Anti-Palamism in Hans-Georg Beck’s Earlier Works: The Russian Origins and Some Catholic Parallels. Part I

2020 ◽  
pp. 81-104
Author(s):  
Дмитрий Игоревич Макаров
Keyword(s):  
Cultural History ◽  
20Th Century ◽  
Scientific Activity ◽  
The Real ◽  
Ecclesiastical History ◽  
German Scholar

ХансГеорг Бек (1910-1999), крупнейший немецкий византинист ХХ в., прошёл путь от бенедиктинского монаха до мюнхенского профессора, создателя всеобъемлющей концепции истории Византии и византийской культуры. Вопросы истории Церкви и богословия занимали его с первых шагов научной деятельности. Будучи учеником крупнейшего историка схоластики Мартина Грабмана, Бек усвоил томистский взгляд на богословие и потому отрицал реальное различение в Боге сущности и энергий, раскрытое свт. Григорием Паламой. Но если в своей первой статье «Борьба за томистское понимание богословия в Византии» (1935) Бек критикует паламизм «извне», с позиций неосхоластики, то в своей светской диссертации о Феодоре Метохите (1952) - уже «изнутри», пытаясь доказать несовместимость паламизма с халкидонитским православием. Hans-Georg Beck (1910-1999), the most outstanding 20th-century German Byzantinist, has gone a long way from a Benedictine monk to professor in Munich, a creator of a comprehensive conception of Byzantine general and cultural history. The problems of ecclesiastical history and theology were in the center of his scientific activity from its first steps on. As a student of Martin Grabmann, a prominent historian of Western scholasticism, Beck appropriated the Thomist view of theology. That is why he denied the real distinction between essence and energies in God, which had been disclosed and analyzed by Gregory Palamas. If in his first 1935 article, The Struggle for the Thomist Concept of Theology in Byzantium, Beck criticized Palamism «from outside», i. e., from the neoscholastic viewpoint, it was later then, in his secular thesis of 1952, that the German scholar tried to censure the Palamite doctrine «from inside» by making the case of its incompatibility with the Chalcedonian Orthodoxy.

Admiration and Awe

2017 ◽  
Author(s):  
Antonio Urquízar-Herrera
Keyword(s):  
Early Modern ◽  
The Other ◽  
Cultural Hybridity ◽  
Early Modern Spain ◽  
Systematic Analysis ◽  
Historical Discourse ◽  
Ecclesiastical History ◽  
Bell Tower ◽  
Negotiation Of Identity ◽  
Historical Controversy

This book offers the first systematic analysis of the cultural and religious appropriation of Andalusian architecture by Spanish historians during the sixteenth and seventeenth centuries. Early Modern Spain was left with a significant Islamic heritage: Córdoba Mosque had been turned into a cathedral, in Seville the Aljama Mosque’s minaret was transformed into a Christian bell tower, and Granada Alhambra had become a Renaissance palace. To date this process of Christian appropriation has frequently been discussed as a phenomenon of hybridisation. However, during that period the construction of a Spanish national identity became a key focus of historical discourse. The aforementioned cultural hybridity encountered partial opposition from those seeking to establish cultural and religious homogeneity. The Iberian Peninsula’s Islamic past became a major concern and historical writing served as the site for a complex negotiation of identity. Historians and antiquarians used a range of strategies to re-appropriate the meaning of medieval Islamic heritage as befitted the new identity of Spain as a Catholic monarchy and empire. On one hand, the monuments’ Islamic origin was subjected to historical revisions and re-identified as Roman or Phoenician. On the other hand, religious forgeries were invented that staked claims for buildings and cities having been founded by Christians prior to the arrival of the Muslims in Spain. Islamic stones were used as core evidence in debates shaping the early development of archaeology, and they also became the centre of a historical controversy about the origin of Spain as a nation and its ecclesiastical history.

Spinoza and Biblical Philology in the Dutch Republic, 1660-1710

2018 ◽  
Author(s):  
Jetze Touber
Keyword(s):  
Early Modern ◽  
Old Testament ◽  
Historical Context ◽  
Dutch Reformed ◽  
Dutch Republic ◽  
Biblical Criticism ◽  
Ecclesiastical History ◽  
The Bible ◽  
Biblical Scholarship ◽  
Dutch Golden Age

This book investigates the biblical criticism of Spinoza from the perspective of the Dutch Reformed society in which the philosopher lived and worked. It focusses on philological investigation of the Bible: its words, its language, and the historical context in which it originated. The book charts contested issues of biblical philology in mainstream Dutch Calvinism, to determine whether Spinoza’s work on the Bible had any bearing on the Reformed understanding of the way society should engage with Scripture. Spinoza has received massive attention, both inside and outside academia. His unconventional interpretation of the Old Testament passages has been examined repeatedly over the decades. So has that of fellow ‘radicals’ (rationalists, radicals, deists, libertines, enthusiasts), against the backdrop of a society that is assumed to have been hostile, overwhelmed, static, and uniform. This book inverts this perspective and looks at how the Dutch Republic digested biblical philology and biblical criticism, including that of Spinoza. It takes into account the highly neglected area of the Reformed ministry and theology of the Dutch Golden Age. The result is that Dutch ecclesiastical history, up until now the preserve of the partisan scholarship of confessionalized church historians, is brought into dialogue with Early Modern intellectual currents. This book concludes that Spinoza, rather than simply pushing biblical scholarship in the direction of modernity, acted in an indirect way upon ongoing debates in Dutch society, shifting trends in those debates, but not always in the same direction, and not always equally profoundly, at all times, on all levels.

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