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Eusebius and the Jewish Authors examines Eusebius of Caesarea’s use of non-biblical Jewish texts (e.g. Philo, Josephus, Aristobulus) in his Praeparatio evangelica and Demonstratio evangelica. In the first part, Sabrina Inowlocki looks at the citation process in Ancient Greek Literature and in Eusebius’ own double apologetic work. She also analyzes Eusebius’ conception of Judaism. The second part is devoted to a detailed study of Eusebius’ methodology in appropriating these texts from both a philological and a philosophical/theological perspective. Through the lens of his exploitation of Jewish quotations, this book defies the traditional perception of Eusebius as being a mere compiler and nuances the manner in which his presentation of the relation between Judaism and Christianity is often seen. This study will be very useful to readers interested in the reception of Jewish texts in Christian literature, in the relations between Judaism and Christianity, and in Christian apologetics. This translation was made possible through a generous grant from the Fondation Universitaire in Brussels (www.fondationuniversitaire.be).
Eusebius of Caesarea lived at a crucial turning point in the history of the Christian church. He was an important witness to the polemical and apologetic attitudes that characterized much early Christian literature. The most voluminous writer of the early fourth century, he was also the first comprehensive historian of his community seeking a philosophy to explain the whole course of history from the beginning to his own time. This volume places Eusebius' work in proper perspective. The contributors, all recognized specialists in early Christianity, shed light on the person and circumstances of Eusebius himself. This collection of essays focuses on elements of the story that Eusebius tells — the story of the early church, its relationship to Judaism, or its confrontation with the Roman Empire — and explores gaps left by Eusebius. The writers offer a cross-section of current scholarly methods in the study of early Christianity and Judaism.
When early Christians began to study the Bible, and to write their own history and that of the Jews whom they claimed to supersede, they used scholarly methods invented by the librarians and literary critics of Hellenistic Alexandria. But Origen and Eusebius, two scholars of late Roman Caesarea, did far more. Both produced new kinds of books, in which parallel columns made possible critical comparisons previously unenvisioned, whether between biblical texts or between national histories. Eusebius went even farther, creating new research tools, new forms of history and polemic, and a new kind of library to support both research and book production. Christianity and the Transformation of the Book combines broad-gauged synthesis and close textual analysis to reconstruct the kinds of books and the ways of organizing scholarly inquiry and collaboration among the Christians of Caesarea, on the coast of Roman Palestine. The book explores the dialectical relationship between intellectual history and the history of the book, even as it expands our understanding of early Christian scholarship. Christianity and the Transformation of the Book attends to the social, religious, intellectual, and institutional contexts within which Origen and Eusebius worked, as well as the details of their scholarly practices--practices that, the authors argue, continued to define major sectors of Christian learning for almost two millennia and are, in many ways, still with us today.,
This volume reconstructs the contents of the library in Roman Palestine of Eusebius of Caesarea (ca. 265-339) by examining Eusebius’ major works, the Ecclesiastical History, Chronicon,Preparation for the Gospel, and Life of Constantine. After surveying the history of the library from its origins as an ecclesiastical archive and its true foundation by Origen of Alexandria to its disappearance in the seventh century, it discusses how Eusebius used his sources and then examines what specific works were available in the library in chapters devoted to philosophical works, poetry and rhetoric, histories, Jewish and Christian works, and contemporary documents. The book ends with a useful list of the contents of the library.
This book traces the hardening of Christian attitudes to Jews, Judiasm and their history during the second half of the Middle Ages.
Eusebius' Ecclesiastical History, written in the early fourth century, continues to serve as our primary gateway to a crucial three hundred year period: the rise of early Christianity under the Roman Empire. In this volume, James Corke-Webster undertakes the first systematic study considering the History in the light of its fourth-century circumstances as well as its author's personal history, intellectual commitments, and literary abilities. He argues that the Ecclesiastical History is not simply an attempt to record the past history of Christianity, but a sophisticated mission statement that uses events and individuals from that past to mould a new vision of Christianity tailored to Eusebius' fourth-century context. He presents elite Graeco-Roman Christians with a picture of their faith that smooths off its rough edges and misrepresents its size, extent, nature, and relationship to Rome. Ultimately, Eusebius suggests that Christianity was - and always had been - the Empire's natural heir.
The Demonic in the Political Thought of Eusebius of Caesarea explores how Eusebius of Caesarea's ideas about demons interacted with and helped to shape his thought on other topics, particularly political topics Hazel Johannessen builds on and complements recent work on early Christian and early modern demonology. Eusebius' political thought has long drawn the attention of scholars who have identified in some of his works the foundations of later Byzantine theories of kingship. However, Eusebius' political thought has not previously been examined in the light of his views on demons. Moreover, despite frequent references to demons throughout many of Eusebius' works, there has been no comprehensive study of Eusebius' views on demons, until now, as expressed throughout a range of his works. The originality of this study lies both in an initial examination of Eusebius' views on demons and their place in his cosmology, and in the application of the insights derived from this to consideration of his political thought. As a result of this new perspective, Johannessen challenges scholars' traditional characterization of Eusebius as a triumphal optimist. Instead, she draws attention to his concerns about a continuing demonic threat, capable of disrupting humankind's salvation, and presents Eusebius as a more cautious figure than the one familiar to late antique scholarship.
Based on a conference held Apr. 4-5, 2008 at Amherst College.
Philo of Alexandria and the Construction of Jewishness in Early Christian Writings investigates portrayals of the first-century philosopher and exegete Philo of Alexandria, in the writings of Clement of Alexandria, Origen, and Eusebius. It argues that early Christian invocations of Philo are best understood not as attempts simply to claim an illustrious Jew for the Christian fold, but as examples of ongoing efforts to define the continuities and distinctive features of Christian beliefs and practices in relation to those of the Jews. This study takes as its starting point the curious fact that none of the first three Christians to mention Philo refer to him unambiguously as a Jew. Clement, the first in the Christian tradition to openly cite Philo's works, refers to him twice as a Pythagorean. Origen, who mentions Philo by name only three times, makes far more frequent reference to him in the guise of an anonymous "one who came before us." Eusebius, who invokes Philo on many more occasions than does Clement or Origen, most often refers to Philo as a Hebrew. These epithets construct Philo as an alternative "near-other" to both Christians and Jews, through whom ideas and practices may be imported to the former from the latter, all the while establishing boundaries between the "Christian" and "Jewish" ways of life. The portraits of Philo offered by each author reveal ongoing processes of difference-making and difference-effacing that constituted not only the construction of the Jewish "other," but also the Christian "self."