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“In this magisterial study, Susanna Elm illuminates fresh and persuasive connections between intellectual life and imperial politics in the late Roman empire, describing complex concepts with consummate ease and in a splendidly fluent style. Sons of Hellenism is a model of what a history of ideas should be.”—John Anthony McGuckin, Professor of Byzantine Christian History, Columbia University “With this book, Susanna Elm has blown an irreparable hole in the wall that has long separated the study of philosophy, theology, and politics in the ancient world. Sons of Hellenism is an intellectual tour de force and a master work in every respect.”—H.A. Drake, author of Constantine and the Bishops: The Politics of Intolerance
This groundbreaking study brings into dialogue for the first time the writings of Julian, the last non-Christian Roman Emperor, and his most outspoken critic, Bishop Gregory of Nazianzus, a central figure of Christianity. Susanna Elm compares these two men not to draw out the obvious contrast between the Church and the Emperor’s neo-Paganism, but rather to find their common intellectual and social grounding. Her insightful analysis, supplemented by her magisterial command of sources, demonstrates the ways in which both men were part of the same dialectical whole. Elm recasts both Julian and Gregory as men entirely of their times, showing how the Roman Empire in fact provided Christianity with the ideological and social matrix without which its longevity and dynamism would have been inconceivable.
The two texts translated in this volume of the Ancient Commentators on Aristotle series both compare the happiness of the practical life, which is subject to the hazards of fortune, with the happiness of the life of philosophical contemplation, which is subject to fewer needs. The first is Michael of Ephesus' 12th-century commentary on Book 10 of Aristotle's Nicomachean Ethics, written (alongside his commentaries on Books 5 and 9) to fill gaps in the Neoplatonists' commentaries from the 6th century. He recognizes that lives of practicality and philosophy may be combined, and gives his own account of the superiority of the contemplative. The second is Themistius' text On Virtue, written in the 4th century AD. He was an important teacher and commentator on Aristotle, an orator and leading civil servant in Constantinople. His philosophical oration is here argued to be written in support of the Emperor Julian's insistence against the misuse of free speech by a Cynic Heraclius, who had satirised him. Julian had previously criticised Themistius but here he combines his political and philosophical roles in seeking to mend relations with his former pupil.
Flavius Claudius Julianus was the last pagan to sit on the Roman imperial throne (361-363). Born in Constantinople in 331 or 332, Julian was raised as a Christian, but apostatized, and during his short reign tried to revive paganism, which, after the conversion to Christianity of his uncle Constantine the Great early in the fourth century, began losing ground at an accelerating pace. Having become an orphan when he was still very young, Julian was taken care of by his cousin Constantius II, one of Constantine's sons, who permitted him to study rhetoric and philosophy and even made him co-emperor in 355. But the relations between Julian and Constantius were strained from the beginning, and it was only Constantius' sudden death in 361 which prevented an impending civil war. As sole emperor, Julian restored the worship of the traditional gods. He opened pagan temples again, reintroduced animal sacrifices, and propagated paganism through both the spoken and the written word. In his treatise Against the Galilaeans he sharply criticised the religion of the followers of Jesus whom he disparagingly called 'Galilaeans'. He put his words into action, and issued laws which were displeasing to Christians--the most notorious being his School Edict. This provoked the anger of the Christians, who reacted fiercely, and accused Julian of being a persecutor like his predecessors Nero, Decius, and Diocletian. Violent conflicts between pagans and Christians made themselves felt all over the empire. It is disputed whether or not Julian himself was behind such outbursts. Accusations against the Apostate continued to be uttered even after the emperor's early death. In this book, the feasibility of such charges is examined.
The Greek philosopher Porphyry of Tyre had a reputation as the fiercest critic of Christianity. It was well-deserved: he composed (at the end the 3rd century A.D.) fifteen discourses against the Christians, so offensive that Christian emperors ordered them to be burnt. We thus rely on the testimonies of three prominent Christian writers to know what Porphyry wrote. Scholars have long thought that we could rely on those testimonies to know Porphyry's ideas. Exploring early religious debates which still resonate today, Porphyry in Fragments argues instead that Porphyry's actual thoughts became mixed with the thoughts of the Christians who preserved his ideas, as well as those of other Christian opponents.
Divinization: Becoming Icons of Christ through the Liturgy explains the startling claim, so often overlooked, that God transforms the Christian people through the Church’s liturgy to share in his divine nature. This resource serves as an excellent introduction to the Catholic theology of divinization through the Liturgy. This remarkable work forms a coherent introduction to how God makes the faithful in the pews partakers in his divine nature through the action of the liturgy.
Philosophy and theology are important concepts for Christians. This important work identifies how philosophy shapes theology, while also addressing various philosophical issues that arise within the Bible and theology. The hope is that this book will catapult the reader into critical thinking, while creating an appetite and appreciation for these separate yet similar disciplines.
Shifting Genres in Late Antiquity examines the transformations that took place in a wide range of genres, both literary and non-literary, in this dynamic period. The Christianisation of the Roman empire and the successor kingdoms had a profound impact on the evolution of Greek and Roman literature, and many aspects of this are discussed in this volume - the composition of church history, the collection of papal letters, heresiology, homiletics and apologetic. Contributors discuss authors such as John Chrysostom, Ambrose of Milan, Cassiodorus, Jerome, Liberatus of Carthage, Victor of Vita, and Epiphanius of Salamis as well as the Collectio Avellana. Secular literature too, however, underwent important changes, notably in Constantinople in the sixth century. Several chapters accordingly reassess the work of Procopius of Caesarea and literature of this period; attention is also given to the evolution of the chronicle genre. Technical writing, such as military manuals and legal texts, are the focus of other chapters; further genres considered include monody, epigraphy and epistolography. Changes in visual representation are also considered in chapters devoted to diptychs, monuments and coins. A common theme that emerges from the chapters is the flexibility and adaptability of genres in the period: late antique authors, whether orators or historians, were not slavish followers of their classical predecessors. They were capable of engaging with their models, adapting them to their own purposes, and producing work that deserves to be considered on its own merits. It is necessary to examine their texts and genres closely to grasp what they set out to do; on occasion, attention must also be paid to the transmission of these texts. The volume as a whole represents a significant contribution to the reassessment of late antique culture in general.
This edited collection focuses on the Roman empire during the period from AD 337 to 361. During this period the empire was ruled by three brothers: Constantine II (337-340), Constans I (337-350) and Constantius II (337-361). These emperors tend to be cast into shadow by their famous father Constantine, the first Christian Roman emperor (306-337), and their famous cousin Julian, the last pagan Roman emperor (361-363). The traditional concentration on the historically renowned figures of Constantine and Julian is understandable but comes at a significant price: the neglect of the period between the death of Constantine and the reign of Julian and of the rulers who governed the empire in this period. The reigns of the sons of Constantine, especially that of the longest-lived Constantius II, mark a moment of great historical significance. As the heirs of Constantine they became the guardians of his legacy, and they oversaw the nature of the world in which Julian was to grow up. The thirteen contributors to this volume assess their influence on imperial, administrative, cultural, and religious facets of the empire in the fourth century.
Presents a history of the late Roman empire and the early church, discussing how Christianity only gradually became an important religion after the political, economic, and cultural crises that overtook Rome in the fourth and fifth centuries.