By Professor P. Tzamalikos
This can be a new serious version, with translation and remark, of the Scholia in Apocalypsin, which have been falsely attributed to Origen a century in the past. They comprise large sections from Didymus the Blind's misplaced statement at the Apocalypse (fourth century) and for this reason counter the present trust that Oecumenius' statement (sixth century) used to be the main old. Professor Tzamalikos argues that their writer used to be in reality Cassian the Sabaite, an erudite monk and abbot on the monastery of Sabas, the good Laura, in Palestine. He was once diversified from the alleged Latin writer John Cassian, put a century or so ahead of the true Cassian. The Scholia attest to the strain among the imperial Christian orthodoxy of the 6th century and likely monastic circles, who drew freely on Hellenic rules and on alleged 'heretics'. They exhibit that, in the course of that interval, Hellenism was once a lively strength inspiring not just pagan intellectuals, but additionally influential Christian quarters.
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Additional resources for An Ancient Commentary on the Book of Revelation: A Critical Edition of the Scholia in Apocalypsin
4, he takes ‘milk’ to stand for the word of God (Heb. 83, where Hector’s mother reminds him of having given him the ‘banishing care’ of her ‘breast’, which prevented all harm (λαθικηδ α µαζ ν), to lull his pain. 78 Eusebius (c. 265–c. 339/40), apparently acting as a historian of conscience, recorded this testimony of Clement’s to the letter along with one by Irenaeus. He seems to employ the information about John having returned to Ephesus ‘following the death of Domitian’. Eusebius refers to both testimonies respectfully, adding 74 75 76 77 78 του` πρ του ν τ Τωβ αν γνωµεν κα παρα` Κλ µεντι βιβλ ε´ τ ν Υποτυπ σεων.
For example, as canvassed in EN IVc, quotation of the expression of Revelation, ‘He who is, ν κα ν and who was, and who is to come’ ( 88 κα ρχ µενο ), in effect provides a catalogue of theologians who allowed for the scriptural authority of the Book of Revelation. This catalogue includes Hippolytus, Athanasius, Basil of Caesarea, Gregory of Nazianzus, Cyril of Alexandria, the author of (PseudoDidymus) De Trinitate (= Cassian himself),89 Ephraem Syrus, Didymus, Pseudo-Dionysius the Areopagite. 84 85 86 87 88 89 παντο α παλαια` κα ν α γραφα´ , ν ο κα ε τ ν ν Πα´τµ το θεολ γου αποκα´λυψιν, πρ Μαρκ ωνα κα τα` λοιπα` α ρ σει , κα τ ν ξκαιδεκαετηρικ ν το πα´σχα καν να ξ θετο περιγρα´ψα ε τ α´ το Αλεξα´νδρου το Μαµµα α του´του, κα συντ µω φα´ναι θεοφρα´δη ποταµ τ κκλησ ζ ντων ναµα´των γ γονε, τ ν µαρτυρικ ν περιθ µενο στ φανον πρ τ τ λει.
1; Homiliae in Ezechielem, p. 23–27. See below. 3: κα προεστ τα´ τινα τ ν κκλησι ν αγγ λου λ γεσθαι παρα` τ Ιωα´νν ν τ Αποκαλυ´ψει. Methodius is cited by Andreas of Caesarea and Arethas, as we saw a moment ago. About Gregory of Nyssa, see below. 7. Gregory of Nyssa, In Inscriptiones Psalmorum, v. 5, p. 114. Gregory of Nyssa, In Basilium Fratrem, 1: πρ τον µ ν απ στολο τε κα προφ ται τ πνευµατικ χοροστασ α κατ ρξαντο. τα` δυ´ο γα`ρ πα´ντω περ του` αυτου´ στι χαρ σµατα, τ τε αποστολικ ν πνε µα κα τ τ προφητε α .