Resonant Faith in Late Antiquity. Idiom, Music, and Devotion in Early Christian Hymns
This volume arises from the international conference 'Hymns of the First Christian Millennium — Doctrinal, Devotional, and Musical Patterns' held in June 2014 at the Institute of Classical Studies in conjunction with King's College London. The original scope of the conference has been re-scaled to focus particularly on late antique Christian devotion as it manifests itself in hymns; experts on a variety of topics of early Christian hymnody have been invited to boost both specificity and depth of discussion in the proposed volume. The resulting collection of papers covers a range of aspects of literary, social, doctrinal, musicological, and devotional patterns of Christian hymnic texts, their liturgical and pious use in the period of late antiquity.
This article is dedicated to the II Council of Seville (A.D. 619) and its decisions. This Council was presided over famous Isidore of Seville, a great expert of Classical culture and in particolary in Roman law. Thanks to Isidore the canons of its Council were influenced by the norm of Theodosian Code. In that way the Roman Law became a base of the Canonical Law.
This article discusses one of the most peculiar elements of the Diocletianic tradition in Coptic hagiographical texts which is unattested in any other historical sources — namely, the special connection between Diocletian and his favourite god, Apollo. It appears that the authors of Coptic texts used for re-creating the historical setting of the events of the Great Persecution not only the material provided in the works of Christian historiographers, such as Eusebius, Lactantius and John Malalas, but also homiletic and hymnographic material found in other sources. The descriptions of the Diocletian’s connection with Apollo in the Coptic texts contradict the historical evidence (Diocletian’s tutelary deity was Zeus, not Apollo); however, they evince their authors’ knowledge of the references to the cult of Apollo at Antioch in the works of the two most popular Antiochian authors of later period — John Chrysostom and Severus of Antioch. Their homilies in honour of St Babylas of Antioch have been known in Egypt from the relatively early stage and have obviously influenced the Coptic perception of Antioch as a centre of the cult of Apollo; one might also see the how these later episodes — the story of Julian the Apostate and the relics of St Babylas — were re-imagined and re-introduced by Coptic hagiographers into the martyr passions of the Diocletianic period.
The short paper offers a critical assessment of the historical method in the recent Liturgical Subjects by D. Krueger, and extends the discussion into wider reflections on methodology of the studies of Christian liturgy and how they reflect larger shifts in early Christian studies. It is argued that thinking in terms of ‘grand narratives’ and unchanging liturgical patterns is ultimately rooted in the academic agendas of the nineteenth century. It is also suggested that the quest for innovative approaches to liturgical research should account for both new methodologies introduced and the historical insights of traditional scholarship.
The study is devoted to the conception of "Sophia" in the culture of late antiquity - the problem and notional field, on which the Hellenistic philosophers, Gnostics, Christian and Jewish thinkers posed and solved the questions on the ontological basis of the universe and human person, on the relations of the immanent and the absolute.
The book is adressed to historians of philosophy and religion, to students of philosophical and historical faculties, and to wide circle of readers.
The Other Side: Apocryphal Perspectives on Ancient Christian “Orthodoxies”
1. In the text of Passio S. Sebastiani (BHL 7543), 13, AASS 2.267, instead of …ita illic refectio, quam os susceperit, melliflua in gustu hoc unicuique sapit, quo fuerit delectatus, a new reading is proposed: ...ita illic refectio, quam os susceperit, melliflua in gustu. Hoc unicuique satis, quo fuerit delectatus. Besides, examination of the available part of the manuscript tradition (which is huge and nearly unexplored) possibly points to instability of the transmitted text as well. 2. In the text of Chromatius of Aquileia’s Sermones, 26.94–98 Étaix–Lemarié, instead of post multas uirtutes et mirabilia, quae fidem credentium confirmauit, a new reading is proposed: post multas uirtutes et mirabilia, quae fidem credentium confirmarunt (if r could be mistaken for the left vertical line of u, then it is easy to imagine a corruption of -rũt to -uit). 3. A new approach to the solution of the problem posed by senseless and unmetrical ductor iacet in Corippus, Iohannis 4.1 is proposed: the word ductor could originate as a gloss to rex, which could in its turn be a corruption of res (the verb has to be corrected as well, but here no clearly preferable decision seems to occur). The best of the preceding conjectures, that of L. Nosarti, is criticized on palaeographic grounds.