By Professor P. Tzamalikos
It is a new severe variation, with translation and observation, of the Scholia in Apocalypsin, which have been falsely attributed to Origen a century in the past. They comprise vast sections from Didymus the Blind's misplaced remark at the Apocalypse (fourth century) and for that reason counter the present trust that Oecumenius' statement (sixth century) was once the main historical. Professor Tzamalikos argues that their writer was once in truth Cassian the Sabaite, an erudite monk and abbot on the monastery of Sabas, the nice Laura, in Palestine. He used to be assorted from the alleged Latin writer John Cassian, put a century or so ahead of the true Cassian. The Scholia attest to the stress among the imperial Christian orthodoxy of the 6th century and likely monastic circles, who drew freely on Hellenic rules and on alleged 'heretics'. They convey that, in the course of that interval, Hellenism was once a lively strength inspiring not just pagan intellectuals, but in addition influential Christian quarters.
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It is a new severe version, with translation and statement, of the Scholia in Apocalypsin, which have been falsely attributed to Origen a century in the past. They contain large sections from Didymus the Blind's misplaced observation at the Apocalypse (fourth century) and for this reason counter the present trust that Oecumenius' statement (sixth century) was once the main historic.
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Extra info for An Ancient Commentary on the Book of Revelation: A Critical Edition of the Scholia in Apocalypsin
P. 240 (συνγ νειαν). Likewise, commJob (1–4), Cod. p. 20c–11), Cod. p. 1–8), Cod. p. 7 (συνγραφ ω ); ibid. Cod. p. 7 (συνγραφευ´ ); commPs 20–21, Cod. p. 10, Cod. p. 73 (συνγρα´µµασιν); commPs 29–34, Cod. p. 4, Cod. p. 308 (συνγραψαµ νου ); ibid. Cod. p. 12), Cod. p. 91 (συνγ νονται). 440 (συνγρα´ψα ). See Cassian the Sabaite, OctoVit, Cod. p. 33v. See RCR, pp. 20; 21; 80 (n. 132); 92; 180 (n. 212); 192; 200 (n. 349); 232 (n. 95); 318; 319; 399. NDGF, 230 (n. 47); 241 (n. 75); 371 (n. 44); 381 (n.
Papias, Fragmenta, Fr. 6–7; Fr. 7. 3: Ιωα´ννη δ φυγαδευ´ετο ν Πα´τµ . Clement’s genuine erudition allowed him to allegorize using at the same time pagan and Christian symbols. 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.
68. 151 Ephraem Syrus, De Paenitentia et Caritate, pp. 73; 74 (rejecting the existence of any Millenarist ideas in the book); 81. To the tantalizing confusion of attributions of one and the same text to different Christian authors, one should add numerous instances of texts ascribed to both to Ephraem Syrus and the mysterious PseudoMacarius (who in my view is a product of the Akoimetoi community in Constantinople). For instance, the text of Ephraem Syrus, Regulae ad Monachos, p. 342 is the same as Pseudo-Macarius, Epistula Magna, p.
An Ancient Commentary on the Book of Revelation: A Critical Edition of the Scholia in Apocalypsin by Professor P. Tzamalikos