By Professor P. Tzamalikos
This can be a new severe version, with translation and statement, of the Scholia in Apocalypsin, that have been falsely attributed to Origen a century in the past. They comprise vast sections from Didymus the Blind's misplaced statement at the Apocalypse (fourth century) and hence counter the present trust that Oecumenius' observation (sixth century) used to be the main old. Professor Tzamalikos argues that their writer was once actually 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, positioned a century or so ahead of the genuine Cassian. The Scholia attest to the strain among the imperial Christian orthodoxy of the 6th century and sure monastic circles, who drew freely on Hellenic principles 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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Extra resources for An Ancient Commentary on the Book of Revelation: A Critical Edition of the Scholia in Apocalypsin
Epiphanius of Salamis, Panarion, v. 2, pp. 306–8, esp. p. 308: Επα ρονται δ πα´λιν τ διανο ο αυτο λεξιθηρο ντε απε ρω , να δ ξωσι παρεκβα´λλειν τα` το αγ ου αποστ λου βιβλ α, φηµ δ το αυτο Ιωα´ννου τ τε ευαγγ λιον κα τ ν Αποκα´λυψιν (τα´χα δ κα τα` πιστολα´ · συν ´ δουσι γα`ρ κα α ται τ ευαγγελ κα τ Αποκαλυ´ψει). 122 Andreas of Caesarea, (n. 34. 123 Andreas of Caesarea, (n. 33: ‘the blessed Irenaeus and Epiphanius’. Likewise, Andreas of Caesarea, Therapeutica, 1: ‘the blessed ( µακα´ριο ) Epiphanius’.
One wonders which is the region where ‘most people’ dismissed this book, since Didymus lived in Egypt, Epiphanius in Cyprus, the Cappadocians in Eastern Asia Minor – and in all of these places this book enjoyed both currency and respect. 151 The sole possible region that remains as one where the authority of Revelation might be mistrusted is Antioch and Palestine. We should recall that Eusebius was the Bishop of the Palestinian Caesarea. He appears to doubt its authority, even though his master Origen, who had decamped from Alexandria, lived and taught in the same city, and proclaimed the authority of the book.
4, Cod. pp. 294; 304; frPs(al), fr. 662a. 67 Irenaeus, a theologian who took a special interest in the composition of the canon, quotes from Rev. 68 The apologist Papias of Hierapolis, writing in the ﬁrst third of the second century, asserted that the book of Revelation is both a divinely inspired one β βλου) and trustworthy (το θεοπνευ´στου τ (αξι πιστον). 69 Arethas mentions him as one of those assenting to ‘the divinely inspired book’ (το θεοπνευ´στου τ β βλου): ‘Basil of Caesarea, Gregory the divine, Cyril, Papias, Irenaeus, Hippolytus, the Church fathers’.
An Ancient Commentary on the Book of Revelation: A Critical Edition of the Scholia in Apocalypsin by Professor P. Tzamalikos