Choose an application

• Reference Manager
• EndNote
• RefWorks (Direct export to RefWorks)

Athanasius Meteorita

Choose an application

• Reference Manager
• EndNote
• RefWorks (Direct export to RefWorks)

The Paedagogus of Clement of Alexandria is almost completely preserved almost completely in a single manuscript, the famous Codex Arethae, copied in the second decade of the tenth century for Arethas, the Archbishop of Caesarea in Cappadocia. The text was copied from an exemplar in poor shape, to the extent that the codex (P) is full of textual corruptions. Most of the first book of the Paedagogus is lost in P. For this part the author had to rely on two old apographs of P. The only extant critical edition of the text was provided by Otto Stählin in 1905. Although in later editions (1936, 1972) corrections and additions were appended, the author was of the opinion that this predecessor was not attentive enough to the meaning of Clement's text and to the textual problems involved. As a result scholars still lack a reliable critical text of the treatise. Marcovich has tried to improve Stählin's remarkable edition by emending the transmitted text wherever it did not make sense, while relying on Clement's sources and on his lexicon and expression employed elsewhere in his opus.

Logos (Christian theology) --- Christian life --- Word of God (Christian theology) --- Alogi --- Logos --- Clement, --- Clemens, --- Clemens, Titus Flavius, --- Clément, --- Clemente, --- Klemens, --- Klēmēs, --- Kliment, --- Titus Flavius Clemens, --- إكليمنضس السكندري --- Christian life - Early works to 1800.

Choose an application

• Reference Manager
• EndNote
• RefWorks (Direct export to RefWorks)

This study explores the so-called 'Apology of Aristides' as it can be found within Barlaam and Ioasaph (B&I). Scholars have started from the hypothesis (when comparing the Greek B&I version to the Syriac version) that the redactor of B&I has removed details from within the 'Apology'. Although this has a prima facie probability, no scholar has addressed whether this one hundred year old hypothesis holds any truth. In order to understand a text within a framing text, one needs to get a clear idea of the latter, especially its textual form and its core ideas. This allows an insight into the relationship between the two entities. I ask which elements of the 'Apology entered B&I and have been seen as fitting this framework, which of the linguistic entities and theological ideas are consistent with both the time and content of B&I, and how the 'Apology' reads as part of the overall narrative of the B&I. I explore the role played by this 'added' text in B&I, and why the author or redactor may have chosen to use it. Furthermore, is this text the only fragment that was added to B&I? Once the 'text' of the 'Apology' is understood in its frame, I argue, can we examine how that frame may have impacted on the interpretation of the 'Apology', and whether and to what extent it may have impacted on the text itself. This answer to the latter question may already have been suggested when looking at how the linguistic entities fit the B&I frame. Finally, I compare the 'Apology' of the B&I with the older Greek papyri of the 'Apology'. A study such as this has never been accomplished, and yet such a study proves essential in understanding the Greek version of the 'Apology', as it appears in B&I, and how this new information relates to the other versions of the 'Apology'. What we discover is that the redactor has not changed much of the B&I version of the 'Apology' contrary to what previous scholarship suggets.

Aristides, --- Barlaam and Joasaph --- Barlaam et Ioasaph --- Aristides, - active 2nd century. - Apology for the Christian faith