DOI Artikel:
Crum, Walter E.: Progress of Egyptology: christian Egypt
DOI Seite / Zitierlink: https://doi.org/10.11588/diglit.12420#0073
Christian Egypt.
59
The epistle of Dionysius of Alexandria to Paul of Samosata (PG. 28,
1561) is recognized as spurious. Bonwetsch33 substantiates this view by
pointing out that its writer assumes the Mcene arrangements as already
triumphant. He would assign it to some Apollinarist opponent of
Nestorianism, previous to 451.
V. Hugger reexamines the chronological sequence of the encyclical
epistles of Alexander, the predecessor of Athanasius,34 criticising that
proposed by Eogala (v. last Report 66). His conclusion is that nos. ii
and iii (Migne) belong together and preceded i. He is mistaken in
holding Colluthus a rare name (p. 77). Outside the Delta at all events
it is one of the commonest.
Sickenberger edits, from catenae, some fragments of Cyril's homilies
on St. Luke, supplementary to Mai's texts.35 In these homilies the
preacher appears to him far to outweigh the exegete.
In his study of the Christology of Timothy Aelurus,36 J. Lebon has the
advantage of his predecessors, for he draws upon the actual writings of T.,
preserved in a Syriac MS. written within a century after his death. He
concludes that T. merely followed the lines indicated by his teacher, Cyril,
and- did not materially deviate from the church's tradition. It might be
of interest to know how the Syriac texts compare with those in Ethiopia
(Paris, no. 113).
JTjNatt, in criticising Lebon's study,37 agrees that Jacobites of that day
objected to Chalcedon because they held it a return to Nestorianism. He
would prefer the term ' diplophysite' to ' nionophysite,' thus clearly
distinguishing them from the Eutychians.
The chief value of the recently printed Armenian version of certain of
this Timothy's works38 lies, I am told, in the numerous citations from
earlier writers, both orthodox and heretical, among them several from
Dionysius of Alexandria, about to be translated by Conybeare.
Several short Greek homilies are edited and discussed by Nau.39 They
relate to the observance of Sunday and are sometimes found attributed to
' Eusebius of Alexandria' (v. last Report 66). N. supposes ' Eusebius' to
be an imaginary name attached to a collection of instructions, a sort of
didascalia, to which a semi-biographical form was given.
AinoDg the texts edited by L. Barry 40 are two leaves showing a kind of
paraphrase (Greek) of Joh. xv, 1 and Mat. xxvi, 26.
5. History, Legends &c.—The last Oxyrhynchus volume contains the
first known fragment of the Greek Acts (not Martyrdom) of St. Peter.41
It appears to agree pretty closely with the Latin version, especially in the
shorter form of that.
59
The epistle of Dionysius of Alexandria to Paul of Samosata (PG. 28,
1561) is recognized as spurious. Bonwetsch33 substantiates this view by
pointing out that its writer assumes the Mcene arrangements as already
triumphant. He would assign it to some Apollinarist opponent of
Nestorianism, previous to 451.
V. Hugger reexamines the chronological sequence of the encyclical
epistles of Alexander, the predecessor of Athanasius,34 criticising that
proposed by Eogala (v. last Report 66). His conclusion is that nos. ii
and iii (Migne) belong together and preceded i. He is mistaken in
holding Colluthus a rare name (p. 77). Outside the Delta at all events
it is one of the commonest.
Sickenberger edits, from catenae, some fragments of Cyril's homilies
on St. Luke, supplementary to Mai's texts.35 In these homilies the
preacher appears to him far to outweigh the exegete.
In his study of the Christology of Timothy Aelurus,36 J. Lebon has the
advantage of his predecessors, for he draws upon the actual writings of T.,
preserved in a Syriac MS. written within a century after his death. He
concludes that T. merely followed the lines indicated by his teacher, Cyril,
and- did not materially deviate from the church's tradition. It might be
of interest to know how the Syriac texts compare with those in Ethiopia
(Paris, no. 113).
JTjNatt, in criticising Lebon's study,37 agrees that Jacobites of that day
objected to Chalcedon because they held it a return to Nestorianism. He
would prefer the term ' diplophysite' to ' nionophysite,' thus clearly
distinguishing them from the Eutychians.
The chief value of the recently printed Armenian version of certain of
this Timothy's works38 lies, I am told, in the numerous citations from
earlier writers, both orthodox and heretical, among them several from
Dionysius of Alexandria, about to be translated by Conybeare.
Several short Greek homilies are edited and discussed by Nau.39 They
relate to the observance of Sunday and are sometimes found attributed to
' Eusebius of Alexandria' (v. last Report 66). N. supposes ' Eusebius' to
be an imaginary name attached to a collection of instructions, a sort of
didascalia, to which a semi-biographical form was given.
AinoDg the texts edited by L. Barry 40 are two leaves showing a kind of
paraphrase (Greek) of Joh. xv, 1 and Mat. xxvi, 26.
5. History, Legends &c.—The last Oxyrhynchus volume contains the
first known fragment of the Greek Acts (not Martyrdom) of St. Peter.41
It appears to agree pretty closely with the Latin version, especially in the
shorter form of that.