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An independent teacher, based in Alexandria throughout the second half of the fourth century, Didymus appealed to many within the broadly Origenist currents of Egyptian asceticism, including Jerome, Rufinus, and Evagrius. His commentaries, lecture-notes, and theological treatises show him specifically committed to the legacy of Origen and Philo, rather than a broader 'Alexandrian' or noetic reading of Scripture. Yet his concern was not to answer classic 'Antiochene' critique but rather offer a faithful continuation of many aspects of Origen's thought and exegesis, now made consistent with the broader anti-subordinationist developments in Nicene faith from the 350s onwards. In doing so he made virtue a primary category of reality, human existence, and life, in ways that go beyond the traditional philosophical tropes. This 'turn to virtue' draws parallels with wider fourth-century trends but it sets Didymus' own Origenism apart from those of other Origenists, such as Eusebius of Caesarea or Evagrius of Pontus. Thus detailed discussion focuses on Didymus' portrayal of virtue, sin, and passion, which together form the constant hermeneutical terrain for his anagogical exegesis and exhortation to a dynamic process of ascent. Speculative comments of Origen on the pre-existence of the soul, salvation of the devil, pre-passion, and the sin of Adam are shown to be reframed, both to aid the individual's navigation of the return to virtue and to answer the challenge of contemporary Manichaean and Apollinarian beliefs.
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"Blind since early childhood, the Egyptian theologian and monk Didymus (ca. 313-398) wielded a masterful knowledge of Scripture, philosophy, and previous biblical interpretation, earning the esteem of his contemporaries Athanasius, Antony of Egypt, Jerome, Rufinus, and Palladius, as well as the historians Socrates and Theodoret in the decades following his death. Certain features of the Genesis commentary, unfortunately not preserved in its entirety, seem to indicate that it may have been Didymus's earliest work. Not only is he silent in regard to his other works, but remarks on specific heresies as well as christological interpretations occur much less frequently here than in his Zechariah commentary. Moreover, the heavier reliance on Philo and Origen may indicate relative inexperience. Whereas Didymus specifically names Philo in this commentary, he never identifies Origen as one of his sources even when quoting the latter verbatim. Like Origen, he rejects anthropomorphic interpretations and proceeds to an allegorical approach when the literal meaning repels him. He does not, however, neglect the literal-historical level; see, for example, his examination of the story of the Flood. All three of Origen's levels of interpretation--literal, moral, and allegorical--are mobilized here. This previously untranslated text is crucial for studies of the fourth century and of the monumental influence of Origen."
276 =75 DIDYMUS CAECUS ALEXANDRINUS --- 276 =75 DIDYMUS CAECUS ALEXANDRINUS Griekse patrologie--DIDYMUS CAECUS ALEXANDRINUS --- 276 =75 DIDYMUS CAECUS ALEXANDRINUS Patrologie grecque--DIDYMUS CAECUS ALEXANDRINUS --- Griekse patrologie--DIDYMUS CAECUS ALEXANDRINUS --- Patrologie grecque--DIDYMUS CAECUS ALEXANDRINUS --- Bible. --- Be-reshit (Book of the Old Testament) --- Bereshit (Book of the Old Testament) --- Bytie (Book of the Old Testament) --- Chʻangsegi (Book of the Old Testament) --- Genesis (Book of the Old Testament) --- Sifr al-Takwīn --- Takwīn (Book of the Old Testament)
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276 =75 DIDYMUS CAECUS ALEXANDRINUS --- Christian ethics --- -Ethical theology --- Moral theology --- Theology, Ethical --- Theology, Moral --- Christian life --- Christian philosophy --- Religious ethics --- Griekse patrologie--DIDYMUS CAECUS ALEXANDRINUS --- History --- -Didymus the Blind --- Didymus Caecus Alexandrinus --- Didyme l'aveugle --- Didymus de Blinde --- Didymus van Alexandrie --- Didymus the Blind --- Didymus, --- Tura-Papyrus. --- Dídimo, --- Didimo, --- Didyme, --- Didymos, --- Bible --- Papyrus de Toura --- Commentaries --- History and criticism. --- Biblia --- Didymus Alexandrinus --- Christian ethics - History - Early church, ca. 30-600. --- Didymus, - the Blind, - ca. 313-ca. 398.
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This volume contains a completed edition of Didymus the Blind’s commentary on Psalms 26:10–29:2 and Psalms 36:1–3 that was discovered in Tura in the early 1940s.In 1984/85 Brigham Young University acquired five folia comprising quinion eight (Pss. 26:10–29:2) and the first bifolium of quire sixteen (Ps. 36:1–3) of Didymus’ psalm commentary; in total this material consists of twenty-two complete pages of Greek text. This volume contains an introduction to these papyri, a transcription (articulated, diplomatic and prosodic), an English translation, as well as notes and commentary, indices and plates. As these papyri have never been published and are the last known portion of Didymus’ commentary on Psalms, they are very important and sure to be of interest to both papyrologists and scholars of early Christianity.
Papyrus de Toura. --- Didyme l'Aveugle --- Bible --- Commentaires --- Ouvrages avant 1800. --- Manuscripts, Greek (Papyri) --- Greek papyri --- Papyri, Greek --- Manuscripts, Classical (Papyri) --- Manuscripts (Papyri) --- Brigham Young University. --- Brigham Young University, Provo, Utah --- BYU --- Brigham Young Academy --- Bible. --- Tura-Papyrus. --- Papyrus de Toura --- Biblos Psalmon (Book of the Old Testament) --- Buch der Preisungen (Book of the Old Testament) --- Liber Psalmorum (Book of the Old Testament) --- Mazāmīr (Book of the Old Testament) --- Preisungen (Book of the Old Testament) --- Psalmen (Book of the Old Testament) --- Psalmoi (Book of the Old Testament) --- Psalms (Book of the Old Testament) --- Psalms of David (Book of the Old Testament) --- Psaumes (Book of the Old Testament) --- Pseaumes de Dauid (Book of the Old Testament) --- Salmenes bok (Book of the Old Testament) --- Salmos (Book of the Old Testament) --- Shihen (Book of the Old Testament) --- Sifr al-Mazāmīr (Book of the Old Testament) --- Soltar (Book of the Old Testament) --- Tehilim (Book of the Old Testament) --- Tehillim (Book of the Old Testament) --- תהלים (Book of the Old Testament) --- Zsoltárkönyv (Book of the Old Testament) --- Commentaries --- Criticism and interpretation, etc. --- 276 =75 DIDYMUS CAECUS ALEXANDRINUS --- 223.3 --- 223.3 Psalmen --- 223.3 Psaumes --- Psalmen --- Psaumes --- 276 =75 DIDYMUS CAECUS ALEXANDRINUS Griekse patrologie--DIDYMUS CAECUS ALEXANDRINUS --- 276 =75 DIDYMUS CAECUS ALEXANDRINUS Patrologie grecque--DIDYMUS CAECUS ALEXANDRINUS --- Griekse patrologie--DIDYMUS CAECUS ALEXANDRINUS --- Patrologie grecque--DIDYMUS CAECUS ALEXANDRINUS --- Brigham Young University --- Tura-Papyrus --- Bible. Psalms
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Uncovered in 1941 near Cairo, the Tura papyri brought to light numerous works attributed to Didymus the Blind, including commentaries and grammatical lessons on the Psalms and Ecclesiastes. Previously thought to reflect exercises in exegesis or instruction in virtue, the lessons include 300 authentic student questions, demonstrating that grammar in late antiquity was based not on Homer or Menander, but on the Old Testament. Blossom Stefaniew argues that these lessons constitute an unusual instance of non-confessional reading and study of the Bible, directed at conveying general knowledge of the linguistic, moral, physical and social orders to young people. Grammar was about knowledge of the general order of things, not only how to read and speak well, but how to behave properly and know what is appropriate. Didymus's work epitomizes this transformation of education and civic culture, raising a claim that language, comportment, and common sense were governed by a Christian order. By reanalyzing the paradigms of religion and pedagogy, Christian Reading intervenes in existing scholarship by focusing on the history of Christianity as part of the history of reading, study, and scholarship.
Greek language --- Manuscripts, Greek (Papyri) --- 276 =75 DIDYMUS CAECUS ALEXANDRINUS --- Classical languages --- Indo-European languages --- Classical philology --- Greek philology --- 276 =75 DIDYMUS CAECUS ALEXANDRINUS Griekse patrologie--DIDYMUS CAECUS ALEXANDRINUS --- 276 =75 DIDYMUS CAECUS ALEXANDRINUS Patrologie grecque--DIDYMUS CAECUS ALEXANDRINUS --- Griekse patrologie--DIDYMUS CAECUS ALEXANDRINUS --- Patrologie grecque--DIDYMUS CAECUS ALEXANDRINUS --- Grammar --- History --- Didymus, --- Didymus Alexandrinus --- Didymus Caecus Alexandrinus --- Didyme l'aveugle --- Didymus de Blinde --- Didymus van Alexandrie --- Didymus the Blind --- Dídimo, --- Didimo, --- Didyme, --- Didymos, --- Bible. --- Antico Testamento --- Hebrew Bible --- Hebrew Scriptures --- Kitve-ḳodesh --- Miḳra --- Old Testament --- Palaia Diathēkē --- Pentateuch, Prophets, and Hagiographa --- Sean-Tiomna --- Stary Testament --- Tanakh --- Tawrāt --- Torah, Neviʼim, Ketuvim --- Torah, Neviʼim u-Khetuvim --- Velho Testamento --- Criticism, interpretation, etc. --- History. --- Greek language - Grammar - History - To 1500. --- Manuscripts, Greek (Papyri) - Egypt. --- Didymus, - the Blind, - approximately 313-approximately 398. --- biblical texts. --- christ. --- christianity. --- church. --- confessional projects. --- connection to heritage. --- cultural patrimony. --- didymus the blind. --- ecclesiastes. --- exhibition space. --- general knowledge about the world. --- god. --- grammarians. --- homer. --- late antiquity. --- menander. --- oral classroom discourse. --- place and time. --- position in the world. --- psalms. --- religion. --- religious instruction. --- study of the bible. --- traditional canon. --- tura papyri.
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This is a new critical edition, with translation and commentary, of the Scholia in Apocalypsin, which were falsely attributed to Origen a century ago. They include extensive sections from Didymus the Blind's lost Commentary on the Apocalypse (fourth century) and therefore counter the current belief that Oecumenius' commentary (sixth century) was the most ancient. Professor Tzamalikos argues that their author was in fact Cassian the Sabaite, an erudite monk and abbot at the monastery of Sabas, the Great Laura, in Palestine. He was different from the alleged Latin author John Cassian, placed a century or so before the real Cassian. The Scholia attest to the tension between the imperial Christian orthodoxy of the sixth century and certain monastic circles, who drew freely on Hellenic ideas and on alleged 'heretics'. They show that, during that period, Hellenism was a vigorous force inspiring not only pagan intellectuals, but also influential Christian quarters.
Bible --- 228 --- 276 =75 ORIGENES --- 276 =75 DIDYMUS CAECUS ALEXANDRINUS --- Apocalyps. Boek der Openbaring van Johannes. Apocalyptiek --- Griekse patrologie--ORIGENES --- Griekse patrologie--DIDYMUS CAECUS ALEXANDRINUS --- Bible. --- Abūghālimsīs --- Apocalipse (Book of the New Testament) --- Apocalisse (Book of the New Testament) --- Apocalypse (Book of the New Testament) --- Apocalypse of John --- Apocalypse of St. John --- Apocalypsis Johannis --- Apocalypsis S. Johannis --- Apokalypse (Book of the New Testament) --- Apokalypsin --- Book of Revelation --- Johannes-Apokalypse --- Johannesapokalypse --- Johannesoffenbarung --- Offenbarung des Johannes --- Revelation (Book of the New Testament) --- Revelation of St. John --- Revelation of St. John the Divine --- Revelation to John --- Ruʼyā (Book of the New Testament) --- Sifr al-Ruʼyā --- Yohan kyesirok --- Apokalipsa św. Jana --- Apokalipsa świętego Jana
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