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Theophilos. --- Kontoglou, Photes. --- Ghika, Nicolas. --- Tsarouchis, Yannis.

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New Testament scholarship uncovers much about first-century Christianity. Early Christian masters such as Origen and Augustine draw great attention to the third and following centuries. Yet oddly, despite this flood of attention to both the first century and to the third and later centuries, the second century often escapes notice, this despite its almost living memory of Jesus and his apostles from only a generation or two prior. A distinctive biblical exegesis was used by those second-century apologists who challenged Greco-Roman pagan religionists. Along with introducing the general shape of this ancient apologetic exegesis, Ancient Apologetic Exegesis aims at its recovery as well. Current literature often misunderstands or dismisses second-century exegetical approaches. But by looking behind anachronistic views of ancient genre, literacy, and rhetoric, we can rediscover a forgotten form of early Christian exegesis.

Apologetics --- History --- Theophilus, --- Theophilos, --- Bible --- Bible. --- Criticism, interpretation, etc. --- 30 - 600 --- Early Church Period --- Primitive and Early Church Period --- Theophilos --- Theophilus --- 30-600.

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Papastathēs, Lakēs --- Criticism and interpretation. --- Kairo tōn Hellēnōn (Motion picture : 1981). --- Theophilos (Motion picture : 1987).

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Church history --- Eglise --- Histoire --- Theophilus, --- 276 =75 THEOPHILUS ALEXANDRINUS --- Griekse patrologie--THEOPHILUS ALEXANDRINUS --- Theophilos, --- Theophilus, - patriarch, Archbishop of Alexandria, - d. 412

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One of the most mysterious texts from the Second Byzantine Iconoclasm (815–843) is the so‐called Synodical Letter, purportedly sent by Patriarchs Christopher of Alexandria, Job of Antioch, and Basil of Jerusalem to Emperor Theophilos in 836. The earliest reference thereto is dated 945, whereas the oldest extant manuscript fragment is written in the ninth-century uncial. But was it a real missive or a pious forgery? Several Greek texts deriving from the lost original do not provide sufficient ground for a confident answer. Among the main problems is the lack of protocol elements indispensable for a document of this kind. Those elements, however, are present in the Slavonic text entitled Mnogosložnyj Svitok, which corresponds to Πολύστιχος τόμος in Greek. A thorough scrutiny has revealed that this is the closest version we possess to the original Letter. The Slavonic, besides indications of place (Jerusalem) and date (836) within the main text, contains two solid termini ante quos, 837 and 838, and names the actual compiler of the Letter — a certain monk Basil, who can very well be identical with the hagiographer Basil of Emesa. The latter in his Life of Theodore of Edessa claims to have attended a synod in Jerusalem, presumably that of 836.This book presents a critical edition of the Slavonic text together with corresponding Greek fragments, English translation, and Glossary. Russian translation is also attached.

Iconoclasm --- Church history --- 949.5 <093> --- Idols and images --- Geschiedenis van Byzantium en Griekenland--Historische bronnen --- History --- Worship --- Theophilos, --- Feofil, --- Byzantine Empire --- 949.5 <093> Geschiedenis van Byzantium en Griekenland--Historische bronnen --- Byzantium (Empire) --- Vizantii︠a︡ --- Bajo Imperio --- Bizancjum --- Byzantinē Autokratoria --- Vyzantinon Kratos --- Vyzantinē Autokratoria --- Impero bizantino --- Bizantia --- Iconoclasme --- Orthodoxiae festum