By Professor P. Tzamalikos
This can be a new serious variation, with translation and statement, of the Scholia in Apocalypsin, that have been falsely attributed to Origen a century in the past. They contain vast sections from Didymus the Blind's misplaced observation at the Apocalypse (fourth century) and for that reason counter the present trust that Oecumenius' statement (sixth century) was once the main historic. Professor Tzamalikos argues that their writer was once in reality Cassian the Sabaite, an erudite monk and abbot on the monastery of Sabas, the good Laura, in Palestine. He used to be diversified from the alleged Latin writer John Cassian, put a century or so sooner than 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 exhibit that, in the course of that interval, Hellenism used to be a energetic strength inspiring not just pagan intellectuals, but additionally influential Christian quarters.
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Extra info for An Ancient Commentary on the Book of Revelation: A Critical Edition of the Scholia in Apocalypsin
14. ), Fragmenta Adversus Montanistas, Fr. 7, apud Eusebius (n. 79 above). Apollonius wrote against the Phrygian Montanists and the unknown author of Praedestinatus says he was a bishop of Ephesus, which though is not otherwise attested. Beyond Eusebius citing him, Apollonius was praised by Jerome, De Viris Illustribus, 40. Hippolytus, De antichristo, 36: ο το γα`ρ [scil. Ιωα´ννη ] ν Πα´τµ τ ν σ ν ρ αποκα´λυψιν µυστηρ ων φρικτ ν, ατινα διηγου´µενο αφθ νω κα τ ρου διδα´σκει. λ γε µοι, µακα´ριε Ιωα´ννη, απ στολε κα µαθητα` το κυρ ου.
His method and argument are plain: if Revelation contains the same ideas as both Testaments do, why should it not be a canonical book? In spite of all the authorities who had sanctioned Revelation, Eusebius’ exposition in effect counterbalanced them. On the face of it, with the passage of time, the question of authority looked as though it remained moot. The acceptance of the book had taken root in the Church, but so had criticism, which the author of the Scholia did not espouse. As late as the sixth century, both Oecumenius and Andreas were eager to engage in a name-dropping of authorities embracing Revelation, which only evinces that even by that time no unanimity on the book’s authority had been reached.
Pp. 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