Abstract
This article presents the first critical texts of the passages on Jesus, John the Baptist, and James in the Latin translation of Josephus’
Antiquitates Iudaicae
and the sections of the Latin ...Table of Contents for
AJ
18 where the references to Jesus and John the Baptist appear. A commentary on these Latin texts is also provided. Since no critical edition of the Latin text of
Antiquities
6-20 exists, these are also the first critical texts of any passages from these books. The critical apparatus includes a complete list of variant readings from thirty-seven manuscripts (9th-15th
c.e.
) and all the printed editions from the 1470
editio princeps
to the 1524 Basel edition. Because the passages in the Latin
AJ
on Jesus and John the Baptist were based on Rufinus’ translation of Eusebius’
Historia Ecclesiastica
, a new text of these passages in Rufinus is provided that reports more variant readings than are included in Mommsen’s GCS edition. A Greek text for these passages with revised apparatus correcting and expanding the apparatuses in Niese’s
editio maior
of Josephus and Schwartz’s GCS edition of Eusebius is also provided. In addition to presenting a text and commentary for the passages in the Latin
Antiquities
and Rufinus’ translation of Eusebius, there is catalogue of collated manuscripts and all the early printed editions through 1524, providing a new scholarly resource for further work on the Latin text of the
Antiquities
.
Celotno besedilo
Dostopno za:
BFBNIB, DOBA, IZUM, KILJ, NMLJ, NUK, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
3.
History of the Church Rufinus of Aquileia; Amidon, Philip R
01/2017, Letnik:
133
eBook
Rufinus of Aquileia's History of the Church, published in 402 or 403, is a translation and continuation of that of Eusebius of Caesarea. Eusebius's history tells the story of Christianity from its ...beginning down to the year 325; Rufinus carries the story forward to 395, the year of the death of Theodosius I. Rufinus demonstrates both a superb understanding of Eusebius's text and a tendency to translate it freely or even to misrepresent it when he judges that it does not do justice to the unity of faith and order which he is convinced is an essential element of the church’s constitution. He excises and rewrites passages liberally, but he retains in his translation Eusebius's revolutionary citation of sources, a historiographical method which would eventually prove so fruitful in the literature of the Latin church.
Jerome's vendettas with Rufinus and Ambrose are among the most notorious of early Christianity. Rufinus defends Ambrose against their common foe in the second book of his Apologia adversus ...Hieronymum. In particular, he champions Ambrose's De Spiritu Sancto against Jerome's charge of plagiarism. Here, Adkin discusses three objections that may be raised against Simonetti's interpretation of Rufinus' De Spritu Sancto at 2.28.
Hoschele and Konstan discuss a poem of Rufinus in which he apparently watched a woman bathe. Several words in the poem are ambiguous, and the description is unclear as a result.
...Rufinus the one faith of Christianity is that declared by the Council of Nicaea of 325, whose creed and canons are the final documents he cites in his history.Whereas Eusebius does speak of a ...church united in doctrine and practice throughout its generations, Rufinus tries to accentuate the unity by muffling any hint of alteration in faith and order throughout the Christian centuries among those in communion with reputable bishops.When rendering Eusebius's discussion of canonical and disputed books of Scripture, Rufinus is not strictly faithful to Eusebius's wording but sometimes modifies it (pp. 250, n. 38; 263, n. 74).
