By Timothy D. Barnes
This good documented examine specializes in the profession of Archbishop Athanasius of Alexandria throughout the 300s advert. yet past that, Barnes illuminates the encompassing age with its assumptions, passions, and realities. at the back of the authentic statements of a winner in church historical past, Barnes indicates us the facts of a fallible, formidable, vindictive guy, striving to defeat his competitors by way of nearly any potential invaluable. The ups and downs of this man's occupation are with reference to breathtaking. Barnes' cautious examine finds a saga of nerve-racking political hardball over the way forward for strength in Rome's new imperial faith.
--author of Correcting Jesus
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Extra resources for Athanasius and Constantius: Theology and Politics in the Constantinian Empire
A. D. Leeman, Tacite sur Petrone. Mort et liberte, ASNP HI/8 (1978), 421-434. 4. Other Epicureans of the First Century Some known Epicureans of this period are: Philostratus in his life of Apollonius of Tyana says that the sage studied with Epicureans at Aegae in Cilicia. Philostratus is an exceedingly unreliable source and may be merely projecting back in time a contubernium of his own day. It is odd however to make his hero study an uncongenial creed so that one is inclined to think that he received it as part of the traditon about Apollonius.
W. Haase (Berlin -New York 1983), 1765-1787. 4. The Epicureanism of Vergil Vergil's relation to Epicureanism has been much discussed, and can therefore, be given summary treatment. From a variety of sources it is known that about 48 B. C. Vergil went to Campania, and spent six years or more in an Epicurean community whose leading professor was Siro. Tacitus (Dial. 13) speaks of Vergil's securum et quietum ... secessum and his felix contubernium: the latter is a technical Epicurean term. The period is reflected in the little collection 'Catalepton', which seems to be mainly authentic.
Again the saying ipsa enim altitudo attonat summa (Ep. 19,9) fits well Epicurus's injunction to avoid the positions of power. Indeed this was one of the most remarkable - and Epicurean things about Maecenas: he was content to remain an eques, to live out of the public eye, and to exercise influence without the possession of power. Another Epicurean trait recorded by Seneca (Ep. 114,7) in a highly critical passage, was his abstention from bloodshed. This is confirmed by a story recorded by Dio Cassius (55,7), and the Byzantine monk Georgius Cedrenus.
Athanasius and Constantius: Theology and Politics in the Constantinian Empire by Timothy D. Barnes