Zosimus, Greek Historian of the Fall of the Roman Empire
... 1960, as an NDEA Fellow in the History of Western Origins Program and participated in the initial semester of the Loyola in Rome Center in 1962. He has taught at Loyola College, Montreal (1963-1966); ...
... 1960, as an NDEA Fellow in the History of Western Origins Program and participated in the initial semester of the Loyola in Rome Center in 1962. He has taught at Loyola College, Montreal (1963-1966); ...
The Christianization of the Roman Empire Under Constantine
... But the sources which record the emperor’s conversion stories, Lactantius and Eusebius, being Christians, most likely interpreted his conversion in a Christian light. Constantine, too, may have retroactively altered his conversion experience to make it more Christian, as Eusebius records that “the v ...
... But the sources which record the emperor’s conversion stories, Lactantius and Eusebius, being Christians, most likely interpreted his conversion in a Christian light. Constantine, too, may have retroactively altered his conversion experience to make it more Christian, as Eusebius records that “the v ...
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... Ossius, who interpreted the dream and instructed him about Christ. The precise action that Constantine then took is not clear,29 but this is another instance where the exact nature of the act is not important for this discussion. What is important is that Constantine made some kind of sign in accord ...
... Ossius, who interpreted the dream and instructed him about Christ. The precise action that Constantine then took is not clear,29 but this is another instance where the exact nature of the act is not important for this discussion. What is important is that Constantine made some kind of sign in accord ...
Was Constantinople founded as a Christian capital?
... Before one examines in detail what Eusebius said one must first decide whether it is legitimate to use him as a source for the city by asking quite simply, did he know what was there? After all he was bishop of Caesarea, not Constantinople. In this case it is reasonable to assume that Eusebius was a ...
... Before one examines in detail what Eusebius said one must first decide whether it is legitimate to use him as a source for the city by asking quite simply, did he know what was there? After all he was bishop of Caesarea, not Constantinople. In this case it is reasonable to assume that Eusebius was a ...
Philip V and Perseus: The Twilight of Antigonid Macedonia Philip V
... With peace concluded with Rome, Philip turned to strengthening his position in the Aegean. He attacked Ptolemaic domains in Asia Minor. Pergamon and Rhodes feared that Philip was consolidating a position to attack them, so they sent continual complaints to Rome about Philip’s aggression and growing ...
... With peace concluded with Rome, Philip turned to strengthening his position in the Aegean. He attacked Ptolemaic domains in Asia Minor. Pergamon and Rhodes feared that Philip was consolidating a position to attack them, so they sent continual complaints to Rome about Philip’s aggression and growing ...
Philip the Arab and Christianity
Philip the Arab was one of the few 3rd-century Roman emperors sympathetic to Christians, although his relationship with Christianity is obscure and controversial. Philip was born in Auranitis, an Arab district east of the Sea of Galilee. The urban and Hellenized centers of the region were Christianized in the early years of the 3rd century via major Christian centers at Bosra and Edessa; there is little evidence of Christian presence in the small villages of the region in this period, such as Philip's birthplace at Philippopolis. Philip served as praetorian prefect, commander of the Praetorian Guard, from 242; he was made emperor in 244. In 249, after a brief civil war, he died at the hands of his successor, Decius.During the late 3rd century and into the 4th, it was held by some churchmen that Philip had been the first Christian emperor; he was described as such in Jerome's Chronicon (Chronicle), which was well known during the Middle Ages, and in Orosius' highly popular Historia Adversus Paganos (History Against the Pagans). Most scholars hold that these and other early accounts ultimately derive from Eusebius of Caesarea's Historia Ecclesiastica (Ecclesiastical History).The most important section of Eusebius' Historia on Philip's religious beliefs describes the emperor's visit to a church on Easter Eve when he was denied entry by the presiding bishop until he confessed his sins. The account is paralleled by Chrysostom's homily, which celebrates Saint Babylas, Bishop of Antioch, for denying a sinful emperor entry to his church; and quotations of Leontius in the Chronicon Paschale which describe Philip seeking penitence from Babylas for the sin of murdering his predecessor. Given the parallels between the accounts, most scholars believe that Eusebius, Chrysostom, and Leontius are referring to the same event (or legend).With the growth of scholarly criticism in the 17th and 18th centuries, fewer historians believed Philip to be a Christian. Historians had become increasingly aware of secular texts, which did not describe Philip as a Christian—and which, indeed, recorded him participating as pontifex maximus (chief priest) over the millennial Secular Games in 248. Modern scholars are divided on the issue. Some, like Hans Pohlsander and Ernst Stein, argue that the ecclesiastic narratives are ambiguous, based on oral rumor, and do not vouch for a Christian Philip; others, like John York, Irfan Shahîd, and Warwick Ball, argue that the ecclesiastic narratives are clear and dependable enough that Philip can be described as a Christian; still others, like Glen Bowersock, argue that the sources are strong enough to describe Philip as a man interested in and sympathetic to Christianity, but not strong enough to call him a Christian.