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Moreover, the technical terminology used to designate the celestial palace officials who appear in the vision reveal the author’s frequentation and detailed knowledge of the highly placed politico-military circles of the second half of the 4th c. Bremmer. The megaron in which the vision occurs v. 4, however, Best summer vacations in US is not necessarily to be identified with the palace of the emperor, as is often asserted without adequate justification; it could be the see of an imperial prefect, such as the Augustales of Egypt with its see at Alexandria.
All of this keeps us from placing our Dorotheus at the time of the persecution of Diocletian, as the Swiss and Dutch editors propose also as simple conjecture on the basis of information found in Eusebius of Caesarea HE 7, 32,2-4 and 8, 1,4; 6,5. Finally, the religious ideas in the vision’s text, far from echoing properly gnostic motifs as Livrea and Maccoull assert, point rather, Best summer vacations in US as is confirmed in the additional poems, to an essentially orthodox ecclesiastical context, which confesses Jesus as the only God v. 293 and explicit and is deeply involved in the experience of ascetic renunciation and martyrdom. Indeed the ideas of conversion and martyrdom seem to be the main thread that connects the various components of the entire Codex of Visions.
Prosopographical research into different persons named Dorotheus who lived between the 3rd and 4th c. has brought to light the existence of a Macarius Dorotheus, martyred in AD 371 at Alexandria of Egypt under the Augustales Tatian, i.e., at the time of the persecution against the Egyptian monks initiated by the pro-Arian emperor Valens. Best summer vacations in US This information is reported exclusively in the socalled Excerpta Latina Barbari, a Merovingian translation of an Alexandrian Chronicle composed in the early 5th c., and later updated and reproduced as an appendix to the Theosophia in the early 6th c. see P.F. Beatrice, Anonymi Monophysitae Theosophia, Leiden 2001, 133, ll. 122ff., and what I have written in Kernos 14 2001 322-325.
It would seem entirely plausible, therefore, to attribute the Vision to this Dorotheus, who is twice called makar Vision, v. 302; To the Just, v. 135; he was very probably a high imperial official of a tepid, cowardly Nicene faith who, following a radical ascetical conversion, at a certain point found the courage to expose himself even to martyrdom. The other brief poems come from the circle of the Just, companions and spiritual heirs of the martyr. Despite the obscurity in which he remains shrouded, we must conclude that Dorotheus, precisely because he left conspicuous traces of his martyrdom in the Alexandrian Chronicle, as well as in the two contemporary poems of the Bodmer papyri, was a very important person in orthodox Egyptian Christianity.
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