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Did Pseudo-Dionysius Live in Constantinople?
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| Zeitschriftentitel: | Vigiliae Christianae |
|---|---|
| Personen und Körperschaften: | |
| In: | Vigiliae Christianae, 62, 2008, 5, S. 505-514 |
| Format: | E-Article |
| Sprache: | Unbestimmt |
| veröffentlicht: |
Brill
|
| Schlagwörter: |
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Gavrilyuk, Paul Gavrilyuk, Paul |
|---|---|
| author |
Gavrilyuk, Paul |
| spellingShingle |
Gavrilyuk, Paul Vigiliae Christianae Did Pseudo-Dionysius Live in Constantinople? Linguistics and Language History Language and Linguistics Cultural Studies Archeology Religious studies |
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gavrilyuk, paul |
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Gavrilyuk, Paul 0042-6032 1570-0720 Brill Linguistics and Language History Language and Linguistics Cultural Studies Archeology Religious studies http://dx.doi.org/10.1163/157007208x306560 <jats:sec><jats:title>Abstract</jats:title><jats:p>This article aims to reopen and advance the discussion of the geographic location of Pseudo-Dionysius the Areopagite, the author of the Corpus Dionysiacum. While various locales, for example, Antioch and Alexandria, have been proposed, none of the hypotheses about Dionysius's identity and location has to date gained the universal acceptance among scholars. This study shows that the baptismal rites described in the second chapter of Pseudo-Dionysius's Ecclesiastical Hierarchy and in the fifth century Ordo of Constantinople, recorded in the Euchologion Barberini gr. 336, have several unique features in common, such as the threefold renunciation of Satan, balanced by the threefold profession of faith, and the blessing of the baptismal water with the consecrated oil. These features are not attested by any other source contemporary or earlier than the Ecclesiastical Hierarchy and the material of the Ordo. Based on these unique similarities the author advances a new hypothesis that Pseudo-Dionysius describes a Constantinopolitan rite and very likely lived in Constantinople at some point in his career. Six objections to this hypothesis are considered and answered in the second part of the paper.</jats:p> </jats:sec> Did Pseudo-Dionysius Live in Constantinople? Vigiliae Christianae |
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Did Pseudo-Dionysius Live in Constantinople? |
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Did Pseudo-Dionysius Live in Constantinople? |
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Did Pseudo-Dionysius Live in Constantinople? |
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did pseudo-dionysius live in constantinople? |
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Linguistics and Language History Language and Linguistics Cultural Studies Archeology Religious studies |
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2008 |
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<jats:sec><jats:title>Abstract</jats:title><jats:p>This article aims to reopen and advance the discussion of the geographic location of Pseudo-Dionysius the Areopagite, the author of the Corpus Dionysiacum. While various locales, for example, Antioch and Alexandria, have been proposed, none of the hypotheses about Dionysius's identity and location has to date gained the universal acceptance among scholars. This study shows that the baptismal rites described in the second chapter of Pseudo-Dionysius's Ecclesiastical Hierarchy and in the fifth century Ordo of Constantinople, recorded in the Euchologion Barberini gr. 336, have several unique features in common, such as the threefold renunciation of Satan, balanced by the threefold profession of faith, and the blessing of the baptismal water with the consecrated oil. These features are not attested by any other source contemporary or earlier than the Ecclesiastical Hierarchy and the material of the Ordo. Based on these unique similarities the author advances a new hypothesis that Pseudo-Dionysius describes a Constantinopolitan rite and very likely lived in Constantinople at some point in his career. Six objections to this hypothesis are considered and answered in the second part of the paper.</jats:p>
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| description | <jats:sec><jats:title>Abstract</jats:title><jats:p>This article aims to reopen and advance the discussion of the geographic location of Pseudo-Dionysius the Areopagite, the author of the Corpus Dionysiacum. While various locales, for example, Antioch and Alexandria, have been proposed, none of the hypotheses about Dionysius's identity and location has to date gained the universal acceptance among scholars. This study shows that the baptismal rites described in the second chapter of Pseudo-Dionysius's Ecclesiastical Hierarchy and in the fifth century Ordo of Constantinople, recorded in the Euchologion Barberini gr. 336, have several unique features in common, such as the threefold renunciation of Satan, balanced by the threefold profession of faith, and the blessing of the baptismal water with the consecrated oil. These features are not attested by any other source contemporary or earlier than the Ecclesiastical Hierarchy and the material of the Ordo. Based on these unique similarities the author advances a new hypothesis that Pseudo-Dionysius describes a Constantinopolitan rite and very likely lived in Constantinople at some point in his career. Six objections to this hypothesis are considered and answered in the second part of the paper.</jats:p> </jats:sec> |
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| spelling | Gavrilyuk, Paul 0042-6032 1570-0720 Brill Linguistics and Language History Language and Linguistics Cultural Studies Archeology Religious studies http://dx.doi.org/10.1163/157007208x306560 <jats:sec><jats:title>Abstract</jats:title><jats:p>This article aims to reopen and advance the discussion of the geographic location of Pseudo-Dionysius the Areopagite, the author of the Corpus Dionysiacum. While various locales, for example, Antioch and Alexandria, have been proposed, none of the hypotheses about Dionysius's identity and location has to date gained the universal acceptance among scholars. This study shows that the baptismal rites described in the second chapter of Pseudo-Dionysius's Ecclesiastical Hierarchy and in the fifth century Ordo of Constantinople, recorded in the Euchologion Barberini gr. 336, have several unique features in common, such as the threefold renunciation of Satan, balanced by the threefold profession of faith, and the blessing of the baptismal water with the consecrated oil. These features are not attested by any other source contemporary or earlier than the Ecclesiastical Hierarchy and the material of the Ordo. Based on these unique similarities the author advances a new hypothesis that Pseudo-Dionysius describes a Constantinopolitan rite and very likely lived in Constantinople at some point in his career. Six objections to this hypothesis are considered and answered in the second part of the paper.</jats:p> </jats:sec> Did Pseudo-Dionysius Live in Constantinople? Vigiliae Christianae |
| spellingShingle | Gavrilyuk, Paul, Vigiliae Christianae, Did Pseudo-Dionysius Live in Constantinople?, Linguistics and Language, History, Language and Linguistics, Cultural Studies, Archeology, Religious studies |
| title | Did Pseudo-Dionysius Live in Constantinople? |
| title_full | Did Pseudo-Dionysius Live in Constantinople? |
| title_fullStr | Did Pseudo-Dionysius Live in Constantinople? |
| title_full_unstemmed | Did Pseudo-Dionysius Live in Constantinople? |
| title_short | Did Pseudo-Dionysius Live in Constantinople? |
| title_sort | did pseudo-dionysius live in constantinople? |
| title_unstemmed | Did Pseudo-Dionysius Live in Constantinople? |
| topic | Linguistics and Language, History, Language and Linguistics, Cultural Studies, Archeology, Religious studies |
| url | http://dx.doi.org/10.1163/157007208x306560 |