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Advanced full-text search Advanced catalog search Search tips. The manner in which Eusebius deals with his numerous quotations elsewhere, where we can test his honesty, is a sufficient vindication against this unjust charge" L.
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The notices in the Church History bearing on the New Testament canon are so important that a word must be said about the rule followed by Eusebius in what he recorded and what he left unrecorded. Speaking generally, his principle seems to have been to quote testimonies for and against those books only whose claims to a place in the Canon had been disputed.
In the case of undisputed books he gave any interesting information concerning their composition which he had come across in his reading. The subject was most carefully investigated by Lightfoot in an article in "The Contemporary" January, , reprinted in "Essays on Supernatural Religion" , entitled "The Silence of Eusebius". In regard to the Gospel of St. John, Lightfoot concludes: "The silence of Eusebius respecting early witnesses to the Fourth Gospel is an evidence in its favour.
The tenth book of the Church History records the defeat of Licinius in , and must have been completed before the death and disgrace of Crispus in , for it refers to him as Constantine's "most pious son". The ninth book was completed between the defeat of Maxentius in , and Constantine's first rupture with Licinius in This work has been most unjustly blamed, from the time of Socrates downwards, because it is a panegyric rather than a history.
If ever there was a man under an obligation to respect the maxim, De mortuis nil nisi bonum, this man was Eusebius, writing the Life of Constantine within three years after his death It is well to remember that one of our chief sources of information for the history of that council is a book written to magnify Constantine. Apologetic 7 Against Hierocles.
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Hierocles, who, as governor in Bithynia and in Egypt , was a cruel enemy of the Christians during the persecution , before the persecution had attacked them with the pen. There was nothing original about his work except the use he made of Philostratus's Life of Apollonius of Tyana to institute a comparison between the Lord and Apollonius in favour of the latter.
In his reply Eusebius confined himself to this one point. The object of these two treatises, which should be regarded as two parts of one comprehensive work, was to justify the Christian in rejecting the religion and philosophy of the Greeks in favour of that of the Hebrews, and then to justify him in not observing the Jewish manner of life.
The following summary of its contents is taken from Mr. Books VII-IX give reasons for preferring the religion of the Hebrews founded chiefly on the testimony of various authors to the excellency of their Scriptures and the truth of their history. In the last three books the comparison of Moses with Plato is continued, and the mutual contradictions of other Greek Philosophers, especially the Peripatetics and Stoics , are exposed and criticized.
It ranks, with the Chronicle, second only to the Church History in importance, because of its copious extracts from ancient authors whose works have perished. The first book of the Demonstratio chiefly deals with the temporary character of the Mosaic Law. In the second the prophecies concerning the vocation of the Gentiles and the rejection of the Jews are discussed. In the remaining eight the testimonies of the prophets concerning Christ are treated of.
We now pass to three books, of which nothing is known save that they were read by Photius, viz. Except for a few fragments of the original, this work is only extant in a Syriac version discovered by Tattam, edited by Lee in , and translated by the same in It treats of the cosmic function of the Word, the nature of man, the need of revelation, etc.
The fourth and fifth books are particularly remarkable as a kind of anticipation of modern books on Christian evidences. A curious literary problem arises out of the relations between the "Theophania" and the work "De Laudibus Constantini". There are entire passages which are almost verbatim the same in both works. Lightfoot decides in favour of the priority of the first-named work.
Gressel, who has edited the "Theophania" for the Berlin edition of the Greek Fathers , takes the opposite view.
Eusebius in Syriac, in a literal German version
He compares the parallel passages and argues that they are improved in the "De Laudibus Constantini". Basil On the Holy Spirit 29 , where he says, "I draw attention to his [Eusebius's] words in discussing the difficulties started in connexion with ancient polygamy. Basil's words, Lightfoot thinks that in this treatise Eusebius dealt with the difficulty presented by the Patriarchs possessing more than one wife.
But he overlooked the reference in the "Dem. Exegetical 16 Eusebius narrates, in his Life of Constantine IV, 36, 37 , how he was commissioned by the emperor to prepare fifty sumptuous copies of the Bible for use in the Churches of Constantinople. Some scholars have supposed that the Codex Sinaiticus was one of these copies. Lightfoot rejects this view chiefly on the ground that "the Text of the codex in many respects differs too widely from the readings found in Eusebius". Eusebius drew up ten canons, the first containing a list of passages common to all four Evangelists ; the second, those common to the first three and so on.
He also divided the Gospels into sections numbered continuously. A number, against a section, referred the reader to the particular canon where he could find the parallel sections or passages. They "believed as did St.
Jerome nearly a century afterwards that Origen had succeeded in restoring the old Greek version to its primitive purity". The result was a "mischievous mixture of the Alexandrian version with the versions of Aquila and Theodotion" Swete, "Introd. For the labours of the two friends on the text of the New Testament the reader may be referred to Rousset, "Textcritische Studien zum N.
Whether as in the case of the Old Testament , they worked on any definite critical principles is not known. These four works were written at the request of Eusebius's friend Paulinus. Only the fourth is extant. It is known as the "Topics," or the "Onomasticon". This work gives a short biography of each Prophet and an account of his prophecies.
There are many gaps in the manuscripts of this work, and they end in the th Psalm. An allusion to the discovery of the Holy Sepulchre fixes the date at about Lightfoot speaks very highly of this commentary. Luke , of which what seem to be extracts are preserved. Jerome Ep. A passage that seems to belong to such a commentary was discovered and published by Mai. An epitome, very probably from the hand of Eusebius, of this work was discovered and published by Mai in Extracts from the original are preserved.