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Wednesday, November 29, 2017

410 AD-Fall of the Western Roman Empire

The Fall of the Western Roman Empire (also called Fall of the Roman Empire or Fall of Rome) was the process of decline in the Western Roman Empire in which it failed to enforce its rule, and its vast territory was divided into several successor polities. The Roman Empire lost the strengths that had allowed it to exercise effective control; modern historians mention factors including the effectiveness and numbers of the army, the health and numbers of the Roman population, the strength of the economy, the competence of the Emperor, the religious changes of the period, and the efficiency of the civil administration. Increasing pressure from barbarians outside Roman culture also contributed greatly to the collapse. The reasons for the collapse are major subjects of the historiography of the ancient world and they inform much modern discourse on state failure.[1][2]
Relevant dates include 117 CE, when the Empire was at its greatest territorial extent, and the accession of Diocletian in 284. Irreversible major territorial loss, however, began in 376 with a large-scale irruption of Goths and others. In 395, after winning two destructive civil wars, Theodosius I died, leaving a collapsing field army and the Empire, still plagued by Goths, divided between his two incapable sons. By 476 when Odoacer deposed the Emperor Romulus, the Western Roman Emperor wielded negligible military, political, or financial power and had no effective control over the scattered Western domains that could still be described as Roman. Invading barbarians had established their own power in most of the area of the Western Empire. While its legitimacy lasted for centuries longer and its cultural influence remains today, the Western Empire never had the strength to rise again.
The Fall is not the only unifying concept for these events; the period described as Late Antiquity emphasizes the cultural continuities throughout and beyond the political collapse.


Sunday, November 26, 2017

405 AD-Vulgate

The Vulgate (/ˈvʌlɡt, -ɡɪt/) is a late-4th-century Latin translation of the Bible that became the Catholic Church's officially promulgated Latin version of the Bible during the 16th century.
The translation was largely the work of St Jerome, who in 382 had been commissioned by Pope Damasus I to revise the Vetus Latina ("Old Latin") Gospels then in use by the Roman Church. Jerome, on his own initiative, extended this work of revision and translation to include most of the Books of the Bible, and once published, the new version was widely adopted and eventually eclipsed the Vetus Latina; so that by the 13th century, it took over from the former version the appellation of "versio vulgata" [1] (the "version commonly used") or vulgata for short, and in Greek as βουλγάτα ("Voulgata").
The Catholic Church affirmed the Vulgate as its official Latin Bible at the Council of Trent (1545–63), though there was no authoritative edition at that time.[2] The Clementine edition of the Vulgate of 1592 became the standard Bible text of the Roman Rite of the Roman Catholic Church and remained so until 1979 when the Nova Vulgata was promulgated.



400 AD-Gemara

Adolf Behrman - Talmudysci.jpgThe Gemara (also transliterated GemoraGemarah, or, less commonly, Gemorra; from Hebrew גמרא, from the Aramaic verb gamar, study) is the component of the Talmud comprising rabbinical analysis of and commentary on the Mishnah. After the Mishnah was published by Judah the Prince (c. 200 CE), the work was studied exhaustively by generation after generation of rabbis in Babylonia and the Land of Israel. Their discussions were written down in a series of books that became the Gemara, which when combined with the Mishnah constituted the Talmud.
There are two versions of the Gemara. The Jerusalem Talmud (Talmud Yerushalmi) was compiled by scholars of the Land of Israel, primarily of the academies of Tiberias and Caesarea, and was published between about 350–400 CE. The Talmud Bavli was published about 500 CE by scholars of Babylonia, primarily of the academies of SuraPumbedita, and Mata Mehasia. By convention, a reference to the "Gemara" or "Talmud," without further qualification, refers to the Babylonian version. The main compilers were Revina and Rav Ashi. see Talmud.


Saturday, November 25, 2017

400 AD-Aphrahat & Ephrem the Syrian

Aphrahat (c. 280–c. 345; Syriacܐܦܪܗܛ‎ — Ap̄rahaṭ, Persianفرهاد‎‎, Greek Ἀφραάτης, and Latin Aphraates) was a Syriac-Christian author of the third century from the Adiabene region of Assyria (then Sassanid ruled Assuristan), which was within the Persian Empire, who composed a series of twenty-three expositions or homilies on points of Christian doctrine and practice.[2] All his known works, the Demonstrations, come from later on in his life. He was an ascetic and celibate, and was almost definitely a son of the covenant (an early Syriac form of communal monasticism). He may have been a bishop, and later Syriac tradition places him at the head of Mar Matti monastery near Mosul, in what is now northern Iraq.[3] He was a near contemporary to the slightly younger Ephrem the Syrian, but the latter lived within the sphere of the Roman Empire. Called the Persian Sage (Syriacܚܟܝܡܐ ܦܪܣܝܐ‎, Ḥakkîmâ Pārsāyā), Aphrahat witnesses to the concerns of the early church beyond the eastern boundaries of the Roman Empire.


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Ephrem the Syrian (Syriacܡܪܝ ܐܦܪܝܡ ܣܘܪܝܝܐ‎ Mār Aprêm Sûryāyâ;[1] GreekἘφραίμ ὁ ΣῦροςLatinEphraem Syrus, also known as St. Ephraem (Ephrem, Ephraim); ca. 306 – 373) was a Syriac Christian deacon and a prolific Syriac-language hymnographer and theologian of the 4th century. He is especially beloved in the Syriac Orthodox Church, and counted as a Venerable Father (i.e., a sainted Monk) in Eastern Orthodoxy. His feast dayis celebrated on 28 January and on the Saturday of the Venerable Fathers. He was declared a Doctor of the Church in the Catholic Church in 1920.
Ephrem wrote a wide variety of hymnspoems, and sermons in verse, as well as prose biblical exegesis. These were works of practical theology for the edification of the church in troubled times. So popular were his works, that, for centuries after his death, Christian authors wrote hundreds of pseudepigraphal works in his name. He has been called the most significant of all of the fathers of the Syriac-speaking church tradition.[2]

Tuesday, November 21, 2017

400 AD-Pervigilium Veneris

Pervigilium Veneris (or The Vigil of Venus) is a Latin poem of uncertain date, variously assigned to the 2nd, 4th or 5th centuries.
It is sometimes thought to have been by the poet Tiberianus, because of strong similarities with his poem Amnis ibat, though other scholars attribute it to Publius Annius Florus, and yet others find no sufficient evidence for any attribution.[1][2] It was written professedly in early spring on the eve of a three-night festival of Venus (probably April 1–3) in a setting that seems to be Sicily. The poem describes the annual awakening of the vegetable and animal world through the "benign post-Lucretian" goddess,[3] which contrasts with the tragic isolation of the silent "I" of the poet/speaker against the desolate background of a ruined city, a vision that prompts Andrea Cucchiarelli to note the resemblance of the poem's construction to the cruelty of a dream.[4] It is notable because of its focus on the natural world (something never before seen in Roman poetry) which marks the transition from Roman poetry to medieval poetry. It consists of ninety-three verses in trochaic septenarius, and is divided into strophes of unequal length by the refrain:
Cras amet qui nunquam amavit; quique amavit cras amet.Let him love tomorrow who has never loved, and let him who has loved love tomorrow.
The poem ends with the nightingale's song, and a poignant expression of personal sorrow:
illa cantat; nos tacemus; quando ver venit meum?
She sings; we are silent; when will my springtime come?


Sunday, November 12, 2017

400 AD-Apicius

Apicius is a collection of Roman cookery recipes, usually thought to have been compiled in the late 4th or early 5th century AD and written in a language that is in many ways closer to Vulgar than to Classical Latin; later recipes using Vulgar Latin (such as ficatumbullire) were added to earlier recipes using Classical Latin (such as iecurfervere).
The name "Apicius" had long been associated with excessively refined love of food, from the habits of an early bearer of the name, Marcus Gavius Apicius, a Roman gourmet and lover of refined luxury, who lived sometime in the 1st century AD during the reign of Tiberius. He is sometimes erroneously asserted to be the author of the book that is pseudepigraphically attributed to him.
Apicius is a text to be used in the kitchen. In the earliest printed editions, it was usually called De re coquinaria (On the Subject of Cooking), and attributed to an otherwise unknown Caelius Apicius, an invention based on the fact that one of the two manuscripts is headed with the words "API CAE"[1] or rather because there are a few recipes attributed to Apicius in the text: Patinam Apicianam sic facies (IV, 14) Ofellas Apicianas (VII, 2). It is also known as De re culinaria.



Tuesday, November 7, 2017

400 AD-De doctrina christiana

De doctrina christiana (EnglishOn Christian Doctrine or On Christian Teaching) is a theological text written by Saint Augustine of Hippo. It consists of four books that describe how to interpret and teach the Scriptures. The first three of these books were published in 397 and the fourth added in 426. By writing this text, Saint Augustine set three tasks for Christian teachers and preachers: to discover the truth in the contents of the Scriptures, to teach the truth from the Scriptures, and to defend scriptural truth when it was attacked.

Historical context

Starting in 389 AD, the powerful application of faith to politics led Emperor Theodosius to issue a series of edicts against paganism that concluded in 391 with a law making pagan worship illegal. During the Golden Age of Athens, politics and manmade laws guided human conduct, and the city state was viewed as a manifestation of the highest human values, giving rise to political philosophy. Christianity effected a change in the course of Western society, requiring a new cultural identity and a new educational curriculum. With this aim in mind, Emperor Justinian (483–565 AD) cut off all state funding to chairs of rhetoric, essentially bringing the explicitly pagan classical tradition to a close. The pagan classical heritage would from this time onward be viewed through the lens of Christianity, increasing the need for an approach to the teaching of scripture that matched the sophistication of the classical inheritance. De doctrina christiana would provide the medieval world with that tool.[1]


Monday, November 6, 2017

400 AD-Confessions (Augustine)

Confessions (Augustine)

Confessions by Saint Augustine of Hippo
Confessions (LatinConfessiones) is the name of an autobiographical work, consisting of 13 books, by Saint Augustine of Hippo, written in Latin between AD 397 and 400.[1] The work outlines Saint Augustine's sinful youth and his conversion to Christianity. Modern English translations of it are sometimes published under the title The Confessions of Saint Augustine in order to distinguish the book from other books with similar titles. Its original title was Confessions in Thirteen Books, and it was composed to be read out loud with each book being a complete unit.[2]
Confessions is generally considered one of Augustine's most important texts. It is widely seen as the first Western autobiography ever written, and was an influential model for Christian writers throughout the Middle Ages. Professor Henry Chadwick wrote that Confessions will "always rank among the great masterpieces of western literature".[3]

Summary

The work is not a complete autobiography, as it was written during Saint Augustine's early 40s and he lived long afterwards, producing another important work, (City of God). Nonetheless, it does provide an unbroken record of his development of thought and is the most complete record of any single person from the 4th and 5th centuries. It is a significant theological work, featuring spiritual meditations and insights.
In the work Augustine writes about how much he regrets having led a sinful and immoral life. He discusses his regrets for following the Manichaean religion and believing in astrology. He writes about Nebridius's role in helping to persuade him that astrology was not only incorrect but evil, and Saint Ambrose's role in his conversion to Christianity. The first nine books are autobiographical and the last four are commentary. He shows intense sorrow for his sexual sins, and writes on the importance of sexual morality. The books were written as prayers to God, thus the title, based on the Psalms of David; and it begins with "For Thou hast made us for Thyself and our hearts are restless till they rest in Thee."[4] The work is thought to be divisible into books which symbolize various aspects of the Trinity and trinitarian belief.


Sunday, November 5, 2017

393 AD-Synod of Hippo

Synod of Hippo

From Wikipedia, the free encyclopedia
The Synod of Hippo refers to the synod of 393 which was hosted in Hippo Regius in northern Africa during the early Christian Church. Additional synods were held in 394, 397, 401 and 426. Some were attended by Augustine of Hippo.
The synod of 393 is best known for two distinct acts. First, for the first time a council of bishops listed and approved a Christian Biblical canon that corresponds to the modern Roman Catholic canon while falling short of the Orthodox canon (including the books classed by Roman Catholics as deuterocanonical books and by Protestants as Apocrypha). The canon was later approved at the Council of Carthage (397) pending ratification by the "Church across the sea", that is, the See of Rome.[1] Previous councils had approved similar, but slightly different, canons. The council also reaffirmed the apostolic origin of the requirement of clerical continence and reasserted it as a requirement for all the ordained, in addition requiring that all members of a person's household must be Christian before that person can be ordained.[2][3]
Rules regarding clerical succession were also clarified at the Synod,[4] as well as certain liturgical considerations.[5]

Canonical scriptures

The canonical scriptures are listed in Canon xxxvi of Hippo as follows:
Genesis.
Exodus.
Leviticus.
Numbers.
Deuteronomy.
Joshua the Son of Nun.
The Judges.
Ruth.
The Kings, iv. books.
The Chronicles, ii. books.
Job.
The Psalter.
The Five books of Solomon.
The Twelve Books of the Prophets.
Isaiah.
Jeremiah.
Ezechiel.
Daniel.
Tobit.
Judith.
Esther.
Ezra, ii. books.
Macchabees, ii. books.
The New Testament.
The Gospels, iv. books.
The Acts of the Apostles, i. book.
The Epistles of Paul, xiv.
The Epistles of Peter, the Apostle, ii.
The Epistles of John the Apostle, iii.
The Epistles of James the Apostle, i.
The Epistle of Jude the Apostle, i.
The Revelation of John, i. book.
In the De doctrina christiana, Augustine explains the relation between the two books of Ezra/Esdras and its separation with the Chronicles (partly included in the Septuagint's 1 Esdras): "...and the two of Ezra, which last look more like a sequel to the continuous regular history which terminates with the books of Kings and Chronicles."[7]


381-391 AD-Theodosius proscripted Paganism within the Roman Empire

The persecution of pagans in the late Roman Empire began late during the reign of Constantine the Great, when he ordered the pillaging and the tearing down of some temples.[1][2][3] The first anti-pagan laws by the Christian state started with Constantine's son Constantius II,[4][5] who was an opponent of paganism; he ordered the closing of all pagan temples, forbade pagan sacrifices under pain of death,[2] and removed the traditional Altar of Victory from the Senate.[6] Under his reign ordinary Christians began to vandalise pagan temples, tombs and monuments.[7][8][9][10] This persecution had proceeded after a period of persecution of Christians in the Empire.
From 361 until 375, paganism was relatively tolerated. Three Emperors—GratianValentinian II and Theodosius I—came under the influence of the Bishop of Milan, Ambrose. At his suggestion, state anti-paganism policies were reinstituted.[11][12] As a penitent under the care of Ambrose, Theodosius was influenced to issue the "Theodocian Decrees" of 391.[12][13] Gratian also removed the Altar of Victory for the second time. The Vestal Virgins were disbanded, and access to Pagan temples was prohibited.
During the course of his life, Constantine progressively became more Christian and turned away from any syncretic tendencies he appeared to favour at times, thereby demonstrating, according to his biographers, that "The God of the Christians was indeed a jealous God who tolerated no other gods beside him. The Church could never acknowledge that she stood on the same plane with other religious bodies, she conquered for herself one domain after another".[14]
Even if Constantine had desired to Christianise the state, expediency may have dictated otherwise since Christians may have formed only a fifth part of the population in the West and a half of the population in the East.[2][15]