By Donald Russell, John Dillon, Sebastian Gertz
50 years sooner than Philoponus, Christians from Gaza, looking to effect Alexandrian Christians, defended the Christian trust in resurrection and the finite period of the realm, and attacked rival Neoplatonist perspectives. Aeneas addresses an strange model of the foodstuff chain argument opposed to resurrection, that bodies gets eaten by means of different creatures. Zacharias assaults the Platonist examples of synchronous production, which have been the construction of sunshine, of shadow, and of a footprint within the sand. a fraction survives of a 3rd Gazan contribution by way of Procopius. Zacharias lampoons the Neoplatonist professor in Alexandria, Ammonius, and claims a number one function within the insurrection which ended in the cleverest Neoplatonist, Damascius, fleeing to Athens. It was once basically Philoponus, even though, who used to be in a position to embarrass the Neoplatonists via arguing opposed to them all alone terms.
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Extra resources for Aeneas of Gaza : Theophrastus with Zacharias of Mytilene, Ammonius
Zacharias’ Ammonius was translated and annotated by Sebastian Gertz, who also wrote the introduction to it. The textual emendations on this part were nearly all suggested by Donald Russell. We thank Michael Champion for showing his own draft translation of the Ammonius, and the General Editor thanks Donald Russell and John Dillon for comments on the present translation of it. Katharine O’Reilly compiled the English-Greek Glossaries for both the Theophrastus and the Ammonius. The volume was indexed and prepared for press by Sebastian Gertz.
98. D. -J. Festugière, L’ideal réligieux des Grecs et l’Évangile, Paris 1932. Hippolytus (died 235) has been exonerated as regards his knowledge of Aristotle’s Categories and the Presocratics by Catherine Osborne, Rethinking Early Greek Philosophy, London 1987. 99. ), Les Règles de l’interpretation, Paris 1987; Alfons Fürst, ‘Origen: Exegesis and xxx Waiting for Philoponus Philosophy in Early Christian Alexandria’, in J. Lössl and J. Watt (eds), Interpreting the Bible and Aristotle in Late Antiquity, Aldershot 2011, ch.
It is not always clear that his Platonic echoes are intended to set up any special resonance, but in many cases this is unmistakably his purpose, and it may be helpful to look at a selection of these. ’ (poi dê kai pothen, Euxithee? cf. Phdr. ). ). Similarly, the Theophrastus is to comprise a Socratic-style undermining of Theophrastus’ beliefs on reincarnation by Euxitheus. Further, to confirm the position of the Phaedrus as a model, the dialogue ends with an imitation of Socrates’ prayer ‘to Pan and the other gods of the place’ (Euxitheus’ prayer is directed instead, very suitably, to the Trinity), culminating in the same exhortation, ‘Let us go’ (iômen).