By Anthony Grafton
While early Christians started to research the Bible, and to write down their very own heritage and that of the Jews whom they claimed to supersede, they used scholarly equipment invented via the librarians and literary critics of Hellenistic Alexandria. yet Origen and Eusebius, students of past due Roman Caesarea, did way more. either produced new sorts of books, during which parallel columns made attainable serious comparisons formerly unenvisioned, even if among biblical texts or among nationwide histories. Eusebius went even farther, growing new learn instruments, new kinds of background and polemic, and a brand new type of library to help either examine and booklet creation. Christianity and the Transformation of the e-book combines broad-gauged synthesis and shut textual research to reconstruct the categories of books and the methods of organizing scholarly inquiry and collaboration one of the Christians of Caesarea, at the coast of Roman Palestine. The ebook explores the dialectical dating among highbrow historical past and the historical past of the booklet, at the same time it expands our knowing of early Christian scholarship. Christianity and the Transformation of the booklet attends to the social, spiritual, highbrow, and institutional contexts during which Origen and Eusebius labored, in addition to the main points in their scholarly practices--practices that, the authors argue, persevered to outline significant sectors of Christian studying for nearly millennia and are, in lots of methods, nonetheless with us this present day. (20070323)
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Additional resources for Christianity and the Transformation of the Book: Origen, Eusebius, and the Library of Caesarea
Porphyry’s biography is among other things a life in books, a trove of information on reading, writing, and libraries in the second half of the third century. It provides much information not only on Plotinus’s habits as a writer, reader, and user of books, but on those of a whole array of his contemporaries. Many of these philosophers were proliﬁc authors. It seems paradoxical, therefore, that Porphyry describes the philosophers of his time as hesitant to commit their teachings to writing. Yet this paradox is typical of an ambivalence toward writing, books, and literature that runs throughout the Life of Plotinus.
Pamphilus dedicated himself to hunting, gathering, and producing Christian books, from the works of Origen to the volumes of the Gospels that he distributed to any Christian he thought worthy. 25 Throughout this study, we will refer to these less famous Christian scholars whenever their activities help to set those of our central ﬁgures into context. In particular, we are concerned to show that Origen and Eusebius, whatever their achievements, did not emerge from a vacuum. Rather, they are merely the best documented—probably the most inﬂuential, perhaps the most brilliant—of several generations of learned Christians who together forged a new scholarly culture in late antiquity.
Philosophical sectarianism was replaced by a more eclectic pursuit of ancient wisdom, to be sought in the works of a diverse array of earlier writers—poets, philosophers of whatever school, even barbarians, so long as they wrote or were translated into Greek. Furthermore, the true philosopher had always exuded considerable personal charisma, inasmuch as he himself might be seen as an embodiment of wisdom. 13 Origen was not the only Christian who played the role of a philosopher in the Roman world of the late second and early third centuries.
Christianity and the Transformation of the Book: Origen, Eusebius, and the Library of Caesarea by Anthony Grafton