By Professor P. Tzamalikos
This can be a new severe version, with translation and remark, of the Scholia in Apocalypsin, which have been falsely attributed to Origen a century in the past. They contain vast sections from Didymus the Blind's misplaced remark at the Apocalypse (fourth century) and for this reason counter the present trust that Oecumenius' observation (sixth century) was once the main historic. Professor Tzamalikos argues that their writer was once in reality Cassian the Sabaite, an erudite monk and abbot on the monastery of Sabas, the nice Laura, in Palestine. He was once assorted from the alleged Latin writer John Cassian, positioned a century or so sooner than the genuine Cassian. The Scholia attest to the stress among the imperial Christian orthodoxy of the 6th century and likely monastic circles, who drew freely on Hellenic rules and on alleged 'heretics'. They exhibit that, in the course of that interval, Hellenism was once a lively strength inspiring not just pagan intellectuals, but additionally influential Christian quarters.
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Additional info for An Ancient Commentary on the Book of Revelation: A Critical Edition of the Scholia in Apocalypsin
278: Ε ρ σκοµεν ου πολλαχο τ γραφ τα` νοητα` ν µατι το χρυσο σηµα νεται· τα´χα ο ν νοητ λυχν α πνευµατικ ο κο κα να το Θεο ν Αποκαλυ´ψει Ιωα´ννου λ γεται. τυγχα´νει, 131 Ibid. 73: Σαφ νεια δ αναντ ρρητο περ του´των γ γονεν ν το ποµν µασιν τ Αποκαλυ´ψεω το Ιωα´ννου. 132 Ibid. 73. 123 Cf. Didymus, In Genesin, Cod. p. 131 At the point where he indicates this, he treats this book as a canonical one. He was keen to explore the symbolism of divine numerology, which is an echo of Pythagoreanism within Christianity.
P. 240 (συνγ νειαν). Likewise, commJob (1–4), Cod. p. 20c–11), Cod. p. 1–8), Cod. p. 7 (συνγραφ ω ); ibid. Cod. p. 7 (συνγραφευ´ ); commPs 20–21, Cod. p. 10, Cod. p. 73 (συνγρα´µµασιν); commPs 29–34, Cod. p. 4, Cod. p. 308 (συνγραψαµ νου ); ibid. Cod. p. 12), Cod. p. 91 (συνγ νονται). 440 (συνγρα´ψα ). See Cassian the Sabaite, OctoVit, Cod. p. 33v. See RCR, pp. 20; 21; 80 (n. 132); 92; 180 (n. 212); 192; 200 (n. 349); 232 (n. 95); 318; 319; 399. NDGF, 230 (n. 47); 241 (n. 75); 371 (n. 44); 381 (n.
21–28, which evidently allows for the authority of the book. 27, and In Inﬁrmos, p. 323, where the author essays to show Chrysostom approving of the Apocalypse and its authorship. Quite plainly, some later writers set out to make Chrysostom one of those who approved of the Apocalypse as a canonical book. 153 Cf. 937–942. This work however makes no reference to the Revelation of John. 154 Suda lexicon, Alphabetic letter iota, entry 461. 155 Cf. another spurious ascription to Chrysostom, interpolating the verse Rev.