Patristics

The De resurrectione of Methodius of Olympus offers a refutation of the arguments, put forward by the opponents of the doctrine of the carnal resurrection of man, in particular, by Origen. This thesis offers a new critical edition of the text of the Methodian work, including the edition of the text of the Greek fragments, the first edition of the Old Slavic translation and the edition of the Syriac fragments. All three editions are accompanied by a French translation. The study part is composed of three chapters. The first chapter contains the documentation of the ancient sources on the author’s life, followed by the update of the information on the transmission of all the author’s works. This part ends with the general presentation of the De resurrectione. The second chapter is devoted to the manuscript transmission of this text, preserved only in the indirect tradition: Greek fragments, Old Slavic translation, Syriac fragments, allusions and parallels in Armenian and Latin. The last chapter contains three elements of commentary on the dialogue: stylistic commentary, theological commentary, and a study of Methodius’ sources of inspiration. These different aspects help to illustrate the richness of this pre-Nicene work.

The De resurrectione of Methodius of Olympus offers a refutation of the arguments, put forward by the opponents of the doctrine of the carnal resurrection of man, in particular, by Origen. This thesis offers a new critical edition of the text of the Methodian work, including the edition of the text of the Greek fragments, the first edition of the Old Slavic translation and the edition of the Syriac fragments. All three editions are accompanied by a French translation. The study part is composed of three chapters. The first chapter contains the documentation of the ancient sources on the author’s life, followed by the update of the information on the transmission of all the author’s works. This part ends with the general presentation of the De resurrectione. The second chapter is devoted to the manuscript transmission of this text, preserved only in the indirect tradition: Greek fragments, Old Slavic translation, Syriac fragments, allusions and parallels in Armenian and Latin. The last chapter contains three elements of commentary on the dialogue: stylistic commentary, theological commentary, and a study of Methodius’ sources of inspiration. These different aspects help to illustrate the richness of this pre-Nicene work.

The De resurrectione of Methodius of Olympus offers a refutation of the arguments, put forward by the opponents of the doctrine of the carnal resurrection of man, in particular, by Origen. This thesis offers a new critical edition of the text of the Methodian work, including the edition of the text of the Greek fragments, the first edition of the Old Slavic translation and the edition of the Syriac fragments. All three editions are accompanied by a French translation. The study part is composed of three chapters. The first chapter contains the documentation of the ancient sources on the author’s life, followed by the update of the information on the transmission of all the author’s works. This part ends with the general presentation of the De resurrectione. The second chapter is devoted to the manuscript transmission of this text, preserved only in the indirect tradition: Greek fragments, Old Slavic translation, Syriac fragments, allusions and parallels in Armenian and Latin. The last chapter contains three elements of commentary on the dialogue: stylistic commentary, theological commentary, and a study of Methodius’ sources of inspiration. These different aspects help to illustrate the richness of this pre-Nicene work.

In this paper, the author analyses three dialogues of a writer of the late third and early fourth centuries, Methodius of Olympus : On Free Will, On Resurrection and The Symposium. The first part of the article focuses on the question of free will as Methodius of Olympus’ response to the existence of evil. The second part is devoted to the development of the fall of the first man and its consequences.

Die zehnte Patristische Tagung fand nach 20 Jahren wieder in Wien statt, wo diese Tagungen 2001 begonnen hatten. Das Thema „Erbsünde?“ wurde von Referenten aus 17 europäischen Ländern bei griechischen, lateinischen und syrischen Autoren des ersten Jahrtausends untersucht. War die Sünde Adams ein Erbe für alle Menschen? Was sind die Folgen?

Greek New Testament manuscripts frequently format the genealogy of Jesus in Luke in multiple columns. This format has led copyists to introduce errors in the sequence of names by reading the text in the wrong direction. This article presents five manuscripts of the Gospels with catenae which transmit a disordered genealogy of Jesus. The analysis of the disruptions to the sequence of Jesus's ancestors allows the reconstruction of their exemplar. The article further identifies two codices without commentaries attesting the same pattern of disorder. The other codices with this form of Luke 3:23-38 and the contents of the five catena manuscripts substantiate that they have a common archetype and form a new family of Greek New Testament manuscripts.

Данная статья поднимает проблему подлинности шестой проповеди гомилетического корпуса свт. Прокла Константинопольского, традиционное название которой «Похвала Божией Матери». В связи с тем, что предшествующие исследователи при озвучивании аргументов против подлинности сочинения опирались на внешние (формальные) детали данной гомилии и принимали во внимание лишь текстологию памятника и его жанровые особенности, возникла необходимость рассмотреть выдвинутые ими критические замечания в контексте их сопоставления с внутренними свидетельствами памятника: содержанием, структурой, тематикой, стилистикой и другими важными содержательными аспектами текста. Таким образом, настоящая статья, с одной стороны, подробно освещает проблематику аргументационной базы тех, кто считает данную гомилию не принадлежащей свт. Проклу, а с другой — предлагает свои объяснения так называемых проблемных мест гомилии. Аргументация автора статьи основана на проведённом сравнительном анализе внутренних и внешних свидетельств текста. Выводом является тезис о целостности «Похвалы Божией Матери» с точки зрения содержания, композиционного построения, тематики, стилистики и используемых риторических приёмов, а также тезис о её принадлежности одному автору.
(This article once again raises the problem of the authenticity of the sixth homily
of the homiletic corpus of St. Proclus of Constantinople, whose traditional title is: «Praise of the Mother
of God». Due to the fact that previous researchers, when voicing arguments against the authenticity
of the work, relied only on the external (formal) details of this homily, taking into account only
the textology of the monument and its genre peculiarities, it became necessary to consider their
criticisms in the context of comparing them with the internal evidence of the monument (content,
structure, theme, stylistics, and other important substantive details of the text). Thus, the present
article, on the one hand, highlights in detail the problems of the argumentation base of the proponents
who consider this homily not to be St. Proclus, and, on the other hand, offers its own explanations
for the so-called «problematic places» of the homily, based on a comparative analysis
of the internal and external evidence of the text. As a conclusion of the present article, the thesis
is voiced about the integrity in terms of content, composition, theme, stylistics and rhetorical devices
used in the «Praise of the Mother of God», as well as its belonging to one author).

While we can’t be dogmatic in this case, I think we should consider the possibility the repentant thief could have been an already eternally saved man. Here could be an example of an individual who trusted God to forgive his sins and save him when he was a young boy. We can’t rule out the possibility that his mother was a godly woman who taught him about God and the promised Messiah, yet who, when he became a young man drifted away from his religious training and got mixed up with the wrong crowd. It’s possible that, while dying on his cross, he remembered things his mother taught him about God and His promises, and he became a repentant child of God. In this man’s case we could have an example of a mother’s prayers for her saved, yet wayward son, being answered at his death.

Le manuscrit Mossoul Scher 92 a attiré à plusieurs reprises l’attention des chercheurs travail-lant sur les manuscrits syriaques. La brève description donnée par Scher est énigmatique et permet seulement d’identifier le manuscrit comme une collection ascétique-monastique basée sur trois corpus renommés : le Livre d’Évagre, le Livre de Marc le Moine et le Corpus Diony-siacum. Le manuscrit physique a été perdu après 1907 et n’a été retrouvé qu’en août 2023, lorsque j’ai identifié un microfilm dans les archives du René Draguet, conservé aujourd’hui à l’Université Catholique de Louvain (Louvain-la-Neuve). Le microfilm, de haute qualité et dans un état de conservation parfait, a permis la description et l’analyse présentées ici. Il éclairera des nouveaux aspects de la circulation des textes d’Évagre, Marc, Ps.-Macaire, Serge et Ps.-Denys au sein du milieu monastique syro-oriental. Les trois corpus présentent plusieurs particularités et caractéristiques nous permettant de tracer une ligne entre les textes que l’on trouve dans les manuscrits des VIe, VIIe et VIIIe siècles et ce témoin tardif du XVIIIe siècle, en examinant comment, pourquoi et quand un “manuel monastique” peut être organisé, même s’il ne survit que dans un microfilm privé, oublié dans l’une des boîtes à cigares de Draguet.

Recent research has repeatedly found that rabbinic and patristic traditions of interpretation have at some points come surprisingly close to each other: the question arises as to whether we can speak of this kind of (exegetical) interaction, or whether – merely – a similar interpretation in independent traditions was inspired by the recorded biblical text, which preserved certain open questions in its text. The legacy of ancient Jewish and Christian kinds of biblical interpretation embodies the intricate relationship of similarity and divergence between the two religions. Often the two meet, sharing exegetical motifs and theological concerns. But, as often they differ fundamentally, even while sharing a lot of common exegesis.
This analysis intends to examine the interpretation of the Church Fathers and Rabbis on Gen 3:16–21 and to explore of a possible exegetical encounter between the rabbinic and Christian traditions. Christian paradigmatic interpretation was developed on the basis of an existing Jewish fall-tradition, which was adopted in the earliest phase of emerging Christian identity. The central question, I would suggest, is the general Christian interpretation of Adam as the counter pole of Christ, implying a widespread reading of the primordial decrees as pivotal for Christian doctrine. Genesis Rabbah’s reading strategy would seem to counter the emphasis on the text as one of central importance quite effectively. Against this background, it is not unlikely that the remarkably extensive rabbinic exploration of these verses is to be seen as a form of “pre-emptive exegesis,” which distracts the attention of the reader from the narrative context of sin and punishment, and it leads it in other directions. This paper explores the interpretation of the above-mentioned verses through the Commentary on Genesis of Didymus the Blind (school of Alexandria) and the Genesis Rabbah (midrash compilation), demonstrating the similarities and the differences of the thoughts and approaches in the various traditions.

Although Origen and his Hexapla are well known among biblical scholars, questions about his philology, particularly textual criticism, persist. The Hexapla contained very important texts and translations of the Hebrew Scriptures, but unfortunately it was probably destroyed in the seventh century and we possess only fragments of it. This volume systematically treats the questions of Origen’s forerunners and heirs and attempts to reconstruct how Origen developed the philological method he received and also how his followers received and innovated his textual work.

Estudio sobre la significación hagiográfica e iconográfica de la hispano-lusa Beatriz de Silva (ca. 1426-agosto 1491) así como de la italiana Osanna Andreasi (1449-1505), dos casos muy representativos de toda una generación de mujeres visionarias, profetisas, místicas, autoras de valiosos textos o fundadoras de relevantes obras, encarnando un modelo particular con rasgos comunes, partiendo en buena medida de santa Catalina de Siena.

Аннотация. Введение. Христианство, развивавшееся в особых исторических условиях на территории византийской Газы, постепенно сформировало в регионе уникальную школу духовного наставничества, связанную с именами выдающихся подвижников. Одновременно с этим развивалась и региональная аскетическая литературная традиция. Теоретический анализ. Дорофей Газский-выдающийся христианский учитель ранневизантийского периода-формулирует свой собственный критический взгляд на современные ему социальные нормы, природу человека и причины человеческих пороков, противопоставляя им образ жизни христианского аскета. Значительное внимание Авва Дорофей уделяет психологии духовного совершенствования, борьбе со страстями. В настоящей статье рассматриваются и обобщаются основные мотивы в поучениях Аввы Дорофея, посредством которых он определяет личностный и социальный идеал христианского подвижничества. Заключение. Формулируется вывод, согласно которому поучения преподобного Дорофея Газского направлены на формирование не только личностного, но и социального идеала, а монашество в его трактовке не является движением антисоциальным, оно должно способствовать становлению нового, справедливого сообщества, основанного на принципах коммунитаризма и литургического единства. Подчеркивается, что достижение данной цели не предполагает политического, силового или интеллектуального противостояния с внешним миром.

Десятый том серии «Полное собрание творений святых отцов Церкви и церковных писателей в русском переводе» посвящен богословскому и полемическому наследию свт. Афанасия Великого, архиепископа Александрийского (297-373). Он содержит творения, которые сохранились под именем святителя, однако авторство их вызывает у исследователей сомнения или даже они признаны неподлинными.

Tolkien’s mystical aesthetics and patristic theology.
The study aims to reveal the impact of the patristic tradition on Tolkien’s views about the acceptability of myth and myth-making within Christianity. In the Antiquity and the Middle Ages the refusal of the pagan cults coexisted with a tolerance towards mythology in a surprising degree. This was a result of the fact that criticism of mythology was harsh even in pagan philosophy. Philosophy itself offered the means – allegorization and rationalization – to strip pagan myths of their polytheistic religious content. Consequently, Christian reflexion focused on other problems (e.g. can myths communicate any form of truth?) This approach enabled the Church to preserve and actively utilize the myths in visual and verbal
arts. We can observe the same attitude among the barbarian peoples who converted after the Migration Period. Tolkien himself studied this case in his Beowulf essay. However, tolerating traditional myths is not the same as creating new ones. In his theoretical works, Tolkien defines his esthetical ideal as sub-creation, wherein human poesis collaborates synergistically with divine creation. The patristic roots of this idea can be traced back to the iconoclastic controversy. Like Tolkien, the defenders of icons argued that art is legitimised by the fact that God is a creator. Although the central argument of the controversy is that the incarnation made God physically representable, the goal of the icon painter is not the photorealistic imitation of a material archetype but the representation
of a deeper truth. We can identify similar thoughts in Tolkien’s works, but for him the subject of art is Nature. We can assume that for him the relationship between fairy tale and the physical world was the same as that between the icon and the transcendent archetype.

Badanie poezji antycznej różni się od badania innych źródeł narracyjnych z tego okresu. Wynika to z takich przyczyn, jak trudność rozróżnienia zdania autora od zdania wykreowanej przez niego persony czy z niepewności związanej z interpretacją znaczenia jego słów, które mogą być odczytane dosłownie, albo mieć inne, metaforyczne znaczenie. W nieco zakamuflowany i pośredni sposób źródła poetyckie mogą jednak przekazywać nam wiele zupełnie wyjątkowych informacji. Nie inaczej jest w przypadku wywołującej kontrowersje Satyry XV Juwenalisa. Z interpretacją tego utworu wiążą się trzy podstawowe problemy badawcze: nadmierne skupianie się badaczy na kulminacyjnej części Satyry (czyli na opisie sceny kanibalizmu 1), utożsamianie autora z podmiotem mówiącym w Satyrze, wreszcie zaś nazbyt dosłowna interpretacja jego słów. W niniejszym artykule postaram się ukazać utwór Juwenalisa w nowym świetle oraz zaproponować jego interpretację, nieco inną od dotychczasowych.

Contraries are things that appear to be in direct opposition to one another; the Yin-yang and Hegelian models are distinct approaches to examining this relationship, with the former positing that everything in existence inherently possesses two forces within themselves—yin and yang—that are in perpetual mutual opposition but are nonetheless complementary, while the latter proposes that contraries are engaged in a dialectical struggle consisting of a three-fold process that moves from a recognition of contradiction, nullifying the initial premises, and the formation of a new unified element. In light of these philosophical approaches, the contrasting early Christological positions—beliefs concerning the person and work of Jesus—of Chalcedon and Monophysitism are examined, with particular attention paid to how they approach the question of Christ's nature. The Council of Chalcedon asserted that Christ possesses two natures, divine and human concurrently and to equal degrees without conflation, while the heterodox Monophysites proposed that Christ instead absorbed his humanity into his divinity, entirely negating his humanity in the process leaving only divinity as his sole nature. Upon examination, the Yin-yang and Hegelian approaches to contraries can be applied to certain degrees concerning both, though never ultimately agreeing or disagreeing with either.

This study examines the spiritual dimension of salt by exploring the religious symbolism attributed to salt in the Old Testament and patristic writings. We will deepen the biblical episode of the transformation of Lot's wife into a pillar of salt (Gen. 19:26), its theological significance, and reception in the work and thought of Saint Irenaeus of Lyon. It also explores the anthropological perspective of Saint Irenaeus of Lyon and the concept of incorruptibility. The analysis begins with a philological examination of key terms such as “pillar” and “salt” found in the biblical passage of Genesis 19:26, which describes the transformation of Lot's wife into a pillar of salt. The second part of the study focuses on Saint Irenaeus of Lyon's interpretation of the biblical passage and its connection to the religious symbolism of salt. The study highlights the importance of incorruptibility and the image of the Church as the salt of the earth in Saint Irenaeus' theology. Turning the pillar of salt from a negative symbol into a positive one, Saint Irenaeus represents an impactful and courageous hermeneutical voice in the Church. This interpretative position did not create an echo in subsequent centuries in patristic literature, but neither was it contested.

La historia que Agustín de Hipona nos cuenta de sí mismo en sus Confesiones nos confronta con la esencial ambivalencia del lenguaje y la textualidad. Por un lado, los textos son ocasión para que los hombres se pierdan en cuestiones vanas y para que alimenten su soberbia. Por otro lado, es a través de los textos que Agustín encuentra el camino hacia Dios y la Verdad: la lectura de Cicerón, de Plotino y, ante todo, de las Sagradas Escrituras, lo llevan a la conversión. Sin embargo, la ambivalencia de las letras muestra su mayor tensión en que es el mismo texto de la Biblia el que, al mismo tiempo, lo aleja y lo acerca a Agustín a Dios. En última instancia, la ambivalencia de las letras se resuelve en el modo en que el lector hace uso de ellas, en el modo en que las toma y se las apropia al modo de ser apropiadas por ellas. Las Confesiones son la historia de un letrado, el drama de una lectura que puede condenarnos tanto como salvarnos.

Рад настоји да утврди темеље за потоњу духовноповесну и филолошку анализу јенског романтизма као једне од средишњих појава у историји европске културе. Есеј се превасходно усредсређује на сарадњу Шлајермахера, Новалиса и Фридриха Шлегела током последњих година 18. века. Оса око које се романтичари и идеалисти групишу јесте часопис Атенеум (1898-1800), који излази у Берлину, но чији сарадници махом (изузетак је Шлајермахер) дејствују из Јене као епицентра окупљања који генерише дух романтичне уметности у Немачкој. Ова се, у оквиру књижевне културе Гетеовог доба, издваја тежњом за религијским употпуњењем људског бића, мисаоно се формира кроз Шлајермахерове Говоре о религији, поетички се учвршћује кроз Шлегелово промишљање идеалне романтичне књижевности као оне која ће бити заснована на новој митологији, а поетски се остварује кроз еротско-религијску синтезу тоталне хуманости у Новалисовом делу.

TIGINT 2024 2 Pietro

ΠΕΤΡΟΥ ΕΠΙΣΤΟΛΗ ΔΕΥΤΕΡΑ

2ª Lettera di Pietro a tutti i Cristiani

TIGINT

Traduzione Interlineare Greco Italiano del Nuovo Testamento

nuovo, testamento, bibbia, interlineare, italiano, greco, traduzione, trasliterazione, vangeli, sacre, scritture, libri, biblici, greche, cristiane, new, testament, bible, interlinear, italian, greek, translation, transliteration, gospels, sacred, scriptures, books, biblical, greek, christian, nuovo testamento, matteo, marco, luca, giovanni, atti degli apostoli, atti, apostoli, romani, lettera, apostolo, Paolo, 1 Corinti, 2 corinti, galati, efesini, filippesi, colossesi, 1 Tessalonicesi, 2 Tessalonicesi, 1 Timoteo, Tito, Filemone, Ebrei, Giacomo, 1 Pietro, 2 Pietro, 1 Giovanni, 2 Giovanni, 3 Giovanni, Giuda, Apocalisse, Rivelazione,

https://interlineare.altervista.org/tigint-online/index.php

Centar za empirijska istraživanja religije (CEIR, Novi Sad) u saradnji sa brojnim obrazovnim ustanovama i organizacijama, tradicionalno, od 2000. godine, organizuje godišnje i od nacionalnog značaja naučne konferencije. Ovogodišnja, 23. po redu, međunarodna naučna konferencija pod nazivom "Vera, Znanje, Sumnja" održana je 14. i 15. maja 2023. godine u Narodnoj biblioteci Srbije, uz onlajn uključenja učesnika-izlagača. Konferencija je obuhvatila interdisciplinarni pristup tematici iz ugla filozofije, sociologije, teologije, književnosti, religije, medicine, medijskih studija, istorije, prava, psihijatrije itd. Nakon svake konferencije objavljuju se zbornici radova koji se štampaju u papirnatoj formi, a elektronska izdanja su dostupna na veb sajtu: www.ceir.co.rs. Izlaganja su dostupna na linku: https://www.youtube.com/user/CEIRBalkan.

In recent years, the debate on the role and methodologies of the digital humanities has seen considerable development, including in the specific-but disciplinarily vast-domain of Religious Studies. Even if it is a recent debate, its premises are based on epistemological questions and assumptions whose history it's important to outline. In this context, a great contribution could be provided by the research conducted on medieval textual corpora. Through the study of some cases, starting from Roberto Busas' Index Thomisticus up to ongoing research projects, this contribution presents some trends and specificities of the analysis and publication of medieval sources in the digital environment. Aiming at discussing innovations and limits of this research field, and what can be its contribution to the ongoing debate on digital religious studies.

This chapter examines monastic writings of the fourth- and fifth-century, produced in and about the ascetic milieus of Egypt’s deserts. The topic I focus on is the significance of ageing in that literature. First, I discuss the perception of Christian discipleship as continuous personal growth that culminates in the wisdom of the „beautiful elder”. Contemplating this trajectory, novices learn from their elders by observing their behaviour, by listening to their wisdom, and by obeying their advice. Second, I address Christian discipleship in terms of novices attending to the needs of the elders. Thus, the elders represent both role models and objects of care. In this light, discipleship, in desert literature, means learning wisdom from genuine examples of holy life and taking care of the elders.

The field of faith and science—also known as science and religion or theology and science—has developed significantly in the last seventy years, dismantling the “conflict” narrative. It did so, however, within the confines of an academic discipline that has been operating in diverse settings, from historical to philosophical to religious studies. It currently flourishes in Western Europe and North America, but not Down Under. In this paper, I will not discuss the causes of its academic marginalisation in our region, being instead interested in its limited impact on a popular level. Anecdotal evidence tells us that many Christians, for example, believe that faith and science are irreconcilable or, at best, that they have nothing to tell each other and that the sciences are of no use to believers. Not even newer approaches, such as “after science and religion” and “science-engaged theology,” seem to make a dent, as they aim to contribute academically, not pastorally. In turn, I discuss a traditionally anchored method, hermeneutical in scope, for the communication of theologically interpreted scientific information to Christian congregations, beyond the academia. I propose that this pastorally grounded approach is suitable for popularising the findings of science and religion to believers, and that it contributes to deepening the faith. First, I present the academic framework as what hinders the relevant findings from reaching the people in the pews; second, I present patristic and neopatristic examples of effective communication of relevant ideas at the popular level; third, I suggest ways of replicating this approach within our circumstances, as a way of overcoming the negative effect of the “conflict” narrative. Published on 2 July 2024 at https://aiocs.net/communicating-theologically-interpreted-scientific-information-to-christian-congregations-patristic-and-neopatristic-lessons/

Clement Alexandrinul și-a adus o foarte importantă contribuție la articularea tradiției ascetice și mistice a Bisericii. Lui i se datorează, în mare măsură, transmiterea mai vechilor tradiții apocaliptice, atât prin așsternerea în scris a învățăturilor orale ale „bătrânilor”, cât și prin „traducerea” imaginilor apocaliptice în idiomul cultural medioplatonic, pe urmele lui Filon. Literatura monahală îi datorează articularea unor teme majore precum rugăciunea lăuntrică neîncetată, paternitatea duhovnicească, botezul lacrimilor, viețuirea în oraș ca și în pustie, sau noțiunea de „îndumnezeire”. Clement are în vedere un proces treptat de „angelificare” a omului, derulat în cadrul unui program catehetic și ascetic sub îndrumarea competentă a unui învățător căruia i-a fost încredințată instruirea „acelora dintre oameni care devin îngeri” fiindcă el însuși a înaintat mult pe calea acestei transformări. Un astfel de învățător și mistagog „mijlocește legătura și comuniunea cu Dumnezeu”, devenind el însuși punctul de contact al ucenicilor cu ierarhia cerească, ierarhie care mediază și propagă lucrarea efectivă a Logosului asupra lor. Paternitatea duhovnicească și ucenicia spirituală reprezintă, așadar, condiția sine qua non pentru ascensiunea noastră întru Dumnezeu.

Source gallica.bnf.fr / Bibliothèque nationale de France. Département des manuscrits. Grec 450 Grec 450 ATHENAGORAS Atheniensis. Auteur du texte. Grec 450. 1363.

Embora seja o mais antigo, Codex Parisinus graecus 450 não é o único manuscrito de referência para as Apologias e o Diálogo com Trifão. Parisinus graecus 450, Phillipicus 3081 e Ottobonianus graecus 274, são os três Codex utilizados para a composição da obra de Justino, chamados, respectivamente, A, B e C. O primeiro, manuscrito A, é o mais antigo e significativo, datando de 11 de setembro de 1364. “O manuscrito foi adquirido  – presumivelmente em Veneza – por Guillaume Pellicier, bispo de Montpellier e embaixador francês em Veneza de 1539 a 1542” (MINNS; PARVIS, 2009, p. 4).

Robert Crouse is a noted Patristic and Medieval scholar, and a teacher and priest in the Anglican Church of Canada. Through his committment to the texts of our spiritual and intellectual tradition, Father Crouse has instilled a deep love of learning in generations of students. He is also a noted priest and spiritual guide, a bulwark of orthodox faith, and has even been described as "the conscience of the Canadian Church". His passion is the poet/ theologian Dante Alighieri (1265-1321). This book is a collection of his Sermons.