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The Violation of Christian Graves in the Light of Eusebius’s Ecclesiastical History VIII, 6, 6–7

100%

Leraczyk I.

Studia Ceranea

2022

vol. 12

667-688

The main focus of the article are the reasons and circumstances behind the desecration of the graves of the Christians in Nicomedia in the year 303, as presented in Eusebius’s account. A short time before that, another wave of persecutions directed at Christians had begun there on the order of Emperor Diocletian. When a fire broke out in the imperial palace, Christians were named as responsible for setting the fire (incendium). After they had been sentences to the death penalty, they were executed by beheading with a sword (decapitatio), burning alive (crematio, vivicomburium) or drowning. However, as we can read in the Ecclesiastical History, the repression did not end there, as it was decided that the bodies of the convicts were to be exhumed and thrown into the sea. The current article aims at analyzing the above events from the perspective of regulations and customs observed by the Romans with reference to convicts and their bodies. Moreover, while rejecting Eusebius’s claim that the desecration of the graves was dictated by the fear that the burial ground of the martyrs might lead to the development of their cult, the article analyzes the possible motives for attempting to eradicate all the traces of the executed Christians on the side of the Roman authorities. With the aid of Lactantius’s account, the article discusses, among others, the concept of treating Christians as enemies (hostes).

Datowanie Apokalipsy w świetle głosów tradycji

61%

Jańczuk L.

Ruch Biblijny i Liturgiczny

2018

vol. 71

issue 1

Christian tradition has not been consistent with regards to the date of the Book of Revelation. According to ancient sources, the book was written under Claudius, Nero, Domitian, or Trajan. Among these four traditions, the strongest is that associated with Domitian. The first proponent of this view was Irenaeus. He was quoted by Eusebius, Victorinus, Jerome and several other Church Fathers, because they believed he was a disciple of a disciple of John the Apostle, the author of the Book of Revelation. Consequently, Irenaeus was commonly treated as the best source of information on this subject. This view was dominant among Biblical scholars until to the present day. Evidence for the earlier date under Nero is even older, but not as strong. This view was rejected by majority of Church Fathers. At the present time, only some scholars prefer the Neronic date.

Głosy tradycji dotyczące daty Apokalipsy są niejednorodne. Według starożytnych źródeł księga ta została napisana za cesarza Klaudiusza, Nerona, Domicjana oraz Trajana. Wśród tych wskazań najsilniejsze wsparcie uzyskuje cesarz Domicjan. Pierwszym zwolennikiem takiego datowania był Ireneusz. Pogląd Ireneusza był cytowany przez Euzebiusza, Wiktoryna, Hieronima i kilku innych Ojców Kościoła, stał się poglądem dominującym ze względu na przekonanie, że Ireneusz był uczniem ucznia Jana Apostoła, autora Apokalipsy. W rezultacie Ireneusz był powszechnie traktowany jako najlepsze źródło informacji na ten temat. Ten pogląd dominuje wśród biblistów po dzień dzisiejszy. Świadectwa na rzecz powstania Apokalipsy w czasach Nerona są nawet starsze, ale nie mają tak silnego oparcia wśród autorytetów. Pogląd ten był odrzucany przez większość ojców Kościoła. Obecnie jedynie niektórzy bibliści opowiadają się za czasami Nerona, jako datą powstania tej księgi.

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1 Studia Ceranea

1 Jańczuk L.

1 Leraczyk I.

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The Violation of Christian Graves in the Light of Eusebius’s Ecclesiastical History VIII, 6, 6–7

Datowanie Apokalipsy w świetle głosów tradycji