Church History Studies in Christianity and Culture 2009-4 by CUP

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Extra info for Church History Studies in Christianity and Culture 2009-4

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We cannot be certain whether the fratres are identical. About the former, he tells the Vercellians that these visitations “demonstrated your presence,” implying that they were either members of Eusebius’s church or non-Vercellians bearing news of Eusebius’s home. 3 [CCL 9:107], (see appendix, stage 9), Eusebius mentions “other brothers [alios fratres], those who had come to visit us,” who may be the same as the fratres introduced here. If so, then many of the visitors remained in Scythopolis for a substantial amount of time.

Through both right praxis and proper recognition of the power of the cell as a loosely defined temporal space, the monk was prepared to progress to the final step by completely abandoning a physical definition of the cell. The cell became an image of the interior cell in which God dwelled. Once the monk realized that the cell could refer to an internal and an external cell, the command, “Go, sit in your cell,” attained profound implications. Michel Foucault’s vision of a space that confines, monitors, and reforms behavior provides a model for us to consider the panoptic qualities of the cell as a transformative space affected by both the resident and the performance of spirituality.

4). 2). 3). 89 Eusebius’s opponents also freed him from hospitium two. Perhaps his hunger strike led to this decision. In any case, his freedom made his second demand irrelevant; Eusebius reestablished himself at hospitium one. Phase Three: Order Restored Stage 8: Charity Resumes Once reunited, Eusebius and his clergy revived their support of the poor. 2). 3). 3). 4). 4). 5). 2). He must have learned of Eusebius’s whereabouts and made his way to him. In Syrus’s presence, Eusebius wrote ep. 2, in which he embedded a copy of the note he sent to Patrophilus.

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