Whoever he was, the author says in the concluding verses of his poem that he was not yet twenty years old. The work, comprising 261 dactylic hexameters, has come down via a single manuscript once preserved in the monastery of Lorsch, and now lost; although sizable portions were also preserved in several medieval florilegia, the manuscripts of which are still extant. The editio princeps is in J. Sichard's edition of Ovid, Basel, 1527, and the work has seen about a dozen editions over the centuries, having drawn the attention of Joseph Scaliger and Emil Baehrens among others. A restoration of the archetype of the florilegia was published by Berthold Ullman.
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Many of Theodoret's dogmatic works have perished; five, however, have survived. His chief Christological work is the Eranistes etoi polymorphos (Beggar or Multiform, or perhaps The Collector) in three dialogues, describing the Monophysites as beggars passing off their doctrines gathered by scraps from diverse heretical sources and himself as the orthodox. The work is interspersed with lengthy florilegia (anthologies of patristic citations), which may be the reason for its preservation. These florilegia provide evidence of Theodoret's considerable learning, with 238 texts drawn from 88 works, including pre-Nicene writers such as Ignatius, Irenaeus and Hippolytus, as well as theologians such as Athanasius and the Cappadocian Fathers.
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Little is known of the author. All that can be said of him with any certainty is that he lived in the twelfth century, and was closely connected to Ghent. The text is anonymous in the manuscripts containing the whole poem. Florilegia and medieval catalogues give the author's name variously as "Magister Nivardus", "Balduinus Cecus" (Baldwin the Blind), and "Bernard".
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The last session of the Council took place on October 31, relying on florilegia from various Greek theologians. An excerpt from the Fifth Ecumenical Council on how to determine appropriate authority of texts was read at the suggestion of Leontios of Naples. Excerpts from fifty-eight texts by twenty-one authors (sixteen Greek and five Latin) were then read.Ekonomou, 2007, p. 138.
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Encyclopedic leishu anthologies were published in China for nearly two millennia before the first modern encyclopedia, the English-language 1917 Encyclopaedia Sinica. While English usually differentiates between dictionary and encyclopedia, Chinese does not necessarily make the distinction. For instance, the ancient Erya, which lists synonyms collated by semantic fields, is described as a dictionary, a thesaurus, and an encyclopedia. The German sinologist Wolfgang Bauer describes the historical parallel between Western encyclopedias and Chinese leishu, all of which arose from two roots, glossaries and anthologies or florilegia.
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Siecienski characterizes Jerome's views on the procession of the Holy Spirit as "defying categorization". His name is often included in Latin florilegia as a supporter of the filioque and Photius even felt called to defend Jerome's reputation against those who invoked him in support of the doctrine. However, because Jerome's writing contains scant references to the doctrine and even those are "far from ambiguous affirmations of a double procession", Orthodox theologians such as John Meyendorff have argued that he "could hardly be regarded a proponent of the filioque".
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By the 4th century an apocryphal correspondence with Paul the Apostle had been created linking Seneca into the Christian tradition. The letters are mentioned by Jerome who also included Seneca among a list of Christian writers, and Seneca is similarly mentioned by Augustine. In the 6th century Martin of Braga synthesised Seneca's thought into a couple of treatises that became popular in their own right. Otherwise, Seneca was mainly known through a large number of quotes and extracts in the florilegia, which were popular throughout the medieval period.
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Ekonomou, 2007, p. 115. Pope Martin I was abducted by Constans II and died in exile. Theodore's successor, Pope Martin I insisted on being consecrated immediately without waiting for imperial approval, and was (after a delay due to the revolt of Olympius, the exarch of Ravenna) abducted by imperial troops to Constantinople, found guilty of treason, and exiled to Crimea where he died in 655. Although Martin I's main crime was the promotion of the Lateran Council of 649, the council itself was a "manifestly Byzantine affair" by virtue of its participants and doctrinal influences (particularly its reliance on florilegia).
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Uta-Renate Blumenthal (Washington, DC, 1983), 169-238. One anonymous 9th-century catechism is unusual in distinguishing explicitly between the exsufflation of catechumens and the insufflation of baptismal water,André Wilmart, "Une catéchèse baptismale du IXe siècle," Revue Bénédictine 57 (1947): 199 (Keefe, "Expositions," text 50). but most of the tracts and florilegia, when they treat both, do so without referring one to the other; most confine themselves to exsufflation and are usually content to quote extracts from authorities, especially Isidore and Alcuin.E.g. in Keefe's texts 34/6 and 3: Jean-Paul Bouhot, "Alcuin et le 'De Catechizandis Rudibus,'" Recherches Augustiniennes 15 (1980): 224; and Wilmart, Analecta, 158.
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St. Virgilius in Salzburg The Prebiarum provides an enumerative response to many of the questions it poses, often in the form of a triadic utterance, including triads on greed (cupiditas)Richard Newhauser, The Early History of Greed: The Sin Of Avarice in Early Medieval Thought and Literature (Cambridge University Press, 2000), p. 112 online. and martyrdom. One pair of triads is of a type circulated in other florilegia of moral extracts:For example, the Liber exhortationis of Paulinus of Aquileia; for further examples of the "Three Utterances," see Mary F. Wack and Charles D. Wright, "A New Latin Source for the Old English 'Three Utterances' Exemplum" in Anglo-Saxon England (Cambridge University Press, 1991), vol.
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Clement intended to make but one book of this; at least seven grew out of it, without his having treated all the subjects proposed. The absence of certain things definitely promised has led scholars to ask whether he wrote an eighth book, as would appear from Eusebius (VI. xiii. 1) and the Florilegia, and various attempts have been made to identify short or fragmentary treatises of his work that may have been part of this book. Photius, writing in the 9th century, found various texts appended to manuscripts of the seven canonical books, which lead Daniel Heinsius (1580–1655) to suggest that the original eighth book is lost, and he identified the text purported to be from the eighth book as fragments of the Hypopotoses.
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The work was devoted to the discussion of doctrines of grace and the incarnation. The motto of the florilegia was monastically influenced, urging the reader to patience through adversity, exercise of virtue, and constant striving to perfection. ;Liber contra Collatorem This writing represents the final opinion of Prosper on the problem of necessity of grace. It was written during the reign of Pope Sixtus III (link) and is a step-by step response to Conference XIII of the Conlationes of John Cassian.Fathers of the Church, 337 ;Carmen de Providentia Divina (Poem on Divine Providence) The problem of providence is discussed in the context of God’s creation of the World and in relation to the invasion of Gaul by the Vandals and the Goths.
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As such, while Plato and Aristotle enjoyed a privileged place in Christian philosophy throughout the Middle Ages, Epicurus was not held in such esteem. Information about Epicurus's teachings was available, through Lucretius's On the Nature of Things, quotations of it found in medieval Latin grammars and florilegia, and encyclopedias, such as Isidore of Seville's Etymologiae (seventh century) and Hrabanus Maurus's De universo (ninth century), but there is little evidence that these teachings were systematically studied or comprehended. During the Middle Ages, Epicurus was remembered by the educated as a philosopher, but he frequently appeared in popular culture as a gatekeeper to the Garden of Delights, the "proprietor of the kitchen, the tavern, and the brothel." He appears in this guise in Martianus Capella's Marriage of Mercury and Philology (fifth century), John of Salisbury's Policraticus (1159), John Gower's Mirour de l'Omme, and Geoffrey Chaucer's Canterbury Tales.
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This use of florilegia heralds a new stage in doctrinal development, in that it creates a new authority for Christian theology: that of the 'Fathers'.Andrew Louth, 'John Chrysostom to Theodoret of Cyrrhus', in Frances Young, Lewis Ayres and Andrew Young, eds, The Cambridge History of Early Christian Literature, (2010), p350 Two works, On the Holy and Life- giving Trinity and On the Incarnation of the Lord, have survived through ascription to his opponent Cyril of Alexandria.In the nineteenth century, A Ehrhard showed that these two works, though ascribed to Cyril, in fact present the doctrinal views of Theodoret; some fragments, quotations cited under Theodoret's name, prove that these are in fact works by Theodoret, not Cyril. To the same belong chapters xiii-xv, xvii, and brief parts of other chapters of the fragments which Jean Garnier (Auctarium) included under the title, Pentology of Theodoret on the Incarnation as well as three of the five fragments referred by Marius Mercator to the fifth book of some writing of Theodoret.
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Thomas was the author of three short works on theology and biblical exegesis, and the compiler of the Manipulus florum ('A Handful of Flowers'). The latter, a Latin florilegium, has been described as a "collection of some 6,000 extracts from patristic and a few classical authors".Richard Rouse and Mary Rouse, "Preachers, florilegia and sermons: Studies on the Manipulus Florum of Thomas of Ireland", Toronto, 1979. Thomas compiled this collection from books in the library of the Sorbonne, "and at his death he bequeathed his books and sixteen pounds Parisian to the college".A New History of Ireland, volume one, p. 958. On Thomas' reception of Sorbonne manuscripts for excerpts from Peter of Blois, see Chris L. Nighman, "Editorial agency in the Manipulus florum: Thomas of Ireland’s reception of two works by Peter of Blois," in From Learning to Love: Schools, Law, and Pastoral Care in the Middle Ages – Essays in Honour of Joseph W. Goering, T. Sharp et al. (eds.), Papers in Mediaeval Studies 29, Toronto: PIMS Publications (2017), 224-48. The Manipulus florum survives in over one hundred ninety manuscripts, and was first printed in 1483.
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