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He and Aldhelm were assigned the two parts of the diocese of the western Saxons when it was divided in 705. Three of his letters to Boniface are preserved, written over a rather long period of time. The first 718 is a sort of safe-conduct, recommending Boniface then still Wynfrith to the king, princes and abbots; the second 723724 is full of advice on the best way to evangelize still-pagan populations; the third, much later 742744, addresses the theme of the difficult oversight of a Christian community in which even priests committed the most atrocious crimes homicide, adultery, etc.: Daniel invites Boniface to use tolerance and persuasion. Bede, in the preface of the Ecclesiastical History of the English People, mentions his correspondence with Bishop Daniel, who had sent him information on the history of the Saxon church and the surrounding regions. DANIEL bar Maryam. Contemporary of the catholicos Isho’yahb III the Great 64950 660, he is the author of an ecclesiastical history in four parts, almost entirely lost, which seems to have been an important source of the Chronicle of Seert and which had a profound influence on Syro-eastern historiography. A manual of chronology is also attributed to him.

DANIEL of Salah 6th c.. Monk of the monastery of Salah in Tur Abdin and miaphysite author of a commentary on the Psalms, written ca. 541542, only partially published. The commentary is in the form of homilies in three volumes, each commenting on 50 psalms; it is dedicated to a certain John, hegumen of the monastery of St. Eusebius of Kephar Barta in the region of Apamea. Daniel also seems to have written a commentary on Qoheleth fragments of which are preserved in Severus’s catena and a treatise on the plagues of Egypt. His work is interesting because it allows us to grasp the exegetical methods in use in the anti-Chalcedonian Syrian circles of his time. He in fact uses some methods and results of Antiochene exegesis, while at another level developing a reading of the prophetic, christological and spiritual senses of the text. He also loves to compare the lessons of the Hebrew and Greek texts, which offers him yet another method of approach.

DANIEL of Scete 6th c.?. The collections of Apophthegmata Patrum, such as the ascetic Paterika, preserve in Greek and in various eastern versions a series more or less extensive in different cases of edifying stories in which Daniel of Scete, an elder or hieromonacos, appears, more as narrator than protagonist. Only one of the works seems to offer biographical information on Daniel who, as a young monk, was thrice captured by barbarians; the third time he killed his captor to return to his cell. Confessing his crime to the ecclesiastical and civil authorities and finding that no one would impose a penance on him, he imposed one on himself. The Coptic and Ethiopic recensions contain an episode not yet found in the Greek, in which Daniel appears as a fierce anti-Chalcedonian. All of the texts in question seem to unanimously place Daniel in the 6th-c. G. Garitte, however, the latest scholar to have examined the accessible sources while awaiting a systematic study of the collections not yet fully analyzed, concludes that the stories of Daniel have all the characteristics of edifying fables; it is likely that not all refer to the same Daniel; it is impossible to say whether they contain any historical element; it remains unclear whether a famous abbot named Daniel existed at Scete in the 6th c.

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