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Rojszczak-Robińska, Dorota. "Reception of the Pentateuch in the Medieval Polish Apocrypha of the New Testament." Verbum Vitae 41, no. 4 (December 19, 2023): 1067–93. http://dx.doi.org/10.31743/vv.16671.
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The purpose of this article is to analyze the translation and reception of the Pentateuch in medieval Poland by examining the Old Polish (vernacular) apocrypha of the New Testament. It analyses, for example, passages in which a verse from the Pentateuch is quoted or paraphrased, in which a quotation from the Books of Moses is omitted by an evangelist, as well as all passages in which the names of various figures and heroes of the Old Testament Pentateuch, are invoked. It turned out that in medieval Polish-language biblical apocryphal narratives the Pentateuch functions differently from other biblical and patristic sources. It is not used as freely as the Gospels or the Psalms. It is used to characterize the Jewish world and the precepts of the Law. Quotes from the books of Moses rarely function as prophecies. The Pentateuch in Old Polish apocrypha functions as a reservoir of stories, a collection of catchphrases to be evoked. This is because while the heroes of the Old Testament were prominent in preaching, art, and language, the text of the Torah was not frequently translated into the Polish language.
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Burke, Tony. "Heresy Hunting in the New Millennium." Studies in Religion/Sciences Religieuses 39, no. 3 (August 20, 2010): 405–20. http://dx.doi.org/10.1177/0008429810373319.
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The popularity of Dan Brown’s The Da Vinci Code has led to a surge of attacks on Christian Apocryphal literature by conservative New Testament scholars (e.g., Ben Witherington III, Craig Evans, Darrell L. Bock). The work of these scholars is transparently polemical—for example, Evans states that his book, Fabricating Jesus, was written “to defend the original witnesses to the life, death and resurrection of Jesus” (p. 17). And their methods are not new; indeed they use the same rhetorical strategies employed by such early heresiologists as Irenaeus, including the use of sarcasm and invective to describe their opponents, the intentional misrepresentation of the heretics’/scholars’ views and the content of the primary texts, the excerpting of material from the texts in order to expose their absurdities, and the demonization of their opponents by associating them with the powers of darkness. This article illustrates the parallels between modern critics and the ancient heresy hunters but focuses particularly on how the two groups use and abuse the apocryphal texts. Perhaps we can learn from the contemporary debate something about the reception of the Christian Apocrypha in antiquity.
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Yosef, Hery Budi. "Mengkonfirmasi Ulang Kemesiasan Judaisme di Era Antar Testament (Sebuah Pengenalan ke dalam Perjanjian Lama)." Ritornera - Jurnal Teologi Pentakosta Indonesia 2, no. 2 (October 27, 2022): 56–70. http://dx.doi.org/10.54403/rjtpi.v2i2.44.
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This article presents some of the messianic thoughts that fall within the range of the Inter-Testament especially on the apocryphal books. The author begins with some important terms about the "messiah" that are often used in the Israelite tradition, even in this modern era, of course with a new hermeneutical version of the modern rabbinic version. The discussion is based on a search for sources about the messiah in the Apocryphal books, related to the Messiah contained in additional stories that are also in the additional canon (read: deuterocanonical, and equivalent). It also includes the "Messiah" which describes a strong character contained in the "hero" who is brave and has the spirit to defend his nationalism. And to this day especially after the Temple was torn down, rabbinic speculates about the Messiah, even rebuilding a new qualification (read: worldview) connected with the prophet's sayings throughout the Tanakh. The methodology used by the author is to collect some literature that explains the messiahship in the apocryphal books, along with the meanings implied in the thoughts of the authors of the book. According to Subagyo, qualitative methods in religious contexts, especially those related to texts or scriptures, of course prioritize assessment in the form of comparisons to the object under study. Of course, this refers to interpretation, especially the dynamic assumptions about messiahship in some selected Apocryphal booksArtikel ini menghadirkankan beberapa pemikiran mesianik yang berada di dalam kisaran Antar Testament khususnya pada kitab-kitab apokrifa. Penulis mengawalinya dengan beberapa istilah penting tentang “mesias” yang sering digunakan dalam tradisi Israel, bahkan di era modern ini, tentunya dengan hermeneutis yang baru versi para rabinik modern. Pembahasannya berdasarkan penelusuran sumber tentang mesias di kitab-kitab Apokrif, terkait dengan Mesias yang tertuang pada cerita-cerita tambahan yang juga di kanon tambahan (baca: deuterokanonika, dan setaranya). Di dalamnya juga telah hadir “Mesias” yang menggambarkan sebuah karakter kuat yang terdapat di dalam diri sang “pahlawan” yang berani dan semangat untuk mempertahankan nasionalismenya. Dan hingga sekarang ini khususnya setelah Bait Suci diruntuhkan, para rabinik berspekulasi tentang sosok Mesias, bahkan membangun kembali kualifikasi baru (baca: worldview) yang terhubung dengan ucapan-ucapan nabi di seluruh kitab Tanakh. Metodologi yang digunakan oleh penulis yakni mengumpulkan beberapa literatur yang menjelaskan tentang kemesiasan dalam kitab-kitab apokrifa, berikut dengan pemaknaan yang tersirat dalam pemikiran penulis kitab tersebut. Menurut Subagyo metode kualitatif dalam konteks keagamaan, khususnya terkait dengan teks atau kekitaban, tentunya mengedapankan penilaian berupa perbandingan terhadap obyek yang diteliti. Tentunya disini mengacu kepada penafsiran, khususnya asumsi-asumsi yang dinamis mengenai kemesiasan di beberapa kitab Apokrifa terpilih
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Backus, Irena. "Renaissance Attitudes to New Testament Apocryphal Writings: Jacques Lèfevre d'Étaples and His Epigones." Renaissance Quarterly 51, no. 4 (1998): 1169–98. http://dx.doi.org/10.2307/2901964.
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AbstractThe standard medieval view of New Testament Apocrypha was that they were Christian writings (related to matters treated in the canonical books of the Bible), which had to be treated with caution and often dismissed as heretical. A list of the Apocrypha figured in the [Pseudo-]Gelasian Decree. In the Renaissance, for authors such as Lèfevre d'Etaples, Nicholas Gerbel and many others, the term assumed a multiplicity of meanings, both positive and negative. This article shows that although no attempts were made in the early 16th century to bring N. T. Apocrypha together into a corpus, the editors' ambivalent and complex attitude to texts such as the Laodiceans or Paul's Correspondence with Seneca led to their definitive marginalisation and encouraged their subsequent publication (by Fabricius and others) as corpora of dubious writings.
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Emerson, Matthew Y. "Old Testament Worldview and Early Christian Apocalypses." Bulletin for Biblical Research 33, no. 1 (April 2023): 1–16. http://dx.doi.org/10.5325/bullbiblrese.33.1.0001.
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Abstract Simon Gathercole suggested at the 2015 meeting of the British New Testament Conference that what distinguishes the four canonical Gospels from apocryphal gospels is not primarily literary features, or even apostolicity per se, but apostolic content. This article makes a similar argument with respect to the book of Revelation and its relation to other early Christian apocalypses, namely that what distinguishes the canonical Apocalypse from others is its reliance on an Old Testament worldview.
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Dergacheva, I. V. "Apocryphal Stories about Angels in "Paley Tolkova"." Язык и текст 8, no. 2 (2021): 21–27. http://dx.doi.org/10.17759/langt.2021080202.
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In the Old Russian Palea, which begins with a story about the creation of the world with extensive interpretations borrowed from the works of Severian of Gabala, Basil the Great, the interpretations of John Chrysostom on the Book of Genesis, the works of Epiphanius of Cyprus, “The Six Days” by John the Exarch of Bulgaria, the appearance of the earthly angels precedes the creation of the earthly world. The doctrine of the angelic ranks is based on the testimonies of the Old Testament about seraphim, cherubim, powers, angels and the New Testament information about thrones, dominions, powers, principles, archangels. In early patristics, the classification of heavenly powers belongs to Gregory the Theologian, as well as to Cyril of Jerusalem. The systematic doctrine of the hierarchy of heavenly forces belongs to Dionysius the Areopagite: in his work "On the heavenly hierarchy."
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Bovon, François. "Beyond the Canonical and the Apocryphal Books, the Presence of a Third Category: The Books Useful for the Soul." Harvard Theological Review 105, no. 2 (March 30, 2012): 125–37. http://dx.doi.org/10.1017/s0017816012000466.
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I like tennis—both to play and to watch it.1 Nothing is more pleasant than watching an exchange between Federer and Nadal. There is a similar kind of exchange that has been going on in this country in recent years. On one side, there are evangelical New Testament scholars; on the other, liberal scholars working on early Christianity. In the camp of the evangelicals, Ben Witherington,2 Craig A. Evans,3 and Darrell L. Bock4 are playing a defensive game, accusing the others of constituting a “new school,”5 one that prefers heresy over orthodoxy and promotes diversity where unity once was. In the camp of the critics, Elaine Pagels promotes the spirituality of the Gospel of Thomas; 6 Bart D. Ehrman's Lost Christianities flies in the face of his opponents;7 and Marvin Meyer considers the Gospel of Judas a valuable work that reveals in the mind of the dark apostle knowledge of the divine realm.8
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Anisimova, Tatiana V. "The Pseudepigraphical “Life of Moses” in the “Tichonravov’s Chronograph” and in the Biblical Compendium from the Collection of thе Trinity Lavra of St. Sergius." Slovene 7, no. 1 (2018): 390–423. http://dx.doi.org/10.31168/2305-6754.2018.7.1.17.
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The article's goal is to study and publish the text of a specific Slavic-Russian version of the apocryphal Life of Moses, previously unknown, which was identified in two manuscripts in the Russian State Library (both from the late 15th century), namely in the Tikhonravov’s Chronograph from the collection of handwritten books of N. S. Tikhonravov and in the Biblical Compendium from the collection of thе Trinity Lavra of St. Sergius. The remaining versions of the apocryphon have been known to date as parts of Great Menaion Reader, Barsov’s Palaea Interpretata and Complete chronographic Palaea. Both new copies of the apocryphon were included in an extensive fragment of a previously unknown Old Russian chronograph based, firstly, on the Biblical books of Genesis, Exodus, Numbers and the Book of Job, as well as on an unknown Slavic translation of Judean Antiquities by Josephus, and on the following Apocrypha (in addition to the Life of Moses): Lesser Genesis (The Book of Jubilees), Death of Abraham and Genesis of Esau. The original feature of the chronograph is a compilation story of Joseph and his brothers, composed of fragments from the full version of the Testaments of the Twelve Patriarchs, the Tale of Joseph the Beautiful by St. Ephraim the Syrian and the famous Letter to Presbyter Khoma from Metropolitan Kliment Smoliatich. Main distinctive features of the Life of Moses published in this article are identified and analyzed: 1) a different sequence of the narration; 2) several individual readings–including primary ones, ascending to the Jewish original; 3) literary and stylistic differences; 4) four insertions, which have correlations with the Greek Chronicon of George Kedrenos and were partially reflected in the Short chronographic Palaea and in the Speech of the Scholar from the Old Russian Tale of Past Years. In addition, some revisions and inserts were discovered in the biblical Compendium of Trinity Lavra of St. Sergius, which are based on the Slavic-Russian translation of the Historical Palaea. The final result of the study is presented as a stemma of relations between the editions of the apocryphon.
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Brakke, David. "A New Fragment of Athanasius's Thirty-Ninth Festal Letter: Heresy, Apocrypha, and the Canon." Harvard Theological Review 103, no. 1 (January 2010): 47–66. http://dx.doi.org/10.1017/s0017816009990307.
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Athanasius of Alexandria's thirty-ninth Festal Letter remains one of the most significant documents in the history of the Christian Bible. Athanasius wrote the letter, which contains the first extant list of precisely the twenty-seven books of the current New Testament canon, in 367 c.e., during the final decade of his life. Like many of his annual Easter letters, the thirty-ninth was fairly long, but only a small portion of the text survives in Greek.1 The Greek excerpt contains Athanasius's lists of the books of the Old and New Testaments, which he calls “canonized,” and a list of a few additional books, like the Shepherd of Hermas, which he says are not canonized, but are useful in the instruction of catechumens. Most studies of the formation of the Christian canon, including very recent ones, examine only this Greek fragment and so discuss only the contents of the lists. But already in the late-nineteenth-century fragments of the much more extensive Coptic translation had been published, and a few scholars, such as Carl Schmidt and Theodor Zahn, used them to write penetrating studies of the letter.2 In 1955 Lefort published all the then-known Coptic fragments in his book of Coptic Athanasiana, and then in 1984 Coquin published another long fragment.3 These served as the basis for my 1995 translation and my 1994 article in this journal on the social context of canon formation in fourth-century Egypt.4
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Kilpatrick, Hilary. "From Venice to Aleppo: Early Printing of Scripture in the Orthodox World." Chronos 30 (January 10, 2019): 33–61. http://dx.doi.org/10.31377/chr.v30i0.329.
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The Bible, as the etymology of the word indicates, refers not to one book but to many. The Christian Bible is made up of the Old Testament, that is, the Jewish Scriptures, and the New Testament; moreover, for some Churches, among them the Orthodox, certain books commonly called the Apocrypha , which were added to the Septuagint, the Greek translation of the Hebrew Old Testament, also fonn part of the Bible. The Bible is thus a small library, and as is common in libraries, some books are more popular than others. Long before the introduction of printing, the varying degrees of importance accorded to different books of the Bible led to some of them being translated before others. For instance, in Anglo-Saxon England, interlinear glosses (i.e. crude word-by-word translations) were made of the Gospels and Psalms, and separate portions of the Bible, including the Gospels, were rendered into Old English (Anonymous 1997: 200). Likewise, the earliest known written translations of parts of the Bible into Arabic are of the Gospels and Psalms; they can be dated to the 8th century. Oral translations are older, going back to pre-Islamic times (Graf 1944: 114-115, 138; Griffith 2012: 123-126). By contrast, the first attempt to produce a complete Bible in Arabic occurred only in the l 61h century (Graf 1944: 89-90).
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Garber, Zev. "The New Testament in Jewish-Christian Dialogues." Socio-Historical Examination of Religion and Ministry 3, no. 2 (December 10, 2021): 201–12. http://dx.doi.org/10.33929/sherm.2021.vol3.no2.01.
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The Christian biblical canon consists of the Old Testament (referenced as the Hebrew Bible by Jews), New Testament, and Apocrypha for some denominations (e.g., the Roman Catholic Church). The name “New Testament” is associated with, but misapplied with the Berit Ḥadasha/“New Covenant” which the Lord was to make with the Houses of Israel and Judah, not with Nations (Jer 31:30). A more accurate association/understanding is “new covenant in my (Jesus) blood” (Luke 22:20; 1 Cor 11:25); “new covenant not of the letter but of the Spirit” (2 Cor 3:6); “the veil remains when the old covenant (Torah) is read” (2 Cor 3:14); and so on. The New Testament embraces 27 separate books of different size, composition, and focus. They include the Four Gospels (Matthew, Mark, Luke, John), the Acts of the Apostles, 13 Epistles by Paul, the Epistle to the Hebrews, Epistles by Peter, James, John, and Jude, and John’s Revelation (the Apocalypse). This article discusses the teachings and person of Jesus, as well as events in first-century Christianity (primarily spelled out in the Gospels and Pauline literature), evaluated from the perspective of Jewish-Christian polemics, apologetics, and respectful co-existential dialogue.
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Афиногенова, Ольга Николаевна. "“The Nattation of the Miracles of Archangel Michael” by Pantoleon Deacon as the cultural point of the shapoing of the cult of Archangel Michael in Byzantium." Вестник церковного искусства и археологии, no. 1(1) (June 15, 2019): 12–27. http://dx.doi.org/10.31802/2658-5111-2019-1-12-26.
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Основная цель статьи - проследить историю отождествления Ангела Господня с архангелом Михаилом и выявить основной этап формирования культа архистратига. Методом сопоставления текста Священного Писания, апокрифов и византийских агиографических текстов выявляется чёткая картина влияния апокрифической традиции на византийский культ архангела Михаила. В Ветхом Завете Михаил упомянут по имени всего три раза - в Книге пророка Даниила; в Новом Завете - только однажды в Откровении ап. Иоанна Богослова. Вместе с тем в Священном Писании есть многочисленные упоминания безымянного Ангела Господня. Ориген впервые отождествил князя Михаила из Книги пророка Даниила с архангелом Михаилом, что было воспринято поледующей традицией. В апокрифах, однако, почитание Михаила не всегда наделено теми аспектами, которые будут фигурировать в более позднее время. Возможно, то, что почитание Михаила вобрало в себя функции других архангелов, связано с популярной агиографической традицией, посвящённой архистратигу. Первый текст этой традиции, ставший широко распространённым в Византии, - «Чудо в Хонах» (VIII в.). Но наиболее исчерпывающе традиция почитания архангела отражена в «Повести» Пантолеона Диакона (IX в.). Текст демонстрирует окончательное закрепление отождествления безымянного Ангела Господня из Ветхого и Нового Заветов с Михаилом, а также приводит наиболее полное изложение аспектов почитания архангела в Византии. The main purpose of the paper is to trace the history of the identification of the Angel of the Lord with the Archangel Michael and to identify the main stage in the formation of the cult of the Archangel. By comparing the text of Holy Scripture, apocrypha and Byzantine hagiographic texts, a clear picture of the influence of the apocryphal tradition on the Byzantine cult of Michael the Archangel is revealed. In the Old Testament, Michael is mentioned by name only three times - in the book of Prophet Daniel; in the New Testament - only twice in the Revelation of John the Divine and in Epistle of Jude. However, in the Bible there are numerous references to the nameless Angel of the Lord. For the first time Origen identified Prince Michael from the book of the Prophet Daniel with the archangel Michael, which was accepted by the following tradition. In the apocrypha, however, the worship of Michael is not always endowed with those aspects that will appear later. Perhaps the fact that the worship of Michael has absorbed the functions of other archangels relates to the popular hagiographic tradition devoted to the archestrategos. The first text of this tradition, which became widespread in Byzantium, was the “Miracle in the Chonae” (8th century). But the most exhaustively tradition of worship the archangel is reflected in consolidation of the identification of the nameless Angel of the Lord from the Old and New Testaments with Michael and provides the most complete exposition of the aspects of veneration of the archangel in Byzantium.
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Lollar, Jacob A. "“The History that Should be Placed at the Beginning of the Book of Paul the Apostle”: New Evidence for the Syriac Euthalian Apparatus in Apocryphal Texts." Hugoye: Journal of Syriac Studies 24, no. 1 (October 1, 2021): 187–216. http://dx.doi.org/10.31826/hug-2021-240106.
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Abstract This paper introduces some overlooked witnesses to the Syriac translation of the Euthalian Apparatus found in apocryphal narratives about Paul. The narratives entitled the “History of Paul”, the “Martyrdom of Paul the Apostle and the Discovery of His Severed Head”, and “The History That Should be Placed at the Beginning of the Book of Paul the Apostle” preserve portions of the prologue to Paul’s Epistles attributed to Euthalius. These narratives circulated independently from New Testament manuscripts where the Euthalian Apparatus typically circulates as paratextual material. They are clearly dependent on the Euthalian prologue and are valuable witnesses for understanding the development and use of the Apparatus in Syriac. These three narratives appear to preserve an early version of the Euthalian Apparatus prior to the insertion of the martyrium Pauli in the fifth century.
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Elliott, J. K., Bruce M. Metzger, Robert C. Dentan, and Walter Harrelson. "The Holy Bible: New Revised Standard Version Containing the Old and New Testaments with the Apocryphal/Deuterocanonical Books." Novum Testamentum 35, no. 1 (January 1993): 101. http://dx.doi.org/10.2307/1561427.
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Savran, George W. "Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew Bible, the Apocryphal/Deuterocanonical Books, and the New Testament (review)." Nashim: A Journal of Jewish Women's Studies & Gender Issues 9, no. 1 (2005): 204–7. http://dx.doi.org/10.1353/nsh.2005.0013.
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Jacobs, Andrew S. "The Disorder of Books: Priscillian's Canonical Defense of Apocrypha." Harvard Theological Review 93, no. 2 (April 2000): 135–59. http://dx.doi.org/10.1017/s0017816000016746.
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Historians of ancient Christianity derive a certain satisfaction from the fact that Athanasius of Alexandria, the fervent architect of Nicene Christianity, should also be the first known ecclesiastical authority to “list precisely the twenty-seven books that eventually formed the generally accepted canon of the New Testament.” This intersection of canon and creed abets the notion that Christianity matured and solidified in the latter half of the fourth century; henceforth heresy and extracanonical reading would together constitute evidence of theological backsliding, or, worse, deliberate and malicious distortion of an agreed-upon truth. If Eusebius at the beginning of the fourth century is frustratingly vague on what is and is not “canonical,” his reticence from within a period of dogmatic flux is understandable. In contrast, Athanasius toward the century's end is reassuringly firm, scripturally and doctrinally. From Easter of 367 onward, according to such a narrative, heresy and apocrypha would become coterminous, and a messy chapter of Christian history could be closed.
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Fuchs, Esther. "Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew Bible, the Apocryphal/Deuterocanonical Books, and the New Testament (review)." Hebrew Studies 43, no. 1 (2002): 244–46. http://dx.doi.org/10.1353/hbr.2002.0011.
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Bruce, Scott G. "Richard Raiswell and David R. Winter, The Medieval Devil: A Reader. Toronto: University of Toronto Press, 2022, xviii, 397 pp." Mediaevistik 35, no. 1 (January 1, 2022): 369–70. http://dx.doi.org/10.3726/med.2022.01.53.
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Abstract This compilation collects primary source materials on the history and representation of the devil in ancient and medieval Christianity. Over the course of eleven chapters, the ninety-eight excerpts included in this book chart the development of the character of Satan and the activities of his demonic minions among humankind from Jewish antiquity to the fifteenth century. The chapters follow a roughly chronological order, but some of them present specific themes over the course of time. Chapter 1 (Sources for the Medieval Devil) primarily comprises excerpts from the Hebrew Scriptures and the New Testament with two exceptions: samples from Plato on the nature of pagan daemones and from the medieval Aggadah on rabbinic interpretations of the fall of Satan (neither of which actually informed medieval Christian views of the devil). As the editors make clear, biblical texts do not present “a coherent narrative” about Satan, but only “sparse clues” about this “exceptionally elusive and contingent creature” (3). Chapter 2 (Development of a Narrative) focuses on the first three centuries of Christianity with excerpts from Philo of Alexandria, Tertullian, and Lactantius, as well as apocryphal stories like the Gospel of Moses and the Testament of Solomon. Although Origen of Alexandria is present in two excerpts, his important contribution to the doctrine of universalism, according to which all rational creatures obtain salvation, including the devil, deserves a fuller treatment than it receives here.
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Chrostowski, Marcin Tomasz. "The Term ἀντίψυχος as an Expiatory Sacrifice of Martyrs in the Light of The Fourth Book of Maccabees and Other Ancient Extra-Biblical Literature." Verbum Vitae 39, no. 3 (September 30, 2021): 725–48. http://dx.doi.org/10.31743/vv.11817.
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The Fourth Book of Maccabees (4 Macc) in the description of Eleazar's prayer, before he suffered a martyr’s death (6:29) as well as the martyrdom of seven brothers and their mother who suffered for the nation (17:21), the term ἀντίψυχος (which means “given in exchange for life”) is used twice. This adjective appears only twice in the Septuagint (LXX), to be precise, in 4 Macc The context of both passages suggests a broader meaning of the term, translated with reference to a sacrifice of life having a propitiatory, expiatory, vicarious and voluntary character, and even atonement for the sins of the Jewish people. In this article, the subject of expiatory martyrdom in 4 Macc will be taken in the context of the biblical, apocryphal and other ancient texts, with reference to the flow of ideas and terminology of Greco-Roman religion, poetry and philosophy. In addition, possible translations of the term ἀντίψυχος will be analyzed, included in the broader context of Greek and other terminologies, so as to show possible connections between the idea of expiatory martyrdom and the ideas described in the New Testament.
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Kugel, James L. "On Hidden Hatred and Open Reproach: Early Exegesis Of Leviticus 19:17." Harvard Theological Review 80, no. 1 (January 1987): 43–61. http://dx.doi.org/10.1017/s0017816000023506.
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As is well known, the beginnings of biblical exegesis are to be found within the Hebrew Bible itself: later books or passages often comment on earlier ones, clarifying perceived ambiguities, at times harmonizing apparent contradictions, or seeking to bring an ancient text up to date, even rewriting history or trying to bring out some would-be esoteric meaning. Indeed, evidence of these interpretive concerns is to be found not only within the later parts of the Jewish canon, but among the biblical apocrypha and pseudepigrapha, in the Qumran documents, Hellenistic Jewish writings, the New Testament, rabbinic literature, and so forth. Sometimes we can do more than simply catalogue how a given verse or passage was interpreted in various sources—we can actually try to glimpse something of the history and evolution of its interpretation.
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Dorfmann-Lazarev, Igor. "The Primordial Human Beings According to the Biblical Tradition." Филология, no. 44 (May 2023): 11–39. http://dx.doi.org/10.60055/phl.2023.44.11-39.
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This article outlines salient features of the primordial humans as portrayed in the Book of Genesis: their creation, their nature and the qualities with which they are endowed, their relation to God and the created universe, as well as their vocation and destiny. In our compass are not only the figures of Adam and Eve, but also that of Noah who, while echoing Adam, represents yet another type of the father of humankind. In Sections i–iv the Biblical accounts are analysed against the background of ancient Mesopotamian and Egyptian sources, while Section iv.i explores the localisation of the beginnings of the post-diluvian humanity on the Biblical map of the world. In Section v, a special attention is paid to the connections between the humans, the plants and the animals, before and after the flood. The focus of Section vi is on the representation of the primæval humans in Jewish and Christian para-Biblical literature. Section vii is dedicated to the reception of the Biblical tradition of human origins in the New Testament and its elaboration in early Patristic texts, apocryphal writings and figurative sources. Our investigation highlights the persistence of royal imagery in textual and figurative portrayals of Adam.
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Savran, George. "Carol Meyers, General Editor. Toni Craven and Ross S. Kraemer, Associate Editors. A DICTIONARY OF NAMED AND UNNAMED WOMEN IN THE HEBREW BIBLE, THE APOCRYPHAL/DEUTEROCANONICAL BOOKS, AND THE NEW TESTAMENT. Boston-New York: Houghton Mifflin, 2000." Nashim: A Journal of Jewish Women's Studies & Gender Issues 9 (April 2005): 204–7. http://dx.doi.org/10.2979/nas.2005.-.9.204.
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Dzon, Mary. "Jesus and the Birds in Medieval Abrahamic Traditions." Traditio 66 (2011): 189–230. http://dx.doi.org/10.1017/s0362152900001148.
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As is well known, the three “Peoples of the Book” have in common versions of the tale of Abraham: the “Father of Faith,” who, in return for his willingness to sacrifice his son Isaac, was promised descendants as numerous as the stars (Exod. 32:13; cf. Qur'an 2:131–33).1It is less well known that, in the Middle Ages, the three religions shared versions of a legend about Jesus dating from late antiquity: the tale that Jesus once brought clay birds to life.2Thelocus classicusfor this legend, which is not found in the New Testament, is theInfancy Gospel of Thomas(hereafter IGT), an apocryphal text that focuses on the childhood of Christ, particularly his amazing deeds and words. This text is believed to have been composed in Greek in the second century, though it circulated in many languages and was variously appropriated in the late-antique and medieval periods.3An examination of the motif of Jesus bringing clay birds to life reveals the complex transmission history of the IGT and its derivatives, in both East and West, over the course of many centuries.4More broadly, this story about the legendary Christ Child (an adult in the Jewish version, actually) and his command over the animal kingdom specifically shows the different faiths' understanding of the source and extent of Jesus's power and suggests a reaction to one or both of the other groups. The appropriation of the legend in each case tells us something about each faith's convictions about the way God's power could work in Jesus, and something about how each group viewed Jesus's childhood.
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Klijn, A. F. J., J. K. Elliott, Enrico Norelli, Jean-Daniel Kaestli, Pierre Cherix, Alain Desreumaux, Andrew Palmer, and Robert Beylot. "The Apocryphal New Testament." Vigiliae Christianae 49, no. 1 (March 1995): 82. http://dx.doi.org/10.2307/1584156.
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Kuznetsova, Vera S. "Folklore Version of the “Biblical” Story about Solomon in Hell and Her Russian Siberian Texts." Studies in Theory of Literary Plot and Narratology, no. 1 (2024): 46–57. http://dx.doi.org/10.25205/2713-3133-2024-1-46-57.
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The main theme of folk stories about the biblical King Solomon is his wisdom, which allows him to solve difficult problems and find a way out of difficult situations. Such stories include stories about Solomon in hell: left in hell during the descent of Christ into hell, for the liberation of the souls of the Old Testament righteous languishing there, Solomon, thanks to his wisdom, finds a way to get out of there – he threatens the devils to build a church, for which he is expelled from hell and so freed; they are the subject of consideration in the article. Neither the Holy Scriptures nor the apocryphal narratives known in ancient Russian literature about the descent of Christ into hell contain an episode about Solomon being left in hell, therefore they could not be the only source of folk legends. But similar stories are noted in the indexes of plots of folklore prose: AaТh 804В The Church in Hill; SUS 804В=AA 804* Solomon (soldier, blacksmith) in hell. For analysis, along with records of the European territory of historical Russia, Russian Siberian texts containing the indicated plot were involved in the work. The identified Siberian variants of the stories about Solomon in Hell expand our knowledge about the plot “repertoire” of Russian folklore prose in Siberia, and against the background of the fact that the Siberian fixations of this plot are not taken into account in the SUS, they clarify ideas about the geography of the existence of plot type 804B. Along with this, they replenish the general East Slavic fund of records of narrative folklore with new materials, which expands the source base for research. The results of the examination of folklore narratives about Solomon in hell, including their Siberian records, allow us to assert that not only the wisdom of King Solomon, but also the book motif of the biblical Solomon the temple builder, which was considered not represented in oral legend, was reflected in folk narratives based on folklore plot fund.
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Dunn, James D. G. "Book Review: The Apocryphal New Testament." Theology 97, no. 779 (September 1994): 381. http://dx.doi.org/10.1177/0040571x9409700519.
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Volokhova, Natalia V., and Elena N. Goncharova. "THE IMAGE OF A WOMAN IN THE NEW TESTAMENT APOCRYPHIC GOSPELS." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (212) (December 28, 2021): 11–16. http://dx.doi.org/10.18522/2687-0770-2021-4-11-16.
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The New Testament Apocrypha is a kind of phenomenon in early Christian literature, where features of ancient and Christian ideology are combined. The Apocrypha is a “practical” component of early Christian anthropology, since the Apocrypha embodied the holistic images of people, the so-called “ideal Christians”. The study analyzes the New Testament Apocryphal litera-ture, in particular, examines the texts of the Apocryphal Gospels (“The First Gospelˮ of James, “The Gospel of the Birth of the Ever Virgin Maryˮ, the Gospel of Thomas, the Gospel of Nicodemus) and the Apocryphal Acts in order to form a complex and systematic representation of the image of a woman in early Christianity, as well as in order to reveal the influence of apocryphal texts on the formation of the status of women in society, which is of fundamental importance in determining the place and role of women in subsequent periods of development of Christianity. In the course of the study, it was found that it was the New Testament apocryphal literature, along with the canonical texts, that had a great influence on the formation of the female image during the formation of early Christian ideology.
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Kyrtatas, Dimitris. "The Origins of Christian Hell." Numen 56, no. 2-3 (2009): 282–97. http://dx.doi.org/10.1163/156852709x405017.
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The paper re-examines the evidence concerning the early Christian conceptions of punishment of sinners in the afterlife. It commences with the New Testament and the ideas attributed to Jesus and moves on to the apocryphal Apocalypse of Peter , composed about a generation later, which enjoyed great popularity among several early Christian circles and was seriously considered for inclusion in the New Testament canon. It is claimed that as it now reads, Apoc. Pet. advances ideas about hell that sharply contrast those presented in the New Testament. To solve this riddle, it is proposed that the Apoc. Pet. , as it has been preserved, was reorganized at a much later stage to meet the needs of the developing Church. Its original meaning was consequently twisted almost beyond recognition. In its earliest layers, the apocryphal document appears to have been mostly concerned, just like the New Testament, with salvation rather than everlasting chastisement.
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Müller, Mogens. "Det Gamle Testamentes kanoniske status." Dansk Teologisk Tidsskrift 81, no. 1 (May 30, 2019): 58–74. http://dx.doi.org/10.7146/dtt.v81i1.109709.
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Taking departure in the invitation in Slenczkas new book todiscuss the role of the Jewish Holy Scriptures in a Christian canon, thisarticle starts with contesting the validity of the arguments for introducingOld Testament readings in the service of the Danish Church.Reading the Old Testament in the light of Christian faith as if it in realityis about Christ was no longer possible after Enlightenment. With ahistorical and critical study, it became clear, that the Old Testament wasJewish and not Christian Scripture. In continuation of some deliberationsin Luther, and especially the thoughts of F. Schleiermacher, A. vonHarnack and R. Bultmann, Slenczka argues, that we today need to drawthe consequence of this view. It was only in the reception of the Churchthat the Old Testament became a Christian text, and this cannot beascribed a retroactive effect, a Jewish understanding and reception beingmuch more appropriate. Its meaning in a Christian Bible, therefore,can only be to witness about man’s place towards God without Christ.From this follows that in a Christian Bible the Old Testament cannotfigure with the same degree of canonicity as the New, instead it shouldbe reckoned at the same level as the Old Testament Apocrypha.
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Piovanelli, Pierluigi. "What Is a Christian Apocryphal Text and How Does It Work? Some Observations on Apocryphal Hermeneutics." NTT Journal for Theology and the Study of Religion 59, no. 1 (January 18, 2005): 31–40. http://dx.doi.org/10.5117/ntt2005.59.031.piov.
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Abstract The new trend in the study of Christian apocryphal texts is to include among them not only the traditional ‘New Testament apocrypha’, but also other texts written later than the first centuries of our era, or clearly reworked in the Middle Ages. Behind this wider choice stands the opinion of Éric Junod and Jean-Claude Picard that there is no temporal limit for the rise of apocryphal texts. Using the evidence provided by some modern ‘strange new Gospels’, I argue that the process of producing apocryphal narratives is the outcome of a creative exegesis that is still at work in many cultural contexts.
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Giffone, Benjamin D. "Can Theological Interpretation Soften the Protestant Problem of Old Testament Textual Plurality? : Jeremiah as a Test Case." European Journal of Theology 29, no. 2 (September 1, 2020): 153–78. http://dx.doi.org/10.5117/ejt2020.2.004.giff.
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Summary Discoveries in the last century which contribute to the field of Old Testament textual criticism raise challenges for Protestant use of the Masoretic Text and canon, and for evangelical doctrines of the authority and perspicuity of Scripture. Protestants maintain that the authority of the New Testament is self-attesting, not derived from the Church. Difficulties arise when Protestants apply this understanding to the Old Testament, particularly to the Masoretic Text and canon used to exclude the Apocrypha. Of particular interest is the Masoretic Text of Jeremiah, which is widely acknowledged by textual critics to represent a later version of the book than the LXX text of Jeremiah. Protestant use of the Masoretic canon (and later text of Jeremiah) in light of the early church’s preference for the LXX (text and canon) entails 1) a recognition that community reception plays a significant role in determining the extent of the canon ‐ and that, through Jerome, Rabbinic Judaism’s Bible served to ‘correct’ the Spirit-filled church’s canon; and 2) that catholicity cannot be an adequate basis for recognizing the Old Testament canon, given that the Church has never been unanimous on this point. Through the lens of the self-attesting witness of the New Testament to Christ, ‘theological interpretation’ of the Old Testament may allow evangelicals to maintain a high view of the Old Testament as Scripture while tolerating some uncertainties concerning the precise text and outer canonical bounds of the Old Testament.
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Bouttier, Michel. "Qu’est-ce que le Nouveau Testament ?" Études théologiques et religieuses 77, no. 3 (2002): 313–28. http://dx.doi.org/10.3406/ether.2002.3695.
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This is the text from a lecture taking up the challenge of encompassing in a fifty minute analysis the various modes of preaching and teaching the New Testament that have been produced over the past 50 years. First the author deals with the book per se (titles, manuscript sources, dates, places, idioms) ; he proceeds by surveying the various components as if they were musical instruments in an orchestra. As a result we are met with two ensembles, the Epistles of the Apostles, the recitatives from the Gospels, and two soloists, the Revelation of John the Apostle and the Acts of the Apostles. One cannot but be struck by the fragility, the arbitrariness of such an incomplete work and by the irresistible power it owns : the power of the Gospel which weaves the words of Jesus about the Kingdom of God with the words of the apostles about Jesus. Such a dynamics recalls that of the universe : there is an extremely dense nucleus, where its influence originates, which altematingly attracts or repels (as with the Apocryphas).
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Minov, Sergey. "Hagiographical Narrative and Apocryphal Imagination in the Syriac Story of Pawla the Priest." Scrinium 19, no. 1 (October 5, 2023): 290–313. http://dx.doi.org/10.1163/18177565-bja10084.
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Abstract Taking the newly discovered Syriac composition, entitled Story of Pawla the priest, as an example, the article explores some literary aspects of Christian hagiographical writing in the late antique Syria-Palestine in its relation to the New Testament apocryphal literature. It focuses on the author’s representation of the bathhouse as a heterotopic and liminal space, and his construction of the imaginary community of Herodians, and discusses the shifting and porous divide between apocryphal and hagiographical avenues of cultural memory during Late Antiquity. In Appendix, an English translation of the relevant parts of the Story is offered.
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Schröter, Jens. "Apocryphal and Canonical Gospels within the Development of the New Testament Canon." Early Christianity 7, no. 1 (2016): 24. http://dx.doi.org/10.1628/186870316x14555506071137.
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O'Leary, Aideen. "An Irish Apocryphal Apostle: Muirchú's Portrayal of Saint Patrick." Harvard Theological Review 89, no. 3 (July 1996): 287–301. http://dx.doi.org/10.1017/s0017816000031904.
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In his Vita sancti Patricii, written in the late seventh century, Muirch depicts St. Patrick, the national apostle of Ireland who lived in the fifth century, with a number of interesting characteristics. In this paper I shall demonstrate that the sources behind Muirch's account of Patrick included biographies of New Testament apostles. These biographies provide a background in religious literature for some of the events which, according to Muirch, befall Patrick on his missionary journey around the island of Ireland.
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deClaissé-Walford, Nancy L. "The significance of the apocryphal Greek Additions to Esther for the church today." Review & Expositor 118, no. 2 (May 2021): 161–69. http://dx.doi.org/10.1177/00346373211015354.
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Over the centuries, the Protestant church has increasingly ignored the apocryphal books of the Old Testament, including the Additions to the book of Esther. This article first outlines the extent of the apocryphal material; it then discusses its origins, purported theology, and its “canonicity” in various religious traditions; it then provides a detailed examination of the content of the Greek Additions to Esther and comments on how the Additions alter or add to an understanding of the book of Esther; finally, it offers some comments on the significance of the Greek Additions to Esther for the Church today. The study concludes that the Greek Additions to Esther are a rich resource for the Christian community, providing insight into the issues confronting the diaspora Jews as they made their way in a Gentile world and essential background information for understanding the early Christian world view, enhancing an understanding of what it means to be faithful in a world that seems not to be, and showing the evolving and ever-changing status of what is considered “scripture” today.
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Goodacre, Mark. "RECENT BOOKS IN?NEW TESTAMENT STUDIES." Reviews in Religion & Theology 4, no. 1 (February 1997): 77–81. http://dx.doi.org/10.1111/j.1467-9418.1997.tb00215.x.
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Goodacre, Mark. "RECENT BOOKS IN ? NEW TESTAMENT STUDIES." Reviews in Religion & Theology 5, no. 1 (February 1998): 71–76. http://dx.doi.org/10.1111/j.1467-9418.1998.tb00179.x.
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Carleton Paget, James. "Recent Books in ... New Testament Studies." Reviews in Religion & Theology 6, no. 2 (May 1999): 215–18. http://dx.doi.org/10.1111/1467-9418.00018.
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Burke, Tony. "Book Review: Revisiting the Corruption of the New Testament: Manuscript, Patristic, and Apocryphal Evidence." Biblical Theology Bulletin: Journal of Bible and Culture 44, no. 2 (May 2014): 118–19. http://dx.doi.org/10.1177/0146107914526527h.
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Collins, Adela Yarbro. "The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation Based on M. R. James. J. K. Elliott." Journal of Religion 75, no. 1 (January 1995): 172. http://dx.doi.org/10.1086/489560.
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Petersen, William. "Patristic Biblical Quotations and Method: Four Changes to Lightfoot's Edition of Second Clement." Vigiliae Christianae 60, no. 4 (2006): 389–419. http://dx.doi.org/10.1163/157007206778926292.
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AbstractThis study examines the putative New Testament parallels in Second Clement, especially as found in the enormously influential edition of J. B. Lightfoot. Such putative parallels are important not just for the Patristic text itself, but also for the establishment of the text of the New Testament. Additionally, they shed light on the probable date and provenance of the document. Close textual examination suggests there are four places where the text of Lightfoot's edition should be changed (three of these instances apply to all later editions, as well). Investigating how Lightfoot (and later editors) came to their textual decisions exposes serious flaws in their commonly-employed methodology, which we label "normative." The "normative" method is based on the anachronistic use of texts, flawed logic, and special pleading. An alternative to this "normative" method will be presented; it avoids these pitfalls, and produces more reliable results. We label this alternative method "non-normative." The implications for the editing of Patristic and apocryphal texts, as well as for producing critical editions of the New Testament, are significant.
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Kalugin, Vasily V. "“I Am Looking for a Man” (Old Testament Prophets in the Works of Archpriest Avvakum)." Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies 4 (2020): 7–17. http://dx.doi.org/10.31860/2712-7591-2020-4-7-17.
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Avvakum made extensive use of the Prophetic Books, their symbols, images and language; he quoted and commented on them. He often cited biblical excerpts not in the redaction intended for reading but in the one used at church services. This was natural for a hereditary priest who had extensive liturgical practice. Avvakum also referred to apocryphal legends. In the “Book of Conversations”, denouncing moral decline, he cited the parable of the prophet Jeremiah, who in the daytime walked around Jerusalem with a burning candle in a fruitless search for a man. The parable is close to the Coptic translation of the apocrypha ”Chronicle of the Prophet Jeremiah”, made from the Greek original. The Old Slavic translation of this apocrypha from Greek (“Paralipomena Jeremiah”) is known in two redactions. However, this episode is not found in any of them. Obviously, Avvakum knew some other, possibly oral, intermediate source.
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Kingsbury, Jack Dean. "Book Review: The New Oxford Annotated Bible with the Apocryphal/Deuterocanonical Books." Interpretation: A Journal of Bible and Theology 47, no. 2 (April 1993): 187. http://dx.doi.org/10.1177/002096430004700215.
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Serezliev, Stefan, and Georgi Petkov. "Editor’s Words." Rhetoric and Communications, no. 54 (January 30, 2023): 6–11. http://dx.doi.org/10.55206/rjdo7973.
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Assoc. Prof. Stefan Serezliev, PhD – “St. Cyril and St. Methodius” University of Veliko Tarnovo” – E-mail: serezliev@ts.uni-vt.bg Georgi Petkov, PhD – Institute of Rhetoric and Communications E-mail: G.P.Petkov@gmail.com Issue 54 is again distinguished by its broad thematic focus, including scientific articles devoted to the disclosure of theoretical propositions and research results in the fields of argumentation, philosophy, literature, semiotics, and communications. The authors are from universities in Bulgaria: Sofia University “St. Kliment Ohridski”, “St. Cyril and St. Methodius” University of Veliko Tarnovo”, NATFA “Krastyo Sarafov” - Sofia, Center for Semiotic and Cultural Studies, South-Western University “Neofit Rilski”, lecturers from foreign universities in Italy and Kazakhstak, as well as students from Portugal and Turkey on an Erasumus exchange at Sofia University. The authors are established scientists and researchers in a range of scientific fields, as well as PhD students and postgraduate students, thus representing different generations of researchers. The journal fulfils one of its functions of being a platform for the dissemination of theoretical observations and the sharing of research results using modern methods by representatives of academic communities from different countries. The first section “Philosophy, Semiotics, Literature” brings together four articles. Miroslav Dachev presents the results of an in-depth study of the overall image of the Theotokos in the context between the construction of canonical and apocryphal texts and the process of revealing certain possibilities of speech, which, in addition to the possibilities of representation, opens up new perspectives in the quest for a clearer focus of the author’s aptly named “vision”. One of the points of reference of the study is the constitution of the essence of iconographic solutions through a penetrating understanding of the worlds of the word in the overall understanding and acceptance of the immutable, inner world of the Holy Mother of God, which, by determining itself theologically through the dialogical relationship with Christ, makes sense of and opens up new interpretative possibilities. In his search for “a reliable reference point for the typology of images,” Miroslav Dachev accepts the challenge to conceptualize and propose “thinking images through the intentional states implicit in them.” As an overall result, it clearly emerges how, thanks to an expressed personal and abstractly shared intentional states in the understanding of the iconography of the Theotokos, iconic codes are transformed into iconographic ones. Kalina Grigorova presents the results of a study of the first five books of the Holy Scriptures of the Old Testament - the so-called Pentateuch, in which attention is focused on the genre features of the texts in which the root brk occurs in its meaning of “blessing/blessing”. She gives a brief overview of the history of research on genres in the Old Testament, defines some basic terms. Dorothea Nikolova provides an analytical overview of contemporary schools and trends in the philosophy of mind and language from the 20th and 21st centuries, which present concepts and views on metaphor, in particular cognitive metaphor. The author focuses on the study of conceptual metaphor (Leikoff and Johnson) and conceptual integration (Fauconier and Turner) in cognitive linguistics. The article establishes the theoretical frameworks and practical applications of the theories under consideration. Anastasia Xenodochidou in her article “Humour through the Scope of Social Theories and Pragmatic Approaches” explores humour represented in different social theories and through pragmatic approaches, the psychoanalytical aspect of humour and the element of surprise are highlighted too. The article outlines the role of human agency, cultural cognition, and linguistic devices, and the text contributes to a deeper and more adequate understanding of humor and comic discourse. The second section “Argumentation, Public and Strategic Communication” also includes four scientific articles. Marieta Boteva provides an overview of the basic publications of Chaim Perelman and Lucie Olbrechts-Tyteca and presents attempts to reconceptualize the ancient rhetoric in its part on argumentation. She analyses publications by other sceintists and researchers studying argumentation and identifies manifestations of argumentation in the behavior of the orator and his goal of achieving persuasion while respecting ethical norms, rules, and morality. Mariselda Tessarolo in her article “Bohm's Dialogue and Reciprocal Trust” focuses on dialogue and discusses two “theories”: Bohm (On Dialogue) and Moscovici and Doise (On Agreement and Disagreement). The article “Youth Vector of Europe: Strategic, State and International Communication” written by Lilia Zainieva, Aigul Abzhapparova and Elmira Suimbayeva from Al-Farabi Kazakh National University in Kazakhstan presents the results of studying youth policy issues and experiences in the field of education, employment and other key areas of life of the young generation through the prism of strategic communication. Nitza Hachmon and Krasimira Marulevska from South-Western University “Neofit Rilski” present the results of a study on the social, pedagogical and managerial aspects of the problem of integrating young teachers into the education system. The motives and risk factors that influence the process of integrating teachers into the school environment, in particular into the education system in Israel, are analyzed. Two articles - by Leonardo Pimentel and by Irem Kati - are included in the section “Student Debuts” and they refer to the study of European identity through the prism of strategic communication and media communication. By tradition, there is a section presenting the Contributors. Strictly following the journal’s tradition and in keeping with the terms of presenting its reviewers, the issue includes the updated line-up for 2023. Issue 54 of the Rhetoric and Communications Journal (January 2023) is published with the financial support of the Scientific Research Fund, Contract No. KP-06-NP4/72 of December 16, 2022. Rhetoric and Communications Journal, issue 54, January 2023 Read the Original in Bulgarian and English
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Gallagher, Edmon L. "Origen via Rufinus on the New Testament Canon." New Testament Studies 62, no. 3 (May 27, 2016): 461–76. http://dx.doi.org/10.1017/s0028688516000060.
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Around the turn of the fifth century Rufinus of Aquileia translated many important Greek theological works, especially by Origen and Eusebius. These translations have received a great deal of criticism for their lack of fidelity to their Vorlagen, a criticism that extends to their statements on the New Testament canon. Several scholars now assume that the list of New Testament books to be found in Origen's Homilies on Joshua 7.1 (available only in Rufinus' Latin translation) should be attributed to the translator rather than to Origen himself. This paper calls this assumption into question by comparing Eusebius’ statements on the books of the New Testament to Rufinus' translation of those statements. We will find that Rufinus does, in fact, alter his text in some subtle ways so that the statements on the canon correspond more closely to the increasingly stabilised canon of the late-fourth and early-fifth centuries, but such subtle alterations do not overturn the translator's basic fidelity when reporting earlier views. This analysis suggests that Origen did produce a list of books in the mid-third century that closely – though not exactly – resembled the list of New Testament books published by Athanasius in 367.
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Royal, Kenneth. "Using Objective Stylometric Techniques to Evaluate New Testament Authorship." Journal of MultiDisciplinary Evaluation 8, no. 19 (July 10, 2012): 1–7. http://dx.doi.org/10.56645/jmde.v8i19.352.
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Background: Bible scholars often debate the authorship of certain books appearing in the New Testament. Purpose: The purpose of the present study was to evaluate New Testament authorship by using stylometric analytical techniques Setting: This research focuses on texts appearing in the New Testament. Intervention: This was an exploratory research on evaluation study with no intervention. Research Design: A powerful, state-of-the-art psychometric model was applied to Biblical text in an effort to identify correlations among word usage and writing style among each of the New Testament books. Data Collection and Analysis: Strong’s Concordance was used to provide original Greek text. Computer programming was necessary to create a worksheet that contained a list of New Testament books, each Greek word appearing in the New Testament, and a count of each word’s appearance relative to each book. Rasch-based Principal Components Analysis of standardized residual correlations was used to map stylistic similarities and differences. Findings: With regard to substantive findings, the gospels (Matthew, Luke, Mark, and John) and the narrative book of Acts were closely correlated. Other texts presented a mix of expected and unexpected findings. With regard to other findings, the technique presented in this study offers a great deal of promise to various research and evaluation practices.
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Salvador González, José María. "Iconography of The Birth of the Virgin Mary on the Basis of a Homily of St. John Damascene." Eikon / Imago 5, no. 2 (December 9, 2016): 39–68. http://dx.doi.org/10.5209/eiko.73494.
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As a consequence of the fact that the New Testament mentions few episodes and very few details of the real life of the Virgin Mary, among the Eastern Christian communities several apocryphal legends, that tried to supply this hermetic silence around the birth, infancy, youth, adulthood and death of the Mother of Jesus, arose during the first centuries of Christianity. These apocryphal accounts were then taken up and interpreted catechetically as a useful devotional matter by many Church Fathers, theologians and ecclesiastical writers. The reflections of these prestigious thinkers formed a solid corpus of doctrine, from which very important Marian devotions and liturgical feasts would soon follow. A primordial milestone in this “imaginary” life of Mary is her supernatural birth, after her miraculous conception in the bosom of her old and sterile mother Anne. As a natural fruit of these heterogenous literary and theological sources, from the tenth-eleventh centuries the medieval Byzantine and European artists approached with remarkable enthusiasm the iconographic theme of the Birth of the Virgin Mary as a significant episode of her life. On this basis, in this article we propose a triple complementary objective. First of all, after outlining the essential content of the apocryphal sources, we will broadly analyze the various theological theses that we believe are deductible from the emotional reflections that St. John Damascene expresses in a homily on the subject. Secondly, we will analyze some Byzantine and European paintings on the Birth of Mary, in order to determine to what extent the apocryphal accounts and the doctrinal statements of the Damascene are reflected in the characters, situations, attitudes, accessories and scenographic elements represented in these depictions. Finally, we will state some conclusions that we believe to be plausible in relating the Damascenian texts and the pictorial works of reference.
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OUNSWORTH, RICHARD J. "NEW TESTAMENT INTERPRETATION by Ian Boxall THE BOOKS OF THE NEW TESTAMENT by Ian Boxall." New Blackfriars 89, no. 1023 (September 2008): 619–21. http://dx.doi.org/10.1111/j.1741-2005.2008.00257_1.x.
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Best, Ernest. "Book Reviews : New Testament Books From the Continent." Expository Times 101, no. 10 (November 1989): 314–15. http://dx.doi.org/10.1177/001452468910101021.
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