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1
Dessy, Valeria. "The Authority of the Bible and the Church Fathers in Adolf von Harnack’s Thought." Open Theology 7, no. 1 (January 1, 2021): 317–30. http://dx.doi.org/10.1515/opth-2020-0164.
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Abstract This article begins with an analysis of Adolf von Harnack’s research on biblical and patristic sources in regard to the development of the authoritative church. I provide a close textual analysis of Harnack’s The Origin of the New Testament and the Most Important Consequences of the New Creation (1914). This analysis shows that Harnack regarded biblical and patristic sources as extremely meaningful, as they provide a trustworthy account of the origins of Christianity, but they were also open to critical analysis. I continue this investigation with a close textual reading of Harnack’s correspondence with Karl Barth from 1923, in which the two theologians discussed, among other topics, the possibility of talking about God. I argue that we should place Harnack’s analysis of the biblical and patristic sources within a broader epistemological reflection on the possibilities of human knowledge, to which Harnack dedicated a great deal of attention, even if he did not develop it systematically in his vast literary production.
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Daly, Robert J. "Eucharistic Origins: From the New Testament to the Liturgies of the Golden Age." Theological Studies 66, no. 1 (February 2005): 3–22. http://dx.doi.org/10.1177/004056390506600101.
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[Reviewing 20th-century research into the origins of the Eucharist, the author observes that many of the Church's theologians have yet to appropriate the significance of what is commonly accepted as historical fact by exegetes and liturgical theologians, namely, that there is no clear line of development from the Last Supper of Jesus to the theologically rich Eucharistic Prayers of the patristic golden age. The implications of this for methodology, for systematic theology and ecclesiology, for liturgical and ecumenical theology, and for pastoral theology and homiletics are then briefly discussed.]
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Фуфаев, Сергий. "Is the Whole Being of Man Created in the Image of God?" Библейские схолии, no. 1(1) (June 15, 2020): 80–103. http://dx.doi.org/10.31802/bsch.2020.1.1.004.
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В данной статье предпринята попытка ответить на вопрос «Всё ли существо человека создано по образу Божию?» в свете некоторых библейско-богословских аспектов Предания Церкви. В святоотеческой экзегезе существуют противоречивые суждения относительно того, что именно в человеке соответствует образу Божию. В этом плане святоотеческие суждения можно условно разделить на две основные позиции: 1) образ Божий заключён в душе человека и её силах; 2) образ Божий заключён во всём существе человека. Вторая позиция более проблематична. Однако и первая позиция содержит в себе проблему. В целях выяснения того, какая святоотеческая позиция является наиболее обоснованной, автор обращается к повествованию Книги Бытия о сотворении человека, некоторым местам Нового Завета, в которых говорится, в каком отношении к Богу должен находиться человек, к святоотеческим толкованиям, а также к догматам Православной Церкви. По итогам данного комплексного исследования автор пришёл к двум основным выводам: 1) образ Божий заключён во всём существе человека, которое при этом, однако, содержит в себе и образ мира; 2) образ Божий предельно похож на Первообраз. This article attempts to answer the question «is the whole being of man created in the image of God?» in the light of some biblical and theological aspects of the ecclesiastical tradition. There are contradictory judgments in patristic exegesis as to what exactly in man corresponds to the image of God. In this regard, patristic judgments can be divided into two main positions: 1) the image of God is enclosed in the human soul and its forces; 2) the image of God is enclosed in the entire being of man. The second position is more problematic. However, the first position also contains a problem. The purpose of research is to find out what patristic position is the most reasonable. To this end, the author refers to the narrative of Genesis about the creation of man, some passages in the New Testament that say in what relation to God a person should be, to patristic interpretations, as well as to the dogmas of the Orthodox Church. Аccording to the results of this comprehensive study, the author came to two main conclusions: 1) the image of God is enclosed in the whole being of man, however, the whole being of man contains the image of the world; 2) the image of God is extremely similar to the original Image.
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Golovko, Vyacheslav. "THE SENSE-GENERATING ROLE OF BIBLICAL TEXT IN LYDIA NELIDOVA’S STORY POLOSA." Проблемы исторической поэтики 19, no. 1 (February 2021): 283–307. http://dx.doi.org/10.15393/j9.art.2021.9083.
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The article analyzes the semantic functions of the Old Testament and New Testament texts in the story Polosa (Stripe), a landmark for the literature of the final stage of Russian classical realism, written by Lydia Nelidova, whose work has not yet been the subject of special study. The relevance of the research is defined by the rather high role of Nelidova’s creative activity in the literary process of the last decades of the 19th century. Biblical references, quotations, reminiscences, allusions and paraphrases, which determine the sequence of the text that creates the semantic field of the work, perform the dominant ideological and aesthetic function in creating the story as a “non-trivial new text.” Nelidova’s innovation is based on the active use of Dostoevsky’s literary traditions (orientation toward the idea of “finding a person in a person” and the “living life” constant). As a “semantic whole,” Nelidova’s story is organized by the internal dialogue of three concepts of “life.” One of them is based on the Christian teaching, the other on an appeal to science, and the third – on the idea of life as an all-dominating objective force. The author's moral and aesthetic position, which confirms the biblical concept of life, is objectified in the logic of semantic actualization of the gospel truths associated with the interpretations of the eternal theme of the struggle between good and evil, ways of human salvation, overcoming the sin of thoughts, pride and selfishness. The artistic historicism of the story, manifested in the coverage of the social contradictions of the post-reform Russia, sanctions the author’s intentionality associated with the assertion of universal human spiritual, moral and humanistic ideals. Formation of meaning at the level of the author’s intentionality and at the level of meaning generation is carried out by activating the intertextual, hypertextual and contextual functionality of biblical pretexts and traditions of Orthodox Christian culture. It is implemented in the process of illuminating conflicts of time and characters' psychological disclosure. Intertextual reminiscences and quotes from biblical texts, the works of Christian ascetic writers and patristic sources aim to form the semantic core of the main character’s narrative and implement the principle of intersemantization of meanings enshrined in sacred texts. Thanks to these texts, they manifest in the thoughts of a character seeking a way out of spiritual and moral impasse. The author's artistic experience stimulated the formation of the Dostoevsky school in the literature of the last decades of the 19th century. The author's quote-based thinking anticipates the narrative strategies that will become characteristic of the artistic discourse of subsequent historical and literary eras.
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Barton, Stephen C. "New Testament Interpretation as Performance." Scottish Journal of Theology 52, no. 2 (May 1999): 179–208. http://dx.doi.org/10.1017/s0036930600053618.
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In recent study of the nature of NT interpretation, considerable attention in certain circles has been given to the possibility that there is one metaphor that is particularly appropriate for articulating what NT interpretation involves. It is the metaphor ofperformance. The purpose of this paper is to describe and develop this proposal and to give an assessment of it. To my knowledge, this is a task in biblical hermeneutics that has only just begun. If we ask why this is so, one possible answer lies in the fact that the proposal comes in the main from systematic and patristic theologians and therefore from outside the guild of biblical scholars. The consequence is that our customary division of labour inhibits us from attending with sufficient care to what our neighbours are saying even when it bears directly on our own work.
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Sandnes, Karl Olav. "New Testament, Patristic Sources, Visual Arts and Jews - “Picturing” Professor Reidar Hvalvik." Teologisk Tidsskrift 4, no. 04 (December 7, 2016): 284–89. http://dx.doi.org/10.18261/issn.1893-0271-2016-04-02.
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Epp, Eldon Jay. "It's All about Variants: A Variant-Conscious Approach to New Testament Textual Criticism." Harvard Theological Review 100, no. 3 (July 2007): 275–308. http://dx.doi.org/10.1017/s0017816007001599.
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The goal of New Testament textual criticism would appear to be simple enough: to restore the original text written by each author of the New Testament books. Upon examination, however, the notion of simplicity vanishes immediately and each of the key terms here—“restore,” “original,” “text,” and “author”—has its problematic aspects, but more importantly the simply stated goal itself turns out to be inadequate. Grist for the text-critical mill consists of textual readings or variants, which for the relatively small collection of writings called the New Testament are not merely in the hundreds or thousands, or even the tens of thousands, but run to perhaps a third of a million. They stem from the nearly 5,500 Greek manuscripts, some 10,000 versional manuscripts, and innumerable patristic citations of New Testament passages.
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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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Despotis, Athanasios. "From Conversion according to Paul and “John” to Theosis in the Greek Patristic Tradition." Horizons in Biblical Theology 38, no. 1 (April 19, 2016): 88–109. http://dx.doi.org/10.1163/18712207-12341317.
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This paper investigates the question of deification in two groups of New Testament texts, i.e. the Pauline Epistles and the “Johannine literature” (fourth Gospel and Epistles of “John”), as well as the Greek patristic tradition. Though a specialized vocabulary referring to deification is missing from these groups of texts, Greek fathers used a very sophisticated combination of Pauline and “Johannine” concepts for the development of their respective theologies of deification. This study tries to explain why the patristic theologies of deification are so closely emulating Paul and “John” and it detects a common line that runs through the background of Paul and “John” as well as the patristic notion of theosis, namely the experience of the beginnings of the Christian life as an ontological transformation, i.e. conversion.
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Eastman, David L. "“ ‘Epiphanius’ and Patristic Debates on the Marital Status of Peter and Paul”." Vigiliae Christianae 67, no. 5 (2013): 499–516. http://dx.doi.org/10.1163/15700720-12341139.
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Abstract A Syriac fragment erroneously ascribed to Epiphanius of Salamis allegedly preserves the names of the wives of Peter and Paul and draws our attention to patristic debates over the marital status of the apostles. In these contexts scriptural interpretation and ascetic ideals interacted, producing varied conclusions about the apostolic teaching and examples. Some patristic authors accepted the married apostles as a matter of fact, while others saw such suggestions as offensive and dangerous. This essay examines the exegetical approaches to key New Testament passages and explores how this fragment fits within the history of interpretation and biographical reception of Peter and Paul.
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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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Mealand, David. "Computers in New Testament Research." Journal for the Study of the New Testament 10, no. 33 (May 1988): 97–115. http://dx.doi.org/10.1177/0142064x8801003306.
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Batluck, Mark. "Religious Experience in New Testament Research." Currents in Biblical Research 9, no. 3 (June 2011): 339–63. http://dx.doi.org/10.1177/1476993x10383201.
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Initiated by Gunkel in 1888, and again by Dunn in 1970, research on religious experience in the New Testament has developed into four distinct streams, all of which address the matter from a different vantage point. Mystical/revelatory experience examines early Christian texts that are ecstatic or disclose new information to the recipient. A second group equates religious experience with encounters of the Holy Spirit.Thirdly, historical Jesus studies investigates historical dimensions of the religious experience described in the Gospels. Fourthly, others address religious experience categorically, trying to account for the grand scope and effect of religious experience recorded in the writings of the New Testament. Each approach offers a great deal to scholars and will be a fruitful line of inquiry in studies to come.
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Olley, John W. "Trajectories of Ezekiel (Part 2): Beyond the Book." Currents in Biblical Research 10, no. 1 (October 2011): 53–80. http://dx.doi.org/10.1177/1476993x10368017.
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An earlier article by Olley, ‘Trajectories of Ezekiel: Part 1’ ( CBR 9.2), explored resources and studies relating to the text of the book of Ezekiel, both Hebrew and Greek, and the significance of their differences. Here, the review widens to resources and studies concerning ways in which the book and its imagery have influenced other works, from the Judaean Desert scrolls through the New Testament, and into the patristic period. For example, the influence of the vision of chapter 1 is widespread, leading in particular to Merkabah (‘chariot’) spirituality. The influence of the vision of the dry bones in ch. 37 is also widespread, with debates on the nature of resurrection. The book of Ezekiel is used extensively in the book of Revelation, as well as in other portions of the New Testament.
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Houghton, H. A. G. "Revisiting the Corruption of the New Testament: Manuscript, Patristic, and Apocryphal Evidence. Edited by DANIEL B. WALLACE." Journal of Theological Studies 64, no. 1 (April 1, 2013): 214–16. http://dx.doi.org/10.1093/jts/flt045.
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Grossi, Vittorino. "La oración de Jesús en Getsemaní." Augustinus 62, no. 3 (2017): 555–74. http://dx.doi.org/10.5840/augustinus201762246/24731.
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The article deals with the prayer of Jesus in Gethsemane, as presented by St. Augustine in the Enarrationes in Psalmos and in the Sermones de sanctis. An exegetical introduction of the New Testament texts of the prayer of Jesus in Gethsemane is offered, as well as the pre-Augustinian patristic tradition, highlighting the various points that Augustine’s previous Fathers of the Church underlined in the Prayer of Jesus in Gethsemane. It later discusses Augustine’s Texts where He addresses this topic, highlighting particularly the ecclesiological interpretation of the Bishop of Hippo.
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Bovon, François, and Nancy P. Ševčenko. "Byzantine Art and Gospel Commentary: The Case of Luke 13:6–9, 10–17." Harvard Theological Review 109, no. 2 (April 2016): 257–77. http://dx.doi.org/10.1017/s0017816016000055.
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This paper represents a conversation between two disciplines that too rarely enter into dialogue: New Testament studies and the history of Byzantine art. Two gospel passages have been chosen for analysis here: the first is a parable, the parable of the fig tree (Luke 13:6–9); the second, which follows immediately upon the first, is a miracle story that provokes a controversy (Luke 13:10–17). Both passages appear exclusively in the Gospel of Luke. Our joint study will start with exegetical notes on the Gospel of Luke and the history of the interpretation of these particular verses and will then turn to the miniatures that illustrate them in an eleventh-century Byzantine manuscript in the Bibliothèque nationale de France, Parisinus graecus 74 (figs. 1–2). François Bovon has interpreted the Gospel of Luke in a German collection, the Evangelisch-katholischer Kommentar zum Neuen Testament, a series attentive to the history of the reception (Wirkungsgeschichte) of the biblical text in the life of the Christian church. He will explain the two New Testament passages and follow the path of patristic and Byzantine interpretation during these periods.
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Pabel, Hilmar M. "Retelling the History of the Early Church: Erasmus's Paraphrase on Acts." Church History 69, no. 1 (March 2000): 63–85. http://dx.doi.org/10.2307/3170580.
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Scholars have paid relatively little attention to Erasmus's concept of history. This is understandable since Erasmus is not usually considered a historian and is certainly not ranked with humanist historians such as Leonardo Bruni and Francesco Guicciardini. Nevertheless, Erasmus's contribution to Renaissance historical scholarship is considerable.As an editor of texts he constantly busied himself with establishing the most accurate readings and separating genuine from spurious works. His patristic editions as well as his five editions of the New Testament are monuments not only to a highly refined literary analysis but also to a sophisticated historical erudition.
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Harrison, J. R. "In Quest of the Third Heaven: Paul & his Apocalyptic Imitators." Vigiliae Christianae 58, no. 1 (2004): 24–55. http://dx.doi.org/10.1163/157007204772812322.
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AbstractIt is an irony of history that by late antiquity Paul had become the authority figure he never was during his lifetime. However, by the subapostolic and patristic periods Paul's apostolic authority was no longer considered quite so controversial. From 200 AD onwards Paul's letters were regularly cited alongside the Gospels and the Old Testament as 'Scripture'. It is therefore no surprise that the premier apocalyptic theologian of the New Testament would spawn several apocalyptic imitators. Two 'Apocalypses of Paul' have come down to us from antiquity, one gnostic, the other Christian. After discussing each work, the article asks to what extent the historical Paul would have agreed with these later works written in his name. The article will demonstrate how differing ecclesiastical traditions appropriated Paul for their own theological and social agendas instead of allowing the apostle to the Gentiles to speak to his first-century context
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Jovanovic, Zdravko. "The notion of faith (πιστισ) in the first epistle to the Corinthians of St Clement of Rome." Zbornik Matice srpske za drustvene nauke, no. 166 (2018): 195–205. http://dx.doi.org/10.2298/zmsdn1866195j.
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The First Epistle to the Corinthians of St Clement of Rome is one of the most ancient patristic documents from the body of texts of Christian literature. It reflects diversified theological and cultural issues from the turbulent transitional period, from the apostolic to the post-apostolic era of the primitive Christianity. What triggered the writing of the epistle was the unrest and upheaval in the Corinthian community of Christians caused by the illegitimate deposal of some of the local presbyters. In the epistle, the subject of respect for the ecclesial structures and the hierarchical order is directly connected to the notion of the authentic faith. In this context, the present paper offers a presentation of an early Christian attitude of connecting the faith (??????) with a distinct ethos which the author of the Epistle illustrates by means of exegesis of paradigmatic Old and New Testament texts. The resolution of conflict, which is Clement?s primary goal, is reconstructed by means of examining his mode of combining the faith with works or with practical manifestation which implies sociological and not merely individual and intro?spective connotations. A faith put in practice should unequivocally be manifested by the strive for concord and peace, by a practice of humility, gentleness, hospitality, obedience, and other virtues which build cohesion, instead of destruction, in the community of Christians. A contribution of the present paper is to be found mainly in the analysis of Clements?s theological interpretation of tension between faith and works which was prominent in the earliest New Testament and Patristic writings, but also in the contemporary theological thought as well.
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Madigan, Kevin. "Ancient and High-Medieval Interpretations of Jesus in Gethsemane: Some Reflections on Tradition and Continuity in Christian Thought." Harvard Theological Review 88, no. 1 (January 1995): 157–73. http://dx.doi.org/10.1017/s001781600003042x.
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Although Jesus' agony in the garden (Matt 26:36–46; Mark 14:32–42; Luke 22:40–46) may be powerful and even inexpressibly poignant to modern readers, it was a plague and embarrassment to patristic and medieval interpreters. Few narratives in the New Testament were so inimical to received christological assumptions. Ancient and medieval interpreters, at least those ultimately judged to be orthodox, ascribed to the Incarnate Word the qualities of divine consubstantiality, omnipotence, omniscience, obedience, and impassibility. The pericope, at least in its Markan and Matthean versions, however, presents a figure who appears in utterly human form—powerless, ignorant, recalcitrant, and passible.
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Moloney, Francis J. "Reform: Spirituality and the person of Jesus: Christian holiness and deification (theosis)." Pacifica: Australasian Theological Studies 30, no. 1 (February 2017): 56–71. http://dx.doi.org/10.1177/1030570x17732803.
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A return to the theme of the divine potential of humankind has been a feature of recent theological reflection. Found consistently in the Greek Patristic tradition, in Augustine and in Thomas, it faded from the scene as the result of a series of historical circumstances in Western Christianity, challenged by Martin Luther and the Reform. The subsequent return to the sources ( ressourcement) that marked the thought and practice of the Reformers and the post-Reformation period in the Catholic tradition has led to its recovery. A New Testament portrait of Jesus of Nazareth provides solid grounds for a Christian anthropology pointing to the divine potential of humankind.
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Krans, Jan. "Johann Jakob Wettstein. New Sources, New Problems, and New Possibilities for Digital Research." Journal of Religion, Media and Digital Culture 5, no. 1 (December 6, 2016): 73–88. http://dx.doi.org/10.1163/21659214-90000071.
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Johann Jakob Wettstein (1683-1754) worked almost all his life toward the publication of his landmark 1751-52 edition of the Greek New Testament. In recent years, a large number of previously unknown sources on and by Wettstein has come to light, scattered over libraries in Europe, that provide new insights into his life and his New Testament project. This paper explores the diversity of these sources, their genres, their connections, their state of conservation and accessibility and the like. Starting from the idea that the collection offers an excellent opportunity for mapping a single scholar’s projects and international networks over time and space, it envisages a project that brings together this wealth of material. It asks what challenges and possibilities for international digital research the collection entails and formulates the desiderata concerning the necessary digital infrastructure and collaboration across traditional scholarly boundaries.
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Porter, Stanley E., and Andrew W. Pitts. "New Testament Greek Language and Linguistics in Recent Research." Currents in Biblical Research 6, no. 2 (June 2008): 214–55. http://dx.doi.org/10.1177/1476993x07083628.
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This article examines developments in research on the linguistic and grammatical analysis of the language and literature of the New Testament since the publication of James Barr's important work in 1961. While there have been a large number of important advances since this time, the present survey restricts its analysis to research that has been significantly informed by modern linguistics. It considers four areas, in particular: verb structure, case structure, syntax and discourse analysis. Verbal aspect theory has been treated in more detail than any other aspect of the Greek verb. Most investigation of case structure has been informed by case grammar, originating in Fillmore's work. Syntactic theories that have been applied to the language of the New Testament draw mostly from the generative tradition of linguistics, but the OpenText.org project has recently implemented a functional and relational dependency model. Discourse analysis has typically been divided into four schools, but in recent research we see a fifth, eclectic approach, emerging.
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Perzyński, Andrzej Piotr. "Christians and Jews: historical and theological perspectives of their relationship." Studia Oecumenica 19 (December 23, 2019): 329–48. http://dx.doi.org/10.25167/so.1087.
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The article analyses the subject of Christian-Jewish relations in historical and theological terms. In the historical part the following periods are briefly discussed: New Testament, patristic, medieval, modern and contemporary. In the theological part, the common elements of Judaism and Christianity were first presented: - Jews and Christians identify their faith and action through the interrelations between justice and love; they base their beliefs on the common “scripture” (the “Old Testament”); they understand each other as the people of God; they profess the one God, the Creator and the Redeemer; they express their faith in worship, in which there are many similarities; Jews and Christians also live in the expectation for the common history of God with his people, whose fulfillment they expect. Distinctive elements (The divergence of the ways) are: the belief in Jesus, the Christ; the interpretation of the Scriptures; a different understanding of what God’s people are; different developed piety. In conclusion, it was said that the rediscovery of a positive relationship with Judaism facilitates a positive formation of Christian identity and memory.
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van Oort, Johannes. "Biblical Interpretation in the Patristic Era, A 'Handbook of Patristic Exegesis' and Some Other Recent Books and Related Projects." Vigiliae Christianae 60, no. 1 (2006): 80–103. http://dx.doi.org/10.1163/157007206775567924.
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AbstractDuring the past ten years several books in the field of patristic exegesis have been published and some major projects have started. The aim of this article is to provide an introduction to this noticeably new trend of research and to evaluate some results.
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MEEKS, WAYNE A. "Why Study the New Testament?" New Testament Studies 51, no. 2 (April 2005): 155–70. http://dx.doi.org/10.1017/s0028688505000093.
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‘New Testament studies’, as most of us learned the discipline, depends on some fundamental assumptions: that scientific history leads us toward objective, secure knowledge of the past; that careful method can unlock the real meaning of a stable text; that we have an audience who genuinely care what we say. Every one of these assumptions has become problematic. For the future, we must not give up on historical research, but we must think more urgently about what it means to write history well. In our role as teachers of Christian communities, we need to examine ways in which texts are used, rediscovering the formative uses in place of an almost exclusive stress by ‘biblical theology’ on the normative. Finally, acknowledging the demise of Christendom, we must seek to engage an ever larger circle of discussion partners, seeking to overcome our isolation within the academy and within a world that has grown rapidly more diverse even as it has become astonishingly smaller.
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Twelftree, Graham H. "The Miraculous in the New Testament: Current Research and Issues." Currents in Biblical Research 12, no. 3 (June 2014): 321–52. http://dx.doi.org/10.1177/1476993x13501578.
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Salvesen, A. G. "Review: The Use of the Septuagint in New Testament Research." Journal of Theological Studies 55, no. 2 (October 1, 2004): 622–25. http://dx.doi.org/10.1093/jts/55.2.622.
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Carter, Warren. "New Testament and Aging: Survey and Suggestions for Future Research." Journal of Religion, Spirituality & Aging 21, no. 1-2 (December 19, 2008): 59–72. http://dx.doi.org/10.1080/15528030802265353.
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Voropaev, V. A. "N. V. Gogol's eschatology." Язык и текст 3, no. 4 (2016): 9–24. http://dx.doi.org/10.17759/langt.2016030402.
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Eschatological issues were Gogol’s problems throughout his life. Almost all of his work, both artistic and journalistic, were imbued with Apocalyptic mood. Being an Orthodox, Gogol built his life in accordance to the church calendar which includes the annual charter of holidays and worship when the cycle of readings of the Gospel is repeated for the teachings of spiritual growth of a man. Gogol’s Eschatology rooted in apocalyptic New Testament and patristic heritage. His notes on the margins in the Bible testify his steadfast and abiding interest to eschatological matters of Scripture. The words "Even so, come, Lord Jesus" (Revelation 22: 20), carved on the tombstone of Gogol, express, without doubt, the most important thing in his life and work: the desire for the acquisition of the Holy Spirit and soul preparation for the meeting with the Lord.
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Prothro, James B. "Semper Virgo? A Biblical Review of a Debated Dogma." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 1 (February 2019): 78–97. http://dx.doi.org/10.1177/1063851219829935.
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The traditional and still widespread dogma that Mary remained a virgin both before and after Jesus’s birth is today widely believed explicitly to contradict the New Testament, which appears to speak unambiguously of Jesus having “brothers and sisters.” If held strongly, this view can incline some who hold the dogma to doubt Scripture, and can incline others who reject the dogma to think the Church Fathers willfully ignored Scripture. However, the view that Jesus’ siblings are Mary’s children is a face-value reading that rests on several assumptions that should be checked, and traditional positions are not without basis. This article reviews the question of Jesus’ “brothers and sisters” from an exegetical and historical perspective, demonstrating the warrant of the traditional claim, and concludes with reflections from patristic testimony to address theological objections often lodged against the dogma
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ZELLER, DIETER. "New Testament Christology in its Hellenistic Reception." New Testament Studies 47, no. 3 (July 2001): 312–33. http://dx.doi.org/10.1017/s0028688501000194.
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This survey provides a sort of ‘counterpoint’ to the way in which the history of research has actually gone. In reaction to the ‘Religionsgeschichtliche Schule’, nowadays the Jewish origins of NT Christology are usually pointed out. But when we pay attention to its ‘reception’ in Greco-Roman culture, some of the old findings may still prove useful. This article seeks to check this, taking into account especially the alternative models of explanation offered by the ‘New Religionsgeschichtliche Schule’.
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Mout, Nicolette. "Against a Feline Erasmus." Erasmus Studies 39, no. 2 (September 6, 2019): 129–45. http://dx.doi.org/10.1163/18749275-03902003.
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Abstract The publication of the fiftieth volume of Erasmi Opera Omnia (ASD), a series begun in 1969, leads to an examination of Erasmus as editor of texts, of which his editions of the New Testament and of patristic writings hold pride of place. Treatment of the question how Erasmus himself rated editions and editors is preceded by an assessment of his public persona. The disputatious or outright polemical Erasmus showed himself not at all, as Huizinga would have it, “restricted to the feline” in his expressions about other scholars and their work. Erasmus’ ideas about the making or the appreciation of an edition often started from the negative: who is not able to make or to appreciate a good edition, and what exactly is a bad edition? In the end, however, while discussing St Augustine’s works he drew a portrait of the ideal editor.
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Senga, Sasi S., and Richard P. Grose. "Hallmarks of cancer—the new testament." Open Biology 11, no. 1 (January 2021): 200358. http://dx.doi.org/10.1098/rsob.200358.
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Diagnosis and treatment of disease demand a sound understanding of the underlying mechanisms, determining any Achilles' heel that can be targeted in effective therapies. Throughout history, this endeavour to decipher the origin and mechanism of transformation of a normal cell into cancer has led to various theories—from cancer as a curse to an understanding at the level of single-cell heterogeneity, meaning even among a single sub-type of cancer there are myriad molecular challenges to overcome. With increasing insight into cancer genetics and biology, the disease has become ever more complex to understand. The complexity of cancer as a disease was distilled into key traits by Hanahan and Weinberg in their seminal ‘Hallmarks of Cancer' reviews. This lucid conceptualization of complex cancer biology is widely accepted and has helped advance cancer therapeutics by targeting the various hallmarks but, with the advancement in technologies, there is greater granularity in how we view cancer as a disease, and the additional understanding over the past decade requires us to revisit the hallmarks of cancer. Based on extensive study of the cancer research literature, we propose four novel hallmarks of cancer, namely, the ability of cells to regress from a specific specialized functional state, epigenetic changes that can affect gene expression, the role of microorganisms and neuronal signalling, to be included in the hallmark conceptualization along with evidence of various means to exploit them therapeutically.
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Lindboe, Inger Marie. "Recent literature: Development and perspectives in new testament research on women." Studia Theologica - Nordic Journal of Theology 43, no. 1 (January 1989): 153–63. http://dx.doi.org/10.1080/00393388908600072.
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Bahr, Lynne Moss. "The ‘Temporal Turn’ in New Testament Studies." Currents in Biblical Research 18, no. 3 (May 20, 2020): 268–79. http://dx.doi.org/10.1177/1476993x19867526.
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Reflecting a recent trend across academic disciplines, New Testament scholars are beginning to explore the concept of time and temporality, a concept not well-developed in the field. This article surveys this scholarship from the basis of three inter-related categories: social memory and historical narrative; queer and feminist theory; and apocalypticism and messianism. It addresses the question: How does the concept of time (generally, the idea of continual change) and temporality (concepts and orientations related to the experience of time) serve historical, literary, and theological aims in the New Testament? Further, the article proposes new areas of research that would expand on earlier work and also draw upon the burgeoning field of time and temporality in other disciplines.
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Wilke, Carsten L. "Historicizing Christianity and Profiat Duran’s Kelimat ha-Goyim (1397)." Medieval Encounters 22, no. 1-3 (May 23, 2016): 140–64. http://dx.doi.org/10.1163/15700674-12342219.
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This study of the Hebrew treatise Kelimat ha-Goyim (“Shame of the Gentiles,” 1397) by Profiat Duran exemplifies the stimulating impact medieval religious polemics exerted on the scholarly construction of Christian religious history. Besides explaining Jesus in his Jewish context, this Catalan author outlined in detail the emergence of the fundamental Christian dogmas during the apostolic, patristic, and medieval age and searched for the driving forces behind long-term religious transformation. While a common view holds that Duran’s method of New Testament study mirrored thirteenth-century Christian Talmudism, I underscore his originality as a historian of religion, whose clandestinely transmitted text still inspired early modern and nineteenth century attempts at critical scholarship. Duran’s proper context is the contemporary converso problem. A comparison with a Spanish Renaissance text, the Diálogos en Marruecos, strongly suggests that his historical representation of ex-Jews turned into Christian leaders not only addressed conversos, but actually meant to caricature them.
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Long, David P. "Eucharistic Ecclesiology and Excommunication." Ecclesiology 10, no. 2 (May 5, 2014): 205–28. http://dx.doi.org/10.1163/17455316-01002005.
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The practice of excommunication is first described in the New Testament as the conscious decision by the faithful community to exclude one of its own from the celebration of the Eucharist. It is a decision rooted in medicinal hopefulness, where the community excludes an offender from active participation in its sacramental life while always maintaining the bonds of charity and fellowship. The understanding of excommunication now seems to be shifting away from its communitarian roots, as seen in the writings of Paul, Ignatius of Antioch, and Cyprian of Carthage, towards a post-Vatican II ecclesiology that appears to emphasize the individual’s judgment of their own worthiness to receive communion. By investigating the developments in the understanding of excommunication in three stages: the Patristic era, the Scholastic period and the contemporary Catholic Church, it can be illustrated that the concepts of internal worthiness of reception of communion and external excommunication are in fact not as disparate as originally believed.
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Diehl, Judy. "Anti-Imperial Rhetoric in the New Testament." Currents in Biblical Research 10, no. 1 (October 2011): 9–52. http://dx.doi.org/10.1177/1476993x11398556.
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The first of a series of three articles, this essay introduces current scholarship concerned with the use of anti-imperial rhetoric in the New Testament Gospels and the book of Acts. In the first century of the Common Era, if the powerful Roman Emperor was considered a god, what did that mean for the earliest Christians who committed loyalty to ‘another’ God? Was it necessary for the NT authors to employ subversive language, words and symbols, to conceal their true meanings from the imperial authorities in their communications to the first Christian communities? The answers to such key questions can give us a clearer picture of the culture, society and setting in which the NT was written. The purpose of this complex study is to observe how current biblical scholarship views anti-imperial rhetoric and anti-emperor implications found in the NT, assuming such rhetoric exists at all. This initial article reviews recent scholarship with respect to the background of the Roman Empire, current interpretive methods and research concerning anti-imperial rhetoric found in the NT Gospels and Acts.
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Allen, Garrick V. "Digital Tools for Working with New Testament Manuscripts." Open Theology 5, no. 1 (January 1, 2019): 13–28. http://dx.doi.org/10.1515/opth-2019-0002.
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Abstract This article critically examines the functionalities and significance of three prominent digital tools that have become central to the study of Greek New Testament manuscripts. The design, functionalities, and significance of the New Testament Virtual Manuscript Room (NTVMR), the Center for the Study of New Testament Manuscripts (CSNTM) digital library, and the Pinakes database have a hand in shaping the research questions of the field. As such, it is important to understand what these tools do, how they function, and how they might develop further to address the needs of the field. The analysis of these tools leads to fundamental questions about using digital representations as proxies for primary sources, challenges for managing the materiality of artefactual and digital objects, the collaborative nature of digital scholarship, and the implicit interpretations of the Greek New Testament tradition inherent in digital workspaces.
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Leonov, V. "Patristic anthropology opportunities to form new humanitarian approaches in scientific and educational environment." Psychological-Educational Studies 6, no. 1 (2014): 180–90. http://dx.doi.org/10.17759/psyedu.2014060121.
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The author notes the growing interest in patristic anthropology in recent decades, emphasizes its contact points with the secular humanities (especially with psychology, pedagogy and philosophy), lack of fundamental contradictions between them and relevance of their concepts, defines the basic coordinates of the problem field of its study and ways to overcome differences. For psychology and pedagogy, the Christian anthropology could become a new coordinate system, in space of which the spiritual content of already established scientific facts and theories will be revealed, the opportunities will occur for moral interpretations of the known phenomena in order to be used for specific real help. This approach allows us to speak about the prospects of the Orthodox psychology and Orthodox pedagogy. According to the author, the potential of Christian anthropology and its potential use in the scientific community are great, but for the development of this area not only intellectual effort of the research team is necessary, but a global rethinking of attitudes of modern society.
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Docherty, Susan. "New Testament Scriptural Interpretation in its Early Jewish Context." Novum Testamentum 57, no. 1 (December 12, 2015): 1–19. http://dx.doi.org/10.1163/15685365-12341481.
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This paper places New Testament scriptural interpretation within its early Jewish context, highlighting the most significant ways in which understanding of this subject is enhanced by comparison with texts such as the Dead Sea Scrolls, the Pseudepigrapha and the rabbinic midrashim. Four critical issues are addressed: text form; exegetical genres; interpretative traditions; and exegetical techniques. The applicability to the New Testament of some innovative current research in the field of Jewish Studies is demonstrated. Consideration is then given to the major challenges which a close engagement with the Jewish exegetical literature poses for the methodology of future New Testament scholarship.
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McGuckin, J. A. "The Vine and the Elm Tree: the Patristic Interpretation of Jesus’ Teachings on Wealth." Studies in Church History 24 (1987): 1–14. http://dx.doi.org/10.1017/s0424208400008196.
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If patristic tradition on the subject of wealth and possessions often appears ambivalent in its attitudes, then perhaps one of the reasons for this is that this tradition grows from an exegesis of Gospel teachings on the subject that themselves are far from being straightforward, even though they are immensely forthright. Clement of Alexandria, for example, has frequently been accused of twisting the simple and immediately obvious demand of Jesus: ‘Sell all you have and give to the poor’ (Mark 10.21) and subverting a radical vision of Jesus into a comfortable exhortation that any pious property-owner, bourgeois or aristocratic, could be happy to live with. If the rich young man had understood Christ’s real message, as Clement would have it (not so much to renounce his ownership of goods as to free his heart from attachment to them), then he might not have had such a crisis about following Jesus. Whether or not Clement’s case is, in the end, convincing as an exegesis, it none the less successfully raises all the implicit problems of interpreting the New Testament teachings on wealth in any kind of universalist sense—as teachings that are meant to apply to all, and for all time. And there are, consequently, many dangers in being too ready to dismiss Clement’s allegorism as an anachronistic exegesis, not least the danger of reverting to a different kind of biblical fundamentalism than the one Clement thought he was attacking; for contemporary biblical criticism, as it attempts to separate out the original message of Jesus and the insights of his later disciples, and to locate the original words in their correct historical and sociological milieu, has rightly warned us against over-confidence in our historical interpretations of Gospel material.
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Snyman, A. H., and J. V. W. Cronje. "Toward a New Classification of the Figures (ΣΧΗМАτА) in the Greek New Testament." New Testament Studies 32, no. 1 (January 1986): 113–21. http://dx.doi.org/10.1017/s0028688500013539.
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A cursory view of the classification of the figures by some prominent grammarians of New Testament Greek reveals a quite confusing picture. In his monumental work A Grammar of the Greek New Testament in the light of historical research (1919), A. T. Robertson deals with certain ‘grammatical’ figures of speech in his discussion of the sentence (chapter 10, 390–445). The ‘remaining’ figures are dealt with in chapter 22 under the heading: Figures of Speech (1194–1208), and they are divided into figures of idea or thought (σχήματα δıανοίας, 1198–1199) and figures of expression (σήματα λήξεως, 1199–1208).
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Omanson, Roger L. "Review: New Testament Textual Criticism, Exegesis, and Early Church History: A Discussion of Methods, the Text of the New Testament in Contemporary Research." Bible Translator 48, no. 3 (July 1997): 350–52. http://dx.doi.org/10.1177/026009359704800307.
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Clivaz, Claire. "The Impact of Digital Research: Thinking about the MARK16 Project." Open Theology 5, no. 1 (March 1, 2019): 1–12. http://dx.doi.org/10.1515/opth-2019-0001.
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Abstract This article presents the challenges of developing Humanities research in a digital environment in relation to a New Testament test-case: the MARK16 project. The first section argues that virtual research environments (VREs) have become an excellent milieu in which to develop a digitized research project based on collaborative work. The second section presents an overview of VREs and digital projects on the New Testament. The third section demonstrates the ways in which the MARK16 project participates in the development of VREs and fosters new modes of engaging material in digitized NT research.
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Clark, Timothy. "Recent Eastern Orthodox Interpretation of the New Testament." Currents in Biblical Research 5, no. 3 (June 2007): 322–40. http://dx.doi.org/10.1177/1476993x7077964.
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Interpretation of the Bible in the Eastern orthodox Church has until recently been largely determined by the dogmatic imperatives of the ecclesial institution. in the “last several decades, however, a variety of Orthodox scholars have launched significant investigations of the Bible and particularly of the New Testament using methododolgy modeled on that of the Western scholarly academy, while in some cases continuing to search for a specifically 'Orthodox' approach to biblical study. This article concentrates primarily on developments in New Testament interpretation among orthodox biblical scholars in North america over the last three decades, focusing on the contributions of a generation of researchers responsible for the first significant expansion of Orthodox biblical study into modern academia and looking forward to newer voices and research directions in the orthodox world.
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Mantzanas, Michail. "Reincarnation in Plato and in the Christian Perspective." Peitho. Examina Antiqua, no. 1(6) (February 9, 2016): 195–204. http://dx.doi.org/10.14746/pea.2015.1.10.
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The present study focuses on research about reincarnation in order to formulate some preliminary conclusions concerning various philosophical theories. The overview extends over a considerable period range, from ancient Greek and up to the patristic tradition. The relevant issues include the problem of evil, the question of human decomposition and death as well as reincarnation (metempsychosis) in the Platonic thought. The problem of evil is a problem of reason that emerges from the philosophical background of ancient Greek thought but also from the subsequent Christian patristic thought and transforms itself into diverse concepts (e.g. the significance of justice). According to the original thought of Socrates, evil is associated with ignorance and good with knowledge. This point of view is given a brief review in the philosophical thought of several important representatives of the patristic tradition (e.g., Origen and Gregory of Nyssa). On the other hand, the idea of immortality of the soul, which dates to the religious movement of the Orphic mysteries (seventh century BC) means that the persistence of the immortal soul at the moment of death needs the use of a new body. This essay will try to analyze the ancient character of the myth of reincarnation through the perspectives of philosophy and religion.
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Hahn, Scott. "Covenant in the Old and New Testaments: Some Current Research (1994-2004)." Currents in Biblical Research 3, no. 2 (April 2005): 263–92. http://dx.doi.org/10.1177/1476993x05052433.
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The amount of biblical scholarship on covenant over the past decade is not great; however, significant work on the definition and taxonomy of covenant has helped to overcome certain reductionistic tendencies of older scholarship, which has contributed, in turn, to a better grasp of the canonical function of the term in the Old and New Testaments. In Old Testament scholarship, the idea that covenant simply means ‘obligation’ and is essentially one-sided (Kutsch, Perlitt) has been largely abandoned in favor of the view that covenants establish kinship bonds (relations and obligations) between covenanting parties (Cross, Hugenberger). There is also broad recognition that the richness of the concept cannot be exhausted merely by analyses of occurrences of berith or certain related phrases. In New Testament scholarship, some small strides have been made in assessing the significance of covenant in the Gospels; whereas discussion of covenant in Paul has been dominated by the ‘New Perspective’ debate over ‘covenantal nomism’. Finally, some light has been shed on the meaning and significance of diatheke in two highly controverted texts (Gal. 3.15-16; Heb. 9.16-17).