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Journal articles on the topic 'Scripture, Greek'
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1
Powery, Emerson. "The Spirit, the Scripture(S), and the Gospel of Mark: Pneumatology and Hermeneutics in Narrative Perspective." Journal of Pentecostal Theology 11, no. 2 (2003): 184–98. http://dx.doi.org/10.1177/096673690301100203.
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AbstractScholarship has generally conceived that the Spirit's function within the second Gospel is to equip Jesus' followers in order to undertake spiritual assignments and to speak the (prophetic) words of the Spirit. But, the func tion of the Spirit in relationship to Scripture in the Gospel of Mark offers further insight. Markan narrative rhetoric suggests that only Spirit-em powered interpreters, like Jesus, are capable of adequately providing necessary selection, revision, and meaning to the Hebrew/Greek Scriptures. Both the Spirit's infusion of Jesus in the prologue and the role of the Spirit in David's scriptural speech are evidence for this conclusion.
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van den Belt, Henk. "Heinrich Bullinger and Jean Calvin on the Authority of Scripture (1538-1571)." Journal of Reformed Theology 5, no. 3 (2011): 310–24. http://dx.doi.org/10.1163/156973111x608534.
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Abstract This article summarizes Jean Calvin’s concept of the self-convincing authority of Scripture, and relates his position to the writings of Heinrich Bullinger. The authors possibly influenced each other. Both use the Greek term autopistos for the authority of Scripture. In 1571, Bullinger published an anonymous work that relies on Calvin’s Institutes. In spite of minor differences in emphasis, the reformers agreed in maintaining the independent authority of Scripture as the norm of faith. For both authors Word and Spirit were intimately connected, although in the writings studied for this article Calvin more explicitly connects the acknowledgement of Scripture’s authority to the witness of the Spirit.
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Wayman, Benjamin D. "Accentuation and Causes for the Obscurity in the Divine Scriptures: Polychronius’ Prologue to Job." Horizons in Biblical Theology 35, no. 1 (2013): 61–69. http://dx.doi.org/10.1163/18712207-12341247.
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Abstract This article examines the work of the fifth-century bishop and brother of Theodore of Mopsuestia, Polychronius of Apamea (d. ca. 430), in light of extant writings from the second-century Greek grammarian, Aelius Herodianus. It studies a fragment from Polychronius’ prologue to his commentary on Job titled Causes for the Obscurity in the Divine Scriptures, identifies a philological analogue in the work of Herodian, and in so doing, highlights their grammatical training and shared concern with τόνοι (accents) in the interpretation of a text. The analysis shows that Polychronius’ employment of grammatical technique in understanding Christian scripture is of no less value to the Christian bishop than it is to the Greek grammarian, Herodian, in his understanding of Greek classics. For Polychronius, the “obscurity in the divine scriptures” can be resolved with the tools of Greek grammatical theory.
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Adams, Sean A. "The Greek Old Testament as Christian Scripture." Expository Times 125, no. 9 (2014): 440–41. http://dx.doi.org/10.1177/0014524614524146.
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Satlow, Michael L. "Josephus’s Knowledge of Scripture." Journal of Ancient Judaism 11, no. 3 (2020): 385–417. http://dx.doi.org/10.30965/21967954-12340018.
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Abstract Scholars have long debated whether Josephus learned Scripture while he was in Jerusalem or only once he got to Rome. The question intersects with, and is hard to answer without, a more general assessment of language use and the education of the (priestly) elite in Jerusalem at that time. This paper argues that Josephus knew little Hebrew and never learned to read Scripture in the original; he was, in this respect, typical of the Jewish elite. His introduction to written Scripture was in its Greek translation, in Rome.
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Thellman, Gregory S. "The Incorporation of Jesus and his Emissaries in a Tripartite Canonical Framework (Luke 11:45-53)." Kairos 11, no. 1 (2017): 7–27. http://dx.doi.org/10.32862/k.11.1.1.
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This composition critical exegetical study examines Luke’s distinctive presentation of Jesus’ woes against the scribal scholars in Luke 11:45–51. Four elements of Luke’s presentation are identified which contribute to the inclusion of Jesus and his emissaries within a distinctly tripartite canonical framework. Luke’s peculiar use of the Greek term νομικός is shown to be employed as a rhetorical marker to emphasize the scripture interpreting role of the scribal scholars and to provide a broad allusion to scripture overall. The correspondence of the three woes against the νομικοί to the tripartite Hebrew canon is demonstrated as further evidence for this allusion to scripture and a threefold revelatory tradition. Two elements within the second woe, the saying of the “Wisdom of God,” and the range of past martyrs, are then discussed and found to have intertextual links with 2 Chronicles 24 and 36, suggesting the present passage is a typological recapitulation of past persecution and martyrdom, as well as judgment. The article concludes that these distinctive elements show that Luke typologically incorporates Jesus and his emissaries within a tripartite revelatory tradition and canonical framework, and that by further implication, Luke’s written testimony (Luke-Acts) to the persecution and killing of Jesus and his sent ones, contributes to the self presentation of this written testimony as a climactic continuation of the OT scriptures.
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Ramelli, Ilaria. "Christian Soteriology and Christian Platonism: Origen, Gregory of Nyssa, and the Biblical and Philosophical Basis of the Doctrine of Apokatastasis." Vigiliae Christianae 61, no. 3 (2007): 313–56. http://dx.doi.org/10.1163/157007207x186051.
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AbstractPaul's statement that God will be all in all and other NT and OT passages are taken by Origen and by Gregory of Nyssa as the scriptural basis of their eschatological doctrine of apokatastasis and eventual universal salvation. At the same time, their doctrine rests (1) on philosophical arguments mainly deriving from Platonism (Gregory's De anima et resurrectione is deeply influenced by Platonism both in form and in content, and so is Origen, although both are Christians first and Platonists second), and (2) on the allegorical exegesis of Scripture, another heritage of Hellenistic culture: Origen was very well acquainted with the Stoic and Platonic allegorical interpretations of Greek myths.
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Albano, Emmanuel. "Rivelare e Tacere." Augustinianum 56, no. 1 (2016): 5–20. http://dx.doi.org/10.5840/agstm20165611.
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The article aims at investigating in depth the idea of revelation expressed in the works of Clement of Alexandria. In particular, it focuses on the biblical-philosophical foundations; namely, how Clement, starting from an openness to the Greek cultural world, incorporates Greek philosophy into Christian revelation, albeit with some variations, thus making it part and parcel of his way of under-standing the relationship between Holy Scripture and Tradition.
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Tov, Emanuel. "The Use of the Earliest Greek Scripture Fragments in Text Editions." Textus 29, no. 1 (2020): 60–79. http://dx.doi.org/10.1163/2589255x-bja10001.
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Abstract This article deals with the relation between the early papyri of the LXX and the presumed original text of the translation units. The assumed dates of these units can be compared with the assigned dates of the earliest preserved fragments. Do the oldest known fragments reflect the purest form of the Old Greek or had they been revised to MT? Some modern editions of the LXX tend to disregard the possible guidance of some early fragments, recording them almost always in the apparatus rather than in the reconstructed eclectic text. Due to the recognition of revisional traits in several early fragments, a prejudice developed against them, except for P.967 covering Ezekiel and Daniel. Because of their early date these papyri should have a central place in reconstructing the original text of the LXX in text edition, certainly in the Torah.
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Cross, Frank Moore, and Richard J. Saley. "Singular Readings in 4QSamuela and the Question of Rewritten Scripture." Dead Sea Discoveries 20, no. 1 (2013): 1–16. http://dx.doi.org/10.1163/15685179-12341242.
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Abstract 4QSama contains 79 readings, sufficiently present on the leather to ensure validity, that are missing from all of the other textual witnesses (Masoretic Text, Septuagint [Old Greek, Kaige, Lucianic, Hexaplaric], Old Latin, Targum, Peshitta, Vulgate) employed for comparison in the DJD 17 publication. This study sorts these readings into five categories (Minor Grammatical Differences; Probable Scribal Changes; Agreement with Another Passage/Source; Too Unclear for Classification; and Putative Primitive Readings) and analyzes them for signs of tendentiousness and/or Rewritten Scripture. The conclusion of this study finds no evidence for either tendentiousness or Rewritten Scripture in the singular readings of 4QSama.
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Tresorukova, I. "Biblionyms in the Greek phraseological picture of the world." Rhema, no. 3, 2019 (2019): 101–14. http://dx.doi.org/10.31862/2500-2953-2019-3-101-114.
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The article deals with Modern Greek phraseological units (PUs) containing biblionyms, which originate in the Hellenistic era and represent a special category, being the product of direct quoting of the texts of the Holy Scripture or being used with a reinterpreted meaning. The article presents the philological analysis and semantic classification of PUs with biblionyms, which leads to the conclusion that PUs with biblionyms contain elements of narrativeness and didactics, expressing the positive or negative emotional evaluation of reality, including people, events and a wide range of objects.
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Alejandra Manzo, Silvia. "Holy Writ, Mythology, and the Foundations of Francis Bacon's Principle of the Constancy of Matter." Early Science and Medicine 4, no. 2 (1999): 114–26. http://dx.doi.org/10.1163/157338299x00256.
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AbstractThe exact nature of the relation between science and Scripture in the thought of Francis Bacon is a well-studied but controversial field. In this paper, it is shown that Bacon, though convinced that there exists no enmity between the book of God's wisdom (Holy Writ) and the book of God's power (nature), usually tries to separate knowledge acquired by reason (philosophy) from knowledge acquired by faith (divinity). In his exposition of the principle of the conservation of matter, however, Bacon seems to find himself constrained to invoke Scriptural truths in a manner that he usually disapproves of. In order to establish this principle, which is so essential to his overall scientific program, he appeals both to the Bible and Greek mythology in a way that points to certain conceptual tensions within his natural philosophy.
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Królikowski, Janusz. "Początki chrześcijańskiego tekstu Pisma Świętego." Vox Patrum 67 (December 16, 2018): 259–76. http://dx.doi.org/10.31743/vp.3400.
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In this article we point out the initial stage of the consolidation of the Christian text of Scripture, the major problems occurring during this process and the final expression of its specific character. The first and the major witness of this process is Justin Martyr thanks to whom we learn about first relations and tensions between Greek and Jewish tradition concerning Scripture. He advocated the universalist approach based on truth, which allowed him to find the way to conciliate those tensions. Furthermore, such an approach allowed him to look favourably on extra-Biblical tradition and recognise it as a preparation for the incarnation of the Eternal Word. Saint Irenaeus in his approach to the text of the Bible appreciated the divine origin and inspiration which decides about its superiority and universalism. By the end of the 3rd century the question of the Christian text of Scripture had been determined, and the emphasis was put rather on the issue of the books, that is the canon.
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Debel, Hans. "Greek “Variant Literary Editions” to the Hebrew Bible?" Journal for the Study of Judaism 41, no. 2 (2010): 161–90. http://dx.doi.org/10.1163/157006310x488025.
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AbstractThe full publication of the scrolls from the Judaean Desert has given impetus to reflections on the history and development of the biblical text during the period of Second Temple Judaism. This study critically reviews the major contributions to the debate and finally makes a plea to extent Ulrich’s hermeneutical model to some Septuagint texts that are usually not included among his “variant literary editions.” Its major arguments in this regard are that these texts witness to the same dynamic process of the organic development of Scripture, and that relegating them to the interpretational tradition merely because they are not written in Hebrew reveals an unwarranted bias towards the Masoretic Text.
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Vroom, HM. "Echt gebeurd? Verhalen of feiten? Over historische en literaire bijbelkritiek en de zeggenschap van de bijbel." Verbum et Ecclesia 28, no. 1 (2007): 345–71. http://dx.doi.org/10.4102/ve.v28i1.111.
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A serious objection against Christian faith is that the Bible is not trustworthy because the history it relates does not correspond to the facts of history. In theology this problem is “solved” by some biblical scholars by an acceptance of the research methods that are used for all literature alike while others accept the historical critique by understanding the biblical history as a faithful but a-historical revelation. Fundamentalists reject the historical-critical objections and stress the inerrancy of Scripture. In this contribution these three “answers” are rejected: biblical studies shall take the (real) facts serious indeed (pace inerrancy), nor jump into an a-historical revelatory history next to historical criticism (pace strong Barthian views in the “Amsterdam School”), but neither read religious scriptures all in the same way “as all literature” — but apply academic methods as is appropriate for the Hebrew and Greek Bible.
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Jones, Adam W. "Philo’s Influence on Understanding Divine Anthropomorphism." Evangelical Quarterly 91, no. 1 (2020): 50–65. http://dx.doi.org/10.1163/27725472-09101003.
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Divine anthropomorphisms are prevalent in the Old Testament. Authors of Old Testament works seemingly had no reservations with using human qualities to describe God. During the Second Temple period Greek philosophy began to influence the interpretation of texts that describe God using anthropomorphisms. This shift in understanding God is evidenced in translation tendencies in the Septuagint and in Philo’s reading of Hebrew Scripture. The elements of proto-Gnosticism found in Philo’s writings are at times closely related to his interpretation of anthropomorphism. Since Philo’s understanding of such figures of speech has been the historic majority view, it is important to evaluate his method of interpretation to determine whether this understanding of divine anthropomorphism is rooted in Scripture or his philosophical tradition.
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Ostapczuk, Jerzy. "Typological Classification of the Cyrillic Manuscripts and Early Printed Books with the Gospel Texts." Studia Ceranea 6 (December 30, 2016): 129–41. http://dx.doi.org/10.18778/2084-140x.06.07.
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The paper presents the rules for typological classification of Slavonic manuscripts and early printed books with the Gospel text. It enumerates different types of the books with the Gospel and sometimes also with other parts of the Holy Scripture. Information about the Greek tradition of the Gospel is also included in the article and serves as the basis of comparison.
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Шаблевский, Николай. "Ezra: Former or Writer of the Old Testament Books?" Библия и христианская древность, no. 2(6) (June 17, 2020): 155–66. http://dx.doi.org/10.31802/2658-4476-2020-2-6-155-166.
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Наша заметка посвящена изучению роли Ездры при формировании корпуса книг Ветхого Завета. Отчасти информация об этом встречается в канонической Книге Ездры. Как выяснилось, среди грекоязычных экзегетов бытовало мнение, что Ездра был скорее кодификатором Священного Писания, в то время как в восточносирийском толковании (в частности, у Ишо‘дада Мервского) считалось, что Ездра написал заново сгоревшее Писание «из своего сердца». Интерпретация Ишо‘дада основана, очевидно, на сирийской версии 4й Книги Ездры. Our note is devoted to the study of the role of Ezra in the formation of the corpus of books of the Old Testament. Partly information about this hinted in the canonical Book of Ezra. As it found out, among Greek exegetes were opinion that Ezra was more likely a codifier of the Holy Scriptures, while in the East Syrian interpretation (especially, in the work of Išo‘dad of Merv) were think that Ezra wrote the burnt Scripture ‘from his heart’. The interpretation of Išo‘dad is based, as it evidence, on the Syriac version of the 4th Book of Ezra.
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Shepardson, Christine. "Paschal Politics: Deploying the Temple's Destruction against Fourth-Century Judaizers." Vigiliae Christianae 62, no. 3 (2008): 233–60. http://dx.doi.org/10.1163/157007208x262866.
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AbstractThe fourth-century Syriac writings of Aphrahat and Ephrem, and Greek homilies by the Syrian John Chrysostom, warn Christian congregants against joining Jewish festival celebrations such as Passover. In light of the respected age of Judaism's scriptures and traditions, not all of these authors' church attendees were easily convinced by supersessionist claims about Judaism's invalidity. These authors surpass earlier Christian claims that the Temple's destruction revealed God's rejection of the Jews, by arguing that Jewish scripture requires ritual sacrifices that were confined to the Jerusalem Temple. us without the Temple sacrifices, fourth-century Jewish festivals, these authors claimed, defied God's biblical commands, a declaration with sharp implications for Judaizing Christians. Demonstrating the nuances of this argument, which crossed eastern linguistic and political boundaries, contributes to complex discussions regarding these texts' audiences, highlights distinctive elements that their contexts shared, and reveals an unrecognized role that the Temple's destruction played in fourth-century anti-Judaizing discourse.
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Шаблевский, Николай. "Ezra: Former or Writer of the Old Testament Books?" Библия и христианская древность, no. 2(6) (June 17, 2020): 155–66. http://dx.doi.org/10.31802/2658-4476-2020-2-6-155-166.
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Наша заметка посвящена изучению роли Ездры при формировании корпуса книг Ветхого Завета. Отчасти информация об этом встречается в канонической Книге Ездры. Как выяснилось, среди грекоязычных экзегетов бытовало мнение, что Ездра был скорее кодификатором Священного Писания, в то время как в восточносирийском толковании (в частности, у Ишо‘дада Мервского) считалось, что Ездра написал заново сгоревшее Писание «из своего сердца». Интерпретация Ишо‘дада основана, очевидно, на сирийской версии 4й Книги Ездры. Our note is devoted to the study of the role of Ezra in the formation of the corpus of books of the Old Testament. Partly information about this hinted in the canonical Book of Ezra. As it found out, among Greek exegetes were opinion that Ezra was more likely a codifier of the Holy Scriptures, while in the East Syrian interpretation (especially, in the work of Išo‘dad of Merv) were think that Ezra wrote the burnt Scripture ‘from his heart’. The interpretation of Išo‘dad is based, as it evidence, on the Syriac version of the 4th Book of Ezra.
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Müller, Mogens. "Justin som bibelteolog." Dansk Teologisk Tidsskrift 81, no. 3 (2019): 160–88. http://dx.doi.org/10.7146/dtt.v81i3.113901.
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Justin Martyr (dead ca. 165) is the earliest known Christian author to develop a Biblical theology. At the same time, he is the last one to acknowledge the Old Testament as Scripture. Especially in his Dialogue with the Jew Trypho, but already in the two Apologies Justin quotes Jewish Holy Scripture extensively. He is the first Christian author to refer to the Septuagint legend about the translation of the Pentateuch, which he extends also to include the translation of the other parts of the Old Testament. Justin is not only convinced about the infallibility of Scripture: he also maintains that the Christians are alone competent to know its real meaning because only they possess the Holy Spirit. The article looks upon Justin as a Bible theologian, focusing on what the Old Greek translation, the Septuagint, contributed to the development of his theology. The rendering ‘virgin’ in Isaiah 7,14 became a point of departure for his distinguishing in a series of Old Testament stories between the eternal, invisible God and another god, an ἕτερος θεός, who acted in a figure visible to humans and who was the pre-existent Christ. In his selection of Old Testament texts, Justin seems to have aimed at giving content to the saying in Luke 24,44. Thus, he delivers proof from Scripture for the belief that the promised Messiah must be identified with Jesus. As to the question of how Justin became acquainted with Old Testament Scripture, the article defends the view that it was mainly through independent reading. Thus, he did not use any already existing collections of testimonia. Rather, he created one. To the old question of how Justin could quote the same text in different versions, the preferred answer in this article is that the Dialogue mainly consists of older manuscripts, which Justin had, in an old age, mechanically worked together, not so much in order to convince Jews as to offer a manual for Christians who might be tempted by a Jewish understanding of Scripture.
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Salvesen, Alison. "The Authorial Spirit? Biblical Citations in Jacob of Edessa's Hexaemeron." Aramaic Studies 6, no. 2 (2008): 207–25. http://dx.doi.org/10.1163/147783508x393057.
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Abstract The Syrian Orthodox bishop and polymath Jacob of Edessa (c. 630–708 CE) produced his own Syriac version of the Old Testament which combined the Peshitta and Greek traditions. Similarly composite citations of Scripture appear in his other works, raising the question of their relationship to his own biblical version. This article analyses some examples of citations of the book of Job that appear in Jacob's first treatise in his Hexaemeron, on the nature of angels.
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Callan, Terrance. "Prophecy and Ecstasy in Greco-Roman Religion and in 1 Corinthians." Novum Testamentum 27, no. 1 (1985): 125–40. http://dx.doi.org/10.1163/156853685x00247.
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AbstractWe have seen that in Greek prophètes means spokesman in a very general sense. Most characteristically it designates the medium, or mantis, at an oracle, who is considered a spokesman for the god of the oracle. This mantic prophecy is accompanied by trance, i.e., when the mantis functions as spokesman, his or her ordinary consciousness is replaced by another. However, in an effort to explain why oracles at Delphi are no longer given in verse, Plutarch develops a theory according to which even prophecy in this sense does not involve trance, but makes use of the ordinary consciousness of the mantis. In addition to this use of prophetes, it is also used to designate other spokesmen. Some of these are considered entranced, e.g., poets, the spokesmen of the Muses, in Plato's view. But most are not, e.g., poets according to the understanding of poetic inspiration reflected in Pindar, and those who functioned at oracles as spokesmen for the mantis. I have argued that the uses of prophètes in Greek correspond fairly well to the apparent range of meanings for nabi in the OT. But the use of prophètes to translate nabi involved a shift of emphasis: while in Greek prophètes mainly designates those who prophesy in trance, as a translation for nabi, prophètes mainly designates those whose prophecy is apparently not accompanied by trance. This can be seen clearly in Philo who knows of prophecy as a trance phenomenon, but who sees at least Moses mainly as a prophet whose prophecy does not involve trance. This understanding of prophecy results both from fidelity to scripture and from Philo's desire to praise Moses and account for certain difficulties in scripture.
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Albano, Emmanuel. "Rivelare e Tacere: Note per una riflessione su Scrittura e Tradizione nel pensiero di Clemente di Alessandria." Augustinianum 56, no. 2 (2016): 301–30. http://dx.doi.org/10.5840/agstm201656220.
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This article intends to highlight the idea of revelation that Clement expresses throughout his work. Drawing both from Greek philosophical culture and biblical thought, Clement shows how supernatural revelation, on the level of both faith and gnosis, corresponds to select ‘places’ of Scripture and the Church’s Tradition, culminating in the embodiment of gnosis by men who have reached the highest degree of knowledge and holiness of life. A comparison with the theme of revelation in Gnostic texts sheds more light on the peculiarities of Clementine thought.
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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 (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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Beck, James R. "Self and Soul: Exploring the Boundary between Psychotherapy and Spiritual Formation." Journal of Psychology and Theology 31, no. 1 (2003): 24–36. http://dx.doi.org/10.1177/009164710303100103.
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As the field of mental health increasingly turns its attention to spirituality, Christian counseling is busily investigating how spiritual formation relates to psychotherapy. At the heart of these concerns is the topic of the human soul. This article explores the meaning of “soul” in Scripture, in Greek philosophy, and in medieval spirituality as it impacts the present practice of psychotherapy, an enterprise that primarily deals with the self. Particular attention is given to the knowledge competencies regarding the soul that Christian counselors will need as they re-tool for adding spiritual formation to their counseling practices.
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Linde, J. Cornelia. "'Augustine' versus Jerome: commentaries on Gratian's Decretum, D. 9, c. 6, from Paucapalea to Juan de Torquemada." Tijdschrift voor Rechtsgeschiedenis / Revue d'Histoire du Droit / The Legal History Review 77, no. 3-4 (2009): 367–84. http://dx.doi.org/10.1163/004075809x12488525623083.
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AbstractIn his Decretum, D. 9, c. 6, Gratian stated the respective value of Hebrew, Greek and Latin manuscripts of the Bible for the emendation of Latin Scripture. This article deals with the commentaries on this passage from the mid-twelfth to the mid-fifteenth century. Due to the misattribution of a statement to Augustine rather than Jerome in the Decretum, and the later introduction of an out-of-context quotation by Jerome, the two Church Fathers seemed to contradict each other on the matter in question. For three centuries, the decretists sought to explain or even reconcile this contradiction in various ways which are traced in this article.
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Mårtensson, Ulrika. "Prophetic Clarity: A Comparative Approach to al-Ṭabarī's Theory of Qur'anic Language, Rhetoric, and Composition". Journal of Qur'anic Studies 22, № 1 (2020): 216–68. http://dx.doi.org/10.3366/jqs.2020.0417.
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The article is a comparative study of Muḥammad b. Jarīr al-Ṭabarī's (d. 310/923) concepts of Qur'anic language, rhetoric, and composition. Al-Ṭabarī identified the Qur'an semantically and generically with the Biblical scriptures, as prophecy, and with Arabic rhetoric ( balāgha and khaṭāba). At the same time, he claimed that the Qur'an superseded them all in terms of how its forms convey God's intended message about Covenant, through its clarity of distinctions between universals and particulars, its persuasive proof, and innovative composition. Based on a comparative analysis of al-Ṭabarī's concepts, I conclude that he theorised Qur'anic language, rhetoric, and composition in ways that offer new insights into their relationship to the Biblical scriptures and Arabic rhetoric. His theory confirms and adds to parts of current research, opening up new paths for further research, also of a comparative theoretical kind. The study consists of four parts. Part 1 surveys recent research into theories of language and rhetoric in the Qur'an, as a necessary background to al-Ṭabarī. The survey will also show the relevance of Greek paradigms for the Qur'an. Developing the outcomes of this survey, Part 2 describes theories of language and rhetoric in Plato, Aristotle, the Biblical scriptures, and the Qur'an, and models the relationship between language, rhetoric, and scripture with reference to covenant and the concept of ‘belief’. Part 3 applies the model to al-Ṭabarī's theory of Qur'anic language, rhetoric, and composition. In Part 4, I develop al-Ṭabarī's definition of al-Fātiḥa (Q. 1) as a paradigm of covenantal terms that suffuses the entire Qur'anic canon, into a framework for analysing composition as the level of sura structure and genre, intertextual references and concepts, and overarching meaning.
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Griffith, Sidney H. "Christians and the Arabic Qurʾān: Prooftexting, Polemics, and Intertwined Scriptures". Intellectual History of the Islamicate World 2, № 1-2 (2014): 243–66. http://dx.doi.org/10.1163/2212943x-00201015.
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Christians living in the World of Islam have had a lively interaction with the Qurʾān ever since it became widely available in the Arabic-speaking milieu of Umayyad and Abbasid times. This article discusses the multifaceted aspects of this interaction as they are disclosed in texts written by Christians in Greek, Syriac, and Arabic from the eighth through the thirteenth centuries. Christian writers quoted from the Islamic scripture, imitated its diction and style, wrote polemics against it, used its words and phrases as proof texts in their own apologetic texts, and appealed to the religious authority of the Qurʾān for its probative value. In many ways the Qurʾān effectively structured Christian religious discourse in Arabic and this article explores some of the ways this was the case.
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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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Ellis, Anthony. "The Jealous God of Ancient Greece: Interpreting the Classical Greek Notion of Φθόνος Θεῶν between Renaissance Humanism and Altertumswissenschaft". Erudition and the Republic of Letters 2, № 1 (2017): 1–55. http://dx.doi.org/10.1163/24055069-00201001.
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The description of god as phthoneros (‘envious’, ‘jealous’, ‘grudging’) in the works of Pindar, Aeschylus, and Herodotus has played an important role in the later understanding of archaic and classical Greek religion. This paper explores the genesis and development of several interpretations of the Greek concept of φθόνος θεῶν that have arisen since the Renaissance, and how these relate to wider debates on the relationship between Christianity and ‘paganism’, including the ‘jealous God’ of Scripture. I outline three principal approaches to the topic. First, a Platonizing or Christianizing interpretation whereby divine phthonos is god’s moral disapproval of human ‘hubris’, impiety, or arrogance and thus a form of ‘divine justice’; second, a ‘Paganizing’ interpretation, whereby divine phthonos is an immoral resentment of human success or simply a hostility towards humanity, and represents an essential difference between the ‘moral’ theology of Christianity and ‘amoral’ pagan theology; third, a ‘developmental’ explanation posited in the late Enlightenment (and later popularized in a different form by anthropologists and philologists) as part of a thesis for the religious development of mankind as a whole. In this third view, divine phthonos was initially an ‘amoral’ emotion, felt by the gods of ‘primitive’ religious systems, but the concept was ‘purified’ in the course of the Greeks’ theological development, so that divine phthonos became a ‘moral’ response to hybris. By exploring the intellectual climate which gave rise to each of these interpretations, I trace the origins of the tacit but total disagreement over the meaning of ‘divine phthonos’ in classical scholarship today, and encourage a return to the long-standing debates about a theme at the heart of Herodotus’s Histories and our understanding of Greek religion more generally.
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Docush, Vitaliy I. "The doctrine of the resurrection in the context of Protestant eschatology: a comparative analysis." Ukrainian Religious Studies, no. 34 (June 14, 2005): 49–65. http://dx.doi.org/10.32420/2005.34.1580.
Full textAbstract:
The problem of resurrection is one of the most pressing issues of any eschatology (from the Greek Eschatos - the last, logos - the doctrine - the religious doctrine of the ultimate destiny of mankind and the world) and religious futurology (religious prediction of the future of humanity). She has always interested not only theologians and scholars, but also ordinary believers. After all, it is about believing in the possibility of continuing human life, life in eternity. The doctrine of the resurrection is at the heart of Scripture because it is directly related to the problem of salvation. It should be noted that in the secular religious studies this issue has been researched, most scholars have given it a negative characteristic.
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Grillo, Jennie. "The Envelope and the Halo: Reading Susanna Allegorically." Interpretation: A Journal of Bible and Theology 72, no. 4 (2018): 408–17. http://dx.doi.org/10.1177/0020964318784242.
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The tale of Susanna in the Greek versions of the book of Daniel has its roots in allegorical readings of Hebrew Scripture, and the church has read the story of Susanna both as an allegory of the church and of Christ. The allegorical treatment of Susanna as the church is the most acceptable to modern criticism, since it preserves the narrative coherence of the book; but the more fragmentary, piecemeal allegory of Susanna as Christ was compelling in antiquity, especially in visual interpretations. This essay explores how allegorical readings of Susanna as a Christ figure capture an essential part of the reader’s visual, non-sequential experience of the text and provides a satisfying and meaningful image for Christians.
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Hylen, Susan E. "Thekla’s Epic: Identity and Classicism in the Life and Miracles of Saint Thekla." Vigiliae Christianae 74, no. 5 (2020): 487–504. http://dx.doi.org/10.1163/15700720-12341451.
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Abstract In the fifth century, the author of the Life and Miracles of Saint Thekla transformed Thekla’s story from a simple Greek work into a grand epic. He collected stories and rewrote the Acts of Thekla using methods that were similar to other Christian and non-Christian works. The author employed classicizing language and allusions to Homer and other ancient writers in order to convey the high status he deemed appropriate to the story. Like other Christian works, the author rewrote scripture as a way of reinforcing and updating its importance. Through these stylistic features, the Life and Miracles conveys an appreciation for literary education and suggests a context in which reading, writing, and devotion were mutually reinforcing.
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Oropeza, B. J. "When Will the Cessation of Speaking in Tongues and Revelatory Gifts Take Place?" PNEUMA 40, no. 4 (2018): 489–97. http://dx.doi.org/10.1163/15700747-04004001.
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Abstract This article discusses recent interpretations of 1 Corinthians 13:8–10, particularly those of biblical scholars Daniel B. Wallace and James W. Scott. Both scholars advocate for the cessation of speaking in tongues, and they avoid the classic argument that the “perfect” in this passage refers to the close of the biblical canon and full revelation of Scripture. Rather, Wallace argues from the middle voice in Greek for the early cessation of speaking in tongues, and Scott argues from the delayed Parousia for the cessation of tongues and revelatory gifts. This article responds to their arguments and reaffirms that Paul is claiming here that speaking in tongues and revelatory gifts will not cease until the Parousia takes place.
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Тимофеев, Борис. "Θεωρία in Ancient Greek Exegetical Literature". Theological Herald, № 3(38) (15 жовтня 2020): 85–104. http://dx.doi.org/10.31802/gb.2020.38.3.004.
Full textAbstract:
Современная научная богословская мысль склонна к унификации терминов и явлений в сфере своих компетенций. Эта тенденция в современных исследованиях в некоторых случаях распространяется и на древние христианские памятники. Так, например, слово θεωρία многие учёные определяют как мистический метод духовного толкования Священного Писания. Это определение нередко применяется в качестве универсального технического определения при анализе экзегетических произведений древних авторов. При этом игнорируется узус самих экзегетов, которые употребляют это слово в иных значениях. В рамках данной статьи предпринимается попытка выявить и показать основные значения слова θεωρία в древней греческой экзегетической литературе. The article deals with the theology, composition and literary form of the narrations which constitute the prologue part of the book of Genesis (1, 1-11, 26). During the second half of the 19th and at the turn of the 20th cent., following the emergence of the Documentary hypothesis as well as the comparison of the Holy Scripture with the newly-discovered literary monuments of Ancient Near East, the greater part of the narrations that constitute the Prologue were labeled myths and ancient Hebrew folklore (J. Wellhausen, H. Gunkel, J. Frazer). In addition to the then detected Near Eastern parallels, this new attitude towards the narrations of the Prologue was fostered by its lack of a clearly expressed historical dedication and the symbolic form of their exposition. Defending the traditional view of the Prologue as sacred history and prophetic revelation, bishop Kassian (Bezobrazov) proposed to consider all the biblical narrations that contain theophanies as metahistorical. Archpriest Sergey Bulgakov, A. F. Losev and B. P. Vysheslavtsev, who analyzed the phenomenon of myth-making, called the Biblical narration of the origins of the world a myth, but in a sense different from that proposed by Gunkel and Frazer. They have founded a new and positive conception according to which a myth is not fi but rather a kind of reality based upon mystical experience. The author of the article analyzes each of the terms enumerated - «history», «myth», «metahistory» - in their use relating them to the Prologue; he also examines the possibility of their harmonizing with the traditional ecclesiastical view of this part of the book of Genesis.
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Тимофеев, Борис. "Θεωρία in Ancient Greek Exegetical Literature". Theological Herald, № 3(38) (15 жовтня 2020): 85–104. http://dx.doi.org/10.31802/gb.2020.38.3.004.
Full textAbstract:
Современная научная богословская мысль склонна к унификации терминов и явлений в сфере своих компетенций. Эта тенденция в современных исследованиях в некоторых случаях распространяется и на древние христианские памятники. Так, например, слово θεωρία многие учёные определяют как мистический метод духовного толкования Священного Писания. Это определение нередко применяется в качестве универсального технического определения при анализе экзегетических произведений древних авторов. При этом игнорируется узус самих экзегетов, которые употребляют это слово в иных значениях. В рамках данной статьи предпринимается попытка выявить и показать основные значения слова θεωρία в древней греческой экзегетической литературе. The article deals with the theology, composition and literary form of the narrations which constitute the prologue part of the book of Genesis (1, 1-11, 26). During the second half of the 19th and at the turn of the 20th cent., following the emergence of the Documentary hypothesis as well as the comparison of the Holy Scripture with the newly-discovered literary monuments of Ancient Near East, the greater part of the narrations that constitute the Prologue were labeled myths and ancient Hebrew folklore (J. Wellhausen, H. Gunkel, J. Frazer). In addition to the then detected Near Eastern parallels, this new attitude towards the narrations of the Prologue was fostered by its lack of a clearly expressed historical dedication and the symbolic form of their exposition. Defending the traditional view of the Prologue as sacred history and prophetic revelation, bishop Kassian (Bezobrazov) proposed to consider all the biblical narrations that contain theophanies as metahistorical. Archpriest Sergey Bulgakov, A. F. Losev and B. P. Vysheslavtsev, who analyzed the phenomenon of myth-making, called the Biblical narration of the origins of the world a myth, but in a sense different from that proposed by Gunkel and Frazer. They have founded a new and positive conception according to which a myth is not fi but rather a kind of reality based upon mystical experience. The author of the article analyzes each of the terms enumerated - «history», «myth», «metahistory» - in their use relating them to the Prologue; he also examines the possibility of their harmonizing with the traditional ecclesiastical view of this part of the book of Genesis.
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Dzera, Oksana. "Biblical conceptual sphere as a concept of Taras Shevchenko's idiostyle and its reverbalization in Ukrainian bible translations." Actual issues of Ukrainian linguistics: theory and practice, no. 36 (2018): 155–70. http://dx.doi.org/10.17721/apultp.2018.36.155-170.
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The article elaborates the analysis of Ukrainian translations of the Holy Scripture through the prism of Shevchenko’s metabiblical images. Biblical conceptual sphere is defined as a fragment of biblical picture of the world shaped on the basis of Old Hebrew, less frequently Old Greek imagery and represented by the totality of concepts which are connected through overlapping, interrelation, hierarchy and opposition and are thematically grouped. Verbalizers of biblical concepts contain the complex accumulation of senses reflecting correlations between God and people through specific world perception of ancient Hebrews. The mediating link between the Bible prototext and biblical metatexts is created by national translations of the Holy Scripture that shape national biblical conceptual spheres via multiple deviations of the Hebrew and Greek sources. The deviations affect national phraseology as well as individual authors’ interpretations of the Book of Books. Special attention is devoted to recursive deviation which manifests itself when a national biblical conceptual sphere and even national translations of the Bible contain elements of authors’ biblical intertexts. Taras Shevchenko’s poetry is viewed as the primary Ukrainian recursive biblical intertext. His idiostyle is characterized by the verbalization of biblical concepts through overlapping biblical and nationally-bound senses. Metabiblical images of Shevchenko’s idiostyle are tracked down to the Bible translation done by I. Khomenko and edited by I. Kostetskyij and V. Barka. The editors who represented the baroque tradition of the Ukrainian translation domesticated Khomenko’s version and introduced into it elements of the Ukrainian metabiblical conceptual sphere, predominantly Shevchenko’s metabiblical images. I. Khomenko himself did not approve of this strategy and regarded it as a violation of the Word of God. Yet the monastic order of St. Basil the Great that commissioned this translation did not consult the translator before publishing its edited version. Similar domesticating strategy is observed in the first Ukrainian complete translation of the Bible done by P. Kulish, I. Puluj, and I. Nechuj-Levycjkyj in 1903. Shevchenko’s influence is particularly felt in epithets specifying key biblical images, such as enemy (лютий / fierce) and heart (тихе / meek). Though each book of the Holy Scripture in this translation is ascribed to only one translator of the three it seems logical to surmise that P. Kulish, the founder of the baroque translation tradition in Ukraine, was the first to draw images from Shevchenko’s metabiblical conceptual sphere. The article postulates the necessity to perceive Shevchenko’s poetry as a complete Biblical intertext which not only interprets national biblical canon but also generates it.
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Waldron, Cordell M. "From Performance to Casket Copy." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (2008): 190–208. http://dx.doi.org/10.1558/post.v2i2.190.
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Does the central role of the Iliad and the Odyssey in ancient Greek culture indicate that they functioned as scripture? Taking the role of the Tanakh in Jewish culture as the standard of comparison, this essay argues that, while the Tanakh and the epics functioned similarly as foundational texts in their respective cultures, the ways in which Homer was used in Hellenic culture differ markedly from the ways in which the Tanakh was used in ancient Jewish culture. The Homeric epics were primarily thought of as orally delivered or performed events throughout most of their history, only coming to be thought of as primarily written texts in the Hellenistic era and later, whereas almost from its origins the Tanakh commands and exemplifies a textcentered community in which that which is written is most important.
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Winiarska-Górska, Izabela. "Ideologia unitariańska a strategie translatorskie i styl przekładu Nowego Testamentu Marcina Czechowica (1577)." Poznańskie Studia Polonistyczne. Seria Językoznawcza 25, no. 2 (2019): 277–313. http://dx.doi.org/10.14746/pspsj.2018.25.2.15.
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The paper discusses the strategy of translation of Marcin Czechowic’s New Testament translation (1577). The authoress applies the theoretical categories of so called global translation strategy such as scopos, the potential reader, religious attitude as Czechowic’s New Testament was devoted to the unitarian communities. It was arranged as a multifunctional book for religious formation which contained institutionalized transmission of God’s Word. Denominational assumptions are manifested in the selection of translation strategy, style, and method of organizing the text in the book. Both the choice of the specific method of translation and the linguistic form of translations such as Iōannēs Baptistēs – Jan Ponurzyciel were marked by denominational optics of interpretation. The development of humanism broadened the general cognitive horizon. Czechowic’s translation was based on humanistic Greek editions of the time. It is not without reason that we find translators’ assurances as to the method of translation on title pages and in introductions, which were expressed by the concept of “diligence” (Lat. diligentia, Pol. pilność), as well as assurances with regard to the translator’s relationship with the source text – faithfulness to the Greek and Hebrew (veritas graeca, hebraica), or following of an “approved” text (Lat. textus probatus, Old Pol. doświadszony) or “contribution” by confronting different records. Marcin Czechowic, like most Protestant translators, declared faithfulness to the Greek source, however his translation of the Holy Scripture ware also in line with the postulate of veritas confessionis, which was interpreted in various ways depending on doctrinal foundations.
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Ludlow, Morwenna, and Sophie Lunn-Rockliffe. "Education and Pleasure in the Early Church: Perspectives from East and West." Studies in Church History 55 (June 2019): 6–34. http://dx.doi.org/10.1017/stc.2018.12.
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Early Christian teachers and preachers were often cautious about, if not suspicious of, pleasure, but they also had a lively awareness of the psychological aspects of pedagogy, and of the power of pleasure and delight to persuade, move, instruct and even convert. This article explores the treatment of pleasure as a pedagogical tool, tracing this subject through the lens of sermons, letters, treatises and poetry written in Latin and Greek and drawing out both classical and biblical themes. It notes that, while most of the authors considered acknowledge pleasure as a potential problem in pedagogy, it is a problem they attempt to navigate. The article sketches out various approaches to the problem, noting especially the pleasure involved in reading, performing and expounding Scripture; pleasure used as a conscious educational strategy; and discussions which weigh up the dangers and gains of pleasure in education.
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Askovic, Dragan, and Zoran Rankovic. "The poetics of liturgical chant between oral and written tradition." Zbornik Matice srpske za drustvene nauke, no. 157-158 (2016): 517–31. http://dx.doi.org/10.2298/zmsdn1658517a.
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In this work the authors explain the relevant terms from the Old Testament, biblical tradition and the Scripture, as well as from liturgical songs and prayers, which refer to liturgical music - chanting. On the basis of the translations from Hebrew into Greek, Latin and Church Slavonic, their original meaning is identified, and some new or possible discrepancies, created in the process of translation, or new meanings are pointed out. In this way, the role and meaning of the Christian liturgical poetics are stressed as well as its inseparable connection with the church chanting. Namely, liturgical chanting is a prayer, ?the theology of sound?, and that means that the word is more important than the music - although it is more complete with the music, and music is to follow and show the meaning of words, and to help their adoption.
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Wołyniec, Włodzimierz. "Dogmat w historii." Studia Teologii Dogmatycznej 6 (2020): 205–24. http://dx.doi.org/10.15290/std.2020.06.13.
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The article “Dogma from historical perspective” aims to present the complex and relational nature of the concept of dogma. The history of this Greek concept of δογμα, given in the first part of the article, demonstrates that the understanding of dogma has developed and deepened from patristic to modern times. Ultimately, the meaning of dogma in a broader and narrower sense is revealed by referring to Revelation, to Sacred Scripture and living Tradition, to the Church’s faith and salvific truth as well as to the phenomenon of human language. The reflection on the historicity of dogma in the second part of this article shows that not only does historicity not exclude dogmatic development, but it even assumes this development. Furthermore, the significance of dogma stems from the living Word of God, to which dogma is a witness and a transmitter.
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Kramarz, Andreas. "Sounds of War: What Brought the Walls of Jericho Down?" Greek and Roman Musical Studies 7, no. 2 (2019): 250–69. http://dx.doi.org/10.1163/22129758-12341349.
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Abstract The destruction of Jericho’s city walls (Joshua 6) is commonly attributed to the blowing of trumpets. After examining similar stories from ancient Greece, the article addresses various imprecisions of this notion. First, the Hebrew, Greek, and Latin versions of the biblical text suggest several possible instruments, but eventually the ram horn (shofar) remains the only reasonable option. Secondly, regarding the actual cause of the walls’ fall, textual analysis, again across languages, reveals a rather complex picture. Further insights are gained from the interpretations of both Jewish and early Christian commentators and contemporary scholarship. After considering a variety of possibilities, ranging from an earthquake to the ‘magic’ number seven, the solution proposed here is rooted in the soteriological hermeneutics of Sacred Scripture as a whole. In a way, none and all of the people’s actions are relevant, because only faith and obedience to God’s commandment elicit the divine ratification of salvation.
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Buckley, Gloria Roxanne. "Merlin the Political, Spiritual and Romantic Shape-Shifter in Robert de Boron’s, Joseph of Arimathea, Merlin, Perceval: The Trilogy of Prose Romances and Edmund Spenser’s The Faerie Queene." Journal of English Language and Literature 8, no. 2 (2017): 638–47. http://dx.doi.org/10.17722/jell.v8i2.333.
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Merlin as an allegorical character has been dwelling in caves and forests casting spells and operating as a political, spiritual and romantic shape-shifter within our minds for centuries. Merlin’s shape-shifting and clairvoyance dates back to Greek mythology with Tiresias who shape-shifts gender and sees all as a blind seer. Much like Merlin our early seer sees the future as it is happening and offers truthful forecasts of fate (Schutz 277). An examination of the Trilogy and The Faerie Queene shall reveal that Merlin whether rooted in Christian scripture or Christian Cabalistic Imperialistic white magic has remained throughout the centuries as a truly omnipresent shape-shifter through his props and has created a legend of spiritual, political and romantic transcendence. Robert and Spenser utilized Merlin for different purposes, Robert to foster Christianity and Spenser to foster the strength of the monarchy. Ultimately, both writers created a humanistic character that would change the course of events.
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Wander, Steven H. "Illuminations of the Tabernacle of Moses and of Ezra in the Codex Amiatinus (Florence, Biblioteca Medicea Laurenziana, Amiatino 1): Bede, Cassiodorus and the Antiquitates Judaicae of Flavius Josephus." Anglo-Saxon England 46 (December 2017): 1–29. http://dx.doi.org/10.1017/s0263675118000017.
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AbstractFeatures of the two illuminations from the first quire of the Codex Amiatinus, the bifolium of the tabernacle of Moses (6v and 7r, formerly 2v/II and 7r/III) and the miniature of the Jewish priest Ezra, who is identified by inscription (2r, formerly 4r/V), correspond more closely with text from the Jewish Antiquities of Flavius Josephus than with the parallel accounts in Scripture. Cassiodorus had the Jewish Antiquities of Flavius Josephus rendered from Greek into Latin, referring to the seventh chapter (that is, chapter 6) of book 3 as the source for his illustration of the tabernacle of Moses; and this illumination, according to Bede, was available as a model at Wearmouth–Jarrow. It appears that Bede also took part in fashioning the miniature of Ezra, both the verse inscription and the image itself, which also reflects more closely passages from Cassiodorus’ so-called Latin Josephus than the corresponding sections of the Bible.
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Mathes, W. Michael. "The Mythological Geography of California: Origins, Development, Confirmation and Disappearance." Americas 45, no. 3 (1989): 315–41. http://dx.doi.org/10.2307/1007225.
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Heir to Greek and Roman culture, the revelations of Holy Scripture and the great commentaries upon it written by Saint Augustine, Saint Thomas Aquinas, John Duns Scotus, and lesser theologians and philosophers of the Middle Ages, the cultured European of the fifteenth century was content that the corpus of his knowledge was complete, and that within it was all that was necessary for a full understanding of the universe. Nevertheless, this satisfaction was greatly upset by the explorations of Christopher Columbus and his followers during the final decade of the century. The European discovery of extensive lands populated with theretofore unknown peoples, with a flora and fauna totally distinct from that of Europe, was, in all senses, a New World. In that this New World had not been incorporated into the extensive and well-defined knowledge of Western civilization, it was, therefore, open to any and all concepts conceivable to the imagination; everything was possible, even the very improbable.
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Chrulew, Matthew. "Pastoral counter-conducts: Religious resistance in Foucault’s genealogy of Christianity." Critical Research on Religion 2, no. 1 (2014): 55–65. http://dx.doi.org/10.1177/2050303214520776.
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The internal resistance to religious forms of power is often at issue in Michel Foucault’s genealogy of Christianity. For this anti-clerical Nietzschean, religion is, like science, always a battle over bodies and souls. In his 1978 Collège de France lectures, he traced the nature and descent of an apparatus of “pastoral power” characterized by confession, direction, obedience, and sacrifice. Governmental rationality, both individualizing and totalizing, is its modern descendant. At different moments, Foucault rather infamously opposed to the pastorate and governmentality such ethico-political spiritualities as the Iranian Revolution and ancient Greek ascesis, but he also took care to identify numerous forms of resistance specific and internal to Christianity itself. His lecture of 1 March 1978 outlined five examples of “insurrections of conduct”: “eschatology, Scripture, mysticism, the community, and ascesis.” I will detail Foucault’s analysis of pastoral counter-conducts, and explore how he sets up the nature and stakes of this tension within Christianity and its secular kin.
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Thyssen, Henrik Pontoppidan. "Philosophical Christology in the New Testament." Numen 53, no. 2 (2006): 133–76. http://dx.doi.org/10.1163/156852706777974531.
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AbstractThe idea of this article is to determine the sense of the Logos in the Prologue of John's gospel by making use of the subsequent Christian doctrinal tradition. As an introduction, the general influence of Hellenistic Judaism on early Christian speculative theology and exegesis is illustrated by examples from Philo and Justin. Justin's exegesis is evaluated in accordance with the principle of Wilhelm Bousset, that learned scriptural demonstration (Schriftgelehrsamkeit) is not the source of doctrine but a post-rationalisation of existing doctrines. Then, Justin's argument from Scripture for Logos-Christology (Dial. 61–62), which is based on Genesis 1:26 and Wisdom 8:22–30, is taken as the point of departure. This argument informs us about the philosophical ideas behind Justin's Logos-Christology, which according to Bousset's principle preceded it. Further, it is argued that Justin's scriptural argument shows that the traditional derivation of the Logos of the Prologue from the word of creation of Genesis 1 did not exist at that early stage, since if it did, that derivation ought to have appeared in Justin. Since no other derivation of a Logos in the cosmological sense from the Bible is possible, the presence of this idea in John can only be explained as the result of influence from the eclectic philosophy of Jewish Hellenism (Philo). This conclusion is confirmed by the demonstration that the idea of universal innate knowledge, familiar from Justin's doctrine of the Logos, also appears in the Prologue of John. The argument for this is that it cannot be fortuitous that the traditional translation of John 1:9 lends itself to this interpretation. As the idea of universal innate knowledge is an idea unique to Greek philosophy, this observation settles the matter definitively. The origin of the traditional interpretation of the Logos goes back to Tertullian's interest in producing an exegesis that complies with the Latin translation of John 1.
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De Cock, Miriam. "Theodoret of Cyrus and His Exegetical Predecessors: A Study of His Biblical Commentary Prefaces." Open Theology 7, no. 1 (2021): 445–60. http://dx.doi.org/10.1515/opth-2020-0175.
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Abstract In this article, I examine the biblical commentary prefaces of Theodoret of Cyrus (d. 458), particularly the exegete’s presentation of his self-image in relation to his predecessors in the Greek exegetical tradition. I contend that in addition to its introductory function, the biblical commentary preface provided the context in which the exegete could rhetorically style himself vis-à-vis the prior tradition, articulating his own skills, credentials, and distinctive interpretive approach. Of Theodoret’s nine biblical commentaries, I focus particularly on the prefaces of his Commentary on the Song of Songs, Commentary on Daniel, Commentary on the Twelve Prophets, Questions on the Octateuch, and Commentary on the Psalms, given that in these five, we find Theodoret remarking explicitly on the prior interpretive tradition. I demonstrate that at times Theodoret engages with the prior tradition with a critical tone, and at others, he shows respectful deference to his predecessors. In every case, however, his comments serve the rhetorical end of presenting himself as both an authoritative exegetical inheritor and curator of the prior interpretive tradition. The overarching argument of this article then is that Theodoret fashions his own identity as an exegete by making his relative late appearance on the exegetical scene work to his advantage, claiming that an authoritative interpreter of scripture is one who inherits and curates the exegetical legacy and traditions of the prior tradition. In other words, Theodoret overcomes the (rhetorical) problem that others have previously produced commentaries on the biblical book by claiming that the true authoritative interpreter is in fact one who knows both scripture and the prior tradition intimately, and that the exegete’s role at this stage in the tradition is to faithfully transmit the most fitting comments of others.