4.50 €
Preview
We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
My assertion is that God’s biblical image may not reflect entirely His existence in itself as well as His revealed image. Even if God in Himself is both transcendent and immanent at the same time, and He is revealing accordingly in the history of humankind, still the image of God constructed in the writings of the Old Testament is merely the perspective made upon God by His followers to whom the He has revealed. That could be the reason why for centuries God’s biblical image seems to emphasize more His immanence, starting with Pentateuch, where God cohabites with Adam on Earth, then He reveals Himself to Abraham and Moses and so on. Somewhere, after the Babylonian exile, the image suffers slightly differences tilting towards God’s transcendence. In a path already created and grounded by Israel’s ancestors, even this new color of transcendence bears the nuances of immanence. How can this be possible? Let’s take a look on the revelation received by Abraham from God and see how this can fit the profile. Instead of the transcendence of God regarded by others in the differentness of Yahweh appointed by Abraham in his walking out of Mesopotamia, I will prove otherwise, that Abraham is on the contrary proving God’s immanency in this very differentness of His in relation with other gods by providence and omnipresence, indwelling His creation.
More...
The objective of the paper was to articulate the gap between the medieval manuscript and its modern editions. It emphasises the need to study medieval texts in their natural context, i.e. against the manuscript codex as only then do they speak in full voice. While the usefulness of electronic editions is indisputable, a linguist working with a modern edition of a medieval text must be aware of how far it departs from the text it intends to represent. Therefore, wherever possible, it is advisable to examine manuscript scans which are now widely accessible on internet sites of the libraries housing manuscript resources. It is of paramount importance not only as a way of verifying corpus examinations but also because manuscript examinations complement the findings based on electronic data by offering invaluable clues encoded in the materiality of the manuscript. This postulate is relevant both for historical linguistic analyses and translation studies, and is equally valid for literary studies.
More...
Job 1:6 is one of several places in the Bible where God’s sons (celestial beings) are mentioned: “One day the sons of God came to present themselves before the Lord, and Satan also came among them.” Numerous commentaries of the Church Fathers were included in the Greek catena to the Book of Job. Some of these were not written specially as commentaries to this passage but are extracts from works commenting the nature of the angels, their place in God’s providence and their role in human life. The author then goes on to discuss the two Slavic translations that were made of the catena. The first one comprises the majority of the texts included in the Greek catena, while the second one contains only two small passages from commentaries of Saint John Chrysostom and Olympiodoros. The article provides a comparison between Slavic texts, which were translated from Greek in the Balkans at the same time: in the late fourteenth or early fifteenth century. Several miniatures from medieval Greek manuscripts, which illustrate the Celestial symposium, are represented at the end of the article.
More...
This article presents a hitherto unknown catena to the Psalter. It is divided in two parts, placed in two manuscripts: in Manuscript No. 116 (psalms 1 through 76), and in Manuscript No. 117 (the remaining psalms). The catena contains commentaries of more than 15 Byzantine authors. The article then goes on to compare the Psalter text accompanying the catena with texts of other editions. It becomes clear that the text of the Hilandar manuscripts is very close to the texts of the Mount Athos edition and of Cyprian’s edition, although it has its own characteristics. The newly found catena is the most voluminous catena translated into a Slavic language. The discovery of the text will lead to new researches into the history of the Slavic Psalter and the Slavic translations of the Bible.
More...
The object of the current research is Talkovanie na Kniga na propok Daniil – the Slavonic version of the Commentaries on the Book of Prophet Daniel (Commentarii in Danielem, CPG 1873) by Hippolytus of Rome (c. 170–235), the earliest and most profound commentaries on this Old Testament book. They were written round 204 and their translation into Old Bulgarian can be counted among the earliest works of Bulgarian literature. The time of the Commentaries’ translation is under discussion, its dating ranging from the last decades of the ninth to the middle of the tenth century. Some linguistic facts of the Commentaries have sporadically been compared with the partial translation of the Book of the Prophet Daniel, included in the Prophetologion. Also, some comparisons have been made between the Slavonic translation of the Commentaries and the so-called Talkovni proroci – a translation of Old Testament books of prophets with commentaries. The analysis is based on a 1519 manuscript of the Commentaries (No. 486 from the Volokolamsk Collection, Russian State Library, Moscow), which follows the tradition of the earlier copies and most profoundly keeps the content of the Commentaries. In addition to morphological particularities, in the text there are many lexical idiosyncrasies, which can facilitate the dating and localization of the translation. Among these lexical markers can be singled out which show more interesting data. Many lexemes can be found which are particular to the early written codices and testify to the antiquity of the translation. For instance, some specific lexemes match with words, used in the Codex Suprasliensis and the First Miscellany of Tsar Simeon (Izbornik of 1073), which shows that the Commentaries are one of the earliest translated works of the Old Bulgarian literature.
More...
In the Church Slavonic literary tradition, Theophylact of Ohrid is mostly associated with his exegeses to the Bible. The collections of Cyrillic manuscripts in Poland include only a single copy of his annotated Book of Gospels (BN 12431 III, beginning of the sixteenth century), which has not yet been the subject of a separate study. The book is particularly interesting and valuable, as it contains archaic linguistic features, proving that it is an extremely old copy of the first Slavonic translation of the work. This is an important example of the presence of manuscripts related to Old East Slavonic, and also indirectly – Old Church Slavonic literary tradition in the former Polish-Lithuanian state. The article gives a codicological and linguistic characteristic of this manuscript, and its primary aim is to draw attention to the manuscript from researchers of the works of Theophylact of Ohrid, the Church Slavonic literature, and the Bible.
More...
The paper focuses on a selected group of biblical phrasemes [(po)zdvihnúť pätu (päty) proti niekomu; krívať (kuľhať) na obe (dve) nohy vs. krívať (kuľhať) na obe (dve) strany; kameň úrazu vs. kameň urážky]. In addition to the formal-semantic and communication analysis, their connection with the biblical source is given particular attention (based on Slovak translations of the Bible, comparing the contemporary translations with historical ones). The life path of biblical idioms in a diachronic-synchronic perspective is created, on the one hand, on the material base of the Historical Dictionary of the Slovak Language and selected historical written sources bearing witness to the past of the language; on the other, drawing on the material of the Slovak National Corpus (the corpus of Slovak texts available on the web), which provides testimony on the language of the present.
More...
Basil of Caesarea (329–379), in his Homilia dicta tempore famis et siccitatis, responds to the famine caused by the drought and to the social problems that emerged during the calamity. He first identifies the causes of the calamity as human sin and the lack of love of neighbour towards the poor. He then shows the imperatives of human and Christian behaviour and proposes concrete measures to end the famine. The paper seeks to systematically group and analyse Basil's reflections based on Scripture and theological arguments. Three thematic blocks are discussed: the moral–spiritual, the social–communal and the teleological–theological. These thematic blocks provide a better understanding of the deeper reasons behind Basil's desire to change the situation as soon as possible and reveal the concrete conditions and means of action that Basil proposes.
More...
**Abstract**: The premiere of Aleksis Kivi's drama "Lea" (1869) is considered the birth of Finnish theater. The play is based on Luke 19:1-10, where Jesus meets the wealthy tax collector Zacchaeus, who repents and offers to give half his wealth to the poor. Kivi expands this biblical scene by introducing Zacchaeus's daughter Lea, who is courted by two men: the Pharisee Joas and the Sadducee Aram. Joas loses interest when Zacchaeus decides to give away his wealth, allowing Lea to marry Aram, whom she loves. The play emphasizes themes of faith, repentance, and social justice, reflecting Kivi's deep engagement with biblical texts and contemporary religious thought. Finnish literary critic Viljo Tarkiainen notes Kivi's use of Ernest Renan's "Life of Jesus" for historical context but highlights Kivi's unique biblical interpretation. The play's religious and social themes underscore its significance in Finnish literature and theater.
More...
The human spirit throughout history has sought to project its eshaton events. It is a quest common to all peoples. Concern for the end means a good hygiene of life. It is therefore not surprising that common motifs and elements are found in different cultures. As far as the Jewish people are concerned, they are different from others in that they are in a constant state of waiting throughout their history and are constantly nourishing an eschatological hope. They are a people of God's promises and await the salvation of Israel, which sometimes corresponds to a political rule in their conception, even though the prophets have always tried to maintain that the Day of the Lord will not correspond to the desires of this world. St. Ap. Paul, as a prominent representative of his people, tends to follow the conception of the prophets Amos and Hosea, announcing the judgement character of that day, but also the joy in which those who have listened to the voice of the Word will find themselves.
More...
The Psalter of the current Liturgia Horarum does not contain the Imprecatory Psalms, which for many centuries were part of the Prayer of the office. This modification of the Psalter caused a discussion among researchers about the legitimacy of the post‑conciliar Reform of the Psalter of the Church’s Daily Prayer. In this contribution, I would like to outline the significance of the prayer of Imprecatory Psalms in the history of the liturgy and clarify the motives for the modification of the Psalter after the Second Vatican Council. The indicated interpretations of the Imprecatory Psalms lead to their understanding, and today's believer can pray them with benefit.
More...
The Epistle to the Galatians, which is the richest in historical references to Paul’s conversion and his apostolic activity (Gal 1:11–2:21), contains one of the most interesting remarks in Paul’s letters, “I went to Arabia” (Gal 1:17b). This brief autobiographical statement is not easy to clarify. A careful consideration of all the factors leads to the conclusion that Paul travelled to the territory of the Nabatean kingdom to do missionary work there. In keeping with Paul’s later missionary activity, which is oriented toward large cities, and which usually begins in a Jewish synagogue, it is plausible to assume that Paul followed a similar missionary strategy in Arabia and that he therefore focused on large cities (Petra, Hegra, Bosra) in which Jewish communities, perhaps with a certain circle of sympathizers, may also have been present. The main reason for Paul’s journey to Arabia was in all probability the fact that this territory had been neglected by Christian missionaries in the early church and that he could therefore preach the gospel where the name of Christ was not yet known. Paul’s missionary activity in Arabia, which undoubtedly must have involved a longer period (one or two years), as is evident from the later conflict with the governor under King Aretas after his return to Damascus (2 Cor 11:32), was probably not successful and met with considerable opposition, since there is no evidence of Christian communities having been established in the territory.
More...
The study aims to characterise Scheeben’s work with the New Testament and secondarily with the Old Testament in his Christological reflections. First, the structure and central themes of two Christological passages from the Handbuch der katholischen Dogmatik, explicitly based on the New Testament, are presented, with these being our primary source texts. Scheeben’s methods of working with the Scripture are consequently specified. The third part discusses the various New Testament writings and their use in Scheeben’s Christology, concluding that the Johannine texts play a significant role. The fourth part presents the main Christological titles from Scheeben’s perspective. Our analysis results in Scheeben overemphasising the divine side of the Scripture, that is, its meaning, but fails to appreciate its historical and human side and does not use the historical‑critical method. This characteristic is reflected in an unbalanced Christology in which Christ’s humanity is neglected and overshadowed by his divinity. Jesus’ hidden and public life is not the subject of his more profound interest. Additionally, the New Testament texts used by Scheeben are not connected to the Trinitarian mystery. The positives are Scheeben’s perception of the differences between the New Testament texts in their accounts of Christ and his desire to build on the witness of the Scripture as a whole.
More...
The article analyses the issue of the entry of ancient literature, which is considered to be cult, to the educational programs of educational institutions of Ukraine. Such tasks have already been partially tackled by domestic scientists. However, it is not about the training manuals. Rather, it is about the preservation of national heritage. A century later, I. Ogienko in the book "History of Ukrainian Printing" (Lviv, 1925) collected and systematized a huge amount of source material, planning a multi-volume publication in the future which would present the history of Ukrainian books from the 15th to the 18th centuries, including a description of old printings, an album of photographs of their title pages, artistic decorations, etc., textbook materials on the history of Ukrainian bibliography, content of ancient books, their printing techniques, the history of engraving, censorship, etc. This means that the scope of the research was planned to be diverse. However, these plans of the scientist were not destined to come true. And to date, I. Ogienko’s tasks have not been fully implemented as he wanted them to be. Today, lack of such knowledge leads to dire consequences. Biblical texts should become the first series of tasks to correct this wrong policy of lack of knowledge and ignoring the canons of prehistoric times. Even the current war is one of those violations of the rules of life that were forcibly rejected by Marxist-Leninist ideology, militant atheism from Ukrainian families, from everyday life under the USSR.
More...
The Epistles of the Holy Apostle Paul represent a treasure in which the Christological doctrine is expressed in the most chosen terms. Among these epistles, the epistle to the Romans and Hebrews stands out, these being the ones that present the deification of human nature in the person of Christ the Savior through the sacrifice and resurrection of the incarnate Son of God "in the fullness of time" (Galatians 4:4). The doctrine of these epistles emphasizes that Christ the Savior is the Son of God, Who, out of love for humanity, becomes our brother by assuming human nature and becomes the supreme sacrifice offered to God for reconciliation between the Uncreated and the created.
More...
History of the Correction of Liturgical Books for Political ReasonsThe article deals with materials related to the exclusion of expressions offensive to Muslims from liturgical books sent to Orthodox Slavs in the Balkans, and aims to introduce such materials into scholarly discourse. In order to avoid problems with Turkish customs officers, the Synod proposed to refrain from sending the Menaia and the Great Eu- chologion (Trebnik) to the southern Slavs and to exclude references to the Bulgarian martyr George the New from other books, as the very title of the service to this martyr refers to Yavuz Sultan Selim as 'impious king'. It is significant that the service to George the New containing extremely insulting anti-Muslim statements was composed in Russia, while Bulgaria used a different version of the same service, which was devoid of any derogatory characteristics of Muslims. The article confirms the assumption that it was primarily due to political concerns that harsh statements directed against non-believers were removed from liturgical books.
More...