Pub Date : 2023-07-01DOI: 10.1017/S002868852200039X
J. Barclay
Abstract This article, originally presented as the Presidential Address at the 2022 SNTS Meeting in Leuven, explores the ways in which Paul configures giving and ‘wealth’, both in relation to the Macedonians and Corinthians (as contributors to the Jerusalem collection) and in relation to Christ. Drawing on the dream-interpretations of Artemidorus, it illustrates how ‘wealth’ could be understood in antiquity as performance rather than possession: one is wealthy in giving and not (or not only) in having. In this light, Paul offers a striking image of the Macedonians who in their poverty were ‘rich’ in their unreserved commitment to the collection, fulfilling the dream of the poor by acquiring the dignity of giving. The Christological statement of 2 Cor 8.9 can also be understood (and integrated) in a new way: it was in his wealth (of self-sharing) that Christ became poor (in the weakness of the cross), so that the Corinthians, participating in this momentum, might become ‘rich’ in the same self-giving of Christ. Although grace and money are not identical, neither are they unrelated ‘economies’: the grace of the Christ-event transforms its beneficiaries into givers, rich in multiple forms of generosity, including material gift. The text thus evidences principles of a non-competitive mode of social relations operative in the material sphere, with the capacity to stimulate a theological challenge to dehumanising forms of capitalism.
{"title":"Rich Poverty: 2 Corinthians 8.1–15 and the Social Meaning of Poverty and Wealth","authors":"J. Barclay","doi":"10.1017/S002868852200039X","DOIUrl":"https://doi.org/10.1017/S002868852200039X","url":null,"abstract":"Abstract This article, originally presented as the Presidential Address at the 2022 SNTS Meeting in Leuven, explores the ways in which Paul configures giving and ‘wealth’, both in relation to the Macedonians and Corinthians (as contributors to the Jerusalem collection) and in relation to Christ. Drawing on the dream-interpretations of Artemidorus, it illustrates how ‘wealth’ could be understood in antiquity as performance rather than possession: one is wealthy in giving and not (or not only) in having. In this light, Paul offers a striking image of the Macedonians who in their poverty were ‘rich’ in their unreserved commitment to the collection, fulfilling the dream of the poor by acquiring the dignity of giving. The Christological statement of 2 Cor 8.9 can also be understood (and integrated) in a new way: it was in his wealth (of self-sharing) that Christ became poor (in the weakness of the cross), so that the Corinthians, participating in this momentum, might become ‘rich’ in the same self-giving of Christ. Although grace and money are not identical, neither are they unrelated ‘economies’: the grace of the Christ-event transforms its beneficiaries into givers, rich in multiple forms of generosity, including material gift. The text thus evidences principles of a non-competitive mode of social relations operative in the material sphere, with the capacity to stimulate a theological challenge to dehumanising forms of capitalism.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":"58 1","pages":"243 - 257"},"PeriodicalIF":0.4,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77767334","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-01DOI: 10.1017/S0028688523000012
Luisa Lesage Gárriga
Abstract The so-called Hymn of the Bride is found in Chapters 6–7 in the first Act of the apocryphal Acts of Thomas. The manuscripts containing it show a particular history of the text which does not always coincide with that of the rest of the Act. For instance, family gamma (Γ) often presents a summarized version of the first two Acts, thus heavily shortening the Hymn. A study of the text is essential to establish a new edition with translation, which is the aim of the project in which this study is embedded. However, analysis of the manuscripts omitting or summarizing the Hymn is also relevant for other goals, such as a proper understanding of the interrelationships between the different manuscripts and of the interest in the text, and its use by early Christian communities and by later readers. Consequently, in this paper, I will analyse the particularities of such a textual tradition and offer a few conclusions that will, in turn, contribute to the broader analysis of the Acts of Thomas.
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Pub Date : 2023-07-01DOI: 10.1017/S0028688523000024
R. Burnet
Abstract A response to the article by Christina Hoegen-Rohls.
对Christina Hoegen-Rohls文章的回应。
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Pub Date : 2023-07-01DOI: 10.1017/S0028688523000073
David Cielontko
Abstract The article explains the problematic Second Teacher episode in the so-called developmental interpretation of IGT recently proposed by M. R. Whitenton and J. R. C. Cousland. The article shows that the killing of the second teacher in the text of Gs, which is appropriately identified as problematic for the developmental interpretation, appears to be a later version of the episode that most likely already sought to supplement a more original account. In the earliest recoverable form, preserved in the early versions (Syriac, Latin and Ethiopic), the story consistently does not blame Jesus for the death of the second teacher, either in the episode itself or in the other passages. So in the earliest surviving version(s), the teacher dies but not because of a curse from Jesus. Therefore, this episode does not disturb the so-called developmental interpretation.
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Pub Date : 2023-07-01DOI: 10.1017/S0028688523000048
Christina Hoegen-Rohls
Abstract The present article first presents and explains the theses that emerge from Régis Burnet's monograph ‘Exegesis and History of Reception’ (Tübingen 2021) and from his SNTS Main Paper published in NTS 2023, ‘Why “Reception History” Is Not Just Another Exegetical Method: The Case of Mark's Ending’ (Leuven 2022). It then develops questions and perspectives that result from the dialogue between Burnet's approach and my own approach and continue this productive, unfinished discussion. It should be postulated that the history of interpretation and the reception history belong to the field of theological encyclopaedia and have the potential to lead to an ‘aesthetic theology’.
本文首先介绍并解释了r宾根2021年出版的r吉斯·伯内特的专着《训诂学和接受史》(Exegesis and History of Reception)和他在NTS 2023年发表的SNTS主要论文《为什么“接受史”不只是另一种训诂方法:马克结束的案例》(Leuven 2022年)中出现的论点。然后，从伯内特的方法和我自己的方法之间的对话中发展出问题和观点，并继续进行这一富有成效的，未完成的讨论。解释史和接受史属于神学百科领域，具有走向“审美神学”的潜力。
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Pub Date : 2023-07-01DOI: 10.1017/S0028688523000036
Christina Hoegen-Rohls
German Abstract Angesichts der fortschreitenden Publikation der Encyclopedia of the Bible and Its Reception (EBR), der Weiterarbeit an den Bänden des Evangelisch-Katholischen Kommentars zum Neuen Testament (EKK) und der Fortsetzung von Blackwell's Kommentarserie Through the Centuries lautet die Leitfrage des vorliegenden Artikels: Wie kann zur Theoretisierung und Methodisierung einer Rezeptionsgeschichte des Neuen Testaments beigetragen werden? Um diese Frage zu beantworten und Perspektiven zu entwerfen, unternimmt der Artikel den Versuch einer neuerlichen Klärung der Begriffe ‘Wirkungsgeschichte’ / ‘wirkungsgeschichtliches Bewusstsein’, ‘Auslegungsgeschichte’, ‘Rezeptionsgeschichte’ und schlägt zwei Fragenkataloge vor, die das Vorgehen einer cross-temporal und cross-cultural ausgerichteten Rezeptionskritik des Neuen Testaments inhaltlich und methodisch reflektieren und kontrollieren.
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Pub Date : 2023-07-01DOI: 10.1017/S0028688522000406
R. Burnet
Abstract The history of reception is suffering from a fundamental misunderstanding. Since the publication of Truth and Method, everyone has had the impression that reception history is just another exegetical technique. However, the heart of Gadamer's argument is not the history of the effects of the text, but the historicity of understanding: a text is seized only within the limits of the historical situation of its interpreter. To demonstrate this point, this paper takes the example of the Markan ending. Surprisingly, a 16th-century Thomistic theologian, Cajetan, and a contemporary commentary are so close that one might think they are defending the same view of the text. Both intend to maintain the canonicity of verses 9–20, but both point out that it may be adventurous to build any doctrine or practice on these verses alone. But the context is different, obviously. The first one tries to justify a conception of faith that does not depend directly on miracles; the second one affirms a hermeneutic centred on the interpreter's response, being wary of its ecclesiological drifts. This confirms that theological considerations rather than philological ones have prevailed in challenging Mark's ending.
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