This preface engages with the concept of echo as a creative way of generating ideas on how to assess issues in the reception history of a scripture text -- here, Galatians 6:17.
{"title":"Galatians 6:17 and its Reception History: Assessing the Echoes","authors":"Steven Muir","doi":"10.31743/vp.16925","DOIUrl":"https://doi.org/10.31743/vp.16925","url":null,"abstract":"This preface engages with the concept of echo as a creative way of generating ideas on how to assess issues in the reception history of a scripture text -- here, Galatians 6:17.","PeriodicalId":23994,"journal":{"name":"Vox Patrum","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141336467","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Artykuł prezentuje sposób, w jaki Jan Kasjan, przede wszystkim w Collatio Patrum XIV, radzi sobie z aintelektualizmem (czasem wręcz antyintelektualizmem) niektórych elementów tradycji monastycznej i erudycyjnym charakterem innych. We wprowadzeniu, zarysowane zostały ogólne uwarunkowania piśmienności (literackości) we wczesnym monastycyzmie (z uwzględnieniem świadectw o św. Antonim z Prologu do De doctrina christiana św. Augustyna oraz o abba Teodorze z De institutis coenobiorum Kasjana). W głównej części artykułu przeanalizowana została Collatio XIV, czyli rozmowa z abba Nesterosem o wiedzy duchowej. Obok klasycznych podziałów wiedzy oraz sensów biblijnych, omówione zostały: 1) medium przekazu samych dzieł Kasjana (pisanych, lecz zawierających pewną krytykę pisma, zwłaszcza samej tylko erudycji); 2) uniwersalności kultury pisma; 3) znaczenia pojęcia medytacji, w tym nocnej (niekoniecznie obejmującej jedynie nocną służbę liturgiczną, ale i czas przeznaczony na odpoczynek); 4) dynamiki rozwoju duchowego słuchacza/czytelnika Pisma św., w tym tytułowej trudności, charakterystycznej dla czytelnika młodego i wykształconego – przechodzenia od erudycji do doświadczenia. Głównym wnioskiem artykułu jest, że Kasjan reprezentuje wyważoną linię w kwestii chrześcijańskiego intelektualizmu (gnozy). Choć nie porzuca żadnej z intelektualnych zdobyczy swojego pierwotnego środowiska, którego problemy odzwierciedla Collatio XIV, to formułuje uniwersalną propozycję również dla chrześcijan niewykształconych, którzy mogą być uczestnikami nie tylko chrześcijańskiej praxis, ale również theoria.
这篇文章介绍了约翰-卡西安（John Cassian）如何处理修道院传统中某些元素的非智力主义（有时甚至是反智力主义）和另一些元素的博学特征，尤其是在 Collatio Patrum XIV 中。在引言中，概述了早期修道士的经文主义（文学性）的一般情况（考虑到圣奥古斯丁的《基督教教义》序言中圣安东尼和卡西安的《修道士制度》中阿巴-西奥多的见证）。文章的主要部分分析了与阿爸-内斯特罗斯关于精神知识的对话 Collatio XIV。除了对知识和圣经含义的经典划分外，文章还讨论了以下问题：1) 卡西安作品本身的传播媒介（书面形式，但包含一些对经文的批评，尤其是对博学本身的批评）；2) 经文文化的普遍性；3) 冥想概念的含义，包括夜间冥想（不一定只包括每晚的礼仪仪式，也包括留出的休息时间）；4) 听经者/读经者精神发展的动力，包括年轻的、受过教育的读者所特有的同名困难--从博学到经验的转变。文章的主要结论是，卡西安代表了基督教知识论（悟性）的平衡路线。虽然卡西安没有放弃他的原生环境中的任何知识获得（其问题在 Collatio XIV 中有所反映），但他也为未受过教育的基督徒提出了一个普遍的建议，这些基督徒不仅可以参与基督教的实践，也可以参与神学。
{"title":"Lektura biblijna według Collatio Patrum XIV Jana Kasjana: od erudycji do doświadczania","authors":"Bogna Kosmulska","doi":"10.31743/vp.16590","DOIUrl":"https://doi.org/10.31743/vp.16590","url":null,"abstract":"Artykuł prezentuje sposób, w jaki Jan Kasjan, przede wszystkim w Collatio Patrum XIV, radzi sobie z aintelektualizmem (czasem wręcz antyintelektualizmem) niektórych elementów tradycji monastycznej i erudycyjnym charakterem innych. We wprowadzeniu, zarysowane zostały ogólne uwarunkowania piśmienności (literackości) we wczesnym monastycyzmie (z uwzględnieniem świadectw o św. Antonim z Prologu do De doctrina christiana św. Augustyna oraz o abba Teodorze z De institutis coenobiorum Kasjana). W głównej części artykułu przeanalizowana została Collatio XIV, czyli rozmowa z abba Nesterosem o wiedzy duchowej. Obok klasycznych podziałów wiedzy oraz sensów biblijnych, omówione zostały: 1) medium przekazu samych dzieł Kasjana (pisanych, lecz zawierających pewną krytykę pisma, zwłaszcza samej tylko erudycji); 2) uniwersalności kultury pisma; 3) znaczenia pojęcia medytacji, w tym nocnej (niekoniecznie obejmującej jedynie nocną służbę liturgiczną, ale i czas przeznaczony na odpoczynek); 4) dynamiki rozwoju duchowego słuchacza/czytelnika Pisma św., w tym tytułowej trudności, charakterystycznej dla czytelnika młodego i wykształconego – przechodzenia od erudycji do doświadczenia. Głównym wnioskiem artykułu jest, że Kasjan reprezentuje wyważoną linię w kwestii chrześcijańskiego intelektualizmu (gnozy). Choć nie porzuca żadnej z intelektualnych zdobyczy swojego pierwotnego środowiska, którego problemy odzwierciedla Collatio XIV, to formułuje uniwersalną propozycję również dla chrześcijan niewykształconych, którzy mogą być uczestnikami nie tylko chrześcijańskiej praxis, ale również theoria.","PeriodicalId":23994,"journal":{"name":"Vox Patrum","volume":"4 8","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141336968","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This essay considers the blunt and controversial statement of Paul at the conclusion of Galatians (Gal 6:17). Paul says, “from now on, let no one trouble me, for I bear on my body the marks (stigma, brand or tattoo) of Christ.” Scholars agree that Paul is speaking metaphorically about the scars he received in ministry. By calling his scars “tattoos,” Paul makes an odd sort of honour claim, since tattoos typically were inflicted on low-status slaves in the Roman empire as a mark of ownership and punishment. This essay looks at a common thread of trauma and violence in the letter to the Galatians. Paul works through the traumas he received in two ways. First, he presents a variety of traumatic episodes in the Galatian community – at times, lashing out at his opponents. Second, he deliberately inverts honor and status categories. By boldly claiming to be Christ’s slave Paul asserts his status and finds meaning and vindication in his suffering. This essay takes a more wholistic view of the letter to the Galatians that has previously been done.
{"title":"Two-Way Trauma in Paul's Letter to the Galatians","authors":"Steven Muir","doi":"10.31743/vp.16835","DOIUrl":"https://doi.org/10.31743/vp.16835","url":null,"abstract":"This essay considers the blunt and controversial statement of Paul at the conclusion of Galatians (Gal 6:17). Paul says, “from now on, let no one trouble me, for I bear on my body the marks (stigma, brand or tattoo) of Christ.” Scholars agree that Paul is speaking metaphorically about the scars he received in ministry. By calling his scars “tattoos,” Paul makes an odd sort of honour claim, since tattoos typically were inflicted on low-status slaves in the Roman empire as a mark of ownership and punishment. This essay looks at a common thread of trauma and violence in the letter to the Galatians. Paul works through the traumas he received in two ways. First, he presents a variety of traumatic episodes in the Galatian community – at times, lashing out at his opponents. Second, he deliberately inverts honor and status categories. By boldly claiming to be Christ’s slave Paul asserts his status and finds meaning and vindication in his suffering. This essay takes a more wholistic view of the letter to the Galatians that has previously been done.","PeriodicalId":23994,"journal":{"name":"Vox Patrum","volume":"6 12","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141337025","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This discussion of the fourth-century commentary of Marius Victorinus on Paul’s epistle to the Galatians serves as a critical witness to late ancient understanding of Paul’s self-identification with the stigmata of Christ (of Gal 6:17), as the marks of his humiliating death on the cross. Echoing Paul on “being crucified with Christ”, Victorinus exhorted Christians to follow that example in suffering for their faith, warning them that suffering is inevitable. The present textual study uses linguistic, grammatical, rhetorical, and socio-historical analysis, particularly on the key terms, stigmata and mysterium. It concludes that Victorinus associated these terms to give meaning to trauma and suffering for Christians. The term mysterium in Victorinus’ work is closely associated with central aspects of Christ’s life and work, especially his crucifixion and death. While rejecting the “history of religions” school of thought on Christian liturgy borrowing from mystery religions, this study concludes that Victorinus’ use of the term mysterium reflects a move in fourth century Christianity to adapt language of the mysteries for the sacraments; more particularly, baptism is understood as a symbolic reenactment of Christ’s crucifixion, death and resurrection. Such an approach enhances the meaning of suffering in terms of service to Christ, for in baptism Christians share not only in Christ’s death, as suffering “with Christ”, but also in his resurrection, as victory over sin, suffering and death.
{"title":"Marius Victorinus on the Stigmata of the Apostle Paul (Gal 6:17)","authors":"W. Helleman","doi":"10.31743/vp.16845","DOIUrl":"https://doi.org/10.31743/vp.16845","url":null,"abstract":"This discussion of the fourth-century commentary of Marius Victorinus on Paul’s epistle to the Galatians serves as a critical witness to late ancient understanding of Paul’s self-identification with the stigmata of Christ (of Gal 6:17), as the marks of his humiliating death on the cross. Echoing Paul on “being crucified with Christ”, Victorinus exhorted Christians to follow that example in suffering for their faith, warning them that suffering is inevitable. The present textual study uses linguistic, grammatical, rhetorical, and socio-historical analysis, particularly on the key terms, stigmata and mysterium. It concludes that Victorinus associated these terms to give meaning to trauma and suffering for Christians. The term mysterium in Victorinus’ work is closely associated with central aspects of Christ’s life and work, especially his crucifixion and death. While rejecting the “history of religions” school of thought on Christian liturgy borrowing from mystery religions, this study concludes that Victorinus’ use of the term mysterium reflects a move in fourth century Christianity to adapt language of the mysteries for the sacraments; more particularly, baptism is understood as a symbolic reenactment of Christ’s crucifixion, death and resurrection. Such an approach enhances the meaning of suffering in terms of service to Christ, for in baptism Christians share not only in Christ’s death, as suffering “with Christ”, but also in his resurrection, as victory over sin, suffering and death.","PeriodicalId":23994,"journal":{"name":"Vox Patrum","volume":"6 5","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141337388","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Gregory’s Homily 12 on the Song of Songs offers one opportunity to trace the legacies of the compelling claim, in Galatians 6:17, that Paul bears “the marks of Christ” on his body. Gregory appeals to this verse to aid his exegesis of Song 5:7 (a violent passage he calls “repellant in its plain sense”) and develop his claims that “the wound”, after all, is “an admirable thing”. My paper probes social and ethical dimensions of this exegetical and cultural conceptual lineage. It surveys wounds and marks in Homily 12; suggests how other works by Gregory support “striking and wounding” as enacting spiritual healing (ἴασιν); considers contexts for violence in the name of guardianship and instruction in late antiquity; and closes by considering violence enacted in the name of Christianization and “civilization” in Canada’s residential schools. This study embeds Gregory’s treatment of Gal 6:17 in a larger attempt to raise critical questions about the persistence of benevolent understandings of trauma and violence across diverse Christian exegetical contexts and the harms such understandings may perpetuate.
{"title":"Rendering Trauma Beneficial… for Whom? Gregory of Nyssa’s Homily 12 on the Song of Songs","authors":"Maria Dasios","doi":"10.31743/vp.16941","DOIUrl":"https://doi.org/10.31743/vp.16941","url":null,"abstract":"Gregory’s Homily 12 on the Song of Songs offers one opportunity to trace the legacies of the compelling claim, in Galatians 6:17, that Paul bears “the marks of Christ” on his body. Gregory appeals to this verse to aid his exegesis of Song 5:7 (a violent passage he calls “repellant in its plain sense”) and develop his claims that “the wound”, after all, is “an admirable thing”. My paper probes social and ethical dimensions of this exegetical and cultural conceptual lineage. It surveys wounds and marks in Homily 12; suggests how other works by Gregory support “striking and wounding” as enacting spiritual healing (ἴασιν); considers contexts for violence in the name of guardianship and instruction in late antiquity; and closes by considering violence enacted in the name of Christianization and “civilization” in Canada’s residential schools. This study embeds Gregory’s treatment of Gal 6:17 in a larger attempt to raise critical questions about the persistence of benevolent understandings of trauma and violence across diverse Christian exegetical contexts and the harms such understandings may perpetuate.","PeriodicalId":23994,"journal":{"name":"Vox Patrum","volume":"5 3","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141337105","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Drawing on Augustine’s Epistolae ad Galatas Expositionis Liber Unus, I would like to explore two insights into the therapeutic understanding of persona trauma. First, for Augustine, Paul’s past turbulentas contentiones are not in and of themselves stigmata domini Iesu Christi. What, then, is the meaning and significance for Augustine of Paul’s statement “For I bear the marks of the Lord Jesus Christ in my body” (Gal 6:17)? Secondly, Augustine recognizes that Paul has been fighting his “alios conflictus et certamina”. What is his struggle and how does it relate to the stigmata of the Lord Jesus Christ in the body? In traumatic experiences, our hearts may be troubled by the guilt of the traumatic experiences (for example, by asking questions like: “Did I do something wrong to cause this?”). Paul is able to recognize and reject anyone (or anything) that might tempt him to return to the accusation of the law, hence the declaration: “De cetero, inquit, laborem nemomihi praestet”. I argue that by interpreting the metaphorical sense of ad coronam uictoriae proficiebant, Augustine pronounces Christ’s victory on the Cross over sin and death by explaining Paul’s proclamation of his hermeneutic of Christ’s stigmata. Through this soteriological lens, Augustine brings his interpretation of Galatians to its climax by proclaiming “Gratia domini nostri Iesu Christi cum spiritu uestro, fratres, Amen” (Gal 6:18).
根据奥古斯丁的《加拉太书信集》（Epistolae ad Galatas Expositionis Liber Unus），我想从两个方面探讨对人格创伤的治疗性理解。首先，对奥古斯丁来说，保罗过去的动荡争论本身并不是基督的烙印。那么，保罗所说的 "因为我身上带着主耶稣基督的印记"（加 6:17）对奥古斯丁有何意义？其次，奥古斯丁认识到保罗一直在与他的 "alios conflictus et certamina "作斗争。他的斗争是什么，它与主耶稣基督在身体上的印记有什么关系？在创伤经历中，我们的内心可能会被创伤经历所带来的负罪感所困扰（例如，我们会问这样的问题："我是否做错了什么，导致创伤的发生？"我做错了什么导致了这一切吗？）保罗能够识别并拒绝任何可能诱使他回到律法的指控中去的人（或事），因此他声明："De cetero, inquestion, inquestion, inquestion, inquestion："De cetero, inquit, laborem nemomihi praestet"。我认为，通过解释 ad coronam uictoriae proficiebant 的隐喻意义，奥古斯丁通过解释保罗对基督圣痕的诠释，宣告了基督在十字架上对罪与死亡的胜利。通过这一神学视角，奥古斯丁将他对《加拉太书》的阐释推向了高潮，他宣称："Gratia domini nostri Iesu Christi cum spiritu uestro, fratres, Amen"（加拉太书 6:18）。
{"title":"The Therapeutic Gospel for the Traumatic World. Stigmata Domini Iesu Christi in Corpore as the Crown of Victory","authors":"Jimmy Chan","doi":"10.31743/vp.16899","DOIUrl":"https://doi.org/10.31743/vp.16899","url":null,"abstract":"Drawing on Augustine’s Epistolae ad Galatas Expositionis Liber Unus, I would like to explore two insights into the therapeutic understanding of persona trauma. First, for Augustine, Paul’s past turbulentas contentiones are not in and of themselves stigmata domini Iesu Christi. What, then, is the meaning and significance for Augustine of Paul’s statement “For I bear the marks of the Lord Jesus Christ in my body” (Gal 6:17)? Secondly, Augustine recognizes that Paul has been fighting his “alios conflictus et certamina”. What is his struggle and how does it relate to the stigmata of the Lord Jesus Christ in the body? In traumatic experiences, our hearts may be troubled by the guilt of the traumatic experiences (for example, by asking questions like: “Did I do something wrong to cause this?”). Paul is able to recognize and reject anyone (or anything) that might tempt him to return to the accusation of the law, hence the declaration: “De cetero, inquit, laborem nemomihi praestet”. I argue that by interpreting the metaphorical sense of ad coronam uictoriae proficiebant, Augustine pronounces Christ’s victory on the Cross over sin and death by explaining Paul’s proclamation of his hermeneutic of Christ’s stigmata. Through this soteriological lens, Augustine brings his interpretation of Galatians to its climax by proclaiming “Gratia domini nostri Iesu Christi cum spiritu uestro, fratres, Amen” (Gal 6:18).","PeriodicalId":23994,"journal":{"name":"Vox Patrum","volume":"3 7","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141337395","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Artykuł ma na celu prezentację tłumaczenia z łaciny kościelnej na język polski wraz z komentarzem do dzieła angielskiego dwunastowiecznego opata z cysterskiego opactwa w Rievaulx, Aelreda, pt. Pewien wspaniały cud. Artykuł został podzielony na trzy części: krótka nota dotycząca życia i twórczości Aelreda (1110-1167), jego spuścizna literacka z uwzględnieniem tłumaczeń na język polski (1); przedstawienie samego utworu z uwzględnieniem jego środowiska, historii, znaczenia i przeznaczenia (2). Pierwsza część jest autorstwa redaktora niniejszego przedsięwzięcia, Ryszarda Gronia; drugą część napisała prof. Marsha L. Dutton, z Uniwersytetu z Ohio w USA, zaproszona do współpracy. Tłumaczenia z łaciny podjął się Robert Sochań, tłumaczenia artykułu prof. Dutton z j. angielskiego dokonał Ryszard Groń. Trzecią część stanowi już polski tekst prezentowanego dzieła Aelreda (3).
本文旨在介绍从教会拉丁语翻译成波兰语的作品，其中附有对 12 世纪英国熙笃会里沃尔斯修道院院长艾尔雷德的作品《某个奇妙的奇迹》的评论。奇妙的奇迹文章分为三个部分：简要介绍艾尔雷德（1110-1167 年）的生平和作品；他的文学遗产，包括翻译成波兰语的作品（1）；介绍作品本身，包括其背景、历史、意义和目的（2）。第一部分由本项目的编辑 Ryszard Gronio 撰写；第二部分由美国俄亥俄大学的 Marsha L. Dutton 教授应邀撰写。罗伯特-索查恩负责拉丁文翻译，雷沙德-格罗南负责达顿教授文章的英文翻译。第三部分是这里介绍的艾尔雷德著作的波兰文文本(3)。
{"title":"Aelred z Rievaulx, Pewien wspaniały cud","authors":"R. Groń, Marsha L. Dutton, Robert Sochań","doi":"10.31743/vp.16253","DOIUrl":"https://doi.org/10.31743/vp.16253","url":null,"abstract":"Artykuł ma na celu prezentację tłumaczenia z łaciny kościelnej na język polski wraz z komentarzem do dzieła angielskiego dwunastowiecznego opata z cysterskiego opactwa w Rievaulx, Aelreda, pt. Pewien wspaniały cud. Artykuł został podzielony na trzy części: krótka nota dotycząca życia i twórczości Aelreda (1110-1167), jego spuścizna literacka z uwzględnieniem tłumaczeń na język polski (1); przedstawienie samego utworu z uwzględnieniem jego środowiska, historii, znaczenia i przeznaczenia (2). Pierwsza część jest autorstwa redaktora niniejszego przedsięwzięcia, Ryszarda Gronia; drugą część napisała prof. Marsha L. Dutton, z Uniwersytetu z Ohio w USA, zaproszona do współpracy. Tłumaczenia z łaciny podjął się Robert Sochań, tłumaczenia artykułu prof. Dutton z j. angielskiego dokonał Ryszard Groń. Trzecią część stanowi już polski tekst prezentowanego dzieła Aelreda (3).","PeriodicalId":23994,"journal":{"name":"Vox Patrum","volume":"81 8","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141338102","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Some conclusions of the series of the articles on the stigmata.
圣痕系列文章的一些结论。
{"title":"Stigmata and the Pressure of Interpretation","authors":"Warren Campbell","doi":"10.31743/vp.17010","DOIUrl":"https://doi.org/10.31743/vp.17010","url":null,"abstract":"Some conclusions of the series of the articles on the stigmata.","PeriodicalId":23994,"journal":{"name":"Vox Patrum","volume":"86 17","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141337672","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：