Pub Date : 2012-12-01DOI: 10.2143/ETL.88.4.2957935
K. Tsui, 崔國瑜
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Pub Date : 2012-11-01DOI: 10.2143/ETL.88.4.2957937
P. Orsini, W. Clarysse
— The date of the earliest New Testament papyri is nearly always based on palaeographical criteria. A consensus among papyrologists, palaeographers and New Testament scholars is presented in the edition of NESTLE–ALAND, 1994. In the last twenty years several New Testament scholars (THIEDE, COMFORT–BARRETT, 1999, 2001 and JAROS, 2006) have argued for an earlier date of most of these texts. The present article analyzes the date of the earliest New Testament papyri on the basis of comparative palaeography and a clear distinction between different types of literary scripts. There are no first-century New Testament papyri and only very few papyri can be attributed to the (second half of the) second century. It is only in the third and fourth centuries that New Testament manuscripts become more common, but here too the dates proposed by COMFORT–BARRETT, 1999, 2001, and JAROS, 2006 are often too early. 96013_ETL_2012-4_07.indd 467 29/01/13 14:25 468 P. ORSINI – W. CLARYSSE
-最早的新约莎草纸的日期几乎总是基于古地学标准。纸莎草学家、古抄写家和新约学者之间的共识在雀巢-奥兰1994年版中提出。在过去的二十年里，一些新约学者(THIEDE, COMFORT-BARRETT, 1999,2001和JAROS, 2006)认为这些文本的日期更早。本文在比较古学和明确区分不同类型的文学手稿的基础上，分析了最早的新约莎草纸的日期。没有第一世纪的新约莎草纸，只有很少的莎草纸可以归因于第二世纪(下半叶)。直到第三和第四世纪，新约手抄本才变得更加普遍，但是COMFORT-BARRETT(1999年、2001年)和JAROS(2006年)提出的日期也往往太早了。96013 _etl_2012-4_07。2013年1月29日:468 P. ORSINI - W. CLARYSSE
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Pub Date : 2011-01-01DOI: 10.2143/ETL.87.4.2149597
J. Lambrecht
For M. Wolter what is described in Luke 21,20-24 takes place within the time referred to in vv. 12-19. "This generation" of v. 32 points to people of the same family but the concept is extended by Luke to all those baptized. Luke and his readers look back to the fall of Jerusalem but they do not know when the end will come. The specific Naherwartung of the original disciples has disappeared. Yet, although for the Luke and his readers the fall of Jerusalem ― separated however from vv. 12-19 - already lies in the past, for the Lukan Jesus and his disciples that fall is strictly eschatological. Of course the persecution period as well as "the times of the Gentiles" (v. 24d) indicate a delay, but Luke and his addressees most likely still anticipate the end, the coming of the Son of Man. Luke appears to consider "this generation" literally, however stretched this meaning may have become. The Naherwartung itself has not disappeared.
{"title":"Naherwartung in Luke? A Note on M. Wolter’s Explanation of Luke 21","authors":"J. Lambrecht","doi":"10.2143/ETL.87.4.2149597","DOIUrl":"https://doi.org/10.2143/ETL.87.4.2149597","url":null,"abstract":"For M. Wolter what is described in Luke 21,20-24 takes place within the time referred to in vv. 12-19. \"This generation\" of v. 32 points to people of the same family but the concept is extended by Luke to all those baptized. Luke and his readers look back to the fall of Jerusalem but they do not know when the end will come. The specific Naherwartung of the original disciples has disappeared. Yet, although for the Luke and his readers the fall of Jerusalem ― separated however from vv. 12-19 - already lies in the past, for the Lukan Jesus and his disciples that fall is strictly eschatological. Of course the persecution period as well as \"the times of the Gentiles\" (v. 24d) indicate a delay, but Luke and his addressees most likely still anticipate the end, the coming of the Son of Man. Luke appears to consider \"this generation\" literally, however stretched this meaning may have become. The Naherwartung itself has not disappeared.","PeriodicalId":42509,"journal":{"name":"Ephemerides Theologicae Lovanienses","volume":"97 1","pages":"425-431"},"PeriodicalIF":0.2,"publicationDate":"2011-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80900538","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2010-06-30DOI: 10.2143/ETL.86.1.2051612
Michael Quisinsky
In search of responses to the question whether Tradition can (not) change, a promising research avenue could be to consider Tradition from within a vision of truth which is a relationship between God and Humanity in history. Vatican II, conceived as a part and expression of the living Tradition, can be conceived as a signpost for this research. This favors a topological structure for theology, considering the different loci theologici. To explore further the modes and the dynamic of their interconnections, some challenges made by the post-Vatican II category of "interruption" are explored. A central topic is a critical evaluation of the question as to whether it is sufficient to "charge" the category of "interruption" with "Incarnation". The question thereby arises as to whether or not it would be necessary rather to consider an interconnectedness of the notions of "interruption" and "Salvation History". In search of an epistemology which is able to conceive of truth in its historical complexity, the "differentiated consensus" promises to give an important inspiration for further researches dealing with the question whether Tradition can (not) change. Since quests for truth in statu viae are in itself part of the history between God and Humanity, some concluding remarks concern the eschatological dynamic of the interconnection of Christian truth-claims as a constitutive dimension of a Tradition housed in its multiple dimensions.
{"title":"Can Tradition (Not) Change?: Truth in the History between God and Humanity","authors":"Michael Quisinsky","doi":"10.2143/ETL.86.1.2051612","DOIUrl":"https://doi.org/10.2143/ETL.86.1.2051612","url":null,"abstract":"In search of responses to the question whether Tradition can (not) change, a promising research avenue could be to consider Tradition from within a vision of truth which is a relationship between God and Humanity in history. Vatican II, conceived as a part and expression of the living Tradition, can be conceived as a signpost for this research. This favors a topological structure for theology, considering the different loci theologici. To explore further the modes and the dynamic of their interconnections, some challenges made by the post-Vatican II category of \"interruption\" are explored. A central topic is a critical evaluation of the question as to whether it is sufficient to \"charge\" the category of \"interruption\" with \"Incarnation\". The question thereby arises as to whether or not it would be necessary rather to consider an interconnectedness of the notions of \"interruption\" and \"Salvation History\". In search of an epistemology which is able to conceive of truth in its historical complexity, the \"differentiated consensus\" promises to give an important inspiration for further researches dealing with the question whether Tradition can (not) change. Since quests for truth in statu viae are in itself part of the history between God and Humanity, some concluding remarks concern the eschatological dynamic of the interconnection of Christian truth-claims as a constitutive dimension of a Tradition housed in its multiple dimensions.","PeriodicalId":42509,"journal":{"name":"Ephemerides Theologicae Lovanienses","volume":"76 1","pages":"107-136"},"PeriodicalIF":0.2,"publicationDate":"2010-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90382840","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2010-06-30DOI: 10.2143/ETL.86.1.2051614
M. Edwards
Origen's prediction that death will at last be at peace with God at De Principiis 3.6.5 is generally assumed to allude to the devil, though without naming him. Eriugena (Peri Phuseon 930 Migne) is acquainted with a variant in which the devil is expressly named. This is unlikely to be the true reading, since: (a) there is no strong evidence that he had access to a superior manuscript of the De Principiis; and (b) the devil is once again camouflaged under a personification of death at Commentary on Romans V.560-572 Bammel. If we accept, however, that the devil is the intended subject of these passages, we must reconcile them with the letter in which Origen vehemently denies that the devil can be saved. The solution proposed here is to distinguish between the true salvation of the elect and the mere acquiescence of the devil in the victory of God.
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Pub Date : 2010-06-30DOI: 10.2143/ETL.86.1.2051617
Pascale Watine Christory
Jean-Marie R. Tillard (1927-2000) is one of the most brilliant catholic ecumenists of the xx th century. Expert at Vatican II, he was aware very soon of the great openings made by the Council in matters of ecumenism. During all his life, he tried to describe and develope energetically and persistently the many implications of the new orientation of Vatican II, particularly in the field of the international bilateral and multilateral dialogues he was engaged in. Within these dialogues, he delivered a great deal of working papers to initiate or stimulate the commissions' discussions on the subjects dealt with and was excellent in offering ecumenical perspectives for the future. His influence on the mixed commissions cannot be denied. Many of the agreed statements are marked by his work, even after his death. This is the case with the Ravenna document. In this article, documentary evidence is given to prove this thesis.
Jean-Marie R. Tillard(1927-2000)是二十世纪最杰出的天主教合一主义者之一。作为梵蒂冈第二次会议的专家，他很快意识到大公会议在大公主义问题上的巨大开放。在他的一生中，他试图积极和坚持地描述和发展梵蒂冈第二次会议新方向的许多影响，特别是在他所从事的国际双边和多边对话领域。在这些对话中，他提出了大量工作文件，以发起或促进委员会就所处理的问题进行讨论，并出色地提出了对未来的普世观点。他对混合委员会的影响是不可否认的。即使在他死后，许多被认可的声明都以他的工作为标志。拉文纳文件就是这种情况。在本文中，以书面证据来证明这一论点。
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Pub Date : 2010-04-01DOI: 10.2143/ETL.86.1.2051611
J. Geldhof
This article first presents and discusses the five philosophical models which Jean Greisch distinguished in his seminal study on the philosophy of religion (Le buisson ardent et les Lumieres de la raison, Paris, 2002-2004). It then asks whether the same reasoning can be extrapolated to the theology of the Eucharist. Jean Greisch appears to favor a combination of phenomenology and hermeneutics, because this approach is both the most promising for the future and the most appropriate to deal with religion in all its complexity. Greisch acknowledges some strengths of the other three models (speculation, criticism, and analysis) but in the end repudiates them. In this article a case is made for a rehabilitation of the speculative paradigm, for speculative theology is not a relic of the past but can be considered to provide an orientation for future theologizing. Correspondingly, the thesis is defended that a theology of the Eucharist can profit a lot from a speculative vision, albeit not in an isolated way but always accompanied by the intrinsic values that a hermeneutical (or symbolic) approach and phenomenology contribute to a deeper understanding of the mystery of the Eucharist. In particular, this case is made through a critical exchange with Louis-Marie Chauvet, who is rightly interpreted as one of the major representatives of the hermeneutical (or symbolic) paradigm in contemporary sacramental theology.
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Pub Date : 2010-04-01DOI: 10.2143/ETL.86.1.2051615
J. Lambrecht
The concise antithetical parallelism in Romans 8,10bc is impressive but its interpretation remains difficult. The future physical death is anticipated, as it were in 10b. The human spirit in 10c appears to be empowered by the Holy Spirit; the noun "life" means life-giving; and "because of righteousness" probably refers to God's already given gift, not to the believers' moral conduct in the future.
{"title":"Style and Content. A Note on Romans 8,10","authors":"J. Lambrecht","doi":"10.2143/ETL.86.1.2051615","DOIUrl":"https://doi.org/10.2143/ETL.86.1.2051615","url":null,"abstract":"The concise antithetical parallelism in Romans 8,10bc is impressive but its interpretation remains difficult. The future physical death is anticipated, as it were in 10b. The human spirit in 10c appears to be empowered by the Holy Spirit; the noun \"life\" means life-giving; and \"because of righteousness\" probably refers to God's already given gift, not to the believers' moral conduct in the future.","PeriodicalId":42509,"journal":{"name":"Ephemerides Theologicae Lovanienses","volume":"36 1","pages":"171-176"},"PeriodicalIF":0.2,"publicationDate":"2010-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89499338","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2009-12-31DOI: 10.2143/ETL.85.4.2044770
Marie-Luise Lakmann
The University of Leuven (Belgium) preserves a collection of various fragments found in Khirbet Mird in 1952. Among them are fragments of three codices with text of the New Testament, two of which (P 83 , 0244) are here published with detailed manuscript descriptions and palaeographical and codicological notes. Complete transcriptions and photographs are also included. Pp 83 exists in two small fragments of a Matthew codex, which can be dated to the 6th century. The text of one of them has been lost since about 1980 because of a water damage; it can only be read from earlier photographs. Of the majuscule 0244 there exists only one fragment - written on parchment - which belonged to a codex with text from Acts. It can be dated to the 5th century. Because of its unusual line division it seems to be originally a bilingual manuscript.
{"title":"Neutestamentliche Texte aus Khirbet Mird P83 und 0244","authors":"Marie-Luise Lakmann","doi":"10.2143/ETL.85.4.2044770","DOIUrl":"https://doi.org/10.2143/ETL.85.4.2044770","url":null,"abstract":"The University of Leuven (Belgium) preserves a collection of various fragments found in Khirbet Mird in 1952. Among them are fragments of three codices with text of the New Testament, two of which (P 83 , 0244) are here published with detailed manuscript descriptions and palaeographical and codicological notes. Complete transcriptions and photographs are also included. Pp 83 exists in two small fragments of a Matthew codex, which can be dated to the 6th century. The text of one of them has been lost since about 1980 because of a water damage; it can only be read from earlier photographs. Of the majuscule 0244 there exists only one fragment - written on parchment - which belonged to a codex with text from Acts. It can be dated to the 5th century. Because of its unusual line division it seems to be originally a bilingual manuscript.","PeriodicalId":42509,"journal":{"name":"Ephemerides Theologicae Lovanienses","volume":"29 1","pages":"467-478"},"PeriodicalIF":0.2,"publicationDate":"2009-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84820570","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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