Pub Date : 2009-12-31DOI: 10.2143/ETL.85.4.2044768
Jean-Marie Auwers
he Song of Songs is a dialogue between a man and a woman in which other characters also appear. Is it possible to determine who these other people are and when they intervene in the unfolding of the poem? Can one, perhaps, speak of a choir which makes its voice heard in a recurrent fashion? Is the Song meant to be read or staged like a play? These are the questions A. addresses in this article. [Abstracted by Christopher T. Begg in Old Testament Abstracts; Abstract Number: OTA33-2010-JUN-1177]
《雅歌》是一男一女之间的对话，其他角色也出现在对话中。是否有可能确定这些人是谁以及他们何时介入了诗歌的展开?也许，我们能说一个唱诗班的声音经常被听到吗?这首歌是用来读的还是像戏剧一样上演的?这些是a在本文中要解决的问题。[Christopher T. Begg摘自《旧约文摘》;摘要编号:ota33 -2010- 6 -1177]
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Pub Date : 2009-12-31DOI: 10.2143/ETL.85.4.2044766
B. A. Zimmermann
The consensus between Lutherans and Catholics on some fundamental points of St. Paul's doctrine of justification by faith provoked some polemics, because the significant progress in Christian ecumenism has been achieved at the cost of the Jewish-Christian dialogue, in particular by enhancing the antithesis of faith-works of the law. This article gives some perspectives on Christian theology of justification which pay attention to anti-Jewish implications, and take into account the Jewish-Christian dialogue.
{"title":"Wider die Doppelzüngigkeit im ökumenischen Gespräch!: Ökumenische Perspektiven und jüdisch-christliche Irritationen in Sachen Rechtfertigung","authors":"B. A. Zimmermann","doi":"10.2143/ETL.85.4.2044766","DOIUrl":"https://doi.org/10.2143/ETL.85.4.2044766","url":null,"abstract":"The consensus between Lutherans and Catholics on some fundamental points of St. Paul's doctrine of justification by faith provoked some polemics, because the significant progress in Christian ecumenism has been achieved at the cost of the Jewish-Christian dialogue, in particular by enhancing the antithesis of faith-works of the law. This article gives some perspectives on Christian theology of justification which pay attention to anti-Jewish implications, and take into account the Jewish-Christian dialogue.","PeriodicalId":42509,"journal":{"name":"Ephemerides Theologicae Lovanienses","volume":"23 1","pages":"411-422"},"PeriodicalIF":0.2,"publicationDate":"2009-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84690261","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 : 2009-12-01DOI: 10.2143/ETL.85.4.2044763
L. Boeve
One of the actors from Vatican II who still plays a major role in the Church today, is without any doubt Joseph Ratzinger. He has been an active theologian, "advisor" and peritus in the Council, afterwards being named cardinal-prefect of the Congregation for the Doctrine of the Faith, and, since 2005, the Sovereign Pontiff of the Roman Catholic Church. In our contribution, we will investigate in what way the event of the Council, its texts, but also its subsequent reception, have influenced the theology of Joseph Ratzinger, especially in regard to the constitution Dei Verbum, i.e. the question of the authority of Revelation, Tradition and magisterial hermeneutics. From this perspective, we will comment on some of his famous expressions, among others: "the real reception of Vatican II has not yet begun", and also, "it is the dogmatic constitutions which have to serve as reading keys for the other documents", and not the other way around (as in Gaudium et spes, Nostra Aetate, etc.). This engagement with his theology will also lead us to a tentative evaluation of the contemporary discussion of the reception of Vatican II and the question of authority.
第二次梵蒂冈会议中至今仍在教会中扮演重要角色的演员之一，毫无疑问是约瑟夫·拉辛格。他一直是活跃的神学家，“顾问”和理事会的peritus，后来被任命为信仰教义部的枢机长官，并自2005年以来成为罗马天主教会的最高教皇。在我们的贡献中，我们将调查大公会议的事件，它的文本，以及它随后的接受，以何种方式影响了约瑟夫·拉辛格的神学，特别是关于宪法Dei Verbum，即启示录，传统和权威解释学的权威问题。从这个角度来看，我们将评论他的一些著名的表达，其中包括:“梵蒂冈第二次会议的真正接受尚未开始”，还有，“这是教条主义的宪法，必须作为其他文件的阅读钥匙”，而不是相反(如在Gaudium et spes, Nostra Aetate等)。与他的神学的接触也将引导我们对梵蒂冈第二次会议的接受和权威问题的当代讨论进行初步评估。
{"title":"« La vraie réception de Vatican II n'a pas encore commencé ». Joseph Ratzinger, Révélation et autorité de Vatican II","authors":"L. Boeve","doi":"10.2143/ETL.85.4.2044763","DOIUrl":"https://doi.org/10.2143/ETL.85.4.2044763","url":null,"abstract":"One of the actors from Vatican II who still plays a major role in the Church today, is without any doubt Joseph Ratzinger. He has been an active theologian, \"advisor\" and peritus in the Council, afterwards being named cardinal-prefect of the Congregation for the Doctrine of the Faith, and, since 2005, the Sovereign Pontiff of the Roman Catholic Church. In our contribution, we will investigate in what way the event of the Council, its texts, but also its subsequent reception, have influenced the theology of Joseph Ratzinger, especially in regard to the constitution Dei Verbum, i.e. the question of the authority of Revelation, Tradition and magisterial hermeneutics. From this perspective, we will comment on some of his famous expressions, among others: \"the real reception of Vatican II has not yet begun\", and also, \"it is the dogmatic constitutions which have to serve as reading keys for the other documents\", and not the other way around (as in Gaudium et spes, Nostra Aetate, etc.). This engagement with his theology will also lead us to a tentative evaluation of the contemporary discussion of the reception of Vatican II and the question of authority.","PeriodicalId":42509,"journal":{"name":"Ephemerides Theologicae Lovanienses","volume":"47 1","pages":"305-339"},"PeriodicalIF":0.2,"publicationDate":"2009-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72967672","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 : 2009-12-01DOI: 10.2143/ETL.85.4.2044771
J. Lambrecht
In "The Roots of a 'Libertine' Slogan in 1 Corinthians 6,18" Jay E. Smith defends the thesis that according to some believers in Corinth the physical body is morally irrelevant. This brief note examines Paul's reasoning in 6,12-20. Paul distinguishes between "lawful" and "beneficial" in v. 12ab and thus limits 12a. The general statement of v. 12c no longer remains true; it is corrected by 12d. In vv. 13-14 he opposes "body" to "stomach" and "God raises" to "God destroys". V. 18c contains a correction of the general rule of 18b. Paul does not explicitly say that the statements in vv. 12a, 12c, 13a and 18b - or any of them - are Corinthian slogans.
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Pub Date : 2009-06-30DOI: 10.2143/ETL.85.1.2040701
Jan Kozlowski
Martyrium Polycarpi is a text whose aim is to illustrate, on the example of the attitude of the Smyrnean bishop Polycarp, the concept of the "martyrdom in accordance with the Gospel", according to which, during the persecution, one should flee the persecutors until the moment when God reveals if the martyr's death is prepared. In Martyrium Polycarpi 5,2, fleeing Polycarp receives a vision in which God reveals to him his will. In this vision Polycarp sees his pillow as it is being burnt. Why is it that by a symbol of a burning pillow God revealed to Polycarp that he should stop searching for a worldly shelter and prepare himself to the martyr's death? The answer to this question constitutes the purpose of the present paper. Since the text of Martyrium Polycarpi itself does not provide sufficient criteria to answer this question, we must refer to other texts: Onirocriticon of Artemidorus of Daldis, an apocryphon called Harris Fragments on Polycarp, Gospels of Matthew and Mark. In the light of these texts it seems that the burning pillow symbolizes, besides the announcement of the martyr's death (Onirocriticon, Harris Fragments on Polycarp), an appeal to stop searching for a shelter (reference to Matt 8,19-20) as well as the trust that Polycarp has in the will of God (reference to Mark 4,38), the last parallel being closely connected with the fact that in the pyre, Polycarp's body does not bum.
《殉道者波利卡皮》是一篇文章，其目的是以士麦罗尼主教波利卡普的态度为例，说明“按照福音殉道”的概念，根据这一概念，在迫害期间，人们应该逃离迫害者，直到上帝显示殉道者的死亡是否准备好了。在《殉道者波利卡比》第5,2章中，逃离的波利卡普看到了上帝向他展示自己意志的异象。在这个异象中，波利卡普看到他的枕头被烧了。为什么上帝用一个燃烧着的枕头的象征告诉波利卡普，他应该停止寻找世俗的避难所，为殉道者的死亡做好准备?对这个问题的回答构成了本文的目的。由于《波利卡比殉道者》本身并没有提供足够的标准来回答这个问题，我们必须参考其他的文本:《达尔底的阿特米多罗斯的批判》，《波利卡普的哈里斯片段》，《马太福音》和《马可福音》。根据这些文本，燃烧的枕头似乎象征着，除了宣布殉道者的死亡(Onirocriticon, Harris Fragments on Polycarp)，呼吁停止寻找避难所(参考马太福音8:19 -20)，以及波利卡普对上帝旨意的信任(参考马可福音4:38)，最后一个平行的事实与在火葬中，波利卡普的身体没有燃烧的事实密切相关。
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Pub Date : 2009-06-30DOI: 10.2143/ETL.85.1.2040693
I. Kalimi
The notion behind of the Good Samaritan (Luke 10,30-37), was taken from 2 Chron 28,8-15. Here the Chronicler relates about the kind handling of the Judean captives by the Israelites of Samaria. Apparently, the Chronicler tries to transfer the message that Judah under Ahaz was even worse than that of the Kingdom of Israel. In the same way, it is likely that the use of Chronicles' paradigm in Luke is to say that even a Samaritan conduct is according to the Pentateuch than the conduct of the clergy of Jerusalem Temple. Presumably the Chronicler himself, as a paradigm for his story, may have used a similar view articulated in 2 Kings 6,20-23, where the Elisha inculcates the king of Israel to treat the Aramean captives compassionately. The story in Luke is formed in a structure of "two - three". It is a parable, comparable to the rabbimic aggadic Midrashim, but not a historical account. The similarity of the story's notion to 2 Chron 28,8-15 enhances its fictional character. The story is used as an interpretation of the well-know law in the book of Leviticus.
{"title":"Robbers on the Road to Jericho: Luke's Story of the Good Samaritan and Its Origin in Kings/Chronicles","authors":"I. Kalimi","doi":"10.2143/ETL.85.1.2040693","DOIUrl":"https://doi.org/10.2143/ETL.85.1.2040693","url":null,"abstract":"The notion behind of the Good Samaritan (Luke 10,30-37), was taken from 2 Chron 28,8-15. Here the Chronicler relates about the kind handling of the Judean captives by the Israelites of Samaria. Apparently, the Chronicler tries to transfer the message that Judah under Ahaz was even worse than that of the Kingdom of Israel. In the same way, it is likely that the use of Chronicles' paradigm in Luke is to say that even a Samaritan conduct is according to the Pentateuch than the conduct of the clergy of Jerusalem Temple. Presumably the Chronicler himself, as a paradigm for his story, may have used a similar view articulated in 2 Kings 6,20-23, where the Elisha inculcates the king of Israel to treat the Aramean captives compassionately. The story in Luke is formed in a structure of \"two - three\". It is a parable, comparable to the rabbimic aggadic Midrashim, but not a historical account. The similarity of the story's notion to 2 Chron 28,8-15 enhances its fictional character. The story is used as an interpretation of the well-know law in the book of Leviticus.","PeriodicalId":42509,"journal":{"name":"Ephemerides Theologicae Lovanienses","volume":"35 1","pages":"47-53"},"PeriodicalIF":0.2,"publicationDate":"2009-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73904789","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 : 2009-06-30DOI: 10.2143/ETL.85.1.2040696
Michael Mcloughlin
A list of triple tradition pericopes is derived, demonstrating that Matthew or Luke or both always agree with the pericope sequence found in Mark. The same agreement with Mark is also found for the verses, and (usually) for the wording. It follows that Mark, or a document with almost identical wording, is intermediary in the causal chain that connects the three synoptics. In this role it is not bypassed by any competitor. In recent times the data on pericope order has been used to revive the source theory of Griesbach, but that use is resisted.
{"title":"Synoptic Pericope Order","authors":"Michael Mcloughlin","doi":"10.2143/ETL.85.1.2040696","DOIUrl":"https://doi.org/10.2143/ETL.85.1.2040696","url":null,"abstract":"A list of triple tradition pericopes is derived, demonstrating that Matthew or Luke or both always agree with the pericope sequence found in Mark. The same agreement with Mark is also found for the verses, and (usually) for the wording. It follows that Mark, or a document with almost identical wording, is intermediary in the causal chain that connects the three synoptics. In this role it is not bypassed by any competitor. In recent times the data on pericope order has been used to revive the source theory of Griesbach, but that use is resisted.","PeriodicalId":42509,"journal":{"name":"Ephemerides Theologicae Lovanienses","volume":"28 1","pages":"71-97"},"PeriodicalIF":0.2,"publicationDate":"2009-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81985603","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 : 2009-06-30DOI: 10.2143/ETL.85.1.2040692
Rainer Schwindt
Paul's statements on God's eschatological reign (Mitherrschaft) and participation in the last judgement transform OT prophetic and apocalyptic traditions. The apostle considers the church in Corinth, which should be comparable to the righteous and holy ones of the Old Testament people of God, in conflict among themselves and in opposition to the world. Both conflicts have their roots in worldly power and human thinking that is completely independent of the creator (omnipotent human beings instead of omnipotent God). Paul enunciates an hierarchical sequence, which on the one hand confirms this possession of the world ("all things are yours": 3,21) and on the other hand subordinates it to the reign of Christ and God. The apostle argues against any kind of liberty and power-centered thoughts, which do not originate in belonging to the crucified Lord. Liberty, property and social peace become humanized only when they are rooted in the wisdom of the cross.
{"title":"Die Erwartung eschatologischer Mitherrschaft der Erlösten bei Paulus","authors":"Rainer Schwindt","doi":"10.2143/ETL.85.1.2040692","DOIUrl":"https://doi.org/10.2143/ETL.85.1.2040692","url":null,"abstract":"Paul's statements on God's eschatological reign (Mitherrschaft) and participation in the last judgement transform OT prophetic and apocalyptic traditions. The apostle considers the church in Corinth, which should be comparable to the righteous and holy ones of the Old Testament people of God, in conflict among themselves and in opposition to the world. Both conflicts have their roots in worldly power and human thinking that is completely independent of the creator (omnipotent human beings instead of omnipotent God). Paul enunciates an hierarchical sequence, which on the one hand confirms this possession of the world (\"all things are yours\": 3,21) and on the other hand subordinates it to the reign of Christ and God. The apostle argues against any kind of liberty and power-centered thoughts, which do not originate in belonging to the crucified Lord. Liberty, property and social peace become humanized only when they are rooted in the wisdom of the cross.","PeriodicalId":42509,"journal":{"name":"Ephemerides Theologicae Lovanienses","volume":"31 1","pages":"23-45"},"PeriodicalIF":0.2,"publicationDate":"2009-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80663377","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 : 2009-06-30DOI: 10.2143/ETL.85.1.2040694
Elie Assis
Psalms 127 and 133 offer temporary substitutes for living in Judah and in the vicinity of Jerusalem. In Ps 127 the psalmist suggests that instead of constructing the Temple the people should invest their energies in the developing and building the family unit, and raising children while they are young, for the future of the nation. Ps 127 views family values as an adequate, if temporary, substitute for the Temple in its absence. The nation in exile was not organised as an autonomous national entity, but was dispersed, living without tranquillity, and wandering from place to place. As a substitute for living in Judah in the vicinity of Jerusalem and the Temple, the psalmist, in Ps 133, suggests that those living in exile band together as a group and enjoy living together as a community. Thus, values of family and community were suggested by these psalms as a temporary alternative for the devastated Temple.
{"title":"Family and Community as Substitutes for the Temple after Its Destruction: New Readings in Psalms 127 and 133","authors":"Elie Assis","doi":"10.2143/ETL.85.1.2040694","DOIUrl":"https://doi.org/10.2143/ETL.85.1.2040694","url":null,"abstract":"Psalms 127 and 133 offer temporary substitutes for living in Judah and in the vicinity of Jerusalem. In Ps 127 the psalmist suggests that instead of constructing the Temple the people should invest their energies in the developing and building the family unit, and raising children while they are young, for the future of the nation. Ps 127 views family values as an adequate, if temporary, substitute for the Temple in its absence. The nation in exile was not organised as an autonomous national entity, but was dispersed, living without tranquillity, and wandering from place to place. As a substitute for living in Judah in the vicinity of Jerusalem and the Temple, the psalmist, in Ps 133, suggests that those living in exile band together as a group and enjoy living together as a community. Thus, values of family and community were suggested by these psalms as a temporary alternative for the devastated Temple.","PeriodicalId":42509,"journal":{"name":"Ephemerides Theologicae Lovanienses","volume":"85 2 1","pages":"55-62"},"PeriodicalIF":0.2,"publicationDate":"2009-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87671753","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 : 2009-04-01DOI: 10.2143/ETL.85.1.2040699
J. Lambrecht
According to Don Garlington the preposition κe in Paul's letter to the Galatians is not so far removed from ev in its locative sense. So he paraphrases 2,15-16: "not sinners belonging to the ranks of the Gentiles" and "not justified by belonging to the arena of Torah-works". This "partisan eκ" has been overlooked in the justification debate. Christ has rendered the law obsolete and demolished the mark of Israel's distinctiveness from the Gentiles. But Paul's opponents see Christ as secondary to the law. However, an analysis of the passages with eκ in Galatians shows that not the nuance of locality is present but that of instrumentality. A person is not justified by the works of the law. One has probably to add mentally: because there are also works of the law not done (cf. e.g. 3,10b).
{"title":"Critical Reflections on Paul's \"Partisan ek\" as Recently Presented by Don Garlington","authors":"J. Lambrecht","doi":"10.2143/ETL.85.1.2040699","DOIUrl":"https://doi.org/10.2143/ETL.85.1.2040699","url":null,"abstract":"According to Don Garlington the preposition κe in Paul's letter to the Galatians is not so far removed from ev in its locative sense. So he paraphrases 2,15-16: \"not sinners belonging to the ranks of the Gentiles\" and \"not justified by belonging to the arena of Torah-works\". This \"partisan eκ\" has been overlooked in the justification debate. Christ has rendered the law obsolete and demolished the mark of Israel's distinctiveness from the Gentiles. But Paul's opponents see Christ as secondary to the law. However, an analysis of the passages with eκ in Galatians shows that not the nuance of locality is present but that of instrumentality. A person is not justified by the works of the law. One has probably to add mentally: because there are also works of the law not done (cf. e.g. 3,10b).","PeriodicalId":42509,"journal":{"name":"Ephemerides Theologicae Lovanienses","volume":"17 1","pages":"135-141"},"PeriodicalIF":0.2,"publicationDate":"2009-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81940194","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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