Pub Date : 2021-12-01DOI: 10.47632/2075-4817-2021-61-75
Catherine Brown Tkacz
The only woman in the Bible whose education is described is Susanna, the heroine of the Book of Daniel. This learned woman risked her life to resist corruption when her people were subject to foreign rule. Her courage and success make her a fitting model for the Ukrainian Greek Catholic Church, which has itself suffered under foreign rule. Moreover, she is the first woman Christians interpreted as prefiguring Christ himself in his Passion. This is vividly expressed through the synoptic Gospels. Church Fathers including Ambrose, Maximus of Turin, and Augustine preached on her as foreshadowing the Lord in his arrest in a garden and in his trial by the “Elders of the people”, and therefore she was frequently depicted as a type of Christ in early Christian and medieval art. In Greek this tradition is attested by a single liturgical play, attributed to John of Damascus. In the East, Jephthah’s daughter and the woman in the parable who finds the lost drachma are well documented as types of Christ. It would be fitting if now, in the new millennium, Eastern homilies would treat Susanna also as prefiguring the Lord and exemplifying that women, equally with men, are called to theosis.
《圣经》中唯一被描述受教育的女性是苏撒纳，《但以理书》中的女主角。当她的人民受到外国统治时，这位博学的妇女冒着生命危险抵制腐败。她的勇气和成功使她成为乌克兰希腊天主教会的合适榜样，乌克兰希腊天主教会本身也受到外国统治的影响。此外，她是第一个被基督徒解释为预示耶稣受难的女人。这在对观福音书中得到了生动的表达。包括安布罗斯(Ambrose)、都灵的马克西姆斯(Maximus of Turin)和奥古斯丁(Augustine)在内的教父们都在宣扬她，认为她预示着上帝在花园里被捕，并受到“人民的长老”(Elders of the people)的审判。因此，在早期基督教和中世纪艺术中，她经常被描绘成基督的原型。在希腊，这一传统是由一个单一的礼仪剧证明的，归于大马士革的约翰。在东方，耶弗他的女儿和寓言中找到丢失的德拉克马的女人被很好地记录为基督的预表。如果现在，在新的千年里，东方的布道也将苏撒纳视为上帝的先兆，并作为女性与男性一样被呼召作神的典范，这将是合适的。
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Pub Date : 2021-12-01DOI: 10.47632/2075-4817-2021-77-87
Vasyl Rudeyko
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Pub Date : 2018-08-25DOI: 10.29357/2521-179x.2018.21.1
A. Wieringen
The methods used in biblical exegesis follow the developments within literary criticism, although at a certain distance. Every text analysis, both in biblical exegesis and literary criticism, has to deal with the triplet: author – text – reader. This triplet is in itself very obvious; but this is not the case for the chosen focus in this triplet. In this paper, I would like to describe the developments in the exegetical approaches from the view point of the three possible focusses in this triplet, against the background of the developments in literary criticism. After abstracting all sorts of details and various side-developments, I distinguish three phases: a first phase with a focus on the author from the 17th century onward, a second phase, with a focus on the text from the 60’s of the last century onward, and a third phase with a focus on the reader, existing since the last couple of decades. Because biblical exegesis is not just about theoretical approaches towards a text, but also about the concrete analyses of biblical texts, I will use especially Amos 7:10-17, the well-known story about the clash between the priest Amaziah and the prophet Amos, as an example of the three phases of exegetical methods, without giving an exhaustive exegesis, but pointing out some characteristic aspects of the exegesis in these three phases.I will conclude my paper by presenting my communication-oriented exegetical method, in which I integrate all three focusses of the three phases I distinguish.
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