Pub Date : 2023-04-01DOI: 10.1017/S0017816023000135
R. Lynch
Abstract This article examines the way in which Manuel Kalekas describes the procession of the trinitarian persons in one of his earliest systematic treatises. As a member of so-called “Kydones circle,” Kalekas was part of a fourteenth-century group of Latinophrone Byzantine theologians who were interested in ecclesial union with the Latin West and in Latin theological sources. In addition to certain texts from Augustine, during the fourteenth century several works by Thomas Aquinas became available in Greek translation. Kalekas’s De fide is of interest because it integrates conceptual and structural insights from Aquinas even as it draws on Greek traditions from Cappadocia and Byzantium. Although the importance of Aquinas’s Summa contra gentiles for the work of the Kydones circle is often cited, this article argues that Aquinas’s Summa theologiae was also a significant influence for Kalekas.
本文考察了曼努埃尔·卡莱卡斯在其最早的系统著作之一中描述三位一体者的过程的方式。作为所谓的“Kydones圈子”的一员，Kalekas是14世纪一群拉丁裔拜占庭神学家的一部分，他们对教会与拉丁西方的结合以及拉丁神学来源感兴趣。除了奥古斯丁的某些文本外，在十四世纪，托马斯·阿奎那的几部作品也有希腊译本。Kalekas的《De fide》很有意思，因为它融合了阿奎那的概念和结构见解，即使它借鉴了卡帕多西亚和拜占庭的希腊传统。尽管阿奎那的Summa contra gentiles对Kydones圈子的工作的重要性经常被引用，但本文认为阿奎那的suma神学对Kalekas也有重大影响。
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Pub Date : 2023-04-01DOI: 10.1017/S0017816023000147
A. Paluch
Abstract By the end of the sixteenth century, textual manifestations of kabbalah—a variety of Jewish mysticism that first emerged in medieval Provence and Catalonia—achieved the status of elite but authoritative lore in Eastern and Central Europe, even if at times they stirred religious opposition. At the same time, and especially in the seventeenth century, the so-called practical kabbalah, associated with magic and a talismanic approach to religious ritual, gained substantial popularity among Ashkenazi (i.e., Eastern and Central European) Jews. This study centers on a multiple-text and composite codex, Oxford-Bodleian MS Michael 473, and throws into relief the dynamics of circulation of various kabbalistic traditions in early modern Eastern and Central Europe. By zooming in on a single codex, this article foregrounds the hermeneutic potential of contextual reading of texts in complex manuscripts and of interpreting material choices taken by their cocreators. It does so with a methodological agenda that goes beyond tracing of authorial genealogies, and beyond the sociology of texts and their producers, toward exploring the interpretive relations of literary and material form in early modern handwritten kabbalistic texts. The article showcases a single textual unit, Qabbalat ‘Eser Sefirot, that MS Michael 473 contains, in order to focus on the position of practical kabbalistic texts and practices within the spectrum of kabbalistic traditions of seventeenth- and early eighteenth-century Eastern and Central Europe, ushered in by the contemporary modes of reading and transcription of texts.
到16世纪末，卡巴拉——一种最早出现在中世纪普罗旺斯和加泰罗尼亚的犹太神秘主义——的文本表现在东欧和中欧取得了精英但权威的地位，尽管有时会激起宗教上的反对。与此同时，特别是在17世纪，所谓的实用卡巴拉，与魔法和宗教仪式的护身符方法有关，在德系犹太人(即东欧和中欧)中获得了相当大的普及。本研究以多文本和复合手抄本为中心，牛津-博德利MS Michael 473，并将各种卡巴拉传统在早期现代东欧和中欧的流通动态投入到救济中。通过放大一个单一的抄本，这篇文章强调了在复杂的手稿文本的语境阅读和解释材料选择的共同创造者的解释学潜力。它的方法论议程超越了作者谱系的追踪，超越了文本及其生产者的社会学，而是探索早期现代手写卡巴拉文本中文学和物质形式的解释关系。这篇文章展示了一个单一的文本单元，卡巴拉特的Eser Sefirot, MS Michael 473包含，为了关注实用卡巴拉文本和实践在17世纪和18世纪早期东欧和中欧卡巴拉传统范围内的地位，由当代文本阅读和转录模式引入。
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Pub Date : 2023-04-01DOI: 10.1017/S001781602300010X
M. Brett
Abstract The Hexateuchal narrative arc begins with Abram’s encounter with Yhwh in Shechem in Gen 12:6–7 and ends with Joshua’s covenant at the same place in Josh 24:25–26. These “bookends” make mention of a particular tree in Shechem, which also features in Gen 35:1–4. The inherited Priestly tradition claimed that none of the ancestors in Genesis knew the name Yhwh, but the Hexateuchal editors of the Persian period insist that both El and Yhwh were known in Shechem and Bethel. In effect, these editors defend northern Yahwism against its southern detractors, and resist any supersessionist proposal that would turn the ancestral memories of the Samarian province into mere history. Israel was born in the house of El, and the ancestors of Israel, who came from beyond the riverine borders of the Euphrates and the Nile, had no clear understanding of Yhwh until they set foot in Canaanite country.
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Pub Date : 2023-04-01DOI: 10.1017/S0017816023000111
A. Kulik
Abstract This paper examines various ways in which apocalyptic studies can benefit from the introduction of the term and concept of gilayon, a reconstructed Hebrew counterpart of the Judeo-Greek apocalypse. The term gilayon, which combines the meanings of “revealed book” and “book of revelation,” refers to a central image of early Jewish revealed literature and could serve to define an important corpus, the boundaries of which might well overlap with (but still differ from) what is understood by the “genre apocalypse” in modern research. Moreover, this reconstructed concept uncovers additional meanings and associations, which shed light on texts known as “apocalyptic,” and has explanatory power for many phenomena associated with them. The introduction of gilayon may modify the entire paradigm of our understanding of early Jewish mysticism and help to divert the discussion of textual genres associated with it from a phenomenological to a historical route.
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Pub Date : 2023-01-01DOI: 10.1017/S0017816023000019
B. Rosenstock
Abstract Incest (“revealing the nakedness of the flesh of one’s flesh”) and slavery are presented in the Triteuch (Gen 1 through Lev 26) as twin threats to kinship creation (becoming “one flesh”) as the uniquely human matrix for fulfilling the commandment “be fruitful and multiply.” The serpent’s duplicitous nakedness symbolizes incestuous reproduction; the Tower builders, who seek to preserve their “one lip,” acquire one name, and avoid fragmentation into distinct kinship groups, “imagine” (zāmam, suggesting incest) a new way to reproduce themselves and their name; Pharaoh attempts to efface Israelite kinship and its “names” with the selective genocide of the males. The divine name YHWH, glossed as “I will be,” represents the freedom to give names to one’s children—the expression of the continuity of kinship creation (antitype of slavery)—and also the indexical uniqueness of each “I”-sayer—the interlinguistic basis of the oneness of humanity (antitype of the Tower).
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Pub Date : 2023-01-01DOI: 10.1017/S0017816023000032
S. Llewelyn, W. Robinson
Abstract Luke 14:26 has commonly been viewed as an example of hyperbole. This article applies modern studies on hyperbole that hold as its principle criteria both a scalar property and an evaluative/expressive function. We apply these criteria, analyzing Luke 14:26 in terms of encoded language, co-text, and context. We argue that hyperbole arises from the choice to use “hate” rather than “love more than” but also that the hyperbolic usage relies on a cause for effect (emotion for emotional response) metonym. 1 In terms of language, we show that “hate” has variant meanings that may be different in their degrees of encoding. In terms of co-text, we argue that Luke’s use of “hate” and Matthew’s use of “love more than” are relevantly chosen; in other words, they are suited to and to be interpreted against their co-texts.
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Pub Date : 2023-01-01DOI: 10.1017/S0017816023000056
Aviram Sariel
Abstract This article proposes that Jonas’s understanding of gnosticism differs substantially from the account typically associated with him. That standard account takes the basic tenets of existentialism as the foundation to its discussion of alienated individuality, whereas Jonas’s system uses neo-Kantian epistemology to construct both alienation and individuality out of a unified field of human interaction. Within his framework, gnosticism is a single historical-philosophical episode of inauthenticity, highly influential yet isolated in time, unlike the ubiquitous understanding of it. This article reviews Jonas’s system, elements of its early and later acceptance, along with selected issues raised by critics, from Heidegger and Scholem to Colpe, Yamauchi, Williams, and King.
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Pub Date : 2023-01-01DOI: 10.1017/S0017816023000020
Christopher S. Atkins
Abstract This article argues for a new interpretation of Ephesians based on its self-referentiality. Taking as my starting point the standard view that Eph 3:3–4 refers to the preceding portion of Ephesians, I explore how the text works rhetorically. I argue that in Ephesians 3:3–4 the author reflexively authorizes Ephesians as a revelatory text that provides privileged access to “the mystery” and to “Paul” as its mediator figure. Eph 3:3–4 thereby commends its readers to approach the epistle as textualized revelation. I advance this thesis through a contextual examination of Eph 3:2–13 with attention to three sets of comparanda. First, the Pesharim and Hodayot provide relevant witnesses to the textualization of revelation in early Judaism. Second, Quintilian’s depiction of ideal reading and the reception of Eph 3:3–4 by Origen and Jerome provide an opportunity to reimagine the epistle in light of ancient readerly landscapes. Third, depictions of inspired individuals endowed with divinely granted “insight” provide a revelatory framework for understanding σύνεσις in Eph 3:4. To conclude, I suggest further avenues of research that the present interpretation of Ephesians might open, including light it sheds on Ephesians’s pseudepigraphy.
{"title":"Textualizing Pauline Revelation: Self-Referentiality, Reading Practices, and Pseudepigraphy in Ephesians","authors":"Christopher S. Atkins","doi":"10.1017/S0017816023000020","DOIUrl":"https://doi.org/10.1017/S0017816023000020","url":null,"abstract":"Abstract This article argues for a new interpretation of Ephesians based on its self-referentiality. Taking as my starting point the standard view that Eph 3:3–4 refers to the preceding portion of Ephesians, I explore how the text works rhetorically. I argue that in Ephesians 3:3–4 the author reflexively authorizes Ephesians as a revelatory text that provides privileged access to “the mystery” and to “Paul” as its mediator figure. Eph 3:3–4 thereby commends its readers to approach the epistle as textualized revelation. I advance this thesis through a contextual examination of Eph 3:2–13 with attention to three sets of comparanda. First, the Pesharim and Hodayot provide relevant witnesses to the textualization of revelation in early Judaism. Second, Quintilian’s depiction of ideal reading and the reception of Eph 3:3–4 by Origen and Jerome provide an opportunity to reimagine the epistle in light of ancient readerly landscapes. Third, depictions of inspired individuals endowed with divinely granted “insight” provide a revelatory framework for understanding σύνεσις in Eph 3:4. To conclude, I suggest further avenues of research that the present interpretation of Ephesians might open, including light it sheds on Ephesians’s pseudepigraphy.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"116 1","pages":"24 - 43"},"PeriodicalIF":0.3,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46461597","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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