3. BIBLICAL TEACHING ABOUT RACE RELATIONS ‐ AN OLD TESTAMENT PERSPECTIVE

Цель данной статьи - раскрыть понятие смирения у Климента и Оригена Александрийских. Для этого проводится филологический анализ употребления изучаемыми авторами слов смирение, смиренномудрие и однокоренных с ними, а также богословский анализ учения авторов о соответствующих добродетелях - в сравнении с предшествующей традицией раскрытия этой добродетели. Авторы, стоящие у истоков христианской богословской науки, обобщают сказанное прежде них о добродетели смирения и вносят собственный вклад в христианское учение о смирении. В текстах Климента и Оригена встречаются как античное словоупотребление, в котором термин «смирение» имеет уничижительный смысл, так и христианское употребление в значении нравственной добродетели. Их учение о христианских добродетелях смирения, смиренномудрия и кротости основывается на Священном Писании и содержит в себе черты учения мужей апостольских, ранних апологетов и борцов с гностицизмом. В их текстах впервые ставится вопрос о соотношении христианского и античного учений о смирении, который они пытаются решить в духе примирения античных и христианской этических систем. При этом оба автора указывают на бóльшую древность библейского учения по сравнению с учением Платона, а Климентпрямо называетплатоновское высказывание о добродетельном смирении заимствованием из Ветхого Завета. В ряде случаев зависимость авторов от античной мысли приводит к неточностям и натяжкам в передаче христианского нравственного учения. В частности, это проявляется в учении Климента о добродетельной гордости и в отвержении Оригеном библейских «телесных» форм смирения в пользу смирения по преимуществу интеллектуального. The purpose of this article is to reveal the concept of humility among Clement and Origen of Alexandria. To do this, a philological analysis of the use by the authors of the words humility, humility and cognate with them, as well as a theological analysis of the teachings of the authors about the corresponding virtues, is carried out in comparison with the previous tradition of revealing this virtue. Their teaching on the Christian virtues of humility, humility and meekness is based on the Holy Scriptures and contains features of the teachings of the husbands of the apostolic, early apologists and fighters against Gnosticism. For the first time, their texts raise the question of the relationship between Christian and antique teachings on humility, which they are trying to solve in the spirit of reconciliation of ancient and Christian ethical systems. At the same time, both authors point to the greater antiquity of the biblical teaching in comparison with the teachings of Plato, and Clement directly calls the Platonic statement about virtuous humility borrowing from the Old Testament. In some cases, the authors’ dependence on ancient thought leads to inaccuracies and stretches in the transmission of Christian moral teachings. In particular, this is manifested in Clement’s doctrine of virtuous pride and in Origen’s rejection of the biblical «bodily» forms of humility in favor of humility predominantly intellectual.

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The Biblical Teaching concerning Divorce: I. Old Testament Teaching and Jewish Usage

The Biblical World ◽

10.1086/473860 ◽

1907 ◽

Vol 29 (2) ◽

pp. 121-127

Keyword(s):

Old Testament ◽

Biblical Teaching

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(3) a desire to compromise, or a need to compromise, to ensure that major aspects of the draft statute get through the legislative process, and are not blocked by the opposition within, or external to, the government. In the Court of Appeal in Mandla v Dowell Lee, Lord Denning looked at the history of the word ‘ethnic’, charting its meaning and usage through three editions of the Oxford English Dictionary (1890, 1934, 1972). However, he always argued that words do not and cannot have a literal meaning and yet, here, in a highly contentious case, he traced the history of words. He noted that, in its original Greek form, ‘ethnic’ meant ‘heathen’ and was used by the translators of the Old Testament from Hebrew to Greek to mean nonIsraelite, or gentile. Earlier in this text, in Chapter 2, we considered the issue of the use of the phrase ‘the original Greek’. He identified the first use of ‘ethnic’ in English as describing people who were not Christian or Jewish. Lord Denning referred to the 1890 edition of the Oxford English Dictionary to confirm this etymology. He then referred to the 1934 edition, stating that its meaning had, by then, changed to denote ‘race, ethnological’. This is hardly surprising as the great anthropological expeditions of the 1920s and 1930s introduced the idea of ethnography as the descriptions of unknown groupings of people. His Lordship stated that the 1934 version indicated that ‘ethnic’ meant ‘divisions of races’ and, as far as he was concerned, this was right. This is, of course, a highly dubious and subjective viewpoint. But a judge has the power, via language analysis, to make a choice between what is, and what is not, right. Indeed, this is the judge’s task. The court has to decide. Finally, he referred to the 1972 version of the dictionary, which gave a wider definition of ‘ethnic’. It was this definition that was relied upon by the plaintiff’s counsel. Here, ‘ethnic’ was defined as relating to: …common racial, cultural, religious, or linguistic characteristics, especially designating a racial or other group within a larger system. Lord Denning then turned to discuss ‘origins’ for, as used in s 3 of the Race Relations Act, ‘ethnic’ appears in a small phrase including the word ‘origins’ (‘or ethnic or national origins’). Turning again to the dictionary, noting its usage with parentage he decides that it meant, as in previous case law, ‘a connection arising at birth’. ‘Origin’, he said, therefore meant a group with a common racial characteristic. His Lordship reconsidered the entire phrase as used in s 3: …a group of persons defined…by reference to…ethnic…origins. He concluded that the group must be distinguishable from another by a definable characteristic. Re-reading his judgment in the Court of Appeal, it is noticeable that he constantly used the words he is supposed to be defining in the definitions. Yet, Lord Denning’s normally preferred technique was the teleological, the mischief or the purposive rule. He may have reasoned in a manner more in keeping with the Race Relations Act if he had used his favourite technique of the purposive approach.

Legal Method and Reasoning ◽

10.4324/9781843145103-93 ◽

2012 ◽

pp. 120-120

Keyword(s):

Race Relations ◽

Old Testament ◽

Oxford English Dictionary ◽

Legislative Process ◽

Language Analysis ◽

Draft Statute ◽

History Of ◽

The Government ◽

Definition Of ◽

Court Of Appeal

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La Théorie de la «verge de Dieu» dans les tragédies religieuses d’André de Rivaudeau et de Robert Garnier

Renaissance and Reformation ◽

10.33137/rr.v41i2-3.9526 ◽

2005 ◽

Vol 41 (2-3) ◽

pp. 121-138

Author(s):

Damon Di Mauro

Keyword(s):

Sixteenth Century ◽

Old Testament ◽

Robert Garnier ◽

Biblical Teaching

In the sixteenth century, writers of both confessions often had recourse to the Old Testament notion of the "rod of God" in order to account for the hand which the wicked had in the evil perpetrated upon their co-religionists. This study proposes to show that the religious tragedies of Rivaudeau and Garnier both drew inspiration from Synesius of Cyrene's doctrine concerning the persecution of the faithful. According to this Greek Father, the divine scourge will not escape punishment by mere virtue of the fact that he has served as the agent of chastisement. This appointed state appears tantamount to reprobation. To be sure, Synesius goes beyond biblical teaching in sullying and demonizing the foe.

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