scholarly journals The Texts of St. Jerome, Sedulius Scottus and Beda Venerable in Plock and Mosan Biblical Manuscripts of the twelfth century. An attempt at comparison

1970 ◽  
Vol 23 ◽  
pp. 53-72
Author(s):  
Leszae Misiarczyk
Keyword(s):  
Comparative Analysis ◽  
Twelfth Century ◽  
Comparative Studies ◽  
Ninth Century ◽  
Synoptic Gospels ◽  
Biblical Text ◽  
Strong Argument ◽  
The Bible ◽  
River Region ◽  
Meuse River

This paper concerns the comparison of three twelfth-century biblical manuscripts from Plock, namely the so-called The Bible of Plock and The Evangeliary of Princess Anastasia with two Mosan biblical manuscripts: The Evangeliary of Averbode and the Biblia Universa transcribed in the same period. The first three texts: Beatissimo Papae Damaso (Novum opus), Prologus quatuor evangeliorum (Plures fuisse) and Iheronimus Damaso Pape (Sciendum etiam) – the last one is not included in the Bible of Plock - and Evangeliary of Princess Anastasia are of St. Jerome. In contrast, the introductions to the Synoptic Gospels: Argumentum secundum Matheum, Prologus in Marco and Prologus sancti Evangelii secundum Lucam are not the texts of St. Jerome, as is sometimes mistakenly repeated by different scholars, but were written by Sedulius Scottus, an Irish monk and a poet who lived and worked in a school in Leodium in the ninth century, whereas the introduction to the Gospel according to St. John: Prephatio in Evangelium secundum Iohannem was written by Bede the Venerable. While the texts of Jerome were quite commonly used in medieval biblical manuscripts, the fact that the introductions to the Synoptic Gospels are written by Sedulius Scottus and are present in both The Bible of Plock as well as partially in The Evangeliary of Princess Anastasia is a very strong argument for the Mosan origin of the twelfth century biblical manuscripts of Płock. The comparative analysis of the texts themselves clearly leads to several important conclusions. First, the Bible of Plock and Evangeliary of Princess Anastasia are closer to the version of the text preserved in the Biblia Universa, a codex written in the monastery of Sancti Trudonis, than to the Evangeliary of Averbode. It follows that the sources for the biblical manuscripts of Plock from the twelfth century should be searched at Mosan Benedictine monasteries, perhaps in the very monastery Sancti Trudonis near Liège. Second, the Gospel according to St. Mark generally follows the version of the text preserved in the Biblia Universa and the Bible of Plock but not all the time. It should therefore be hoped that the further comparative studies, especially of the version of the biblical text, will confirm this relationship and will help to determine whether the codex was written in the Meuse River region or is it a copy of the Bible of Plock made on the spot. Thirdly, and this is an extremely interesting proposal, the Evangeliary of Princess Anastasia, not counting minor changes made by a copyist like converting - tium to - cium, is very much dependent on the Bible of Plock. If, as it is confirmed by records of the miracles, the Bible was already in Plock in 1148 or before that date, it is very likely that the Evangeliary of Princess Anastasia, would be a copy of the text made on the spot in a local Plock scriptorium as a foundation of Boleslaw Kedzierzawy and a votive offering for the salvation of his deceased wife Anastasia. The codex would therefore arise after her death, dating back to the year 1158 in Plock in the time of Bishop Werner and would not have been brought by him following his trip to Aachen. These conclusions, for obvious reasons, are only preliminary, as comparison of the texts is not fully detailed and more comprehensive conclusions will be presented only after benchmarking a version of the biblical text of the four Gospels.  

scholarly journals TEKSTY HIERONIMA, SEDULIUSZA SZKOTA I BEDY CZCIGODNEGO W BIBLIJNYCH KODEKSACH PŁOCKICH I NADMOZAŃSKICH Z XII W. PRÓBA PORÓWNANIA

2017 ◽  
Vol 23 ◽  
pp. 54-72
Author(s):  
Leszek Misiarczyk
Keyword(s):  
Comparative Analysis ◽  
Twelfth Century ◽  
Gospel Of John ◽  
Gospel Of Mark ◽  
Ninth Century ◽  
Synoptic Gospels ◽  
Biblical Text ◽  
Strong Argument ◽  
Medieval Manuscripts ◽  
The Bible

This article is on the comparison of two biblical manuscripts of the twelfth century from Plock, namely the so-called Bible of Plock and Evangeliar of Princess Anastasia with two Mosan biblical manuscripts: Evangeliar of Averbode and the Biblia Universa transcribed in the same period. The first three texts: Beatissimo Papae Damaso (Novum opus), Prologus quatuor evangeliorum (Plures fuisse) and Iheronimus Damaso Pape (Sciendum etiam) – the last one is not in the Bible of Plock - and Evangeliar of Princess Anastasia are of St. Jerome. In contrast, the introduction to the Synoptic Gospels: Argumentum secundum Matheum, Prologus in Marco and Prologus sancti Evangelii secundum Lucam are not the texts of St. Jerome, as is sometimes mistakenly repeated by different scholars, but belong to Sedulius Scottus, an Irish monk and poet who lived and worked in a school in Leodium in the ninth century, and the introduction to the Gospel of John: Prephatio in Evangelium secundum Iohannem was written by Bede the Venerable. While the texts of Jerome were quite commonly used in biblical medieval manuscripts, the fact that the introductions to the Synoptic Gospels are written by Sedulius Scottus and are present in both the Bible of Plock as well as partially in Evangeliar of Princess Anastasia is a very strong argument for the Mosan origin of the biblical manuscripts of Plock from the twelfth century. Comparative analysis of the texts themselves clearly leads to several important conclusions. First, the Bible of Plock and Evangeliar of Princess Anastasia are closer to the version of the text preserved in the Biblia Universa, a codex written in the monastery of Sancti Trudonis, than to Evangeliar of Averbode. It follows that the sources for the biblical manuscripts of Plock from the twelfth century should be searched at Mosan Benedictine monasteries, perhaps in the very monastery Sancti Trudonis near Liège. Second, the Gospel of Mark generally follows the version of the text preserved in the Biblia Universa and the Bible of Plock but not all the time. It should therefore be hoped that further comparative studies, especially the version of the biblical text, would confirm this relationship and will help determine whether the codex was written in the Mosan region or is a copy of the Bible of Plock made on the spot. Thirdly, and this is an extremely interesting proposal, Evangeliar of Princess Anastasia, not counting minor copyist changes like the conversion of - tium to - cium, is very much dependent on the Bible of Plock. If, as it is confirmed by records of the miracles, the Bible was already in Plock in 1148 or before that date, it is very likely that Evangeliar of Princess Anastasia, would be a copy of the text made on the spot in a local Plock scriptorium as a foundation of Boleslaw Kedzierzawy and a votive offering for the salvation of his deceased wife Anastasia. The codex would therefore arise after her death, dating back to the year 1158 in Plock in the time of Bishop Werner and would not have been brought by him following his trip to Aachen.These conclusions, for obvious reasons, are only preliminary, as comparsion of the texts are not fully detailed and fuller conclusions will be presented only after benchmarking a version of the biblical text of the four Gospels. 

The Biblical Text in the Sermons of St Philaret (Drozdov) and St Gregory the Theologian: A Comparative Analysis

2020 ◽  
pp. 110-114
Author(s):  
Даниил Салищев
Keyword(s):  
Comparative Analysis ◽  
Biblical Text ◽  
Literary Style ◽  
Stylistic Feature ◽  
The Bible

В статье рассматриваются варианты лексического или семантического изменения библейского текста в проповедях святителей Филарета (Дроздова) и Григория Богослова. Отмечаются случаи его творческого переосмысления в гомилиях данных авторов. Неточное цитирование Библии рассматривается как характерная черта литературного стиля свт. Григория. Делается вывод о преемстве данной стилистической особенности византийского оратора московским архипастырем. The article examines the variants of lexical or semantic changes of the biblical text in the sermons of St. Philaret (Drozdov) and St. Gregory the Theologian. The cases of creative reinterpretation of the Bible in the homilies of these authors are noted. The inaccurate quotation of the Bible is discussed as a peculiarity of St Gregory's literary style. The conclusion is made about the succession of this stylistic feature of the Byzantine orator by the Moscow archpastor.

scholarly journals Analisis Perbandingan Gramatikal-Historis Bahasa Lidah dalam 1 Korintus dan Kisah Para Rasul

2021 ◽  
Vol 3 (2) ◽  
pp. 189-204
Author(s):  
Yohanes Hasiholan Tampubolon ◽  
Aeron Frior Sihombing ◽  
Geri Gehotman Mangasake ◽  
Hafa’ Akhododo ◽  
Maria Mayda Bunge Tana ◽  
...  
Keyword(s):  
Comparative Analysis ◽  
Comparative Method ◽  
Biblical Text ◽  
1 Corinthians ◽  
Speaking In Tongues ◽  
The Bible ◽  
Hermeneutic Approach ◽  
Relevant Topic ◽  
Current Context

Glossolalia is currently a relevant topic. There is much controversy and debate about the practice of speaking in tongues. This paper will conduct a comparative analysis of tongues in 1 Corinthians and Acts. The practice referred to is specifically whether the Bible allows simultaneous speaking in tongues based on both books. Also regarding the speaking in tongues, whether it must be understood by others or is it necessary for someone to interpret it. This situation also occurs in the current context. Believers in some churches when in a worship (singing or praying) together speaking in tongues and without interpretation. The author finds that there are significant differences regarding the practice of speaking in tongues as instructed by Paul in 1 Corinthians and the story of speaking in tongues as written by Luke in Acts. In fact, there is an interpretive vacuum that contemporary interpreters must fill. The author uses a comparative method and a grammatical-historical hermeneutic approach to the biblical text.

A Short Survey of Yemeni Sufism from Its Inception up to the Thirteenth Century

2009 ◽  
Vol 26 (1) ◽  
pp. 1-19
Author(s):  
Muhammad Aziz
Keyword(s):  
Cultural History ◽  
Thirteenth Century ◽  
Twelfth Century ◽  
Ninth Century ◽  
Mountainous Area ◽  
Economic Activities ◽  
Short Survey ◽  
The Status ◽  
The Subject ◽  
Intellectual Activities

This paper analyzes the historical conditions of Yemen’s Sufi movement from the beginning of Islam up to the rise of the Rasulid dynasty in the thirteenth century. This is a very difficult task, given the lack of adequate sources and sufficient academic attention in both the East and theWest. Certainly, a few sentences about the subject can be found scattered in Sufi literature at large, but a respectable study of the period’s mysticism can hardly be found.1 Thus, I will focus on the major authorities who first contributed to the ascetic movement’s development, discuss why a major decline of intellectual activities occurred in many metropolises, and if the existing ascetic conditions were transformed into mystical tendencies during the ninth century due to the alleged impact ofDhu’n-Nun al-Misri (d. 860). This is followed by a brief discussion ofwhat contributed to the revival of the country’s intellectual and economic activities. After that, I will attempt to portray the status of the major ascetics and prominent mystics credited with spreading and diffusing the so-called Islamic saintly miracles (karamat). The trademark of both ascetics and mystics across the centuries, this feature became more prevalent fromthe beginning of the twelfth century onward. I will conclude with a brief note on the most three celebrated figures of Yemen’s religious and cultural history: Abu al-Ghayth ibn Jamil (d. 1253) and his rival Ahmad ibn `Alwan (d. 1266) from the mountainous area, andMuhammad ibn `Ali al-`Alawi, known as al-Faqih al-Muqaddam (d. 1256), from Hadramawt.

Conclusion

2018 ◽  
Author(s):  
Dirk van Miert
Keyword(s):  
Natural Science ◽  
Biblical Text ◽  
The Bible ◽  
External Pressures ◽  
History Of

In the conclusion, the intrinsic deconstructive power of philology is contrasted with external pressures moving philology in different political and religious directions. The positions of the main protagonists differed widely, but they show that the less they were institutionalized, the more freedom they had to present unorthodox theories. As in the case of natural science, biblical philology was a handmaiden of theology, but it could also be used against certain theologies. In the end, the accumulation of evidence regarding the history of the Bible and the transmission of its texts, could not fail to impinge on the authority of Scripture. The problems in the transmission of the biblical text were widely discussed in the decade leading up to the publication of the Theological-political Treatise. Readers of Spinoza were already familiar with the type of reasoning which Spinoza employed in the central chapters of his notorious work.

The Power of the Cross and Cruciform Devices in the Carolingian World

2018 ◽  
Author(s):  
Ildar Garipzanov
Keyword(s):  
Final Section ◽  
Ninth Century ◽  
Late Antique ◽  
Manuscript Culture ◽  
The Bible ◽  
The Cross ◽  
Early Byzantine

This chapter shows the unquestionable role of the sign of the cross as the primary sign of divine authority in Carolingian material and manuscript culture, a role partly achieved at the expense of the diminishing symbolic importance of the late antique christograms. It also analyses the appearance of new cruciform devices in the ninth century as well as the adaptation of the early Byzantine tradition of cruciform invocational monograms in Carolingian manuscript culture, as exemplified in the Bible of San Paolo fuori le mura and several other religious manuscripts. The final section examines some Carolingian carmina figurata and, most importantly, Hrabanus Maurus’ In honorem sanctae crucis, as a window into Carolingian graphicacy and the paramount importance of the sign of the cross as its ultimate organizing principle.

Reading from Worlds under the Text: Oceanic Women in the missio Dei

2020 ◽  
Vol 37 (1) ◽  
pp. 29-51
Author(s):  
Rosemary Dewerse ◽  
Cathy Hine
Keyword(s):  
Global South ◽  
Missio Dei ◽  
Biblical Text ◽  
Biblical Hermeneutics ◽  
The Bible ◽  
Biblical Women

Abstract Missional hermeneutics is a relatively recent development in the field of biblical hermeneutics, emerging from several decades of scholarly engagement with the concept and frame of missio Dei. In a key recent publication in the field, Reading the Bible Missionally, edited by Michael Goheen, the voices of the Global South and of women – and certainly of women from Oceania – do not feature. In this article the authors, both Oceanic women, interrupt the discourse to read biblical text from their twice-under perspective. The Beatitudes provide the frame and the lens for a spiralling discussion of the missio Dei as, to borrow from Letty M. Russell, “calculated inefficiency.” Stories of faithful Oceanic women interweave with those of God and of biblical women, offering their complexities to challenge assumptions and simplicities.

The Binding of Isaac in J.R.R. Tolkien and Stephen King

2020 ◽  
Vol 28 (2) ◽  
pp. 150-174
Author(s):  
Sebastian Selvén
Keyword(s):  
Biblical Text ◽  
Stephen King ◽  
The Bible ◽  
Genesis 22 ◽  
Intertextual Dialogue

Abstract This article investigates biblical reception in the works of two popular modern fantasy authors. It stages an intertextual dialogue between Genesis 22:1-19, “the binding of Isaac”, and two episodes, in Stephen King’s The Gunslinger and J.R.R. Tolkien’s The Return of the King. After presenting the dynamics of what happens to the biblical text in these two authors and the perspectives that come out, a hermeneutical reversal is then suggested, in which the modern stories are used to probe the biblical text. One can return to the Bible with questions culled from its later reception, in this case King and Tolkien. This article argues that the themes touched upon by the two authors are important and hermeneutically relevant ones, sometimes novel and sometimes contributions to exegetical debates that have been going on for centuries.

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