scholarly journals “The Nattation of the Miracles of Archangel Michael” by Pantoleon Deacon as the cultural point of the shapoing of the cult of Archangel Michael in Byzantium

2019 ◽  
pp. 12-27
Author(s):  
Ольга Николаевна Афиногенова
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Clear Picture ◽  
Main Stage ◽  
The Bible ◽  
The New Testament ◽  
History Of ◽  
First Time

Основная цель статьи - проследить историю отождествления Ангела Господня с архангелом Михаилом и выявить основной этап формирования культа архистратига. Методом сопоставления текста Священного Писания, апокрифов и византийских агиографических текстов выявляется чёткая картина влияния апокрифической традиции на византийский культ архангела Михаила. В Ветхом Завете Михаил упомянут по имени всего три раза - в Книге пророка Даниила; в Новом Завете - только однажды в Откровении ап. Иоанна Богослова. Вместе с тем в Священном Писании есть многочисленные упоминания безымянного Ангела Господня. Ориген впервые отождествил князя Михаила из Книги пророка Даниила с архангелом Михаилом, что было воспринято поледующей традицией. В апокрифах, однако, почитание Михаила не всегда наделено теми аспектами, которые будут фигурировать в более позднее время. Возможно, то, что почитание Михаила вобрало в себя функции других архангелов, связано с популярной агиографической традицией, посвящённой архистратигу. Первый текст этой традиции, ставший широко распространённым в Византии, - «Чудо в Хонах» (VIII в.). Но наиболее исчерпывающе традиция почитания архангела отражена в «Повести» Пантолеона Диакона (IX в.). Текст демонстрирует окончательное закрепление отождествления безымянного Ангела Господня из Ветхого и Нового Заветов с Михаилом, а также приводит наиболее полное изложение аспектов почитания архангела в Византии. The main purpose of the paper is to trace the history of the identification of the Angel of the Lord with the Archangel Michael and to identify the main stage in the formation of the cult of the Archangel. By comparing the text of Holy Scripture, apocrypha and Byzantine hagiographic texts, a clear picture of the influence of the apocryphal tradition on the Byzantine cult of Michael the Archangel is revealed. In the Old Testament, Michael is mentioned by name only three times - in the book of Prophet Daniel; in the New Testament - only twice in the Revelation of John the Divine and in Epistle of Jude. However, in the Bible there are numerous references to the nameless Angel of the Lord. For the first time Origen identified Prince Michael from the book of the Prophet Daniel with the archangel Michael, which was accepted by the following tradition. In the apocrypha, however, the worship of Michael is not always endowed with those aspects that will appear later. Perhaps the fact that the worship of Michael has absorbed the functions of other archangels relates to the popular hagiographic tradition devoted to the archestrategos. The first text of this tradition, which became widespread in Byzantium, was the “Miracle in the Chonae” (8th century). But the most exhaustively tradition of worship the archangel is reflected in consolidation of the identification of the nameless Angel of the Lord from the Old and New Testaments with Michael and provides the most complete exposition of the aspects of veneration of the archangel in Byzantium.

The Church of the Reigning Lord

1948 ◽  
Vol 1 (1) ◽  
pp. 66-73
Author(s):  
R. Stuart Louden
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Christian Theology ◽  
The Bible ◽  
Biblical Scholarship ◽  
The New Testament ◽  
Pauline Epistles ◽  
History Of ◽  
Four Square ◽  
The Church

We can trace a revival of theology in the Reformed Churches in the last quarter of a century. The new theological interest merits being called a revival of theology, for there has been a fresh and more thorough attention given to certain realities, either ignored or treated with scant notice for a considerable time previously.First among such realities now receiving more of the attention which their relevance and authority deserve, is the Bible, the record of the Word of God. There is an invigorating and convincing quality about theology which is Biblical throughout, being based on the witness of the Scriptures as a whole. The valuable results of careful Biblical scholarship had had an adverse effect on theology in so far as theologians had completely separated the Old Testament from the New in their treatment of Biblical doctrine, or in expanding Christian doctrine, had spoken of the theological teaching of the Synoptic Gospels, the Pauline Epistles, the Johannine writings, and so on, as if there were no such thing as one common New Testament witness. It is being seen anew that the Holy Scriptures contain a complete history of God's saving action. The presence of the complete Bible open at the heart of the Church, recalls each succeeding Christian generation to that one history of God's saving action, to which the Church is the living witness. The New Testament is one, for its Lord is one, and Christian theology must stand four-square on the foundation of its whole teaching.

Recent French Discussions of Christianity: the Series ‘Christianisme’

1927 ◽  
Vol 20 (1) ◽  
pp. 63-104
Author(s):  
Maurice Goguel
Keyword(s):  
Small Group ◽  
New Testament ◽  
Old Testament ◽  
General Public ◽  
History Of Christianity ◽  
The Bible ◽  
University Programs ◽  
The New Testament ◽  
History Of ◽  
The University

The general public in France is singularly uninformed on questions of religion. Persons in other respects very well educated are frequently lacking in the most elementary notions of the doctrines and history of Christianity. Men who would be ashamed if they were caught taking Virgil for a Greek poet or Demosthenes for a Roman orator, unblushingly display an astonishing ignorance about the books of the Bible, and will suppose, for example, that the New Testament was written in Hebrew, or in Syriac, or even in Arabic, and the Old Testament in Latin. On the part of the small group of scholars who occupy themselves with the history of Christianity, efforts have been made to combat this ignorance and to awaken some interest in questions which the university programs systematically ignore. Plans have been sketched, but difficulties of every kind have prevented putting them into effect. Some steps have been taken, but as yet only too few; some books of an untechnical character, capable of being understood by anyone of moderate education, have been published, but so far they have not succeeded in shaking the general indifference.

Martin Luther’s Biblical Commentary: New Testament

2017 ◽  
Author(s):  
Erik H. Herrmann
Keyword(s):  
Early Modern ◽  
New Testament ◽  
Old Testament ◽  
Biblical Interpretation ◽  
Biblical Commentary ◽  
The Bible ◽  
The People ◽  
History Of Exegesis ◽  
The New Testament ◽  
History Of

Martin Luther’s exposition of the Bible was not only fundamental to his academic vocation, it also stood at the very center of his reforming work. Through his interpretation of the New Testament, Luther came to new understanding of the gospel, expressed most directly in the apostle Paul’s teaching on justification. Considering the historical complexities of Luther’s own recollections on the matter, it is quite clear that he regarded his time immersed in the writings of Paul as the turning point for his theology and his approach to the entire Scriptures (cf. LW 34:336f). Furthermore, Luther’s interpretation of the New Testament was imbued with such force that it would influence the entire subsequent history of exegesis: colleagues, students, rivals, and opponents all had to reckon with it. However, as a professor, Luther’s exegetical lectures and commentaries were more often concerned with the Old Testament. Most of Luther’s New Testament interpretation is found in his preaching, which, following the lectionary, usually considered a text from one of the Gospels or Epistles. His reforms of worship in Wittenberg also called for weekly serial preaching on Matthew and John for the instruction of the people. From these texts, we have some of the richest sustained reflections on the Gospels in the 16th century. Not only was the substance of his interpretation influential, Luther’s contribution to exegetical method and the hermeneutical problem also opened new possibilities for biblical interpretation that would resonate with both Christian piety and critical, early modern scholarship.

scholarly journals Grundtvig og Gammel Testamente - den danske Bibel eller Septuaginta

1998 ◽  
Vol 49 (1) ◽  
pp. 61-80
Author(s):  
Christian Thodberg
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Kingdom Of God ◽  
Bible Translation ◽  
The Bible ◽  
The New Testament ◽  
History Of ◽  
The Right

Grundtvig and the Old Testament - the Danish Bible or the SeptuagintBy Christian ThodbergThe article begins with an account of Grundtvig’s attitude to the Old Testament (OT). Gmndtvig does not have to presuppose the New Testament when dealing with OT, but can read it freely: it is the same God that acts in both books of the Bible, though in different ways, according to how he leads and maintains his people. The same freedom finds expression in Gmndtvig’s sermons where he moves about effortlessly in the whole of the Biblical universe.Some of these sermons are dominated by a solemn, Old Testament tone, especially those that follow a triadic stmcture: first the Old Testament prophecy is mentioned, in the middle its fulfilment in and with the coming of Christ is described, and finally follows the most important part, the fulfilment of the prophecy in the present, Grundtvig not failing to place his activity in the centre - but as a stage, naturally, in the course of the history of salvation.In Grundtvig’s hymns, too, this structure recurs, as in Blomstre som en Rosengaard, in which the triadic structure is connected with the so-called Vstructure, the right side of the »V« of the hymn describing the fulfilment of the prophecy. By means of the V-structure Thodberg shows how baptism is the focus of the hymn, and also that in his interpretation of Isaiah 35 as a prediction of baptism Grundtvig leans on the Septuagint rather than the contemporary Danish Bible translation. In the Danish Hymn Book, Blomstre som en Rosengaard is only a torso - baptism is not the essential thing here.The article mentions a number of other examples of influence from the Septuagint on Grundtvig’s hymns and sermons. Among these the hymn Hyggelig, rolig stands out since it contains a large number of phrases that refer to the Septuagint. This applies to stanza 4 in which Grundtvig shows how even the person most troubled by doubts and most deeply bereaved will have a foretaste of the Kingdom of God when approaching Heaven in his or her heart on the tone ladder of songs of praise. This is a rendering of Psalm 84 in the Septuagint. The article concludes that from the 1830s Grundtvig makes extensive use of the Septuagint when quoting from OT. The background is that Grundtvig regarded the Septuagint as more poetical than the Danish translation from 1736, and - more importantly - that in preferring the Septuagint Grundtvig follows Irenaeus by relying on the Bible of the New Testament and the Old Church.

scholarly journals De fremmede, Det Gamle Testamente, vi

1987 ◽  
Author(s):  
Hans J. Lundager Jensen
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Ethnic Differences ◽  
A Priori ◽  
Western World ◽  
Equal Part ◽  
Nature And Culture ◽  
The New Testament ◽  
History Of

On the basis of examples of attitudes towards foreigners in the Old Testament, the internal tension between a tendency to eliminate the differences between Israel and foreigners and an insistence on maintaining the fundamental distance between Israel and foreigners, even in eschatological perspective, is presented. The a priori assumption of the Israelitic understanding of themselves is not a differentiation between nature and culture (between non-human and the human), but between the human in general and the specifically Israelitic. This difference cannot be transgressed without the break-down of the Israelitic system. Identity is understood here as establishing differences. But the dialectic between the Old Testament beginnings which are negated by the history of Israel, continues in the New Testament which negates the history of Israel and yet which allows the Old Testament to remain as an equal part of the canon. The practical universalism (modernism) of the Western world and the eradication of ethnic differences is thereby partly anticipated as a problematic in the Christian canon and partly given an important corrective.

The Basset-Su Chinese new Testament

2021 ◽  
pp. 78-94
Author(s):  
Song Gang
Keyword(s):  
New Testament ◽  
Chinese Language ◽  
Direct Influence ◽  
Foreign Missions ◽  
The Bible ◽  
Depth Analysis ◽  
Language And Literature ◽  
The New Testament ◽  
History Of ◽  
Study Offer

This essay examines the first Chinese New Testament translated by the missionary of the Paris Foreign Missions Society (M.E.P.) Jean Basset (1662–1707) in collaboration with Confucian convert Johan Su in the early Qing period. Though they did not complete a full translation of the New Testament, the work carried unique characteristics that went beyond the limitations of its time. One of the original manuscripts also exerted direct influence on nineteenth-century Protestant translations. With in-depth analysis of this exemplary piece among early Catholic endeavors, the essay addresses a set of key concerns that have not been sufficiently studied, including Basset’s vision of a Chinese Bible, the translation principle and techniques, Christian and Chinese terminology, and the interface of biblical translations and Chinese language and literature. The findings of this study offer fresh insights and facilitate a re-evaluation of Catholic contributions and legacy in the history of the Bible in China.

The Child Who Does Not Know How to Ask

We Walk ◽  
2020 ◽  
pp. 115-138
Author(s):  
Amy S. F. Lutz
Keyword(s):  
Intellectual Disabilities ◽  
New Testament ◽  
Old Testament ◽  
Disabled People ◽  
Learning Differences ◽  
Know How ◽  
The Bible ◽  
The New Testament

This chapter discusses the parable of the four sons, in which the author relates via the character of the wise son known as the “the child who does not know how to ask.” It talks about the representation of the “simple” child that already represents those with learning differences or intellectual disabilities. It also mentions how disability is seldom addressed in the Old Testament, noting that Moses allegedly suffered from a speech impediment. The chapter describes a token directive not to insult the deaf or place a stumbling block before the blind but is belied by the treatment of the few disabled people mentioned in the Bible. It elaborates how the New Testament, by contrast to the Old Testament, is full of disabled people.

scholarly journals Strack-Billerbeck, Orthodoxy and a Jewish New Testament

1999 ◽  
Vol 55 (2/3) ◽  
Author(s):  
J. A. Loader
Keyword(s):  
Eighteenth Century ◽  
New Testament ◽  
Old Testament ◽  
The Bible ◽  
The New Testament

On the basis of the evidence of publications daing from the eighteenth century, this paper argues that the orthodox doctrine of the verbal inspiration the Bible caused extreme views on the language of the Old Testament which could maybe transferred to the "heathen" language of the New Testament. The resulting void was filled by focussing on the Jewish (read "Hebrew", thought of the New Testament. The work of Chistian Schoettgen, available the author in Vienna, is used in conjunction with the Critica sacra by Johan Gottlob Carpzov to develop the argument for the thesis. Some conclusions ardrawn.

In the Beginning Was the Image

2020 ◽  
pp. xxii-16
Author(s):  
David H. Price
Keyword(s):  
New Testament ◽  
Medieval Theology ◽  
Renaissance Humanism ◽  
The Bible ◽  
The Reformation ◽  
Northern Renaissance ◽  
The New Testament ◽  
History Of ◽  
Classical Culture ◽  
In The Beginning

Renaissance artists represented the Bible as the preeminent monument of classical culture well before humanist scholars began their revolutionary efforts to recover the ancient forms of biblical texts. Once Renaissance humanism and the Reformation turned decisively to biblical philology (and began overturning the authority of the Vulgate Bible and medieval theology), artists supported their creation of innovative conceptualizations of the Bible. Remarkably, the three most influential artists of the Northern Renaissance—Albrecht Dürer, Lucas Cranach the Elder, and Hans Holbein the Younger—made profound contributions to all the major Renaissance and Reformation Bibles in Germany and Switzerland and to the biblical humanist movement generally. The chapter concludes with an introduction to the history of biblical humanism, including the emergence of new authoritative Bibles beginning with Erasmus’s first edition of the New Testament in the original Greek.

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