scholarly journals ON COMPARATIVE ANALYSIS OF “ALANIAN DOSSIER” OF PATRIARCH NICHOLAS MYSTICUS AND APOSTLE PAUL’S EPISTLES

Author(s):  
Д.К. АСРАТЯН

Письма патриарха Константинопольского Николая Мистика архиепископу Аланскому Петру – основной документальный источник по истории христианства на Северном Кавказе в X в. Изучение «Аланского досье» патриарха Николая сохраняет актуальность в связи с ростом интереса к духовной истории народов Кавказа, находившихся на стыке цивилизаций, религий и культур и сформировавших под их влиянием собственные самобытные национально-культурные традиции. Основным методом исследования стало сопоставление лексических и семантических средств, используемых апостолом Павлом и патриархом Николаем в двух различных, но соотносимых исторических и религиозных контекстах. Цель исследования – выявление жанровых и литературных связей писем патриарха с книгами Нового Завета. Научная новизна заключается в обосновании лингвистических, семантических и богословских параллелей между письмами Николая и посланиями апостола Павла, особенно пастырскими (1-2 Тим и Тит). Хотя сравниваемые тексты хронологически разделены почти тысячелетием, отмечается типологическое сходство исторических контекстов, в которых они были написаны (духовный наставник – ученик в епископском сане – молодая христианская община из «варваров», нуждающихся в просвещении). В интерпретации Николая миссия – это именно тяжкий труд, но совершаемый по прямому повелению Бога и ради награды свыше, и в этом смысле патриарх вполне укоренен в новозаветной традиции. Как показали результаты исследования, риторическая и богословская насыщенность писем Николая Мистика не снижает их историческую ценность, однако для корректной интерпретации необходимо учитывать их литературный характер. Letters of Nicholas Mysticus, Patriarch of Constantinople, to Peter, Archbishop of Alania, remain the chief documentary source for the history of Christianity in the North Caucasus in the 10th century. The study of the "Alan Dossier" of Patriarch Nicholas remains relevant due to the growing interest in the spiritual history of the peoples of the Caucasus, who lived at the crossroads of civilizations, religions and cultures and formed their own distinctive national and cultural traditions under such diverse influence. The main research method was the comparison of lexical and semantic means used by the Apostle Paul and Patriarch Nicholas in two different, but correlated historical and religious contexts. The purpose of the study is to identify genre and literary connections between the letters of the Patriarch and the books of the New Testament. Scientific novelty lies in the substantiation of the linguistic, semantic and theological parallels between the letters of Nicholas and the letters of the Apostle Paul, especially the pastoral ones (1-2 Tim and Titus). Although the compared texts are chronologically separated by almost a millennium, there is a typological similarity in the historical contexts in which they were written (a spiritual mentor - a bishop student - a newly formed Christian community of “barbarians” in need of education). In the interpretation of Nicholas, mission is a hard work, but it is done at the direct command of the God and is rewarded from above, and in this sense, the Patriarch is completely rooted in the New Testament tradition. As the results of the study have shown, the rhetorical and theological richness of the letters of Nikolas the Mysticus does not diminish their historical value, yet for correct interpretation it is necessary to take into account their literary character.

Author(s):  
Carolyn Osiek

The article shows that first-century urban Christian communities, such as those founded by Paul, brought in both whole families and individual women, slaves, and others. An example of an early Christian family can be seen in the autobiographical details of the Shepherd of Hermas, whether factual or not. The article aims to demonstrate that the New Testament teaching on family gives two very different pictures: the structured harmony of the patriarchal family as presented in the household codes of Colossians 3 and Ephesians 5, over against the warnings and challenges of Jesus in the Synoptic Gospels to leave family in favor of discipleship. The developing devotion to martyrdom strengthened the appeal to denial. Another version of the essay was published in Horsley, Richard A (ed), A people’s history of Christianity, Volume 1: Christian origins, 201-220. Minneapolis, MN: Fortress.1.


2007 ◽  
Vol 1 (3) ◽  
pp. 455-470
Author(s):  
James Haire

AbstractThis article looks at public theology from the perspective of the Asia-Pacific context. Thus, the focus is on theology from the standpoint of Christianity as a minority faith, seeking to do theology in a world outside that of the western church. The article considers the activity of public theology through the engagement of theology with a world of violence. It begins by looking at violence and the transformed communities of peace in the New Testament, through examining the milieu of violence, the transformed communities of peace and the dynamics which created those transformed communities. It then goes on to observe the dynamics of peace and violence in the intercultural history of Christianity, by looking historically at cyclic culture and word culture and the interaction between the two, particularly as they relate to peace and violence. From this, the article draws out conclusions on the Christian experience of peace and violence in relation to cultures, and looks at how Christians are called to engage in public theology in such a world.


1936 ◽  
Vol 29 (2) ◽  
pp. 133-151 ◽  
Author(s):  
William H. P. Hatch

In the manuscripts and versions of the New Testament, in lists of books accepted as canonical, and in the works of ecclesiastical writers the Epistle to the Hebrews occupies three different positions: (I) Among the epistles addressed to churches, i.e. after Romans, after 2 Corinthians, and very rarely after Galatians, Ephesians, Colossians, and Titus. (II) After 2 Thessalonians, i.e. after the epistles written to churches. (III) After Philemon, i.e. at the end of the Pauline canon. Each of these positions represents the usage of some particular section, or sections, of the Church; and each is significant for the history of the canon of the New Testament. No other epistle ascribed to the Apostle Paul has been so variously placed in the canon as Hebrews.


2020 ◽  
Vol 74 (2) ◽  
pp. 181-190
Author(s):  
Matthijs den Dulk

Abstract As part of NTT JTSR’s series on Key Texts, the present article discusses Benjamin Isaac’s monograph The Invention of Racism in Classical Antiquity. Despite its favorable reception among ancient historians and classicists, this important book has not garnered much attention from scholars working on ancient Christianity and related disciplines. The article introduces Isaac’s work, situates its contribution in the broader discussion about the origins and nature of racism, and argues that the book opens up new and interesting avenues for the study of the New Testament and related literature as well as the subsequent history of Christianity.


2003 ◽  
Vol 11 (3) ◽  
pp. 640-653 ◽  
Author(s):  
Werner Jeanrond

AbstractA contemporary systematic theological reflection upon love requires a cross-disciplinary attention to the plurality of approaches to love within the Hebrew Scriptures and the New Testament. This article explores the retrieval and development of Jewish love traditions within three New Testament traditions, namely the Synoptic Gospels, the Johannine texts, and Paul. These approaches agree on the divine origin and gift-character of love, but differ in their assessment of both the horizon of love and the significance of love for the Christian community. John stresses the community's need to be united in love against a hostile environment; Paul recommends the praxis of love as means of dealing with difference, otherness and conflict within the community; and Luke considers the universal scope of neighbourly love. Thus, acknowledging God as the author of love and reflecting upon God's nature as love does not necessarily lead to the same theological convictions or praxis of love in church and world. Moreover, the rich and ambiguous history of biblical love includes a shifting emphasis on human desire, the erotic, and the body. A critical theology of love would need to pay close attention to both the possibilities and ambiguities of the plurality of approaches to love in the Bible.


Author(s):  
James Riley Estep

Of increasing interest to New Testament scholars is the educational background of Paul and the early Christians. As evangelical educators, such studies also engage our understanding of the Biblical and historical basis of Christian education. This article endeavors to ascertain the early Christian community's, and particularly Paul's, assessment of education in first-century A.D. Greco-Roman culture as one dimension of the interactions between the early Christian community and its culture. It will (1) provide a brief review of passages in the New Testament that reflect or interact with the educational community of the first-century A.D., (2) Conjecture Paul's assessment of education in Greco-Roman culture, with which early Christians interacted, (3) Itemize implications of Paul's opinion on Greco-Roman education for our understanding on the formation and history of Christian education, and finally (4) Address the need for further study of the subject.


1927 ◽  
Vol 20 (1) ◽  
pp. 63-104
Author(s):  
Maurice Goguel

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.


1951 ◽  
Vol 20 (4) ◽  
pp. 27-37 ◽  
Author(s):  
Arthur Vööbus

A student of the history of Oriental Christianity is particularly fascinated by the role Syrian monasticism has played, not only in the religious, ecclesiastical, spiritual, literary, and cultural life of the Christian Syrians, but also far outside the confines of the territory of Aramean Christianity. To be sure, Syrian monasticism has been exaggeratedly ascetic. But paradoxically, the same psyche which has passionately longed for mortification and relentless chastisement has showed a remarkable flexibility. It has released energies to direct them towards various tasks which serve the Christian community, proving its sympathetic and even warm participation in the multifarious responsibilities of human life. Its missionary activities, zeal and enthusiasm to reach faraway countries are well-known. Its achievements, particularly in Eastern Asia, are admirable. What the bilingual monument of Si-nganfu has immortalized is only one luminary among other achievements which probably have not been carved in stone so explicitly. Other aspects are no less important. In one study I have already sketched the profile of Syrian monasticism in the light of philanthropic activities in Mesopotamia and Persia. I have also had the opportunity to show its share in the history of education and schools, learning and literary life, and even in the history of the New Testament text. The traces which have been left behind are not traces in sand, but have been carved in human hearts. These traces are still visible to anyone who studies the history, literature and mythology of the nations in Middle and Eastern Asia. These are only the most important aspects amongst others, which depict peculiar features in the physiognomy of Syrian monasticism.


2011 ◽  
Vol 45 (2/3) ◽  
Author(s):  
H.F. Van Rooy

The messianic interpretation of the psalms in a number of Antiochene and East Syriac psalm commentariesThe Antiochene exegetes interpreted the psalms against the backdrop of the history of Israel. They reconstructed a historical setting for each psalm. They reacted against the allegorical interpretation of the Alexandrian School that frequently interpreted the psalms from the context of the New Testament. This article investigates the messianic interpretation of Psalms 2 and 110, as well as the interpretation of Psalm 22, frequently regarded as messianic in non-Antiochene circles. The interpretation of these psalms in the commentaries of Diodore of Tarsus, Theodore of Mopsuestia and Išô`dâdh of Merv will be discussed, as well as the commentary of Denha-Gregorius, an abbreviated Syriac version of the commentary of Theodore. The commentaries of Diodore and Theodore on Psalm 110 are not available. The interpretation of this psalm in the Syriac commentary discussed by Vandenhoff and the commentary of Išô`dâdh of Merv, both following Antiochene exegesis, will be used for this psalm. The historical setting of the psalms is used as hermeneutical key for the interpretation of all these psalms. All the detail in a psalm is interpreted against this background, whether messianic or not. Theodore followed Diodore and expanded on him. Denha-Gregorius is an abbreviated version of Theodore, supplemented with data from the Syriac. Išô`dâdh of Merv used Theodore as his primary source, but with the same kind of supplementary data from the Syriac.


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