apocryphal texts
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2021 ◽  
pp. 160-174
Author(s):  
Сейрануш Манукян

The article is devoted to parallel identical phenomena in Armenian and Russian art, phenomena that are not due to mutual influence, but reflect similar processes in the development of Eastern Christian art in territories that are quite distant from each other. In the context of the study of the origins and development, the general features of the iconography of the Dormition of the Theotokos in Armenian and Russian art are considered, namely the iconographic version of this scene with the episode of the Punishment of Sophoniah (Avfonia). Its appearance was associated with the tendency to expand and enrich iconographic schemes with narrative and didactic elements, with a freer use of non-canonical apocryphal texts as sources of iconography.


KANT ◽  
2021 ◽  
Vol 38 (1) ◽  
pp. 88-94
Author(s):  
Illia Stanislavovich Butov

Information is given about the narratives about the "petrified woman" and the "sacrilegious dancer" that have firmly penetrated into modern religious reality. The story under consideration in a more or less developed form first appears as a rumor in the late 1880s of the IXX century, then reappears in 1895-1896, 1919, and is updated with a new force in the late 1950s in connection with a resonant story from the Kuibyshev region about Zoya's standing (Stone Zoya). Oral and written forms of this new Christian legend were introduced to the territory of Belarus for the second time in the late 1950s with letters of happiness and apocryphal texts about "Zoya's Life". Distinctive features of local texts about a woman turned to stone are given, Parallels are drawn with traditional views of Belarusians on punishment for work on a holiday and the biblical story about Lot's wife. It is emphasized that due to geographical remoteness, the connection of the narrative under consideration with the "original" story of Zoya's standing, not to mention the predecessor texts, has undergone significant reduction, and the miracle itself has practically lost its specific localization here.


Literatūra ◽  
2020 ◽  
Vol 62 (4) ◽  
pp. 8-22
Author(s):  
Aleksej Burov ◽  
Modestas Kraužlys

The present article explores Frau Ava’s (1060–1127) apocalyptic poem Antichrist, in which, for the first time in German literature, the opponent of Christ is the protagonist. Antichrist will be Frau Ava’s second poem translated into Lithuanian. By drawing on canonic and apocryphal texts of the Scripture as well as on patristic literature, the article aims to identify traces of written and oral forms of Christian apocalyptic tradition found in the poem. The main focus will be on Adso Dervensis’ (circa 910–992) text De ortu et tempore Antichristi. The analysis of the composition of Antichrist suggests that Ava did not only translate and compile well-known narratives and motifs but also displayed a variety of artistic expressions unattested in apocalyptic tradition. Moreover, the article provides a Lithuanian translation of 118 lines of the poem.


2020 ◽  
Vol 13 (4) ◽  
pp. 911-923
Author(s):  
A. I. Oliander

The article is related to the analysis of Hadith Qudsi as a set of apocryphal texts in Islamic tradition. The main purpose of the article is introducing a common definition of Hadith Qudsi and providing unique information about the development of studies on it. Moreover, the paper provides deep comparative analysis of the most important collections of Hadith Qudsi. The research is peculiar with its strictly textological approach that can be contrasted to the predecessors’ works where the texts were basically used for cultural researches.


2020 ◽  
Vol 4 (3) ◽  
Author(s):  
Georges Dontchev ◽  
◽  
◽  

Angels, incorruptible beings of incorporeal matter, according to the teaching of Christianity are the first and most perfect God’s creatures, members of the Church whose Head is Christ. God’s messengers, guardians and heavenly warriors, or belonging to other ranks which were later defined and classified by theologians as found in the different texts of the Old and New Testaments, they do not have a clearly defined appearance and attributes, with the notable exception of Cherubim and Seraphim. Very rarely are flying angels even vaguely mentioned in Biblical texts, still less – winged angels. Rather, the angel – God’s herald, ascends and descends on Jacob’s ladder (Gen 28:12), or rides on a red horse in Prophet Zechariah’s vision (Zech 1:8). According to Jewish understanding, the angel was not able to fly as he needed a ladder in order to ascend or a horse in order to travel. Thus, the angel seems to have been thought of by the Jews in rather material terms, and it was only later that his incorruptible nature was specified. However, the winged Greco-Roman deities (such as Nike, Eros etc) and the very ancient images of angels in Zoroastrianism, also winged, apparently influenced Jewish and Christian iconography. So, it was as early as the 5th century that Christian iconography gradually adopted the angel’s appearance as a personage with human features (with the exception of Cherubim and Seraphim) supplied with wings, and this form of representation was applied to all ranks of angelic powers, regardless of style development. Thus, under the influence of ancient Greco-Roman ideas, the angel is depicted as a winged, flying creature. He has been adopted in this form universally by Christian doctrine, regardless of the lack of sufficient official texts. It is only in certain apocryphal texts that occasionally winged angels are specifically mentioned. This Christian as well as Jewish practice – at least during the early centuries of the Christian Era, adopted the type of the winged angel, and wings have become an invariable attribute of angels even when it is a matter of interpreting texts in which the angel as a God’s herald is not mentioned as a winged creature at all.


2020 ◽  
Vol 11 (3) ◽  
pp. 364
Author(s):  
Jörg Frey
Keyword(s):  

Author(s):  
Jost Gippert

Within the 1500 years of Georgian literacy, Jewish literature of the Second Temple period is represented by biblical apocrypha and pseudepigrapha as well as a translation of Josephus’s Antiquitates. Among the former, it is especially the ancient versions of Wisdom, Sirach, and the Apocalypsis of Ezra (IV Ezra), preserved in the Oshki-Bible of 978 CE, that deserve special interest. Beyond, the Georgian tradition is comparatively rich in apocryphal texts that are related to Genesis, including two versions of the Vita Adae and various adaptations of the Caverna Thesaurorum. Whereas some of these texts are of noteworthy age (eleventh to fifteenth centuries) and based on Greek or Armenian models, some others such as the Historia de Melchisedech are late translations from Russian (eighteenth to nineteenth centuries). Josephus’s Antiquitates were mostly translated from Greek by the Hellenizing school of Gelati (eleventh to twelfth centuries); chapters 16 to 20 were added in the nineteenth century on a Russian basis.


Author(s):  
Pierluigi Piovanelli

The first wave of Jewish and Christian pseudepigrapha reached Eritrea and Ethiopia in the wake of the Christianization of the Aksumite kingdom, in the middle of the fourth century of our era. Their Ethiopian acculturation was a part of the process of translating the ensemble of the Scriptures, including “apocryphal” texts, from Greek originals into Gǝʿǝz, or Classical Ethiopic. As a result, the pseudepigrapha were copied for centuries in the same manuscripts as other biblical texts. After a long period of relative isolation, the re-establishing of regular relations with Egyptian Christianity, in the thirteenth century, led to a complete re-examination and revision of Ethiopian Scriptures and other religious texts. The pseudepigrapha were scrutinized, discussed, edited, eventually newly translated from the Arabic or, in a few cases, abandoned. The theological debates about the status of some of these texts played a major role in their active preservation in Ethiopian culture.


Author(s):  
Andrew Louth

Mariological reflection in some second-century Fathers is introduced, especially the parallel with Eve; this explicit reflection on Mary is set beside second-century reflection on the Church as Virgin Mother, a tradition only later explicitly related to Mary as Virgin Mother. Attention is paid to the second-century Protevangelium of James with its remarkably developed Mariology; the nature of its esotericism is discussed, and later apocryphal texts introduced. Other tantalizing hints of devotion to Mary are mentioned, not least the use of the title Theotokos in a prayer belonging, possibly, to the third century. Mary’s virginity as an ascetic model in the fourth-century ascetic movement is briefly discussed. The first elaborate celebration of Mary is found in the liturgical poetry of the fourth-century Ephrem the Syrian. Mariology developed dramatically from the fifth century, witnessed in Proklos’ homilies, Romanos’ Kontakia, and the Akathist Hymn.


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