tag:blogger.com,1999:blog-10777545044496493352024-03-08T14:04:01.403-08:00Biblical Studies at LeuvenA public forum to discuss ideas in biblical studies, both technical and theological, hosted by students from the department of biblical studies at the <a>Faculty of Theology, Katholieke Universiteit Leuven, Belgium.</a>jarek moeglichhttp://www.blogger.com/profile/15196340653972495354noreply@blogger.comBlogger56125tag:blogger.com,1999:blog-1077754504449649335.post-41211098055222047362014-12-17T22:58:00.000-08:002014-12-17T22:58:42.432-08:00Graduate Symposium 2015: March 27-29 in Leuven, Belgium<div dir="ltr" style="text-align: left;" trbidi="on">
EABS is excited to announce its seventh graduate symposium, which will take place in Leuven, March 27-29, 2015.<br />
<br />
The symposium, which seeks to engender a supportive atmosphere for dialogue across a variety of biblical studies fields and subfields (Hebrew Scriptures, OT, NT, DSS, early Christianity, Septuagint studies, second temple Judaism, rabbinics, reception history, methodologies, etc.), welcomes PhD candidates and postdoctoral researchers to present on a topic related to their research area(s).<br />
<br />
Participants may format their presentation according to their preference: paper, seminar discussion, workshop session, poster or another form.
Every abstract will be reviewed by a team of scholars who will give feedback and suggestions for improvement, if necessary. Our goal is to assist in developing the abstracts to the best possible form and encourage the authors of the best abstracts to submit them to research seminars of the EABS Annual Meeting 2015 in Cordoba and to enter their papers for the EABS Student Prize.
During the symposium each student will get 20 minutes to submit their paper which will be followed by an extended discussion. The EABS Graduate Symposium looks forward to welcoming some senior scholars, including the EABS president, Professor Reimund Bieringer (KU Leuven), who will offer feedback and share from their own experience in the field. In addition, the symposium looks forward to continuing its tradition of holding a joint session with graduate students from the University of Alberta. Besides, we have arranged for another trans-Atlantic skype session with students from Emory University!<br />
<br />
Candidates should submit their abstracts and/or posters of no more than 300 words to students@eabs.net no later than January 10th, 2015. Please do not forget to mention the preferred format in the abstract (i.e. paper, workshop, pre-circulated paper, discussion, poster, etc.).</div>
jarek moeglichhttp://www.blogger.com/profile/15196340653972495354noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-29408415746368310442014-10-02T10:18:00.004-07:002014-10-02T10:23:06.463-07:00Professor Frans Neirynck Foundation - upcoming event<div dir="ltr" style="text-align: left;" trbidi="on">
<h3 style="text-align: left;">
“Frans Neirynck Lecture” 2014</h3>
<div style="text-align: left;">
<span style="color: white; font-family: Arial, sans-serif; font-size: 1.16666em;">Thursday, November 13, 2014 at 6 p.m. in Kleine Aula,
Maria Theresiacollege, Sint-Michielsstraat 6 in Leuven.</span></div>
<br />
<br />
<div style="text-align: left;">
<b>Programme </b></div>
<div style="text-align: left;">
Joseph Verheyden (KU Leuven)</div>
<div style="text-align: left;">
Introduction</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
Christopher M. Tuckett (Oxford)</div>
<div style="text-align: left;">
"For freedom Christ has set us free" (Gal 5,1):
Freedom and Constraints in Paul's Ethics and Hermeneutics </div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
Mathijs Lamberigts (KU Leuven)</div>
<div style="text-align: left;">
Conclusion </div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
The lecture will be followed by a reception at the Maurits Sabbe Library.</div>
</div>
jarek moeglichhttp://www.blogger.com/profile/15196340653972495354noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-25795871622655398732014-05-01T00:53:00.001-07:002014-05-12T11:45:01.688-07:00Hermeneutics and Theology<br />
<span class="Apple-style-span" style="font-family: 'Times New Roman', serif;">The Research Project "NEW HERMENEUTICS FOR RENEWED DIALOGUES" organizes a conference on "Hermeneutics and Theology" </span><br />
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<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Leuven, May
13-15, 2014<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p>Programme:</o:p></span></div>
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<br /></div>
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<b><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Tuesday Seminar</span></b></div>
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<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">May 13, 2014, 11 am – 1 pm, room MTC 00.59<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><br /></span></div>
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<span class="Apple-style-span" style="font-family: 'Times New Roman', serif; font-size: 16px;">Prof. Dr. Fernando Segovia, Vanderbilt University,
John and the Church: Reading Scripture in Religious-Theological Dimension</span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; text-indent: -36.0pt;">
<span lang="EN-US" style="font-size: 12.0pt; mso-ansi-language: EN-US;">Preparatory
Reading:<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; text-indent: -.55pt;">
<br />
<ul>
<li><a href="http://books.google.be/books?id=_wG1jYZGXnEC&pg=PR13&lpg=PR13&dq=Study+of+the+New+Testament+in+the+Pluralistic+Context+of+the+Twenty-First+Century&source=bl&ots=j2pfc4JPCX&sig=kwUoQqanKMmcFYnI3e2uWvlHOLA&hl=en&sa=X&ei=IZhsU9-rHsmvO4DTgOgO&ved=0CDkQ6AEwAg#v=onepage&q=attridge&f=false" target="_blank">Attridge, Harold W. Study of the New Testament in the Pluralistic Context of the Twenty-First Century. Pp. 53-64 in Foster Biblical Scholarship: Essays in Honor of Kent Harold Richards. Edited by Frank Richel Ames and Charles William Miller. Atlanta: Society of Biblical Literature, 2010.</a></li>
<li>Schüssler Fiorenza, Elisabeth. A
Republic of Many Voices: Biblical Studies in the Twenty-First Century. Pp.
137-59 in <i>Foster Biblical Scholarship: Essays in Honor of Kent Harold
Richards</i>. Frank Richel Ames and Charles William Miller, eds. Atlanta:
Society of Biblical Literature, 2010.</li>
<li>Segovia, Fernando F. “Cultural
Criticism: Expanding the Scope of Biblical Criticism.” Pp. 307-37 in <i>The
Future of the Biblical Past</i>. Edited by Roland Boer and Fernando F. Segovia.
Semeia Studies. Atlanta: Society of Biblical Literature, 2012.</li>
</ul>
</div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-ansi-language: EN-US;">Background Reading:<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; text-indent: -.55pt;">
<br />
<ul>
<li>Adam, A. K. M. et al. <i>Reading
Scripture with the Church: Towards a Hermeneutic for Theological Interpretation</i>.
Grand Rapids: Baker, 2006.</li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">de Wit, Hans. <i>Empirical
Hermeneutics, Interculturality, and Holy Scripture</i>. </span><span lang="NL-BE">Intercultural Biblical Hermeneutical Series. Elkhart: VU University
Amsterdam and Institute of Mennonite Studies, 2012.</span></li>
</ul>
</div>
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<br /></div>
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<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Prof. Dr. Adrian Lemeni, University of Bucharest,
Reading the Gospel of John in the Orthodox Tradition: Systematic-theological
and Hermeneutical Reflections<o:p></o:p></span></div>
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<br /></div>
<div class="MsoPlainText">
<br /></div>
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<b><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Wednesday Seminar and Academic Session</span></b></div>
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<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">May 14, 2014, 10 am – 12 noon, Romero Room, COVE
02.10<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><br /></span></div>
<div class="MsoPlainText">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Dr. Chaim Nathan Marx, Schechter Institute of Jewish
Studies, Israel, "Reverse-Docetism: The Ascendance of Bodily Figures to
Heaven in Rabbinic Literature<o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">May 14, 2014, 3-5 pm, Romero Room, COVE 02.10<o:p></o:p></span></div>
<div class="MsoPlainText">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">3 pm Prof. Dr. Fernando Segovia, Vanderbilt
University, A Religious-Theological Reading of Scripture? Critical Problematic
and Prophetic Vision<o:p></o:p></span></div>
<div class="MsoPlainText">
<br /></div>
<div class="MsoPlainText">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">4 pm Dr. Chaim Nathan Marx, Schechter Institute,
Polysemy or Dichotomy? The Controversy between the Academies of Hillel and
Shammai as a Key to Understanding Rabbinic Hermeneutics<o:p></o:p></span></div>
<div class="MsoPlainText">
<br /></div>
<div class="MsoPlainText">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">5 pm Book Presentation: Provoked to Speech: Biblical
Hermeneutics as Conversation (Peeters, 2014)<o:p></o:p></span></div>
<div class="MsoPlainText">
<span lang="EN-US"><a href="http://www.peeters-leuven.be/boekoverz_print.asp?nr=9361"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">http://www.peeters-leuven.be/boekoverz_print.asp?nr=9361</span></a></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoPlainText">
<br /></div>
<div class="MsoPlainText">
<br /></div>
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<b><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Thursday Seminar</span></b></div>
<div class="MsoPlainText">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">May 15, 2014, 9-11 am, room MTC 00.08<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><br /></span></div>
<div class="MsoPlainText">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Prof. Fernando Segovia, Vanderbilt, “Whither
Hermeneutics?”<o:p></o:p></span></div>
<div class="MsoPlainText">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Preparatory Reading<o:p></o:p></span></div>
<div class="MsoPlainText" style="margin-left: 35.45pt;">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 10.0pt;"><a href="http://www.historians.org/about-aha-and-membership/aha-history-and-archives/presidential-addresses/gabrielle-m-spiegel" target="_blank">-Gabrielle M. Spiegel, “The Historian’s Task”</a><o:p></o:p></span></div>
<div class="MsoPlainText" style="margin-left: 35.45pt;">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 10.0pt;">Presidential
Address 2009, American Historical Association Online<o:p></o:p></span></div>
<div class="MsoPlainText" style="margin-left: 35.45pt;">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 10.0pt;">-Alfred J.
Lopez, “Introduction: The (Post)global South”<o:p></o:p></span></div>
<div class="MsoPlainText" style="margin-left: 35.45pt;">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 10.0pt;">The Global South
1:1 (2007) 1-11<o:p></o:p></span></div>
<div class="MsoPlainText" style="margin-left: 35.45pt;">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 10.0pt;">-Stephen Moore
and Yvonne Sherwood<o:p></o:p></span></div>
<div class="MsoPlainText" style="margin-left: 35.45pt;">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 10.0pt;">The Invention of
the Biblical Scholar<o:p></o:p></span></div>
<div class="MsoPlainText" style="margin-left: 35.45pt;">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 10.0pt;">Fortress Press,
2011<o:p></o:p></span></div>
<br />Codex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-33243808333273121962014-01-26T08:37:00.000-08:002014-01-26T08:37:03.936-08:00Rudolf Bultmann and the Gospels: Past and Future<div dir="ltr" style="text-align: left;" trbidi="on">
The Third International Symposium of the Leuven Centre for the Study of the Gospels took place from December 11th to 12th 2013. This time the topic was: “Rudolf Bultmann and the Gospels: Past and Future“, a topic chosen also in honor of Professor Gilbert Van Belle on the occasion of his becoming professor emeritus. His valedictory lecture in the late afternoon of the 12th December at the University Hall concluded the conference with the title “Blessed are those who have not seen and yet have come to believe”: Bultmann’s Interpretation of the “’Signs’” in the Fourth Gospel” (available in print in Dutch and English).<br />
Every lecture was given in German, with the exception of Ernst Baasland´s who presented in English and Gilbert Van Belle, who presented his farewell lecture in Dutch.<br />
<br />
The seven papers presented at this conference, which took place in the Romero Room of the Faculty of Theology and Religious Studies, centered on the question of Rudolf Bultmann´s program of Entmythologisierung (Lindemann, Landmesser), especially in regard to miracle stories in the gospels (Lindemann, Labahn). His own inner development came into focus as well as critical perspectives on achievements of Bultmann’s methodology and perspective on history (Baasland, Schröter, Landmesser), especially with regard to the Gospel of John (Körtner, Van Belle). In general, topics and discussions focused on a few keywords, such as “Eschatologie” (eschatology), “Geschichtlichkeit” (historicity), and “Geschichte” (history).<br />
<br />
The first presentation was given by Andreas Lindemann, a retired professor of Kirchliche Hochschule Bethel, and consisted of an overview of the development of Bultmann’s understanding of mythos and its consequences in his work for studying the gospels. According to Bultmann the New Testament contains a mythical worldview which is no longer valid in our modern world and therefore he developed his model of Entmythologisierung in order to avoid the unreasonable demand on a modern audience. It is only after 1941 that a deeper examination of the synoptic Gospels takes place in Bultmann’s work, but according to Lindemann, these gospels still display a “semantische Leerstelle” in his program of de-mythologization, as Lindemann showed by an analysis of Bultmann’s preaching on the miracle story Lk 5:1-11.<br />
Ulrich Körtner, a former New Testament scholar, now employed in Systematic Theology in Vienna, focused in his presentation on the Gospel of John and Bultmann’s eschatological interpretation. He spoke of the developments of different aspects in his works, using an early essay written in 1928, the Commentary on John (KEK), and Bultmann’s Theologie des Neuen Testaments. Bultmann appreciates the Gospel of John as having the “Vergeschichtlichung” (historization) of eschatology thoughtfully brought to its end. According to Körtner, Bultmann’s early essay in 1928 displays already a mature existential interpretation, but only in a later stage did he develop his important aspect of “crisis”, which means both judgment court and individual decision at the encounter of an audience with God’s Word. If the human being makes a decision to believe, the so-called “Entweltlichung“ (independence from worldly aspects) takes place. Körtner closed with a few exegetical objections, amongst others Bultmann’s assumption of an ecclesiastical redactor, which allowed Bultmann far too easily to eliminate, on a literary-critical level, passages he did not deem suitable for his understanding of eschatology in John´s Gospel.<br />
<br />
The first day of the conference was concluded by the paper of Michael Labahn. He made links with many aspects mentioned by his previous speakers and criticized Bultmann’s method of Entmythologisierung by using insights of modern narrative-critical research: The mysterious, mythological dimensions of texts can also be understood in a positive way as story-telling that cloaks God´s being. Therefore, Bultmann reduced the meaning of biblical stories by focusing one-sidedly on their historicity instead of taking the context into account in a search for deeper meaning.<br />
<br />
Ernst Baasland, a retired professor from Oslo, started the new day (December 12th) with remarks on recent developments in scholarship regarding the inner development of Rudolf Bultmann between his work about the Gospels Die Geschichte der synoptischen Tradition in 1921 and his Jesus book in 1926. A very interesting insight was added to his paper, due to the fact that Baasland met Bultmann in 1972 and 1973 face-to-face. His paper unfolded four hypotheses, amongst others the hypothesis that the different stages of Bultmann’s development (i.e., the liberal, late-liberal, dialectical, and existential phases) have to be taken into account. He emphasized as well that there are innate consistencies in his thinking, such as his focus on „Wesenstheologie“ (theology of being) and the importance of existential reference from the very beginning.<br />
Jens Schröter, professor in Berlin presented a critical review on Bultmann’s view of Early Christian history from a modern perspective. He reflected critically upon Bultmann’s historical-hermeneutical principle (“geschichtshermenetische Grundlagen”), since he developed his view of an early Christian concept of history in dependency on influential historians such as Wilhelm von Humboldt, Johann Droysen and R.G. Collingwood. Historical insight is, according to Bultmann, a creative process of acquirement, which consist in large part of the imagination. One can also speak of a historical-hermeneutical discourse taking place for real and meaningful understanding, as, according to Bultmann, Paul and John have done in their theologies. Schröter criticized Bultmann in illustrating that Paul and John share more similarities in their view of the history of the Jewish people than Bultmann would admit. He concluded that mythological language is not an eggshell, which can be taken off, without losing already something of its original message.<br />
Christof Landmesser, professor in Tübingen, concluded the part in the Romero Room with a paper on how Bultmann developed his thoughts about the relationship between history and eschatology with different intermediate steps, beginning with ground work in 1913 and 1925, his Gifford Lectures in 1955 until his book Geschichte und Eschatologie in 1958. Already early on, Bultmann was of the opinion that the biblical text raises an existential claim for truth. By believing in this claim, the human being is freed from his culpable history, freed for a truly historical life and freedom. According to Landmesser, Bultmann had failed in showing his idea of separation of history from eschatology with the biblical texts themselves, ignoring many texts like the gospel of Matthew and its topic of justice.<br />
<br />
The conference was attended by about 25 people, among whom a few PhD students and professors from three different continents, including Africa and North America. At the valedictory lecture of Professor Gilbert Van Belle, the University Hall was packed with colleagues, friends, students and family members.<br />
<div>
<br /></div>
<div style="text-align: right;">
Ines Luthe</div>
</div>
jarek moeglichhttp://www.blogger.com/profile/15196340653972495354noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-29750526352944847452014-01-16T11:20:00.000-08:002014-01-16T11:20:00.839-08:00Call for papers: The Rhetorics of Food<div dir="ltr" style="text-align: left;" trbidi="on">
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<span style="color: red;">Deadline: 20 January 2014</span></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<span lang="EN-US">Conference<o:p></o:p></span></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<b><span lang="EN-US">The Rhetorics of Food <o:p></o:p></span></b></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<span lang="EN-US">KU Leuven, Belgium<o:p></o:p></span></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<span lang="EN-US" style="color: red; mso-ansi-language: EN-US;">26-27-28 May 2014<o:p></o:p></span></div>
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<br /></div>
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<br /></div>
<div class="MsoNoSpacing">
<span lang="EN-US">As the
intake of food is a basic “ingredient” of human life and cultures, it is no
wonder that changes in this culture can reveal changes in basic patterns of a
civilization (cf. Norbert Elias in the 1930s, reedited by UCD in 2012),
Lévy-Strauss 1964). Over the past twenty years the rhetorics of food have
developed rapidly and widely: TV chefs and journalists develop new lifestyles; regional
and exotic foods mix in “transnational” combinations. Slow and fast food
compete for consumers’ daily meal decisions.
In contexts of postcolonial cultures or diaspora (like the Irish one)
where a transnational identity is being developed, rejection or acceptance of
food is one of the main identity markers of cultural assimilation or
alienation. (cf. Karl Marx’ <i>Man is what
he eats</i>). People also speak (or refuse to) with their bodies in
breastfeeding; a substantial number of children and adolescents develop eating
disorders, and the age of onset of these disorders seems to be decreasing.
Table manners change, but more significantly a new ethics of food brings about
a new awareness of ecological aspects of produce. That the rhetorics of food is
a “hot” topic is also illustrated by the latest issue of the renowned <i>Cultural Studies Review</i> published by UTS
(Sydney)</span><span lang="EN-US">on food cultures and amateur economies.<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-indent: 35.4pt;">
<span lang="EN-US">The topic of food clearly is situated at the
intersection of various disciplines. We are therefore thrilled to be able to
organize this multi- and interdisciplinary conference on the Rhetorics of Food,
particularly as we have succeeded in bringing Tina Beattie (Roehampton College,
UK) to the conference as the Key Note Lecturer.<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-indent: 35.4pt;">
<span lang="EN-US">This conference will look at how, both in the
past and the present, people have been using the language of food to many
purposes., and will bring together a
number of worldwide recognized experts on the topic to the Leuven Centre for
Irish Studies. We welcome papers in different areas: literature,
cultural studies, theology, art (iconography/iconology), film, history (of
ideas) and architecture, anthropology, political sciences, psychology,
philosophy, economics. </span><span lang="EN-US"><o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-indent: 35.4pt;">
<span lang="EN-US">Topics could include
(but are not strictly limited to):</span><b><span lang="EN-US"><o:p></o:p></span></b></div>
<div class="MsoNoSpacing" style="text-indent: 35.4pt;">
<br /></div>
<div class="MsoNoSpacing" style="text-indent: 35.4pt;">
<span lang="EN-US">Psychology, philosophy of food: <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">- Food
and identity; the ethics of food; diet and health; hygienic rules <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">- the
rhetorics of quantity, and forms of potlatch
(cf. Montanari 1995);<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">-
refusing food: bulimia, anorexia, allergies; <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">- food
as a weapon / reward: poisoning / heavenly food<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">-
positive and negative symbolism attaching to food: </span><span lang="EN-GB">salt, honey, fish, bread, potato, turkey,
haggis… vs taboos<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-GB">-
gendered kinds of food (</span><span lang="EN-US">Walker
Bynum, 1998)</span><span lang="EN-GB"><o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">- fear
of food (Ferrières, 2002); discourse on genetic manipulation; food scandals <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-GB">-
hierarchies of food (animals, plants, herbs, spices), of guests; <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-GB">
Rhetorics of chosen company and space:<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">-
selection of invitees; forms of
hospitality: monastic, regal, bourgeois, nomad, professional; xenophilia /
xenophobia: stories about unexpected visitors, magic of conviviality<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-GB">-
rituals in kitchen & dining room: cutting bread, carving meat; Burns Night,
…</span><span lang="EN-US"><o:p></o:p></span></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-indent: 35.4pt;">
<span lang="EN-US">Food in Literature:<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">- verbal
and other rhetorics in pivotal positions in a novel (Molly Keane’s <i>Bad Behaviour,</i> Joyce’s <i>Dubliners</i> and in <i>Ulysses, </i>Woolf’s <i>To the
Lighthouse </i>…); ritual feasts (cf Christmas) often mark a conflict (or a
reconciliation) <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">-
kitchen sink drama; poems on food (Keats, D.H. Lawrence, Harrison…); <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">- Lands
of Cockaigne and all kinds of fabled food
<o:p></o:p></span></div>
<div class="Geenafstand1">
<span lang="EN-US">- links between eating and reading,
interiorizing food or words (Apocalypse, <i>The
Name of the Rose</i>);<i> </i>connections
between the making of a poem and the making of food<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">-
“Gastropoetics”: writers and cookery (from Dumas to Dahl et al); metaphors used
to describe food (Jean-Paul Aron, Jean-François Revel, …)<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">-
developments in etiquette from Middle Ages till now: in fiction (Arthurian
romance) or in etiquette books <o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-indent: 35.4pt;">
<br /></div>
<div class="MsoNoSpacing">
<span lang="EN-US"> Food in the media: <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">food in
film, in journalism & cookery books; forms of advertisement and assessment
of food (cf. Brillat-Savarin 1807, Gault & Millau 2013)<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
<span lang="EN-US"> Theology of food:<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">- Questions
relating to food in the bible, in the Eucharist; mediaeval “Schluckbilder”;<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">- the
idea of food and sacrifice; health and holiness (cf. Levenstein 1996); <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">- images
of the Maria lactans; <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">- Iconography
of fasts and feasts (cf. Walker Bynum 1988, 2007)<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
<span lang="EN-US"> The Esthetics of food:<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">- Real
and metaphorical eating (cf. Saturn eating his children) <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">- new
forms of discourse on still life, kitchen pieces (beyond Schneider, Bryson et
al)<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">-
representations of feasts and fasts: Brueghel, Botticelli, Veronese, Jordaens,
Moreau, <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-GB">- the
language of cutlery, crockery, glass, textile at table<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">- food
as art: consummation of the visual; (Jan Fabre 2000, Tuymans 2013)<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">-
accompaniments: music, dance, other entertainment interacting with food<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-indent: 35.4pt;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify; text-indent: 35.4pt;">
<span lang="EN-US">Economics of food:<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">- food scarcity and strategies of poverty
reduction, <o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">- agricultural development and food
distribution <o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span lang="EN-US">- climate change and effects on food production
and consumption<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
<span lang="EN-US">P</span><span lang="EN-US">apers focusing
on<b> Ireland </b>(or a comparison with
Ireland) will be especially welcomed.<span style="color: red;"><o:p></o:p></span></span></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
<b><span lang="EN-US">Confirmed plenary speaker:</span></b><span lang="EN-US"> <b>Tina Beattie (Roehampton College, UK</b>)<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">Title:
“The female breast in theology and art”<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
<span lang="EN-US">The
conference is <b>hosted</b> by the KU
Leuven, the Faculties of the Arts, Theology, Psychology and Pedagogy in
cooperation with the Leuven Centre for Irish Studies (LCIS). It will take place
in the newly refurbished Irish college in Leuven (the Leuven Institute for
Ireland in Europe). <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
<span lang="EN-US">-<b>Fees</b>: 150 EUR (tenured), 80 EUR (students)
which covers conference costs, social events, lunches and coffees.<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
<b><span lang="EN-US">Papers</span></b><span lang="EN-US"> should not exceed 2500-3000 words (20 minutes’
delivery). Proposals for papers (250-300 words) and a short biography should be
sent by e-mail to Hedwig Schwall , </span><span lang="NL-BE"><a href="mailto:Hedwig.schwall@arts.kuleuven.be"><span lang="EN-US">Hedwig.schwall@arts.kuleuven.be</span></a></span><span lang="EN-US"> <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US">You will
be notified by <span style="color: red;">31st January.</span><o:p></o:p></span></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
<span lang="EN-US">More
information about the conference will be posted on </span><span lang="NL-BE"><a href="http://www.irishstudies.kuleuven.be/"><span lang="EN-GB" style="font-family: "Arial","sans-serif"; mso-ansi-language: EN-GB;">www.irishstudies.kuleuven.be/</span></a></span><span class="MsoHyperlink"><span lang="EN-GB" style="font-family: "Arial","sans-serif"; mso-ansi-language: EN-GB;"><o:p></o:p></span></span></div>
<div class="MsoNoSpacing">
<br /></div>
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<div>
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jarek moeglichhttp://www.blogger.com/profile/15196340653972495354noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-38136010982319002252013-12-09T01:11:00.003-08:002013-12-09T01:11:50.824-08:00Report from the SBL session on Jewish/Christian identities <div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">We attended the SBL/AAR Annual Meeting in Baltimore, Maryland (November 23- 26, 2013).
We promise a couple of reports from various sessions ranging from
Jewish/Christian identities to Paul's theology in the making in the Corinthian correspondence.
<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span style="font-family: Cambria, serif;">The first report is on the session: </span></div>
<div class="MsoNoSpacing">
<b><span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;"><br /></span></b></div>
<div class="MsoNoSpacing">
<b><span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">Construction of Christian Identities Section (S23-114)<o:p></o:p></span></b></div>
<div class="MsoNoSpacing">
<span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">Theme: How Many Groups of Jesus Followers in the First
Two Centuries? <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
<span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">Edmondo Lupieri, Loyola University of Chicago,
Presiding<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">Clare Rothschild, Lewis University<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="margin-left: 35.25pt;">
<span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">“<i>Have I not
Seen Jesus Our Lord?” (1 Cor 9:1c): Failure of the Markan Eyewitnesses as Pauline
Propaganda</i><o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="DE" style="font-family: "Cambria","serif"; mso-ansi-language: DE;">Sandra Hübenthal, Eberhard Karls Universität Tübingen<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-indent: 35.4pt;">
<i><span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">Basileia,
Jesus-wise or Mark-wise? <o:p></o:p></span></i></div>
<div class="MsoNoSpacing">
<span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">Michael A. Daise, College of William and Mary<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="text-indent: 35.4pt;">
<i><span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">First-Century
Jewish Identity Under</span></i><span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;"> Rome <o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">Monica Selvatici, Londrina State University<o:p></o:p></span></div>
<div class="MsoNoSpacing" style="margin-left: 35.25pt;">
<i><span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">Constructing
Christian Identity in Luke-Acts: The Purpose of Pharisees in Lukan Theology<o:p></o:p></span></i></div>
<div class="Tre">
<br /></div>
<div class="Tre">
<span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">Claire Rothschild’s paper dealt with Mark’s gospel and Pauline letters
in which she challenged the traditional opinion about the author of the gospel
coming from Peter’s circles. Her hypothesis is that the gospel of Mark was
written as Pauline propaganda. This means that the Markan theme of the failure
of the eyewitnesses demonstrates a historical association with Paul. In her
opinion the Markan gospel is the first one to validate Paul’s authority as an
apostle. Despite many significant differences between the undisputed Pauline
letters and the Markan gospel this hypothesis, being highly speculative, seems
interesting and brings some possible openings for future research on the
relationship between Mark and Paul. <o:p></o:p></span></div>
<div class="Tre">
<br /></div>
<div class="Tre">
<span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">Sandra Hübenthal discussed the different views on the kingdom of God
presented by the characters and the narrator of the gospel of Mark. She
observed, that the narrative voice proclaims Jesus as the Son of God and urges
the readers to accept that belief. On the other hand the narrative character
Jesus proclaims the Kingdom of God that is just at one’s fingertips and invites
the followers to make an existential choice in that view. She argues that these
two different views could represent the two views of the groups that were
composing the second gospel. Hübenthal is convinced that there was no one
single author of the second gospel we could refer to, but rather the gospel
emerged as a group effort. In that view he studies the question, if the group
standing behind the Gospel thought about the Kingdom of God Jesus-wisely or
Mark-wisely. <o:p></o:p></span></div>
<div class="Tre">
<br /></div>
<div class="Tre">
<span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">Michael Daise offered a paper in which he argued that the level of
diversity within Judaism of the first century would easily allow another group,
namely the group of Jesus followers, to sustain one of the Jewish identities of
that period. Daise enters into dialogue with Martin Goodman and his “Rome and
Jerusalem: The Clash of Ancient Civilizations.” According to Goodman
Jewish-Roman animosity that eventually resulted in the Jewish-Roman war was
caused by intra-Jewish rather than Jewish-Roman conflicts. Daise expands on
that and claims that the axe of the conflict was the material status of rich
and poor. This argument serves the purpose of highlighting the intra-Jewish
diversities at the time. <o:p></o:p></span></div>
<div class="Tre">
<br /></div>
<div class="Tre">
<span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">The last but not least paper in the session was devoted to the analysis
of the function of the Pharisees in
Luke-Acts. Monica Selvatici argues that the Pharisees in the Lukan
corpus are portrayed more friendly than in the other writings of the New
Testament. She points out that, e.g., in Luke the Pharisees never want to kill
Jesus, but only catch him on words. In Acts the Christians of Pharisaic origin
cause only one relatively little problem regarding circumcision (Acts 15:5).
Selvatici concludes, that since the image of the Pharisees in the gospel was
rather friendly (in comparison to, e.g., Matthew) and that Luke referred to
those who converted from Pharisaic Judaism to Christianity - the Pharisees were
of great theological importance for Luke. <o:p></o:p></span></div>
<div class="Tre">
<br /></div>
<br />
<div class="Tre">
<span lang="EN-US" style="font-family: "Cambria","serif"; mso-ansi-language: EN-US;">The session dealt with various early Christian identities. I think the
answer to the thematic question would simply be “many.” On the one hand, it is striking
that there was actually no clear distinction between various groups within
Judaism of that time, so Jesus followers were hardly distinguishable for the
external observer (Daise). On the other hand, this indistinguishable group of
Jesus-followers, in its very initial stage, coming from various Jewish groups
(Selvatici), already was so strongly diverse regarding the views on the God’s
kingdom (Hübenthal). Also, the members of the same group clashed among
themselves with regard to anti-Peter and pro-Paul propaganda in Mark
(Rothschild).<o:p></o:p></span></div>
</div>
jarek moeglichhttp://www.blogger.com/profile/15196340653972495354noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-81920763561165774142013-11-11T13:39:00.002-08:002013-11-11T13:59:39.254-08:00+ Jerome Murphy-O’Connor, O.P., 1935–2013Last night Prof. Dr. Jerome Murphy-O’Connor passed away in his sleep while convalescing after a recent surgery. Fr. Murphy-O’Connor taught for more than four decades at the École Biblique et Archéologique. He was a world-renowned biblical scholar and author of numerous books on St. Paul and the Holy Land.
<br><br>
Information from the website of <a href="http://www.ebaf.edu/?cat=3&lang=en">École biblique.</a>Codex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-75132078773188023502013-02-24T12:37:00.000-08:002013-02-24T12:37:03.325-08:00Paul’s Graeco-Roman Context CBL 2013<br />
<div style="text-align: center;">
COLLOQUIUM BIBLICUM LOVANIENSE LXII</div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
July 16-18, 2013</div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
PAUL’S GRAECO-ROMAN CONTEXT</div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
Cilliers Breytenbach</div>
<br />
The topic of the colloquium is Paul’s relation to Jewish and Greek traditions. Paul the Apostle is an excellent example for the cultural exchange so typical for the eastern provinces of the Roman Empire during the early imperial age. He is a Jew from Tarsus, feels himself, according to his own words, as Hebrew descended from Hebrews, and as Pharisee according to the way of interpreting the law. However, he writes his letters in Greek, showing acquaintance not only with the Greek translations of the Law and the Prophets, but also with contemporary Greek and Roman philosophical concepts and rhetorical style. He lived and worked in several Roman colonies, his letters are specked with metaphors from the military, and according to Acts, he possessed Roman citizenship. Trained in Jewish traditions and raised in Greek, Paul was influenced by different intellectual worlds. He stands at the crossroads of cultural development. The invited contributors of the main lectures have been asked to discuss this phenomenon.<br />
<br />
Paul’s life within the cultural encounters of the first century suggests reception of Graeco-Roman traditions. Paul the Jew, believed to be sent to the nations, brought the Gospel to the Graeco-Roman world. To make his letters accessible to the audiences, it would have seemed logical to utilize language and modalities which his addressees could understand. But how does he dress his Jewish-Christian gospel in the garb of the time?<br />
<br />
In this colloquium we will focus on the reception and implementation of Graeco-Roman traditions by Paul, who always remained a Jew. Taking his letters as point of departure, Pauline language, concepts, metaphors and style will be investigated within the context of first century Greek literature, including Jewish literature written in Greek. The following questions illustrate the broad range of potentially instructive lines of inquiry. Where do Pauline terms, concepts and strategies come from, how and with which intention does he mix and recast them to express his message and to give instruction to his congregations?<br />
<br />
More information and registration: <a href="http://theo.kuleuven.be/en/research/centres/centr_collbibl">http://theo.kuleuven.be/en/research/centres/centr_collbibl</a><br />
Codex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-70119491766913865482013-02-18T01:36:00.000-08:002013-02-18T01:37:17.368-08:00A ‘Gospel of Jesus his Wife’?<div style="text-align: justify;">
Last September, there was a lot of fuzz in the media concerning a papyrus fragment that would describe Jesus as having been married. What is it about? After a papyri snippet of 8 by 4 cm containing a Coptic text, turned up, the (anonymous) current owner contacted professor Karen L. King of Harvard Divinity School, granting her the permission to study and publish the fragment. The first lines of the fragmentary text read as follows in English translation: </div>
<br />
<br />
“not to me. My mother gave me li[fe”<br />
The disciples said to Jesus: “[<br />
deny. Maria is (not?) worth it [<br />
…” Jesus said to them: “My wife..[<br />
…she will be able to be my disciple ..[<br />
<br />
<div style="text-align: justify;">
Given the obscure origin and circumstances of this ‘finding’, one automatically questions the authenticity of the text. According to Karen King, the papyrus might have originated in Egypt in the 4th century CE and might contain a copy of an earlier text from the second half of the 2nd century CE. To date, this is the only ancient snippet known to us that contains a text describing Jesus as referring to his own wife. The text demonstrates a strong affinity with other apocryphal texts from the same period that underscore the importance of female disciples of Jesus, as for example the apocryphal ‘gospel of Mary’ does. But let it be clear, 2nd century texts of that sort make absolutely no mention of whether or not the historical Jesus was married. They show us there existed a great variety of Christian factions and even subfactions holding diverse views on Jesus, which might possibly be influenced by the discussions on the ideal way of life (whether married or unmarried) that was hotly debated among Christians in 2nd and 3th century Egypt.</div>
<br />
<div style="text-align: justify;">
Other scholars think, however, that the text on the papyrus is a forgery. They find it not only striking that the little snippet contains several lines of text which are both relatively well readable and understandable. Moreover, it seems very coincidental, that, of all persons, those few lines happen to mention Jesus, his mother, his disciples and his wife all together. According to Francis Watson, professor of Theology and Religious Studies at Durham University, the Coptic text on the papyrus fragment has been copied line by line from another Coptic gospel, viz. the gospel of Thomas. According to Watson, the author of this text has taken over words and sentences from the gospel of Thomas and has simply placed them in a different order to create a new text. After this, Michael Grondin, compiler of a translation of the gospel of Thomas, gave strong evidence that the little papyrus is a forgery. He points to a spelling mistake in the first line of the Coptic text and puts forward that the exact spelling mistake is present in the easily accessible interlinear pdf-version of the gospel of Thomas (Coptic text with English translation) which he put online years ago. Did a modern forger make use of this modern text that is available online? A chemical investigation of the age of the ink on the papyrus might give the decisive answer. Undoubtedly to be continued…</div>
<div>
<br /></div>
<div style="text-align: right;">
Text translated by Laura Tack from <a href="http://www.kuleuven.be/thomas/page/tijdschriften/view/61684/" target="_blank">Ezra 46 (16/2012)</a></div>
Codex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-48405172096756502602013-01-03T13:01:00.000-08:002013-01-03T13:01:36.668-08:00A tribute to Prof. Frans Neirynck<br />
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">On
October 20<sup>th</sup>, 2012 professor emeritus Frans </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">Neirynck
passed away in the Retirement Home </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">of Saint
Bernard in Bertem. </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">Frans
Neirynck was born on May 15, 1927. </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">He was
ordained a priest on May 30, </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">1953 in Bruges and then he studied in the </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">Faculty
of Theology at KU Leuven, where he completed his doctorate in 1957 and </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">defended
his dissertation entitled "The </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">Infancy
Narrative in the Gospel of Luke" </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">under the
supervision of Albert Descamps. </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">From 1957
to 1960 he was a professor in the Major Seminary in Bruges and on December 20, </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">1960
he was appointed successor of his </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">supervisor
in Leuven. </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">He started as a docent (1961). In 1962 he </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">became
a full professor of New Testament exegesis. </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">From
1968 to 1972 he was the dean of the </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">newly
established Dutch-speaking faculty of theology. </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">With</span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">
the support of his colleague Maurits </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">Sabbe he
initiated the English programme which </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">boosted
the international esteem of the </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">faculty. </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">Together
with Maurits Sabbe he founded the </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">Flemish
Bible Foundation which was launched in </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">1968.
</span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;">He retired in 1992, but this does not mean that his
scientific activity ended at that point. </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-GB;"></span><span style="font-family: "Times New Roman","serif";"><o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">As a
scholar and researcher Neirynck was a </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">tireless scholar
who devoted his life to the </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">literary study of the gospels.</span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">
He argued and defended the priority of Mark, </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">the
two source theory and the dependence of </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">John
on the Synoptics.</span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"> </span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"><o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">In his
work he was always very accurate and </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">meticulous,
he relied on an exhaustive </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">overviews of the scholarship that reached far beyond
to the </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">twentieth century. He configured the data which he
collected into useful exegetical tools in order to stimulate </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">further
research. He defended a pronounced and well argued position of his own and
tested it in ongoing international </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">dialogue
with New Testament </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">scholars all over the world. </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">He
published numerous scientific
publications, was </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">the</span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"> driving force behind the annual <i>Colloquium </i></span><i><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span></i><i><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">Biblicum
Lovaniense</span></i><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">, which had been founded in 1949, the </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><i><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">Ephemerides
Theologicae Lovanienses</span></i><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"> and the </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><i><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">Bibliotheca
Ephemeridum Thelogicarum </span></i><i><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span></i><i><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">Lovaniensium</span></i><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">,
the three Leuven institutions </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">inextricably connected to him and the 'Louvain </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">School'.</span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"><o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">Prof.
Neirynck was a member of international </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">exegetical
societies as well as the Belgian Royal Academy </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">of
Science and Fine Arts.</span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"> In 1989-1990 he was the president of the prestigious </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">Society
of New Testament Studies. </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">He supervised large numbers of students in the </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">preparation
of their doctorates and supported them beyond in their </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">continuing
research after the completion of their doctorates.</span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">
Without exaggeration, one can say that </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">Professor
Neirynck left a mark on New </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">Testament exegesis and more specifically on </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">the
study of the Gospels in the second half of </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">the
twentieth century.</span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"></span><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"><o:p></o:p></span></div>
Codex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-23130105228535396802012-11-10T03:27:00.000-08:002012-11-10T03:38:35.346-08:00"Homer and Christ" - Prof. Karl Olav Sandnes in Leuven<!--[if gte mso 9]><xml>
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<span lang="EN-US" style="mso-ansi-language: EN-US;">From October 17-19, 2012, in the framework</span><span lang="EN-GB"> of an
ERASMUS exchange, Prof. Dr. Karl Olav Sandnes from Norwegian School of Theology
enjoyed the opportunity to visit KU Leuven’s Faculty of Theology and Religious
Studies. At the invitation of Prof. Dr. Reimund Bieringer, he delivered a
three-part lecture entitled “Homer and Christ: The Development of Early
Christian Hermeneutics” which proved to be a <i>tour de force</i> on the
hermeneutical challenges faced by the early Christian Church. The point of
departure was represented by several photos of Papyrus Bouriant and by Raffaella
Cribiore’s assertion according to whom: “Education became a powerful agent for
preserving ‘Greekness’” (<i>Gymnastics of the Mind. Greek Education in Hellenistic
and Roman Egypt</i>, Princeton: Princeton University Press, 2001, 9). In adding
to these, Prof. Sandnes emphasised the fundamental role played by Homer and his
<i>oeuvre</i> in Greek encyclical studies. Finding herself in the impossibility
to skirt this reality, the early Christian Church was confronted with the issue
of dealing with pagan texts. However, Homer’s place in encyclical studies was
already under criticism since Plato (<i>The Republic</i>, 379 d - 391 c) and
the insufficiency of these studies was contended by people like Seneca (<i>Ep.</i>
88). In this respect, allegory came to be considered as an easy way out of
criticism (cf. e.g., <i>Od.</i> 12, Penelope and the suitors). Similarly, a
distinction began to be operated between <i>propaideia</i>, comprised of the study
of letters and literature, and <i>paideia</i>, consisting in philosophy or
virtue (e.g., Philo of Alexandria, <i>On Mating with the Preliminary Studies</i>).
In this context, the Christian attitude towards Greek <i>paideia</i> varied
from direct opposition to it (e.g., Tatian of Syria, <i>Oratio ad Graecos</i>
1.3; <i>Didascalia Apostolorum</i> 3.3-18), to a middle position of a noxious<b>
</b>but required process (e.g., Tertullian, <i>On Idolatry</i> 10), and to its
understanding as <i>propaideia</i> for faith (e.g., Clement of Alexandria, <i>Stromateis
</i>15.3; Origen, <i>A Letter to Gregory</i>; Basil of Caesarea, <i>Ad
Adolescentes</i> 4.4-5, 4.8-9; Gregory of Nyssa, <i>De Vita Mosis</i> 1.15). A
special case presented by Prof. Sandnes was that of Augustine who reversed the
propaedeutic logic (cf. Augustine, <i>Conf.</i> 1.13.22, 1.15.24) and argued for
the importance of primary studies. Nevertheless, Augustine appeals also to the notion
of <i>usus</i> and seems to plead for a criterion to assess human culture (cf. <i>Doctr.</i>
1.7). At the same time, Augustine’s stance testifies to the fact that the
attitude towards encyclical studies is intrinsically connected with the
discourse on pagan culture. </span></div>
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<br /></div>
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<span lang="EN-GB">In Prof. Sandnes’ own words Homer became “a
catchword for the relationship between Christians and pagans.” As the completion
of his lecture was approaching, Prof. Sandnes shared with the audience the observation
that both those who were building a case against Greek <i>paideia</i> and those
who were arguing for a content-based discernment of it invoked Scriptural passages
in their argumentations. While he declared himself in favour of the latter
opinion, Prof. Sandnes stated that he is not entirely convinced by the
arguments put forward for it. Following this line, he voiced a challenging
question: Why is the New Testament so silent about this topic? By way of
conclusion, Prof. Sandnes admitted that he does not possess a final answer to
this question, but that he can offer some considerations. Firstly, he believes
that it took some time for the theological thinking to become mature enough to
address this issue. Secondly, perhaps this hermeneutical issue was not a real
concern in the first century. Thirdly, he mentioned the nature of Paul’s
letters which do not represent faith treatises and refer to local issues. Last
but not least, Prof. Sandnes maintained that one can deduce the notion of <i>usus</i>
from Paul’s correspondence (cf. Gal 3,24; Phil 4,8-9; 2 Cor 10,4-5). According
to him, truth and wisdom might be found outside the Christian community, but
they should be looked at from a critical perspective.</span><br />
<br />
<div style="text-align: right;">
<span lang="EN-GB">Teodor Brasoveanu </span></div>
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Codex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-56614168891026251202012-09-08T04:31:00.000-07:002012-11-09T03:39:47.473-08:00Ma. Marilou Ibita's doctoral defense <div class="MsoNormal" style="line-height: 150%; margin-left: 0cm; mso-layout-grid-align: none; text-autospace: none;">
<span lang="EN-PH" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt;">Last April 26, 2012,
Ma. Marilou “Malou” Ibita defended her dissertation entitled <i>If Anyone
Hungers, He/She Must Eat in the House” (1 Cor 11:34): A
Narrative-Critical, Socio- Historical
and Grammatical-Philological Analysis of the Story of the Lord’s Supper in
Corinth (1 Cor 11:17-34) </i>under the direction of Prof. Dr. Reimund Bieringer. The event was chaired by the dean of the Faculty,
Prof. Dr. Lieven Boeve and the dissertation was defended in the presence of
three correctors, viz. Prof. Dr.
Ekaterini Tsalampouni from Aristotle University of Thessaloniki, Prof. Dr.
David Horrell from University of Exeter, and Prof. Dr. Joseph Verheyden from KU
Leuven. Amid the downpour outside
and the friendly jest of one of the jurors of not being able to take his lunch
due to the “unholy” schedule of the defence, (viz. 13:30), Malou presented her
dissertation, answered questions, and parried with the jurors with wit, confidence, and
mastery. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-left: 0cm; mso-layout-grid-align: none; text-autospace: none;">
<span lang="EN-PH" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-left: 0cm;">
<span lang="EN-PH" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt;">Using
a variety of methods as reflected in the title, Malou defended the hypothesis
that Paul’s command in 1 Cor 11:34 (</span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">εἴ</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">τις</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">πεινᾷ</span><span lang="EN-PH" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">, </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">ἐν</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">οἴκῳ</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">ἐσθιέτω</span><span lang="EN-PH" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">, </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">ἵνα</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">μὴ</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">εἰς</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">κρίμα</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">συνέρχησθε</span><span lang="EN-PH" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">. </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">τὰ</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">δὲ</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">λοιπὰ</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">ὡς</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">ἂν</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">ἔλθω</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">διατάξομαι</span><span lang="EN-PH" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 150%; mso-bidi-language: HE; mso-font-kerning: 0pt;">)</span><span lang="EN-PH" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt;"> can be interpreted to mean </span><span lang="EN-PH">that
Paul advocates a celebration where the hungry members of the Corinthian </span><span lang="EL" style="font-family: "SBL Greek"; line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "SBL Greek"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">ἐκκλησία</span><span lang="EN-PH" style="font-family: "SBL Greek"; line-height: 150%; mso-bidi-font-family: "SBL Greek"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">,</span><span lang="EN-PH"> </span><span lang="EN-PH">together with the
rest of the </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">ἀδελφοί</span><span lang="EL" style="font-size: 10.0pt; line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EN-PH">(brothers and sisters), eat a satisfying </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">κυριακὸν</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">δεῖπνον</span><span lang="EL" style="font-size: 10.0pt; line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EN-PH">(bread – meal – cup) with the same food and drink at the
same time and </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">ἐν</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">οἴκῳ</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="font-size: 10.0pt; line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EN-PH">(in the house)
where they gather (possibly in a
rotating manner) in order to uphold, nurture and maintain their symbolic
universe in the making that is encapsulated
in the celebration of the Lord’s
Supper. Whereas common English translations of 1 </span><span lang="EN-PH" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt;">Cor:11:34 reads “</span><span lang="EN-PH" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">If you are hungry,
eat <b>at home</b>, so that when you come
together, it will not be for your condemnation” (NRSV, cf. NAB, RSV),</span><span lang="EN-PH" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 150%; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EN-PH">Malou’s study has shown that a
more contextually appropriate translation of 1 Cor 11:34 is
“If anyone hungers, he/she must eat <b>in the house</b> (i.e. in the place where
the</span><span lang="EN-PH" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">ἐκκλησία</span><span lang="EL" style="font-size: 10.0pt; line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EN-PH">gathers as </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">κατ᾽</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">οἶκον</span><span lang="EL" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;"> </span><span lang="EL" style="line-height: 150%; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">ἐκκλησίᾳ</span><span lang="EN-PH" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: HE; mso-font-kerning: 0pt;">) s</span><span lang="EN-PH">o that when you come together [to eat the Lord’s Supper], it
will not be for your condemnation.” The
number of methods that have been used to study the pericope and the total
number of pages of the dissertation (around 500) reflect the thoroughness with
which research on the topic has been done. </span><span lang="EN-PH"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-left: 0cm; mso-layout-grid-align: none; text-autospace: none;">
<span lang="EN-PH" style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt;">Fittingly, the defence
was followed by a reception with an Eucharistic celebration and a Filipino
snack afterwards. <o:p></o:p></span></div>
Codex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com1tag:blogger.com,1999:blog-1077754504449649335.post-82492582415017581602012-07-03T23:28:00.000-07:002012-07-07T02:02:56.327-07:00A Dieu. Jan Lambrecht's Speech During the American College Alumni Reunion, June 26-27, 2012<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="http://2.bp.blogspot.com/-WozP1VPoQt4/T_Pht4puhYI/AAAAAAAABMA/-Qp6Td4fM94/s1600/lambrecht.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="200" src="http://2.bp.blogspot.com/-WozP1VPoQt4/T_Pht4puhYI/AAAAAAAABMA/-Qp6Td4fM94/s200/lambrecht.jpg" width="146" /></a></div>
Rev. Fr. Jan Lambrecht SJ, emeritus professor of New Testament Exegesis and Biblical Greek of the Faculty of Theology of Katholieke Universiteit Leuven, recently gave a much appreciated after-dinner speech during the American College Alumni Reunion at Leuven. His words are inspired by St. Paul’s farewell speech to the elders of Ephesus in Acts 20:18-38. The American College, founded in 1857, served the Catholic Church of the United States of America as a major seminary for the formation of priests. In 2011 the American College seminary was closed, but the building was acquired by the university. After a phase of renovation, the College will reopen as a center for contacts of the university with the Catholic Church in the United States of America. Throughout his active career in the Faculty as a professor, as a dean and as a spiritual director, Prof. Lambrecht has been a friend of the American College.<br />
For a biography and a bibliography of Prof. Jan Lambrecht, see:<br />
<a href="http://theo.kuleuven.be/nl/onderzoek/onderzoekers/lambrecht_jan/">http://theo.kuleuven.be/nl/onderzoek/onderzoekers/lambrecht_jan/</a><br />
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<b>Jan Lambrecht's Speech During the American College Alumni Reunion, </b><b style="background-color: white;">June 26-27 2012</b></div>
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My Dear Friends,<br />
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After the main course of this exquisite meal now something serious, a brief "homily".<br />
In the Acts of the Apostles, chapter 20, we read the farewell discourse of Paul. It is at the end of his third and last missionary journey, and Paul is returning to Palestine, to Jerusalem. In Miletus, Asia Minor, he summons the elders of Ephesus.<br />
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For the sake of our actualization tonight the alumni of the American College are these elders coming from "Ephesus", that is America, to Europe, that is Leuven. And Paul represents the staff of the College as well as the professors of the university.<br />
There will be three points in this toast: testimony, farewell, and final wish.<br />
<br />
I.<br />
In his address Paul testifies and repeats, in an almost apologetic manner: I spent my whole life with you. I proclaimed the kingdom. I have kept back nothing. I delivered the message.<br />
That is what the American College and the university have been trying to do, during more than 150 years, with open mind, in all honesty and courage.<br />
<br />
II.<br />
As Paul finishes speaking, he kneels down with the elders and they pray together. Loud cries of sorrow and weeping... The Leuven American College is closed; it does no longer exist. What a pity! The elders are distressed. An immense sadness remains.<br />
Moreover, one should realize: the elders will never see Paul's face again!<br />
And this is precisely also the case this evening: it is not just a good-bye, an "Auf Widersehen". No, it most probably will be a final farewell. So emotions abound...<br />
<br />
III.<br />
At the end of the discourse Paul cites a saying of the Lord which is not to be found in any of the gospels. It may be our ultimate wish and the permanent motto of our life, that of the staff, the alumni, and the professors alike.<br />
Jesus says: "Happiness lies more in giving than in receiving". Of course, we know this and we have experienced that happiness, but so often we forget the wonderful Pauline Jesus-logion. So once again, Acts 20, verse 35: "Happiness lies more in giving than receiving".<br />
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Jan Lambrecht SJ<br />
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<a href="http://www.louvainac.org/Reuunion%20Group%20Memories.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://www.louvainac.org/Reuunion%20Group%20Memories.jpg" /></a></div>
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A group photo of the participants of Alumni Reunion American College</div>
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</div>Codex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-67641225675055780702012-03-18T13:34:00.000-07:002012-03-18T13:34:27.423-07:00Moschos, son of Moschion, an assimilated Ioudaios?Moschos, son of Moschion, is “the first Greek Jew” (Lewis) depicted on a manumission inscription. This inscription is dated in the 3rd century BC. It was found among epigraphic remains from the temple of Amphiaraus (associated with Asclepius) in Oropos. The inscription was erected by a <i>Ioudaios</i>, with the Greek name of Moschos (calf).<br />
<br />
For more than 50 years, Moschos, son of Moschion, has been considered a <i>Ioudaios</i> assimilated to the Hellenistic culture. On the one hand, in the opinion of some scholars Moschos is either highly assimilated (Barclay, Lewis) or even a defector (Wilson). On the other hand Moschos’ Jewishness was neglected (Cohen) or considered marginal (Leigh). The chief argument for these claims is Moschos’ alleged participation in the pagan cult, i.e., “incubation” in the Amphiareion.<br />
<br />
However, the inscription does not allow us to do draw such conclusions. The inscription tells us only that a person seeing a dream was ordered by Amphiaraus and Hygieia to erect the inscription.<br />
Even if Moschos was the one with the dream, the inscription does not allow us to assume that he took part in the ritual of incubation. Ancient Greek authors (e.g. Iamblichus) when referring to the dreams in the cultic context of the Asclepian cult use the word <i>oneiros</i>, while here the word <i>enupnion</i>, depicting an usual, night dream, is employed.<br />
<br />
If Moschos himself was responsible for the inscription’s wording, he obviously refers to himself as Ioudaios. Thus Moschos is at least not entirely assimilated, but underlines his Jewish roots.<br />
Finally, what about Amphiareion. Why the inscription was erected there? The inscription does not mention any illness. Is it right to assume that the temple was frequented only by sick people?<br />
<br />
jarek moeglich<br />
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</div>Codex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-35019972288029774402012-02-24T09:53:00.000-08:002012-02-24T09:53:15.063-08:00A Tribute to F. W. Danker<div style="text-align: justify;">The eminent lexicographer Frederick W. Danker passed away on February 2nd 2012. He was born on </div><div class="separator" style="clear: both; text-align: center;"><a href="http://pressblog.uchicago.edu/Danker.jpg" imageanchor="1" style="clear: left; float: left; margin-right: 1em; text-align: justify;"><img border="0" height="116" src="http://pressblog.uchicago.edu/Danker.jpg" width="83" /></a></div><div style="text-align: justify;">July 20th, 1920 in Frankenmuth, Michigan. He completed his studies in the Concordia Seminary and obtained a PhD in Classics at the University of Chicago, Illinois. From 1954 he taught in Concordia Seminary.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Danker’s contribution to New Testament scholarship is one of the most substantial in recent history. He is best known for his thorough revision of the English version of Bauer’s Greek-English Lexicon of the New Testament and Other Early Christian Literature, which was released as the 3rd edition in 2000. It is said that for ten years, Professor Danker worked on BDAG for twelve hours a day, six days a week.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In 2004, a Festschrift with the title “Biblical Greek Language and Lexicography: Essays in Honor of Frederick W. Danker” was published to celebrate Danker's work, including 18 essays by Peter R. Burton, Rykle Borger, William A. Johnson, Richard E. Whitaker, Trevor Evans, Stanley Porter.</div><div style="text-align: justify;">Prof. Danker was Christ Seminary-Seminex Professor Emeritus of New Testament at the Lutheran School of Theology, Chicago, Illinois.</div>Codex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-6661520666265999442012-02-14T07:04:00.000-08:002012-02-14T07:04:36.586-08:00Zotero - a reviewFor many of us, typing and editing footnotes and the bibliography can be a real chore. Thanks to reference management software, this task has been made easier. However, after a not so good experience with a few programs two years ago (i.e., compatibility issues) and wasting my money, I decided to surf the web and search for a software that will organize my bibliography for free. True enough, a few weeks ago I chanced upon Zotero. For someone who is not computer savvy, I find Zotero very user-friendly, especially with its simple step-by-step user guide. Since Zotero works with the web (i.e., Firefox), it can grab the bibliographical data from materials in those sites that it recognizes, like Google Books. This means no more typing of bibliography entries, although you may need to do a bit of editing for some parts of the entry, like adding the place and year of publication. Finally, what I consider to be the best features of Zotero, are (1) it allows you to store bibliographical data and (2) you can use it to cite sources for footnoting and bibliography in your written work – and both these actions for FREE. However, if you plan to store your pdf files in your Zotero account, you need to increase your storage capacity and this means you have to pay. I still need to explore the other features of Zotero and I don’t know what problems I may find, but for now I am very happy there is a program called Zotero!<br />
<br />
If you want to check it out, here is the link to Zotero: http://ica.library.oregonstate.edu/tutorials/626--Introduction-to-Zotero<br />
<br />
Joan InfanteCodex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com2tag:blogger.com,1999:blog-1077754504449649335.post-75009621270369968832012-01-01T10:43:00.000-08:002012-01-01T10:43:34.587-08:00The New Perspective on Paul Re-visited: James D.G. Dunn Conducted a Doctoral Seminar in AntwerpOn Monday, 12 December 2011, under the auspices of the Universitair Centrum Sint-Ignatius Antwerpen and in cooperation with the University of Antwerp, Philosophy Department; Katholieke Universiteit Leuven, Faculty of Theology and Religious Studies, Research Unit Biblical Studies; Université Catholique de Louvain, Louvain-la-Neuve, Faculty of Theology; and Faculty of Protestant Theology, Brussels, Prof. James D.G. Dunn, emeritus professor and member of the British Academy, led a doctoral seminar on Paul. In the first part of this seminar, Prof. Dunn offered a brief review of his famous “New Perspective on Paul”, followed then, in the second part, by a session of questions and answers. <br />
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From the beginning Prof. Dunn set the terms of the discussion by quoting Rom 3,28 and Gal 2,16 and by asserting the centrality of ‘justification by faith’ to Paul’s thought. The traditional view of this matter was comprised in three dimensions: a) the individual coming to faith and finding peace with God (e.g. Augustine, Luther, Bultmann); b) the opinion that Paul constructs an argument against the belief that one can secure God’s blessing through good works (e.g. pastoral circles); c) the idea that for Paul the Gospel stands in antithesis to the Law and this being the reason why he rejects Judaism and the Law. Taking into account the traditional view, Prof. Dunn singled out a few aspects which arose from dealing with this view. First of all, it seems that the expression “the righteousness of God” (Rom 1,16-17) was often misunderstood due to the Platonic framework of interpretation. The Hebrew construction has a relational connotation in the Old Testament and can be better translated into English as “vindication, redemption by God??.” On this account, it points out to God’s commitment which He took by Himself towards the whole creation and especially to Israel. A remarkable parallel is to be found in 1 QS 11,11-15, where one can notice the dependence on “the righteousness of God” for salvation. Secondly, it was E. P. Sanders who, in his Paul and Palestinian Judaism (1977), challenged the traditional Christian perspective on Judaism as false or biased. For him, everything starts with the recognition of the divine initiative. The Law is given to the covenantal people and it is the answer of Israel to God’s saving grace. In this last regard, the Law shows them how they should live and not how to become the people of God. Thirdly, Prof. Dunn mentioned K. Stendahl’s work, Paul among Jews and Gentiles (1976), and his conviction that Paul’s preaching did not develop out of relief from a bad conscience. Conversely, Paul’s content of the Gospel draws more on his conversion, on his seeing of the Lord Jesus Christ (cf. 1 Cor 9,1ff). Justification by faith is Paul’s response to the question of how can the Gentiles share in God’s saving righteousness. Going a step further, Prof. Dunn proposed “The New Perspective on Paul” (1982). In his judgment, Paul reacts against the Jewish belief that Gentiles as such were outside the covenant or were seen as sinners (cf. Gal 2,15; Ac 10,11-15.28). Furthermore, the Law is the paidagogos (cf. Gal 3,19-25; Eph 2,14-15) and its mission was to protect/guard Israel. When Paul writes “works of law” in Gal 2,16 he has in mind circumcision and the laws of clean and unclean which become boundary markers in Peter’s understanding. For Prof. Dunn, Lev 18,5 has the meaning of “by doing these things, this is the way you should live.” It is about covenantal nomism. In the same vein, Prof. Dunn asserted that Paul has his own version of covenantal nomism. Although Paul speaks about “justification by faith not by the works” (Gal 2,16; cf. Rom 3,28) he holds as well the “judgment according to works” (cf. Rom 2,6-11; 2 Cor 5,10). Prof. Dunn’s conclusion was that a solution which keeps both aspects together will resolve the problems between the old and the new perspective on Paul, between Catholics and Protestants, and perhaps between Eastern and Western Christianity. <br />
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The second part of the seminar turned into a lively dialogue with unexpected questions and unexpected answers. Among the first issues raised by the audience was the one concerned with the idea of salvation for non-Jews. This idea, already present in the Old Testament, might have been lost along the way and Paul seems to have been the one to recover it. Prof. Dunn replied that according to Galatians 3 there were three strands in the Abrahamic promise: the seed, the land, and the blessing of all the nations in Abraham. Paul builds upon the third strand of the promise and sees the Gospel as the covenantal grace of God to save the Gentiles. Another issue questioned the place of the new perspective on Paul in current scholarly research. In response, Prof. Dunn humorously quoted S. Gathercole who said that the new perspective on Paul was in fact the old perspective of his generation. Additionally, Prof. Dunn remarked that the merit of the new perspective was to draw attention to some missing or neglected elements and dimensions of the debate and to bring a balance between the covenant and the Law. One of the participants was preoccupied with the loss of interest in Paul from the side of the Rabbinic Judaism and with the broad perspective of the Second Temple Judaism. This time Prof. Dunn stressed the fact that Paul is for him an authentic voice of the Second Temple Judaism and that the rabbis considered Paul as a traitor. He also stated that the rabbis cut themselves off from the broad perspective of the Second Temple Judaism regarding Israel’s blessing to the nations. Lastly, the question of who would Paul have liked to be received a very short and comprehensive answer: a man in Christ. As the time allotted for the seminar quickly elapsed, Prof. Dunn brought the seminar to its end by thanking the organizers and the participants and by declaring himself happy with the discussions that followed his presentation. <br />
<br />
Teodor BrasoveanuCodex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0Leuven, Belgium50.877571 4.704328000000032350.817651000000005 4.6394480000000327 50.937491 4.7692080000000319tag:blogger.com,1999:blog-1077754504449649335.post-81256123397888576722011-12-22T13:49:00.000-08:002011-12-22T13:49:40.235-08:00Oldest Catholic University in the World Remains Catholic in Name and in RealityThe Catholic University of Leuven, Belgium will continue to keep its name Katholieke Universiteit Leuven. In international contexts both Catholic University of Leuven and University of Leuven can be used. With this name the university will also keep its Catholic identity, as a text approved by the Board of Trustees on December 22, 2011 states.<br />
<br />
The text which the Rector of KULeuven sent earlier today is found below:<br />
<br />
Dear members of the university community,<br />
<br />
After an extensive debate over its identity, Katholieke Universiteit Leuven has finalised its mission statement.This document describes the university's Catholic tradition, its identity, its value system, its role as a critical centre of thought in and for the Catholic community, and emphasises its openness to all worldviews. <br />
<br />
From its Christian perspective, the university aims to give shape to this long-present openness in a proactive way. As the updated mission statement affirms: "From its Christian perspective, the university endeavours to be a place of open discussion of social, philosophical and ethical issues and a critical centre of thought in and for the Catholic community." <br />
<br />
The mission statement also emphasises the university’s autonomy. Managerial autonomy is an essential condition for academic freedom. In recent decades, the university has taken care to protect its institutional autonomy and the Catholic Church has always respected this. The university wants to make its identity and autonomy explicit, both in its structure and in its pedagogical project.<br />
<br />
From this perspective, the university will expand its course offerings in perspectives on religion and meaning, philosophy and ethics to include insights from diverse human perspectives and worldviews as well as from the natural and social sciences, cultural studies and the arts. This effort will be initiated by the Academic Council. <br />
<br />
The university seeks to further integrate openness, from a Christian perspective, in its staff policy, social engagement, diversity policy, social services for students, treatment of bioethical questions, mission and task of the university parish, development cooperation and humanitarian relief efforts, etc.<br />
<br />
Apart from focussing on its philosophical profile, the mission statement also emphasises the university's international orientation, the intensity and interdisciplinarity of its research, the quality of its education and the importance it attributes to serving society in diverse domains.<br />
<br />
In terms of institutional structure, KU Leuven's Board of Trustees and the General Meetings of the partner university colleges within the KU Leuven Association will be reorganised into a governance union in early 2012. This means that the various general meetings will be composed identically. The reorganisation is being carried out in the context of the integration of the academic programmes of the university colleges into the university. It should be clear from this new institutional structure that the university maintains a close association with the Catholic community, and this in full autonomy. The composition and chairmanships of the aforementioned bodies will be determined by the Board of Trustees in 2012.<br />
<br />
Based on extensive consultations, 'KU Leuven' has been chosen as the university’s ‘corporate’ name, effective today. This name, referring to Katholieke Universiteit Leuven, is widely recognised as a household name in a Flemish and Belgian context. In an international context, the name may also be complimented when necessary or desired with the appended name ‘Catholic University of Leuven’, depending on the context or target group, or ‘University of Leuven’, as is already commonly done.<br />
<br />
Mark Waer<br />
Rector<br />
<br />
Jef Roos<br />
Acting Chair of the Board of TrusteesCodex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-9265079194603658042011-12-03T01:38:00.000-08:002011-12-03T01:38:48.774-08:00CBL: Old Testament Pseudepigrapha and the ScripturesProf. Dr. Eibert Tigchelaar in the text below gives the rationale of the Colloquium Biblicum Lovaniense LXI.<br />
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Traditionally, the phenomenon of Old Testament Pseudepigrapha has been related to the canonization of the Hebrew Bible (or, at least, of the Law and the Prophets), and to the belief that prophecy and inspiration had ended with Ezra. Thus, it was broadly held that Jewish authors who wrote in the Hellenistic and Roman periods could only present their own views if they would write anonymously or pseudonymously, attributing their own writings to ancient biblical figures up to Ezra. At best, these pseudepigraphic writings would shed light on forms of apocalyptic Judaism in the centuries at the beginning of the era (ca. 200 B.C.—200 C.E.); at worst, their authors were accused of pious fraud. <br />
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In the last decades, the publication of all the Dead Sea Scrolls, changing ideas about the canon of the Hebrew Bible and the canonical process, renewed discussions about the phenomenon of pseudepigraphy and concepts of authorship in ancient writings, and a focus on practical and literary aspects of the production, reception, and transmission of texts in Antiquity, all have forced us to reconsider the Old Testament Pseudepigrapha in relation to the biblical scriptures. In this colloquium we will focus on different aspects of the relationship between texts generally referred to as Old Testament Pseudepigrapha and the scriptures of what we now know as Old Testament or Hebrew Bible. The invited contributors of the main lectures have been asked to discuss concrete exegetical and/or literary issues, which show how specific pseudepigrapha interact or intersect with scriptures, but also to touch upon more general and historical questions, how the phenomena of pseudepigraphy and pseudepigraphic texts relate to issues of scripturalization and canonization. <br />
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The colloquium will not only focus on the well-known Old Testament Pseudepigrapha, composed before or around the beginning of our era, which were already collected in the early-twentieth century collections, but also on comparable texts found among the Dead Sea Scrolls as well as somewhat later Old Testament pseudepigrapha. Concretely, contributors are asked to tackle one or more questions from the following clusters of questions. (1) What is the relation between a specific Old Testament pseudepigraphon (or group of related pseudepigrapha) and the scriptures? For example, does the pseudepigraphon use scripture, and, if so, how? Are we dealing with interpretation of scripture? With extension, or expansion? Are those pseudepigrapha parabiblical works? What is the function of the work’s pseudepigraphic attribution? More generally: is a specific relation to the scriptures essential to these pseudepigrapha? (2) How does the phenomenon of Old Testament Pseudepigrapha relate to the canonical process, both when those pseudepigrapha were produced, and when they were transmitted, translated, and collected? What internal and external evidence do we have for a formal or qualitative differentiation between pseudepigrapha and scriptures? (3) What was the function of Old Testament Pseudepigrapha in Christianity? In general, the issues of the use of and/or allusions to the well-known pseudepigrapha in the New Testament and Early Christian literature have extensively been dealt with. What were the attitudes of early Christians towards Old Testament pseudepigrapha? And why did Christians compose such pseudepigrapha? What does this tell us of Christian views on the Hebrew scriptures? <br />
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In this way, the proposed topic of the CBL 2012 interacts with several issues that are in the center of recent research, such as (1) the relation of parabiblical (or parascriptural) literature to biblical texts or scriptures and the canonical process; (2) the study of the production of texts in antiquity, and the issues of authorship and pseudepigraphy; (3) the reception and transmission of texts and traditions alongside the biblical tradition.Codex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0Leuven, Belgium50.877571 4.704328000000032350.817651000000005 4.6394480000000327 50.937491 4.7692080000000319tag:blogger.com,1999:blog-1077754504449649335.post-92153833734691914332011-11-14T22:29:00.000-08:002011-11-14T22:29:09.311-08:00Stage property maker or a tent-maker?Many readers of the NT - when asked about the profession of Paul - would certainly answer that he was a tent maker. The Acts of the Apostles (18:3) describe the occupation of Paul as σκηνοποιός. The Vulgate does not translate this word, just offers a partial transliteration (σκηνο - sceno) and partial translation (ποιός - factor) into scenofactor. The vast majority of the English translations render this word as tent-maker. Tent-making is supposed to be the craftsmanship that Paul shared with Priscilla and Aquilla. <br />
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The word σκηνοποιός is a hapax legomenon in the entire New Testament. Also in the contemporary extra-biblical writings it does not appear frequently. However, the 2nd century CE author, Julius Pollux noted that σκηνοποιός and μηχανοποιός are similar occupations linked with the theater and making the properties of the stage (Onomasticon). In Comedia Adespota the word σκηνοποιός means exactly “a stage property maker.” <br />
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The tension between these two translations of σκηνοποιός is visible when comparing various editions of Bauer's Dictionary. The fifth German edition (1958) prefers a maker of stage properties. The sixth edition, revised by Kurt and Barbara Aland, tends to translate σκηνοποιός as tentmaker. The third English edition (2001), redacted by Frederick Danker, supports the stage-related translation. <br />
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We support the translation of σκηνοποιός into modern English as maker of stage properties. One of the question could be: is it necessary to presuppose what Paul's occupation was to interpret his letters?Codex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com3tag:blogger.com,1999:blog-1077754504449649335.post-44901152066917838892011-10-17T23:23:00.000-07:002011-10-18T05:21:59.381-07:00Understanding What One Reads II<h2>Book presentation: Understanding What One Reads II (14 October 2011, 6:00 pm-6:30 pm)</h2><a href="http://www.peeters-leuven.be/boekoverz.asp?nr=9016">The book on the page of the publisher.</a><br />
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<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-x-ArHHudz-E/Tp0aEEgKDTI/AAAAAAAABB8/TsXy2-ZWxAc/s1600/lambrecht_blog.jpg" imageanchor="1" style="clear:left; float:left;margin-right:1em; margin-bottom:1em"><img border="0" height="150" width="200" src="http://2.bp.blogspot.com/-x-ArHHudz-E/Tp0aEEgKDTI/AAAAAAAABB8/TsXy2-ZWxAc/s200/lambrecht_blog.jpg" /></a></div>To celebrate Professor Jan Lambrecht’s 85th birthday the research group of Exegesis, Hermeneutics and Theology of the corpus Paulinum and corpus Johanneum organized a conference to honor him. In continuation of a tradition that started twenty years ago the celebration of his birthday was accompanied with a publication of a Festschrift in his honor. For the celebration of his 65th birthday in 1991 his former doctoral students offered a Festschrift to him and this resulted in the publication in 1992 of Sharper Than a Two-Edged Sword: Essays in Honor of Professor Dr. Jan Lambrecht S.J. (Louvain Studies, 17/2-3). His 75th birthday in 2001 offered an occasion to honor him in a more extensive way and a number of international scholars contributed to a Festschrift in his honor, and this resulted in the publication in 2002 of Resurrection in The New Testament: Festschrift J. Lambrecht (BETL, 165) (<a href="http://books.google.com/books?id=h_aIzfFL0UEC&printsec=frontcover&dq=Resurrection+in+The+New+Testament:+Festschrift+J.+Lambrecht&hl=pl&ei=NmmdTp-ABs_pOYj_gIgJ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CC0Q6AEwAA#v=onepage&q&f=false">can be consulted on google books</a>). And this year for his 85th birthday Lambrecht wrote his own Festschrift, entitled Understanding What One Reads II: Essays on the Gospels and Paul (2003-2011) (Annua Nuntia Lovaniensia, 64) and during the conference this Festschrift was presented. <br />
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<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-VFLBAXan2Eo/Tp0af5FVg8I/AAAAAAAABCI/sLP8lQ2i3-I/s1600/koperski_blog.jpg" imageanchor="1" style="clear:right; float:right; margin-left:1em; margin-bottom:1em"><img border="0" height="150" width="200" src="http://4.bp.blogspot.com/-VFLBAXan2Eo/Tp0af5FVg8I/AAAAAAAABCI/sLP8lQ2i3-I/s200/koperski_blog.jpg" /></a></div><br />
The book was presented by the editor Veronica Koperski (Barry University, Miami). She honored her Doktorvater and told a story about the cover of the book, which shows rubbings of the floor of the cathedral of Florence. As Veronica explains in the preface to the book: ‘The cracks in the stones’ - done by Melissa Behrle - at first brought to mind the brokenness caused by the scandals in the church, but further reflection caused her to understand that the wearing down of the stone was caused by the faithful who continued to come to pray there during the centuries, and that this could be seen as cause for hope." Afterwards she presented the book to Lambrecht who proudly and amidst loud and warm applause received the book that is hot off the press.<br />
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<div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-aOm2ZLs2zBk/Tp0a3aC2FaI/AAAAAAAABCU/0mGtVTTeQSo/s1600/reimund_blog.jpg" imageanchor="1" style="clear:left; float:left;margin-right:1em; margin-bottom:1em"><img border="0" height="150" width="200" src="http://3.bp.blogspot.com/-aOm2ZLs2zBk/Tp0a3aC2FaI/AAAAAAAABCU/0mGtVTTeQSo/s200/reimund_blog.jpg" /></a></div><br />
Reimund Bieringer gave an overview of the book in three parts, and the focus of each part was respectively on past, present and future. (1) Past: in this part he explained how this book fits within the oeuvre of Jan Lambrecht since 1994 only focusing on his collected essay volumes. In 2005-2006 Lambrecht has published extensively on the analysis of the Nieuwe Bijvelvertaling, a Dutch Bible translation from 2004. In 2003 Understanding What One Reads: New Testament Essays (Annua Nuntia Lovaniensia, 46) (<a href="http://books.google.com/books?id=3Kwbrcc1BawC&printsec=frontcover&dq=Understanding+What+One+Reads:+New+Testament+Essays&hl=pl&ei=JQ-dTuqGJIecOtyo1cgJ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CC0Q6AEwAA#v=onepage&q&f=false">can be consulted on google books</a>) was published. This was an attempt to collect the shorter writings of Lambrecht of the period 1992-2002 into a volume that would be more accessible. The cover and the title of this first volume is a reference to Acts 8:30. It is about the encounter between Philip and the Ethiopian official who is reading the prophet Isaiah. Philip asks him whether he understands what he is reading, and in reply the official asks for guidance. This book contains 22 articles, 10 of which deal with the Synoptic Gospels and Acts (5/10 on the relation between Mk and Q), 11 on the Pauline homologoumena and 1 on Revelation. (2) Present: in this part the present book, Understanding What One Reads II, was presented. This book supplements the first volume and is a collection of Lambrecht’s essays which he has written in the period of 2003-2011, the majority of the articles have been published in journals or festschrifts. There are 35 articles of varying length, 12 articles focus on the gospels (3 on Mark 13), 22 on the Pauline homologoumena (8 on Romans and 7 on 2 Corinthians). The final article deals with Dei Verbum. The majority of the studies are strictly scientific, some studies were written for a non-specialized audience and some were presented at conferences. The shorter articles are replies to recent publications in leading international journals (e.g., Bib, CBQ, ETL, NTS). The emphasis in this book is. e.g.. on a careful analysis of grammar, line of thought, structure, reasoning, style, etc. The studies are a result of a close reading of the text and demonstrate a concern for sound method. Concerning content the book deals, e.g., with parables, πίστις Χριστοῦ, death of Jesus, eschatology, etc. Lambrecht also enters into discussion with specialized authors, among them are, e.g., Jean-Noël Aletti, Sandra Schneiders, Albert Vanhoye, Michael Wolter etc. (3) Future: as technology evolves Lambrecht also has discovered the internet as a publication platform and uses the advantages that this medium offers. On his <a href="http://theo.kuleuven.be/page/lambrecht_jan/">personal website</a> you can find his biography and a bibliography of his oeuvre in canonical order, which demonstrates that Lambrecht is a prolific writer from both an academic and a pastoral perspective. It is also good to know that on Lambrecht’s website some otherwise unpublished articles are accessible in digital form. <br />
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Soeng Yu LiCodex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-15748218754495607212011-09-28T11:17:00.000-07:002011-09-28T11:24:03.825-07:00A Tribute to Charles Kingsley Barrett<div class="separator" style="clear: both; text-align: center;"><a href="http://www.npgprints.com/lowres/38/main/68/251200.jpg" imageanchor="1" style="clear:left; float:left;margin-right:1em; margin-bottom:1em"><img border="0" height="107" width="81" src="http://www.npgprints.com/lowres/38/main/68/251200.jpg" /></a></div><br />
The well-known New Testament exegete C.K. Barrett passed away on August 20th, 2011. He was born on May 4th, 1917 in Manchester. After completion of his doctorate in Cambridge, he was appointed lecturer (1945) and subsequently professor (1958) of Divinity at Durham University, where his spent most of his working life.<br />
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Barrett was a highly renowned scholar in the field of the interpretation of the letters of Paul and the Gospel of John. He was a person of outstanding knowledge of the history and languages of Mediterranean at the time of the New Testament. His scholarship attained international prominence. Pope Benedict XVI expressed his appreciation for Barrett’s work in his book: Jesus of Nazareth. <br />
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Barrett was a Methodist minister since 1944. His student and friends say that his scientific work and Christian ministry were welded together into a harmonious unity. <br />
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From among his numerous publications we highlight the following: <br />
• <i>A Commentary on the Epistle to the Romans</i>, London 1957.<br />
• <i>From First Adam to Last: A Study in Pauline Theology</i>, London 1962.<br />
• <i>The Gospel According to St. John: An Introduction with Commentary and Notes on the Greek Text</i>, London 1965.<br />
• <i>A Commentary on the Second Epistle to the Corinthians</i>, London 1973.<br />
• <i>The Gospel of John And Judaism</i>, London1975.<br />
• <i>A Critical and Exegetical Commentary on the Acts of the Apostles</i>, London 1994.<br />
• <i>Jesus and the Word and Other Essays</i>, Princeton, NJ 1995.<br />
• <i>Paul: An Introduction to His Thought</i>, London 1996.Codex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-53450704280465985262011-09-23T01:44:00.000-07:002011-09-23T04:41:01.741-07:00Reconciliation in Interfaith Perspective<h2>Jewish, Christian and Muslim Voices</h2><br />
<h2>Editors:</h2>Bieringer R., Bolton D.<br />
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<h2>Summary:</h2>Jewish, Christian and Muslim Voices brings together scholars from Jewish, Christian and Islamic backgrounds to discuss the concept of reconciliation from within their respective traditions. These scholars focused on whether a common understanding on reconciliation is possible between the Abrahamic religions. In this volume the papers are arranged in two parts. The first contains generalized studies that approach the topic from a broad perspective. The second presents specialized studies that focus on specific issues like Islamic normalcy, the relationship between forgiveness and ethics or a comparison between Eastern and Western Christianity. The Jewish equivalent of reconciliation is discussed by Adele Reinhartz and Didier Pollefeyt. Reimund Bieringer, Roger Burggraeve, Yves De Maeseneer, David Pratt and Nico Schreurs focus on various aspects of the Christian understanding of reconciliation from many different perspectives. Finally Zeki Saritoprak and David Bolton as well as Marcia Hermansen and Julianne Funk Deckard deal with Muslim equivalents to reconciliation. The various studies brought together represent a great diversity of perspectives on reconciliation. While reconciliation is primarily a Christian concept coming from the Pauline tradition, it is important to see that similar ideas are present in both Judaism and Islam. Though differences remain, the contributions do demonstrate that not only is an Abrahamic trialogue on this subject possible, but that it is beneficial for all involved and that it has undoubted potential for further development.<br />
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The book can be acquired on the website of the publisher: <a href="http://www.peeters-leuven.be/boekoverz.asp?nr=8869">Peeters</a>Codex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0tag:blogger.com,1999:blog-1077754504449649335.post-38395195712429233062011-09-01T13:01:00.000-07:002011-09-01T13:17:28.330-07:00BETWEEN HERMENEUTICS AND EXEGESISThe research group Exegesis, Hermeneutics and Theology of the corpus Paulinum and corpus Johanneum<br />
announces an international conference in our Faculty which will take place on October 14-15, 2011 and has as its title:<br />
<h2>“Between Hermeneutics and Exegesis: Cases from the Pauline Letters and the Gospel of Mark".</h2><br />
For the complete program please <a href="https://docs.google.com/document/pub?id=1cXFFFmy9du60ezI69lh1T4Ol6PCggWvu_jOX8fBVF40">click here</a>.<br />
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To register please <a href="http://theo.kuleuven.be/page/conf_cases_pauline_letters_registration/">click here.</a> <br />
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We would like to invite you to participate in the conference.<br />
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Organizing committee:<br />
Reimund Bieringer<br />
Ma. Marilou Ibita<br />
Dominika Kurek-Chomycz<br />
Emmanuel NathanCodex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com2tag:blogger.com,1999:blog-1077754504449649335.post-5606662906043629522011-07-11T10:22:00.000-07:002011-07-11T10:22:58.779-07:00The first African Woman to Defend PhD in NT Exegesis at Katholieke Universiteit Leuven!It was a bright Tuesday afternoon, July 5, 2011. I sensed an atmosphere of joy and excitement as I entered the Promotion Hall. People from all walks of life waited patiently. Conversation was done in low tones as if it was a retreat session. What a memorable event! Exchange of greetings and smiles among people conveyed inner feelings of happiness, a day difficult to forget. Right in front of the hall was the doctoral candidate, Gisela Nneka Uzukwu. She welcomed family and friends with a handshake and her disposition seemed serene and confident.<br />
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At 1:32 the session started with a brief introduction by the Dean of the Faculty of Theology, Prof. Dr. Lieven Boeve. This was followed by the presentation by Gisela. The topic was“The Unity of Male and Female in Christ: An Exegetical Study of Gal. 3:28c in Light of Paul’s Theology of Promise.” Isolating Gal. 3:28c within its immediate literary context of Gal. 3:27-29, Gisela indicated that her work is divided into two parts and ten chapters. Chapters 1-5 focused on a critical discussion of important aspects in the history of interpretation of Gal. 3:28 and chapters 6-10 discussed Paul’s theological interpretation of Promise. The candidate pointed out that there has been an overwhelming scholarly discussion in relation to her topic. She presented some scholarly discussions bringing out clearly her research hypothesis, research questions and her unique contribution to the debate. Gisela presented the results of her findings in clear terms stating that Gal. 3:28c is not a pre-Pauline text but is uniquely Pauline.<br />
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After the presentation the Promoter Prof. Dr. Bieringer congratulated Sr. Gisela. He pointed out that the doctoral defense is a climax of eight years of study in Leuven. Prof. Bieringer described Gisela as a student who was active in international conferences and presented many papers and articles in international journals and series. Gisela was appraised for being at home with her materials. Prof. Bieringer noted that the text of study has been described as “a manifesto of Christian feminism.” He also observed that there has been recent disillusionment in the feminist study of the text. He reiterated the candidate’s claim that Gal. 3:28 is a thorough part of Galatians.<br />
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The three correctors of the thesis Prof. Dr. Thomas Söding from the Ruhr-Universität Bochum, Germany. Prof. Gilbert Van Belle and Dr. Anthony Dupont both from the Katholieke Universiteit Leuven, made critical comments and asked questions which were effectively tackled by the candidate. The jury adjourned for deliberation. After the deliberation, the Chair of the defense Prof. Boeve proclaimed Sr. Gisela a doctor. The session ended with reception. A thanksgiving Mass was celebrated at University Parish International Community (UPIC). Sr. Gisela enjoyed the presence of many friends and well wishes including Sisters from her congregation. The day will live long in the memories of people.<br />
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John Nat TuckerCodex Lovaniensishttp://www.blogger.com/profile/09707495170624544818noreply@blogger.com0