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To browse Academia. Skip to main content. By using our site, you agree to our collection of information through the use of cookies.

To learn more, view our Privacy Policy. Log In Sign Up. Andrea Annese. Comitato scientifico: P. Esler University of St. Andrews , G. Guijarro Universidad de Salamanca , S. Moxnes University of Oslo , T. Stegemann Augustana Hochschule , E. Stowers Brown University , P.

Vassiliadis University of Thessaloniki. All articles are subject to peer review process. Articles for submission should be sent to: mauro. Direttore responsabile: Alfio Filippi. Versamento sul c. Redazione: Viale Antonio Aldini, 2 — Bologna. Anno XXXV — n. Amministrazione Tel. The article individuates the characteristics of such creative brief situations: the existence of a long profound social crisis; the success of a movement created by a leader; the multiplication of innovative movements in many different places; their relationship with the founding cultural deposit; their non-institutionalism; their address to the whole society.

The cultural diversity of some short periods of creative innovation is taken into consideration. The final part focuses on Th 17 and 1 Cor , also exploring their relationship with some parallel texts e. First, Jesus proclaims that he has come to bring the sword, since his message implies a conflictive decision at the family level — Interestingly, the two mentions of the sword occur in contexts in which links are fragmented.

Our work proposes a relation between both mentioned episodes, to verify if the scene of the arrest could be considered as a materialization of the speech on the sword and the rupture of the oikos. Una ipotesi As a liturgic historian, the Author examines the words spoken by Jesus on the bread and the cup during the last supper.

The phrase referring to the cup does not appear in Proto-Mark The author finds an answer in Jn b. The Author also states that Jn b is not a eucharistic text but a Christological one. The article also considers the very close connection between Jn 17 and Didache 9— Although it is a prayer concluding the supper, Jn 17 is not a Jewish Birkat ha-mazon; nevertheless, there is a link between Jn 17 and the liturgy through Didache 10, which is a Christian Birkat ha-mazon.

Confronto tra la Vita di Alessandro di Plutarco e alcuni testi dei vangeli e di Atti in risposta a M. The Jewish heritage gathered by the Judeo-Christianity was progres- sively weakening until it became an uncomfortable ballast for the identitarian definition of the first Gentile communities.

According to modern- ist historians such as A. Loisy, H. Bremond and J. This approach was first practiced by the ancient cosmotheisms and then it was relegated among the dead things as a reprehensible form of idolatry by exclusive monotheistic religions. After an analysis of the Mesopotamian religious culture, the essay moves on to the Greek-Roman cultural space, which offers important examples of religious translation.

Within the dialogue between the Religions of the Book, Lessing proposes again the issue of translatability, revealing its adaptability. Keywords: Jan Assmann, G. Lessing, Monotheism, Names of God, Cultural translation. An important contribution for the continuation of the research could be that of a systematic comparison between these two writings, based on their reconstructions available today, to highlight any relationship of mutual dependence.

Andrea Nicolotti, Due nuovi studi sul Vangelo di Marcione It is commonly believed that this Gospel is the result of a manipulation of the Gospel of Luke, carried out in the second century by the theologian Marcion in accordance with his theologi- cal orientation; Klinghardt, instead, claims the opposite, that is, that the Gospel of Marcion was the source that inspired both the author of the Gospel of Luke and the editors of the other three Synoptic Gospels.

Book Reviews Eberhard and I. Jaspers, R. Bultmann, Il problema della demitizzazione, a cura di R. The final part of this paper will focus on Th 17 and 1 Cor , also exploring their relationship with some parallel texts e. Al- though there are several variants of this theory—for example, the model proposed by April DeConick differs from those by John D.

As underlined by Stephen J. To identify sources in this gospel, though not 1 See April D. As for Crossan and Arnal, see John D. Marguerat, E. Norelli, and J. Poffet, eds. The first proponent of this thesis is usually considered to be Robert McL. Schenke Robinson, G. Schenke, and U. Plisch, eds. I am evoking here the methodology applied by Adriana Destro and Mauro Pesce in their recent book Il racconto e la Scrittura: starting from the places mentioned in the canonical gospels, they have identified the possible geographical origins of the sources of these gos- pels.

The Coptic text is unclear is travelling Th This famous logion, whose interpretation is more than controversial, is unclear as to whether place and ethnicity indicated are real or allegorical. However, on the basis of other evidences, there have been a variety of theories concerning the place of composi- tion for Th among them, East Syria seems to be the most probable, at least for the final redaction. Bethge et al. Introduzione alla lettura dei vangeli Rome: Carocci, Dijkstra, J.

Kroesen, and Y. Kuiper, eds. Bremmer Leiden: Brill, , — That familiarity could be direct or indirect: it could derive from secondary orality, instead of representing a direct quotation from a written source. Gathercole, Composition, DeConick herself, in her subsequent works, seems to propose a slightly revised view, compared with her opinion quoted above.

Here she acknowledges, for some logia, the hypothesis of secondary orality a concept never mentioned in Recovering. However, for the majority of the logia, she posits independent oral sources. A dependence direct or indirect may be hypothesized when a given logion shows knowledge of another text, for example reflecting the reception of re- dactional elements.

It is helpful to summarize some of the most widely shared views in current research on the issue we are dealing with. In its various compo- 10 Cf. DeConick, Original Gospel of Thomas, 16 and Gregory and C. Tuckett, eds. See also Vernon K. Th, then, could have shared sources or streams of transmission with the Synoptics and with John; in addition to this, it may have been influenced by the later canonized gospels themselves and other early Christian texts.

Presumably they both drew from a common, fluid, oral tradition associated with Jesus. A definitive list and comment of the sources proposed for Th is beyond the scope and means of the present article.

Layton, ed. Patterson, Thomas and Christian Origins, 13, Cullmann added that the existence of an even older, non-gnostic collection, perhaps independent from the Synoptics, cannot be proven, but may represent a possibility.

Asgeirsson, A. DeConick, and R. Uro, eds. Arnal et al. But some suggestions in this direction were already present in Howard M. The latter would be a text which also influenced the Didache and Barnabas cf. Plisch agrees with Schenke in considering Th as an excerpt from other works; nevertheless, he believes that Th had more than one source.

According to Brown, one of these intermediaries could have been the Odes of Solomon , n.


Pesce, Mauro

Pesce, Mauro Overview. Publication Timeline. Most widely held works by Mauro Pesce. Encounters with Jesus : the man in his place and time by Adriana Destro 8 editions published between and in English and held by WorldCat member libraries worldwide "What was there in Jesus' person, behavior, and words that prompted not only much enthusiasm but also much hostility? This compelling portrait of the man Jesus of Nazareth by two pioneers of the anthropological study of early Christianity answers this vital question.


Scientific Committee

Nome utente. Tra le moltissime cose da lui fatte certamente emerge la fondazione dell'AELAC uno degli organismi che negli ultimi 40 anni ha maggiormete contribuito al rinnovamento degli studi sulle origini cristiane. Early Christian Groups. William Tabbernee, Material Evidence. This is so not least because it. In the meantime we need to recognize that very few likely Christian artifacts able to.

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