Biblical Sources Research Articles

The Execution of the Saulides according to Josephus

Este trabajo analiza el relato de la ejecución de los hijos de Saúl descrita por Josefo en Antigüedades 7.294-297 en relación con su fuente bíblica de 2 Sam 21,1-14, (según el TM, el ms. Vaticano y los mss. luciánicos/antioquenos, y el Targum Yonatán para los profetas primeros) y en relación también con el tratamiento rabínico del episodio. El estudio muestra claramente que, a pesar de su brevedad, el pasaje ofrece ejemplos de las técnicas empleadas por Josefo para reescribir las narraciones bíblicas que merecen ser puestos de relieve y también es un exponente del cuidado e intención deliberada con que este autor lleva a cabo su propia versión de la historia de Israel.

Le fonti bibliche della colletta per l’anniversario dell’Ordinazione sacerdotale

La formula eucologica del Missale Romanum per l’anniversario dell’Ordinazione al sacerdozio (1092-C) è piena dei contenuti teologici. Il testo latino tradotto in lingua volgare deve trasmettere quello che si cela nei concetti latini. La formazione dei testi liturgici è un processo di composizione nel quale si mettono insieme tante citazioni e allusioni ai concetti che fanno parte del tesoro della Chiesa universale, elaborati durante la preghiera e attraverso la riflessione teologica. In presente articolo, seguendo indizi dell’ermeneutica liturgica, si cercava di individuare tutte le fonti bibliche della coletta. E bisogna confermare che sono molteplici. Iniziando dall’invocazione a Dio Padre, attraverso il concetto dell’unico sacerdozio della Nuova Alleanza, cioè quello di Gesù Cristo, si arriva ai compiti presbiterali che si svolgono all’interno della Chiesa come ministero e amministrazione di grazia divina.

A Possible Reference to the Jewish Sabbath in the Numbering of Chapters Six and Seven in Part II of Don Quijote

A Possible Reference to the Jewish Sabbath in the Numbering of Chapters Six and Seven in Part II of Don Quijote1 Emily G. Foss The original manuscript of Don Quijote, Part II, was missing a chapter seven. Perhaps better said, it had two consecutive chapters numbered "six." This numbering, 6-6-8, was quickly corrected to 6-7-8, which most editions use today. It has been suggested that these types of "errors" are not really errors, but rather Cervantes's way of parodying the incongruences that characterize the chivalric genre (Lathrop xvii). In this study, I similarly propose that we not be too quick to dismiss the extra chapter six and absence of chapter seven as a mistake. Working within the framework of research on the converso legacy in Early Modern Spain and the novel's multicultural context, I examine a possible reference to the Jewish Sabbath in its original chapter numbering. A familiar aspect of Jewish practice, the Sabbath formed an integral part of life for this community in Spain's history prior to 1492, and likewise contributed to the converso reality of Cervantes's day. Its Biblical source and associated practices both help to inform our understanding. Briefly, the seventh day, identified as Saturday in Jewish tradition (Shabbat in Hebrew, Sabbath in English), is a day of rest and abstaining from work. Perhaps best known as one of the Ten Commandments, it is also referenced elsewhere in the Bible. For the present study, I will focus on the episode of the manna, or bread that fell from heaven to sustain the Israelites in the desert after they left Egypt. A double portion fell on Friday, the sixth day, and none fell on the Sabbath. Customs and practices developed to keep and honor the Sabbath, such as cooking extra food on Friday to allow for abstention of work on Saturday. The inquisitional documents (specifically edicts and testimonies concerning [End Page 357] the conversos) of Cervantes's time reflect these practices. In the remainder of this study, I propose that the preparation on the sixth day to allow for rest on the seventh in Jewish tradition (with attention to both the Biblical source and associated customs) is mirrored in Cervantes's original numbering of the chapters, namely an extra chapter six and the absence of a chapter seven. Converso heritage of Cervantes and Portrayal of don Quijote Over the past decades, Spanish literary criticism has sought to discover new levels of meaning in literary works attributable to the known or hypothesized converso identity of their authors.2 In the case of Cervantes, Jean Canavaggio details a multi-generational pattern typical of the life circumstances of this socio-cultural group on the author's paternal side: First Juan, the great instigator of law suits, related on his wife's side to a family of Andalusian physicians, then Rodrigo, the itinerant surgeon . . . and finally Miguel, whose war services no one will recompense and who, having become an agent of the royal Treasury, will have to travel through towns and villages in pursuit of recalcitrant debtors. Three professions, three wanderings, three destinies that, in view of the positions of new Christians in Spain of the sixteenth century, all appear to suggest secret membership in converso society. (24-25) It was likely his converso status that prevented Cervantes from immigrating to America (Lokos 117). In an effort to broaden his prospects, he procured a document attesting to his Old Christian origins, which "tries to give the appearance of an expediente de limpieza without actually constituting one" (Lokos 119). His marriage to Catalina de Salazar in 1584 marked a union with one of the many families in Esquivias of "hidalgos who counted conversos among their ancestors" (Canavaggio 139). Among scholars who suggest a reflection of Cervantes's own converso status in his portrayal of Don Quijote, Samuel G. Armistead affirms, "there can be little doubt at all that Cervantes thought of his protagonist as a New Christian," and sees the struggles of Don Quijote's life as paralleling those of his creator, describing "an intimate relationship to the limitations, the frustrations, the undeserved failures of his [Cervantes's...

Prospettive del potere. Anamorfosi del Leviatano in Hobbes e nel Libro di Giobbe

The article starts from the analysis of the title page of T. Hobbes's Leviathan (1651) with the aim to stressing its congruence not only with the contents of the book, but also and more generally with the main trend of modern thought based on the problem of knowledge. The icon of the Leviathan, meant as a symbol of political power, is made possible by the optical distance of its observer, which, in order to recognize it, has to posit himself at the proper distance and interpret its appearences correctly. The supreme power does not correspond any more to a theological, ontological, cosmic order bestowed from above, and becomes the political expression of a gnoseological configuration, of man's loneliness in interpreting a reality no more ordered in itself. The relationship of these developments of the Leviathanic symbol with their Biblical sources seems to be loose, but on the contrary its main source, the Book of Job, offers us a penetrating reflection on this regard. The Leviathan that seals the conclusion of the book appears to be incongruous with its central meditation on sorrow and evil, but, as documented by philology, it is the reminiscence of the old funerary and sacrificial aspects of the Semitic gods from which Yahweh derives. Thus the text shows to be secretly aware of the historical origins of the Biblical God. The same God answering Job reveals his merciful face passing through a long religious evolution closely connected with vengeful and violent interpretations of divinity. The Biblical meaning therefore goes beyond Hobbes's use of the Leviathanic symbol, but anticipates its realism, giving us an unexpected interpretative tool of the present globalized world, where the Leviathan is no more the modern State, but a network of power relations extended to the whole planet. Is not the historical theology of the Book of Job suggesting that this very undifferentiated manifestation of power can become the instrument of a spiritual power belonging to a different order?

The Natural World in the Exeter Book Riddles by Corinne Dale

Reviewed by: The Natural World in the Exeter Book Riddles by Corinne Dale Greg Waite Dale, Corinne, The Natural World in the Exeter Book Riddles (Nature and Environment in the Middle Ages, 1), Cambridge, D. S. Brewer, 2017; hardcover; pp. x, 217; R.R.P. £60.00; ISBN 9781843844648. This is the first in a new series established to deal with questions of nature, the environment, and sustainability in relation to the medieval period. Dale draws on principles of eco-criticism and eco-theology to consider cultural and biblical influences on depictions of nature in the vernacular Exeter Book riddles. Over seven thematically focused chapters, Dale examines how certain riddles in the Exeter collection contribute to a programme of resistance to anthropomorphism. Chapter 1 considers the importance of place. While 'human notions of place may seem to dominate the collection' (p. 32), certain riddles resist the human-centred point of view, where often the hall or dwelling acts as a point of reference for location. Riddles 60 and 93, for example, describe the antler, which rejoices in its ranging about the forests, fields and streams carried by the deer, before being driven into exile in the scriptorium, transformed into an inkwell. As to Riddle 60, which provides the chapter title ('Be sonde, sæwealle neah'), it describes the 'watery embrace' of its home. In Chapter 2, the travail of the ox is examined in Riddle 72, with exploration of this idea also in Riddles 4 and 52. Here, one of Dale's central theses begins to be developed in detail, as she argues for the influence of Scripture in order to explain the idea of nature's subjugation to fallen humanity. The distinctive treatment of the ox as a humble and wounded beast, and a marginalized sentient being, stands in contrast with the typically powerful and dominant animal depicted in ox-riddles such as Aldhelm's. Chapter 3 considers Riddle 26 'Bible' as a kind of anti-colophon, shifting focus from the human makers of a book to its animal and material components. Chapter 4 explores another transformation process where trees become objects for human use in warfare or aggression. The subjects 'are depicted in a postlapsarian dystopia of suffering and corruption in which the relationship between humanity and nature is damaged' (p. 27). Chapter 5 examines exploitation of the environment in Riddle 83 'ore'. Chapter 6 considers riddles where nature fights back. Riddles 11 and 27 show how the transformation of natural resources into wine or mead will humiliate and damage humans. Biblical sources are at the centre of the argument that in such riddles we find new and distinctive forms of riddling and reflection on an environment with its own integrity. Chapter 7 considers the [End Page 160] limits of wisdom explored in the book of Job, and the development of such ideas in Riddles 1, 2, 3, and 84, depicting natural forces like wind, storm, and water. In these analyses combining eco-criticism and eco-theology, Dale makes an original and exciting new contribution to the field. The Introduction provides an excellent, concise overview of the literature, and wisely includes a section on 'navigating the dangers' of theory-driven textual analysis. Dale concludes that 'most dangers and pitfalls can be overcome by paying close attention to the text under discussion' (p. 19). Unfortunately, there is a degree of inattentiveness in the translation and analysis of several riddles. To give a few examples: in Riddle 27, some past verbs are rendered as present (e.g. 'mec wægun feþre' becomes 'feathers carry me'), and a plural as singular ('Hæleð mec […] baþedan' 'A man […] bathed me'). In Riddle 26 the 'brunne brerd' is translated as 'brown surface [of the vellum page]', which seems unlikely in view of the next half-line 'beamtelge swealg' ('swallowed tree-dye'). The image, most agree, is of the pen, 'fugles wyn', dipping its after-life beak over the rim of the metallic-brown inkwell. In Riddle 11 'Ic dysge dwelle' is translated 'I harm the foolish', where the usual and more cognitive-specific rendering 'I mislead', or 'I trick', actually supports Dale's reading of the text. Greg Waite University of...

"The Daughters of Israel": An Analysis of the Term in Late Ancient Jewish Sources

This article recovers history of term the of Israel (b'not yisrael) from its earliest usage in biblical passages and second temple sources to its appearance in late antique Jewish texts, focusing specifically on term's connotations in rabbinic sources and ritual texts. Rather than taking term at face-value as denoting women's subordinate status, we argue that this term may have a buried history, and that uncovering history of term daughters of Israel offers a fascinating entry-point into role of women in establishing and transforming—rather than merely observing—Jewish law and ritual. Extending Mieke Bal's notion of feminist philology to investigation of rabbinic and other late antique Jewish sources, we make case that in rabbinic literature from late antiquity, Hebrew term daughters of Israel appears in sites of contestation, sometimes deployed in discussions about women's innovation in ritual practice in ways that evoke women's ritual agency from narrative biblical sources. In late antique incantations bowls, Aramaic term for daughters of Israel (b'not yisrael) evokes legal language of second temple marriage contracts that explicitly includes women and may have served to highlight their particular agency as well. Thus in both sets of sources, term often signals moments when women act as subjects (rather than objects) of ritual and legal discourse.

One Heavenly Kingdom, Two Governments: Mainland China and Taiwan

Abstract Over the past three decades political relationships between mainland China and Taiwan have fluctuated precariously between warm peace and cold war. Instead of playing the role of the biblical peacemaker, Christian theologians on both sides have developed irreconcilable nationalist theologies in order to sanctify their respective nationalist programs: Chinese unification versus Taiwanese independence. For the purpose of constructing peace across the Taiwan Strait, a new political theology needs to be built on the centrality of religious freedom to be found in the Bible, democratic values, and the actual politics of both China and Taiwan. The second section of this article analyzes the biblical sources of a Chinese unification theology and a Taiwanese independence theology. The third and fourth sections introduce the historical development of nationalism and nationalist theology in both societies. The fifth section concludes by proposing a democratic union theology that builds on the centrality of religious freedom in the Bible, democratic values, and actual politics.

‘But Yehoshuah knew the numbers’: Reading Joshua Cohen’s Book of Numbers as Biblical Adaptation

This article considers Joshua Cohen’s 2015 Book of Numbers as an adaptation of the biblical Numbers. Drawing on personal interviews and Cohen’s novel, I trace how Cohen uses the structures and themes of the biblical Numbers to write about the contemporary technological world. By recasting the biblical source into a technological form, Cohen suggests that the digital world offers a kind of freedom, a Promised Land; yet, the freedom of the internet and new technologies is ultimately enslaving, resulting in an alienation of the self. Still, the 2015 Book of Numbers has a hopeful outlook, anticipating the survival of the ‘younger generation’.

Mixed messages, mixed outcomes: the effects of reconciliation and retaliation story endings on aggression

PurposeThe purpose of this paper is to examine the effects of reconciliation and retaliation story endings on subsequent aggressive affect and behavior.Design/methodology/approachParticipants took part in two ostensibly unrelated studies. The first involved reading a violent story, attributed to a biblical or secular source, which ended in either brutal retaliation or peaceful reconciliation. They then took part in a second study in which they completed measures of aggressive affect and behavior.FindingsParticipants told that their stories came from a secular source experienced a more aggressive affect than those told that their stories came from a biblical source. In terms of behavioral aggression, a significant difference in effect of the story ending on males and females emerged. Females who read the reconciliation ending had lower levels of behavioral aggression than females who read the retaliation ending. Conversely, males who read the reconciliation ending had higher levels of behavioral aggression than males who read the retaliation ending.Research limitations/implicationsThese findings suggest that media depictions of prosocial reactions to unprovoked aggression may not reduce aggression in men.Practical implicationsResults are discussed in terms of moral values espoused by women and men and suggest that anti-violence messages may be strengthened to the extent they address the values important to both.Originality/valueThis study extends research on violent media exposure to a burgeoning literature on reading violent content.

Asia. The fifth column in World War II: Suspected subversives in the Pacific War and Australia By Robert Loeffel Basingstoke: Palgrave Macmillan, 2015. Pp. 220. Plates, Notes, Bibliography, Index.

Asia. The fifth column in World War II: Suspected subversives in the Pacific War and Australia By Robert Loeffel Basingstoke: Palgrave Macmillan, 2015. Pp. 220. Plates, Notes, Bibliography, Index. - Volume 48 Issue 2

Celluloid Esther: The Literary Carnivalesque as Transformed through the Lens of the Cinematic Epic

AbstractThe reception ofEstherhas often been fraught with attempts to make the book more palatable to the audience receiving it and to interpret the book in a manner more consistent with the values of that community. This is evidence in cinematic adaptations of the book, where the story is transformed to better suit the genre expectations of the Biblical epic and the perspectives of the intended viewers. By examining two films based onEsther – Esther and the King(1960) andOne Night with the King(2006) – some of the interpretive issues surrounding the tone and content of the Biblical source become apparent. IfEstheris best understood as a carnivalesque work, as many scholars have suggested, then the expectations of this kind of work have not been met in the cinematic adaptations. Given the importance of film in contemporary Biblical reception, these new readings ofEstherare perhaps particularly influential, at least within the restricted communities who view these movies. Likewise, analysis of these changes highlights the values of the makers of these films and the audiences who consume them.

Omride Palatial Architecture as Symbol in Action: Between State Formation, Obliteration, and Heritage

Omride Palatial Architecture as Symbol in Action: Between State Formation, Obliteration, and Heritage

Nomos e narração

O artigo seminal de Robert Cover, Nomos e narração, serviu de inspiração para gerações de juristas norte-americanos. Cover trabalha nesse texto as implicações entre normatividade e narratividade, tentando explicar o papel da violência praticada pelos juízes no desempenho de suas funções. Através de fontes bíblicas e da história social e jurídica do judaísmo, são analisadas as atuações dos tribunais diante do que Cover denomina “universos normativos” distintos daqueles das instituições oficiais. Toda essa intrincada construção teórica tem como finalidade estudar a fundo o que o autor julgou ser a mais importante decisão da Suprema Corte do ano de 1982, relativa ao caso Bob Jones University, que trata do desmantelamento estatal da segregação racial em escolas e universidades, num contexto de forte resistência religiosa por parte de determinadas comunidades. (Resumo elaborado pelo tradutor)

Same-Sex Desire and Jewish Community: Queering Biblical Texts in Canadian and American Jewish Literature

Discusses Maggie Anton's Miriam (2007) and K. David Brody's Mourning and Celebration (2009) as works of historical fiction that portray male same-sex eroticism in relation to Judaism and Jewish community. Each of these two novels revisits the conventional tropes of Ashkenazic Jewish identity, employing symbolic images of the Jewish past and Jewish intellectual life. In particular, they construct the relationship between mainstream Jewish community and queerness as a relationship between two biblical sources, the legal material of Leviticus and the narratives of David and Jonathan in the books of Samuel....The reworkings of the biblical texts and associated with them discourses in contemporary Jewish gay fiction serves to legitimize Jewish queer experience and to resist the dominant narratives of Jewish-gay dichotomy by representing mainstream traditional Judaism as always already queer in multiple ways. The Jewish tradition, under an umbrella of queerness, is imagined as responsive to the individual sensibilities of contemporary queer subjects who work to make Judaism intelligible for themselves, as well as to make their experience intelligible from a Jewish perspective.

Did the Saviour See the Father? Christ, Salvation, and the Vision of God by Simon Francis Gaine, O.P.

Reviewed by: Did the Saviour See the Father? Christ, Salvation, and the Vision of God by Simon Francis Gaine, O.P. Rik Van Nieuwenhove Did the Saviour See the Father? Christ, Salvation, and the Vision of God. By Simon Francis Gaine, O.P. London: Bloomsbury T&T Clark, 2015. Pp. viii + 221. $122.00 (cloth). ISBN: 978-0-56766-443-3. Simon Francis Gaine, O.P., has written an important and refreshing monograph on the topic of Christ's beatific vision on earth. The book is refreshing in two ways: first, because it tackles an issue which has become rather unfashionable, and second, because the book freely roams the frontier area between historical, biblical, and systematic scholarship. The first chapter chronicles how the view that Christ possessed the beatific vision during his earthly lifetime has gone utterly out of theological fashion since Pius XII's Mystici Corporis Christi (1943). In the second half of the twentieth century, there arose a near consensus amongst scholars that the traditional view was in need of revision, if not utter rejection. The Catechism of the Catholic Church did not explicitly retain the doctrine either. Chapter 2 examines the biblical sources of the doctrine. Gaine's account is nuanced. He acknowledges that the terminology of "beatific vision" cannot be found in the Scriptures—but then again, neither can key creedal terms such as homoousion. Of course, there are a number of texts that suggest that the New Testament asserts belief in an eschatological future vision of God, and he discusses these [End Page 443] (Rev 22:4; 1 John 3:2; 1 Cor 13:11-12; and Matt 5:8). The question is then raised: did Christ possess this vision on earth? Gaine argues that Christ's authoritative teaching (see Matt 11:25-26), which struck his contemporaries (see Mark 6:2), allows us to hold that Christ saw the Father (see John 1:18; 6:46) on earth: "though Christ's beatific vision as such may not be thus openly attested Scripture, there is something in Scripture that can invite us to suppose by way of further theological reflection that Christ possessed this vision after all" (39). Christ's "role as teacher … requires him to have not only a source in divine knowledge as well as humanly communicable knowledge, but also a kind of continuity between his divine mind and his human mind rather than isolation of one from the other" (40). The third chapter considers the patristic sources, and Gaine acknowledges that "the results … are admittedly meagre" (53). After a brief outline of Candidus (who falls somewhat outside the patristic canon in chronological terms), he discusses question 65 of Augustine's De diversis quaestionibus LXXXIII (which appears to imply the teaching) and Contra Maximinum, where Augustine connects the vision of Christ's humanity with the heavenly vision of the saints, and, finally, Fulgentius (64-69), from whom the Scholastics took their cue. Ultimately, so Gaine observes, the argument for Christ's beatific vision on earth hinges on whether or not one accepts the Chalcedonian teaching that Christ's "human and divine knowing," although "distinct," "do not exist in isolation from one another" (70). Chapter 4 begins to sketch out a positive case for the plausibility of the earthly Christ's beatific vision, arguing that it is consistent with the intimate knowledge of the Father attributed in the New Testament to Christ as the human communicator of divine truth. While Peter Lombard included the thesis in his Sentences, it is Thomas Aquinas's analysis (mainly from the Summa theologiae and Summa contra Gentiles, less so from the Sentences commentary) that Gaine outlines in some detail (75ff.), and contrasts to the views of Karl Rahner and other modern theologians. Part 2, then, considers some common objections. Chapter 5 raises the question whether or not Christ had faith, and Gaine argues (convincingly in my view) that the New Testament does not ascribe faith to Christ, which further strengthens his overall argument (given the fact that faith and vision are mutually exclusive; see 2 Cor 5:7). The following chapter examines whether the beatific vision of the earthly Christ can be reconciled with Christ...

Hieronymus Bosch: Visions and Nightmares by Nils Büttner

Reviewed by: Hieronymus Bosch: Visions and Nightmares by Nils Büttner Pamela Merrill Brekka Nils Büttner, Hieronymus Bosch: Visions and Nightmares ( London: Reaktion Books 2016) 208 pp., ill. An international host of publications and exhibitions have marked the quincentenary of Hieronymus Bosch's death in 1516, including the release in English of Nils Büttner's Hieronymus Bosch, originally published in German in 2012. While Büttner's self-described "history" of Bosch provides few revelations, it is nonetheless a welcome addition in English to the field literature. Putting to rest forever the traditional construct of Bosch the enigmatic, heretical proto-Surrealist, Büttner firmly situates the famous painter within his historical context. Hieronymus Bosch is convincingly articulated a successful artist and well-stationed member of his community, whose paintings were favored by the most conservative Catholic nobility of Europe. To counter any lingering speculations concerning Bosch's orthodoxy, Büttner rigorously promotes the artist as a mainstream Christian painter almost to the point of redundancy. Chapter 4 of the book is titled "From Christmas to Easter" and begins with a quote from Bosch's contemporary, Albrecht Dürer, in defense of painting as a justifiable artistic practice to be used primarily "in service of the Church." Providing this primary source (one assumes) to establish the social context of Europe circa 1500, Büttner reiterates the central claim of his book, that "Christ's birth, suffering and death occupy a central role in Bosch's oeuvre" (51). Most of this chapter is devoted to Büttner's discussion of Bosch's famous Adoration of the Magi in Madrid, better known as the Prado Epiphany. Here, Büttner seamlessly synthesizes widely accepted earlier research on this triptych (most welcome in any introductory survey), thus providing a mainstream interpretation of this work as keyed to the salvific mystery and readily understood by late Medieval Christian audiences. Indisputable in its content and details, this passage is nonetheless tired and rehearsed when compared, for example, to Debra Higgs Strickland's [End Page 194] magisterial treatment of the same subject also published this year (The Epiphany of Hieronymus Bosch: Imagining Antichrist and Others from the Middle Ages to the Reformation (2016)). The reader will admire Büttner's methodological rigor, which is, as he explains, "rooted in the practice of historical writing" (5). There are fifty known primary sources directly linked to Bosch, and Büttner surely employs them all. These period sources provide the critical framework for Büttner's "history", and are scrupulously woven throughout the narrative. Chapter 2 begins with the description of a lease payment made by Bosch and his kin. This source material provides a geospatial time signature used to culturally situate Hieronymus Bosch in 's-Hertogenbosch, which is the topic of this chapter. While one respects such scholarly vigilance and devotion to method, some passages, by result, feel defensive and are exhausting to read, including Büttner's too lengthy excursus highlighting in detail the limitations of Erwin Panofsky's "disguised symbolism." No one disputes Büttner's argument here; art historians settled this issue decades ago. By contrast, when primary sources could be used to support Büttner's iconographical claims, one wishes he handled them with more precision. He refers more than once to the "thorns and thistles" of Medieval Christian life as a metaphor for temptation and sin. He uses this biblical source to explain the plethora of weird apparatuses and strange plants found in Bosch's landscapes. The reader expects an elaboration of this important primary source—first, because he mentions it more than once, and second, to counter the traditional construct of Bosch the drug-using, hallucinating eccentric. If Büttner does in fact cite Genesis 3:18 (this reviewer could not find it) he nevertheless ignores the highly unusual gourd-shaped bird habitat blooming from the thorny, thistly vine he refers to. In other words, the primary source he by implication (but not overtly) uses to support his view of the ordinariness of Bosch's landscapes does not explain the inclusion of, for example, bizarre terrestrial foliage in the likeness of pumpkin-shaped birdhouses. Such loose application of primary source material is...

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The Rhetoric of enkomion poleos and the Sanctification of Madrid in a pliego suelto Attributed to Lope de Vega

ABSTRACTThis article explores the fusion of epideictic rhetoric and biblical source material in a 1601 romance dubiously attributed to Lope de Vega and argues that the rhetorical model of urban praise known as enkomion poleos, as articulated by Menander of Laodicea, fundamentally structures the poem's refiguring of Israel's Babylonian exile. This overlaying of enkomion poleos with biblical narrative ultimately serves as a persuasive means both of praising Madrid and of criticizing the Duke of Lerma's move of the court to Valladolid. The poem's sacralized rhetoric of urban praise further points to an important mode of urban writing that has not received due critical attention. This article also highlights some commonalities between this pliego and other works by Lope de Vega, tentatively suggesting that the question of the pliego's authorship demands further consideration.

Listy pasterskie w posłudze słowa biskupa Jerzego Ablewicza

List jako forma komunikacji interpersonalnej znany był już w najstarszych kulturach i cywilizacjach. Ma on także swoją chrześcijańską genezę i etymologię. To także forma przekazu doświadczenia Boga i wiary. List pasterski odegrał bardzo ważną rolę w posłudze słowa biskupa tarnowskiego Jerzego Ablewicza. Jest on autorem 70 listów pasterskich skierowanych do diecezjan podczas jego 28-letniej posługi biskupiej. Odnoszą się do szeroko rozumianego życia religijnego, przeżywanych koronacji czy obchodów rocznicowych. Stanowią swoiste repetytorium wiedzy historycznej. W większości dotyczą tarnowskich świętych i błogosławionych. Są przejawem troski biskupa o poziom wiedzy teologicznej i postawę moralną diecezjan. Stanowią także świadectwo udziału biskupa w obradach Soboru Vatykańskiego II. Omawiane dzieła epistolograficzne przygotowywane były przez arcybiskupa Jerzego Ablewicza i opierały się na źródłach biblijnych, dorobku ojców Kościoła i Magisterium. Przygotowane w oparciu o klasyczny model przepowiadania, mają walory komunikacyjne i pedagogiczne. Arcybiskup Jerzy Ablewicz na łamach swoich dzieł jawi się jako człowiek wielkiego taktu i kultury, który w swojej posłudze doskonale korzystał z listu pasterskiego jako formy posługi słowa i przekazu doświadczenia Boga oraz własnej wiary.