Journal articles: 'History of the Bible in the Middle Ages'

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Gibson, Margaret. "The Study of the Bible in the Middle Ages." Journal of Ecclesiastical History 39, no. 2 (April 1988): 230–32. http://dx.doi.org/10.1017/s0022046900020686.

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Dietrich, Donald J. "The Practice of the Bible in the Middle Ages." European Legacy 18, no. 7 (December 2013): 938–39. http://dx.doi.org/10.1080/10848770.2013.817779.

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Courtenay, William J. "The Bible in the Fourteenth Century: Some Observations." Church History 54, no. 2 (June 1985): 176–87. http://dx.doi.org/10.2307/3167234.

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One of the most pressing needs in the field of medieval biblical studies is for an adequate historical overview of developments in the late Middle Ages. One of the pioneers, the late Beryl Smalley, never fully achieved the intended sequel to her magisterial Study of the Bible in the Middle Ages, although her English Friars and Antiquity was an excellent beginning, particularly for the early fourteenth-century English group. Other surveys end with Nicholas of Lyra, skip from the thirteenth century to the Reformation, or give only the most cursory attention to the late medieval period.2 And yet the fourteenth and fifteenth centuries were rich in biblical commentaries, and scholars, have long considered a more precise understanding of developments in that period to be essential for an adequate appreciation of the character and significance of biblical commentaries in the early sixteenth century.

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Szpiech, Ryan. "Translating between the Lines: Medieval Polemic, Romance Bibles, and the Castilian Works of Abner of Burgos/Alfonso of Valladolid." Medieval Encounters 22, no. 1-3 (May 23, 2016): 113–39. http://dx.doi.org/10.1163/15700674-12342218.

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The Hebrew works of convert Abner de Burgos/Alfonso de Valladolid (d. ca. 1347) were translated into Castilian in the fourteenth century, at least partly and probably entirely by Abner/Alfonso himself. Because the author avoids Christian texts and cites abundantly from Hebrew sources, his writing includes many passages taken from the Hebrew Bible and the Talmud. The Castilian versions of his works translate these citations directly from Hebrew and do not seem to make any direct use of existing Romance-language Bibles (although his work might have relied indirectly on Jewish Bible translations circulating orally in the fourteenth century). Given the abundance of citations, especially in Abner/Alfonso’s earliest surviving work, the Moreh ṣedeq (Mostrador de justicia), his writing can serve as a significant source in the history of Hebrew-to-Romance Bible translation in the fourteenth century. The goal of this article is to consider the impact of polemical writing on Bible translation in the Middle Ages by analyzing these citations in Abner/Alfonso’s Castilian works.

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Emerton, N. E., and G. R. Evans. "The Language and Logic of the Bible: The Earlier Middle Ages." Vetus Testamentum 35, no. 1 (January 1985): 121. http://dx.doi.org/10.2307/1517883.

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Cohen, Ariel. "Teaching The Astronomical Visualization Used For The Explanation Of The Ancient Ein-Gedi Archaeological Zodiac And Its Related Inscription." Journal of Astronomy & Earth Sciences Education (JAESE) 9, no. 2 (November 1, 2022): 25–38. http://dx.doi.org/10.19030/jaese.v9i2.10415.

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In teaching the history of astronomy, mosaics found at ancient synagogues in the Middle East are invaluable. The ancient Zodiac signs forming such mosaics are related to the seasons indicating the fact that the precession of the Earth axis had been neglected or even unknown. We demonstrate that the sage’s derivations of the patriarch’s ages in the chronology of the Septuagint version of the bible correspond to the signs of the zodiac, an assumption supported, for example, by the inscription found in the ruins of the Jewish synagogue in Ein-Gedi. Through our astronomical calculations we solve the sun-moon conjunctions occurring at the beginning of the zodiac signs – at the Vernal Equinox - considering the real sun's orbit. Since the Septuagint version of the bible is assumed to have been translated into Greek in the 3rd century BC from an earlier existing Hebrew source, the fact that the ages of the patriarchs correspond to the observations of the real sun's motion, leads to the conclusion that the Septuagint version is an important book of the history of science. As a result of our findings, the bible can, thus, be regarded as one of the most ancient detailed scientific teaching sources leading to improved astronomical models which determined the planetary orbits.

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Harris, Julie A. "Marking Segulah in the Illuminated Bibles of Jewish Iberia." Medieval Encounters 28, no. 2 (September 30, 2022): 148–79. http://dx.doi.org/10.1163/15700674-12340130.

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Abstract The power ascribed to the Bible codex was expressed by the word Segulah, which in biblical Hebrew translates as “treasured possession.” In the later Middle Ages, however, this word is better translated as “remedy” or “occult virtue,” reflecting an infusion of medical and magical concepts which can be seen to align with ideas present in writings about Torah study by Profiat Duran (Ma’aseh Efod, 1403). This article finds visual evidence for a multi-faceted understanding of Segulah in the Seder marks which were added to the thirteenth-century Iberian Bible known as the Damascus Keter (JNUL 4 790).

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Timmerman, Daniel, Thomas J. Heffernan, and Thomas E. Burman. "Scripture and Pluralism; Reading the Bible in the Religiously Plural Worlds of the Middle Ages and Renaissance." Sixteenth Century Journal 38, no. 3 (October 1, 2007): 792. http://dx.doi.org/10.2307/20478515.

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van 't Spijker, Ineke. "Scripture and Pluralism. Reading the Bible in the Religiously Plural Worlds of the Middle Ages and Renaissance." Church History and Religious Culture 87, no. 1 (2007): 85–86. http://dx.doi.org/10.1163/187124207x189343.

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Kelly, Joseph F. "The Language and Logic of the Bible: The Earlier Middle Ages. G. R. Evans." Speculum 62, no. 2 (April 1987): 414–16. http://dx.doi.org/10.2307/2855250.

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Viezel, Eran. "The Rise and Fall of Jewish Philological Exegesis on the Bible in the Middle Ages: Causes and Effects." Review of Rabbinic Judaism 20, no. 1 (February 1, 2017): 48–88. http://dx.doi.org/10.1163/15700704-12341319.

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In the course of the ninth century ce Jewish intellectuals in the Babylonian cultural sphere began to interpret the Bible literally, on the basis of language, syntax, and context. This hermeneutic method, called peshat exegesis spread from the East to the West and reached its apex in the twelfth century in northern France. However, the peshat method of interpretation flourished for a short time only and then declined, first in lands under the rule of Islam and afterwards also in Christian Europe. The question of the causes that led to the development of this hermeneutical method, its waxing and its waning, is one of the most basic questions in the study of medieval biblical exegesis. Nonetheless, no study devoted to a comprehensive explanation of the factors leading to the rise and fall of the peshat method has been undertaken, and most academic attention to the subject has focused on particular aspects, specifically the question of the factors that led to the flourishing of the peshat method in northern France. In this study, I fill this gap. As will be made clear, my results differ in various points from the views presented in previous research.

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Harris, Carissa M. "Chaucer's Wenches." Studies in the Age of Chaucer 45, no. 1 (2023): 35–72. http://dx.doi.org/10.1353/sac.2023.a913911.

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Abstract: This essay analyzes the eighteen occurrences of the word wenche in Chaucer's Canterbury Tales and argues that the idea of the "wenche" persists today, most notably as implicit justification for the rescinding of the constitutional right to an abortion in the US Supreme Court's monumental decision Dobbs v. Jackson Women's Health Organization (June 2022). It takes a Black feminist approach by situating Chaucer's wenches in the context of Black women's history and tracing how the word's resonances continued their pernicious work of making meaning and shaping material realities long after the Middle Ages. It first gives a careful history of wench 's origins and accretion of meaning from the early to the late Middle Ages, paying particular attention to its relationship with the Latin ancilla . It uses the Wycliffite Bible as a lens to explore the term's rapidly accruing connotations of youth, servitude, femininity, and transgressive sexuality, and discusses the connections between "wenche" and reproduction in An Alphabet of Tales and Geoffrey the Grammarian's Promptorium parvulorum before tracing its symbolic freight across the Canterbury Tales and pointing to its underlying role in struggles for reproductive justice in our own time.

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Pischke, G. "The Ebstorf Map: tradition and contents of a medieval picture of the world." History of Geo- and Space Sciences 5, no. 2 (July 11, 2014): 155–61. http://dx.doi.org/10.5194/hgss-5-155-2014.

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Abstract. The Ebstorf Map (Wilke, 2001; Kugler, 2007; Wolf, 2004, 2006, 2007, 2009a, b), the largest medieval map of the world whose original has been lost, is not only a geographical map. In the Middle Ages, a map contained mystic, historical and religious motifs. Of central importance is Jesus Christ, who, in the Ebstorf Map, is part of the earth. The Ebstorf Map contains the knowledge of the time of its creation; it can be used for example as an atlas, as a chronicle of the world, or as an illustrated Bible.

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Ohana, Michal. "Rabbi Eliezer Ashkenazi's Commentary on the Garden of Eden Story: Between Exegesis and Religious Thought." AJS Review 42, no. 2 (November 2018): 489. http://dx.doi.org/10.1017/s036400941800048x.

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This essay investigates Rabbi Eliezer Ashkenazi's commentary on the story of the Garden of Eden, first exploring his method of Bible commentary in general. In his interpretation of the Bible he vehemently distances himself from allegorical interpretation that abandons the plain meaning of the text, and holds that while biblical stories function as allegory (mashal), they all, without exception, actually occurred as written. Ashkenazi's interpretation of the Garden of Eden episode serves as a platform for presenting his thoughts regarding two of the main issues that occupied Jewish thinkers during the Middle Ages and the early modern period: human perfection and the proper balance between the divine Torah and intellectual inquiry. The examination of Ashkenazi's reading of this biblical episode shows that his perspective concurs with that of his colleagues in the Sephardic Diaspora throughout the Ottoman Empire, who identified with the moderate camp of the Sephardic philosophical tradition, which sees man as the purpose of creation and believes Torah study should precede philosophical inquiry.

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Stayer, James M. "The Contours of the Non-Lutheran Reformation in Germany, 1522–1546." Church History and Religious Culture 101, no. 2-3 (July 21, 2021): 167–74. http://dx.doi.org/10.1163/18712428-bja10025.

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Abstract Among the common ways of portraying Reformation divides are the following categories: Magisterial vs Radical Reformations; or a “church type” vs a “sect type” of reform. This essay offers an alternative view. It underscores the differences between Lutherans and Anglicans on one side; and the Reformed, Anabaptists, and Schwenckfelders on the other. The Lutherans, like the Anglicans under Henry VIII, worshipped in altar-centered churches which were Roman Catholic in appearance. They presented themselves as reformers of Catholic errors of the late Middle Ages. By contrast, when the Reformed, Anabaptists, and Schwenckfelders met for worship, it was in unadorned Bible-centered meeting houses. The Anabaptists were targeted for martyrdom by the decree of the Holy Roman Empire of 1529 against Wiedertäufer (“rebaptists”). Contrary to the later memory that they practiced a theology of martyrdom, the preference of apprehended Anabaptists was to recant.

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Khan, Geoffrey, and Hindy Najman. "Performance in Ancient and Medieval Judaism." Dead Sea Discoveries 29, no. 3 (November 10, 2022): 259–91. http://dx.doi.org/10.1163/15685179-02903004.

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Abstract This article explores the performance of Jewish sacred textual traditions. Performance, as we define it, is both textual and oral and works dynamically between the two. In the Second Temple period, we show the variety of performance which embodies the vitality of the texts. Performance is a feature of scribal practice and liturgy (e.g., Hodayot). It draws on existing text to create something new (e.g., Apostrophe to Zion). From the Second Temple period into the Middle Ages, we see continued pluriformity in the oral performance of the written text of the Hebrew Bible. Creativity is evident across oral and material representation. The texts discussed throughout this article remained dynamic and diverse. The focus and scope of this article also prepares for many of the ideas picked up by the essays which follow in this volume.

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Maslov, Artem. "“Italia… Longe Ante Tempora Diluvii Habitata Creditur”: The Most Ancient Past of Italy in the Latin Treatise “De Origine Urbium Italie” (from the Late 14th Century)." ISTORIYA 14, no. 7 (129) (2023): 0. http://dx.doi.org/10.18254/s207987840026936-8.

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The author analyzes information on the first settlement of Italy by the grandchildren of Adam in the unedited Latin work “De origine urbium Italie” dated from 1391. The appearance of the text is due to the transformation of ethnogenetic myths during the Late Middle Ages and, in particular, to the regular attempts of historians to connect the exploration of various Italian regions with activities of the biblical heroes or such mythic persons who are equally correlated with the Greco-Roman tradition and the Bible. From this point of view the key specific feature of “De origine…” is the interest of its anonymous compiler in presenting as old as possible the past of Italy in whole, not of distinct cities or areas.

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Koren, Sharon. "Kabbalistic Physiology: Isaac the Blind, Nahmanides, and Moses de Leon on Menstruation." AJS Review 28, no. 2 (November 2004): 317–39. http://dx.doi.org/10.1017/s0364009404000194.

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Science and faith were inextricably intertwined in the Latin Middle Ages. Clerics would attend to both spiritual and physical needs because the need to care for the body coincided with the need to care for the soul. Until the rise of universities in the twelfth century, monasteries were the centers of scientific knowledge. And, even after the professionalization of medicine in the thirteenth century, Christian physicians continued to look to the Bible, in addition to their license, as the source of their authority. Indeed, many Christian physicians who received medical degrees went on to pursue higher degrees in theology. It is therefore not surprising that several Christian theologians used medical theories in the service of theology.

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León-Villagrá, Diego. "»[V]nnd yhr wort das frisset vmb sich wie der krebs«." Scientia Poetica 27, no. 1 (November 20, 2023): 1–34. http://dx.doi.org/10.1515/scipo-2023-001.

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Abstract Martin Luther’s 1522 translation of 2. Tim 2,17a, »vnnd yhr wort das frisset vmb sich wie der krebs«, is depicted as a paradigm shift in the history of cancer metaphors. This study aims to outline this turning point from a philological perspective by tracing this translation, its embedding in theological discourse, and its sources (especially the metaphor of ›creeping‹ cancer - »ut cancer serpit« in the Latin Vulgate, dominant in antiquity and the Middle Ages, and first introduced as a quotation from Ovid’s Metamorphoses -, and a sermon by Johannes Geiler von Kaysersberg). Furthermore, the article also traces its transmission into medical discourse and the English language in the 16thcentury, demonstrating how the primarily protestant and German metaphor of ›devouring‹ cancer becomes interdenominational, interdiscursive and translingual in just one century, being ultimately included in the 1611 King James Bible as »[a]nd their word will eat as doth a canker«.

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Miola, Robert S. "Julius Caesar and the Tyrannicide Debate." Renaissance Quarterly 38, no. 2 (1985): 271–89. http://dx.doi.org/10.2307/2861665.

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The rich and important debate over tyrannicide, in which Julius Caesar figures centrally, engaged the best political minds of antiquity, the Middle Ages, and the Renaissance and raged with particular intensity during Shakespeare's time. The tremendous upheaval of the Reformation and Counter-Reformation ignited fiery polemics on the rights of subjects and on the nature and foundations of civil order. At various times Protestants and Catholics arose to challenge the authority of the earthly crown and to claim the right of deposition and tyrannicide. Monarchomachs like Christopher Goodman, John Ponet, George Buchanan, François Hoffman, Théodore de Bèze, the author of Vindiciae Contra Tyrannos, the Ligue, and the Jesuits Robert Persons, Francisco Suarez, and Juan de Mariana drew upon the classics (especially Aristotle), the Bible, and other works (especially those of Aquinas, Salutati, and Bartolus) to reexamine fundamental assumptions about political order.

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Mirza, Younus Y. "The Disciples as Companions: Ibn Taymiyya’s and Ibn al-Qayyim’s Evaluation of the Transmission of the Bible." Medieval Encounters 24, no. 5-6 (December 3, 2018): 530–60. http://dx.doi.org/10.1163/15700674-12340030.

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AbstractStudies of Christian-Muslim polemics often disregard medieval Mediterranean Muslim contributions to the analysis of the biblical tradition. An early golden era of Muslim-Christian engagement in Baghdad is replaced by a decline in the Middle Ages which is only to be reversed with the advent of modernity. In this article, I contend that Ibn Taymiyya (d. 728/1328) and Ibn Qayyim al-Jawziyya (d. 751/1350) critically engage the biblical tradition based on their backgrounds as hadith scholars. Both question whether the Bible was accurately narrated by pointing to perceived gaps in its transmission. Similarly, drawing on theological underpinnings of hadith, they make an analogy between the Disciples of Jesus and the Companions of Muhammad. Just as the Disciples spread the message of Christ, the Companions disseminated the message of Muhammad. Nevertheless, even though the Disciples and Companions were favored by God and spread their Prophet’s teachings, they were not divinely protected messengers (rusul) and could have erred in transmitting the message.

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Schmale, Wolfgang. "Critical Note: Representations of the continents by means of allegorical figures in the early modern period. (Bodies and Maps: Early Modern Personifications of the Continents, edited by Maryanne Cline Horowitz and Louise Arizzoli, Brill, Leiden 2020)." Diciottesimo Secolo 7 (November 18, 2022): 147–52. http://dx.doi.org/10.36253/ds-13179.

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In the early modern period, the representation of the continents by means of allegorical figures enjoyed great popularity. The book Bodies and Maps: Early Modern Personifications of the Continents, edited by Maryanne Cline Horowitz and Louise Arizzoli, is very stimulating, richly documented and fundamental with regard to the detailed source-critical examination of concrete individual visualisations of the continents. The focus of the book rather lies with the 16th century, while part 5 focuses on the 18th century. In the 18th century, continent allegories entered into the public sphere and reached broader strata in the society. In this century, Eurocentrism progressed considerably, but did not invent it. The volume’s co-authors pose the question of Eurocentrism as well as that of racism with regard to the late Middle Ages and the 16th century. Because of their widespread use, continent allegories can be counted among the most important primary sources from which we can draw conclusions about how extra-European cultures could be represented, interpreted and viewed from a European perspective. They represent much more than just an art-historical source, they are, especially when one thinks of their accessibility in public spaces for everyone, actually a historical source of the first rank, behind which not least travelogues and theoretical concepts such as the history of civilisation as a universal history compete with the Christian history of salvation in the Bible.

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Bareket, Elinoar. "Jewish Inter-Communication in the Mediterranean Basin in the Eleventh Century as Documented in the Correspondence of 'Eli Ben 'Amram." European Journal of Jewish Studies 2, no. 1 (2008): 1–19. http://dx.doi.org/10.1163/187247108786120882.

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AbstractOver the years a variety of topics related to the Jewish experience in the Middle Ages have been studied. One topic that has still not been researched thoroughly, on its own, is the means of internal communication. The primary channel for conveying messages between individuals and between communities all over the Jewish world was the Jewish letter, which constitutes a literary genre of its own.Within the realm of this correspondence, poems, which mainly accompanied the letters, but were often sent by themselves, constitute a special and interesting sub-genre of their own. It appears that the writing of poems for purposes of communication was one of the necessary qualifications, which a community leader had to have in order to withstand the constant pressure of heading a demanding community that closely scrutinized his actions. Another fact worthy of mention is that in the Middle Ages the Jews living in the lands of Islam were multi-cultured, or put another way, multi-lingual, or at least bi-lingual. The poems were all written in Hebrew, whereas some of the letters were written in Hebrew, others in Judeo- Arabic, and still others only in Arabic.Since the Genizah documents prove beyond a doubt that letters were written not only by leaders and high-ranking figures, but also by members of the middle and lower classes, it would not be incorrect to say that most of the Jews of the Middle Ages were literate, at least in two languages. Another noteworthy fact is that the authors, no matter what their social status, frequently quoted passages from the Bible, Mishnah, Talmud, and Midrash. Many of these quotes were written from memory (since they deviate slightly from the original), which attests to a basic education acquired in all levels of society. The higher the person's rank, the more time they had to devote to broadening their education, but even ordinary people did not deny themselves basic education.The fundamental assumptions are examined on the basis of the correspondence of 'Eli ben 'Amram, who headed the Jerusalem Congregation (kahal) in Fustat, Egypt, in the second half of the eleventh century (1055–1075). Evidently he did not overlook any leader in the Jewish world, inside or outside Egypt, who he could utilize for his political, social, and economic purposes. 'Eli ben 'Amram was an untiring correspondent. Dozens of examples of his writing were discovered, and are still being discovered in the Genizah, identified mainly by means of his handwriting; in his poems, he often signed the beginning of the lines, which helps the identification process.

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Lavinsky, David. "Henry Ansgar Kelly, The Middle English Bible: A Reassessment. (The Middle Ages Series.) Philadelphia: University of Pennsylvania Press, 2016. Pp. xiv, 349. $69.95. ISBN: 978-0-8122-4834-0." Speculum 94, no. 2 (April 2019): 548–50. http://dx.doi.org/10.1086/702886.

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Donkin, L. "The Practice of the Bible in the Middles Ages: Production, Reception, and Performance in Western Christianity, ed. Susan Boynton and Diane J. Reilly." English Historical Review 128, no. 532 (May 9, 2013): 653–54. http://dx.doi.org/10.1093/ehr/cet099.

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Jékely, Zsombor. "Lenka Panušková, ed., The Velislav Bible, Finest Picture-Bible of the Late Middle Ages: “Biblia depicta” as Devotional, Mnemonic and Study Tool. (Central European Medieval Studies.) Amsterdam: Amsterdam University Press, 2018. Pp. 335; color and black-and-white figures. €129. ISBN: 978-9-4629-8044-0. Table of contents available online at https://www.aup.nl/en/book/9789462980440/the-velislav-bible-finest-picture-bible-of-the-late-middle-ages#toc." Speculum 97, no. 2 (April 1, 2022): 548–50. http://dx.doi.org/10.1086/719170.

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Otten, Willemien. "Nature and Scripture: Demise of a Medieval Analogy." Harvard Theological Review 88, no. 2 (April 1995): 257–84. http://dx.doi.org/10.1017/s0017816000030339.

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Throughout the history of Christian thought the theological role of scripture as source of transcendent meaning has exercised considerable influence on the art and manner of biblical interpretation. In the early church the problems revolved mostly around the canon, specifically although not exclusively the New Testament, as defining the confines of scripture. The question arose, therefore, which biblical writings were divinely inspired and which were of doubtful origin. The latter were unacceptable for the Christian communities that had broken away from their ancestral Judaic religion. Even before the canon was fixed, however, the problems shifted from the divinely inspired composition of the Bible to its intrinsic signification; interpreters saw scriptural language itself as infused with theological content. As exegetical positions led to the development of credal statements that solidified into theological dogma, the early church established a link between biblical interpretation and sound doctrine. By enforcing sanctioned interpretations through effective excommunication, an ever more powerful church sealed the dominance of orthodoxy over heresy with the nearly divine force of ecclesiastical authority. In the church-dominated culture of the Middle Ages, the adequacy of scriptural interpretation—its method, its content, the credentials of its practitioners—often depended on its conformity with an expanding theological tradition.

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Springer, Carl. "Poetry, Bible and Theology from Late Antiquity to the Middle Ages. Edited by Michele Cutino. Millennium-Studien / Millennium Studies 86. Boston: Walter de Gruyter, 2020. xii + 568 pp. $149.99 hardcover." Church History 90, no. 2 (June 2021): 417. http://dx.doi.org/10.1017/s0009640721001608.

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Gibson, Margaret. "G. R. Evans, The Language and Logic of the Bible: the Earlier Middle Ages. Cambridge, etc.: University Press, 1984. Pp. xix + 199. ISBN 0-521-26371-9." Journal of Roman Studies 76 (November 1986): 329–30. http://dx.doi.org/10.2307/300408.

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Destemberg, Antoine. "The Studium in the mirror of the Bibles moralisées. Moral exegesis and social imaginary of the Parisian masters (13th-15th century)." Revista de História da Sociedade e da Cultura 22, no. 1 (June 28, 2022): 45–74. http://dx.doi.org/10.14195/1645-2259_22-1_2.

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As looking at the urban Europe at the end of the Middle Ages as a laboratory of modern sociological thought, Parisian scholars are an efficient observatory, not only because they formed one of the new categories born in the urban world of the twelfth and thirteenth centuries, but also because they had intellectual tools useful for their self-promotion. Asserting their own social identity was also a part of a wider undertaking to articulate a structured and hierarchical socio-political order, which this Parisian masters intended to promote among the royal elites. The Bibles moralisées were an essential part of this process, providing an exegetical outreach of the God message and offering a living panorama of society to its princely readership. Social order is merged with moral order, and draws its justifications from the holy history experiences. In this world, doctores and scolares have a prominent place, for they are the guardians and dispensers of divine doctrine.

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Heschel, Susannah. "Jewish Spirituality: From the Bible through the Middle Ages. Edited by Arthur Green. World Spirituality: An Encyclopedic History of the Religious Quest, 13. New York: Crossroad, 1986. xxv + 450 pages. $49.50." Horizons 14, no. 2 (1987): 394–95. http://dx.doi.org/10.1017/s0360966900038159.

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CAROTI, STEFANO. "G. R. EVANS, Philosophy and Theology in the Middle Ages, London and New York, Routledge, 1993, pp. 135, bibl., ind." Nuncius 8, no. 2 (1993): 786–87. http://dx.doi.org/10.1163/182539183x01306.

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Bogdanova, Elena V. "A foreign proper name in Spanish idioms and proverbs." Izvestiya of Saratov University. Philology. Journalism 23, no. 3 (August 22, 2023): 262–68. http://dx.doi.org/10.18500/1817-7115-2023-23-3-262-268.

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The article deals with Spanish set expressions that include a foreign proper name. The study overviews phraseological units, as well as proverbs and sayings included in the most important Spanish lexicographical works. Dealing with an onomastic (onymic) component requires the description of idioms, their origin, meaning and the degree of linguistic actuality. The study of the selected number of set expressions and proverbs has revealed that some proper names may be considered as international precedent onyms (anthroponyms, mythonyms, poetonyms, etc.) This type of proper names may be interpreted as part of the world cultural legacy, since they are present in the onomastic fund of many languages and are considered a sort of linguistic constant formed throughout human history. Spanish national and cultural identity may be illustrated by idioms with a foreign toponym or anthroponym. Generally, those are set expressions and idioms that allude to some historical events and reflect Spanish military and political activities in the world arena, Spanish cultural and linguistic contacts in different periods. The study of idiomatic phrases, their origin and motivation has revealed the key sources to replenish the Spanish phraseological fund, which are world literature, cinema, classical mythology, the Bible, military and political activities. Chronologically, the majority of the analyzed idioms was created in the Middle Ages and the Modern period, however, foreign proper names continue to replenish the Spanish lexis, since there are many expressions and proverbs with a foreign onym that have been created in the recent centuries.

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Bruce, Scott G. "Reading the Bible in the Middle Ages. Edited by Jinty Nelson and Damien Kempf . (Studies in Early Medieval History.) Pp. ix + 284 incl. 7 tables. New York–London: Bloomsbury, 2015. £69.99. 978 1 47424 572 2." Journal of Ecclesiastical History 68, no. 1 (January 2017): 136–38. http://dx.doi.org/10.1017/s0022046916001883.

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Gaitskell, Deborah. "Hot Meetings and Hard Kraals: African Biblewomen in Transvaal Methodism, 1924-601." Journal of Religion in Africa 30, no. 3 (2000): 277–309. http://dx.doi.org/10.1163/157006600x00546.

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AbstractWhereas women's prayer groups are a well-known strength of African Christianity in Southern Africa, the evangelistic and pastoral contribution of individual women who were not clergy wives has been under-appreciated. Echoing models from Victorian London and Indian missions, Methodism in South Africa evolved an authorised, paid form of female lay ministry via middle-aged black Biblewomen sponsored and overseen by white Women's Auxiliary groups. The first appointee in the Transvaal and Swaziland District wrote comparatively full reports of emotionally 'hot' revival meetings. In 'hard' kraals she encountered hostility in the form of patriarchal control of women and an unusual proliferation of rival indigenous spirits. Her successors found male drinking an even greater obstacle to a sympathetic hearing. In urban townships along the Witwatersrand, Biblewomen work was less pioneering and more routinised, providing pastoral support to local churches via sick-visiting and following up lapsed members. From 1945-59, some Biblewomen were trained at Lovedale Bible School. The period after 1960 deserves separate exploration. In 1997, a new start was made with a national, autonomous Biblcwomen ministry, though many women, black and white, regretted severing their personal and organisational links of mutual dependence.

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Doliwa, Katarzyna. "The Concept and Functions of a Universal Language of Law." Studies in Logic, Grammar and Rhetoric 66, no. 2 (December 1, 2021): 201–28. http://dx.doi.org/10.2478/slgr-2021-0012.

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Abstract The subject of the article is the concept of a universal language and a reflection on its importance for law. The starting point is a presentation of the history of the concept of a common language for all mankind, a concept that has always accompanied man – it is present in the Bible, in the ancient writings of Near Eastern peoples, it was alive in the Middle Ages and during the Renaissance, and it experienced its particular heyday – among other reasons because of the gradual abandonment of Latin as the language of science – in the seventeenth century, an age that was reformist by definition. Since its inception, the concept of a universal language has been inextricably linked with the idea of world peace and universal happiness for all people. It is significant that in most universal language designs, regardless of the era, there were, to a greater or lesser extent, references to the utility of such languages for law. The author, tracing the development of the concept of a universal language, focuses on its fullest contemporary development: Esperanto. Esperanto, like previous universal language designs, places particular emphasis on ideas linked to the concept of a universal language, especially the idea of peaceful coexistence and understanding between peoples. In this context, it is reasonable to ask what role Esperanto can play in the development of certain branches of law, especially international law. Given the position of English as the language of legal acts of international importance, the answer to this question is currently not clear.

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Decock, P. B. "Pointing out persuasion in Philemon." Acta Theologica 43, no. 1 (June 30, 2023): 233–37. http://dx.doi.org/10.38140/at.v43i1.7394.

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This informative and insightful work reveals the vast field of the history and life of the Letter to Philemon after it was written. This approach to biblical texts has received greater attention in recent years when the reader’s contribution to the meaning of textswas first recognised. This attention to the reception of biblical texts is the special subject of the Encyclopedia of the Bible and Its Reception (EBR), which started in 2009 and of which 20 volumes have already been published. This encyclopedia surveys not only sermons and commentaries, but also the various ways in which biblical texts have been received, such as in the creative arts, including paintings, sculptures, novels, films and music. Professor Tolmie’s study, however, focuses on how commentators and preachers have “pointed out persuasion” in this Pauline letter. He has selected, as the subtitle indicates, 50 readings of Philemon from three periods, the early church (starting with Ambrosiaster in chapter 1), the Middle Ages (chapter 2), and the period from the 16th to the 18th century (Chapter 3). For each of these interpreters, Tolmie offers a brief introduction and then focuses on the way they explain the rhetorical situation. He then focuses on the way each author explains the rhetorical strategy by moving through the letter, section by section. Chapter 4, the conclusion, is actually a synthesis, in which Tolmie looks for tendencies in the interpretation of Paul’s letter by focusing first on the way the rhetorical situation is imagined and then on Paul rhetorical strategies in the different literary units of Philemon.

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Glashev, Akhmed. "On the translation of the syro-turkic manuscript from Khara-Khoto." St. Tikhons' University Review. Series III. Philology 73 (December 30, 2022): 29–36. http://dx.doi.org/10.15382/sturiii202273.29-36.

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The article devoted to study of the fragment (so-called third Syro-Turkic fragment) of a Syrian Christian book from Khara-Khoto (the capital of the Tangut kingdom) written in Turkic language in Syriac script, which comes from the Turks who adopted Christianity from the Syrians in the XIII-XIV centuries in the region of the lake Issyk-Kul (Kyrgyzstan).This article analyses the fragment of a Christian manuscript book written in Turkic language in Syriac script from Khara-Khoto (so-called the third Syro-Turkic fragment). The author proposes a clarification of the translation of the text of this manuscript. In particular, the author gives a different translation of the word bitik, relying on the other Christian texts in Turkic languages of the 13th-14th centuries, where this word means Holy Scripture, Gospel, Bible. According to the author, this is confirmed by the data in the Karachay-Balkari language, in which this meaning of bitik has its roots in the early Middle Ages and it is associated probably with the activity of Christian missions among the North Caucasian Huns and Alans and the first translation of the Gospel into the Hunnic language in 534. The article provides a brief history of the Christian community among the Turks of Central Asia, who used the Syriac script for writing books and tombstones in Turkic language. After a careful study of the Syro-Turkic fragment the author concludes that it is part of a Christian Syriac book written in the Turkic language.

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CAROTI, STEFANO. "M. J. F. M. HOENEN, J. H. J. SCHNEIDER, G. WIELAND (eds.), Philosophy and Learning. Universities in the Middle Ages, Leiden-New York-Köln, E. J. Brill, 1995 («Education and Society in the Middle Ages and Renaissance, 6»), 435 pp., bibl., ind." Nuncius 10, no. 2 (1995): 898–900. http://dx.doi.org/10.1163/182539185x01539.

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Brooks Holifield, E. "Let the Children Come: The Religion of the Protestant Child in Early America." Church History 76, no. 4 (December 2007): 750–77. http://dx.doi.org/10.1017/s0009640700500043.

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In 1844, the Congregationalist minister Enoch Pond in Bangor, Maine, reminded his fellow clergy that they had been commissioned not only to feed the sheep of their flocks but also to nurture the lambs. Under no circumstances, he cautioned, would a good minister neglect the children, for both Christian parents and their pastors felt “the deepest anxiety” that the children of American parishes would not “receive that wise government, that faithful discipline, that Christian instruction and restraint, which, by the blessing of God, shall result in their speedy conversion, and bring them early and truly into the fold of Christ.” He called for pastors to pray for the children, to convene meetings of praying parents, to pay attention to children during pastoral visits, to impart special instruction to children from the pulpit, to visit their schools, to institute Sunday schools, to teach children the Bible, and to offer catechetical instruction. The devoted pastor would acquaint himself with children, “enter into their feelings, and interest himself in their affairs; and thus engage their affections, and win their confidence.“Christian clergy in America had long heeded such admonitions. Seventeenth-century Puritan ministers made serious, if sporadic, efforts to teach the catechism, often invited groups of children into their homes for instruction, contended over the implications of the baptismal covenant, and urged parents to teach their offspring religious truths and Christian practices. Eighteenth-century Anglican clergy made similar efforts to instruct children, and their revivalist counter-parts in New England and the Middle Colonies encouraged the conversion of children at younger than customary ages. Jonathan Edwards devoted careful attention to his four-year-old convert Phebe Bartlet, who followed in the path of her converted eleven-year-old brother by announcing, after anguished prayers and cries for mercy, that “the kingdom of God had come” to her.

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Smith, A. Mark. "Michelle Karnes. Imagination, Meditation, and Cognition in the Middle Ages. x + 268 pp., bibl., index. Chicago/London: University of Chicago Press, 2011. $45." Isis 104, no. 2 (June 2013): 390–91. http://dx.doi.org/10.1086/672176.

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Livesey, Steven J. "Edward Grant. God and Reason in the Middle Ages. 398 pp., notes, bibl., index. New York: Cambridge University Press, 2001. $64.95 (cloth); $22.95 (paper)." Isis 94, no. 2 (June 2003): 364. http://dx.doi.org/10.1086/379427.

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Bulanin, Dmitrii M. "THE CULT OF MICHAEL THE ARCHANGEL IN THE REFLECTION OF MEDIEVAL RUSSIAN LITERATURE: REMARKS ON THE REEDITION OF THE BOOK BY O. A. DOBIASH-ROZHDESTVENSKAIA." Texts and History Journal of Philological Historical and Cultural Texts and History Studies 2 (2022): 7–22. http://dx.doi.org/10.31860/2712-7591-2023-2-7-22.

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This article was prompted by the newest reedition of O. A. Dobiash-Rozhdestvenskaia’s well-known book about the cult of Michael the Archangel in the Latin Middle Ages. Based on this exemplary book and medieval Russian literary texts, the author of this article raises the question of the dialectic between the typical and the peculiar in the veneration of Michael the Archangel in the Russian Orthodox tradition. The typical features, i. e. the ones that resemble the features that Dobiash-Rozhdestvenskaia found in the European material, prove to be by far more numerous than the peculiar features. As in other religious traditions, the image of Archangel Michael in Rus’ seems to have been the most abstract one when compared with the images of all the saints. This phenomenon contributed to the fact that in different parts of the Christian world, an identical set of functions was ascribed to this archangel. In principle, from the Christian point of view, Michael is undoubtedly the chief of the angels. But the natural desire of a medieval person to create a more specific image of this object of his pious thoughts and feelings by separating the chief angel from the entire army of angels did not achieve any significant results. It is indicative that Archangel Michael is not referred to by his name in texts that describe situations when he interferes in the lives of people. Taking the text of the Bible as a model, the writers preferred to use just the generic designation — “an angel.” In contrast, in the cases when Michael the Archangel is clearly individualized, he is invariably portrayed as severe and often even as cruel. In this respect, the tradition of medieval Rus’ contains exact parallels to O. A. Dobiash-Rozhdestvenskaia’s findings regarding the confessional history of Western Europe.

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Truitt, E. R. "Robert Bartlett. The Natural and the Supernatural in the Middle Ages. x + 200 pp., illus., bibl., index. Cambridge/New York: Cambridge University Press, 2008. $85 (cloth)." Isis 100, no. 2 (June 2009): 390–91. http://dx.doi.org/10.1086/605227.

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Nijdam, Han. "Anne Kirkham; Cordelia Warr (Editors). Wounds in the Middle Ages. (History of Medicine in Context.) xiv + 254 pp., illus., tables, bibl., index. Farnham: Ashgate, 2014. £70 (cloth)." Isis 106, no. 4 (December 2, 2015): 908–9. http://dx.doi.org/10.1086/684623.

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Muessig, Carolyn. "John Van Engen. Sisters and Brothers of the Common Life: The Devotio Moderna and the World of the Later Middle Ages. The Middle Ages Series. Philadelphia: University of Pennsylvania Press, 2008. xi + 433 pp. index. illus. bibl. $59.95. ISBN: 978–0–8122–4119–8." Renaissance Quarterly 63, no. 1 (2010): 201–2. http://dx.doi.org/10.1086/652549.

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James, Kathyrn. "Roger French. Medicine before Science: The Business of Medicine from the Middle Ages to the Enlightenment. 289 pp., bibl., index. Cambridge: Cambridge University Press, 2003. $60 (cloth)." Isis 95, no. 1 (March 2004): 107–8. http://dx.doi.org/10.1086/423526.

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Lanceva, A. M. "Exhibition Сzech and Кoman King Wenceslas IV: «Beautiful Style» of Gothic Art. On the 600th Anniversary of the Death of the Czech King." Concept: philosophy, religion, culture, no. 1 (July 7, 2020): 186–93. http://dx.doi.org/10.24833/2541-8831-2020-1-13-186-193.

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The article is devoted to the historical and cultural aspects of the development of Czech art in the late Middle Ages on the example of an exhibition held from August 16 to November 3 at Prague Castle, which was dedicated to the 600th anniversary of the death of the Czech and Roman King Wenceslas IV. The author of the article considers the significance of the Czech culture and sacred art in the context of the political and historical specifics of the development of medieval Bohemia and the features of the reign of Vaclav IV, who wasthe son of the Holy Roman Emperor and the Czech King Charles IV . Wenceslas IV is a complex and controversial figure in Czech history, who stood at the «crossroads» of epochs and cultures, around him various disputes persist in historiography up to our time. This article provides an overview of the nature of the sacred artifacts of culture and art presented at the exhibition «Czech and Roman King Wenceslas IV: «beautiful style» of Gothic art», as well as the characteristics of the artistic style , defined in terms of historical and cultural, internal and external political development of the Czech Republic, crosscultural dialogue of the Czech Republic with European countries on the background of the emerging religious controversy in the country. The work takes into account the features of the Late Gothic style in the Central Europe. On the example of the remarkable works of painting, sculpture, fragments of architectural monuments, decorative and applied art and manuscripts, first of all the monumental Wenceslas Bible, many of which were brought to Prague from various European Galleries and Castles of Poland, Germany, France, New York, as well as from private collections, can demonstrate the rise of Czech culture and art in the late XIV-early XV centuries, which was presented the process of cultural accumulation of the European style of the late Gothic, received Czech national artificial identity.

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Kravchuk, O., and I. Ostashchuk. "Philosophy and genesis of the judicial oath and the oath of office." National Technical University of Ukraine Journal. Political science. Sociology. Law, no. 3(47) (January 29, 2021): 71–79. http://dx.doi.org/10.20535/2308-5053.2020.3(47).229421.

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The main features of the philosophy and genesis of the judicial and the oath of office are considered in the article. An oath is a conventional conditional-symbolic act based on an appeal to a person’s conscience in his conscious intention to identify and adhere to certain accepted values, as well as to a certain institution, a defined community or a specific representative of power. Judicial oath and oaths of office have both religious and legal origins, as they belong to the universal foundations of the formation of social institutions. The deep-rooted perception of the need to take and keep the oath in the performance of functional duties and the rule of law is traced in the article on selected examples from the history of Europe. There is a common feature of religious and modern judicial oaths and oaths of office. All of them are based on the inner moral imperative of man, on the awareness of one’s own responsibility and human dignity. The modern acceptance of some oaths with respect to a certain subject (Bible, crucifix, constitution, code, flag) has prehistoric roots, which indicates the precedence of symbolic gestures and movements of verbal texts in primitive rituals. In the Middle Ages, judicial oaths and oaths of office already used references to elements inherent in modern European tradition, in particular, justice and impartiality. The obligation to strictly reproduce the formula when taking a certain judicial oath or oath of office has an ancient Roman basis. In Rome to swear (iurare) meant to proclaim the formula “ius iurandum” (“oath”, literally – “the formula that must be formulated”). The oath of judicial lawyers (judges, prosecutors, lawyers) is a mandatory element of the beginning of the professional activity in the area of Justice. It appears as a ceremonial act, which publicly certifies a person’s readiness to perform the important duties assigned to him. In modern Ukraine, the oath is taken by judges and other officials at the beginning of their professional activity.

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McCuaig, William, and Steven A. Walton. "Chiara Frugoni. Books, Banks, Buttons, and Other Inventions from the Middle Ages. Translated by William McCuaig. xiv + 178 pp., illus., bibl., index. New York: Columbia University Press, 2003. $19 (paper)." Isis 99, no. 1 (March 2008): 171. http://dx.doi.org/10.1086/589351.

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Journal articles on the topic 'History of the Bible in the Middle Ages'

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