Literatura académica sobre el tema "Bible. New Testament – History of Biblical events – Fiction"

Periodically in Christian history there emerges a speculative trend known as “apocalypticism” which, simply put, is the reading of current events as the fulfillment of “biblical prophecy.” As understood here, biblical prophecy ascribes particular importance to select passages of the Bible, notably Daniel 7 and Ezechiel 38-39 in the Old Testament and Revelation 20-21 in the New — passages regarded as “apocalyptic,” a word meaning simply “revealed” but here practically synonymous with impending catastrophe. Apocalypticism assumes that such passages foretell certain events of human history, events now coming to pass or soon to take place. This speculation recurs, in Lowell Streiker’s words, “whenever societal stress (depression, recession, threat of war) elicits the belief that things are getting worse and will probably stay that way.” In other words, apocalypticism is always a response to a sense of mounting crisis.

This article is about the evolution of the poetic work of Maximilian Voloshin in the context of Russian history of the early twentieth century. It reflects the formation of the religious and philosophical worldview of this poet-philosopher. The hypothesis is discussed that under the influence of tragic events, wars and revolutions, the biblical motives increasingly replace the antique ones, and the contemporary historical events are interpreted in terms of biblical history. In this connection a general view of the subject is given, as well as an analysis of the language, metrics, imagery and style of Woloshin's poetry at different moments of his creative work. It appears that if earlier the poet often tended to adapt antique verse and strophe to the Russian syllabo-tonic poetry, in the works of the epoch of wars and revolution he imitates the biblical poetry several times, and then he goes on to an unrhymed tonic verse, with the line divided into two hemistichs. Thereby the antique images, topoi and metaphors give way to biblical allusions, combined with realistic details of the period of terror and mass executions. It is proved that Crimea-Cimmeria, which had previously been an area of the ancient oecumene for the poet, an abode of the ancient gods, appears as an arena of the fulfilled prophetic and apocalyptic visions of the Bible in the post-revolutionary period of his work. It is alleged that history itself, which had previously been depicted as a cycle, according to ancient tradition, turns into a vector of destruction. Concerning the Old Testament history, the poet's attention is mostly attracted to prophetic books, and he chooses the most mystical images from the New Testament, chiefly from St John’s Book of Revelation. Moreover, some Gnostic motifs are combined with the Biblical ones. The cosmic allegory of Christ as the spirit "crucified" in the matter is considered as an example which goes back to the Gnostic teachings of Late Antiquity. It is also concluded that Voloshin’s hope for a future revival of Russia after passing through the crucible of trials also fits into the framework of the biblical tradition.

The paper explores eleven New Testament names featured in the text of the Ladder by John Climacus, a translated monument of early Slavic writing. These personal names are a special kind of biblical quotations referring to the events of the holy history. The research is based on comparative analysis of the Greek texts of the Ladder published by Jacques Paul Migne (Patrologia Graeca, Vol. 88), four ancient Byzantine codes and five Slavic manuscripts which contain the first Slavic translation of the book made by Preslav scribes in the first half of the 10th century. The article follows research on the collective church memory of medieval scribes which manifests itself in the commonality of topics, images, plots, ideas, and expressions that go back to the text of the Bible. The New Testament characters that are featured in the Greek text of the Ladder and its Slavic traslations are: Jesus Christ, Mary, John the Baptist, John the Apostle, Lazarus, Peter, Paul, Timothy, Herod, Pontius Pilate, Judas. The author identifies the key biblical images in the Greek text of the Ladder (Jesus Christ and the supreme apostles Peter and Paul) and specifies the functions of New Testament names in the text: referential, symbolic, emphatic and indexical. The oldest Russian manuscript showcases spelling inconsistencies in relation to New Testament names as well as multiple errors indicating both the inexperience of the scribe and his poor knowledge of gospel stories. These errors were eliminated from the text of later manuscripts. The analysis identified four words that are absent in the historical dictionaries of the Russian and Old Slavonic languages (bezvrednitsa ‘dispassion’, besslovesne ‘wordlessly’, zluderzhanie ‘rancor’, suprotivpremeneniе ‘transformation’).

The paper explores twenty-one Old Testament names found in the text of the translated monument of early Slavic writing, the Ladder of John Climacus. These personal names are a special kind of biblical quotations referring to the events of the Holy History. The study builds on a comparative analysis of the Greek text of the Ladder according to the publication in Patrologia Graeca (Vol. 88) and the text of the oldest Russian manuscript of the 12th century. The author looks to identify various strategies of delivering biblical citations used by the author, translator and scribe of the book, which is explained by the absence of the canonical text of the Holy Scriptures and the long history of existence of the Ladder in Byzantine and Slavic book literature. The article follows research on the collective church memory of medieval scribes which manifests itself in the commonality of topics, images, plots, ideas, and expressions that go back to the text of the Bible. The novelty of the work lies in incorporating new linguistic material extracted both from the text published in Patrologia Graeca and from the texts of unpublished Byzantine and Slavic codes. Personal names found in the Greek text of the Ladder (Jacob, Moses, David, Job, Lot, Adam) allude to key symbolic images and reveal several functions of the Old Testament anthroponyms in the Ladder texts: referential, symbolic, emphatic and indexical. Observations on the text of the translation evidenced to the high skill and erudition of the author of the first Slavic translation but at the same time revealed a translation error (new Adam), which was obviously caused by illegible or incorrect reading in the Greek version used as a source text for the translation. Contrastingly, the Russian manuscript under study showcases spelling inconsistencies in relation to Old Testament names as well as multiple errors and omissions of the names of characters. These are the result of multiple copies of the book made by inattentive and inexperienced scribes, one of whom was the scribe of the oldest surviving manuscript of the Ladder, created two centuries after the first translation appeared.

Grundtvig and Liturgical ExegesisBy Christian ThodbergLiturgical exegesis is defined as the way in which the Church re-actualised the words and deeds of Jesus in the service of worship in trying to answer the need of the congregation for being simultaneous with the biblical events. In the Western Church this liturgical exegesis received an emphatic exposition in connection with the old series of pericopes in the roman mass and in most of protestant churches as well.Many modem preachers do not like the old lectionary because it is crammed with the stories of Jesus’ miracles which - as they say - have no relevance to churchgoers of today. Grundtvig, however, always met those stories with pleasure, because in his opinion, they dealt with Jesus’ strong deeds in the worship today in baptism and communion. And essentially the biblical readings are worked out on the Sundays before and after the old baptismal terms, either at Easter time, or on the sixth of January, or at Whitsun. Thus baptism is defined in three ways by the three old baptismal terms: on January sixth as a birth with Christ, at Easter as death and resurrection with Christ and at Pentecost as the reception of the gift of the Holy Spirit.The Western system of gospel readings in general survived the Reformation, but in the course of the seventeenth and eighteenth centuries the account of Christ’s acts of power came under critical scrutiny. They were understood as magical elements, which obscured the character of the bible as the teaching of Christianity. Parallel with this, in the context of the liturgy, the renunciation and the naming of the Devil and the word Hell was removed from the Apostles’ Creed in the baptismal rite and the Annunciation, the Resurrection and the Ascension were understood as images.As an old-fashioned believer, Grundtvig protested against all this. Christianity depended on Christ’s works of power. But despite his faith that the bible was literally God’s word, his problem was this: When and how did God’s word and Christ’s deeds of power touch him personally? Theologically, the question about the presence of God was a problem for Grundtvig throughout his life. In simple terms: Where does God speak to mel Grundtvig’s problem was solved by his famous »unparalleled discovery«, which became the hermeneutic key to his sermons. The thesis of liturgical history scholarship is that liturgical exegesis has its place already in the New Testament, and that the secondary epistles of St. Paul in connection (Ephesians, Colossians) can be rehabilitated, since they give us the key to the understanding of Jesus’ miracles in relations to baptism. In the end it points to Grundtvig’s persistent attempt to find the place where God speaks to him, where he intuitively rediscovers the early church’s understanding of the connection between Jesus’ works of power and baptism, and which thus becomes a contemporary challenge to New Testament scholarship and preaching today.

ABSTRACTThe impetus towards the contextualization of the facts referred to in the Old and New Testament is made evident in the spread of its contents and its translation into more languages than any other book in History. From the legendary Ur, Sinai and Ancient Egypt to name some of the territories, the echoes of a complex historical process have reached our days, which in the last centuries have increased the religious political controversies in the globe. Still, the Bible as a historical account together with the archaeological findings have become the argumentative basis of significance to the forms of visual representation in the history of art. Their level of substantiation have brought up the debate with respect to the reconstruction of the biblical events, and has indirectly allowed us to get to know the Judaeo-Christian world through the symbolic expressive typologies in each culture.RESUMENEl impulso en pos de contextualizar los hechos referidos en el Antiguo y el Nuevo Testamento, se pone de manifiesto en la difusión de sus contenidos y traducción, en más idiomas, que cualquier otro libro en la Historia. Desde la legendaria Ur, el Sinaí y el Antiguo Egipto; por citar solo algunos territorios, llegan los ecos de un proceso histórico complejo, que en las últimas centurias ha incrementado las controversias políticoreligiosas en el orden global. Aún así, la Biblia como relato histórico, junto a los hallazgos arqueológicos, se han constituido en la base argumental de significación para las formas de representación visual en la historia del arte. El grado de fundamentación de aquellos ha instalado el debate, respecto a la reconstrucción de los acontecimientos bíblicos; e indirectamente, ha permitido conocer el mundo judeo-cristiano mediante las tipologías simbólico-expresivas en cada cultura.

In this article titled “The Time of the End of Times in the Apocalyptical Literature” the author presents the study about the biblical vision of the final time which concern two domains christological and ecclesiological. This patristic study pertains to several subjects set forth in section and sub-section titles, such as: Christ as the Eternal Day of God, the Parousia as the Second Coming of Christ, the Day of Judgement, the Great Tribulation or Persecution (Mt 24: 21; Mk 13: 19; por. Dan 12: 1), “the great distress” (Rev 7: 14), the time of Pagans persisting for forty two months, the fall of Jerusalem (Mt 24: 1-3; Mk 13: 1-4; Lk 21: 5-7. 20), “abomination of desolation” (Dan 9: 27; 11: 3; 12: 11), Gog and Magog from the vision of Ezekiel (Ezek 38-39) and Apokalypse (Rev 20: 8), a great apostasy will be a prelude to the Second Coming of Christ, “a hundred and forty-four thou­sand who had his [Lamb’s] name and his Father’s name written on their foreheads [and] who had been ransomed from the earth” (Rev 14: 1. 3), Antichrist (1Jn 2: 18. 22; 4: 2-3; 2Jn 7) and his time three and a half years (Rev 11: 9. 11) or forty-two months (Rev 11: 2; 13: 5). The Antichrist refers to the ruling spirit of error, the enemy of the Gospel, and the opponent of Christ who will precede His Second Coming and the end of the world. He is the incarnation of wickedness, pride, and hostility toward Christ’s redemptive work. This section delves into the number 666 (Rev 13: 18; 15: 2), false prophets (2Pet 2: 1), false teachers (2Pet 2: 1). In the biblical apocalyptic literature we can find a few visions of the cosmic catastrophes and cataclysms such as “earthquakes” (Mt 24: 7; Mk 13: 8), “famines” (Mt 24: 7; Mk 13: 8). In this study, appeared the theory of Millenarianism (from Latin mille) or chiliasm (from Greek c…lioi) based on a literal interpretation of Apocalypse (Rev 20: 2-7) which interpretation teaches that the visible personal rule of Christ on earth will last for a duration of a thousand years before the end of the world. Two themes are given special study in this article. First is the distinction of the interpretation of time. Second, is the interpretation of the prophetic announce­ments and eschatological visions from the Bible, and the potential influence of the ancient apocalyptic stories and writings in the redaction of the Bible. As to the first theme, the application of Greek distinction of concept of time as duration (crÒnoj) from time as fulfilment and accomplishment (kairÒj) to the Hebrew conception of time is problematic. Substantial biblical concept of time is an event which pertains to time, otherwise as time having specific event, more then a time extending indefinite time. In the theological perspective, perception of time is therefore an action of God. From the very beginning to the end of Biblical History, time is the means of God’s deeds of salvation. Thence for the biblical author, the historic-redemptive (salvation) concept of the world appears before his metaphysical conception. This concept is also readily apparent in the description of the seven days from the ancient Semitic cosmogony well-known from the Book of Genesis. This topic contains an important christological and messianic aspect. The his­tory of the world become conditioned and dependant, defined and designated by the existence of the Word of God, Creation and Incarnation by the birth of the Son of God, fulfilment of time by the second coming of the Son of Man siting at the right hand of God (Mk 16: 19; Heb 12: 2), the end of time by the judgement of God. One can speak of christological concept of time and also of christological concept of the world. The discussion of the second theme revolves around the interpretation of the Fathers of the Church on apocalyptic writings. This analysis of the meaning of the apocalyptical symbols is presented according to the interpretation of the Fathers of the Church, starting with all commentary of the Book of Revelation written from the beginning to the 12th Century. Outstanding among Greek and Latin writ­ers from the ancient time through the Middle Ages are: Papias of Hierapolis, Jus­tin Martyr, Hippolytus, Irenaeus of Lyon, Origen, Tertullien, Lactance, Eusebius of Caesarea, Didymus of Alexandria, Victorinus of Pettau, Gregory of Nyssa, Je­rome, Augustine of Hippo, Quodvultdeus, Primasius, Caesarius of Arles, Gregory the Great, Isidore of Seville, Raban Maur, Bede the Venerable, Ambroise Autpert, Beatus of Liébana, Rupert of Deutz, Joachim of Fiore, Richard of Saint-Victor. It is well known that, between the years 200 B.C. and 150 A.D., prophetic writings appeared in certain Jewish or Christian circles. These prophetic writings were called Apocalypses. After a careful analysis, this article hypothesizes that the Bible is influenced by this ancient apocalyptic literature. The Biblical Apocalyptic Literature was dependent upon formularies and ex­pressions used in the ancient Apocalyptic Literature. Some symbols or apocalyptic numbers were accepted from the ancient Literature, sometimes diminishing and sometimes enlarging their meaning. On the basis of formularies and symbols from Biblical Apocalyptic, the Fathers of the Church built their own historical-theolog­ical interpretation of eschatological events. In the Bible, both Old and New Testaments, there are prophetic announcements and eschatological visions. The New Testament is a repetition of those visions and those announcements made in the Old Testament. The Book of Revelation is the conclusion of those announcements and the accomplishment of those visions. An example of this use of the apocalyptical symbols in the theological and historical contexts by the Christian writers is found in the interpretation of the vi­sion of Gog and Magog. The vision of the Gog and Magog was usually interpreted in the historical context. They were identified with Goths, Barbaric people who invaded and conquered most of the Roman Empire in the 3rd, 4th, and 5th centuries. Yet this epic figure is reinterpreted with the turn of each new century. In the new historical context, the writers give a new interpretation, but the theology of these symbols remains the same.

The article states that, for the purpose of interpreting the Biblical topos of the Law and Grace, Hilarion refers to the genre of the word. Hilarion takes first place in the title, and then in the text of the work God brings out wisdom. By law, he believes the Old Testament, which has already fulfilled its task, and Grace - the New Testament, which outlines the existence of man, his relationship with God, gives hope for eternal life. The subject of the "Word" breaks the sermon into four fragments. In the first of them, we notice the allegorical meaning of reading the Scriptures in relation to the history of mankind. The second part is devoted to the interpretation of the image of Jesus Christ, which appears as a synthesis of God and human nature. The third fragment depicts events beyond the boundary of the Bible. It is devoted to the baptism of Rus. In the fourth fragment Prince Volodymyr is glorified. Following the best traditions of Byzantine oratory prose, the author of the Word simply pours his text into quotations from the Bible and adds to them a predominantly allegorical interpretation, emphasizing that the work is not intended for proclamation, but for reading, which enabled the author to interpret the Scriptures and in the literal, and in allegorical sense. The advantage of the New Testament over the Old Testament is embodied by the author in the images of the free wife of Abraham Sarah - Grace and his servant Hagar - Law. Laconic retelling of God-inspired text, Hilarion interprets the old-czarist images, as those that represent the new covenants at the level of allusions, presented them in the form of additional parallel antithesis. The same anti-colored color is also depicted by the images of their children. Isaac was born from a free woman, which means that he represents freedom, Ishmael is from a slave, hence his image symbolizes slavery. He who receives Grace receives goodness, love, becomes the son of God, and begins to live a new life in the Holy Spirit through which the believer is through. The overcoming of the Law and the perception of Grace means, according to Hilarion, the acquisition of spiritual freedom.

Indonesia stands firm in its democratic values and respects its presidential election in 2024. However, the scent of the history of identity politics still lingers and threatens the harmony of voting. Even though identity politics seem to be a common and acceptable method, it bears danger, especially to Christians as a minority. This can happen through the burdens and biases of Christians to vote. Through descriptive literature methods of biblical perspective with contextual interpretation alongside political reviews and literature, this paper tries to answer the question of how a Christian should vote for their future leader amidst the pressure of identity politics. The Bible can be a clear guideline to show that such political events and methods had already occurred in the Old Testament and New Testament eras. The wisdom contained in the Proverbs that was intended for future young leaders, as well as the wisdom of Jesus Christ, can help shape the answer on how a Christian should vote for their future leaders. This paper finds that Christians as minorities should try to be objective following biblical standards and the quality of a leader, such as righteousness, multiple councils, servanthood, and accountability, rather than drowning in misconceptions of defensive and subjective votes based on religion-ethnicity sameness or popular opinion.

The following books are reviewed: Gunnel André, Det står skrivet – med inblickar mellan raderna: Kommentar till Den svenska evangeliebokens gammaltestamentliga texter (LarsOlov Eriksson) William Baird, History of New Testament Research: Volume 3: From C. H. Dodd to Hans Dieter Betz (Jan H. Nylund) Jennie Barbour, The Story of Israel in the Book of Qohelet: Ecclesiastes as Cultural Memory (Lena-Sofia Tiemeyer) Michael F. Bird och Jason Maston (red.), Earliest Christian History: History, Literature, and Theology: Essays from the Tyndale Fellowship in Honor of Martin Hengel (Tord Fornberg) Wally V. Cirafesi, Verbal Aspect in Synoptic Parallels: On the Method and Meaning of Divergent Tense-Form Usage in the Synoptic Passion Narratives (Jan H. Nylund) John J. Collins och Daniel C. Harlow (red.), The Eerdmans Dictionary of Early Judaism (Cecilia Wassén) Göran Eidevall, Sacrificial Rhetoric in the Prophetic Literature of the Hebrew Bible (Blaženka Scheuer) Mark W. Elliott, The Heart of Biblical Theology: Providence Experienced (LarsOlov Eriksson) . Steven Fine (red.), The Temple of Jerusalem: From Moses to the Messiah: In Honor of Professor Louis H. Feldman (Stefan Green) Martin Goodman, George H. van Kooten and Jacques T. A. G. M. van Ruiten (ed.), Abraham, the Nations, and the Hagarites: Jewish, Christian, and Islamic Perspectives on Kinship with Abraham (Lena-Sofia Tiemeyer) Deryn Guest, Beyond Feminist Biblical Studies (Mikael Larsson) Claudia Camp, Ben Sira and the Men Who Handle Books: Gender and the Rise of Canon-Consciousness (Mikael Larsson) Kirsten Marie Hartvigsen, Prepare the Way of the Lord: Towards a Cognitive Poetic Analysis of Audience Involvement with Characters and Events in the Markan World (Bim Berglund O’Reilly) Tom Holmén (red.), Jesus in Continuum (Tobias Hägerland) Friedrich W. Horn (red.), Paulus Handbuch (Walter Übelacker) Jaeyoung Jeon, The Call of Moses and the Exodus Story: A Redactional-Critical Study in Exodus 3–4 and 5–13 (Jan Retsö) Paul M. Joyce and Diana Lipton, Lamentations Through the Centuries (Lena-Sofia Tiemeyer) Thomas Kazen, Emotions in Biblical Law: A Cognitive Science Approach (Colleen Shantz) Hans-Josef Klauck m.fl. (red.), Encyclopedia of the Bible and Its Reception. Vol. 4: Birsha – Chariot of Fire (Göran Eidevall) Lee Martin McDonald, Formation of the Bible: The Story of the Church’ s Canon (Magnus Evertsson) vanThanh Nguyen, Peter and Cornelius: A Story of Conversion and Mission (Carl Johan Berglund) Tiberius Rata, The Covenant Motif in Jeremiah’ s Book of Comfort: Textual and Intertextual Studies of Jeremiah 30–33 (Göran Eidevall) Andrew J. Schmutzer and David M. Howard Jr (ed.), The Psalms: Language for All Seasons of the Soul (David Willgren) Jens Schröter, From Jesus to the New Testament: Early Christian Theology and the Origin of the New Testament Canon (Rikard Roitto) Jens Schröter och Jürgen K. Zangenberg (red.), Texte zur Umwelt des Neuen Testaments (Walter Übelacker) Naomi Steinberg, The World of the Child in the Hebrew Bible (Mikael Larsson) Camilla Hélena von Heijne, The Messenger of the Lord in Early Jewish Interpretations of Genesis (Blaženka Scheuer) Klaus Wachtel and Michael W. Holmes (ed.), The Textual History of the Greek New Testament: Changing Views in Contemporary Research (Jan H. Nylund) J. Ross Wagner, Reading the Sealed Book: Old Greek Isaiah and the Problem of Septuagint Hermeneutics (Staffan Olofsson) Cecilia Wassén (red.) Dödahavsrullarna. Innehåll, bakgrund och betydelse (Tord Fornberg) Magnus Zetterholm and Samuel Byrskog (ed.), The Making of Christianity: Conflicts, Contacts, and Constructions: Essays in Honor of Bengt Holmberg (Donald A. Hagner)

The question leading to this study is whether the facts and theories pertaining to the Bible and Jesus Story as presented by The Authors (H Schonfield, D Joyce, B Thiering, M Baigent, R Leigh, H Lincoln; M Starbird, and D Brown) could be verified by the Archaeology evidence. I have adopted a multidiscipline and holistic approach considering information gathered from all media sources to ascertain what theories, if any could replace the traditional Jesus Story of the New Testament. I considered whether the alternative theories or traditional theories were believable due to the evidence presented by Biblical Archaeology or by the techniques used by The Authors in presenting their facts. By using Thouless’ system of Straight and Crooked thinking I was able to ascertain that the theories used in the novels written by The Authors may have been persuasive, but lacked substance.
Biblical and Ancient Studies
M. Th. (Biblical Archaeology)

The Book of Mormon appeared in American history at a time of religious turmoil. As it attempted to answer questions posed by Christians and skeptics alike, it did so through narrative rather than direct exegetical commentary or doctrinal exposition (though such genres were at times incorporated into its narrative). Moreover, Joseph Smith’s book was presented as a newly revealed ancient scripture, equal in authority to the Bible. Consequently, while it shared many characteristics with the emerging genre of biblical fiction and reflected shifts in political culture from Old Testament inflected nationalism to a New Testament emphasis on individual salvation, The Book of Mormon was nevertheless an unusual literary and religious work. From a theological perspective, it affirmed many elements of conservative Christianity, including angels, prophecy, divine providence, and spiritual gifts, yet its very existence as extra-biblical scripture challenged notions of the uniqueness and sufficiency of the Bible. The Book of Mormon was clearly intended to be a companion to the Bible, and the connections between the two include not only thematic elements, but also archaic diction, shared phrasing, allusions, and subtle modifications of familiar biblical expressions that recontextualize and explain theological concepts and ambiguities.

The Orthodox church actively uses the Biblical text during services, not only reading it but also interpreting and explaining it through liturgical texts. Feast days celebrating events of the Evangelical history are of particular interest, as in such cases a fragment of the Evangelical text is repeatedly read during the service; and the text of the hymns not only retells the event in verses but also explains its deep meaning. The article examines how the main principles of Byzantine exegesis (such as historical commentary, allegorism, and typological methods) are used in liturgical texts, by the example of the celebration of the Presentation of Jesus in the temple, dedicated to the meeting of the Infant Jesus and Simeon (Luke: 2:22–39). It also considers the unique possibilities of understanding Biblical texts (especially Evangelical narratives) afforded by the liturgical tradition. The main peculiarity in the reception and understanding of the events described in the New Testament during the service is the “recollection”. The liturgical “recollection” is not a mental reenactment of the past, but a real emotional experience. For those who take part in the service, Biblical facts become actual, and the events they celebrate are perceived as something happening here and now. The Orthodox service seeks to blur the line between participants to the service and the events told in the Evangelical text, putting the worshipper in one place with the Evangelical characters. The attitude of the Orthodox service towards the Bible text can be seen as a unique method of commentary.