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Статті в журналах з теми "Testamenti"

Автор: Grafiati

Опубліковано: 10 березня 2023

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1

Longosz, Stanisław. "Maryja w apokryfach Starego Testamentu." Vox Patrum 49 (June 15, 2006): 357–66. http://dx.doi.org/10.31743/vp.8221.

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Hac in dissertatiuncula, quae duobus partibus constat, primum fusius veritates de Maria (imprimis eiusdem virginitas) in apocryphis Veteris Testamenti, qui mariales a nonnulis vocantur (Testamentum X II Patriarcharum, Ascensio Isaiae, Odae Salomonis, Oracula Sibyllina) exponuntur, deinde influxus apocryphorum Veteris et Novi Testamenti generaliter in mariologiam catholicam constituendam concise demonstratur.

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2

Bormann, Lukas, and Hannah Kreß. "„Free from German ‚Schulmeinungen‘ and Other One-Sidedness“: Die Entstehungsgeschichte der New Testament Studies (1936–1954)." New Testament Studies 66, no. 1 (December 3, 2019): 21–50. http://dx.doi.org/10.1017/s0028688519000304.

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In 1954 the first issue of New Testament Studies (NTS) was released under the auspices of the Studiorum Novi Testamenti Societas (SNTS), which was founded on 16 September 1938 in Birmingham. The journal aimed to interlink (European) NT scholarship and to ensure its quality and standards by the society's members. Why did it take so long to release the journal, even though the Dutch NT scholar Johannes de Zwaan (1883–1957), who initially came up with the idea, intended the publication of an international quarterly right from the beginning? In 1953 he was not considered for election to the Editorial Board and therefore decided to publish another New Testament journal whose first issue appeared in 1956: Novum Testamentum. De Zwaan's correspondence with some of SNTS's first members and other so far unknown sources can elucidate these circumstances.

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3

Elliott, J. K., and M. Geerard. "Clavis Apocryphorum Novi Testamenti." Novum Testamentum 36, no. 3 (July 1994): 307. http://dx.doi.org/10.2307/1561324.

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4

Dirksen, P. B. "Song of Songs Iii 6-7." Vetus Testamentum 39, no. 2 (1989): 219–25. http://dx.doi.org/10.1163/156853389x00093.

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AbstractAB The Anchor Bible; AT An American Translation (1923, 1951 15); A TD Das Alte Testament Deutsch; BHS Biblia Hebraica Stuttgartensia (Stuttgart, 1967/77); BKAT Biblischer Kommentar Altes Testament; COT Commentaar op het Oude Testament; BJér La Bible de Jérusalem (Paris, 1973); Buber M. Buber, Die Schrift verdeutscht (Heidelberg, 1980); CBA The Holy Bible, Translated... by Members of the Catholic Biblical Association of America (Paterson, New Jersey, 1955); GB W. Gesenius and F. Buhl, Hebräisches und Aramäisches Handwörterbuch über das Alte Testament (Berlin/Göttingen/Heidelberg, 1949 17); GK W. Gesenius/E. Kautzsch, Hebräische Grammatik (Leipzig, 1896 16) ; GNB Good News Bible (London, 1976); HAT Handbuch zum A lten Testament; HkA T Handkommentar zum Alten Testament; JerB The Jerusalem Bible (London, 1966); KAT Kommentar zum Alten Testament; KB L. Koehler and W. Baumgartner, Lexicon in Veteris Testamenti Libros (Leiden, 1958, 19743); KHkAT Kurzer Handkommentar zum Alten Testament; Moff. J. Moffatt, A New Translation of the Bible (London, 1950); NBE Nueva Biblica Española (Madrid, 1975); NEB The New English Bible (Oxford, 1970); Pl La Bible, Bibliothèque de la Pléiade (1959); NV Nieuwe Vertaling (Amsterdam, 1951); RSV Revised Standard Version (New York, 1952); SB La Sainte Bible, Version Synodale (Paris, 1929 3); SBMar La Sainte Bible. Texte intégral établi par les moines de Maredsous (1977).

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5

Bahri, Syaeful, and Jawade Hafidz. "PENERAPAN ASAS PACTA SUNT SERVANDA PADA TESTAMENT YANG DIBUAT DI HADAPAN NOTARIS DALAM PERSPEKTIF KEADILAN." Jurnal Akta 4, no. 2 (June 10, 2017): 152. http://dx.doi.org/10.30659/akta.v4i2.1777.

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Анотація:

The research entitled The Application of Pacta Sunt Servanda Principle In Testament Made Before Notary in Perspective of Justice has problem formulation: 1) How is the application of pacta sunt servanda principle on testaments made before the present notary ?, 2) What legal effect arises when The testamen made before the notary does not apply the principle of pacta sunt servanda in the perspective of justice? And 3) How is the application of pacta sunt servanda principle to testament made before Notary in the perspective of justice ?.The results of this research are 1) The application of pacta sunt servanda principle on testaments made before the present notary can be described that the implementation of pacta sunt servanda principle is required at all stages, either before, during or after the process of making the testament deed. 2) Any legal effect that arises when a testament made before a notary public does not apply the principle of pacta sunt servanda in the perspective of justice is that the testament is essentially a statement made unilaterally by the testamenter set forth in a deed that must be executed by the will . 3) The application of the principle of pacta sunt servanda to the testament made before the Notary in the perspective of justice is that in the making of this testament it must be adhered to two principles namely, firstly, giving equal rights and opportunities to the widest freedom of the broadest extent of equal freedom for each person. Second, able to reorganize the socio-economic disparities that occur so as to provide mutual benefits.Keywords: Pakta Azmen Sunt Servanda, Testament

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6

Rodríguez Montero, Ramón Perecto. "DANIELA DI OTTAVIO, Ricerche in tema di “querela inofficiosi testamenti”. 1. Le origini. Pubblicazioni del Dipartimento di Scienze Giuridiche. Università degli Studi di Roma “La Sapienza”, 61. Jovene Editore. Napoli 2012, 145 págs." Anuario da Facultade de Dereito da Universidade da Coruña 21 (January 18, 2018): 423. http://dx.doi.org/10.17979/afdudc.2017.21.0.3289.

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Анотація:

Recensión de la obra DANIELA DI OTTAVIO, Ricerche in tema di “querela inofficiosi testamenti”. 1. Le origini. Pubblicazioni del Dipartimento di Scienze Giuridiche. Università degli Studi di Roma “La Sapienza”, 61. Jovene Editore. Napoli 2012, 145 págs. En palabras de su autora, la investigadora de la Universita degli Studi della Tuscia, Daniela di Ottavio, el libro objeto de esta reseña, que nos presenta en su Prólogo como su primer trabajo monográfico, forma parte de una investigación particular mucho más amplia que viene realizando de un tiempo a esta parte sobre la querela inofficiosi testamenti

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7

Hays, Richard B. "Response to Richard Burridge, Imitating Jesus." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 331–35. http://dx.doi.org/10.1017/s0036930610000402.

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I am pleased to have the opportunity to participate in this debate on a book that I have watched in the making, from a distance, over the past ten years or more. Richard Burridge was a faithful participant in the New Testament Ethics Seminar at the Studiorum Novi Testamenti Societas, a seminar that I had the privilege of co-chairing, along with Wolfgang Schrage and Andreas Lindemann. During the years of that working group Richard presented early drafts of material that adumbrated the basic themes of Imitating Jesus. Consequently, he and I have been discussing our common interests in these matters for quite a while. Anyone who reads Richard's substantial new work alongside my earlier book, The Moral Vision of the New Testament, will see that we don't always agree, but there are actually a fair number of commonalities – perhaps more commonalities than would be conveyed by a casual survey of Richard's explicit references to my work.

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8

Pisarek, Stanisław. "46. zjazd Studiorum Novi Testamenti Societatis (1991)." Ruch Biblijny i Liturgiczny 44, no. 4–6 (December 31, 1991): 146. http://dx.doi.org/10.21906/rbl.1001.

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9

Sharpe, Richard. "Richard Barre's Compendium Veteris et Noui Testamenti." Journal of Medieval Latin 14 (January 2004): 128–46. http://dx.doi.org/10.1484/j.jml.2.304218.

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10

Buongiorno, Pierangelo. "III. Ad legem Glitiam." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Romanistische Abteilung 132, no. 1 (August 1, 2015): 96–125. http://dx.doi.org/10.7767/zrgra-2015-0106.

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Анотація:

Abstract Ad legem Glitiam. An enigmatic lex publica, the fasti of the years 21 and 22 AD and the form of the cognitory querela inofficiosi testamenti in the 1st century AD. The research investigates the contents of the enigmatic lex Glitia, whose comment Gaius discussed in a liber singularis of which only a fragment survives (in D. 5,2,4). In this regard, after the examination of this Gaian text and of its placement in the title 5,2 of the Digest, the author discusses: the prosopography of the gens Glitia of Falerii Novi, the consular fasti of the first Tiberian age (and therefore the date of the lex Glitia), and finally the elusive evidence relating to judicial bodies dealing out justice extra ordinem with regard to testamenta inofficiosa (eg. the septemviral college). It is concluded that the lex Glitia (21 or 22 AD) would probably have given an initial regulation to the cognitory querela with a structure which, however, is not known in detail.

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11

Klinghardt, Matthias. "Marcion's Gospel and the New Testament: Catalyst or Consequence?" New Testament Studies 63, no. 2 (March 6, 2017): 318–23. http://dx.doi.org/10.1017/s0028688516000461.

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Анотація:

These three short papers were delivered in the ‘Quaestiones disputatae’ session at the 71st General Meeting of the Studiorum Novi Testamenti Societas, held at McGill University, Montreal, on 3 August 2016. The session was chaired by Professor Carl Holladay, President of the Society.

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12

Beduhn, Jason. "Marcion's Gospel and the New Testament: Catalyst or Consequence?" New Testament Studies 63, no. 2 (March 6, 2017): 324–29. http://dx.doi.org/10.1017/s0028688516000473.

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Анотація:

These three short papers were delivered in the ‘Quaestiones disputatae’ session at the 71st General Meeting of the Studiorum Novi Testamenti Societas, held at McGill University, Montreal, on 3 August 2016. The session was chaired by Professor Carl Holladay, President of the Society.

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13

Lieu, Judith. "Marcion's Gospel and the New Testament: Catalyst or Consequence?" New Testament Studies 63, no. 2 (March 6, 2017): 329–34. http://dx.doi.org/10.1017/s0028688516000485.

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Анотація:

These three short papers were delivered in the ‘Quaestiones disputatae’ session at the 71st General Meeting of the Studiorum Novi Testamenti Societas, held at McGill University, Montreal, on 3 August 2016. The session was chaired by Professor Carl Holladay, President of the Society.

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14

Martinkienė, Vaiva. "POMIRTINĖS TEISMO PSICHIATRIJOS EKSPERTIZĖS – IŠŠŪKIS TEISMO PSICHIATRUI." Health Sciences 29, no. 4 (August 13, 2019): 109–15. http://dx.doi.org/10.35988/sm-hs.2019.065.

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Pomirtinės teismo psichiatrijos ekspertizės metu teismo psichiatrai ekspertai retrospektyviai vertina asmens psichikos būseną testamento pasirašymo metu. Šiose ekspertizėse teismo ekspertai dažnai turi vertinti senyvo amžiaus asmenų, sergančių sunkiomis somatinėmis ligomis, būseną ir įvertinti vidaus ligų poveikį psichikos būklei testamento pasirašymo metu. Tyrimo metu išanalizuoti Valstybinės teismo psichiatrijos tarnybos (VTPT) prie SAM 2016-2018 metais atliktų 117 pomirtinių teismo psichiatrijos ekspertizių duomenys. Tirtų asmenų, surašiusių testamentus, amžiaus vidurkis buvo 78 m. Tyrimo metu pastebėta, kad vyrai testamentus sudarė būdami apie 10 m. jaunesni, nei moterys: vyrų amžiaus vidurkis – 74 m., moterų – 82 m. Nustatyta, kad net 42 proc. atvejų testamentus asmenys pasirašė likus mėnesiui ar keletui dienų iki mirties. Tyrimo metu išsiaiškinta, kad beveik pusę notariškai patvirtintų testamentų pasirašė asmenys, būdami testamentinio neveiksnumo būsenoje dėl turėtų psichikos sutrikimų. Pomirtinės teismo psichiatrijos ekspertizės metu dažnai nebūna asmens psichikos būsenos įvertinimo ikitestamentiniu laikotarpiu, o testamento pasirašymo metu dauguma testatorių serga sunkiomis somatinėmis ligomis: lėtine smegenų išemija, onkologinėmis ligomis, cukriniu diabetu su komplikacijomis, kepenų ar inkstų nepakankamumu, Parkinsono liga ir kitomis neurodegeneracinėmis ligomis. Tyrimo duomenys parodė, kad teismo psichiatras privalo turėti gilias ne tik psichiatrijos, bet ir somatinių ligų sukeltų psichikos sutrikimų įvertinimo žinias.

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15

Toševa, Daniela. "Testamenti Factio of Women in Two Funerary Orations." Živa Antika 71, no. 1-2 (2021): 171–84. http://dx.doi.org/10.47054/ziva21711-2171t.

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16

Lalić, Ana. "La realizzazione degli atti linguistici nei testamenti medievali." Italica Belgradensia 2020, no. 1 (2020): 53–70. http://dx.doi.org/10.18485/italbg.2020.1.4.

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17

Chmiel, Jerzy. "50. zjazd Studiorum Novi Testamenti Societatis (Praga 1995)." Ruch Biblijny i Liturgiczny 49, no. 2 (June 30, 1996): 124. http://dx.doi.org/10.21906/rbl.815.

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18

Chmiel, Jerzy. "51. zjazd Studiorum Novi Testamenti Societatis (Strasburg 1996)." Ruch Biblijny i Liturgiczny 49, no. 4 (December 31, 1996): 268. http://dx.doi.org/10.21906/rbl.846.

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19

Grzeszczak, Jan. "Mysterium Loth Joachim z Fiore wobec XII-wiecznej teologii spekulatywnej." Filozofia Chrześcijańska 16 (December 15, 2019): 47–71. http://dx.doi.org/10.14746/fc.2019.16.3.

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Анотація:

In one of his main works, Concordia Novi ac Veteris Testamenti, Joachim of Fiore (1135-1202) interprets the story of the biblical Lot, shown in chapter 19 of Genesis. Using in practice the method of compliance (concordia) of the Old and New Testaments and an extensive theory of biblical meanings, he sees in the degenerated inhabitants of Sodom the announcement of medieval dialects. The negative attitude of the Abbot of Fiore (Calabrian Abbot) to speculative theology results from his apocalyptic vision of history, in which the key role is played by spiritual men (viri spiritales), who herald the Holy Spirit era. According to Joachim of Fiore, self-confi dent and self-based dialectics are destructive, diverting attention from the coming apocalypse. Stuck in a letter, they do not achieve the spiritual understanding (intelligentia spiritualis) of the Bible and prevent others from doing so. The interpretation of Lot’s story by Joachim of Fiore reveals the twelfth-century intellectual climate as monastic theology gradually gives way to scholasticism practiced in cities.

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20

Pałdyna, Tomasz. "WYKŁADNIA TESTAMENTÓW NOTARIALNYCH." Zeszyty Prawnicze 2, no. 1 (March 19, 2017): 125. http://dx.doi.org/10.21697/zp.2012.2.1.05.

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Анотація:

INTERPRETATION OF TESTAMENTS MADE BEFORE A NOTARYSummary The article deals with problems connected with interpretation of testaments made before a notary. Following a brief introduction describing the notion of a testament as well as characteristics of this legal transaction and general remarks on a testament form, including a notary act form, the article focuses on interpretation of a testators declaration pointing at basic rules which should govern interpretation of a last will included in a notary act.Testament’s interpretation aim is to establish testator’s actual will recorded in the testament. Real life experience shows that many a time testamentary dispositions are very imprecise not to say unclear. Interpretation problems occur more often with personally written testaments than with testaments made before a notary thanks to professional knowledge of a person participating in preparation of a „last will” statement. A notary who takes down in writing bequeather’s will is working with him / her on the wording of the declaration of will. However, it happens that formulation of notarial will also raises doubts about bequeather’s actual will.For notarial wills, the rules stated in Article 948 of the Civil Code are binding, with the assumption of the testament „co-author’s” professionalism.Participation of a notary in drawing up a testament implies that law or legal terms included in the document carry the meaning used by legislators (Acc. to: E. Skowrońska, comments on SN law of 16 September 1993, III CZP 122/93, published in OSP in 1994 year, no. 10, item 177) and lawyers in their register. In case of contradictory content of a notarial will, by using the above mentioned interpretation principle, the interpretation results established for such a declaration of will could be very different from those established, if testator’s last will was expressed in a personally written testament. Thus, apparently, not only the testament’s content but also its form may influence interpretation result.Sometimes, a testament made before a notary uses plain language inappropriately. Testament’s content may include records understandable only to the testator and people from his/her surroundings. A testator may, even unintentionally, mislead a notary about his/her actual will.For notarial wills, the problem of ignorance of law is ruled out. This applies particularly to a rule of law concerning succession, but also to different ones (for example, to a rule concerning property regulations). It is assumed that a bequeather realizes consequences of his/her dispositions. He should be instructed about the consequences by a notary (Art. 80 § 3 of the Law on Notary Public). Therefore, in case of ambiguity (art. 948, paragraph 2 of the Civil Code) the interpretation which is rational not only from life but also from legal perspective, should be given precedence. For testaments prepared by a testator personally, presumption of knowledge of law is not valid.Beginning interpretation of declaration of will included in a notary act we assume that bequeather’s disposition is lawful and consistent with the rules of social intercourse, and that it does not aim to evade the law (article 58 of the Civil Code). A notary is obliged to refuse performance of transaction which is against the law (Art. 81 of the Law on Notary Public).As for testaments made before a notary, it may well be assumed that a document tendered in court is the testament of the person concerned (actually, it is an extract from the document) (Contradictory thesis requires refutation of presumption according to art. 247 of the Civil Proceeding’s Code), and also, that at the moment of drawing up the testament the testator had ability to bequeath and that his/her declaration of will is not defective. It should also be assumed that for testaments made before a notary a plea of lack of will to testate may be raised in very exceptional situations.

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21

Wysmułek, Jakub. "Testamenty jako narzędzia władzy. Wnioski z analizy późnośredniowiecznych krakowskich testamentów." Kwartalnik Historii Kultury Materialnej 69, no. 1 (July 31, 2021): 19–37. http://dx.doi.org/10.23858/khkm69.2021.1.002.

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W artykule przedstawiono problem funkcjonowania późnośredniowiecznych testamentów mieszczańskich jako narzędzi władzy oraz wpływu, jaki te akty wywierały na relacje społeczne i ekonomiczne w mieście. Władzę zdefiniowano jako możliwość posługiwania się zgodnie z własną wolą określonymi zasobami, wpływania na relacje z innymi osobami oraz kontrolowania ich postępowania. W pierwszej części zaprezentowano genezę testamentu średniowiecznego i jego adaptację na gruncie praktyki prawnej w późnośredniowiecznym Krakowie. W tym kontekście omówiono wpływ testamentów na stopniowe poszerzanie prawa jednostki do dysponowania swymi dobrami. W drugiej części artykułu wskazano przykłady wykorzystania testamentów do wywierania wpływu na innych i kształtowania stosunków z nimi. W podsumowaniu zaprezentowano argumenty przemawiające za uwzględnieniem konceptu władzy w badaniach nad testamentami.

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22

Burns, Dylan M. "Codex apocryphus gnosticus Novi Testamenti, written by Peter Nagel." Gnosis: Journal of Gnostic Studies 4, no. 2 (November 13, 2019): 217–20. http://dx.doi.org/10.1163/2451859x-12340086.

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23

Price, David H. "Hans Holbein the Younger and Reformation Bible Production." Church History 86, no. 4 (December 2017): 998–1040. http://dx.doi.org/10.1017/s0009640717002086.

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Hans Holbein the Younger produced a large corpus of illustrations that appeared in an astonishing variety of Bibles, including Latin Vulgate editions, Desiderius Erasmus's Greek New Testament, rival German translations by Martin Luther and Ulrich Zwingli, the English Coverdale Bible, as well as in Holbein's profoundly influential Icones veteris testamenti (Images of the Old Testament)—to name only his better-known contributions. This essay discusses strategies that the artist developed for accommodating the heterogeneity of the various humanist and Reformation Bibles. For Erasmus's innovative Bibles, Holbein connected the text to the expansive concept of Renaissance humanist art, simultaneously portraying the new Bible and humanist art as part of a broadly defined cultural-philosophical discourse. Similarly, Holbein's production of Protestant Bibles, most importantly the epochal Luther Bible, associated the new text with the humanist Bible and, in so doing, conceptualized the humanist biblical image as a validation of religious art in a new context. Ultimately, the reliance on humanist art as a cultural authority mitigated perception of the heterogeneity of the text to the point that the publishers of Holbein's Icones completely displaced the text with the daring creation of a new genre: the picture Bible. With the exception of the iconography of royal supremacy in England, Holbein's Bible image was exceedingly movable, an artistic efficiency designed to contribute to the stability of the Bible image across a wide humanist and multiconfessional spectrum.

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24

Watson, Francis. "Roman Faith and Christian Faith." New Testament Studies 64, no. 2 (March 8, 2018): 243–47. http://dx.doi.org/10.1017/s0028688517000388.

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Анотація:

These three short papers were delivered at the 72nd General Meeting of the Studiorum Novi Testamenti Societas, held in Pretoria, South Africa, on 8–11 August 2017. The ‘Quaestiones disputatae’ session was chaired by the President of the Society, Professor Michael Wolter. The first two papers engage with Teresa Morgan's book, Roman Faith and Christian Faith, and Professor Morgan responds to them in the third.

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25

Morgan, Teresa. "Roman Faith and Christian Faith." New Testament Studies 64, no. 2 (March 8, 2018): 255–61. http://dx.doi.org/10.1017/s002868851700039x.

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Анотація:

These three short papers were delivered at the 72nd General Meeting of the Studiorum Novi Testamenti Societas, held in Pretoria, South Africa, on 8–11 August 2017. The ‘Quaestiones disputatae’ session was chaired by the President of the Society, Professor Michael Wolter. The first two papers engage with Teresa Morgan's book, Roman Faith and Christian Faith, and Professor Morgan responds to them in the third.

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26

Seifrid, Mark A. "Roman Faith and Christian Faith." New Testament Studies 64, no. 2 (March 8, 2018): 247–55. http://dx.doi.org/10.1017/s0028688517000406.

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Анотація:

These three short papers were delivered at the 72nd General Meeting of the Studiorum Novi Testamenti Societas, held in Pretoria, South Africa, on 8–11 August 2017. The ‘Quaestiones disputatae’ session was chaired by the President of the Society, Professor Michael Wolter. The first two papers engage with Teresa Morgan's book, Roman Faith and Christian Faith, and Professor Morgan responds to them in the third.

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27

Köbler, Gerhard. "Sticherling, Philipp, Schenkungen in fraudem testamenti. Zur analogen Anwendbarkeit der §§ 2287, 2288 BGB beim gemeinschaftlichen Testament. Zugleich ein Beitrag zur Entstehungsgeschichte der Bindungswirkung des gemeinschaftlichen Testaments im Bürgerlichen Gesetzbuch." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 124, no. 1 (August 1, 2007): 717. http://dx.doi.org/10.7767/zrgga.2007.124.1.717.

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Lovas, Borbála. "Ex bello pax, ex pace ubertas. G. C. mester egyik metszetének lehetséges forrásáról." Magyar Könyvszemle 131, no. 3 (September 6, 2021): 322–25. http://dx.doi.org/10.17167/mksz.2015.3.322.

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Enyedi György erdélyi unitárius püspök halála után egy évvel, 1598-ban jelent meg nyomtatásban fő műve, az Explicationes locorum Veteris et Novi Testamenti. Az ifj. Heltai Gáspár által kiadott könyvről annyit tudunk, hogy az évben a nyomda egyetlen tekintélyes kiadványa volt, valamint hogy betiltották és Báthory Zsigmond rendelete nyomán példányai nagy részét 1599-ben elégették. A műnek későbbi, így a Toroczkai Máté által fordított magyar kiadásait, valamint a latinul megjelent groningeni kiadását is ismerjük.

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Yarbrough, Robert W. "Philo und das Neue Testament: Wechselseitige Wahrnehmungen, 1. Internationales Symposium zum Corpus Judaeo-Hellenisticum Novi Testamenti (Eisenach/Jena, Mai 2003)." Bulletin for Biblical Research 17, no. 2 (January 1, 2007): 366–67. http://dx.doi.org/10.2307/26423953.

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Muñoz Catalán, Elisa. "Aplicación jurídica del Testamentum Tempore Pestis o Testamento en caso de pandemia como la generada actualmente por el coronavirus." FORO. Revista de Ciencias Jurídicas y Sociales, Nueva Época 23, no. 1 (January 30, 2021): 103–25. http://dx.doi.org/10.5209/foro.73999.

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Con la realización del presente trabajo, pretendemos investigar sobre cuál es la aplicación jurídica del testamento en caso de pandemia regulado en el art. 701 del Código Civil español (1888-1889), dado que, si bien parecía un tipo de testamento inaplicable en pleno siglo xxi, tras la epidemia generada a nivel mundial por el coronavirus hemos visto que actualmente dicho precepto no es anacrónico y, por primera vez, tiene plena vigencia. En este sentido, en un primer momento partiremos de sus orígenes y reconocimiento jurídico desde el propio Derecho romano, el cual configuraba el llamado Testamentum Tempore Pestis (C. 6.23.9) —o testamento en caso de peste o pandemia como las que hubo en Roma—, de modo muy similar a nuestros días; para, seguidamente, examinar sus requisitos de contenido y forma esenciales para que hoy pueda ser usado. Para finalizar, analizaremos la naturaleza legal del testamento ante la epidemia actual generada por el Covid-19 y, de ese modo, entendemos que podremos encuadrarlo dentro de la tipología o clases de testamentos posibles.

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Van Kooten, George, Oda Wischmeyer, and N. T. Wright. "How Greek was Paul's Eschatology?" New Testament Studies 61, no. 2 (February 26, 2015): 239–53. http://dx.doi.org/10.1017/s0028688514000368.

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At the 69th Annual Meeting of the Studiorum Novi Testamenti Societas (SNTS), held in Szeged, Hungary, three scholars were invited to debate the theme of the Greek element in Paul's eschatology – a theme proposed by Prof Udo Schnelle, President of SNTS for 2014. The three contrasting presentations, intended primarily for oral delivery, are published here. It is intended that this ‘Quaestiones Disputatae’ format will be a regular feature of the Society's meetings, and that presentations will be published in this journal.

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Simkovich, Malka Z. "Echoes of Universalist Testament Literature in Christian and Rabbinic Texts." Harvard Theological Review 109, no. 1 (January 2016): 1–32. http://dx.doi.org/10.1017/s0017816015000462.

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The ancient text known as the Testament of Abraham is preserved in Coptic in the same codex as two other works, the Testament of Isaac and the Testament of Jacob. These testaments were probably written in the late first or early second centuries CE by Jewish writers, although the manuscript of the Coptic codex containing them is dated to 962. These books were considered part of the “testament” literary genre, which featured a biblical hero imparting his last words of religious wisdom to his family gathered at his bedside. Scholars agree that the stylistic and theological differences among these three testaments indicate that they were not written by the same author. Yet a close reading reveals that the Testament of Isaac is dependent on the Testament of Abraham, and that the Testament of Jacob is dependent on the two earlier texts. Moreover, the Testament of Abraham and the Testament of Isaac share similarities that distinguish them from the Testament of Jacob: unlike the Testament of Jacob, the Testament of Abraham and the Testament of Isaac reflect a universalist worldview that depicts a God concerned for all humankind, not only for his chosen people. This God reigns over all people, and themes specific to the Christian and Jewish faiths are virtually absent. Later Christian and Jewish literature concerning the theme of divine judgment exhibits elements that may reflect an awareness of a written or oral tradition that appears in the Testament of Abraham and the Testament of Isaac. The images of judgment and punishment, especially those in the Testament of Abraham, appear in the second-century Apocalypse of Peter and the fourth-century Vision of Paul, which is also known as the Apocalypse of Paul. Likewise, midrashic traditions regarding Abraham and Moses are reminiscent of traditions found in these testaments, particularly the Testament of Abraham. The possibility that early Christian apocalyptic texts were aware of these testaments is grounded in the fact that scholars give these texts a common place of origin, Egypt. The provenance of the midrashic texts is more difficult to identify, but because they share literary elements and theological concerns with the Testament of Abraham and the Testament of Isaac, I suggest that the authors of these midrashic traditions had access to written or oral traditions prominent in these testaments. This paper will examine early Christian apocalyptic and early Jewish midrashic texts that modify some of the traditions prominent in these testaments in order to accommodate their nonuniversalist rabbinic or early Christian worldviews.

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Russo, Maria Antonietta. "Catalani e valenzani a Sciacca nel tardo medioevo: religiosità e fondazioni assistenziali." Anuario de Estudios Medievales 50, no. 1 (June 4, 2020): 415. http://dx.doi.org/10.3989/aem.2020.50.1.15.

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[it] Tre dei sei ospedali medievali di Sciacca furono fondati da esponenti del ceto mercantile e nobiliare catalano e valenzano trapiantato in Sicilia. Questo dato permette di mostrare il ruolo svolto dalle famiglie iberiche a Sciacca. Attraverso lo studio dei testamenti, in cui oltre ai legati pro anima, veniva disposta la fondazione di chiese, monasteri e strutture assistenziali, il saggio ricostruisce le espressioni della sensibilità religiosa e devozionale di queste famiglie, soffermandosi, in particolar modo, sull’istituzione dei tre ospedali e sulle diverse forme di carità praticate.

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Marques, José A. "El concepto de pastor y función pastoral en el Vaticano II." Ius Canonicum 13, no. 26 (March 28, 2018): 13–71. http://dx.doi.org/10.15581/016.13.21358.

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Procul dubio Concilii Vaticani II fuit finalitas pastoralis. Hanc vero indolem pastoralem ita diversissimus quisque ommentator proiecit ut pastoralem obieceret iuri, dogmaticae pastoralem, et pastoralem morali. lus canonicum vigens non pastorale perpensum praeteritum est ac ius pastoral e coeptum est efflagitari. In constituenda dioecesi, curia iuridica a pastorali distenguebatur, prodentibus praxi multoties sectis atque obiectis diversis muneribus episcopi dioecesani. Tum auctor affertur ad exquirendum quemnam Vaticanum II intellegat pastorem, quidnam munus pastorale. Cum documenta concilii -imprimis constitutio Lumen gentium et decretum Christus Dominus- de pastare et de munere pastorali disserentia nobis designarent fontes textus diversos Veteris Novique Testamenti, examinatur hic conceptus pastoris et muneris pastorales iuxta S. Scripturam et extra Bibliam litteras Procter earum connexiones cum biblicis litteris. Sic studet conceptui pastoris et muneris pastorales apud aegyptios, mesopotamicos, phoenissos, chananaeos, graecos et hellenisticos. Priusquam quaestio disseratur de conceptu pastoris et muneris pastora lis in Veteri Testamento, quaedam brevia referuntur super vita pastorum palestinensium et pastoriciis verbis. Res pastoralis in Veteri Testamento plerumque exquisita est ad rationem chronologicam. Agitur itaque primum ut conceptus inveniatur pastoris et muneris pastora lis tempore patriarcharum. Deinde disputatur rei pastoralis connexiones cum regalis dignitatis institutione. Paragraphis diversis studet conceptui pastoris et muneris pastoralis in psalmis, prophetis exsilio praecurrentibus, Ezechiele, Zaccharia, Isaiae libro denique, postremo psalmo 23. Rei pastora lis studium in Novo Testamento aperitur visione generali quam prosequitur consideratio synopticorum, loannis, caeterorumque scriptorum N. T. Ratione habita earum momenti, paragraphus dicatur connexionibus inter «pascere» et «episkopos», inter pastorem et episcopum atque eorum synonima aetate apostolica. Huius sectionis studium finitur interpretatione S. S. Patrum ad textus Scripturae de re pastorali. Postquam conceptum obtulerit pastoris et muneris pastora lis in Sacra Scriptura, eidem rei studet in Vaticani II documentis. Confirmatur usus vocabuli in documentis conciliaribus, atque inopia terminologicae uniformitatis cum de munere pastorali agitur. Tum conatur invenire notionem etquod eadem continetur muneris pastoralis episcoporum et presbyterorum. Sic assequitur conceptum pastoris et muneris pastoralis in Concilio Vaticano II.

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Tuzov, Daniil. "Sull’uso di rescindere in materia di testamenta inofficiosa nelle fonti romane." Tijdschrift voor rechtsgeschiedenis 82, no. 3-4 (December 3, 2014): 233–60. http://dx.doi.org/10.1163/15718190-08234p02.

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On the use of rescindere in the Roman sources concerning testamenta inofficiosa. – The judgement which ascertained that a testament was inofficiosum, had in Roman law a constitutive effect, in that it annulled the testament. It will be shown that the use of rescindere in this respect is classical and can be used to prove the thesis in question. A critical analysis shall be made of the doctrine according to which the same term is used with respect to testamentum inofficiosum, to indicate the declaration of nullity (inexistence). The following sources will be analyzed: Val. Max. 7,7 init.; 7,7,2; 7,7,6; 7,8 init.; 7,8,1; 7,8,5; CTh. 2,19,2 (Const.); CTh. 15,14,9 (Arcad., Honor.); FV. 270 (Herm., tit. de donat.); C. 3,28,24 (Diocl., Maxim.); C. 3,28,30pr. (Iust.); C. 3,28,32 (Iust.); C. 3,28,34 (Iust.); C. 3,29,4 (Diocl., Maxim.); C. 3,36,16 (Diocl., Maxim.); C. 6,20,17 (Leo); D. 5,2,8,5 (Ulp. 14 ad ed.); D. 5,2,8,16 (Ulp. 14 ad ed.); D. 5,2,17pr. (Paul. 2 quest.); D. 5,2,19 (Paul. 2 quaest.); D. 5,2,25,1 (Ulp. 2 disp.).

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Bormann, Lukas. "‘Auch unter politischen Gesichtspunkten sehr sorgfältig ausgewählt’: Die ersten deutschen Mitglieder der Studiorum Novi Testamenti Societas (SNTS) 1937–1946." New Testament Studies 58, no. 3 (June 8, 2012): 416–52. http://dx.doi.org/10.1017/s0028688512000082.

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The fact that many of the initial German members of the Studiorum Novi Testamenti Societas were also supporters of the NS regime and among the authors of scholarly antisemitism (G. Kittel, K. G. Kuhn, W. Grundmann) is one that requires proper examination. This paper uses relevant archival material, such as previously unexplored documents from the Reich Ministry of Education (Reichserziehungsministerium), to explain this perceived link, demonstrating how Professor Gerhard Kittel (1888–1948) from Tübingen used his political power to control the selection of the first German scholars in the Society.

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Lisowski, Tomasz. "Leksemy swoiste Nowego Testamentu Biblii Gdańskiej (1632) wobec leksyki Nowego Testamentu Jakuba Wujka (1593)." Roczniki Humanistyczne 68, no. 6 (September 15, 2020): 97–122. http://dx.doi.org/10.18290/rh20686-6.

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Celem artykułu jest próba odpowiedzi na pytanie, w jakim stopniu leksyka swoista Nowego Testamentu Biblii gdańskiej (1632) w przekładzie Daniela Mikołajewskiego wywodzi się z Nowego Testamentu w przekładzie Jakuba Wujka (1593). Leksemy swoiste Nowego Testamentu Biblii gdańskiej (1632) to te autosemantyczne hasła leksykonu tego tekstu, które nie wystąpiły w leksykonach trzech zestawianych z przekładem gdańskim z 1632 roku wcześniejszych renesansowych przekładów Nowego Testamentu, a mianowicie w przekładach kręgu ewangelickiego – w Nowym Testamencie Biblii brzeskiej (1563), w Nowym Testamencie gdańskim (1606) oraz w jezuickim Nowym Testamencie Biblii Jakuba Wujka (1599). Analiza wykazała, że w zakresie leksyki swoistej ewangelickiego Nowego Testamentu Biblii gdańskiej z 1632 ewentualna zależność filiacyjna tego przekładu od katolickiego Nowego Testamentu Jakuba Wujka z 1593 roku choć jest niewielka, to empirycznie prawdopodobna.

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Fox, Michael. "Greti Dinkova-Bruun.Liber prefigurationum Christi et ecclesie. Liber de gratia noui testamenti." Journal of Medieval Latin 20 (January 2010): 301–4. http://dx.doi.org/10.1484/j.jml.3.58.

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Roosimaa, Peeter. "Mt 10,38 ja Lk 14,27 sajandeid püsinud küsitav tõlge." Eesti ja soome-ugri keeleteaduse ajakiri. Journal of Estonian and Finno-Ugric Linguistics 4, no. 3 (December 18, 2013): 175–94. http://dx.doi.org/10.12697/jeful.2013.4.3.09.

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Artikkel käsitleb Uue Testamendi eesti keelde tõlkimise probleeme. Paralleelkirjakohtades Mt 10,38 ja Lk 14,27 on Jeesuse ütlus, mis koosneb kolmest osalausest. Neist esimene ja viimane on eitavad, kuid eestikeelses tõlkes on eitatud ka teist osalauset. Selline lisaeitus leidub juba 1686. aastal ilmunud „Wastses Testamendis”. Uue Testamendi esimesed eestikeelsed tõlked on teinud saksa soost pastorid, kellel oli raskusi eituste edasiandmisel saksa keele omast erineva lausestruktuuriga eesti keeles. Kasutades aastatest 1680–1705 pärinevate tõlkekäsikirjade trükis avaldatud tekste, on artiklis vaatluse alla võetud valik eitusi sisaldavaid Luuka evangeeliumi salme. Siinne uurimus lubab oletada, et Mt 10,38 ja Lk 14,27 tekstides oleva lisaeituse puhul on tegemist tõlkeeksitusega, mis on hilisemate redigeerimiste ja osalt uuesti tõlkimiste käigus jäänud märkamata.For centuries remained questionable translation of Matthew 10:38 and Luke 14:27. Current article deals with the problems in translating New Testament into Estonian language. In parallel passages Matthew 10:38 and Luke 14:27 there is a saying of Jesus that consists of two conditions and one statement. First condition is negation, second condition is affirmation and conclusion is once again negation. In Estonian translation both conditions are negations. This extra negation is found already in “Wastne Testament” that was published in year 1686. The first translations of New Testament were created by German origin pastors who had trouble with different rules of negation in Estonian language. Print published manuscripts of Gospel of Luke’s translations from 1680–1705 were used for composing this article. This article suggests that additional negation in translation of Matthew 10:38 and Luke 14:27 is translation mistake that remained unnoticed during later revisions and partial retranslation.

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Геворкян, Валентина Владимировна, Эдуард Валентинович Фомин, Лия Васильевна Чернова, and Екатерина Романовна Якимова. "PERIPHERAL GENRES OF CHUVASH LITERATURE: TESTAMENT." Bulletin of the Chuvash State Pedagogical University named after I Y Yakovlev, no. 2(107) (July 30, 2020): 21–27. http://dx.doi.org/10.37972/chgpu.2020.107.2.003.

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Работа посвящена осмыслению завещания как жанра чувашской художественной литературы в историческом аспекте. Анализируемые в статье тексты входят в состав классической чувашской словесности. Им посвящено значительное число научных работ, однако пока еще данные произведения не становились объектом специального рассмотрения с точки зрения жанровой специфики, которая выделяет их в одно целое. Основу завещания в первую очередь составляют инолитературные аналоги и затем - фольклорные тексты (благословения и собственно предсмертные завещания). В литературе чаще встречаются эпизоды, описывающие акт духовного завещания, в частности, в произведениях П. Хузангая, В. Митты, Е. Лисиной, но сам жанр за всю историю современной письменной культуры чувашского народа в чистом виде был реализован лишь считанное количество раз - в виде завещания чувашскому народу просветителя И. Я. Яковлева и стихотворения «Как умру…» М. Сеспеля. Отличительными чертами завещания как жанра являются императивность и высокий пафос, формируемые особыми условиями создания завещательных текстов в ожидании скорой кончины. Остальные параметры носят идиостилевой характер и варьируются в широких пределах - достаточно сказать, что имеющиеся в чувашской литературе завещания написаны в разных формах: эпической и лирической. The work is devoted to understanding the testament as a genre of the Chuvash fiction in historical perspective. The authors analyzed the texts of the Chuvash classical literature. A significant number of scientific works has been devoted to the texts of the Chuvash classical literature. However, those texts have never been investigated from the point of view of genre specificity, which distinguishes them as a whole. The testamentis primarily based on analogue ethnic literature and also on folklore texts (blessings and testaments as such). The most frequent episodes describing the testament are in the works of P. Khuzangay, V. Mitta, E. Lisina. Nevertheless, the genre itself in its pure form was implemented only a few times in the entire history of the modern written culture of the Chuvash people:in the testament to the Chuvash people by I. Yakovlev and the poem «When I die ...» by M. Sespel. The distinguishing features of the testament as a genre are the imperative and high pathos, due to the peculiar conditions for creating the texts of the testament in anticipation of impending death. Otherfeatures are individual and vary widely. The testaments in the Chuvash literature are written in different forms: epic and lyrical.

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Čoralić, Lovorka. "Lasso al mio padre spirituale da Cattaro... Duhovne osobe iz Kotora u Mlecima prema oporučnim spisima hrvatskih iseljenika (14. – 17. stoljeće)." Croatica Christiana periodica 45, no. 87 (2021): 115–24. http://dx.doi.org/10.53745/ccp.45.87.5.

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Središnja tema priloga duhovne su osobe iz grada Kotora u Mlecima, njihovo djelovanje (privremeno ili trajnije) u gradu svetoga Marka, kao i njihovi prinosi crkvenim vezama između dviju jadranskih obala. Rad se zasniva na raščlambi izvorne arhivske građe pohranjene u Državnom arhivu u Mlecima (Archivio di Stato di Venezia, fond: Notarile testamenti), kao i na uporabi dosadašnjih spoznaja historiografije. U radu se, tragom oporučnih spisa hrvatskih iseljenika (uključivo i duhovne osobe iz Kotora) razmatra vremenski okvir njihova djelovanja, mjesta stanovanja i djelovanja (župe) te posebice njihova uključenost u nekoć brojnu i društveno važnu hrvatsku zajednicu u Mlecima.

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Zimdars-Swartz, Sandra L. "Liber de concordia Novi ac Veteris Testamenti. Joachim of Fiore , E. Randolph Daniel." Speculum 61, no. 2 (April 1986): 429–31. http://dx.doi.org/10.2307/2854066.

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Klauck, Hans-Josef. "Meeting der Studiorum Novi Testamenti Societas vom 23.-27. Juli 1990 in Mailand." Biblische Zeitschrift 35, no. 1 (November 24, 1991): 150–51. http://dx.doi.org/10.30965/25890468-03501040.

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Schnackenburg, R. "Generalversammlung der Studiorum Novi Testamenti Societas 19.–23. August 1985 in Trondheim/Norwegen." Biblische Zeitschrift 30, no. 1 (July 17, 1986): 150–52. http://dx.doi.org/10.30965/25890468-03001037.

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Deines, Roland, and Karl-Wilhelm Niebuhr. "The Corpus Judaeo-Hellenisticum Novi Testamenti-Project: From the Past to the Future." Early Christianity 1, no. 4 (2010): 633. http://dx.doi.org/10.1628/186870310793597114.

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Van der Watt, J. G. "Die verhouding tussen die Ou Testament en Nuwe Testament heilshistories oorweeg." Verbum et Ecclesia 10, no. 1 (July 18, 1989): 61–79. http://dx.doi.org/10.4102/ve.v10i1.998.

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The relation between the Old Testament and the New Testament salvation historically considered The way in which the early Christians approached the Old Testament in the light of the Christ event is first investigated. On theological, soteriological and historical level a strong relationship between the two Testaments was acknowledged. This relationship can be defined further in terms of fulfilment, continuity and discontinuity. As the coming of Christ was soteriologically determinative, the status of modern man in this respect is the same as that of the early Christians. In continuity with the early Christians who today can also read the Old Testament in the light of fulfilment, continuity and discontinuity which characterises the theological, soteriological and historical relationship between the Testaments.

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Vasiljković, Jovana, and Dalibor Krstinić. "Forms of testaments in European legislatures." Strani pravni zivot, no. 3 (2021): 433–44. http://dx.doi.org/10.5937/spz65-28270.

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A testament is a unilateral legal act as it is made by a declaration of will of one person and is distinguished from other legal acts by its characteristics. By means of testament the testators may dispose of their rights and create an obligation for themselves and the obligations of the testament do not come into effect until after the death of the testator. A testament can be made in one of the forms prescribed by the law. The primary goal of this paper is to demonstrate and analyse different forms of testaments in the legislature of the Republic of Serbia and the chosen European legislatures of France, Germany, Italy and England. The following methods will be used in the paper: comparative analysis of the forms of testaments in the said legislatures, to be completed by the normative method, while by analysing the content in a systematic way we shall approach the subject matter, and the historical method, which will help us review the origin of certain forms of testaments.

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Ross, J. M. "FURTHER UNNOTICED POINTS IN THE TEXT OF THE NEW TESTAMENT." Novum Testamentum 45, no. 3 (2003): 209–21. http://dx.doi.org/10.1163/15685360360683253.

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AbstractProfessor J.K. Elliott (Leeds/UK) writes: J.M. Ross contributed many articles to the religious and academic press for over fifty years including three in this journal: "Some Unnoticed Points in the Text of the New Testament" (25 [1983] 59- 72), "Another Look at Mark 8:36" (29 [1987] 97-99) and "The Extra Words in Acts 18:21" (34 [1992] 247-9). These and his other text-critical notes are regularly to be seen referred to in commentaries and elsewhere in the literature. Mr. Ross died aged 88 in 1997. I have inherited his unpublished textual papers, from which a selection of eighteen further "Points" is edited here as a sequel to his 1983 article. This article appears with the approval of his family. John MacDonald Ross was a rara avis in the text-critical field, being a selfconfessed amateur. Having graduated in Greats (classics) at Oxford, he worked as a civil servant in the British Home Office (the interior ministry) and before his retirement was decorated as Commander of the British Empire for his services to the Crown. His hobby of text-critical studies was recognised by his election to the exclusive academic society Studiorum Novi Testamenti Societas, at the annual meetings of which he attended the textual criticism seminars. His published textual notes are modelled on the taut reporting style in B.M. Metzger, A Textual Commentary on the Greek New Testament (London/New York, 1971; Stuttgart, 21994). In editing these notes I have maintained this style: further treatment of all the issues would of course require fuller cross-references to other authorities and a greater discussion of alternative solutions, but Ross has the happy knack of spotlighting the essentials in many a complex text-critical crux and wrestles to achieve a resolution that betrays an essentially commonsense approach. We may not always agree with all his arguments but he often succeeds in making us revisit and appraise many an 'unnoticed' point.

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Thirion, W. G. "‘n Prakties-teologiese model vir die verhouding Ou Testament/Nuwe Testament." Verbum et Ecclesia 21, no. 2 (September 9, 2000): 335–52. http://dx.doi.org/10.4102/ve.v21i2.1263.

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A practical theological model for the relationship Old Testament/New TestamentFor all Christians the Bible consists of the Old and New Testament. The relationship, however, between these two parts is a hermeneutic-theological problem which confronts the communicative praxis of the Christian faith. Therefore it is necessary to develop a hermeneutic-theological theory for Christians which can serve as a paradigm within which the texts of the Old as well as that of the New Testament may regard as equal authoritative Word of God. As far as this study is concerned, there is but one approach only which can achieve this and that is a theocentric approach to both Testaments. A theocentric approach to the relationship Old Testament/New Testament, a) is capable of treating both Testaments as equal authoritative Word of God, b) prevents the practice of "two-sermons-in-one-sermon" in an attempt to make the message of the Old Testament more Christian like, c) is especially capable of communicating the message of the Old Testament in the communicative praxis of the Christian community and the modern society without reading by force Christ into the Old Testament.

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Świrgoń-Skok, Renata. "Reformy w zakresie odpowiedzialności spadkobierców za zapisy w państwie rzymskim w okresie republiki." Opolskie Studia Administracyjno-Prawne 17, no. 3 (January 24, 2020): 183–95. http://dx.doi.org/10.25167/osap.1876.

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The article deals with the problem of limitation of liability for bequests in Roman law in the period of the Republic. The laws were discussed, on the basis of which the Roman legislator in the time of the Republic, tried to create a real incentive to accept an inheritance, even if overburdened with bequests. The lex Furia testamentaria, lex Voconia, and lex Falcidia were presented in detail, the aim of which was to enable heirs to retain minimum proportion of the estate. In addition, as part of favor testamenti, as well as showing respect for the testator’s last will, they attempted to prevent the invocation on the basis of the provisions of the Act, where the valid will existed.

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