Vox Patrum, 2023, Vol. 86: Biblia i apokryfy biblijne – przekłady, interpretacja, recepcja
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- ItemAlegoria a alegoreza - przyczynek do dyskusji o poprawności terminów stosowanych w badaniach nad alegorezą grecką, żydowską i wczesnochrześcijańską(Wydawnictwo KUL, 2023) Zieliński, JacekCelem niniejszego artykułu jest skonfrontowanie metody alegorezy greckiej (Heraklit Alegoreta) z alegorezą żydowską, zrekonstruowaną w oparciu o dzieła Filona Aleksandryjskiego i wczesnochrześcijańską (Orygenes). Rekonstrukcja ta pozwoliła mi, w części zatytułowanej alegoria a alegoresis, na postawienie następujących tez: po pierwsze, terminy alegoria i alegoreza, bez zasadnego powodu, stosowane są zamiennie lub mieszane. A przecież zabieg alegoryzowania (alegoria) różni się i to w sposób znaczący od metody alegoretycznej. Dlatego, postawiłem kolejne tezy: (1) o konieczności jednoznacznego odróżnienia powyższych procedur oraz (2) wprowadzenia konkretnych terminów pozwalających uchwycić różnicę między grecką, żydowską i wczesnochrześcijańską alegorezą. W tym celu wprowadziłem określenia stosowane w hermeneutyce, a mianowicie: alegoresis sacra i alegoresis prophana. W kolejnych częściach tekstu omówiłem specyficzne cechy każdego typu alegorezy starożytnej: greckiej, żydowskiej i chrześcijańskiej. Wszystkie trzy formy alegorezy mają na celu przedłożenie komentarza, który spełniałby standardy racjonalności wypracowane przez starożytną naukę (filozofię), tzn. wyeliminowania wszelkich nielogiczności, antropomorfizmów czy antropopatyzmów (w odniesieniu do Boga) oraz wydobycia z tekstu „Biblii” uniwersalnego przesłania. Różnica, jaka się jednak między nimi wyłania, prowadzi do wniosku, że w przeciwieństwie do alegorezy greckiej, Filon i Orygenes postrzegają odmiennie wartość sensu dosłownego (litery tekstu) – dbając o jego zachowanie. Można zatem twierdzić, że u Orygenesa, metoda alegoretyczna uzyskała swą najpełniejszą, czyli dojrzałą postać, (1) wskazując na trzy sensy tekstu: dosłowny (soma) moralny (psyche) i mistyczno-filozoficzny (pneuma) i (2) łącząc alegorezę sacra i prophana w jedną metodę odczytywania i interpretowania tekstu Pisma świętego. The purpose of this article is to contrast the method of Greek allegoresis (Heraclitus the Allegorist) with Jewish allegoresis, as reconstructed from the works of Philo of Alexandria and early Christianity (Origen). This reconstruction allowed me, in the section entitled allegory and allegoresis, to make the following theses: firstly, the terms allegory and allegoresis, without good reasons, are used interchangeably in the literature . And yet, the procedure of allegorising (allegory) a text differs significantly from the method of explaining the text in an allegorical way. For this reason, I have proposed a further theses of (1) the need to distinguish between the above procedures unambiguously and (2) to introduce specific terms to capture the difference between the Greek, Jewish and early Christian allegoresis. For this purpose, I have introduced concepts used in hermeneutics, namely: allegoresis sacra and allegoresis prophana. In the following sections of the article, I discussed the specific features of each type of ancient allegoresis: Greek, Jewish and Christian. All three forms of allegoresis aim to present a commentary that meets the standards of rationality developed by ancient science (philosophy), i.e. to eliminate all illogicalities, anthropomorphisms or anthropopathisms (with reference to God) and to extract a universal message from the text e.g. of the ‚Bible’. The difference that emerges between them, leads to the conclusion that, in contrast to the Greek allegoresis, Philo and Origenes recognize the validity of the literal sense (the letter of the text) in a different way; they make sure to preserve it . It can be claimed that with Origen the allegoretic method attained its fullest or mature form, (1) pointing to the three senses of the text: the literal (soma), moral (psyche), and mystical-philosophical (pneuma), and (2) combining the allegoresis sacra and prophana into a single method of reading and interpreting the text of the Scripture.
- ItemJohn the Baptist and Fasting(Wydawnictwo KUL, 2023) Olcese, GianlucaThe Gospels passages describe John the Baptist’s ascetic behaviour in the Judean desert, eating locusts and wild honey, wearing garments made of camel hair. The food choices of St. John are analysed in comparison with the practice of nazirite, and also on the light of Eastern tradition, mostly spread in Syriac Christianity, which interpretation differs, underlining a particular form of ascetism completely characterised by vegetables. Commentaries, mostly dating back to the 4th and 5th centuries, explain the word ‘akrides’ as a particular vegetable. Furthermore, the celebration of St. John’s Eve, as a result of medieval western development, is nowadays characterized by abundance of food, in contrast, with the Gospel description of the life of the Baptist, are compared with the tradition of charivari, known since the Middle Ages.
- ItemThe Condemnation of Priscillian’s use of non-Canonical Books and his Defense in Tractatus III: Liber de Fide et de Apocryphis(Wydawnictwo KUL, 2023) Ferreiro, AlbertoOne of the accusations against Priscillian and his followers was their use of non-canonical books in their writings and teachings. This was proof positive for Priscillian’s opponents that he and his followers were a sect worthy of condemnation and that their writings were tainted with heresy. These accusations are found in several of the Suevic-Visigothic councils of Hispania. it is fortuitous that we have Priscillian’s response to this accusation in his Tractatus III: Priscilliani Liber de Fide et de Apocryphis. In this work Priscillian wrote a spirited and proficient defense against his adversaries.
- ItemNotizie di frammenti liturgico-agiografici contenuti nell’Archivio Comunale di Gemona del Friuli (UD)(Wydawnictwo KUL, 2023) Guariglia, FedericoIl contributo prende in esame i membra disiecta dell’Archivio Comunale di Gemona del Friuli (UD). Si è scelto, per onorare il tema del convegno, di analizzare tre frammenti pergamenacei (1654.26; 1654.32; 1654.33) di ambito religioso. Si tratta di tre testi utilizzati per la Messa, che uniscono parti cantate a testi agiografici, come la Vita di Santa Cecilia, e Biblici (es. Vangelo di Luca). Di ogni frammento si fornisce una descrizione e l’edizione del testo. Lo studio dei tre codici inediti permette di continuare la discussione sul Medioevo friulano, molto spesso lacunoso, e di ricostruire la vita religiosa e culturale nella comunità di Gemona del Friuli. The contribution examines the membra disiecta of the Municipal Archive of Gemona del Friuli (UD). In order to comply with the topic of the conference, three parchment fragments (1654.26; 1654.32; 1654.33) from the religious field have been analyzed. These are three texts used for the Mass, which combine sung parts with hagiographic texts, such as the Life of Saint Cecilia, and Biblical texts (e.g. the Gospel of Luke). A description and edition of the text is provided for each fragment. The study of the three unpublished codices makes it possible to continue the discussion on the Friulian Middle Ages, which is often lacunar, and to reconstruct the religious and cultural life in the community of Gemona del Friuli.
- Item«Lo Credo en romant»: una versione provenzale del Credo dal ms. Firenze, BML, Ashburnham 105. Edizione, traduzione, commento(Wydawnictwo KUL, 2023) Barillari, Sonia MauraThe article proposes the edition of the transposition of the Creed in Provençal verse handed down from the manuscript ms. Firenze, BML, Ashburnham 105. The manuscript is a miscellany of texts in the Provençal language datable to the 14th century and exemplified for personal use by Peyre de Serras, an apothecary who lived in or near Avignon in the mid-14th century. Many of the works contained therein are of a hagiographic or devotional nature: among the latter, the Provençal versions of three ‘customary’ prayers – the Our Father, the Hail Mary and the Creed – are of particular interest, due to the tenacious resistance of the ecclesiastical hierarchies of the Romance-speaking countries to the possibility of allowing lay people to recite these prayers in their vernacular. The importance of this edition lies in the fact that in the current state of knowledge, the proposed text is the only version of the Creed in Provençal that has come down to us. Of equal interest are the relations it may have had with the Cathar heresy in a territory and at a chronological height – Provence in the first half of the 14th century – in which many forms of religiosity condemned as heretical were still deeply rooted in the hearts and consciences of many of the faithful.