It is curious also that a candidate for the degree of Doctor of Philosophy in the University of Erlangen offered, as his inaugural dissertation.
It is curious also that a candidate for the degree of Doctor of Philosophy in the University of Erlangen offered, as his inaugural dissertation.
The Collection of Temne Traditions, Fables etc., as contained in the I. Part of the following pages, was received by the author from one of the oldest Temne men living at port-loko about twelve years ago, who has since died. These Traditions etc. Were of course delivered orally not in writing.
The chief merit the Translator claims for this little effort is faithfulness of translation. He has endeavoured to translate every word and every thought of the Russian writer, and to avoid addi tions.
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It is curious to note how early in the history of printing the literature of Sappho began. The British Museum contains a sort of commentary on Sappho which is dated 1475 in the Catalogue; this is but twenty years later than the famous Mazarin Bible, and only one year after the firstbook was printed in England. It is written in Latin by Georgius Alexandrinus Merula, and is of much interest, apart from its strange type and contractions of words.
Portent des traditions apocryphes Je ne prends pas mon habi tude sur Or les savants ont déclaré que ce n'était pas un.
The American and European public has a voracious appetite for more information about Jesus and the formation of early Christianity. The best-selling books on the subject by Marcus Borg, John Dominic Crossan, John Meyer, and Luke Timothy Johnson, among many others, attest to this hunger. But each of these scholars presents his own reading of the historical information, usually beginning with the earliest known Jesus-related material, Jesus' sayings, and leads the public into a particular understanding of Jesus and the early Jesus movements. The New Q will provide the general public with the original source through a fresh translation of the early Sayings Gospel known as Q. This book will guide people through their reading of the texts themselves so that readers will be able to judge the validity of other scholars' reconstructions. The New Q is the companion volume necessary to understand the current writing on the historical Jesus and the history of earliest Christianity. Valantasis provides a new translation of the Synoptic Sayings Source, Q. He translates each section from the Greek of the critical edition of Robinson and Kloppenborg, and he gathers the translation of the full text as a coherent collection of sayings at the end of the book. Avoiding the scholarly arguments that make Q inaccessible, as well as the constant comparison of Matthew and Luke, this commentary will straightforwardly present the text based on the work of those scholars who have provided a critical edition. It provides an initial reading in a language appropriate to religious seekers. The translation itself will be fresh and provocative, since its meaning and interpretation are not linked to its later use in the narrative gospels of Mark, Matthew, and Luke. In fact, readers of this translation will be able to hear the sayings of Jesus as Matthew and Luke heard them before the writing of their gospels. The goal is to recreate the kind of challenging and intellectually stimulating engagement with the sayings that probably put Christianity on the Roman map. Readers will be able to encounter Jesus' voice and the voices of early Christians directly, without the intrusion of the later use of these sayings by the gospel writers. Valantasis also provides a commentary on each of the sayings. The commentary will focus on three facets: what the saying says, what it could have meant at the time, and how is was used by early Christians. The first two questions provide the basic information by developing a literary analysis of the sayings (a reading of Jesus' words) and by positing a significance for the saying in the context of earliest Christianity (what the saying could have meant). The final question directs the reading of the saying toward its use by religious people then and now as a means of forging an alternative subjectivity, defining new religious and social relationships, and constructing an alternative understanding of the nature of the spiritual and physical world. In other words, this commentary will provide an ascetical reading of the sayings to explore the manner in which the sayings source might have been read by individuals and communities in antiquity, and it will provide an alternative to the currently established reading of the sayings in modern scholarship primarily as a window on the historical Jesus' doctrines and teaching.
The Tales and Sayings of the Desert Fathers (Apophthegmata Patrum) are a key source of evidence for the practice and theory respectively of eremitic monasticism, a significant phenomenon within the early history of Christianity. The publication of this book finally ensures the availability of all three major collections which constitute the work, edited and translated into English. Richer in Tales than the 'Alphabetic' collection to which this is an appendix (both to be dated c.AD 500), the 'Anonymous' collection presented in this volume furnishes almost as much material for the study of the late antique world from which the monk sought to escape as it does for the monastic endeavour itself. More material continued to be added well into the seventh century, and so the spread and gradual evolution of monasticism are illustrated here over a period of about two and a half centuries.