Findings on the Text of the Bessarion Corvina Codex (Budapest, National Széchényi Library, Cod. Lat. 438) (original) (raw)
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e manuscript (F) has a great importance for the study of the Greek Bible, because it contains in its margins Greek glosses (called F b ), as well as a lot of corrections towards the Masoretic text, apparently linked to the Jewish tradition of translations. Cameron Boyd-Taylor focused on this manuscript in the last IOSCS Congress in Ljubljana, particularly emphasizing some links between F b and Judeo-Greek glosses written in Hebrew manuscripts. e purpose of this paper is to examine some paleographical data concerning the codex and its history: its condition when it underwent a general restoration in the Middle Ages (eleventh-twel h centuries); the principles this restoration was based on; some aspects of the "secondary text" of the second tabernacle account copied in fols. 52-55. e medieval work attests to the existence of a Greek Christian milieu where a great, and not so obvious, signi cance was ascribed to the Hebraica Veritas.
the prefaces of these biblical commentaries as sites for authorial self-fashioning, as 'media to help shape how these works and how he as their author, would be received' (p. ). Much like his subject, the author boasts a linguistic virtuosity and attention to detail that lends his examination of Jerome's Pauline commentaries an unassailable authority. This is a model monograph that brings to light a longneglected facet of Jerome's exegetical production at a formative moment in his career as a biblical commentator. SCOTT G. BRUCE FORDHAM UNIVERSITY Schriftauslegung und Bildgebrauch bei Isidor von Pelusium. By Stefan Berkmüller. (Arbeiten zur Kirchengeschichte, .) Pp. x + . Berlin-Boston: Walter de Gruyter, . €.. ; JEH () ; doi:./S Little is covered in modern scholarship on the fifth-century epistolary corpus transmitted under the name of Isidore of Pelusium, somewhat surprising considering that it is one of the largest epistolary collections of late antiquity. In this context, the reworked version of Berkmüller's doctorate written at the Ludwig-Maximilians-Universität in Munich is a much needed and very welcome contribution. In chapter i Berkmüller revisits the history of the printed editions and examines the debates on the origin of the corpus and the authenticity of the author, wherein he pleadsfollowing the work of P. Évieuxin favour of Isidore's historical reliability as a letter-writer, and of the authenticity of (at least some of) his letters. This is then followed by a literature review covering Isidorian scholarship mainly of the last twenty years (chapter ii, especially pp. -). Berkmüller labels scholarship on Isidore since as 'naïve' for not scrutinising the authenticity of the letters (p. ), and more specifically for not referring (or doing so only marginally) to the positions taken by R. Riedinger and M. Kertsch who argue that the corpus is not authentic. Yet, in most cases, this is so mainly because Évieux's arguments of the previous decade against Riedinger's doubts have been generally accepted and form, for better or worse, the communis opinio; this is also the case of scholarship before the turn of the century, which is not discussed in this respect (for example, D. T. Runia [] and U. Treu []). In any case, since Berkmüller also follows Évieux on this matter, the insistence that recent scholarship should have discussed Riedinger's objections (irrespective of how different the focus of that scholarship may be) reads for the most part as a rhetorical introduction to his discussion of Évieux's arguments for Isidore's historicity, and thus as a safe basis for the study in the following chapters. In the remainder of the book, the author examines Isidore's understanding of Scripture that begins with an analysis of his exegetical letters classified according to modern exegetical criteria (chapters iii, iv). In chapter iii Isidore's views on the origin of Scripture, its divinely inspired character (p. ), canonicity (p. ) and the relationship between the Old and the New Testaments (p. ), lead Berkmüller to situate him among the mainstream Christian authors of the fourth and fifth centuries as an exegete. As for Isidore's terminology (p. ), Berkmüller structures it into two categories: concepts employed for the 'obvious'
2024
In this article we demonstrate that the interpretation of the epiclesis of the Byzantine liturgy, contained in the so-called “descriptive” part of the Acta graeca of the Florence Council (1439), is a reinterpretation of Nicholas Cabasilas's anti-Latin argumentation, presented in his “An Explanation of the Divine Liturgy.” This reinterpretation had as its source the explanation of the epiclesis in the Thomistic spirit offered in the debate by a Dominican cardinal Juan de Torquemada and recorded in the Acta Latina. Further we hypothesize that this new interpretation became the basis of a new method of Catholic proselytism in the following centuries and impacted the editio princeps of the texts of the Liturgies of St. John and St. Basil in 1526, on which subsequent editions of the Venetian euchologies depend. In that edition, we believe, the specific interpolations, which were previously seldom encountered in the early manuscripts in different contexts, have been made to form a correct “intention” of the celebrant according to the sacramentology of the Catholic Church. We are sure that the results of our study could become a paradigm for reconsidering, for instance, the causes and content of the disputes on the moment of consecration that have taken place since the sixteenth century.
II Jornadas Predoctorales en Estudios de la Antigüedad y de la Edad Media. Κτῆμα ἐς αἰεὶ: el texto como herramienta común para estudiar el pasado. Proceedings of the Second Postgraduate Conference in Studies of Antiquity and Middle Ages, Universitat Autònoma de Barcelona, 19‐21th November 2014, 2016
The aim of this paper is to show that the Latin Passio Petri Balsami (BHL 6702) is derived from the narration regarding Πετρός Ἀψέλαμος in Eusebius' De Martyribus Palaestinae, although the existence of a Latin translation of the treatise cannot be proved yet. The result is achieved by means of comparisons between Eusebius' text, the Latin passio, and the Latin Martyrologia. Secondly, it will be demonstrated that the manuscript Torino, Biblioteca Nazionale, F.III.16 (from Bobbio) conveys an unknown, prior redaction of the Latin text which originated all the others. There are about forty manuscripts transmitting the passio (the most ancient ones belong to the ninth century AD) and the philological and stylistic surveys reveal that the second redaction, which increases and improves the Latin text, was derived from the version contained in the Turin manuscript.