Women in the Early Church Research Papers (original) (raw)

2025

A brief note examining Talmudic passages reporting a certain Rabbi Hillel denied a Messiah would appear in the future to redeem israel.

2025

Curvamo-nos perante o martírio daqueles que, à custa da própria vida, testemunham a verdade do Evangelho, preferindo a morte à apostasia de Cristo. Acreditamos que estes mártires do nosso tempo, pertencentes a várias Igrejas, mas unidos por uma tribulação comum, são um penhor da unidade dos cristãos. É a vós, que sofreis por Cristo, que se dirige a palavra do Apóstolo: "Amados, (...) à medida que participais dos sofrimentos de Cristo, alegraivos, para que também na revelação de sua glória possais ter alegria transbordante". (1 Pedro 4,12-13). 12 de fevereiro de 2016, Havana (Cuba) O presente trabalho procura analisar a polêmica judaico-cristã em relatos de martírio durante a perseguição romana aos cristãos até o século IV. Abordaremos as principais temáticas que compunham essa polêmica em outras fontes cristãs e judaicas para indicar um cenário possível que pudesse alimentar conflitos entres os dois grupos religiosos. Defenderemos que essa rivalidade presente no discurso dos líderes servia para demarcar a alteridade religiosa e que não necessariamente era vivenciada pelo conjunto dos fiéis em conformidade com os textos, sobretudo, quando a identidade judaica e a identidade cristã estavam em construção. Mesmo em um momento crítico de perseguição religiosa, a multiplicidade de manifestações religiosas tanto no judaísmo quanto no cristianismo, contribuiu para a circulação de práticas, de crenças e para um contato mais estreito entre judeus e cristãos nesses primeiros séculos. Defenderemos que apesar da concepção de martírio judaico ser diferente da concepção cristã é possível estabelecer relações entre os dois martirológios. As Atas dos Mártires dão alguns indícios de que o conceito de martírio cristão desenvolvido pelo cristianismo gentio estabeleceu essa afirmação de alteridade diante de sua matriz judaica. Palavras-chave: Atas dos Mártires, martírio, judaísmo, Igreja primitiva, polêmica judaico-cristã.

2025, Consagração feminina ao pastorado -I Timóteo 2:11-15

Muitos entendem que o conteúdo deste texto deve ser entendido à luz de um contexto sociocultural e religioso muito particular. Outros veem neste texto uma orientação universal de Paulo, no âmbito da igreja, aplicável a todas as mulheres, de todos os tempos e de todos os lugares, usando-o, por exemplo, para sustentar uma posição contrária à ordenação de mulheres ao ministério pastoral.

2025, As mulheres estejam caladas na igreja... - I Coríntios

No capítulo 14 da primeira carta de Paulo aos Coríntios, é feita uma comparação entre dois dons: o da profecia e o de falar em línguas. Pelo que percebemos da leitura deste capítulo, Paulo tinha duas grandes preocupações: 1) A prioridade,... more

2025, Não há Pastoras, no Novo Testamento!

Não há pastoras, no Novo Testamento!", vociferam os antagonistas da consagração de mulheres ao ministério pastoral. De facto, no sentido em que o termo "pastora" (grego poimen, mas no feminino) não surge no Novo Testamento, têm razão. Ou seja, a palavra "pastor" nunca surge, no feminino, no Novo Testamento. Quem usa esta ausência do termo, como bandeira da sua militância contra o pastorado feminino, usa-a meramente como um símbolo, uma evidência e não como fundamentação teológica para a sua posição. É, no fundo, uma declaração simplista, populista e até ridicularizante que, não servindo como fundamento da causa, parece, de algum modo, resumi-la. A declaração de que não existem pastoras no Novo Testamento é de natureza superficial, procura defletir a discussão do seu real cerne e menospreza a investigação honesta do registo bíblico. Durante muito tempo, considerei que o mais razoável a fazer com semelhante "argumentação" era simplesmente descartá-la, por não se tratar de uma abordagem realmente séria ao assunto. Todavia, tenho percebido que a estratégia de banalização do debate, alimentada por expressões como esta e outras do mesmo nível (e inferior), tem que ser igualmente combatida. Para este efeito, por vezes, será preciso começar por apresentar argumentos contrários, que se encontram na mesma linha de raciocínio, para, só depois, se passar a uma argumentação realmente útil e relevante. Este texto pretende contribuir para essa discussão.

2025, Жінка в ранньомодерному соціумі на теренах Речі Посполитої

The article analyzes two testimonies of Anna, a resident of Lutsk from the small noble family of Korshovetsky. The first one was concluded on March 5, 1674, but was canceled after the second one was concluded on October 17, 1674. She married three times to Lutsk burghers: the first time to Stepan Merleskyi, the second time to Mykola Lakhnovych, and the third time to Аleksandr Luchnykovskyi. Her first two husbands belonged to the city's ruling elite in Lutsk and left her a certain amount of money, but in her last marriage she apparently became a victim of domestic violence at the hands of her abusive husband. The woman was childless and had no direct descendants, only a brother and a goddaughter, to whom she left a certain share of her property. The first test emphasizes that the last man did not want to live with her in marriage, violated the marriage oath, squandered her property acquired during a previous relationship, and finally beat and injured her, after which she refused to consider him a marriage partner. To take revenge on her abuser, the testatrix bequeathed all her real estate inherited from her parents and acquired during her previous marriages to two local churches, St. Pokrova and St. Michael the Archangel. For this act, the priests were to pray for her soul, as well as the soul of her second husband and his parents, and bury her in the Holy Protection Church.
The second will completely denies the first: Anna Luchnikovska says that she cancels the first act of her last will and testifies that she threatens the priests of the Intercession Church with the Last Judgment, since they took advantage of her illness and severe psychological condition after another quarrel with her husband and, having heard her complaints about her husband in confession, decided to deprive him of his real estate and appropriate it for themselves through the act of her last will. According to her, in order to achieve their goal, they signed the last will themselves, forged the signatures of the testator and witnesses, which, however, seems unlikely. According to the second testament, Anna left all her property to her last husband, and there was no question of transferring real estate to churches. We can cautiously assume that the woman was a victim and was manipulated twice – by the priests to whom she confided her thoughts and feelings during confession in church in difficult times, and by her last husband, who turned out to be a scoundrel and abused her repeatedly during the marriage, and finally got what he wanted – he inherited her property. Her last marriage to a younger man turned out to be fatal for her. On the other hand, it is virtually impossible to prove the direct involvement of the latter husband in the illness that led to his wife's death due to the lack of necessary sources, and the words of the priests regarding the beating and mutilation of the woman in this case should not be trusted without question. So there are different ways to interpret these tests.

2025, Philological and Theological Horizons / Orizonturi filologice și teologice

History should not be silenced or forgotten. Unfortunately, for women, their viewpoints, voices, and visibility have been overlooked. Christian feminists have sought to bring balance, both in recovering hidden legacies of the past and in publishing current accounts of women in society. This balance is brought to Scripture using re-imagination, or the retelling of biblical texts with a feminine perspective. Though often accused of attempting to re-write Scripture, Christian feminists claim it is a practice to understand the depth of God’s Word and the lessons to be learned through stripping away androcentric bias and presuppositions. By approaching the text through the eyes of marginalized characters, new insights are gained which allow the reader to understand God more fully. As one who grew up in a traditional, ultra-conservative background, I was taught to be skeptical of such “fictional representations” of Scripture. Researching the Christian Feminist position challenged me to study an overlooked biblical character and explore why that character was included in the Bible and what could be learned from that person. Sapphira’s Legacy observes the biblical context around the life of Sapphira, how her story shaped her actions, and lessons the modern Christian can learn from her life. Four applications are presented: Work to Wealth, Religion to Reliance, Protection to Partnership, and Loyalty to Lies.

2025, Firebrand Magazine

In this article I argue that there are two ways that 1 Tim 2:15 might address the issue of abortion. On either option, abortion is antithetical to the virtuous woman in Christ.

2025, Programm tal-Festa tan-Nawfraġju ta’ San Pawl - il-Belt Valletta 2025

2025, The Life of Sallara and his Mother Elishbah : East Syrian Christianity in Northern Mesopotamia from Late Antiquity to Early Islam

Overview of the book : "Sallara and his mother Elishbah lived through turbulent times: the “last great war of antiquity” fought between Byzantium and Iran, as well as the astonishingly successful Muslim Arab invasions, which led to the... more

2025, Studia Philologica Valentina

This paper examines Gregory of Nazianzus' poem (II 1, 41) against his rival Maximus the Cynic, arguing that a gender-oriented reconsideration of women's roles in Early Christianity yields significant textual-critical insights. In vv. 49-53, the author appears to reference female assistants who allegedly conjured with Maximus against Gregory, yet this allusion remains obscure and requires further investigation. After a review of existing scholarship, the paper presents a new analysis and interpretation of the passage. By placing this reference within a broader context and exploring parallels with female communities in Gregory's works and contemporary patristic literature, it becomes evident that Gregory's accusation is related to the emerging phenomenon of «syneisaktism». This thorough and updated analysis achieves two main objectives. Firstly, it offers a new, more detailed, and culturally aware interpretation of the poem. Secondly, by examining the manuscript tradition of the passage and its Syriac translation, it highlights its corruption and advances a new conjecture.

2025, Anuario Del Centro De Estudios Historicos Prof Carlos S a Segreti

Recientemente, los estudiosos han prestado más atención al papel jugado por la aristocracia senatorial romana, teniendo en cuenta su participación en este proceso en términos de un conflicto político con los obispos de Roma. Este trabajo analiza las cuestiones relacionadas con esta participación, estudiando la conversión de estructuras domésticas en espacios religiosos, concretamente, los edificios identificados como "tituli" en las fuentes. El objetivo es contribuir a una mejor comprensión de este proceso.

2025, Between Freedom and Submission. The Role of Women in the History of the Church, Filippo FORLANI, Silvia MAS, Łukasz ŻAK, Aschendorff, Münster

I saggi presentati in questo volume rispondono alla domanda posta sul ruolo della donna nel corso della storia della Chiesa: quali figure femminili e in quali circostanze hanno avuto la possibilità di esprimersi e agire liberamente, esercitando così la loro influenza in ambito familiare, sociale, spirituale, politico o culturale, ma soprattutto ecclesiale; quali sono state le risorse per la loro formazione, educazione volte a sviluppare le funzioni a cui avevano accesso. Ne risulta un panorama storiografico ampio, ma con un profilo particolare, sia per la lunga diacronia − il libro copre quasi duemila anni di storia della Chiesa − sia per l'apertura a contesti geopolitici meno esplorati.

2025, Festa tan-Nawfraġju ta’ San Pawl, il-Belt Valletta, 2024, p. 49-53.

Bħala studjuż, iddedika għadd ta' sigħat ta' ħsieb u tiftix f'testi antiki. Fir-rwol ta' kuratur, issalvagwardja u jippromwova artifatti kulturali li jixhdu r-rikkezza ta' wirt reliġjuż. Ippreserva birreqqa manuskritti antiki u arti sagra, u assigura l-protezzjoni tagħhom għall-ġenerazzjonijiet futuri. B'hekk, sar kustodju tal-istorja u gwardjan tal-passat. Lil hinn mill-attivitajiet akkademiċi u l-kuratorjali, kien sors ta' serħan, gwida u mogħdrija għal dawk li kienu qed ifittxu l-ikel spiritwali, billi offra l-għerf u l-appoġġ tiegħu b'qalb miftuħa. Din id-dedikazzjoni għar-rwol tiegħu bħala qassis ipprovdietlu għarfien uniku dwar l-aspirazzjonijiet tal-komunità tiegħu, informat l-isforzi akkademiċi tiegħu u sawwret l-attivitajiet kuratorjali tiegħu.

2024, Matthias Grawehr and Markus Kersten (eds), A Second Gaze. Intertextuality and Transient Meaning in Roman Texts and Objects

One of the key instruments in the process of the Christianization of the Roman Empire was the visual arts. Shining images of Christ, the Virgin Mary, the Apostles, and other biblical figures, martyr saints, and bishops, produced in mosaic and located at prominent places in early Christian churches, were frequently accompanied by impressive monumental inscriptions. Based on selected case studies from late antique Rome (4th-7th cent.), this interdisciplinary paper aims to delineate a path to a comprehensive understanding of such multimedia aesthetics, based on the multi-layered and synergic relationship between text-as-image and image-proper with an implicit bearing on the Word made flesh rhetoric (Jo. 1, 1-14). Combining theoretical perspectives from art history and classical philology, we wish to reveal how these visual schemes containing classical echoes in both form and content may convey different meanings depending on the cognitive background of those who are looking.

2024

Contents : Editorial / H.E. Prof. Chev. C. Savona Ventura - Gandhi and Lepers - Message from Geoff Prescott, Chief Executive of Lepra - Kif Patri Damian sar qaddis - Three generations affected by leprosy - Morbidity and mortality of... more

2024, Ékszerek, csábítás és női önállóság

Az ókori világban, különösen a hellenisztikus és római korban, a nők egyre nagyobb önállóságra és szabadságra tettek szert a társadalom különböző területein, mint például a politikában, oktatásban és a személyes életalakításban. Ez az "emancipáció" az őskeresztény közösségekben is megjelent. Például a nők ékszereikkel hangsúlyozták anyagi helyzetüket vagy testi adottságaikat, és még arra is vállalkoztak, hogy tanítsanak, vagy véleményt nyilvánítsanak az istentiszteleteken, ami hagyományosan a férfiak kiváltsága volt.

2024, Nova Vox

“Nova Vox” é uma iniciativa que busca revitalizar os escritos cristãos primitivos, trazendo-os para o contexto contemporâneo. Este projeto surge da convicção de que a mensagem atemporal contida nas antigas escrituras merece ser... more

2024, Nova Vox

2024, Lapsi 2023, Annwal tal-Knisja l-Antika ta’ San Ġiljan Ospitalier

Il-ġenituri tiegħu, Andrea Zammit u Rosa mwielda Rioli, kienu ngħaqdu fiż-żwieġ fil-25 ta' Lulju 1792 fil-Bażilika ta' Sidtna Marija tal-Portu Salvu, il-Belt Valletta, fil-preżenza tal-Kappillan Vincenzo Domenico Azzopardi, O.P. 2 Għal xi żmien kienu joqogħdu fl-ewwel parti l-Belt Valletta, iżda ħarsa lejn l-iStatus Animarum tal-parroċċa ta' San Pawl Nawfragu għas-sena 1832, turina li f'dik is-sena, il-familja, inkluż il Sig. D. di Legge Antonio kif ukoll il Sig. Ch.co D. Giuseppe, kienu joqogħdu f'nru 40, Strada San Nicola, allura fil-parroċċa ta' San Pawl. 3 Meta kien għad kellu biss sitt snin u nofs, Ġużeppi ġarrab il-mewt ta' ommu Rosa, li mietet fl-età ta' madwar 36 sena, fl-20 ta' Ottubru 1808. Hija ġiet midfuna fil-knisja tal-Madonna tal-Karmnu, il-Belt Valletta. 4 Il-missier, Andrea Zammit, għex sa ma miet fl-età ta' 87 sena, fl-20 ta' Awwissu 1852, fil-Belt Valletta. Kien ġie midfum fil-knisja parrokkjali ta' Bormla. 5 Minn kmieni, Ġużeppi, wera wkoll imħabba lejn il-Latin. 6 Kienet imħabba li kibret miegħu. Għal din ir-raġuni l-ġenituri tiegħu bagħtuh għand il-Ġiżwita Luigi Maria Rigord (3 ta' Mejju 1737-13 ta' Lulju 1823), l-aqwa Latinista Malti ta' dawk iż-żminijiet. 7 Aktarx li mingħand dan il-Ġiżwita, Ġużeppi tħarreġ fil-prosodija u filmetri Latini. Avukat li sar qassis Wara kors tal-Filosofija u tal-Liġi fl-Università ta' Malta, Zammit kiseb dottorat fil-Liġi Ċivili u Ekkleżjastika (JUD). Iżda, għalkemm żagħżugħ, qata' ħesrem ix-xogħol tiegħu ta'

2024, Diego Lopes da Silva

O tema explorado neste livro diz respeito a uma
possível apropriação cultural ocidental de complexos míticos indo-europeus por um povo semita, os judeus. As
idéias que posteriormente foram aculturadas pelos judeus
como “porvir”, “salvação”, “mundo dos mortos” e “desfecho escatológico” possuem um arcabouço teórico e imagético indo-europeu, sendo desenvolvida e trabalhada no
contexto cultural judaico ao longo do seu desenvolvido até
as formas mais sofisticadas como apresentadas no livro de
Dn, e posteriormente resignificadas por Jesus Cristo e seus
seguidores. Observa-se que a concepção de além e mundo
dos mortos é evolutiva, isto é, os judeus vão reapropriando
termos tipicamente orientais desenvolvidos no zoroastrismo e concepções gregas onde os heróis tinham um destino
bem diferente daqueles que eram considerados “homens
comuns” ao seu povo e ao seu tempo histórico.
A discussão sobre a espacialidade1
do “lócus” do
mundo dos mortos, e como tal idéia acaba se tornando
elemento central para o entendimento da cultura judaica,
e quanto essas concepções auxiliaram a formação da noção de paraíso e inferno que foi reelaborada tardiamente
pelos cristãos, são temas que serão abordados nesta obra,
e se enquadram no estudo da geografia dos fenômenos religiosos, mais popularmente chamada de geografia da religião e na análise espaço-temporal do fenômeno religioso

2024

in Sárospataki Füzetek 27 (2023/2), 121-125.

2024, Polonia Sacra 28/2 (2024) 7-30

Early Christian prophetesses in the New Testament This article presents a characterization of several women identified explicitly in the New Testament as prophetesses: (1) Philip's daughters in Acts 21:9; and (2) the prophetesses in the community in Corinth mentioned in 1 Cor 11:5. The article highlights the historical and theological context of their activity and defines the content and object of Christian prophecy. The presentation of these two groups of prophetesses points out the major exegetical problems presented by the text and contemporary attempts to resolve them.

2024, Journal of the Evangelical Theological Society

This article evaluates the Harnack-Hoppin thesis that Priscilla is the primary author of Hebrews, examining (1) the historical evidence pertinent to Priscilla's candidacy for authorship; (2) the probability of a woman in antiquity composing a work of oratory, rhetoric, and philosophy of the caliber of the Epistle to the Hebrews; (3) the inductive argument that the text "feminizes" or otherwise contains internal evidence that it is the work of a feminine mind, and (4) the author's self-referential use of the participle διηγούμενον in 11:32. An examination of these four elements demonstrates that advocates of the Harnack-Hoppin thesis have not adequately addressed the difficulties posed by historical questions about Priscilla's candidacy, they have not refuted the apparent verdict of the masculine participle at 11:32, and their inductive argument for a feminine author is critically flawed and unsustainable. The article concludes that Priscilla is not a serious contender for primary authorship of Πρὸς Ἑβραίους.

2024, M. Ferrara -E.Zocca (eds.) Pedagogie divine. Studi in onore di Francesca Cocchini

EN: In ancient Israel and first-century Judaism, the faith was passed down "from father to son." Since the writings of the New Testament, however, the religious current that would give birth to Christianity seems to be taking a different path. Here, in fact, the pre-eminent role is entrusted to a διδάσκαλος, whether Christ or one of his disciples, who addresses the entire community of believers in Jesus. Although the use of intra-family transmission - in which women acquire particular importance - remains, over time, it is precisely the new pattern that was to be established and institutionalized, giving rise to the institution of catechesis, articulated around the figure of the bishop.
ITA: Nell’antico Israele e nel giudaismo del I secolo, per indicazione concorde, la fede si trasmetteva “di padre in figlio”. Sin dagli scritti neotestamentari la corrente religiosa che darà vita al cristianesimo sembra, però, avviarsi per un’altra strada. Qui, infatti, il ruolo preminente viene affidato ad un διδάσκαλος, sia esso Cristo o uno dei suoi discepoli, che si rivolge all’intera comunità dei credenti in Gesù. Nel corso del tempo, nonostante permanga indubbiamente l’uso di una trasmissione intrafamiliare - in cui acquistano particolare rilievo le donne ¬- sarà proprio il nuovo schema ad affermarsi e istituzionalizzarsi, dando vita all’istituto della catechesi, incardinato sulla figura del vescovo.

2024, Faculdade Católica do Amazonas

Analise histórica e teologica sobre a presença das mulheres na Igreja catolica

2024, Priscilla Papers

Author: Heather Matthews Publisher: CBE International Decades after many denominations first ordained women, there is still a dearth of women pastors, especially those serving at senior levels of leadership in the church. This is true,... more

2024, University of Washington

This dissertation tells the story of how the ritualization of Christian marriage antedated the appearance of episcopal blessings at Christian wedding ceremonies in the fourth century CE. Various forms of the Christianization of marriage date from the very earliest centuries of Christianity. Many of these efforts were centered on ritualizing the sexual procreative relationship of married Christian couples. Christians used what they viewed as the superior ritual efficacy of their marriages to valorize Christianized marriage as extraordinary action that benefitted both the couple and the children they bore. Christians considered this to set their marriage apart from the marriages of traditional polytheists and Jews.
Each chapter reveals a different way that Christians characterized Christian marriage in ritualized terms. Chapter one discusses the Christian position that desire should be controlled in both body and mind within marriage and reveals some of the ritualized means Christians touted for the control of desire, including acts of contemplation. This chapter also reveals that Christians viewed the control of desire within marriage as more than a moral imperative; they also extolled Christian marriage itself as a type of apotropaic therapy that keeps both desire and demons away. The second chapter provides a different and more gendered story of desire. Despite the plentiful anti-desire rhetoric highlighted in chapter one, Christians did not view all desire as destructive. Like traditional polytheists and Jews, Christians embraced the belief that a woman’s gaze shortly before or during coitus could impact the characteristics and abilities of the child that she conceives in that moment. The third chapter elucidates the Christian belief, often based on 1 Cor. 7:14, that Christianized marriage acts as a source of sanctification for both a married couple and any children they bear. This marital sanctification was rooted in, and at times even competed against, other forms of Christian ritual life, especially that of baptism. The fourth chapter highlights the belief among early Christians that their marriage possessed a theurgic efficacy due to humans’ status as the image of God. And it demonstrates how they characterized this theurgic efficacy in ritualizing terms that cast Christians’ image-producing procreation as efficaciously superior to the devotional image-making undertaken by traditional polytheists. The final chapter provides a more narrowed focus by exploring the heavily ritualized nuptial language of the Gospel of Philip from the fourth century CE Nag Hammadi collection. By situating the gospel’s nuptial language in broader discourse on marriage in late antiquity, the chapter reveals the role of materiality in the gospel as it pertains to the Christianization of marriage within the text. In so doing so, this chapter not only affirms the importance of the Gospel of Philip in the study of early Christian marriage, but also contributes to Nag Hammadi studies by establishing how the study of the ritualization of Christian marriage at large casts important new light on the meaning and purpose of the Gospel of Philip’s nuptial imagery, including providing new insights on its use of the specialized Greek nuptial terms numfôn, pastos, and koitôn.

2024, Tyndale bulletin

Timothy 2:12, for obvious reasons, has suffered considerable scholarly buffeting in recent years. Carefullexicological investigations have undermined the traditional interpretation of a1)8eV'IEm as 'to have authority over' and brought to light various shades of meaning, without, however, clearly demonstrating their relevance to the passage. Thorough research into the religious environment of Ephesus has also suggested alternative perspectives, but again with doubtful exegetical validity. The argument of this paper is that if closer attention is paid to the structural and figurative character of the passage, a reading emerges which takes into account both the proper sense of avBevrem and the particular circumstances under which Paul's injunction was given.

2024, Journal of the Adventist Theological Society

1Ð16 is a challenging passage, and breaking the code is deeply satisfying. Unlike 1 Tim 2, 1 Cor 11 is clearly describing the assembly of GodÕs people worshiping together. 1 PaulÕs concern in vs. 1Ð16 is convincing the Corinthian church that women must cover their hairÑand so their headsÑwhile praying aloud or prophesying. 2 Some denominations have understood these verses to mean that all women should cover their heads in public, or at least during worship. Not so! The text clearly restricts this command to women while they are praying or prophesying (vs. 4Ð5). 3 (By implication, as this prophesying is public, out loud, in the worship setting, we should see this as public prayer, as well, and not private, silent prayer.) There is no mention of any requirement for all women to cover their heads. When these chosen women have finished praying or prophesying, evidently, they may uncover. (Do these women know in advance they will be praying or prophesying and so bring a headcovering with them? Is one provided, passed out to the women as necessary? We donÕt know.) Why is Paul concerned about these women covering their heads? Burton claims it is so men are not attracted to these women while they are praying or prophesying. 4 I find no warrant for this assumption in the text. It would be odd

2024, Ktieb tal-Festa San Pawl - Għaqda tal-Pawlini

Il-Young Listener kienet rivista popolari mal-istudenti Maltin bejn is-snin ħamsin u sebgħin tas-seklu 20. Kienet rivista li twieldet grazzi għall-programmi edukattivi li l-iSchool Broadcasting Unit bdiet torganizza fl-1948. Dan il-pass għaqli kien sar wara li d-Dipartiment tal-Edukazzjoni ħass li l-edukazzjoni f'Malta ma kinitx fi stat ideali u fost l-oħrajn kien introduċa wkoll kotba ġodda tal-Matematika u l-Ingliż minbarra x-xandir għalliskejjel. Dan ix-xandir, taħt forma jew oħra, baqa' sejjer tista'

2024

Foi professor de História e diretor da revista Ecclesia (Paris), e tornou-se mundialmente famoso sobretudo pelas obras de historiografia que publicou: a coleção História Sagrada, que abrange os volumes: O povo bíblico (1943), Jesus no seu tempo (1945) e os onze tomos desta História da Igreja de Cristo (1948-65). Também foi autor de diversos ensaios, obras de literatura infantil e romances históricos, entre os quais destacam-se: Morte, onde está a tua vitória? (1934) e A espada de fogo (1938). Foi eleito para a Academia Francesa em 1955.

2024, Religion and Gender

Using spatial and intersectional analysis as well as theory dedicated to embedded gender agency, this article argues that the religious identities of female Christians were dynamic and pluriform not static and singular. These tools help to identify the ways in which one or more aspects of simultaneously co-existing female gendered identities became salient in different situations, through specific social practices. Documents for analysis include references to urban women in Pauline literature with special attention to widows/single women in 1Timothy, ascetical women rejecting marriage as represented by the apocryphal Acts of Paul and Thecla, and the representations of female Christ followers and the gendering of Christianity by first and second century Greek and Roman polemicists/magistrates against Christ religion (Celsus, Lucian, Caecilius, Pliny).

2023, Ajs Review-the Journal of The Association for Jewish Studies

2023, Course Work

as a professor of religious studies since 1981. His primary research areas include early Christian history and literature, Hellenistic philosophy and early Christianity, Greek religion, and theory of religion. He is also the author of Letter Writing in Greco-Roman Antiquity (1986) and The Diatribe and Paul's Letter to the Romans (2008); the latter is the publication of his 1981 Yale dissertation by the same name. His formal education includes an A.B. degree in History and Greek from Abilene Christian University (1970); M.A. in Religion from Princeton Theological Seminary, and the Ph.D. in Religious Studies from Yale (1979). 1 Key Phrase: Adaptable Self-Mastery for Gentiles Thesis: Built on the explicit encoded reader, the rhetorical conventions (especially diatribe) available to Paul, and the Greco-Roman aspiration for self-mastery (16), Stowers argues that Paul shows his Gentile readers how to attain self-mastery through imitating Christ's adaptability. Stowers' Presentation Organization. Stowers sustains a single, but multifaceted, argument in eleven chapters and a conclusion. Stowers list his frequently cited references with abbreviations at the beginning of the book (ix-x). Endnotes, always harder to access while reading than footnotes, and an index (biblical references, ancient authors, modern authors, and selected subjects) make up the end matters 369-38). Stowers' case is very complex and requires "rereading" itself. This summary has only been able to touch on some of the more important points.

2023, Course Work

Thesis: The reasons for Romans are a cluster of interlocking factors 1. the presence of both Judaizing and Law-free Christians 2. the present situation of the church in Rome 3. the present situation of Paul a. the visit to Jerusalem in... more

Thesis: The reasons for Romans are a cluster of interlocking factors
1. the presence of both Judaizing and Law-free Christians
2. the present situation of the church in Rome
3. the present situation of Paul
a. the visit to Jerusalem in process
b. the visit to Rome in prospect (142)

2023, Course Work

The production and transmission of Cicero's letters provides a model for how the Pauline correspondence was produced and transmitted. The Structure and Argument of the Book Richards argues that first century letter writing conventions (as documented in the letters of Cicero) sheds potential light on the production, delivery, and transmission of Paul's letters. A value of this work is that Richards seeks to rescue Paul from modern assumptions and to present a thicker description of what was involved in the composing, writing, copying, delivering, reserving, and collecting ancient letters. Despite Richards' reactionary tendencies, as in needing to bolster Pauline authorship and theories of inspiration (see ch. 15), the discoveries of this book deserves more attention in "serious" scholarship than it has received to date.

2023, Course Work

Thesis: The unity of Romans can be demonstrated by both textual criticism and literary criticism. Gordon Fee in his review of this books summarizes Gamble’s accomplishment: “Rather he attempts to formulate a comprehensive literary theory that also takes into account the questions of integrity, authenticity, destination, and purpose of Romans, as well as to trace the history of the epistle's transmission in the early church. G[amble] is not the first to do so, of course. The value of his effort is twofold: (1) his excellent and thorough assessment of the textual and literary questions, and (2) his formal analysis of the Pauline epistolary conclusions as the step forward toward a solution.”2

2023

In an appendix to his book Sha'ar Ha-Gilgulim (Gate of Reincarnations), R. Hayyim Vital, a disciple of R. Yitzhak Luria (known as Ha-Ari) and the editor of Luria's teachings at the end of the sixteenth century, provides a list of holy places that he attributed to his teacher. One of the entries is surprising and seemingly incomprehensible: "North of Safed… as you go from Safed to the north, on the way to the village 'Ein Zeitun', via a carob tree, Jesus of Nazareth is buried." 1 This is the most recent reference we have to the many aspects and incarnations of Joshua, both the name and the figure, in popular Jewish culture in the Galilee. Joshua first makes an appearance in the Galilee in very early times, before the Common Era. Mentions of him multiply during the first centuries of the Common Era, and a subsidiary string of references concerns another Galilean Joshua-Jesus of Nazareth. The tradition fades gradually at the end of the Byzantine period until it nearly vanishes, leaving only traces that allow us to chronicle the progression of this forgotten belief. 2 According to the Bible, Joshua was buried "at Timnath-Serah in the hill country of Ephraim" (Joshua 24: 30). The accepted tradition to this day, in accordance with the biblical description, is that the tomb lies in Kefr Hares, a village south of Shekehm (Nablus). 3 However, this tradition based on biblical geography is opposed by another one, which appears in texts from the twelfth century. This alternative tradition places the tombs of Joshua and Caleb, the two heroes of the epic of the Israelite conquest of Canaan, in the lower Galilee, near Tiberias. So writes the Ashkenazi traveler Petahiah of Regensberg, circa 1180: And Mount Gaash is very high […] And far way from it is Nitai the Arbelite at Arbel […] And the mountain is fashioned with steps for ascending. Halfway up Joshua ben Nun is buried, and beside him Caleb ben Yefuneh. Near them a spring of good water gushes from the mountain, and there are pleasant shrines built by the tombs […] Near one shrine one can discern a single footprint, like that of a man walking in the snow, so it appears; it was here that the angel stood and the Land of Israel was agitated after the death of Joshua. 4 In contradiction of what the Bible mandates, Petahiah places the graves of Joshua and Caleb in the Lower Galilee in the Arbel Valley. This Galilean tradition 6 From Joshua through Jesus to Simeon bar Yohai Towards a typology of Galilean heroes Elchanan Reiner

2023

Não vos compete conhecer tempos ou épocas que o Pai reservou para sua exclusiva autoridade; mas recebereis poder, ao descer sobre vós o Espírito Santo, e sereis minhas testemunhas

2023, Salami Samuel O

ABSTRACT
Right from the early church and up till today, the religious role of women has been a subject of controversy and constant debates. Example of some controversial issues are Dressing, Silent of Women in the church, covering of head etc. Many of such debates have in most cases been inconclusive. While efforts have been made in the past to demonstrate that women are similar to men and are indeed equal to men in terms of intellectual capacity and leadership skill, there are still widespread belief that women are indeed inferior to men in leadership of congregations. More worrisome is the theological backing that this socio cultural belief of the society enjoys based on Paul’s statement in 2 Timothy 2:11 – 15 that women should not teach or usurp authority over the man but to be in silence. The difficulty with this statement is how to reconcile it with the position of Paul in Gal. 3:28 that there is neither male or female. But we are all one in Christ Jesus. Based on the controversy surrounding the permission of women to assume leadership position in churches, it is not a surprise that many churches today still disallow the ordination of women as Pastors or allow them in leadership positions where they will have authority over men. Such churches insisted that they are acting in terms of Biblical position. Yet there are many Christian organizations such as Foursquare Gospel Church that have allowed women in the office of Pastors, Zonal Superintendents, District Overseer and other leadership positions with very impressive results to show for it. One noticed that in both Old and New Testaments God ordained, sanctions and uphold the spiritual authority of women as his official spoke person and leaders of His people. A thorough review of the roles of women in such leadership capacity in the Bible will be undertaken. This research work would also try to examine the problems associated with women assuming leadership position of congregations, gender differences in promotion and pay and the experience and frustrations encountered by lady ministers and the subsequent effect of this on motivation or otherwise of women who account for the larger percentage of most congregation to aspire for leadership positions.

2023

Through discussions of ancient texts about the roles, functions, and significance of women, through readings, film excerpts, and dialogues about secondary literature on this topic, through small group interactions about views on particular issues about this motif, through engagement with feminist theologians, and through a guest lecture held by Dr. Shayna Sheinfeld and Dr. Meredith J. C. Warren on their award-winning book "Jewish and Christian Women in the Ancient Mediterranean" (London: Routledge, 2022), this seminar offers an overview of women in the Bible.

2023

Gender discourse has attracted global interest considering the place of women in politics, church, academics, education and the socio-economic sphere of life. This is because these endeavors are pillars that uphold any society as an act of governance. However, African men hold positions of power and in the house, they often hold the purse strings too. This is because African society is patriarchal where men feel they must control everything and always dominate. The objective of the paper was to x-ray the gender equality in the Bible and Nigerian society. Historical, sociological and exegetical methods were adopted and data were gathered through primary, (Bible) and secondary sources. This paper found out that the use of ‘uihos’, son, in Gal 3:26-28) is not a reference to gender distinguishing males from females. Rather, it includes all persons of either sex who enjoy the freedom of maturity in Christ as distinguished from the Jews’ status under the Law of Moses. Again, the middle ao...

2023, STUDIA UNIVERSITATIS BABEŞ-BOLYAI Theologia Catholica Latina

The antagonistic discourse of 2 Timothy divides the community into two camps: the truthful believers and the heterodox opponents of Paul. Emphasis on cohesion, on the strong links between Paul and friends and delineation from those depicted as dangerous outsiders strengthen group identity. However, perspectives from network theory show that Christ-believers did not belong to impermeable camps. Proximity, multiplex social relations (shared family, neighbourhood, or occupational ties, worship, and commensality) created opportunities for communi cation and exchange. Weak ties bridged the gap between various clusters, shaping networks akin to small worlds, allowing for interactions across partisan lines and for more inclusive forms of identity.

2023

Scholars are divided on reading the teachings on riches in I Tim. Evidence that has been largely overlooked in NT scholarship, Ephesiaca by Xenophon of Ephesus, suggests that the topic be revisited. Ephesiaca is a story about a rich Ephesian couple. This text brings to life what is known from ancient sources about the social setting and cultural rules of the rich in Ephesus and adds details to enhance our knowledge of life and society. Recent scholarship has dated Ephesiaca to the mid-first century CEoIf the Acts narrative is reliable, this locates the story in broadly the same timeframe as the ministry of Paul in Ephesus. Interestingly, the story contains some of the same general themes and rare terms found in the teachings on riches in I Tim. My argument does not focus on locating specific dates for I Tim or Ephesiaca, but rather, my aim is to analyze these two texts alongside each other and extant ancient sources. My dissertation begins by introducing Ephesiaca and the socio-rhet...

2023

Did Paul forbid women from speaking in church? This article examines the undisputed letter of 1 Corinthians 14:34-35 and the disputed letter of 1 Timothy 2:9-15 without resorting to making the former an interpolation and dismissing the... more

2023

Miġjubin għall-Malti minn P. Ugolin Gatt OSA u Karmenu Vassallo