tag:blogger.com,1999:blog-60534707891778629092024-03-13T22:25:10.422-04:00TA BIBLIA 2Giovanni Bazzanahttp://www.blogger.com/profile/01016221669336335450noreply@blogger.comBlogger5125tag:blogger.com,1999:blog-6053470789177862909.post-18723049236571710362016-04-03T11:09:00.005-04:002016-04-03T11:09:57.354-04:00News!<div style="text-align: center;">
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<span style="background-color: white; color: #141823; font-family: helvetica, arial, sans-serif; font-size: 14px;">Dear readers, this is an announcement that I have been offered tenure and promotion to full professor at Harvard Divinity School. It goes without saying that this is a great honor and an equally great relief for me. The idea of spending a long time to come working and learning at HDS is thrilling and exciting for the resources offered by such a great institution, but all the more so for the extraordinary people whom one can encounter there.</span><span style="background-color: white; color: #141823; font-family: helvetica, arial, sans-serif; font-size: 14px;"> </span></div>
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I want to express my deepest gratitude to the colleagues, friends, and students who have helped and supported me in countless ways throughout these years.</div>
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<span style="text-align: start;">Cari lettori, questo post per annunciare che in mi è stato offerto il posto di professore ordinario con tenure alla Harvard Divinity School. Ovviamente questo è un grande onore e un motivo di grande soddisfazione per me. La prospettiva di rimanere a lavorare e imparare in futuro alla HDS è particolarmente allettante non solo per le risorse offerte da una così importante istituzione accademica, ma ancor più per le straordinarie persone che vi si possono incontrare.</span><br style="text-align: start;" /><span style="text-align: start;">Vorrei esprimere la mia più profonda gratitudine ai colleghi, agli amici e agli studenti che mi hanno aiutato e sostenuto in innumerevoli modi negli anni passati.</span></div>
</span>Giovanni Bazzanahttp://www.blogger.com/profile/01016221669336335450noreply@blogger.com2tag:blogger.com,1999:blog-6053470789177862909.post-7675570183580048772015-04-19T21:20:00.000-04:002015-04-19T21:20:12.939-04:00Where forgiveness comes from - Da dove viene il perdono(Una traduzione italiana del post segue immediatamente il testo inglese)<br />
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As soon as one's book is out, it is great to see immediately that there is some need for it.<br />
The latest issue of the journal <a href="http://booksandjournals.brillonline.com/content/journals/15685365/57/2" target="_blank">Novum Testamentum</a> has an interesting article by Rikard Roitto, "The Polyvalence of ἀφίημι and the Two Cognitive Frames of Forgiveness in the Synoptic Gospels" (pp. 136-158), which, despite being a little technical at times, contains a great deal of noteworthy observations. I am not sure I buy entirely Roitto's overall proposal (and sometimes he trots out some very old ponies, such as the infamous passivum divinum), but there is a lot to be appreciated in his careful and methodologically well-grounded analysis.<br />
However, there is also at least one relatively minor point on which I think that the author could have done better. On page 143, Roitto states that the Greek verb ἀφίημι "is not used to talk about forgiveness in extra-biblical Greek". Thus, "we will never know" why the translators of the Septuagint and later the authors of the Gospels chose to use this verb - for instance - in the request for forgiveness of the Lord's Prayer.<br />
But it is highly dangerous to build conclusions such as the present one only on the basis of Liddell-Scott's Greek-English lexicon (which substantially dates back to the beginning of the 20th century) or of Bauer-Danker Greek lexicon of the New Testament (which - as the title says - does not pay much attention to extra-biblical materials). It seems to me that - as I point out in the book - documentary papyri (and in particular the amnesty decrees of Egyptian sovereigns) are the model from which the language of forgiveness in the Lord's Prayer (and in all likelihood in the Septuagint) derive. Good examples are <a href="http://papyri.info/ddbdp/p.tebt;1;5?rows=2&start=0&fl=id%2Ctitle&fq=series_led_path%3Ap.tebt%3B1%3B*%3B*&sort=series+asc%2Cvolume+asc%2Citem+asc&p=0&t=198" target="_blank">P.Tebt 5</a> or <a href="http://papyri.info/ddbdp/sb;8;9899a?rows=3&start=109&fl=id%2Ctitle&fq=series_led_path%3Asb%3B8%3B*%3B*&sort=series+asc%2Cvolume+asc%2Citem+asc&p=110&t=146" target="_blank">SB 9899</a> dating to the end of the second century BCE, which demonstrate that the verb is used quite regularly to talk about forgiveness in Greek at the time.<br />
This is surely a minor case, but it shows that linguistic research on the New Testament should always look beyond the rather narrow limits of the so-called biblical Greek and should always take stock of the newest studies on the subject. Unfortunately, often this does not happen and not only because it is complicated, but sometimes because of theological bias.<br />
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Quando un libro è stato appena pubblicato, è un'ottima cosa vedere subito che ce n'è un certo bisogno.<br />
L'ultimo numero della rivista <a href="http://booksandjournals.brillonline.com/content/journals/15685365/57/2" target="_blank">Novum Testamentum</a> riporta un articolo di Rikard Roitto, "The Polyvalence of ἀφίημι and the Two Cognitive Frames of Forgiveness in the Synoptic Gospels" (pp. 136-158), che, anche se un po' tecnico in alcuni passaggi, contiene molte osservazioni degne di nota. Non sono sicuro di essere completamente convinto dalla proposta di Roitto (e talvolta l'autore sembra riesumare argomenti morti e sepolti, come l'esistenza del cosiddetto passivum divinum), ma c'è molto da apprezzare nella sua analisi precisa e ben fondata metodologicamente.<br />
Comunque, c'è anche un punto relativamente minore su cui penso che l'autore avrebbe potuto fare meglio. A pagina 143, Roitto afferma che il verbo greco ἀφίημι 'non è usato nel greco extra-biblico per parlare di perdono'. Perciò 'noi non potremo mai sapere' perché i traduttori della Settanta e più tardi gli autori dei Vangeli scelsero di usare questo verbo - per esempio - nella richiesta di perdono del Padre Nostro.<br />
Ma è molto pericoloso derivare conclusioni come questa solo sulla base del dizionario greco-inglese Liddell-Scott (che sostanzialmente è stato composto all'inizio del ventesimo secolo) e del dizionario greco del Nuovo Testamento Bauer-Danker (che - come dice il titolo - non presta molta attenzione ai materiali extra-biblici). Mi sembra che - come dico anche nel libro - i papiri documentari (e, in particolare, i decreti di amnistia dei sovrani egiziani) sono i modelli da cui deriva il linguaggio del perdono nel Padre Nostro (e molto probabilmente anche nella Settanta). <a href="http://papyri.info/ddbdp/p.tebt;1;5?rows=2&start=0&fl=id%2Ctitle&fq=series_led_path%3Ap.tebt%3B1%3B*%3B*&sort=series+asc%2Cvolume+asc%2Citem+asc&p=0&t=198" target="_blank">P.Tebt 5</a> e <a href="http://papyri.info/ddbdp/sb;8;9899a?rows=3&start=109&fl=id%2Ctitle&fq=series_led_path%3Asb%3B8%3B*%3B*&sort=series+asc%2Cvolume+asc%2Citem+asc&p=110&t=146" target="_blank">SB 9899</a>, che datano alla fine del secondo secolo a.e.v., sono buoni modelli, che dimostrano come il verbo fosse usato regolarmente per parlare di perdono nel greco del tempo.<br />
Questo è certamente un caso minore, ma dimostra come la ricerca linguistica sul Nuovo Testamento dovrebbe sempre guardare oltre i limiti abbstanza ristretti del greco cosiddetto biblico e dovrebbe sempre tenere conto degli studi più recenti sul tema. Sfortunatamente, spesso questo non accade e non solo perché la cosa è complessa, ma anche talvolta per l'influenza di pregiudizi teologici. Giovanni Bazzanahttp://www.blogger.com/profile/01016221669336335450noreply@blogger.com0tag:blogger.com,1999:blog-6053470789177862909.post-40832232234980820262015-04-17T12:40:00.000-04:002015-04-17T20:10:52.726-04:00New Publication: On Exile of Favorinus of Arleate<div class="separator" style="clear: both; text-align: center;">
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<span style="color: #222222; font-family: Calibri, sans-serif; font-size: 15px;">Eugenio AMATO & Marie-Hélène MARGANNE (dir.), Le traité Sur l'exil de Favorinos d'Arles. Papyrologie, philologie et littérature.</span><br />
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<span style="background-color: white;"><span style="color: #5c5c5c; font-family: Arial, Helvetica, sans-serif;">Découverte papyrologique majeure des années 1930, le traité grec </span><em style="color: #5c5c5c; font-family: Arial, Helvetica, sans-serif;">Sur l’exil</em><span style="color: #5c5c5c; font-family: Arial, Helvetica, sans-serif;"> du philosophe et sophiste gaulois Favorinos d’Arles (vers 80-150/160) n’avait jamais encore fait l’objet d’une étude d’ensemble en langue française. Visant à combler cette lacune, ce volume réunit des contributions de papyrologues, philologues et historiens de la littérature grecque.</span></span><br />
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<span style="background-color: white; color: #222222; font-family: Calibri, sans-serif; text-align: start;">Rennes, Presses Universitaires de Rennes, 2015 (see <a href="http://lamo.univ-nantes.fr/Le-traite-Sur-l-exil-de-Favorinos" target="_blank">here</a>).</span><br />
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Giovanni Bazzanahttp://www.blogger.com/profile/01016221669336335450noreply@blogger.com0tag:blogger.com,1999:blog-6053470789177862909.post-90815573261297260352015-04-14T20:51:00.000-04:002015-04-14T20:51:52.499-04:00Mani and His Twin Companion<div class="separator" style="clear: both; text-align: center;">
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<span style="background-color: white; color: #141823; font-size: 14px; line-height: 19px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">Charles Stang, Associate professor of Early Christian Thought, Harvard Divinity School</span></span></div>
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<span style="background-color: white; color: #141823; font-size: 14px; line-height: 19px;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">"Mani and His Twin Companion"</span></span></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;"><span style="background-color: white; color: #141823; font-size: 14px; line-height: 19px;">The meeting of Patristica Bostoniensia will take </span></span><span style="background-color: white; color: #141823; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: 14px; line-height: 19px;">place on Thursday, April 16 at 7:30 pm in the Rabinowitz Room, on the third floor of the Andover-Harvard Theological Library, 45 Francis Avenue, Cambridge, Massachusetts.</span></div>
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<span style="background-color: white; color: #141823; font-family: helvetica, arial, 'lucida grande', sans-serif; font-size: 14px; line-height: 19px; text-align: left;">Patristica Bostoniensia is a colloquium of the BOSTON THEOLOGICAL INSTITUTE, an association of nine theological schools in the Greater Boston area. For more information, see <a href="http://www.bostontheological.org/patristica_bostoniensia.html" target="_blank">here</a>.</span></div>
Giovanni Bazzanahttp://www.blogger.com/profile/01016221669336335450noreply@blogger.com0tag:blogger.com,1999:blog-6053470789177862909.post-5956682145369463962015-04-09T20:05:00.000-04:002015-04-14T20:34:28.764-04:00Kingdom of BureaucracyCari lettori,<br />
le attività del nuovo blog (la reincarnazione del vecchio Ta Biblia) cominciano con l'annuncio della pubblicazione del mio nuovo libro: Kingdom of Bureaucracy: the Political Theology of Village Scribes in the Sayings Gospel Q. Alla fine del post potete trovare una piccola presentazione dei contenuti e links alla pagina dell'editore Peeters e all'indice del volume.<br />
Saluti a tutti i passanti.<br />
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Dear readers,<br />
the activities of this new blog (the reincarnation of the old Ta Biblia) start with the announcement of the publication of my new book: Kingdom of Bureaucracy: the Political Theology of Village Scribes in the Sayings Gospel Q. At the bottom of the post one can find a short presentation of the contents and links to the webpage of the publishing house Peeters and to the index of the volume.<br />
Best wishes to all passersby.<br />
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<span style="font-family: Garamond; font-size: 16.0pt; mso-bidi-font-family: Garamond;">The Sayings Gospel Q was composed in the central
decades of the first century CE by Galilean villagers who had acquired
knowledge of Greek mostly through their involvement with the public administration.
The present book analyzes the text of Q in order to rediscover the
terminological and ideological traces of the activity of these sub-elite
scribes in the Sayings Gospel. Given the bureaucratic positions occupied by the
members of this group, the peculiar use of the phrase <i>Basileia tou Theou</i>
carries a specific significance for its theological political implications. On
the basis of Giorgio Agamben’s recent revision of the category of political
theology, the attitude of Q on divine kingship is understood as an instance of
sub-elite negotiation of social and political positions vis-à-vis the expansion
of Roman imperial hegemony in the eastern Mediterranean. In this context the
author(s) of Q envisage apocalyptic scenarios in which divine kingship replaces
human rulers and native sub-elite bureaucrats can share in the exercise of
cosmic government.<o:p></o:p></span><br />
<span style="font-family: Garamond; font-size: 16.0pt; mso-bidi-font-family: Garamond;">Bibliotheca Ephemeridum Theologicarum Lovaniensium 274; Leuven: Peeters 2015</span></div>
<br />
<a href="http://www.peeters-leuven.be/boekoverz_print.asp?nr=9638" target="_blank">Peeters</a><br />
<a href="https://www.academia.edu/11891969/Kingdom_of_Bureaucracy_the_Political_Theology_of_Village_Scribes_in_the_Sayings_Gospel_Q" target="_blank">Index</a>Giovanni Bazzanahttp://www.blogger.com/profile/01016221669336335450noreply@blogger.com6