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Collins

John J. Collins offers readers a model for the scholarly study of all aspects of Judaism, from the Persian period through Late Antiqity, including its influence on early Christianity. The essays are thematically grouped to cover the problem of the Canon in Second Temple Judaism and deal with apocalypticism, the Book of Daniel, the Sibylline Oracles, and the Dead Sea Scrolls. Also analyzed is the relationship between Wisdom and the Apocalypticism. This volume brings together over two decades of research by a leading authority in the field of Judaism.

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Teacher in Faith and Virtue

Lanfranc of Bec's Commentary on Saint Paul

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Collins

This book examines the manuscripts and text of Lanfranc's commentary on St. Paul to reconsider Lanfranc's influence upon educated culture of the eleventh century. Lanfranc's assimilation of patristic sources and his adaptation of rhetorical methods to biblical exegesis demonstrate his personal theological development as well as expectations he established for his students. Specifically, the commentary indicates a monastic curriculum that was both creative, by combining classical methods and theological inquiry, and conservative, by restricting these methods to the precepts of Ciceronian rhetoric and condemning other masters' methods. Lanfranc's commentary contributes to a broader discussion of the methods under consideration in the schools of northern France in the eleventh century and the possible competition among masters and their conflicting curricula.
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Collins

Abstract

Reports from antiquity — two factual and another based on myth — claim that Ptolemy I was a son of the Macedonian king Philip II. If so, Ptolemy was a half-brother of Alexander the Great. Scholars suppose that this rumour was promoted by Ptolemy I. But this cannot be confirmed. It seems rather that Arsinoë, the mother of Ptolemy I, was a concubine at the court of Philip II and that a rumour existed that Ptolemy I was illegitimately born. This rumour developed in two separate ways. In Macedon, probably in the late 280's BCE, it was claimed that the father of Ptolemy was Philip II. The story may have been inspired by Ptolemy Keraunos in the course of his quest for the Macedonian throne. In Egypt, however, in spite of an apparent reluctance of Ptolemy I to link Lagos with his name, it was officially proclaimed in the reign of his son (Ptolemy II) that Lagos was the father of Ptolemy I. It is possible thereby that Ptolemy II removed the stigma of bastardy from the first Ptolemaic king.

Collins, Lawrence

Collins, Lawrence

Collins, Lawrence