Πίστις and Πιστεύειν as Faith Terminology in the Writings of Flavius Josephus and the New Testament
Author: Lindsay
Explores the use of the words pistis and pisteuein as faith terminology by Josephus. This is the first major study of the pist- word group in the writings of Josephus.
The first part of the book examines the development of a religious understanding of the Greek word group. Special emphasis is given to the religious use of the pist- words in Classical and Hellenistic Greek, in the Septuagint, in Sirach and in Philo.
The second and main part of the book deals specifically with the use of the word group - both secular and religious - by Josephus. His use of this faith terminology is compared with that of the New Testament. This section includes a critical look at the thesis that 'faith' in the New Testament is primarily a Hellenistic concept.
Spirituality in contemporary Australian women’s fiction
Author: Elaine Lindsay
Women are rarely if ever mentioned in commentaries upon Australian Christianity and spirituality. Only exceptional women are recognized as authorities on religious matters. Why is this so? Does it matter? Don't people from the same religious tradition share similar experiences of the divine, regardless of their gender?
Rewriting God asks whether women have been writing about the divine and whether their insights are different from those contained in malestream accounts of Australian Christianity and spirituality. An analysis of the writings of popular theologians and religious commentators over the last twenty years suggests that the most popular form of spirituality among Australian theologians is Desert Spirituality. An analysis of women's autobiographical writings, however, suggests that the desert is irrelevant to many women's spiritual experiences. This book, through a close investigation of the fictions of Thea Astley, Elizabeth Jolley and Barbara Hanrahan, attempts to posit alternative forms of women's spirituality and to signal ways in which this spirituality is already being expressed.
From the evidence gathered here, it becomes obvious that traditional expressions of Australian Christianity and spirituality are gender-specific and that they have functioned to deny women's religious experiences and to silence their claims to equality in the sight and service of the divine. It becomes obvious, too, that women have been developing their own forms of religious expression and that these may be expected to supplant gradually withering images of Desert Spirituality. Whether this new imagery will strengthen Australian Christianity or whether it merely marks a decline in the authority of Christianity remains a moot point.
Author: James Lindsay

Abstract

This article examines how Ibn 'Asākir (1105-76)—in keeping with the well-established fadā' il al-Shām (merits of bilād al-Shām) tradition—fashions portraits of Sarah and Hagar in his Ta'rīkh madīnat Dimashq (History of Damascus) to extol their special role in the sacred history of God working through his human agents in Syria's past. As is the case in his biographies of other sacred and pious figures in Syria's past, Ibn 'Asākir's biographies of Sarah and Hagar are also intended to provide a moral example as well as pious inspiration for the faithful.

In: Medieval Encounters
Author: Lindsay Judson

The standard interpretation of this passage sees Aristotle as claiming that if a thing is F eternally, its being F is not the exercise of any potentiality to be F, and as explicitly applying this claim to the heavenly bodies. This interpretation faces a number of difficulties: I shall offer a different reading which avoids these, and which brings out interesting connections between this passage and some arguments in Λ.6-7.

In: Phronesis
Author: Lindsay Watson

Abstract

When, in Epigrams 12.32, Martial graphically and unsympathetically depicts the eviction of Vacerra and his family from their lodgings for non-payment of rent, he is drawing upon a long-established literary tradition which viewed the penniless as legitimate targets for mockery. Of particular importance as formal models are Catullus' deeply sarcastic attack on the destitution of Furius and his relatives (Catul. 23) and the so-called parva casa motif, which Martial has here refashioned with sardonic intent. The most striking and original feature of the epigram is that, as indicated by a number of ethnically-coloured details, Vacerra and his relatives are depicted as Celts who have taken up residence in Rome: hence one purpose of 12.32 was to express the Schadenfreude and gleeful sense of superiority which Martial, himself of Celtiberian origin, felt towards immigrants who had met with disaster in the metropolis where he had so conspicuously made his mark.

In: Mnemosyne
Author: Lindsay Watson

Abstract

Readings of Catalepton 12 have typically focussed on two details: the assertion that Noctuinus, in marrying one daughter of Atilius, is getting the other as well (6-8), and that, in wedding Atilia, Noctuinus is 'wedding an hirnea'. Virtually all interpreters take hirnea in a transferred sense, referring either to an 'hernia', supposedly used by a visual analogy for the bride-to-be's pregnancy (whence the detail of the 'second daughter') or, more usually, to hirnea in the sense of 'wine-jug': this is then explained, as before, as a metaphor for the bride's pregnancy, or, in the most widely adopted view, as referring to Atilius' habitual insobriety, which is like a second daughter to him, and which Atilius is taking on by marrying Atilia. Following up some brief remarks of Bücheler, it is argued here that Catalepton 12 only makes sense in terms of content, literary background, and ancient medical opinion, if hirnea (a widely attested alternative spelling of hernia) is understood to refer literally to an hernia or rupture, which Atilius will suffer by having to meet the sexual demands of both daughters of Atilius.

In: Mnemosyne
In: Mnemosyne
In: Mnemosyne