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Author: Tal Ilan

that should not be taken literally. In other words, it is only after a second absurd folk saying that the rabbis of the Talmud are willing to cast doubt on their real-life veracity. The text ends with a typical rabbinic harmonizing expression which does not dismiss the folk sayings out of hand, but

In: Parables in Changing Contexts
Author: Tamar Kadari

min ha’adama [ עפר מן האדמה , ‘from the dust of the earth’]. He blew into his nostrils the breath of life, and man became a living being.” The earth from which the first man was created now receives, in return, the first dead body. 11 But this is not a natural death. The cry of the oppressed comes

In: Parables in Changing Contexts

of all the dead generations weighs like a nightmare on the brain of the living. 9 While Marx is referring to the election of Louis Bonaparte in France in 1848, my reasons for drawing on this quote are connected to the present. The cultural confidence of liberalism, most succinctly expressed in

In: Apostles of Revolution? Marxism and Biblical Studies

grounded in daily life and do not necessarily pretend to a universal narrative. However, they have been artfully employed by De Anda (2007) in order to convey the complexities and contradictions of communities living in the USA-Mexico borderlands region. For instance, one of her recent works (2018) uses a

In: Latina/o/x Studies and Biblical Studies

interpretation of the findings: one could continue to claim—and not solely motivated by a critical opinion of Gaiser’s theories on the significance of orality in Plato’s unwritten teachings—that both exoteric and esoteric teachings were transcribed in Valentinian Gnosis, as they were transcribed in the

In: Christian Teachers in Second-Century Rome

the Syriac version does not suggest a preference for poverty at all. Rather, Ben Sira asserts that a person should not accumulate wealth by living as a poor person, and should use his wealth in his life because one does not know when he will die. In fact, the general sense is quite the opposite of a

In: Aramaic Studies
Author: Dennis E. Trout

are living at Cassiciacum, and what fruits they are gathering de liberali otio (De ord. 1.2.4). Indeed, Augustine would be carried away with happiness if all his friends could share this otium liberale.11 By presenting his life at Cassiciacum as a life in otium, Augustine placed himself firmly within

In: Vigiliae Christianae
Author: Derek Krueger

city nor a wealthy house. (4.31c.88) As is typical in the Diogenes chreiai as a whole, the Diogenes portrayed in John of Stobi's collection challenges hypocrisy and praises the virtue of poverty. He embodies the problem of living a moral life for the urban elite. The chreia continued to be a feature of

In: Vigiliae Christianae

be because a temple or chapel bears his name or there is a sacred locus. As a result, legends emerge, motivating his relationship with a particular local group. In certain territories, usually associated with the life of Christian devotees, their cult has a specific character. They are acutely

Open Access
In: Scrinium
Author: Paul W. Meyer

the end is an historically im- plausible Apollinarian Christ who lives a human life but has no human will, who is motivated rather by a divine purpose and consciousness. In sum, they have evaded the form-critical protest and aligned themselves with ALBERT SCHWEITZER, insisting on treating the gospels

In: Novum Testamentum