| Amst., 1986; Schmeller Th. Paulus und die «Diatribe»: Eine vergleichende Stilinterpretation. Münster, 1987; Downing F. G. Christ and the Cynics: Jesus and Other Radical Preachers in First-Century Tradition. Sheffield, 1988; idem. Cynics and Christian Origins. Edinb., 1992; idem. Cynics, Paul and the Pauline Churches: Cynics and Christian Origins II. L.; N. Y., 1998; Hammerstaedt J. Die Orakelkritik des Kynikers Oenomaus. Fr./M., 1988; idem. Der Kyniker Oenomaus von Gadara//ANRW. 1990. Tl. 2. Bd. 36. Hbd. 4. S. 2834-2865; Malherbe A. J. Paul and the Popular Philosophers. Minneapolis, 1989; Tuckett Ch. M. A Cynic Q?//Biblica. R., 1989. Vol. 70. N 3. P. 349-376; Giannantoni G. [Notae]// Idem. Socratis et socraticorum reliquiae. Napoli, 1990. Vol. 4. P. 195-584; Crossan J. D. The Historical Jesus: The Life of a Mediterranean Jewish Peasant. San Francisco, 1991; Die Kyniker in der modemen Forschung: Aufsätze mit Einfiihrung und Bibliographie/Hrsg. M. Billerbeck. Amst., 1991; Le cynisme ancien et ses prolongements: Actes du colloque international du CNRS, Paris, 22-25 juillet 1991/Ed. M.-O. Goulet-Cazé, R. Coulet. P., 1993; Dorival G. Cyniques et Chrétiens au temps des Pères grecs//Valeurs dans le stoïcisme: Du Portique à nos jours/Ed. M. Soetard. Lille, 1993. P. 57-88; idem. L " image des Cyniques chez les Pères grecs//Le cynisme ancien et ses prolongements. 1993. P. 419-444; Krueger D. Diogenes the Cynic among the Fourth Century Fathers//VChr. 1993. Vol. 47. N 1. P. 29-49; idem. Symeon the Holy Fool: Leontius " s «Life» and the Late Antique City. Berkeley, 1996; Mack B. L. The Lost Gospel: The Book of Q and Christian Origins. San Francisco, 1993; Betz H. D. Jesus and the Cynics: Survey and Analysis of a Hypothesis//The Journal of Religion. Chicago, 1994. Vol. 74. N 4. P. 453-475; Billot M. F. Le Cynosarges: Histoire, mythes et archéologie//Dictionnaire des philosophes antiques. 1994. T. 2. P. 917-966; D ö ring K. [Rez.:] Socratis et Socraticorum Reliquiae//Gnomon. Münch., 1994. |
| 9738 For somewhat evasive answers, cf. also Luke 22:67–68. Jesus talks more in John than in Mark, but cf. the variant Socratic tradition in which Socrates remained silent instead of answering his accusers (Maximus of Tyre Or. 3.4, 7; cf. Xenophon Mem. 4.8.4). 9739 Diogenes Laertius 3.63; 8.1.15; Aulus Gellius 13.5.5–12; even some rhetorical teachings were inappropriate for the general public or novices (Dionysius of Halicarnassus Lit. Comp. 25). Unwritten teachings provided «insiders» a superior status (see Botha, «Voice»). 9740 E.g., lQpHab 7.4–5, 13–14; 1QH 2.13–14; 9:23–24; 11:9–10, 16–17; 12:11–13; 1QS 8.1–2, 12; 9:13,17–19; cf. 1QS 5.11–12; 11.3–5; 1QM 3:9; 17.9; 4 Ezra 14:45–47. 9741 E.g., b. Pesah. 119a; Pesiq. Rab. 22:2; especially regarding the throne-chariot (t. Hag. 2:1; b. Hag. 13a, bar; 14b, bar; Sabb. 80b; p. Hag. 2:1, §§3–4; cf. 4Qsl40) and creation mysticism (m. Hag. 2:1; t. Hag. 2:1, 7; Nat. 39A; b. Hag. 15a, bar.; p. Hag. 2:1, §15; Gen. Rab. 1:5, 10; 2:4; Pesiq. Rab Kah. 21:5; 2 En. 24:3). 9742 Sandmel, Judaism, 476 n. 48, suggests a polemic against Gnosticism here, but this is improbable; see our introduction, pp. 168–69. More persuasive would be the possibility of apologetic against the charges of political subversion, as in Acts 26(see Malherbe, «Corner,» 203). 9743 See our introduction; in other periods Romans also expressed concern over associations (e.g., Livy 39.15.11; Dig. 47.22.1; Judge, Pattern, 47–48), and even some earlier Greeks mistrusted the morality of some cult associations (Foucart, Associations religieuses, 153–77). Stauffer, Jesus, 122, reads distrust of secret associations into the high priest " s interrogation. 9746 Cf. the alleged danger of contamination from even excess exposure to minuth a few decades after John (see, e.g., Herford, Christianity, 137–45,388; Moore, Judaism, 2:250; Dalman, Jesus, 36–37). 9747 «Hour» and «darkness» in Luke 22would have fit John " s usage but perhaps not his Christology (with Jesus controlling the passion). In some cases, «Why did you not take me then?» could suggest a rhetorical appeal to a statute of limitations (Hermogenes Issues 44.10–12) but here refers simply to their secretive behavior. |
| A. Paul and the Missions from Antioch//Bible Today. Collegeville, 1976. N 83. P. 738-752; Haenchen E. Die Apostelgeschichte. Gött., 197716; Horsley R. A. Wisdom of Word and Words of Wisdom in Corinth//CBQ. 1977. Vol. 39. P. 224-239; idem. Consciousness and Freedom among the Corinthians: 1 Corinthians 8-10//Ibid. 1978. Vol. 40. P. 574-589; idem. How Can Some of You Say that there is no Resurrection of the Dead?: Spiritual Elitism in Corinth//NTIQ. 1978. Vol. 20. N 3. P. 203-231; idem. Rhetoric and Empire and 1 Corinthians//Paul and Politics: Ekklesia, Israel, Imperium, Interpretation: Essays in Honor of K. Stendahl/Ed. R. A. Horsley. Harrisburg, 2000. P. 72-102; Malherbe A. J. Ancient Epistolary Theorists//Ohio J. of Religious Studies. Cleveland, 1977. Vol. 5. P. 3-77; Schreiber A. Die Gemeinde in Korinth: Versuch einer gruppendynamischen Betrachtung der Entwicklung der Gemeinde von Korinth auf der Basis des ersten Korintherbriefes. Münster, 1977; Smith D. E. The Egyptian Cults at Corinth//HarvTR. 1977. Vol. 70. N 3/4. P. 201-231; Ellis E. E. Paul and his Opponents// Idem. Prophecy and Hermeneutic. Tüb., 1978. P. 80-115; Lerle E. Praktischer Kommentar zum Ersten Korintherbrief. B., 1978; Marxsen W. Einleitung in das NT: Eine Einführung in ihre Probleme. Gütersloh, 19784; idem. Der erste Brief an die Thessalonicher. Zürich, 1979; Plummer A. A Critical and Exegetical Commentary on the Second Epistle of St. Paul to the Corinthians. Edinb., 1978r; Schenke H.-M., Fischer K. M. Einleitung in die Schriften des NT. B., 1978. Bd. 1: Die Briefe des Paulus und Schriften des Paulinismus; Thiselton A. C. Realized Eschatology at Corinth//NTS. 1978. Vol. 24. N 4. P. 510-526; idem. The First Epistle to the Corinthians: A Commentary on the Greek Text. Grand Rapids, 2000; Williams C. K. Corinth 1977: Forum Southwest//Hesperia. 1978. Vol. 47. N 1. P. 1-39; idem. The Refounding of Corinth: Some Roman Religious Attitudes//Roman Architecture in the Greek World/Ed. S. Macready, F. H. Thompson. |
| with Introd. and Comment. N. Y., 1998; Reinmuth E. e. a. Die Briefe an die Philipper, Thessalonicher und an Philemon. Gött., 1998; Witherington B. The Acts of the Apostles: A Socio-Rhetorical Comment. Grand Rapids, 1998; idem. The Paul Quest: The Renewed Search for the Jew of Tarsus. Downers Grove; Leicester, 1998; Jeffers J. E. The Greco-Roman World of the New Testament Era: Exploring the Background of Early Christianity. Downers Grove, 1999; Porter S. E. The Paul of Acts: Essays in Literary Criticism, Rhetoric, and Theology. Tüb., 1999; Standhartinger A. Studien zur Entstehungsgeschichte und Intention des Kolosserbriefes. Leiden etc., 1999; Stuhlmacher P. Biblische Theologie des NT. Gött., 1999. Bd. 2; Engberg-Pedersen T. Paul and the Stoics. Louisville, 2000; Filippi G. La basilica di San Paulo Fuori le mura//Pietro e Paolo: La storia, il culto, la memoria nei primi secoli/Ed. A. Donati. Mil., 2000. P. 59-62; Grudem W. The Gift of Prophecy in the NT and Today. Wheaton (Ill.), 2000; Malherbe A. J. The Letters to the Thessalonians: A New Transl. with Introd. and Comment. N. Y., 2000; Mazzoleni D. Pietro e Paolo nell " epigrafia Cristiana//Pietro e Paolo. Mil., 2000. P. 67-72; Mounce W. D. Pastoral Epistles. Nashville etc., 2000; Robinson J. A. T. Redating the NT. Eugene, 2000r; Saxer V. Il culto degli apostoli Pietro e Paolo delle origine all " epoca carolingia//Pietro e Paolo. Mil., 2000. P. 73-85; Walton S. Leadership and Lifestyle: The Portrait of Paul in the Miletus Speech and 1 Thessalonians. Camb., 2000; Каллист (Уэр), митр. Православная Церковь. М., 2001; Clark A. C. Parallel Lives: The Relation of Paul to the Apostles in the Lucan Perspective. Carlisle etc., 2001; Hemer C. J. The Book of Acts in the Setting of Hellenistic History. Winola Lake, 2001r; Hezser С. Jewish Literacy in Roman Palestine. Tüb., 2001; Bauckham R. Gospel Women: Studies in the Named Women in the Gospels. Grand Rapids etc., 2002; Lüdemann G. Paul: The Founder of Christianity. Amherst (N. Y.), 2002; Das A. |
| Из книги Деяний явствует, что Иисус имел иные виды на Свою Церковь , чем это представлялось апостолам на раннем этапе се бытия. И для того чтобы Его план осуществился, понадобился человек с иным опытом, иным образом мыслей и иным уровнем образования. Павел вошел в Церковь как аутсайдер: ему долго не доверяли, его апостольский статус оспаривали. Для иерусалимской общины своего времени Павел, очевидно, так и остался аутсайдером до конца своих дней. Его масштаб не могли оценить при жизни, как не осознавали масштаб личности и дела Иисуса Христа, пока Он был жив. Но последующие века все расставили на свои места: Церковь , созданная Христом, охватила весь мир, а Павел занял в ней по праву принадлежащее ему место первоверховного апостола. 41 Ныне Тарсус (Турция). Блаженный Иероним считал, что Павел «происходил... из города Гискалиса в Иудее. После захвата города римлянами родители увезли мальчика с собой в киликийский город Тарс» (О знаменитых мужах 5//PL. 23. Col. 615). Ha каком предании Иероним основывал это утверждение, неизвестно. 50 Vegge Т. Paulus und das antike Schulwesen. S. 494. O возможной связм между Павлом и греческими философами см. в кн.: Malherbe A.J. Paul and the Popular Philosophers. P.1 –9, 67–77. 52 Обзор научной дискуссии вокруг римского гражданства Павла см. в кн.: Keener C.S. Acts. Vol.3. P.2517–2527. 62 Meier J.P. A Marginal Jew. Vol.1. P.276. Отметим, что в настоящее время в научной литературе доминируют сдержанные оценки относительно самой возможности реконструкции системы образования у евреев до 70 года. Подчеркивается, что большинство раввинистических источников, которые упоминают школы и учителей, датируются периодом Поздней Античности (см.: Heiser S. Jewish Literacy in Roman Palestine. P.18–51). Они говорят o школах частного, неформального характера, которые дополняли образование в семье, а не заменяли его. Восстанавливать картину еврейского образования до разрушения храма с учетом и более поздних раввинистических источников исследователям позволяет убеждение в известном античном «консерватизме в структуре образования» (Riesner R. Jesus als Lehrer. S.100–101). O ранних традициях в раввинистических источниках см. также: Neusner J. Early Judaism. P. 51–57; Sanders P.P. Paul and Palestinian Judaism. P.63–65. |
| 2779 Aune, Eschatology, ch. 3, «The Present Realization of Eschatological Salvation in the Fourth Gospel,» 45–135, thinks that the emphasis derives more from the community " s worship experience of the risen Lord than from a polemical situation. It seems, however, that while the community " s spiritual experience is undoubtedly the source, the overwhelming emphasis may be due to the social context of the Gospe1. 2780 Turner, «Thoughts,» 46: «As yet there is no clear instance of Christian love (αγπη) in profane Greek.» 2781 Deissmann, Studies, 198–200, argued against the older notion that αγπη was «biblical Greek.» Later writers could apply it to love for leaders (Philostratus Hrk. 35.9, 12) or prizes (Hrk. 35.14) or even to romantic love (Menander Rhetor 2.1–2,376.11–13 [cf. metaphor in 2.17,438.18]; Philostratus Hrk. 26.4; by contrast, Musonius Rufus 14, p. 94.10–11, uses φιλα). 2783 Wis 8:2; this is equivalent to Solomon having εφλησα Wisdom in the same passage, i.e., the terms are interchangeable. 2784 Sei. Pap. no. 125, also cited by Grant, Gods, 57–58 (the particular text is often quoted, however, because its sentiment is not as common as one might wish); see comment on John 3:16 . Platós ideal of love is quite different (e.g., Symp. 200–202); see Gould, Love, esp. 80–162. 2786 Wis 8:2. Love (γπη) also served a broader ethical function, providing power for piety (εσβεια–Let. Arts. 229; also the right and trustworthy motive for serving the king–Let. Arts. 270). 2788 Morris, Thessalonians, 51. Against Spicq, the term is not uniquely Christian; see Joly, Vocabulaire; Mitchell, Rhetoric of Reconciliation, 165. 2791 Some phrases are fairly evenly distributed throughout Epictetus, whereas others (e.g., τ. σο κα μν) are more common in particular sections; for the same observation in Luke and Paul, see Cadbury, «Features,» 97–101. 2792 Cf., e.g., Aulus Gellius 1.4; Anderson, Glossary, 53–54,114; in LXX, see Lee, «Translations of OT,» 776–77; varied imperatives for attentiveness in Xenophon Anab. 5.1.8–10; words for serving in Xenophon Cyr. 3.1.36, 41; see esp. Cicero Or. Brut. 46.156–157; Fam. 13.27.1; cf. Cicero Brutus 91.316. Malherbe, «Theorists,» 17, cites Philostratus as favoring a discreet use of novel forms of expression. |
| 1934. Bd. 22. S. 350–358; Wilson W. G. An Examination of the Linguistic Evidence Adduced Against the Unity of Authorship of the First Epistle of John and the Fourth Gospel//JThSt. 1948. Vol. 49. P. 147–156; Bultmann R. Die kirchliche Redaktion des ersten Johannesbriefes//In Memoriam E. Lohmeyer. Stuttg., 1951. S. 189–201; Thiele W. Untersuchungen zu den altlateinischen Texten der drei Johannesbriefe: Diss. Tüb., 1956; Nauck W. Die Tradition und der Charakter des ersten Johannesbriefes. Tüb., 1957; Thompson P. J. Psalm 119: A Possible Clue to the Structure of the First Epistle of John//Studia Evangelica. B., 1964. Bd. 2. S. 487–492. (TU; 87); O’Neill J. C. The Puzzle of 1 John. L., 1966; Funk R. W. The Form and the Structure of 2 and 3 John//JBL. 1967. Vol. 86. N 4. P. 424–430; Francis F. O. The Form and the Function of the Opening and Closing Paragraphs of James and 1 John//ZNW. 1970. Bd. 61. N 1. S. 110–126; Wengst K. Häresie und Orthodoxie im Spiegel des ersten Johannesbriefes. Gütersloh, 1976; Bogart J. Orthodox and Heretical Perfectionism in the Johannine Community as Evident in the First Epistle of John. Missoula, 1977; Malherbe A. J. The Inhospitality of Diotrephes//God’s Christ and His People/Ed. J. Jervell, W. Meeks. Oslo, 1977. P. 222–232; Richards W. L. The Classification of the Greek Manuscripts of the Johannine Epistles. Missoula, 1977; Rand J. A., du. Structure and Message of 2 John//Neotestamentica. Pretoria, 1979. Vol. 13. P. 101–120; idem. The Structure of 3 John//Ibid. P. 121–131; Clifton Black C. The Johannine Epistles and the Question of Early Catholicism/NTIQ. 1986. Vol. 28. N 2. P. 131–158; Lieu J. M. The Second and Third Epistles of John: History and Background. Edinb., 1986; idem. The Theology of Johannine Epistles. Camb., 1991; Painter J. The «Opponents» in 1 John//NTS. 1986. Vol. 32. N 1. P. 48–71; idem. The Johannine Epistles as Catholic Epistles//The Catholic Epistles and Apostolic Tradition: A New Perspective on James to Jude/Ed. K.-W. Niebuhr, R. |
| 1264 Ferrando, «Filosofia»; but Johns connections with Greek philosophy regarding «truth» and the logos are at best attenuated (see comments on 1:1–18; 1:14). 1265 Strachan, Gospel, 29. Gamble, «Philosophy,» 51, argues instead for an ordinary Gentile audience. 1266 «Appropriateness» was important in rhetoric (Quintilian 11.1.46); except for «letter-essays,» most letters were directed to the readers» situations (see Malherbe, «Theorists,» 16, citing Cicero Fam. 2.4.1; 4.13.1; Art. 9.4.1; Dem. 234; Ps. Dem., proem; Philostr. Greg. Naz. 51.4). Although writers might not direct narratives so carefully, they did apply many rhetorical techniques to narratives and similar works (Dowden, «Apuleius»; cf. Kennedy, Art of Rhetoric, 378–427). 1270 Seventy-six percent of Roman Jewish inscriptions are Greek, 23 percent Latin, and about 1 percent Hebrew or Aramaic (Leon, Jews, 75–76, from 534 inscriptions). 1271 CIJ 1:438–39, §611 (Italy, in Latin characters); 2:7, §736 (Asia, third century C.E.). 1273 Cf. Smallwood, Jews, 211; Hengel, Acts, 106–8; Howard, «Beginnings»; Mattingly, Christianity, 30; Lane, Hebrews, lxv. The conjecture is not universally accepted (Benko, «Claudius»), but Christus was often misspelled Chrestus (cf. Justin 1 Apo1. 4; Tertullian Apo1. 3.5), and though Chrestus was a common enough slave name to have possibly misled Suetonius (e.g., Martial Epigr. 9.27.1,14), it does not appear among the hundreds of extant Jewish names in Rome, and Suetonius here omits the quodam which would have been characteristic of him had he referred to a certain Chrestus (Leon, Jews, 25–26; Harris, «References,» 353–54). 1278 The Mediterranean world did, however, think of India as far; it epitomizes distance, e.g., in Catullus 11.2–3. Today Indian Christian theologians offer significant contributions to Johannine studies (see Hargreaves, «Westcott, India»), but today " s cultural matrix in India (with more Christians than Buddhists, though both are minorities) differs considerably from that of the first century. |
| Hilda C. Graef, St Gregory of Nyssa: The Lord’s Prayer, the Beatitudes (London, 1954). Now available in the series, Classics of Western Spirituality, but too late for my use: The Life of Moses, tr. by E. Ferguson and A. J. Malherbe (London, 1979). See also: H. U. von Balthasar, Présence et pensée: Essai sur la philosophie de Grégoire de Nysse (Paris, 1942). J. Daniélou, Platonisme et théologie mystique (2nd edn., Paris, 1953). J. Gaïth, La Conception de la liberté chez Grégoire de Nysse (Paris, 1953). R. Leys, L’Image de Dieu chez Saint Grégoire de Nysse (Paris, 1951). W. Völker, Gregor von Nyssa als Mystiker (Wiesbaden, 1955). Chapter VI. The Monastic Contribution : Évagre le Pontique, Traité Pratique ou Le Moine (SC 170 f., Paris, 1971): Text and translation of the Praktikos, with an important introduction, by A. and C. Guillaumont. Text of On Prayer in Philocalia (Venice, 1782), 155–165 (ascribed to Nilus). (=PG 79, 1165–1200, though there the enumeration is somewhat different.) Text of Kephalaia Gnostica in Patrologia Orientalis XXVIII, 1 (Paris, 1958) ed. with translation by A. Guillaumont. H. Dörries, E. Klostermann and M. Kroeger, Die 50 Geistlichen Homilien des Makarios (Berlin, 1964). A critical edition of the text produced in Migne of which there is a translation: Macarius, Fifty Spiritual Homilies, tr. by A. J. Mason (London, 1921). Makarios/Symeon, Reden und Briefe: Die Sammlung I des Vaticanus Graecus 694 (B), by Heinz Berthold (2 vols., Berlin, 1973). Diadoque de Photicé, Œuvres Spirituelles, edited by E. des Places (SC 5, 3rd edn., Paris, 1966). There are translations of On Prayer and of Diadochus’s Gnostic Chapters (the first into English from the Greek of the latter) in: E. H. Palmer, Philip Sherrard, and Kallistos Ware, The Philokalia: the Complete Text, vol. I (London, 1979), which has good introduction and notes. J. E. Bamberger, Evagrios: The Praktikos and 153 Chapters on Prayer (Spencer, Mass., 1970), another translation of the important works by Evagrius preserved in Greek. |
| Kurz, «Disciple» Kurz, William S. «The Beloved Disciple and Implied Readers.» Biblical Theology Bulletin 19 (1989): 100–107. Kurz, «Luke 22:14–38» Kurz, William S. «Luke 22:14–38 and Greco-Roman and Biblical Farewell Addresses.» JBL 104 (1985): 251–68. Kurz, «Models» Kurz, William S. «Narrative Models for Imitation in Luke-Acts.» Pages 171–89 in Greeks, Romans, and Christians: Essays in Honor of Abraham J. Malherbe. Edited by David L. Balch, Everett Ferguson, and Wayne A. Meeks. Minneapolis: Fortress, 1990. Kurz, Reading Luke-Acts Kurz, William S. Reading Luke-Acts: Dynamics of Biblical Narrative. Louisville, Ky: Westminster John Knox, 1993. Kusmirek, «Zydzi» Kus " mirek, A. «Zydzi w ewangelii Jana (The Jews in the Gospel of John).» Studia theologica varsaviensia 30 (1992): 121–35. Kustas, «Diatribe» Kustas, George L. «Diatribe in Ancient Rhetorical Theory.» Center for Hermeneutical Studies Protocol 22 (1976): 1–15. Kuyper, «Grace» Kuyper, Lester J. «Grace and Truth: An Old Testament Description of God and Its Use in the Johannine Gospe1.» Interpretation 18 (1964): 3–19. Kuzenzama, «Préhistoire» Kuzenzama, K. P. M. «La préhistoire de l " expression " pain de vié ( Jn 6 ,35b, 48): Continuité ou émergence?» Revue africaine de théologie A, no. 7 (1980): 65–83. Kydd, Gifts Kydd, Ronald A. N. Charismatic Gifts in the Early Church. Peabody, Mass.: Hendrickson, 1984. Kysar, «Background» Kysar, Robert. «The Background of the Prologue of the Fourth Gospel: A Critique of Historical Methods.» Canadian Journal of Theology 16 (1970): 250–55. Kysar, «Contributions» Kysar, Robert. «The Contributions of the Prologue of the Gospel of John to New Testament Christology and Their Historical Setting.» Currents in Theology and Mission 5, no. 6 (1978): 348–64. Kysar, Evangelist Kysar, Robert. The Fourth Evangelist and His Gospe1. Minneapolis: Augsburg, 1975. Kysar, «Gospel» Kysar, Robert. «John, the Gospel of.» Pages 912–31 in vol 3 of Anchor Bible Dictionary. Edited by David Noel Freedman. 6 vols. New York: Doubleday, 1992. |
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