HOLINESS, POPES, CHURCH, EVERYDAY life, and PORTRAITS

Gaudete et exsultate is the title of Pope Francis' third apostolic exhortation, signed on March 19, 2018, which deals with the call to holiness in today's world. The title corresponds to the first words of the concluding verse of the discourse of the Beatitudes (Mt 5:12). In this passage, says the Pope, "we find a portrait of the Master, which we are called to reflect in our daily lives" (GE 63). In five short chapters, the text seeks to motivate the whole Church "to devote herself anew to promoting the desire for holiness" (GE 177). This study turns to the biblical perspective of the exhortation, investigating its scriptural roots and analyzing two evangelical pericopes that exert a special influence upon it: Mt 5:1-12 and 25:3s. [ABSTRACT FROM AUTHOR]

KINGDOM of God, SOCIAL action, HERMENEUTICS, CONCORD, and CHRISTIANS

In the New Testament the theme of the kingdom of God is central, hermeneutics between a civil libertarian civil government with values that overlap with Christian ethics, the individual Christian transforming influence in a secularized society, the domination of a Christian human government over all society, and the divine eschatological government with Jesus Christ assuming the role of king. The teachings on the kingdom of YHWH in the Old Testament are essential to a consistent understanding of the subject assisting in the reading of the New Testament message. The words associated with the kingdom of YHWH in the Old Testament are king, kingship, kingship, and some other related words (<äläm, hflfvfm, Wkölam, hfkWlöM, 0otWkölam, hfkflömaM), their exegesis allows us to understand that the kingdom of YHWH is continuous from creation, demonstrating that He is sovereign, with an immediate message of hope in the restoration of national unity, lost by the division of Israel into the kingdom of the north and the south, ruling overall and all, over human or supernatural governments, which man may reflect his kingdom when they put into practice his justice and foresee the future coming of the Messiah of Israel, implanting definitively the unity of civil and religious government. The hermeneutics of these words admits a dialectical tension between a partial action of the kingdom from the social transformative action of the Christian church with consistent ethical-moral values, and a definitive restorative messianic action in parousia. [ABSTRACT FROM AUTHOR]

This paper is the first part of a study that proposes to read the Confessions as a dialogue, in content and in form. An intended (and failed) dialogue with God, and also a dialogue according to its form of composition. The general prologue of the work will be presented as a place to formulate theoretical impasses, which unifies the research developed in the thirteen books as a whole. In the prologue, the elaboration of the impasses depends on the use and criticism of consecrated models. By manipulating and distancing himself from rhetorical and religious models, the Author transforms his seemingly traditional inaugural prayer in an exordium to a dialogue still not constituted. There he will offer an alternative, with guidelines whose realization will depend on the autobiographical and exegetical sections of the work. [ABSTRACT FROM AUTHOR]

péchés capitaux, exégèse, corps et monde sensible, pecados capitales, exégesis, and cuerpo y mundo sensible

La sección del Rimado de Palacio en que se enumeran los cinco sentidos corporales (coplas 152-174, dentro de la “confesión rimada”) posiblemente desempeñe una función substancial en los prolegómenos del libro, al permitirnos observar alguno de los mecanismos de producción del texto. La labor de escritura de Ayala en este breve fragmento se halla enmarcada por la técnica compositiva de la exégesis, que favorece el comentario de materiales bíblicos llevándolos, en el Rimado, a la esfera de la experiencia vital del yo autorial. Los sentidos corporales dan sentido, esto es, significado, a la escritura consciente del poeta, que se ajusta a un pragmatismo predominante.
La section du Rimado de Palacio qui énumère les cinq sens corporels (152-174, dans la partie consacrée à la « confession rimée ») pourrait bien jouer une fonction essentielle dans l’introduction de l’œuvre, car elle suggère une voie d’entrée vers les mécanismes de production du texte. Le travail d’écriture d’Ayala lorsqu’il rédige ce bref fragment est cadré par la pratique intellectuelle et littéraire de l’exégèse, qui permet à l’auteur de commenter la Bible au moyen d’éléments issus de son expérience vitale. Les sens corporels font sens et donnent un sens à l’activité d’écriture consciente du poète, mue par un pragmatisme fondamental.

Rimado de Palacio, Libro de Job, Moralia in Job de Gregorio Magno, versificación, hipocresía, exégesis, análisis de las cuatro maneras de hablar (coplas 995-1010), Livre de Job, Moralia in Job de Grégoire le Grand, versification, hypocrisie, exégèse, and analyse des quatre façons de parler (strophes 995-1010)

Este artículo intenta poner de realce el valor poético de la tercera parte del Rimado de Palacio de Pero López de Ayala (coplas 922-2122 de la edición de Hugo Bizzarri, 2012), parte que se percibe todavía a menudo como una simple adaptación versificada de los Moralia in Job de San Gregorio. Se trata más en particular de subrayar los elementos metapoéticos presentes en dicha empresa de versificación.
Cet article cherche à valoriser la partie du Rimado de Palacio consacrée à l'histoire de Job (strophes 922-2122 de l'édition d'Hugo Bizzarri, 2012), partie qui a longtemps été perçue comme une simple adaptation en vers des Moralia in Job de Grégoire le Grand. Il s'agit plus précisément de mettre en avant la valeur poétique de cette entreprise de versification et de proposer quelques éléments relevant d'un discours méta-poétique dans l'œuvre.

philosophie de la religion, psychologie des religions, exégèse, langage, sémiotique, cosmogonie, hébraïsme, philosophy of religion, psychology of religion, exegesis, language, semiotics, cosmogony, and Hebraism

De la liaison entre commencement et langage, et de son dédoublement entre création et parole, Babel représente notamment le point de rupture. Ce que l’on va sonder ici, ce n’est pas l’imaginaire de la confusion, du refus de la différence, de la volonté de réduction de la langue à l’univocité ; il s’agit plutôt de l’interroger comme ressortissant à un exercice originaire de lecture de la réalité de l’homme. Nous allons donc approfondir les enjeux exégétiques et philosophiques de Babel, et notamment autour de l’insertion et du rôle du récit dans l’histoire du commencement racontée dans le livre du Commencement, c’est-à-dire de la Genèse. Le but final ce cette contribution sera de cerner sa fonction par rapport à l’expérience du temps et à la technique d’une représentation en deçà de la dimension discursive, en nommant les spectres de la langue, les fétiches du Sujet, la terreur de la dispersion.
Babel is the main breakpoint of beginning and language relationship, and its doubling in creation and word as well. What will be sounded out in this paper, will not only be the confusion imagery, the refusing of difference, nor the univocal language reduction willing ; but rather the original action of reading a human reality. So we’re going more thoroughly into the exegetical and philosophical stakes of Babel, and specifically into the insertion and role of its narration inside the history of the beginning told inside the book of the Beginning, I mean the Genesis. The final goal of this paper is to find its function related to the time experience and the representation technique on this side of the discursive dimension, naming the language spectres, the Subjects fetishes, and the dispersion terror.

Philo of Alexandria (I AD) is frequently named as an example of exegete that adopted the method of allegorical interpretation. Sometimes it is understood in a preconceived way, as if his hermeneutics were imaginative, careless and barely responsible. In this article, through a bibliographical research and the study of primary sources in their original languages, I introduce the Alexandrian as an exegete of his time, resourceful, who took parameters into account. Besides an introductory presentation of the exegete, I approach meticulously a single specific case: the identification that Philo establishes between Noah and Deucalion in On Rewards and Punishments 23. My objective is to understand how this procedure, which is unusual, since the Alexandrian avoided the method of comparative mythology throughout his works, is inserted in Philonic corpus. I demonstrate that it is reasonable that it is not an intentional association between myths, but between historic characters. The passage is still atypical, especially when it is observed from our perspective, but it is coherent with the Alexandrian exegete's strategy when observed from his perspective. [ABSTRACT FROM AUTHOR]

MONOTHEISM

This paper discusses the original meaning of the Shema in the book of Deuteronomy (Dt 6:4-5). The central question for this study is whether the Shema constituted a confession of monotheistic faith from the beginning or if this role of the Shema is a consequence of a reinterpretation of the biblical text, due to its reception in later culture and literature. The study focuses initially on the linguistic analysis of Deuteronomy 6:4 and then proceeds to the reading of the co-text of the Shema (chapter 6 of the book of Deuteronomy); it also presents the relevant data of the research on the culture of the Ancient Near East, on the History of the Religion of Israel and on the dating of Dt 6:4-5. This paper shows that the formula of Dt 6:4-5 does not deny the existence of other deities. The conclusion is that it is very unlikely that the Shema was originally a proclamation of monotheistic faith; it was rather a call to monolatry, to the cult and devotion to only one deity, the God of Israel. [ABSTRACT FROM AUTHOR]