.

Wednesday, January 30, 2013

Christians
& the military service
in Testamentum Domini (5th cent.) /

Οι χριστιανοί
& η στρατιωτική υπηρεσία
στη Διαθήκη του Κυρίου (5ος αι.)






(recto) The priest: Blessed is He that hath come in the Name of the Lord;
Blessed the Name of His praise. And let all the people say: So be it, so be it.

(verso) Let the priests first receive thus:
the bishop, presbyters, deacons, widows, readers, subdeacons;
then
those that have gifts, those newly baptized, babes.
And the people thus: the old men, virgins and the rest.

Simon Corcoran & Benet Salway
(JTS 2011/62.1:118-135):
A newly identified Greek fragment
of the Testamentum Domini.
[English/Αγγλικά, PDF]




If any one be a soldier or in authority, let him be taught not to oppress or to kill or to rob, or to be angry or to rage and afflict any one. But let those rations suffice him which are given to him. But if they wish to be baptized in the Lord, let them cease from military service or from the [post of] authority, and if not let them not be received.

Let a catechumen or a believer of the people, if he desire to be a soldier, either cease from his intention, or if not let him be rejected. For he hath despised God by his thought, and leaving the things of the Spirit, he hath perfected himself in the flesh, and hath treated the faith with contempt.



Αν κάποιος είναι στρατιώτης ή είναι αξιωματούχος, ας μαθαίνει να μην καταπιέζει ή να μην σκοτώνει ή να μην ληστεύει, ή να μην είναι θυμωμένος ή να μην οργίζεται και να μην βλάπτει κανέναν. Αλλά ας αρκείται στα μερίδια που του δίνουν. Αλλά αν θέλουν να βαφτιστούν εν Κυρίω, ας σταματήσουν τη στρατιωτική υπηρεσία ή ας σταματήσουν από την [θέση] εξουσίας, και αν δεν το κάνουν αυτό ας μη γίνονται δεκτοί.

Ο κατηχούμενος ή ο λαϊκός, αν επιθυμεί να είναι στρατιώτης, είτε να πάψει να έχει αυτή την πρόθεση, είτε αν δεν το κάνει αυτό να απορρίπτεται. Διότι καταφρόνησε τον Θεό με τη σκέψη του, και εγκαταλείποντας τα πράγματα του Πνεύματος, τελειοποιήθηκε ως προς τη σάρκα, και μεταχειρίσθηκε την πίστη με περιφρόνηση.

* Testamentum Domini / Διαθήκη του Κυρίου 2:2.


Saturday, January 26, 2013

The challenge constituted
by John Italus /

Η πρόκληση που συνέστησε
ο Ιωάννης Ιταλός



John Italus (1025-1090) /
Ο Ιωάννης Ιταλός (1025-1090)





* Lowell Clucas,

The Trial of John Italos and the crisis of intellectual values
in Byzantium in the eleventh century

[Η Δίκη του Ιωάννη Ιταλού και η κρίση των αρχών της διανόησης
στο Βυζάντιο του ενδέκατου αιώνα
]

Institut für Byzantinistik, Neugriechische Philologie
und Byzântinische Kunstgeschichte der Universität, 1981,
p./σ. 173.


*


Karl Marx
on the Patriarchate of Constantinople
& the rayahs /

Ο Καρλ Μαρξ
περί του Πατριαρχείου ΚΠόλεως
& των ραγιάδων



Ο Καρλ Μαρξ (1818-1883) / Karl Marx (1818-1883)




Karl Marx in New York Herald Tribune 1854


Declaration of War. – On the History of the Eastern Question


Written: on March 28, 1854;
First published: in the New-York Daily Tribune, April 15;
Signed: Karl Marx;
Transcribed: by Andy Blunden;


London, Tuesday, March 28, 1854


War has at length been declared. The Royal Message was read yesterday in both Houses of Parliament; by Lord Aberdeen in the Lords, and by Lord J. Russell in the Commons. It describes the measures about to be taken as “active steps to oppose the encroachments of Russia upon Turkey.” To-morrow The London Gazette will publish the official notification of war, and on Friday the address in reply to the message will become the subject of the Parliamentary debates.

Simultaneously with the English declaration, Louis Napoleon has communicated a similar message to his Senate and Corps Législatif.

The declaration of war against Russia could no longer be delayed, after Captain Blackwood, the bearer of the Anglo-French ultimatissimum to the Czar, had returned, on Saturday last, with the answer that Russia would give to that paper no answer at all. The mission of Capt. Blackwood, however, has not been altogether a gratuitous one. It has afforded to Russia the month of March, that most dangerous epoch of the year, to Russian arms.

The publication of the secret correspondence between the Czar and the English Government, instead of provoking a burst of public indignation against the latter, has – incredibile dictu – the signal for the press, both weekly and daily, for congratulating England on the possession of so truly national a Ministry. I understand, however, that a meeting will be called together for the purpose of opening the eyes of a blinded British public on the real conduct of the Government. It is to be held on Thursday next in the Music Hall, Store-st.; and Lord Ponsonby, Mr. Layard, Mr. Urquhart, etc., are expected to take part in the proceedings.

The Hamburger Correspondent has the following:

“According to advices from St. Petersburg, which arrived here on the 16th inst., the Russian Government proposes to publish various other documents on the Eastern question. Among the documents destined for publication are some letters written by Prince Albert.”

It is a curious fact that the same evening on which the Royal Message was delivered in the Commons, the Government suffered their first defeat in the present session; the second reading of the Poor-Settlement and Removal bill having, notwithstanding the efforts of the Government, been adjourned to the 28th of April, by a division of 209 to 183. The person to whom the Government is indebted for this defeat, is no other than my Lord Palmerston.

“His lordship,” says The Times of this day, “has managed to put himself and his colleagues between two fires (the Tories and the Irish party) without much prospect of leaving them to settle it between themselves.”

We are informed that on the 12th inst. a treaty of triple alliance was signed between France, England and Turkey, but that, notwithstanding the personal application of the Sultan to the Grand Mufti, the latter supported by the corps of the Ulemas, refused to issue his fetva sanctioning the stipulation about the changes in the situation of the Christians in Turkey, as being in contradiction with the precepts of the Koran. This intelligence must be looked upon as being the more important, as it caused Lord Derby to make the following observation:

“I will only express my earnest anxiety that the Government will state whether there is any truth in the report that has been circulated during the last few days that in this convention entered into between England, France and Turkey, there are articles which will be of a nature to establish a protectorate on our part as objectionable at least, as that which, on the part of Russia, we have protested against.”

The Times
of to-day, while declaring that the policy of the Government is directly opposed to that of Lord Derby adds:

“We should deeply regret if the bigotry of the Mufti or the Ulemas succeeded in opposing any serious resistance to this policy.”

In order to understand both the nature of the relations between the Turkish Government and the spiritual authorities of Turkey, and the difficulties in which the former is at present involved, with respect to the question of a protectorate over the Christian subjects of the Porte, that question which ostensibly lies at the bottom of all the actual complications in the East, it is necessary to cast a retrospective glance at its past history and development.

The Koran and the Mussulman legislation emanating from it reduce the geography and ethnography of the various people to the simple and convenient distinction of two nations and of two countries; those of the Faithful and of the Infidels. The Infidel is “harby,” i.e. the enemy. Islamism proscribes the nation of the Infidels, constituting a state of permanent hostility between the Mussulman and the unbeliever. In that sense the corsair-ships of the Berber States were the holy fleet of Islam. How, then, is the existence of Christian subjects of the Porte to be reconciled with the Koran?

“If a town,” says the Mussulman legislation, “surrenders by capitulation, and its habitants consent to become rayahs, that is, subjects of a Mussulman prince without abandoning their creed, they have to pay the kharatch (capitation tax), when they obtain a truce with the faithful, and it is not permitted any more to confiscate their estates than to take away their houses.... In this case their old churches form part of their property, with permission to worship therein. But they are not allowed to erect new ones. They have only authority for repairing them, and to reconstruct their decayed portions. At certain epochs commissaries delegated by the provincial governors are to visit the churches and sanctuaries of the Christians, in order to ascertain that no new buildings have been added under pretext of repairs. If a town is conquered by force, the inhabitants retain their churches, but only as places of abode or refuge, without permission to worship.”

Constantinople having surrendered by capitulation, as in like manner has the greater portion of European Turkey, the Christians there enjoy the privilege of living as rayahs, under the Turkish Government. This privilege they have exclusively by virtue of their agreeing to accept the Mussulman protection. It is, therefore, owing to this circumstance alone, that the Christians submit to be governed by the Mussulmans according to Mussulman law, that the patriarch of Constantinople, their spiritual chief, is at the same time their political representative and their Chief Justice. Wherever, in the Ottoman Empire, we find an agglomeration of Greek rayahs; the Archbishops and Bishops are by law members of the Municipal Councils, and, under the direction of the patriarch, [watch] over the repartition of the taxes imposed upon the Greeks. The patriarch is responsible to the Porte as to the conduct of his co-religionists. Invested with the right of judging the rayahs of his Church, he delegates this right to the metropolitans and bishops, in the limits of their dioceses, their sentences being obligatory for the executive officers, kadis, etc., of the Porte to carry out. The punishments which they have the right to pronounce are fines, imprisonment, the bastinade, and exile. Besides, their own church gives them the power of excommunication. Independent of the produce of the fines, they receive variable taxes on the civil and commercial law-suits. Every hierarchic scale among the clergy has its moneyed price. The patriarch pays to the Divan a heavy tribute in order to obtain his investiture, but he sells, in his turn, the archbishoprics and bishoprics to the clergy of his worship. The latter indemnify themselves by the sale of subaltern dignities and the tribute exacted from the popes. These, again, sell by retail the power they have bought from their superiors, and traffic in all acts of their ministry, such as baptisms, marriages, divorces, and testaments.

It is evident from this exposé that this fabric of theocracy over the Greek Christians of Turkey, and the whole structure of their society, has its keystone in the subjection of the rayah under the Koran, which, in its turn, by treating them as infidels – i.e., as a nation only in a religious sense – sanctioned the combined spiritual and temporal power of their priests. Then, if you abolish their subjection under the Koran by a civil emancipation, you cancel at the same time their subjection to the clergy, and provoke a revolution in their social, political and religious relations, which, in the first instance, must inevitably hand them over to Russia. If you supplant the Koran by a code civil, you must occidentalize the entire structure of Byzantine society.

Having described the relations between the Mussulman and his Christian subject, the question arises, what are the relations between the Mussulman and the unbelieving foreigner?

As the Koran treats all foreigners as foes, nobody will dare to present himself in a Mussulman country without having taken his precautions. The first European merchants, therefore, who risked the chances of commerce with such a people, contrived to secure themselves an exceptional treatment and privileges originally personal, but afterward extended to their whole nation. Hence the origin of capitulations. Capitulations are imperial diplomas, letters of privilege, octroyed by the Porte to different European nations, and authorizing their subjects to freely enter Mohammedan countries, and there to pursue in tranquillity their affairs, and to practice their worship. They differ from treaties in this essential point, that they are not reciprocal acts contradictorily debated between the contracting parties, and accepted by them on the condition of mutual advantages and concessions. On the contrary, the capitulations are one-sided concessions on the part of the Government granting them, in consequence of which they may be revoked at its pleasure. The Porte has, indeed, at several times nullified the privileges granted to one nation, by extending them to others; or repealed them altogether by refusing to continue their application. This precarious character of the capitulations made them an eternal source of disputes, of complaints on the part of Embassadors, and of a prodigious exchange of contradictory notes and firmans revived at the commencement of every new reign.

It was from these capitulations that arose the right of a protectorate of foreign powers, not over the Christian subjects of the Porte – the rayahs – but over their co-religionists visiting Turkey or residing there as foreigners. The first power that obtained such a protectorate was France. The capitulations between France and the Ottoman Porte made in 1535, under Soliman the Great and Francis I; in 1604 under Ahmed I and Henry IV; and in 1673 under Mohammed IV and Louis XIV, were renewed, confirmed, recapitulated, and augmented in the compilation of 1740, called “ancient and recent capitulations and treaties between the Court of France and the Ottoman Porte, renewed and augmented in the year 1740, A.D., and 1153 of the Hegira, translated (the first official translation sanctioned by the Porte) at Constantinople by M. Deval; Secretary Interpreter of the King, and his first Dragoman at the Ottoman Porte.” Art. 32 of this agreement constitutes the right of France to a protectorate over all monasteries professing the Frank religion to whatever nation they may belong, and of the Frank visitors of the Holy Places.

Russia was the first power that, in 1774, inserted the capitulation, imitated after the example of France, into a treaty – the treaty of Kainardji. Thus, in 1802, Napoleon thought fit to make the existence and maintenance of the capitulation the subject of an article of treaty, and to give it the character of synallagmatic contract.

In what relation then does the question of the Holy Places stand with the protectorate?

The question of the Holy Shrines is the question of a protectorate over the religious Greek Christian communities settled at Jerusalem, and over the buildings possessed by them on the holy ground, and especially over the Church of the Holy Sepulcher. It is to be understood that possession here does not mean proprietorship, which is denied to the Christians by the Koran, but only the right of usufruct. This right of usufruct excludes by no means the other communities from worshipping in the same place; the possessors having no other privilege besides that of keeping the keys, of repairing and entering the edifices, of kindling the holy lamp, of cleaning the rooms with the broom, and of spreading the carpets, which is an Oriental symbol of possession. In the same manner now, in which Christianity culminates at the Holy Place, the question of the protectorate is there found to have its highest ascension.

Parts of the Holy Places and of the Church of the Holy Sepulcher are possessed by the Latins, the Greeks, the Armenians, the Abyssinians, the Syrians, and the Copts. Between all these diverse pretendents there originated a conflict. The sovereigns of Europe who saw, in this religious quarrel, a question of their respective influences in the Orient, addressed themselves in the first instance to the masters of the soil, to fanatic and greedy Pashas, who abused their position. The Ottoman Porte and its agents adopting a most troublesome système de basculea gave judgment in turns favorable to the Latins, Greeks, and Armenians, asking and receiving gold from all hands, and laughing at each of them. Hardly had the Turks granted a firman, acknowledging the right of the Latins to the possession of a contested place, when the Armenians presented themselves with a heavier purse, and instantly obtained a contradictory firman. Same tactics with respect to the Greeks, who knew, besides, as officially recorded in different firmans of the Porte and “hudjets” (judgments) of its agents, how to procure false and apocryph titles. On other occasions the decisions of the Sultan’s Government were frustrated by the cupidity and ill-will of the Pashas and subaltern agents in Syria. Then it became necessary to resume negotiations, to appoint fresh commissaries, and to make new sacrifices of money. What the Porte formerly did from pecuniary considerations, in our days it has done from fear, with a view to obtain protection and favor. Having done justice to the reclamations of France and the Latins, it hastened to make the same conditions to Russia and the Greeks, thus attempting to escape from a storm which it felt powerless to encounter. There is no sanctuary, no chapel, no stone of the Church of the Holy Sepulcher, that had been left unturned for the purpose of constituting a quarrel between the different Christian communities.

Around the Holy Sepulcher we find an assemblage of all the various sects of Christianity, behind the religious pretensions of whom are concealed as many political and national rivalries.

Jerusalem and the Holy Places are inhabited by nations professing religions: the Latins, the Greeks, Armenians, Copts, Abyssinians, and Syrians. There are 2,000 Greeks, 1,000 Latins, 350 Armenians, 100 Copts, 20 Syrians, and 20 Abyssinians = 3,490. In the Ottoman Empire we find 13,730,000 Greeks, 2,400,000 Armenians, and 900,000 Latins. Each of these is again subdivided. The Greek Church, of which I treated above, the one acknowledging the Patriarch of Constantinople, essentially differs from the Greco-Russian, whose chief spiritual authority is the Czar; and from the Hellens, of whom the King and the Synod of Athens are the chief authorities. Similarly, the Latins are subdivided into the Roman Catholics, United Greeks, and Maronites; and the Armenians into Gregorian and Latin Armenians – the same distinctions holding good with the Copts and Abyssinians. The three prevailing religious nationalities at the Holy Places are the Greeks, the Latins, and the Armenians. The Latin Church may be said to represent principally Latin races, the Greek Church, Slav, Turko-Slav, and Hellenic races; and the other churches, Asiatic and African races.

Imagine all these conflicting peoples beleaguering the Holy Sepulcher, the battle conducted by the monks, and the ostensible object of their rivalry being a star from the grotto of Bethlehem, a tapestry, a key of a sanctuary, an altar, a shrine, a chair, a cushion – any ridiculous precedence!

In order to understand such a monastical crusade it is indispensable to consider firstly the manner of their living, and secondly, the mode of their habitation.

“All the religious rubbish of the different nations,” says a recent traveler, “live at Jerusalem separated from each other, hostile and jealous, a nomade population, incessantly recruited by pilgrimage or decimated by the plague and oppressions. The European dies or returns to Europe after some years; the pashas and their guards go to Damascus or Constantinople; and the Arabs fly to the desert. Jerusalem is but a place where every one arrives to pitch his tent and where nobody remains. Everybody in the holy city gets his livelihood from his religion – the Greeks or Armenians from the 12,000 or 13,000 pilgrims who yearly visit Jerusalem, and the Latins from the subsidies and aims of their co-religionists of France, Italy, etc.

Besides their monasteries and sanctuaries, the Christian nations possess at Jerusalem small habitations or cells, annexed to the Church of the Holy Sepulcher, and occupied by the monks, who have to watch day and night that holy abode. At certain periods these monks are relieved in their duty by their brethren. These cells have but one door, opening into the interior of the Temple, while the monk guardians receive their food from without, through some wicket. The doors of the Church are closed, and guarded by Turks, who don’t open them except for money, and close it according to their caprice or cupidity.

The quarrels between churchmen are the most venomous, said Mazarin. Now fancy these churchmen, who not only have to live upon, but live in, these sanctuaries together!

To finish the picture, be it remembered that the fathers of the Latin Church, almost exclusively composed of Romans, Sardinians, Neapolitans, Spaniards and Austrians, are all of them jealous of the French protectorate, and would like to substitute that of Austria, Sardinia or Naples, the Kings of the two latter countries both assuming the title of King of Jerusalem; and that the sedentary population of Jerusalem numbers about 15,500 souls, of whom 4,000 are Mussulmans and 8,000 Jews. The Mussulmans, forming about a fourth part of the whole, and consisting of Turks, Arabs and Moors, are, of course, the masters in every respect, as they are in no way affected with the weakness of their Government at Constantinople. Nothing equals the misery and the sufferings of the Jews at Jerusalem, inhabiting the most filthy quarter of the town, called hareth-el-yahoud, the quarter of dirt, between the Zion and the Moriah, where their synagogues are situated – the constant objects of Mussulman oppression and intolerance, insulted by the Greeks, persecuted by the Latins, and living only upon the scanty alms transmitted by their European brethren. The Jews, however, are not natives, but from different and distant countries, and are only attracted to Jerusalem by the desire of inhabiting the Valley of Jehosaphat, and to die in the very places where the redemptor is to be expected.

“Attending their death,” says a French author, “they suffer and pray. Their regards turned to that mountain of Moriah, where once rose the temple of Solomon, and which they dare not approach, they shed tears on the misfortunes of Zion, and their dispersion over the world.”

To make these Jews more miserable, England and Prussia appointed, in 1840, an Anglican bishop at Jerusalem, whose avowed object is their conversion. He was dreadfully thrashed in 1845, and sneered at alike by Jews, Christians and Turks. He may, in fact, be stated to have been the first and only cause of a union between all the religions at Jerusalem.

It will now be understood why the common worship of the Christians at the Holy Places resolves itself into a continuance of desperate Irish rows between the diverse sections of the faithful; but that, on the other hand, these sacred rows merely conceal a profane battle, not only of nations but of races; and that the Protectorate of the Holy Places which appears ridiculous to the Occident but all important to the Orientals is one of the phases of the Oriental question incessantly reproduced, constantly stifled, but never solved.




* Source: / Πηγή: marxists.org/archive


@



Friday, January 25, 2013

Second Council of Ephesus:
The case where
Dioscorus of Alexandria,
the successor
& a thug equal to Cyril of Alexandria,
murdered Flavianus of Constantinople /

Δεύτερη Σύνοδος της Εφέσου:
Η περίσταση κατά την οποία
ο Διόσκορος Αλεξανδρείας,
ο διάδοχος
& τραμπούκος αντάξιος του Κύριλλου Αλεξανδρείας,
δολοφόνησε τον Φλαβιανό ΚΠόλεως




Ο αρχιεπίσκοπος Κωνσταντινουπόλεως
Φλαβιανός (446-449)
/

Archbishop Flavian
of Constantinople (446-449)






[Николай Михайлович Зернов],


G. P. Putnam's Sons 1961,
p./σ. 62.

[English/Αγγλικά, PDF]



Τῇ ἀποφάσει ταύτη ἀπαρεσκόμενος ὁ δείλαιος Εὐτυχὴς καὶ τοῦ Χρυσαφίου τὴν εὔνοιαν ἀπολαμβάνων ἐνήργησε νὰ συγκλιθῇ τῇ 8 Αὐγούστου 449 ἡ ἐν Ἐφέσῳ σύνοδος ἐξ ἑκατὸν τριάκοντα σχεδὸν ἐπισκόπων, ἡ ἐν τῇ ἱστορίᾳ γνωστὴ ὑπὸ τὸ ὄνομα ληστρικὴ σύνοδος ἐν Ἐφέσῳ. Ἐν αὐτῇ ἀπεφασίσθη τὸ ἐλεεινὸν τέλος τοῦ Φλαβιανοῦ, ὃν καθῄρεσαν καὶ κατέκριναν· ἀναφέρεται ὅτι Διογένης ὁ τῆς Κυζίκου ἐπίσκοπος συνεννοηθεὶς μετὰ τίνος Βαρσουμᾶ, σύρου μοναχοῦ ἔχοντος ὑφ᾽ ἑαυτὸν καὶ μοναχούς τινας ἡμιαγρίους, παρεκίνει αὐτὸν νὰ σφάξῃ τὸν ἱερὸν Φλαβιανόν. Ἀπωθούμενος ἐκ τοῦ ληστρικοῦ ἐκείνου συνεδρίου ὁ ἱερὸς πατριάρχης τῆς Κωνσταντινουπόλεως, ἀπεβίωσε τρεῖς ἡμέρας μετὰ τὴν 8ην Αὐγούστου, ἀπαγόμενος εἰς ἐξορίαν κατὰ συνέπειαν τῶν λακτισμάτων, τὰ ὁποῖα κατ᾽ αὐτοῦ κατήνεγκεν ὁ Διόσκορος Ἀλεξανδρείας καὶ οἱ ὁμόρφονες αὐτῷ μοναχοὶ τοῦ κακούργου Βαρσουμᾶ.


* Οικουμενικό Πατριαρχείο, Φλαβιανός.


Ο Κύριλλος Αλεξανδρείας
& η διαμάχη του με τον Νεστόριο ΚΠόλεως:
Μέρος του χρονικού
ενός αδίστακτου ανθρώπου /

Cyril of Alexandria
& his dispute with Nestorius of Constantinople:
Part of the chonicles
of a ruthless man
















Thursday, January 24, 2013

Ο Κύριλλος Αλεξανδρείας
& η διαμάχη του με τον Νεστόριο ΚΠόλεως /

Cyril of Alexandria
& his dispute with Nestorius of Constantinople



Ignaz Franz Platzer 1717 -1787
Statue of Saint Cyril of Alexandria (18th cent.)
Church of Saint Nicholas in Lesser Town, Prague



The issue at stake between Cyril and Nestorius was not at all simple: apart from the inherited church-political antipathy, a lot of other things were involved apart from the theological differences. For example, to have Nestorius out of the way was almost a matter of survival for Cyril, since the emperor had previously appointed the patriarch of Constantinople to investigate the messy situation in Alexandria, including the sudden death of a few of Cyril’s opponents, like Hypatia, the female philosopher. As one of his recent editors put it, ‘it will always have been unwise, and sometimes even physically dangerous, to meet Cyril as an opponent’. The last thing Cyril needed was to have Nestorius as his examiner. Thus, as it could well be the case, he started a huge dispute around the term ‘God-bearer’, trying to prove that Nestorius was a heretic and consequently unfit to investigate his case.


Το επίμαχο ζήτημα μεταξύ του Κύριλλου και του Νεστόριου δεν ήταν καθόλου απλό: εκτός από την εγγενή εκκλησιοπολιτική αντιπάθεια, πολλά άλλα πράγματα συμπεριλαμβάνονταν εκτός από τις θεολογικές διαφορές. Για παράδειγμα, το να βγει από τη μέση ο Νεστόριος ήταν στην πραγματικότητα ζήτημα επιβίωσης για τον Κύριλλο, καθώς ο αυτοκράτορας είχε παλιότερα διορίσει τον πατριάρχη της Κωνσταντινούπολης να διερευνήσει την έκρυθμη κατάσταση στην Αλεξάνδρεια, περιλαμβανομένου του ξαφνικού θανάτου μερικών από τους αντιπάλους του Κύριλλου, όπως η Υπατία, η γυναίκα φιλόσοφος. Όπως το έθεσε ένας πρόσφατος επιμελητής του έργου του, “ήταν πάντα άσοφο, και κάποιες φορές σωματικά επικίνδυνο, να συναντήσεις τον Κύριλλο όντας αντίπαλός του”. Το τελευταίο πράγμα που θα ήθελε ο Κύριλλος ήταν να έχει ανακριτή του τον Νεστόριο. Έτσι, όπως θα μπορούσε κάλλιστα να συνέβη, ξεκίνησε μια τεράστια διαμάχη σχετικά με τον όρο “Θεοτόκος”, προσπαθώντας να αποδείξει ότι ο Νεστόριος ήταν αιρετικός και συνεπώς ακατάλληλος για να διερευνήσει την υπόθεσή του.


* István Pásztori-Kupán,
Theodoret of Cyrus (Early Church Fathers),
Routledge 2006,
p./σ. 8.

Wednesday, January 23, 2013

Ο Διογένης Λαέρτιος περί θεού
κατά τον Πρωταγόρα
(5ος αι. Π.Κ.Χ.) /

Diogenes Laertius on god
according to Protagoras
(5th cent. B.C.E.)



Protagoras / Πρωταγόρας



Περὶ μὲν θεῶν οὐκ ἔχω εἰδέναι οὔθ' ὡς εἰσίν, οὔθ' ὡς οὐκ εἰσίν· πολλὰ γὰρ τὰ κωλύοντα εἰδέναι, ἥ τ' ἀδηλότης καὶ βραχὺς ὢν ὁ βίος τοῦ ἀνθρώπου.


Σχετικά δε με τους θεούς, δεν έχω τρόπο ώστε να γνωρίζω είτε ότι υπάρχουν είτε ότι δεν υπάρχουν· επειδή είναι πολλά τα εμπόδια που κωλύουν τη γνώση, η αδηλότητα που υπάρχει και η βραχύτητα του ανθρώπινου βίου.


As to the gods, I have no means of knowing either that they exist or that they do not exist. For many are the obstacles that impede knowledge, both the obscurity [of the question or the invisibility of the divine beings?] and the shortness of human life.


Διογένης Λαέρτιος / Diogenes Laërtius,
Βίοι καὶ γνῶμαι τῶν ἐν φιλοσοφίᾳ εὐδοκιμησάντων /
Diogenis Laertii Vitae philosophorum
9 [Πρωταγόρας / Protagoras]:8 *.

Ελληνικό πρωτότυπο: / Greek original text:
H. S. Long, Diogenis Laertii vitae philosophorum, vols. 2,
Clarendon Press, Oxford 1964 / 1966.

Αγγλική μετάφραση: / English translation:
Diogenes Laërtius. Lives of eminent philosophers,
Cambridge: Harvard University Press 1925,transl. by Robert Drew Hicks.
Reprint with an introduction by Herbert Strainge Long, 1972.


*


Monday, January 21, 2013

John Milton
on Luke 23:43 /

Ο Τζον Μίλτον
σχετικά με το Λουκάς 23:43








Septimus locus est Luc. xxiii. 43. tum dixit ei Jesus, Amen dico tibi, hodie mecum eris in paradiso. Multo variis de causis exercuit his locus, usque eo ut interpunctionem etiam tollere non dubitarint; ut si sic scriptum esset, dico tibi hodie, id est, etiamsi hodie miserrimus et contemptissimus videar esse omnibus, tibi tamen dico, atque confirmo, fore te mecum in paradiso; id est, in loco aliquo amœno (nam paradisus proprie cœlum non est) sive statu cum animœ tum corporis spirituali.




Τζον Μίλτον / John Milton,

De doctrina christiana
[Περί του χριστιανικού δόγματος],

Typis Academicis, excudit Joannes Smith, 1825.






+

Sunday, January 20, 2013

Richard Overton
on the mortality
of human soul /

Ο Ρίτσαρντ Όβερτον
περί της θνητότητας
της ανθρώπινης ψυχής







Richard Overton,

Mans mortalitie:
or, A treatise wherein 'tis proved,
both theologically and philosophically,
that whole man (as a rationall creature)
is a compound wholly mortall,
contrary to that common distinction of soule and body


[Η θνητότητα του ανθρώπου:
ή, Πραγματεία με την οποία αποδεικνύεται
και θεολογικά και φιλοσοφικά
ότι όλος ο άνθρωπος (ως λογικό πλάσμα)
είναι ένα πλήρως θνητό σύνολο,
αντίθετα με την κοινή διάκριση ψυχής και σώματος
]

(1644)

*



Which is the age
that our LXX comes from? /

Ποιας εποχής είναι η Ο'
που έχουμε στα χέρια μας;





It must be clearly evident that the critical text here offered labored under certain limitations. The mss, versions and patristic witnesses which are available to us bring us with few and small exceptions no further back than the second century of our era. Although we do know on the basis of second and third century B.C.E. papyri something about the character of every day Greek used, our knowledge of contemporary literary Greek is very limited indeed. In other words, the critical text here offered is an approximation of the original LXX text, hopefully the best which could be reconstructed on the basis of the present level of our knowledge. The editor entertains no illusion that he has restored throughout the original text of the LXX.


Θα πρέπει να είναι ξεκάθαρα φανερό ότι το κριτικό κείμενο που παρέχεται εδώ λειτουργεί κάτω από ορισμένους περιορισμούς. Τα χειρόγραφα, οι μεταφράσεις και οι πατερικές μαρτυρίες που μας είναι διαθέσιμες μάς φέρνουν με κάποιες λίγες και μικρές εξαιρέσεις όχι πιο πίσω από τον δεύτερο αιώνα της χριστιανικής εποχής. Μολονότι πράγματι γνωρίζουμε βάσει παπύρων του δεύτερου και του τρίτου αιώνα Π.Κ.Χ. κάτι σχετικά με τον χαρακτήρα της καθομιλουμένης Ελληνικής που χρησιμοποιούνταν, η γνώση μας για την λόγια Ελληνική εκείνης της εποχής είναι στην πραγματικότητα πολύ περιορισμένη. Με άλλα λόγια, το κριτικό κείμενο που παρέχεται εδώ είναι μια προσέγγιση του πρωτότυπου κειμένου της Ο', με την ελπίδα ότι αποτελεί το καλύτερο που θα μπορούσε να αποκατασταθεί βάσει του παρόντος επιπέδου της γνώσης μας. Ο εκδότης δεν τρέφει καμία ψευδαίσθηση ότι έχει αποκαταστήσει καθ' ολοκληρίαν το πρωτότυπο κείμενο της Ο'.




Septuaginta: Vetus Testamentum Graecum

Auctoritate Academiae Scientiarum Gottingensis editum

GENESIS

edidit John William Wevers
adiuvante U. Quast

[Originally published in German
by Vandenhoeck & Ruprecht, Göttingen 1974;
English translation prepared by John William Wevers
and edited for internet use by Hunter Powell and Robert A. Kraft, 2006]


*  *  - ~ -  *  *


Wednesday, January 16, 2013

Ο Διογένης Λαέρτιος περί θεού
κατά τους Στωικούς /

Diogenes Laertius on god
according to the Stoics





Ἕν τ' εἶναι θεὸν καὶ νοῦν καὶ εἱμαρμένην καὶ Δία· πολλαῖς τ' ἑτέραις ὀνομασίαις προσονομάζεσθαι. [...] Θεὸν δ' εἶναι ζῷον ἀθάνατον, λογικόν, τέλειον ἢ νοερὸν ἐν εὐδαιμονίᾳ, κακοῦ παντὸς ἀνεπίδεκτον, προνοητικὸν κόσμου τε καὶ τῶν ἐν κόσμῳ· μὴ εἶναι μέντοι ἀνθρωπόμορφον. εἶναι δὲ τὸν μὲν δημιουργὸν τῶν ὅλων καὶ ὥσπερ πατέρα πάντων κοινῶς τε καὶ τὸ μέρος αὐτοῦ τὸ διῆκον διὰ πάντων, ὃ πολλαῖς προσηγορίαις προσονομάζεται κατὰ τὰς δυνάμεις.


Ο θεός είναι ένα και το αυτό με τον Νου, την Ειμαρμένη και τον Δία· προσονομάζεται με πολλές άλλες ονομασίες.
[...] Ο θεός, λένε, είναι ζωντανό ον, αθάνατος, λογικός, τέλειος ή ευφυής σε ευτυχία, που δεν αποδέχεται να υπάρχει κανένα κακό [σε αυτόν], που λαβαίνει πρόνοια για τον κόσμο και ό,τι βρίσκεται μέσα στον κόσμο· αλλά δεν έχει ανθρώπινη μορφή. Είναι, όμως, ο δημιουργός όλων και, συνεπώς, πατέρας των πάντων, τόσο με κοινό τρόπο όσο και κατά το μέρος του που διαπνέει τα πάντα, το οποίο προσονομάζεται με πολλές προσηγορίες σύμφωνα με τις διάφορες  δυνάμεις [του].



God is one and the same with Reason, Fate, and Zeus; he is also called by many other names.
[...] The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil [into him], taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers.

Διογένης Λαέρτιος / Diogenes Laërtius,
Βίοι καὶ γνῶμαι τῶν ἐν φιλοσοφίᾳ εὐδοκιμησάντων /
Diogenis Laertii Vitae philosophorum
7 [Ζήνων / Zeno]:135, 147 * *.

Ελληνικό πρωτότυπο: / Greek original text:
H. S. Long, Diogenis Laertii vitae philosophorum, vols. 2,
Clarendon Press, Oxford 1964 / 1966,
pp./σσ. 524, 531, 532.

Αγγλική μετάφραση: / English translation:
Diogenes Laërtius. Lives of eminent philosophers,
Cambridge: Harvard University Press 1925,transl. by Robert Drew Hicks.
Reprint with an introduction by Herbert Strainge Long, 1972.




Κυριολεκτισμός & Αγία Γραφή:
Η περίπτωση της απόδοσης στην ΚΔ
του όρου לֵב («καρδιά») /

Literalism & the Bible:
The case of the NT rendering
of the term לֵב ("heart")




Συχνά ακούμε να λέγεται ότι δεν πρέπει να αλλοιώνουμε τον Λόγο του Θεού, δεν πρέπει να αλλάζουμε τη Βίβλο, να μην προσθέτουμε ούτε να αφαιρούμε οτιδήποτε. Ο ίδιος ο Ιησούς είπε πως «ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου» (Ματθ 5:8).

Τι σημαίνουν όλα αυτά;

Ας δούμε πρώτα τι δεν σημαίνουν με ένα παράδειγμα από το βιβλίο του Δευτερονομίου. Είναι ενδιαφέρον να προσέξουμε τη φρασεολογία του Δευτερονομίου 6:5 όπως είναι στο εβραϊκό κείμενο:

Και θα αγαπάς τον Κύριο τον Θεό σου
Με όλη την καρδιά σου (λεβ)
Και με όλη τη ψυχή σου (νέφες)
Και με όλη τη δύναμή σου (μεόδ)

Οι Εβδομήκοντα χρησιμοποιούν αυτές τις ελληνικές λέξεις (καρδιά, ψυχή, δύναμη) για να αποδώσουν «κατά λέξη» τις εβραϊκές που βρίσκονται σε πλάγια γράμματα στις παρενθέσεις. Ας θυμηθούμε ότι το ίδιο το Δευτερονόμιο είναι το βιβλίο που τονίζει περισσότερο από κάθε άλλο ότι δεν πρέπει να αφαιρεθεί ή να προστεθεί κάτι στον Λόγο του Θεού:

«Δὲν θέλετε προσθέσει εἰς τὸν λόγον τὸν ὁποῖον ἐγὼ σᾶς προστάζω, οὐδὲ θέλετε ἀφαιρέσει ἀπ αὐτοῦ» (Δευτ 4:2)

«δὲν θέλεις προσθέσει εἰς αὐτὸ οὐδὲ θέλεις ἀφαιρέσει ἀπ αὐτοῦ» (Δευτ 12:32)

Επομένως, οι Εβδομήκοντα στο 6:5 πήγαν πολύ καλά! Απέδωσαν τον εβραϊκό λόγο χωρίς να αφαιρέσουν ή να προσθέσουν κάτι στην εντολή του Θεού. Τι γίνεται όμως στην Καινή Διαθήκη;

Στο Κατά Ματθαίον 22:37 βλέπουμε ότι η δύναμη αντικαθίσταται με τη διάνοια: «ὁ δὲ ἔφη αὐτῷ· ἀγαπήσεις κύριον τὸν θεόν σου ἐν ὅλῃ τῇ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου».

Στο Κατά Μάρκον 12:30 βλέπουμε όλα τα στοιχεία του Δευτερονομίου παρόντα αλλά προστίθεται η διάνοια μετά την ψυχή: «καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου».

Τέλος, στο Κατά Λουκάν 10:27 βλέπουμε ξανά όλα τα στοιχεία από το Δευτερονόμιο 6:5 με την προσθήκη της διάνοιας στο τέλος: «ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης [τῆς] καρδίας σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύϊ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν».

Βασικά, το καινούργιο στοιχείο που προστίθεται στην εντολή του Δευτερονομίου είναι το στοιχείο της διάνοιας. Γιατί ο Ιησούς να παραβεί την εντολή του ίδιου του Λόγου του Θεού που προστάζει να μην προστεθεί ή να αφαιρεθεί κάτι από τις εντολές Του;

Ο λόγος είναι απλός. Παρόλο που οι Εβδομήκοντα απέδωσαν την εβραϊκή λέξη «λεβ» κυριολεκτικά, μεταφράζοντας την με την ελληνική λέξη «καρδιά», δεν κατάφεραν μέσω του κυριολεκτισμού τους να αποδώσουν το νόημα που κρύβει η λέξη «λεβ». Παρόλο που λεβ σημαίνει καρδιά, οι δύο λέξεις δεν είναι ισοδύναμες. Το λεβ καλύπτει πολύ περισσότερες έννοιες απ’ όσες καλύπτει η λέξη καρδιά. Οι Εβδομήκοντα με τον κυριολεκτισμό τους και την αυστηρότητα στην ερμηνεία τους άφησαν έξω την πραγματική έννοια της λέξης και παρόλο που ο Ιησούς φαίνεται να παραβαίνει το νόμο αλλοιώνοντας το κείμενο, στην πραγματικότητα το διορθώνει φέρνοντας στην επιφάνεια το αληθινό του νόημα. Η λέξη λεβ στην Παλαιά Διαθήκη σε περισσότερες από τις μισές φορές αντιπροσωπεύει κυρίως το κέντρο της σκέψης και όχι το κέντρο των συναισθημάτων ή της θέλησης. Δηλαδή λεβ σημαίνει περισσότερες φορές «διάνοια» απ’ όσες σημαίνει «καρδιά». Ο κυριολεκτισμός διαστρέβλωνε το νόημα της λέξης γι αυτό χρειαζόταν να προστεθεί κάτι στην εντολή του Δευτερονομίου 6:5, η λέξη «διάνοια» για να αναδυθεί η κυριολεκτική (δηλ. η ακριβής) έννοια του κειμένου. Αυτό δεν είναι μεμονωμένο περιστατικό. Παρόμοια πρακτική συμβαίνει πολλές φορές στην Καινή Διαθήκη (ίσως σε άλλο άρθρο να δούμε περισσότερες περιπτώσεις).

Για να ασχοληθεί ο Ιησούς με μια λεξούλα πρέπει να είναι σημαντική. Εμείς σκεφτόμαστε συνήθως το νου ως την διάνοια και τη λογική του ανθρώπου ενώ την καρδιά ή την ψυχή ως το κέντρο των συναισθημάτων. Συχνά πολλοί θεωρούν τα δύο ως αντιθετικά στοιχεία στον άνθρωπο και πιστεύουν ότι ο Θεός λατρεύεται με την καρδιά και όχι με τη διάνοια. Ο Ιησούς φανερώνει ότι ο Θεός πρέπει να αγαπιέται και με τη διάνοιά μας – κατ’ ακρίβειαν αν αφήνουμε τη διάνοια αμέτοχη στη χριστιανική μας πορεία «αφαιρούμε» από τον Λόγο του Θεού.

Το κυριολεκτικό νόημα του κειμένου, λοιπόν, δεν είναι απαραίτητα το «κατά γράμμα», ούτε ο Ιησούς θεώρησε παράβαση την προσθήκη μιας λέξης στην εντολή του Θεού εφόσον αυτή μας έφερνε πιο κοντά στις προθέσεις Του. Γνώριζε πολύ καλά ο Ιησούς και οι συγγραφείς της Καινής Διαθήκης που διατύπωσαν τα λόγια Του ότι ο κυριολεκτισμός μπορεί να διαστρεβλώνει νοήματα.

(Ευχαριστίες στον D. Block και την Β. Παπαθανασίου για την υπενθύμιση αυτών των χωρίων)

* Πηγή: / Source: 4torah,
«Κυριολεκτισμός: Δεν θα προσθέσεις ούτε θ’ αφαιρέσεις . . .»,
αναρτήθηκε 10 Ιανουαρίου 2013.


Tuesday, January 15, 2013

P46
now available
as an app /

Ο P46
διαθέσιμος πλέον
ως εφαρμογή για iPhone/iPad






The University of Michigan Library’s most famous papyrus, known to scholars as Papyrus 46 (or P46), is now widely available in the form of an app for iPhone and iPad. Users of “PictureIt: EP” can flip through high-resolution images of the 3rd century codex—the oldest known copy of the Letters of St. Paul—as though through pages of a book.

“This gives an idea of what it was like to read an ancient book, with no capitals, no spaces between words, and no punctuation,” explains Arthur Verhoogt, Acting Archivist of the Library’s Papyrology Collection. The app reveals a translation from the Greek into English with a touch of a finger, either word-by-word or by the page. Readily accessible annotations explain where the papyrus differs from the Standard Version that people know from their New Testament. They also point out scribal errors, which were common in an era when books were copied entirely by hand.

The codex in its entirety was originally made up of 104 leaves (pages), of which 86 survive. The University of Michigan purchased thirty leaves in the 1930s from antiquities dealers in Egypt, and the remaining 56 leaves (which are not included in the app) reside in the Chester Beatty Library in Dublin, Ireland.




To download the free app onto your iPhone or iPad, go to the iTunes Store and search for “PictureIt: EP.” The app has not yet been optimized for the iPhone 5.



Source: / Πηγή: Zwinglius Redivivus



Sunday, January 13, 2013

Kurt Aland’s
Synopsis of the Four Gospels /

Σύνοψη των Τεσσάρων Ευαγγελίων
του Κουρτ Άλαντ





*




  1. Preface
  2. Birth and Childhood
  3. Preparation
  4. The Beginning of Jesus' Public Ministry (According to John)
  5. Jesus' Ministry in Galilee
  6. The Sermon on the Mount (According to Matthew)
  7. The Sermon on the Plain (According to Luke)
  8. Jesus' Ministry in Galilee Continued
  9. The Way to the Cross
  10. Last Journey to Jerusalem (According to Luke)
  11. Jesus at the Feast of Tabernacles (According to John)
  12. The Ministry in Judea
  13. The Final Ministry in Jerusalem
  14. The Olivet Discourse
  15. Conclusion of the Account before the Passion
  16. The Passion Narrative
  17. The Resurrection
  18. The Endings of the Gospels

§ 1. Preface

No. Pericope Matthew Mark Luke John
1 Prologue 1.1 1.1 1.1-4 1.1-18

§ 2. Birth and Childhood

No. Pericope Matthew Mark Luke John
2 The Promise of the Birth of John the Baptist 1.5-25
3 The Annunciation 1.26-38
4 Mary's Visit to Elizabeth 1.39-56
5 The Birth of John the Baptist 1.57-80
6 The Genealogy of Jesus 1.2-17 3.23-38
7 The Birth of Jesus 1.18-25 2.1-7
8 The Adoration of the Infant Jesus 2.1-12 2.8-20
9 The Circumcision and Presentation in the Temple 2.21-38
10 The Flight into Egypt and Return 2.13-21
11 The Childhood of Jesus at Nazareth 2.22-23 2.39-40
12 The Boy Jesus in the Temple 2.41-52

§ 3. Preparation

No. Pericope Matthew Mark Luke John
13 John the Baptist 3.1-6 1.2-6 3.1-6 1.19-23
14 John's Preaching of Repentance 3.7-10 3.7-9
15 John Replies to Questioners 3.10-14
16 John's Messianic Preaching 3.11-12 1.7-8 3.15-18 1.24-28
17 The Imprisonment of John 14.3-4 6.17-18 3.19-20
18 The Baptism of Jesus 3.13-17 1.9-11 3.21-22 1.29-34
19 The Genealogy of Jesus 1.1-17 3.23-38
20 The Temptation 4.1-11 1.12-13 4.1-13

§ 4. The Beginning of Jesus' Public Ministry (According to John)

No. Pericope Matthew Mark Luke John
21 The Call of the First Disciples 1.35-51
22 The Marriage at Cana 2.1-11
23 The Sojourn at Capernaum 2.12
24 The First Journey to Jerusalem 2.13
25 The Cleansing of the Temple 21.12-13 11.15-17 19.45-46 2.14-22
26 Jesus' Ministry in Jerusalem 2.23-25
27 The Discourse with Nicodemus 3.1-21
28 Jesus' Ministry in Judea 3.22
29 John's Testimony to Christ 3.23-36

§ 5. Jesus' Ministry in Galilee

No. Pericope Matthew Mark Luke John
30 The Journey into Galilee 4.12 1.14a 4.14a 4.1-3
31 The Discourse with the Woman of Samaria 4.4-42
32 Ministry in Galilee 4.13-17 1.14b-15 4.14b-15 4.43-46a
33 Jesus' Preaching at Nazareth 13.53-58 6.1-6a 4.16-30
34 The Call of the Disciples 4.18-22 1.16-20
35 Teaching in the Synagogue at Capernaum 1.21-22 4.31-32
36 The Healing of the Demoniac in the Synagogue 1.23-28 4.33-37
37 The Healing of Peter's Mother-in-law 8.14-15 1.29-31 4.38-39
38 The Sick Healed at Evening 8.16-17 1.32-34 4.40-41
39 Jesus Departs from Capernaurn 1.35-38 4.42-43
40 First Preaching Tour in Galilee 4.23 1.39 4.44
41 The Miraculous Draught of Fish 5.1-11
42 The Cleansing of the Leper 8.1-4 1.40-45 5.12-16
43 The Healing of the Paralytic 9.1-8 2.1-12 5.17-26 5.8-9a
44 The Call of Levi (Matthew) 9.9-13 2.13-17 5.27-32
45 The Question about Fasting 9.14-17 2.18-22 5.33-39
46 Plucking Grain on the Sabbath 12.1-8 2.23-28 6.1-5
47 The Man with the Withered Hand 12.9-14 3.1-6 6.6-11
48 Jesus Heals Multitudes by the Sea 4.24-25
12.15-16
3.7-12 6.17-19
49 The Choosing of the Twelve 10.1-4 3.13-19 6.12-16

§ 6. The Sermon on the Mount (According to Matthew)

No. Pericope Matthew Mark Luke John
50 Occasion of the Sermon 4.24-5.2 3.7-13 a 6.17-20a
51 The Beatitudes 5.3-12 6.20b-23
52 The Salt of the Earth 5.13 9.49-50 14.34-35
53 The Light of the World 5.14-16 4.21 8.16
54 On the Law and the Prophets 5.17-20 16.16-17
55 On Murder and Wrath 5.21-26 12.57-59
56 On Adultery and Divorce 5.27-32 9.43-48 16.18
57 On Oaths 5.33-37
58 On Retaliation 5.38-42 6.29-30
59 On Love of One's Enemies 5.43-48 6.27-28
6.32-36
60 On Almsgiving 6.1-4
61 On Prayer 6.5-6
62 The Lord's Prayer 6.7-15 11.25 11.1-4
63 On Fasting 6.16-18
64 On Treasures 6.19-21 12.33-34
65 The Sound Eye 6.22-23 11.34-36
66 On Serving Two Masters 6.24 16.13
67 On Anxiety 6.25-34 12.22-32
68 On Judging 7.1-5 4.24-25 6.37-42
69 On Profaning the Holy 7.6
70 God's Answering of Prayer 7.7-11 11.9-13
71 The Golden Rule 7.12 6.31
72 The Two Ways 7.13-14 13.23-24
73 "By their Fruits" 7.15-20
12.33-35
6.43-45
74 "Saying Lord, Lord" 7.21-23 6.46
13.25-27
75 The House Built upon the Rock 7.24-27 6.47-49
76 The Effect of the Sermon 7.28-29 1.21-22

§ 7. The Sermon on the Plain (According to Luke)

No. Pericope Matthew Mark Luke John
77 Occasion of the Sermon 4.24-5.2 3.7-13a 6.17-20a
78 The Beatitudes 5.3-12 6.20b-23
79 The Woes 6.24-26
80 On Love of One's Enemies 5.38-48 6.27-36
81 On Judging 7.1-5 4.24-25 6.37-42
82 "By their Fruits" 7.15-20
12.33-35
6.43-45
83 The House Built upon the Rock 7.21-27 6.46-49

§ 8. Jesus' Ministry in Galilee Continued

No. Pericope Matthew Mark Luke John
84 Cleansing of the Leper 8.1-4 1.40-45 5.12-16
85 The Centurion of Capernaum 8.5-13 7.30 7.1-10
13.28-29
4.46b-54
86 The Widow's Son at Nain 7.11-17
87 The Healing of Peter's Mother-in-law 8.14-15 1.29-31 4.38-39
88 The Sick Healed at Evening 8.16-17 1.32-34 4.40-41
89 On Following Jesus 8.18-22 9.57-62
90 Stilling the Storm 8.23-27 4.35-41 8.22-25
91 The Gadarene Demoniacs 8.28-34 5.1-20 8.26-39
92 The Healing of the Paralytic 9.1-8 2.1-12 5.17-26 5.8-9a
93 The Call of Levi (Matthew) 9.9-13 2.13-17 5.27-32
94 The Question about Fasting 9.14-17 2.18-22 5.33-39
95 Jairus' Daughter and the Woman with a Hemorrhage 9.18-26 5.21-43 8.40-56
96 Two Blind Men 9.27-31
20.29-34
10.46-52 18.35-43
97 The Dumb Demoniac 9.32-34
12.22-24
3.22 11.14-15
98 The Harvest is Great 9.35-38 6.6b
6.34
8.1
10.2
99 Commissioning the Twelve 10.1-16 6.7
3.13-19
6.8-11
9.1
6.12-16
9.2-5
10.3
100 The Fate of the Disciples 10.17-25
24.9-14
13.9-13 12.11-12
6.40
21.12-19
13.16
101 Exhortation to Fearless Confession 10.26-33 12.2-9
102 Divisions within Households 10.34-36 12.51-53
103 Conditions of Discipleship 10.37-39 14.25-27
17.33
12.25
104 Rewards of Discipleship 10.40-42 9.41 10.16 13.20
105 Continuation of Journey 11.1
106 John the Baptist's Question and Jesus' Answer 11.2-6 7.18-23
107 Jesus' Witness concerning John 11.7-19 7.24-35
16.16
108 Woes Pronounced on Galilean Cities 11.20-24 10.12-15
109 Jesus' Thanksgiving to the Father 11.25-27 10.21-22
110 "Come unto Me" 11.28-30
111 Plucking Grain on the Sabbath 12.1-8 2.23-28 6.1-5
112 Healing the Withered Hand 12.9-14 3.1-6 6.6-11
113 Jesus Heals Multitudes by the Sea 12.15-21 3.7-12 6.17-19
114 The Woman with the Ointment 26.6-13 14.3-9 7.36-50 12.1-8
115 The Ministering Women 8.1-3
116 Jesus is Thought to be Beside Himself 3.20-21
117 On Collusion with Satan 12.22-30
9.32-34
3.22-27 11.14-15
11.17-23
118 The Sin against the Holy Spirit 12.31-37
7.16-20
3.28-30 12.10
6.43-45
119 The Sign of Jonah 12.38-42
16.1-2a,4
8.11-12 11.16
11.29-32
120 The Return of the Evil Spirit 12.43-45 11.24-26
121 Jesus' True Kindred 12.46-50 3.31-35 8.19-21 15.14
122 The Parable of the Sower 13.1-9 4.1-9 8.4-8
123 The Reason for Speaking in Parables 13.10-17 4.10-12
4.25
8.9-10
8.18b
10.23-24
124 Interpretation of the Parable of the Sower 13.18-23 4.13-20 8.11-15
125 "He who has Ears to Hear, Let him Hear" 5.15
10.26
7.2
13.12
4.21-25 8.16-18
126 The Parable of the Seed Growing Secretly 4.26-29
127 The Parable of the Tares 13.24-30
128 The Parable of the Mustard Seed 13.31-32 4.30-32 13.18-19
129 The Parable of the Leaven 13.33 13.20-21
130 Jesus' Use of Parables 13.34-35 4.33-34
131 Interpretation of the Parable of the Tares 13.36-43
132 The Parables of the Hidden Treasure and of the Pearl 13.44-46
133 The Parable of the Net 13.47-50
134 Treasures New and Old 13.51-52
135 Jesus' True Kindred 12.46-50 3.31-35 8.19-21 15.14
136 Stilling the Storm 8.23-27 4.35-41 8.22-25
137 The Gerasene Demoniac 8.28-34 5.1-20 8.26-39
138 Jairus' Daughter and the Woman with a Hemorrhage 9.18-26 5.21-43 8.40-56
139 Jesus is Rejected at Nazareth 13.53-58 6.1-6a 4.16-30
140 Second Journey (to Jerusalem) 5.1
141 The Healing at the Pool 5.2-47
142 Commissioning the Twelve 9.35
10.1,7-11,14
6.6b-13 9.1-6
143 Opinions regarding Jesus 14.1-2 6.14-16 9.7-9
144 The Death of John the Baptist 14.3-12 6.17-29 3.19-20
145 The Return of the Apostles 6.30-31 9.10a
146 Five Thousand are Fed 14.13-21 6.32-44 9. 10b-17 6.1-15
147 The Walking on the Water 14.22-33 6.45-52 6.16-21
148 Healings at Gennesaret 14.34-36 6.53-56 6.22-25
149 The Bread of Life 6.26-59
150 Defilement - Traditional and Real 15.1-20 7.1-23 11.37-41
6.39
151 The Syrophoenician (Canaanite) Woman 15.21-28 7.24-30
152 Jesus Heals a Deaf Mute and Many Others 15.29-31 7.31-37
153 Four Thousand are Fed 15.32-39 8.1-10
154 The Pharisees Seek a Sign 16.1-4
12.38-39
8.11-13 11.16
12.54-56
11.29
155 The Leaven of the Pharisees 16.5-12 8.14-21 12.1
156 A Blind Man is Healed at Bethsaida 8.22-26

Gospel Parallels

§ 9. The Way to the Cross

No. Pericope Matthew Mark Luke John
157 Many Disciples Take Offense at Jesus 6.60-66
158 Peter's Confession 16.13-20 8.27-30 9.18-21 6.67-71
159 Jesus Foretells His Passion 16.21-23 8.31-33 9.22
160 "If Any Man would Come after Me" 16.24-28 8.34-9.1 9.23-27 12.25
161 The Transfiguration 17.1-9 9.2-10 9.28-36
162 The Coming of Elijah 17.10-13 9.11-13
163 Jesus Heals a Boy Possessed by a Spirit 17.14-21 9.14-29 9.37-43a
17.6
164 Jesus Foretells His Passion again 17.22-23 9.30-32 9.43b-45
165 Payment of the Temple Tax 17.24-27
166 True Greatness 18.1-5 9.33-37 9.46-48 13.20
167 The Strange Exorcist 10.42 9.38-41 9.49-50
168 Warnings concerning Temptations 18.6-9
5.13
9.42-50 17.1-2
14.34-35
169 The Parable of the Lost Sheep 18.10-14 15.3-7
170 On Reproving One's Brother 18.15-18 17.3 20.23
171 "Where Two or Three are Gathered Together" 18.19-20
172 On Reconciliation 18.21-22 17.4
173 The Parable of the Unforgiving Servant 18.23-35

§ 10. Last Journey to Jerusalem (According to Luke)

No. Pericope Matthew Mark Luke John
174 Decision to Go to Jerusalem 19.1-2 10.1 9.51
175 Jesus is Rejected by Samaritans 9.52-56
176 On Following Jesus 8.18-22 9.57-62
177 Commissioning the Seventy 9.37-38
10.7-16
10.1-12
178 Woes Pronounced on Galilaean Cities 11.20-24 10.13-15
179 "He who Hears You, Hears Me" 10.40 10.16 13.20
180 The Return of the Seventy 10.17-20
181 Jesus' Thanksgiving to the Father, and the Blessedness of the Disciples 11.25-27
13.16-17
10.21-24
182 The Lawyer's Question 22.34-40 12.28-34 10.25-28
183 The Parable of the Good Samaritan 10.29-37
184 Mary and Martha 10.38-42
185 The Lord's Prayer 6.9-13 11.1-4
186 The Importunate Friend at Midnight 11.5-8
187 Encouragement to Pray 7.7-11 11.9-13
188 The Beelzebub Controversy 12.22-30 3.22-27 11.14-23
189 The Return of the Evil Spirit 12.43-45 11.24-26
190 True Blessedness 11.27-28
191 The Sign of Jonah 12.38-42 8.11-12 11.29-32
192 Concerning Light 5.15 4.21 11.33
193 The Sound Eye 6.22-23 11.34-36
194 Discourses against the Pharisees and Lawyers 15.1-9 7.1-9 11.37-54
195 The Leaven of the Pharisees 16.5-6 8.14-15 12.1
196 Exhortation to Fearless Confession 10.26-33 12.2-9
197 The Sin against the Holy Spirit 12.31-32 3.28-30 12.10
198 The Assistance of the Holy Spirit 10.19-20 13.11 12.11-12
21.14-15
199 Warning against Avarice 12.13-15
200 The Parable of the Rich Fool 12.16-21
201 Anxieties about Earthly Things 6.25-34 12.22-32
202 Treasures in Heaven 6.19-21 12.33-34
203 Watchfulness and Faithfulness 24.42-51 12.35-48
204 Division in Households 10.34-36 12.49-53
205 Interpreting the Times 16.2-3 12.54-56
206 Agreement with One's Accuser 5.25-26 12.57-59
207 Repentance or Destruction (the Parable of the Barren Fig Tree) 13.1-9
208 The Healing of the Crippled Woman on the Sabbath 13.10-17
209 The Parable of the Mustard Seed 13.31-32 4.30-32 13.18-19
210 The Parable of the Leaven 13.33 13.20-21
211 Exclusion from the Kingdom 7.13-14
7.22-23
8.11-12
19.30
10.31 13.22-30
212 A Warning against Herod 13.31-33
213 The Lament over Jerusalem 23.37-39 13.34-35
214 The Healing of the Man with Dropsy 14.1-6
215 Teaching on Humility 14.7-14
216 The Parable of the Great Supper 22.1-14 14.15-24
217 The Conditions of Discipleship 10.37-38 14.25-33
218 The Parable of Salt 5.13 9.49-50 14.34-35
219 The Parable of the Lost Sheep 18.12-14 15.1-7
220 The Parable of the Lost Coin 15.8-10
221 The Parable of the Prodigal Son 15.11-32
222 The Parable of the Unjust Steward 16.1-9
223 On Faithfulness in What is Least 16.10-12
224 On Serving Two Masters 6.24 16.13
225 The Pharisees Reproved 16.14-15
226 Concerning the Law 11.12-13
5.18
16.16-17
227 Concerning Divorce 19.9 10.11-12 16.18
228 The Parable of the Rich Man and Lazarus 16.19-31
229 Warning against Offenses 18.6-7 9.42 17.1-3a
230 On Forgiveness 18.15 17.3b-4
231 On Faith 17.19-21 9.28-29 17.5-6
232 We are Unprofitable Servants 17.7-10
233 The Cleansing of the Ten Lepers 17.11-19
234 On the Coming of the Kingdom of God 17.20-21
235 The Day of the Son of Man 24.23
24.26-27
24.37-39
24.17-18
10.39
24.40-41
24.28
13.19-23
13.14-16
17.22-37 12.25
236 The Parable of the Unjust Judge 18.1-8
237 The Pharisee and the Publican 18.9-14

§ 11. Jesus at the Feast of Tabernacles (According to John)

No. Pericope Matthew Mark Luke John
238 Jesus Remains in Galilee 7.1-9
239 Journey to Jerusalem in Secret 7.10-13
240 Teaching in the Temple 7.14-39
241 Division among the People regarding Jesus 7.40-52
242 The Woman Caught in Adultery 7.53-8.11
243 "I am the Light of the World" 8.12-20
244 Discussion with the Jews 8.21-29
245 "The Truth will Make You Free" 8.30-36
246 Children of the Devil 8.37-47
247 "Before Abraham was, I am" 8.48-59
248 Jesus Heals the Man Born Blind 9.1-41
249 "I am the Good Shepherd" 10.1-18
250 Division among the Jews again 10.19-21

§ 12. The Ministry in Judea

No. Pericope Matthew Mark Luke John
251 Departure to Judea 19.1-2 10.1 9.51
252 On Divorce and Celibacy 19.3-12 10.2-12 16.18
253 Jesus Blesses the Children 19.13-15 10.13-16 18.15-17
254 The Rich Young Man 19.16-22 10.17-22 18.18-23
255 On Riches and the Rewards of Discipleship 19.23-30 10.23-31 18.24-30
22.28-30
256 The Parable of the Laborers in the Vineyard 20.1-16 10.31 13.30
257 Jesus at the Feast of Dedication in Jerusalem 10.22-39
258 Jesus Withdraws across the Jordan 10.40-42
259 The Raising of Lazarus 11.1-44
260 The Chief Priests and Pharisees Take Counsel against Jesus 11.45-53
261 Jesus Retires to Ephraim 11.54-57
262 The Third Prediction of the Passion 20.17-19 10.32-34 18.31-34
263 The Sons of Zebedee; Precedence among the Disciples 20.20-28 10.35-45 22.24-27
264 The Healing of the Blind Men (Bartimaeus) 20.29-34
9.27-31
10.46-52 18.35-43
265 Zacchaeus 18.11 19.1-10
266 The Parable of the Pounds 25.14-30 13.34 19.11-27
267 The Anointing at Bethany 26.6-13 14.3-9 7.36-50 12.1-8
268 The Plot against Lazarus 12.9-11

§ 13. The Final Ministry in Jerusalem

No. Pericope Matthew Mark Luke John
269 The Triumphal Entry 21.1-9 11.1-10 19.28-40 12.12-19
270 Jesus Weeps over Jerusalem 19.41-44
271 Jesus in Jerusalem (Cleansing the Temple), Return to Bethany 21.10-17 11.11
11.15-17
19.45-46
272 The Cursing of the Fig Tree 21.18-19 11.12-14
273 The Cleansing of the Temple 21.12-13 11.15-17 19.45-46 2.13-17
274 The Chief Priests and Scribes Conspire against Jesus 11.18-19 19.47-48
275 The Fig Tree is Withered 21.20-22
6.14-15
11.20-26
276 The Question about Authority 21.23-27 11.27-33 20.1-8
277 The Parable of the Two Sons 21.28-32
278 The Parable of the Wicked Husbandmen 21.33-46 12.1-12 20.9-19
279 The Parable of the Great Supper 22.1-14 14.15-24
280 On Paying Tribute to Caesar 22.15-22 12.13-17 20.20-26
281 The Question about the Resurrection 22.23-33 12.18-27 20.27-40
282 The Great Commandment 22.34-40 12.28-34 10.25-28
283 The Question about David's Son 22.41-46 12.35-37a 20.41-44
284 Woe to the Scribes and Pharisees 23.1-36 12.37b-40 20.45-47
285 Jesus' Lament over Jerusalem 23.37-39 13.34-35
286 The Widow's Mite 12.41-44 21.1-4

§ 14. The Olivet Discourse

No. Pericope Matthew Mark Luke John
287 Prediction of the Destruction of the Temple 24.1-2 13.1-2 21.5-6
288 Signs before the End 24.3-8 13.3-8 21.7-11
289 Persecutions Foretold 24.9-14
10.17-22a
13.9-13 21.12-19
12.11-12
290 The Desolating Sacrilege 24.15-22 13.14-20 21.20-24
291 False Christs and False Prophets 24.23-28 13.21-23 17.23-24
17.37b
292 The Coming of the Son of Man 24.29-31 13.24-27 21.25-28
293 The Time of the Coming: the Parable of the Fig Tree 24.32-36 13.28-32 21.29-33
294 Conclusion: "Take Heed, Watch!" (According to Mark) 25.13-15
24.42
13.33-37 19.12-13
12.40
295 Conclusion: "Take Heed, Watch!" (According to Luke) 21.34-36

§ 15. Conclusion of the Account before the Passion

No. Pericope Matthew Mark Luke John
296 The Parable of the Flood and Exhortation to Watchfulness 24.37-44 13.35 17.26-36
12.39-40
297 The Parable of the Good Servant and the Wicked Servant 24.45-51 12.41-46
298 The Parable of the Ten Virgins 25.1-13
299 The Parable of the Talents 25.14-30 13.34 19.11-27
300 The Last Judgment 25.31-46 5.29
301 The Ministry of Jesus in Jerusalem 21.37-38
302 Greeks Seek Jesus; Discourse on His Death 12.20-36
303 The Unbelief of the People 12.37-43
304 Judgment by the Word 12.44-50

§ 16. The Passion Narrative

No. Pericope Matthew Mark Luke John
305 Jesus' Death is Premeditated 26.1-5 14.1-2 22.1-2
306 The Anointing in Bethany 26.6-13 14.3-9 7.36-50 12.1-8
307 The Betrayal by Judas 26.14-16 14.10-11 22.3-6
308 Preparation for the Passover 26.17-20 14.12-17 22.7-14
309 Washing the Disciples' Feet 10.24
10.40
6.40 13.1-20
310 Jesus Foretells His Betrayal 26.21-25 14.18-21 22.21-23 13.21-30
311 The Last Supper 26.26-29 14.22-25 22.15-20
312 Jesus Foretells His Betrayal 26.21-25 14.18-21 22.21-23 13.21-30
313 Precedence among the Disciples and the Reward of Discipleship 20.24-28
19.28
10.41-45 22.24-30
314 The New Commandment of Love 13.31-35
315 Peter's Denial Predicted 26.30-35 14.26-31 22.31-34 13.36-38
316 The Two Swords 22.35-38
317 "Let Not Your Hearts be Troubled" 14.1-14
318 The Promise of the Paraclete 14.15-26
319 The Gift of Peace 14.27-31
320 Jesus the True Vine 15.1-8
321 "Abide in My Love" 15.9-17
322 The World's Hatred 15.18-25
323 The Witness of the Paraclete 15.26-27
324 On Persecutions 16.1-4
325 The Work of the Paraclete 16.5-15
326 Sorrow Turned to Joy 16.16-22
327 Prayer in the Name of Jesus 16.23-28
328 Prediction of the Disciples' Flight 16.29-33
329 The Intercessory Prayer 17.1-26
330 Gethsemane 26.36-46 14.32-42 22.39-46 18.1
12.27
331 Jesus Arrested 26.47-56 14.43-52 22.47-53 18.2-12
332 Jesus before the Sanhedrin (Peter's Denial) 26.57-68 14.53-65 22.54-71 18.13-24
333 Peter's Denial 26.69-75 14.66-72 22.56-62 18.25-27
334 Jesus Delivered to Pilate 27.1-2 15.1 23.1 18.28
335 The Death of Judas 27.3-10
336 The Trial before Pilate 27.11-14 15.2-5 23.2-5 18.29-38
337 Jesus before Herod 23.6-12
338 Pilate Declares Jesus Innocent 23.13-16
339 Jesus or Barabbas? 27.15-23 15.6-14 23.17-23 18.39-40
340 "Behold the Man!" 27.28-31a 15.17-20a 19.1-15
341 Pilate Delivers Jesus to be Crucified 27.24-26 15.15 23.24-25 19.16
342 Jesus Mocked by the Soldiers 27.27-31a 15.16-20a 19.2-3
343 The Road to Golgotha 27.31b-32 15.20b-21 23.26-32 19.17
344 The Crucifixion 27.33-37 15.22-26 23.33-34 19.17b-27
345 Jesus Derided on the Cross 27.38-43 15.27-32a 23.35-38
346 The Two Thieves 27.44 15.32b 23.39-43
347 The Death of Jesus 27.45-54 15.33-39 23.44-48 19.28-30
348 Witnesses of the Crucifixion 27.55-56 15.40-41 23.49 19.25-27
349 Jesus' Side Pierced 19.31-37
350 The Burial of Jesus 27.57-61 15.42-47 23.50-56 19.38-42
351 The Guard at the Tomb 27.62-66

§ 17. The Resurrection

No. Pericope Matthew Mark Luke John
352 The Women at the Tomb 28.1-8 16.1-8 24.1-12 20.1-13
353 Jesus Appears to the Women 28.9-10 16.9-11 24.10-11 20.14-18
354 The Report of the Guard 28.11-15
355 Jesus Appears to Two on the Way to Emmaus 16.12-13 24.13-35
356 Jesus Appears to His Disciples (Thomas being Absent) 24.36-43 20.19-23
357 Jesus Appears to His Disciples (Thomas being Present) 20.24-29
358 Jesus Appears to the Eleven While They Sit at Table 16.14-18
359 Jesus Appears to the Eleven on a Mountain in Galilee 28.16-20
360 Jesus Appears to His Disciples by the Sea of Tiberias 21.1-14
361 Paul's Account of the Appearances of Jesus 1 Cor. 15.3-8

§ 18. The Endings of the Gospels

No. Pericope Matthew Mark Luke John
362 The Shorter Ending of Mark see note below
363 The Longer Ending of Mark 16.9-20
364 The Ending of Matthew: The Great Commission 28.16-20
365 The Ending of Luke: Jesus' Last Words and Ascension 16.15,19 24.44-53
366 The Ending of John 20.30-31
367 The Appendix to John: Jesus at the Sea of Tiberias. 21.1-25
The shorter ending of Mark: Several witnesses, including four uncial Greek manuscripts of the seventh, eighth, and ninth centuries (L Y 099 0112), as well as Old Latin k, the margin of the Harclean Syriac, several Sahidic and Bohairic manuscripts, and not a few Ethiopic manuscripts, continue after verse 8 as follows (with trifling variations): "But they reported briefly to Peter and those with him all that they had been told. And after this Jesus himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation." All of these witnesses except it k also continue with verses 9-20.