The Jewish Decalogue has not only been depicted in the Qur＇an of the Middle Ages, but also was transmitted into the early modem era. The teaching of the Decalogue was one of the major biblical sources the 16th centur...The Jewish Decalogue has not only been depicted in the Qur＇an of the Middle Ages, but also was transmitted into the early modem era. The teaching of the Decalogue was one of the major biblical sources the 16th century reformist people adopted to defend their new religious movement against the Medieval Catholic tradition. In particular, when Martin Luther led a new protestant church, he wrote a clear commentary of the new faith in the form of two catechisms in 1529. The Small Catechism was for training of children. The Large Catechism was an institutional manual for pastors or teachers. The German reformer independently applied the Exodus version （20：17） of the Decalogue in the Large Catechism. Then, how did Luther use the Decalogue in the light of his reformation campaign？ How has his metaphorical discourse been revealed on the Decalogue？ This paper explores the textual genre and historical context of the Reformation teaching in unveiling Luther＇s religio-political intention over the authority and power of the traditional papacy.展开更多
This paper argues the sapiential characteristic of an ancient text in the history of early Christianity. Although Thomas is a creative and distinctive text for its own community, the major framework of the Logia in a ...This paper argues the sapiential characteristic of an ancient text in the history of early Christianity. Although Thomas is a creative and distinctive text for its own community, the major framework of the Logia in a textual-statistic way was based on the traditional Sophia literature that had affected the culture, custom, and authority of the Hellenised Jewish societies. Then, what kind of scrolls, books, and writings could be the religio-historical sources for Thomas？ How was Thomas transformed from those sapiential manuscripts？ While three data of ＂the Pauline Sophia concept＂, ＂the sapiential Logia of Q＂, and ＂the sapiential themes of the Jewish apocalyptic writings＂ are quite relevant, the Greek fragment of Papyrus Oxyrhynchus （P. Oxy.） 654 and NHC II, 2.32：10-51：28 will evince the new insight that the ancient Logia of the Thomasine community was not ＂the traditional Q＂, but could be ＂a new Q＂ coming from the common （oral, or written, or both） Sophia tradition, as an independently developed one.展开更多
文摘The Jewish Decalogue has not only been depicted in the Qur＇an of the Middle Ages, but also was transmitted into the early modem era. The teaching of the Decalogue was one of the major biblical sources the 16th century reformist people adopted to defend their new religious movement against the Medieval Catholic tradition. In particular, when Martin Luther led a new protestant church, he wrote a clear commentary of the new faith in the form of two catechisms in 1529. The Small Catechism was for training of children. The Large Catechism was an institutional manual for pastors or teachers. The German reformer independently applied the Exodus version （20：17） of the Decalogue in the Large Catechism. Then, how did Luther use the Decalogue in the light of his reformation campaign？ How has his metaphorical discourse been revealed on the Decalogue？ This paper explores the textual genre and historical context of the Reformation teaching in unveiling Luther＇s religio-political intention over the authority and power of the traditional papacy.
文摘This paper argues the sapiential characteristic of an ancient text in the history of early Christianity. Although Thomas is a creative and distinctive text for its own community, the major framework of the Logia in a textual-statistic way was based on the traditional Sophia literature that had affected the culture, custom, and authority of the Hellenised Jewish societies. Then, what kind of scrolls, books, and writings could be the religio-historical sources for Thomas？ How was Thomas transformed from those sapiential manuscripts？ While three data of ＂the Pauline Sophia concept＂, ＂the sapiential Logia of Q＂, and ＂the sapiential themes of the Jewish apocalyptic writings＂ are quite relevant, the Greek fragment of Papyrus Oxyrhynchus （P. Oxy.） 654 and NHC II, 2.32：10-51：28 will evince the new insight that the ancient Logia of the Thomasine community was not ＂the traditional Q＂, but could be ＂a new Q＂ coming from the common （oral, or written, or both） Sophia tradition, as an independently developed one.
