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Gesù, la purità rituale, i peccatori. Un triangolo, un cliché

The last two books of George Jossa leave me quite unhappy about many points on which I would like, but unfortunately I do not have the time. I allow myself just a few comments from a statement that Joss is a step in his Jesus Story of a Man, where is the alleged "freedom" that Jesus is taken against the Mosaic law, and in this case the rules purity.

A page. 94 reads: "Jesus has shown little attention to these rules. Already sitting at table with publicans and sinners because these are probably impure, must inevitably pose problems of purity. " This reasoning, unfortunately, is completely vitiated by a fundamental confusion.

Jonathan Klawans ( Impurity and Sin in Ancient Judaism , 2000) has shown very well as a number of works and intertestamental Bible (Leviticus, Numbers, Ezra, Nehemiah, the Temple Scroll, Damascus Document , Book of Jubilees) are clearly distinguishable, and remain as such, two different types of impurities: a ritual impurity legata agli ambiti naturali della sessualità, della nascita e della morte; e una impurità morale causata da “abomini” come l’idolatria, l’omicidio e peccati sessuali.

Nel primo caso si tratta di una impurità non-peccaminosa, bensì inevitabile e perfino doverosa, che si propaga per contatto, ma in modo non-permanente e facilmente removibile, e che ha come effetto l’esclusione temporanea dal santuario o, in certi casi, dalla comunità. Nel secondo caso, si tratta di un’impurità peccaminosa, non trasmettibile e per nulla incompatibile con l’accesso al tempio (ma capace di contaminarlo moralmente – e non ritualmente - Even at a distance, as well as the land of Israel in general, to determine the exile), and not removable by washing, but only with the punishment (which may be the death) and the Atonement.

A merger of these two distinct forms of impurity, seems to be typical only of the Qumran community, which was considered a sin because of ritual impurity and, conversely, the ritual impurity sinful. In contrast to the Qumran, the next masters Tannaitic further developed the distinction in what biblical Klawans calls "compartmentalization" of the two impurities.

Returning to Joss, the problem in his statement is the failure to realize that, by itself, to attend a sinner in no way compromise the ritual purity. Generally speaking, Jesus would not have had to make any practice of purification for the fact of being in contact with a thief or a tax collector, as well as with a pagan (the concerns that many have written to the Gentiles as a source of concern because impurities the moral: their idolatry, their sexual perversions). And let alone Jesus, coming into contact with them, would have compromised his moral purity, since this was a really individual and non-transferable, and furthermore he was bound to them not to approve certain actions, but to correct them so as to restore those "lost sheep" in Israel-in-the-way restoration.

Nor can we assume that the free "sinners", for the mere fact of being such, were automatically disrespectful of the basic rules of ritual purity. What prevents you from thinking that a sinner like Zacchaeus he cared not to dive after having sex? Or why you should hire a sinner who does not care about kashrut and the banquet at the basis of pig and rabbit? And in any event, even if these people were sinners che se ne fregava completamente della purità rituale (o che, nel caso del prostitute, non potessero farci niente), per riguadagnare la purità perduta nell’accostarsi a loro, Gesù non avrebbe dovuto perdere che pochissimo tempo e fatica (il fatto che i vangeli non ci dipingano un Gesù nell’atto di immergersi è perfettamente spiegabile con l’assoluta banalità e non-memorabilità di tale pratica).

In conclusione: i contatti che Gesù ebbe con i “peccatori” - avessero o meno conseguenze per la sua purità rituale (ma non certo per il loro essere “peccatori”) - non costituiscono in alcun modo un argomento per stabilire quale opinion and attitude he had in relation to biblical standards of purity. Speaking on this subject of "taken for freedom" is completely misplaced, since the Torah does not require all impurities not to contract, but only how to purify once contracted. Not that he is a sinner in association with ritual uncleanness, and even though it had happened (and is likely), he would have easily been able to regain the state of purity, so that all that he could only conclude that concern for ritual purity was not such an obsession for him to prevent him from trying to convert a sinner. That is a very small thing.

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New maps for our locations

ritch Now all of the upcoming trips are available on our website formats Google Earth, Google Maps and Map. jpg. The icons next to refer to files relating to the trip in Iceland 9 to 23 July 2011. It 's just a detail, but we like.

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Iceland summer 2011: latest advances

Icelandic proposals take shape for next summer with some interesting news in addition to those already ancicipate .
The first concerns the availability of 5 Land Rover Discovery II, mechanically better suited to the slopes of the highlands and economically less onerous than newer models. The second concerns the direct flights from London, cheaper than direct flights not used until now. These two elements allow us to offer trips in the summer of 2011 units similar to those of 2010 and in two cases, considerably lower. We believe that the two trips made from the Discovery, of particular interest from the economic point of view, can be favorably received and the needs of younger travelers.
For all trips there will be a Italian Geologist, a local guide and a cook.

My Pap Smear Was Hgsil

A shaman-like millenarian prophet?

I gladly would refer to a post on Paulus 2.0 (which in turn refers to the blog of Loren Rosson), which indicate the books Craffert Pieter (2008) and Dale Allison (2010), as indicators of Current trends in research on the historical Jesus. According to Rosson
the two works show similarities at first sight surprising, given that one sets the figure of a shaman, the other of the classic apocalyptic prophet (and yet if, as has been argued, shamans were also the "descenders to the chariots "writings" hekhalot, "and if these are in turn a development of apocalyptic literature - that's the surprise is already resized).
A mio modesto giudizio gli approcci (e i risultati) dei due studiosi restano notevolmente differenti (Craffert ambisce addirittura a segnare una svolta storiografica), sebbene io stesso riconosca una significativa convergenza nel comune abbandono - per strade diverse - della pretesa di poter autenticare singoli detti o fatti di Gesù.

Qui vorrei però dire la mia sul confronto tra la tipologia sociale dello sciamano e quella del profeta apocalittico. Una volta riconosciuto quello che è chiaramente il maggior punto di contatto tra di esse - le esperienze di rivelazione e di accesso al mondo celeste -, la mia impressione è però che lo sciamano sia una figura decisamente più “statica” del profeta.
Lo sciamano acts in fact - in its various functions as a healer, detector, guard / innovator of cultural heritage - with respect to the benefit of a community, whose recognition is the condition of possibility of his own role.

This "integration" does not seem to be of less importance instead of the prophet, who often appears as a figure taken from the conflict (and is certainly not a coincidence that the conflictual dimension of the story of Jesus does not receive virtually no attention in the book of Craffert).
Whatever the case in the abstract, in Jesus' case I think his itinerant lifestyle, the role of outsiders and their stigmatization as deviant not s'inquadrino well within the shamanic model. I therefore prefer to see Jesus as the prophetic leader (with veins shamanic, if you will) of a movement, rather than the heavenly broker of a specific community.

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Iceland 2011 - How are trips for next summer

cotton grass in the region of Fjallabak

Like every year, before defining the new schedule of trips to Iceland, we made the balance of the season just passed, we have estimated the "feedback" collected through our questionnaire and comments expressed verbally by the travelers. We then added the new ideas and mix everything with our eight years of experience in Iceland. The product, which still requires several weeks of aging, is full bodied and intense. The trip to Iceland in 2011 will last 15 days, 2 days longer than in the past. This allows us to match the dates of departure and return with those of direct flights from Milan and add a night in Reykjavik and in some places that are worth a visit with calm. Two trips are likely to be designed for a young audience: special dynamism and less expensive means of transport (instead of the Land Rover Discovery Defender). A trip can accommodate travelers of Italian and German grazie alla presenza di Martina, una giovane Geologa bolzanina.

Vengono riconfermati tutti i membri dello staff (un Geologo italiano, un cuoco e un accompagnatore locale) e la "filosofia" di viaggio da cui dipende la scelta dei percorsi, dei mezzi di trasporto e delle strutture ricettive: viaggiare in Islanda attraverso gli altopiani, i deserti e lungo i tratti più suggestivi della costa con veicoli 4X4 agili e ben equipaggiati condotti in parte dai viaggiatori per il massimo della gratificazione e della libertà di movimento.
Come ogni estate anche nel 2010 abbiamo introdotto nuove località da esplorare e nuovi percorsi a piedi to be assessed in view of the 2011 season. Among those who passed the exam two locations to be replicated in travel 2011. The first is
Eyrarbakki, a village on the southern coast where a group of women is creating a cultural project very interesting. We discovered by accident and we were both fascinated by the idea, and the enthusiasm of the people involved. We believe it is a good opportunity not only to stop in a village not contaminated by Specimen layout tourist "hairpiece", but also to get in touch with the culture and way of life here. We will stop when traveling to Eyrarbakki of 25 June, 9 and 23 July and that of August 13.
Emotions of a different kind suscita Kverkfjöll, una straordinaria area geotermica letteralmente in mezzo ai ghiacci del Vatnajokull. La pista di accesso a Kverkfjöll è un vero tripudio di forme e colori. Sosteremo a Kverkfjöll nei viaggi del 30 luglio e del 20 agosto.
Fra i nuovi percorsi a piedi segnaliamo un'escursione di grande fascino nell'area del vulcano Askja. Si tratta di un itinerario di circa 9 km dal Lago Viti al rifugio Dreki che si snoda fra i crateri dell'eruzione del 1875 e che offre panorami maestosi sia su Askja, sia sul deserto di Ódáðahraun in cui spicca isolato il vulcano Herðubreið. Sarà proposto, facoltativamente, a tutti i gruppi che sostano ad Askja.
Alcune località introdotte nel 2009 vengono confermate anche per il 2011. E' il caso, per esempio, di Fossardalur, la Valle delle Cascate, sulla costa sud orientale. Questa valle suggetiva, con i suoi estesi plateau basaltici, presenta un'atmosfera un po' diversa da quella dell'Islanda "classica". Offre l'opportunità per un'escursione a piedi davvero piacevole ed originale. E' un posto che mette serenità a tutti grazie anche al calore e allo stile della guesthouse che ci ospita.
Un'altra guesthouse accogliente, inserita nella nostra programmazione nel 2010, è quella di Berg, presso Husavik, sulla costa settentrionale. E' una valida alternativa alle guesthouse di Myvatn, specialmente per i nostri gruppi che percorrono la F35 per raggiungere il nord.
Una novità, seemingly trivial, introduced during the 2010 summer regards the distribution of activities in relation to the weather. with some small modifications to our scheme of supplies and increased attention to time management was possible to reprogram some days " work in progress "of advancing or postponing some activities a day. This allowed us not to give up hiking and hot baths even though the weather was inclement on the day originally scheduled for those assets. All this would not have been possible without the freedom provided by the use of 4X4 \u200b\u200bagile and would be less effective without the mobile connection that allowed us to follow the evolution of weather in the desert. This strategy will be transferred to the travel of the summer 2011.
Confirm the places for us classics Geysir, Gullfoss and Thngvellir, or the deserts of Kjolur Sprengisandur, Lake Myvatn, Dettifoss Askja, the Highlands and the eastern coast, the Laguna Jokulsarlon of the Iceberg, and Skaftafell National Park the region with Fjallabak Landmannalaugar.
last news about accommodation in Reykjavik at the end of the journey. We will stay in the heart not to depend on the machine and the means to provide a worthy pit-stop "shop in between a group and another.
We seem to have done a good job with a view to continuous improvement.
Buona Islanda.
90° EST

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C'era una volta un teologo...

A theologian lit a lantern in broad daylight, he reached the town square and began to shout: "I am looking for the man! Seeking man. " In a flash, doors and windows flew open on all sides and a chaotic swarm of voices and noises wrapped the theologian. After a moment of dismay, the theologian took courage, he polished his glasses and began to look a bit 'better around him.

Dall’osteria a due passi, un gruppo di persone, tutti intenti a giochicchiare con palloncini colorati, tra cui spiccava un certo Funky Bob, gli si rivolgeva animatamente: “E’ qui, è qui al party che scherza e si sollazza con vino e porchetta insieme a tutti noi!”.

E subito la voce gentile di un omino esile di nome Dominique Croissant, lo corresse affettuosamente: “Dai vecchio Bob, non essere così gretto! Sì, d’accordo, cibo, bere e perfino cure gratis per tutti sono una gran cosa. Ma non banalizziamo: quello che veramente accade qui dentro è molto di più: è una rivoluzione, è un mondo alternativo in cui tutti siamo fratelli. Un mondo proprio as it would a good God. "

BUUURP! Suddenly, the friendly words of Dominique were interrupted by a noise cavernous, coming just two steps away, out the door of the inn, where two individuals were looking messy and not very reassuring. One pissed against the wall, the other he was crouched in a barrel, imperturbable whistling a tune, regardless of all the fuss going. The first turned out, listless, half a word to the theologian: "Burp ... my name is Burton Crack. Who is he likely to try - said, nodding with a slight movement of the head to his friend in the barrel - or maybe not. For each so, who cares. "

"But shut up, talking head! - Interrupted him to turn another guy coming from the center of the square - with the farce of this your elusive middle-class indifference, do not you do that the game of the powerful. " "Good day, mate! - Then turned to the theologian - My name is Richard, Richard "the horseman," and who are looking for is there, in the midst of that crowd, you see? We are making a popular assembly, is all over the country ... or so ... because we are one - so he says -, end our disputes, and understand that only gaining a true class consciousness farmers will be able to resist .... "

"But resist what, who, good man? Fees, the oppression of the wicked priests subservient to the king, not to mention the bigottume men of the law? "- He added ironically an elegant man, well educated, though with a Texas accent jarring - but come on, look around: do you really believe that life here is worse and more intolerable than elsewhere? And then where would all these taxes and this phantom angry crowd of which you are talking about? Good man, everything I can to see it instead of the big and little look at the same law, attend the same communal bathrooms, and when time e impegni lo permettono, salgono sullo stesso autobus per andare alle grandi celebrazioni in città!”.

“Buongiorno! – disse a quel punto l’uomo ben educato, rivolgendosi al teologo -. Il mio nome è Edoardo Parrocchia S. e non ho potuto fare a meno di sentire che stavate cercando qualcuno. Purtroppo non so dirvi dove ora si trovi. Tutto ciò che so, e che ritengo sia possibile sapere con un ragionevole grado di probabilità, è che è stato qui e che si è creato un piccolo seguito a cui promise un grande destino in un qualche “regno” che si sarebbe dovuto manifestare molto presto. Certo era un sognatore, ma non mi risulta in ogni caso che abbia mai avuto grane con nessuno, e, checché what is said by others, the last time we saw him - at the temple down in the town, intent, apparently, to overturn two or three tables - I doubt that really meant to make trouble or controversy, rather than simply giving vent some utopian impulse of his spirit. Although perhaps, after all, that could not have been the most prudent of ideas .... " "Provided that it has actually done something in the temple, Ed!" - Interrupted by a passer-by looks very nice. "All right, Paula, all right" - he replied, smiling good-naturedly.

And then a man came up immediately and soft-eyed sad, named Dale Jr., or just Junior, who, nodding, followed on the words of the Texas gentleman, "Yes, I saw it too. It was just a dreamer, and his words of hope I was enchanted. We were all filled with the highest enthusiasm, and it was as if his promises of bliss and solution of all evil and injustice, a world completely renovated and transformed, with no more tears and mourning, they were already materializing in front of us. But everything is over and everything has remained exactly the same as before. And though all those hopes were not in fact nothing more than dreams, I believe, however, that it is precisely in the name of these dreams, and only them, that worthwhile to continue to live. "

"Oh, stop whining Dale with them - broke a vigorous man of large tonnage from the oval head and bald, who advanced in ecclesiastical dress, strode from the cathedral -. But it is possible that you're still so soaked in crass literalism that he sees everywhere the end of the world of space-time, and men flying in the clouds? On the Come with me, and so you too - flying back to the theologian said - inside the church, we sit in the chapel of San Schweitzer and you re-explain again the story of its founding. Yes, because you need to know that our church was actually born to the man whom you seek, rather, is veramente la piena, perfetta e insuperabile realizzazione di tutte le sue profezie di redenzione e di giudizio che erroneamente tu, Dale, intendevi in senso cosmico. Ma fidati di me, che so riconoscere una buona metafora quando ne incontro una: lui non parlava d’altro che dell’abbattimento del vecchio tempio giù in città, ormai troppo logoro per poter essere restaurato, e della conseguente erezione della nostra bellissima cattedrale e della nascita del vero popolo di Dio, che io, vescovo Nicola Tommaso il Giusto, ho la grazia di poter guidare”.

Il teologo si fermò a contemplare ammirato la grandiosa maestà della cattedrale, ma dopo poco il suo sguardo non poté fare a meno di spostarsi su di un altro edificio, ancora più monumentale del primo, ma che a differenza di questo non aveva per nulla l’aspetto di un luogo sacro. Era piuttosto un palazzo immenso, composto di quattro enormi piani, e che al tempo stesso sembrava però essere ancora incompiuto, un cantiere aperto, quasi che non potesse smettere di continuare a crescere all’infinito, fino a toccare la cupola del cielo.

D’un tratto, da ognuno dei balconi dei piani del palazzo, si affacciarono quattro omini tutti uguali, magri e dal volto pallido, con enormi paia di occhiali demodé, e tutti portavano sul capo una strana mitra non-papale. “Salve!” – esclamarono in coro, sorridenti e affabili, i sedici omini -. “Io sono Giovanni Paolo il Cattolico” – soggiunsero i primi -; “Io sono Giovanni Paolo il Protestante” – fecero eco i secondi -; “Io sono Giovanni Paolo l’Agnostico” – aggiunsero i terzi; “Io sono Giovanni Paolo l’Ebreo” – dissero infine i quarti. “Siamo chiusi qui dentro da sedici anni in conclave – proseguirono tutti all’unisono – con lo scopo di ricreare in laboratorio l’uomo che anche tu stai cercando. Entra pure se vuoi: al primo piano potrai trovare il suo scheletro, al secondo la sua bocca e qualche suo sputo misto a fango, al terzo ci sono gli elenchi di tutti numeri telefonici che ha chiamato e di quelli che non ha chiamato. Al quarto, poi, i cui lavori sono da poco terminati, potrai udire spezzoni di noiose discussioni legali che ti consentiranno di apprezzare la nostra più certa e straordinaria conclusione: l’uomo che cerchi, non era americano! Ma se vuoi saperne di più, ti consigliamo di accomodarti nell’atrio e aspettare che terminiamo il nostro conclave. Ci metteremo un po’ forse, ma presto o tardi ne usciremo, non temere!”.

A queste ultime parole, il teologo cominciò a sentirsi mancare. Aveva le traveggole e gli pareva di delirare. Vedeva i sedici omini occhialuti guardarlo dall’alto con il loro imperturbabile sorriso, e, girandosi intorno a sé, si accorse che anche tutti gli altri interlocutori precedenti had never ceased to follow him and whispering in the ears of their speeches. And, worse still, as far pushed his eyes, and a lot more people saw flowing from every direction, and everyone is waving and shouting: "It 's here! And 'here! You can find it from us. "

Finally, everything started to blur the theologian and the last thing he saw was the flame of his lantern off.

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Eins, Zwei, Drei – A chi serve la sistematizzazione della ricerca su Gesù?

If there is anything in the world of studies on the historical Jesus that I find difficult to understand is the timeless mania historiographical periodization and systematize storia della ricerca.

Illuminante da questo punto di vista è il nuovo libro di Giuseppe Segalla La ricerca del Gesù storico (Queriniana), che riprende il diffuso schema First/Old Quest – No Quest - Second/New Quest – Third Quest, incentrandolo non più diacronicamente sulla successione di “fasi” quanto piuttosto sull’individuazione di paradigmi metodologici ed epistemologici che possono ripresentarsi in epoche diverse.

Essi sarebbero essenzialmente tre: 1) il paradigma illuministico (prima ricerca); 2) il paradigma kerygmatic (new research), and 3) the paradigm of postmodern Jewish (third study), which adds a Segalla chronological stage of transition between the Enlightenment and the paradigm kerygmatic (corresponding to the so-called period of "no quest").

The first of these would be representative as well as the pioneering work of Strauss and Reimarus and the lives of Jesus "liberal," even by the reaction to these Eschatological by Weiss and Schweitzer. And not only following, perhaps James Dunn (see The memory of Jesus vol. 1, pp. 69-74), Segalla in this paradigm also includes the recent sociological interpretations of Jesus by Horsley, Theissen and Herzog and anthropological to Crossan, Fish and Aguirre, just as examples of "social liberalism".

kerygmatic The paradigm includes the two movements instead of reverse and complementary kerygmatic succeeded in theology: an escape from history (Kähler, Bultmann and his recent recovery from Luke Timothy Johnson) and a return to history, known to be represented by the work of the disciples of Bultmann (Käsemann, Bornkamm, Robinson), but also from a recent scholar of Japanese artist Takashi Onuki ( Jesus. Geschichte und Gegenwart , Neukirchener Verlag, 2006).

Finally there is the general paradigm of postmodern Jewish Third Quest, which according to the author, presents a clear and distinctive identity in historiography, as well as methodological and theological.

From historical point of view, this paradigm would be characterized by the recognition of the impossibility of a purely objective of the historical attitude towards its subject (objectivity that can not therefore be claimed by more than historical non-believer believer, in fact) is no longer monolithic and pluralistic vision the Judaism of Jesus' time, holistic approach (sayings and deeds) and abandonment of the analytical treatment of the individual traditions about Jesus in favor of a comprehensive view of him and each other (Segalla but note that this is not the case of Meier).

From methodological point of view, the new paradigm is characterized by the use of a wider range of sources, both indirect (the writings of Qumran, Nag Hammadi, literature intertestamental) and direct (non-canonical gospels, which, however, are not felt by Segalla, in the wake of Meier, historically unreliable, or irrelevant) to the rethinking of the traditional criteria of authenticity and methods for the contribution of sociological, anthropological and literary. Finally, from a theological point of view, the paradigm of the Third Research is characterized by the distinction, but at the same time for the link between method el'inseparabilità historical and theological method, since faith is an integral part of the historical evidence about Jesus and that historical investigation helps to understand the development of Christological faith.

Segalla is instead a bit 'vague when it comes to illustrate the characteristics but not the real players in this paradigm. Certainly not the Jesus Seminar scholars belonging, which are instead classified as a recovery Before the search, with influences of the Second. Without a doubt are Sanders and Charlesworth, and Meier, whose work is explicitly judged the best of the Third Research, despite the fact that his analytical approach is diametrically opposed to the "overview" (the Sanders) that should be typical of the Third Research. Segalla probably include, among the members of the paradigm and also Puig i Tarrech Pagola, as well as Dunn and Bauckham, though about the latter he is uncertain whether we should speak of a "second front of the Third Research" or a true quarter paradigm.

Now, one can be more or less agree or disagree with this historiographical representation of the proposed research by Segalla and that he identifies with the characteristics listed in the different paradigms (and limiting myself to just one of the alleged third search, I doubt that we can actually recognize all those convergences in historiographical, methodological and theological Segalla that it has identified.) But what I wonder is, even if we accept it, what do I gain? What is its usefulness? My opinion is that it does not lead to anything other than a series of labels that will not only greatly abstract provide no insight positive, but even likely to be ambiguous and misleading.

What I gained when I put in the same pot Enlightenment and liberal (or neo-liberal) Reimarus, Strauss, Renan, Weiss, Schweitzer, Theissen, Horsley and Crossan, and in another pot postmodern Sanders , Meier, Puig i Tarrech, Dunn and Bauckham? These traverse help to better understand the positions of the scholars in question? Or rather, are made at a level of abstraction that represent little or nothing of them, or worse, to lead the reader to specialized reviews with no real foundation?

Frankly non mi riesce proprio di capire come si possa pretendere di dare un contributo positivo di conoscenza, quando si sussumono 230 anni di ricerca e centinaia di studiosi in tre grandi barattoli. Penso che si possa fare della buona storiografia rinunciando a grandi generalizzazioni e limitandosi a fare accostamenti, individuare filoni e tracciare tendenze nella misura in cui ciò si rivela effettivamente significativo. L’identificazione di modelli e paradigmi può essere utile solo entro un certo grado di astrazione, oltrepassato il quale si ha solo il flatus vocis .

Nel complesso, l’impressione che mi sono fatto di questa schematizzazione Research (consciously teaching) offered by Segalla, is that is nothing but a handbook for use by theologians who have not or the time or desire to engage with the great diversity, plurality and inconsistency of approaches and results that characterize the landscape inevitably research. As a recognition of the research for what it really is, would be virtually useless for the theologian, then you try to pack a ghostly third research which shows a much clearer identity as non-existent at the level of historiographical assumptions, methodologies and epistemological relationship with faith, so that the theologian is satisfied and can begin to build on it.

Period Is 14 Days Late And I Have Cervical Mucus

What Iceland's - Summer 2010

Ci scrive oggi la nostra amica Sigga: "...Life is great here in Iceland. After the volcano stopped we have had the warmest and sunniest days ever here on the south coast :-) we even have to water our plants and gardens, normally mother nature takes care of that for us..." (Qui in Islanda andiamo alla grande. Da quando il vulcano si è placato abbiamo avuto le giornate più calde e assolate di sempre qui sulla costa meridionale, dobbiamo addirittura annaffiare piante e giardini. Normalmente ci pensa Madre Natura...). Dal sito del Servizio Meteorologico Icelandic found that the daytime high reaching 20 degrees every day and often surpass them. Final confirmation comes from the Road Administration that in few days earlier than normal, has opened to traffic the first 4X4 "F", the tracks crossing the plains.
As usual the first track to be declared feasible was the F35, the one that crosses the plateau Kjolur, which travel along with the travelers departing June 24 and July 10. The southern section of the F26, Sprengisandur, is now feasible and the region of Fjallabak (where Landmannalaugar) is reachable, always in 4x4 through the F208.
the mild winter, but humid and sunny spring are generating spectacular blooms all around Iceland and vitality in the colonies of birds nesting in the already committed. Who chose the summer of 2010 to go to Iceland, especially in the highlands, you will find another pleasant surprise. This year, the number of tourists will be particularly low, due to reckless terrorism exercised by the media in the days of the eruption. We therefore expect to find plateaus, deserts and hot springs all for us. It will, if possible, even more exciting. We will also have the opportunity to test the nostre nuove Isuzu D-Max che saranno operative da giugno 2011. Come al solito non vediamo l'ora di partire.
Buona Islanda

Tiffany Granith Education

Discese indesiderate

Why Mc 1.10 sec. the descent of the Spirit upon Jesus is compared to the descent of a dove? This dilemma has tortured generations of commentators, unable to find appropriate analogies for such a biblical metaphor, and therefore forced to "explain it using the most strange parallel in the history of religions" (J. Jeremias, New Testament Theology , Paideia, Brescia, 1976, p. 65).

We wanted the head of an Australian scholar, Joan Taylor, to solve the riddle. And saying no head I refer to both the intellect but the end of the Lady, but rather to his tawny hair. So the same

Taylor relates the genesis of his discovery, that the sacred writer, far from wanting to make the symbolism was referring to a well-known and shocking experience:

"In 1986 , I was walking across Jaffa Road in Jerusalem When a chamber where flying out of the sky and the top of my head brusched before disappearing again over the rooftops. Perhaps It Was A mother bird Whose nest nearby and Was She Was Protecting her young. At Any rate, it Seems to me that the experience of Being hit by a where Might Have Made a good parallel to being hit by the Spirit of God, if the Spirit was understood to have been like a rushing wind. (…) I can verify that a dove coming down on someone with wings flapping is something like a very powerful rush of wind striking one’s head, with a noise of windy flurry and flapping. It is quite a shock and is certainly not a gentile experience” (J. Taylor, The Immerser: John the Baptist in Second Temple Judaism , Eerdmans, Grand Rapids, 1997, p. 274).

Altro che il bucolico “frusciando dolcemente come una colomba” che cerca di propinarci Jeremias (op. cit., p. 66)! La mia esperienza ravvicinata (sebbene non così tanto) with the flight paths of the inane and disgusting nefarious creature known as "pigeon" or "pigeon", leads me to take sides without hesitation for the exegesis of the Taylor unclean (pigeon) or white (dove) that is, a bird that will flicker over the head is not pleasant experience for everyone.

My only disagreement is about the motivations of the dove, far from interpreting the mane of the Australian scholar as a threat to their nest, the bird of Jerusalem thought most likely to land on its nest precisely ...

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Ma come stracazzo Gesù divenne un dio?

Recommend Italian translation for Paideia the book by Larry Hurtado How On Earth Did Jesus Become a God? Historical Questions About Earliest Christian Devotion 2005 and brings together a series of lectures by the author at Ben-Gurion University in Beer-Sheva in 2004.

But I would complain about the timidity of the publisher Paideia put your title with the dull How Jesus became God , losing an excellent opportunity to break the monotony of his earnest (excellent) catalog. Although it is not I a translator, it seems to me that the color of "how on earth", it would be better made by a "but as you say so" or "but what the hell."

And since such translation would be sadly succeeded in maintaining a happy ambiguity of "earth" (as Jesus became a god on earth - also the first time I came there, years ago, I feared that he meant Hurtado bring the divinity of Jesus to his public proclamation!), I broken any delay and I spent a beautiful:

but how the fuck, indeed, but as stracazzo Jesus became a god?

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Piccola segnalazione.

Segnalo the following introductory guide to the New Testament of the recently published: David E. Aune (ed.), The Blackwell Companion to the New Testament , Wiley-Blackwell, Chichester, 2010, very comprehensive and made by excellent scholars, but it is useless to describe it, just go here:

http://books.google.it/books?id=ygcgn8h-jo4C&printsec=frontcover&dq=new+testament+aune+companion & ; cd = 1

With this Companion, published by Aune, one might even suggest - including the most recent publications - including the work of Udo Schnelle Einleitung in das Neue Testament , V ed., Vandenhoeck & Ruprecht, Goettingen, 2005, which was previously translated into English as well The History & Theology of the New Testament , Fortress, Minneapolis, 1998, and that is certainly preferred to Companion of Aune as to the treatment of individual New Testament writings, but is completely lacking of valuable methodological chapters offering Companion.

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Da puttaniere a stronzo: Gesù di fronte al delirio egocentrico del Battista (quasi un Bildungsroman)

That John had to have a huge ego: you can only be saved through my dive. (...) But if Jesus allowed himself to be baptized by this self-centered, will have been convinced he was right: that the Dies Irae was around the corner. (...) In that period of his life, Jesus considered himself a disciple of John the Baptist and, briefly, I admire him a lot (...).

He was forced he [Jesus] to admit what kind of sins he had committed so far (...). It is no longer possible to ascertain what those sins were. Maybe it was a pimp, later it seems that I would ask prostitutes to their collective lunches.

also When Jesus began to baptize, by itself, undermines the outstanding position which was cut John. Today we would call it plagiarism, because Jesus "stole" the baptism of John.

It seems clear that the disciples of John had discovered that Jesus had set up their own version of the baptismal rite of their teacher and that, consequently, went on a rampage and rushed from the Baptist to complain: "Here [Jesus] is baptizing and all are coming to him."

(...) I think just the first part of the verse is the most important one: "Here is baptizing." Which means: "Look ', the bastard of Jesus also has the chutzpah to get to baptize." The hostility of the disciples of John oozes from every pore.

(by P. Verhoeven, the man Jesus The true story of Jesus of Nazareth , Marsilio, Venice, 2010, pp. 71-83)

Penso che questi pochi estratti rendano bene l’atmosfera del recentissimo libro su Gesù scritto da Paul Verhoeven, meglio noto come regista di immortali capolavori della cinematografia quali Robocop, Basic Instinct e Starship Troopers.

Sarebbe fin troppo facile puntare il dito sulle numerose esagerazioni e le ipotesi peregrine che si incontrano ad ogni pagina. Sarebbe facile e anche un po’ ingiusto. Perché, a dispetto di tutti gli aspetti coloriti e un po' dilettantistici del libro, almeno due meriti vanno riconosciuti a Verhoeven.

1. L’essersi cimentato in modo approfondito con la storia della ricerca su Gesù, da fine Ottocento ad oggi. I riferimenti bibliografici e gli studiosi di time to time mentioned in the book, are quite serious and respectable, and the author shows the ability to move with a certain familiarity in the literature. In short, Verhoeven is at least one first have to write, had the decency to go and read a bunch of stuff, and this is something extremely valuable in those who have an easy matter to be passionate and non-professionals.

2. Verhoeven has actively participated in meetings of the Jesus Seminar (the book is also dedicated to the memory of Robert Funk), yet has no scruples to go against the Seminar on certain key issues, such as attributing to Jesus a strong eschatological expectation imminent, to the point that Verhoeven himself, after acknowledging his debt to the Californian group, writes: "I do not think that the Jesus Seminar is very happy with this book" (p. 16).

Ultimately, I think the book could be a tasty Verhoeven beach reading (or the toilet), for those who felt the need to relax a little more challenging tomes.

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Buone nuove da Paideia

The first news is shocking to say the least: the worthy publisher Brescia has finally decided to set foot in the world of the Web, setting up a great site that has the merit of providing the index of (almost) all volumes catalogo. Da tenere d'occhio anche la sezione "offerte".

http://www.paideiaeditrice.it/

La seconda è che è uscito il secondo volume del commentario di Matteo dell'esegeta svizzero Ulrich Luz. Il prezzo è sempre da spararsi su un piede, come tutto ciò che Paideia ci traduce, però bisogna dire che questa nuova collana di commentari, è davvero eccellente. E lo stesso dicasi per il lavoro di Luz in particolare, che è certamente il miglior commentario a Matteo sul mercato mondiale (insieme a quello di Davies-Allison per la ICC), lasciandosi decisamente alle spalle la pur pregevole l'opera di Joachim Gnilka quale punto di riferimento obbligato per il lettore Italian. Although Luz devotes significant space to the history of the interpretation of various passages (something to which I, for now, are not much interested, but for others it may be a strength), it is worth highlighting the strength of its historical exegesis, which deals regularly (and more convincing Gnilka) issues of critical writing, history and tradition of the origin of the material (the latter especially in the case of what Matthew obtained by Q and its special tradition, rarely marched instead to the material).

Finally, a small gem. In the foreword to the first edition, Luz is a unique proposal to its readers. Concerned that the "ideal reader" for which he wrote (that he should read the comment from beginning to end, and not using it as a quarry, gleaning here and there), has no basis in reality, Luz launches into a 'bold promotion:

" Therefore, becoming, as it were, in advertising agent of myself, I have a proposal: those who behave with my volume as you should lead with the story of Matthew, that is, those who have read carefully from cover to cover, write me a letter (Ulrich Luz, Marktgasse 21, CH-3177 Laupen) and I will send, at the time, the third volume in tribute! "(p. 9).

Bravo Ulrich, so be it! Too bad for us that everything was written in 1989 ...

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Iceland - May 25 - Eruption dell'Eyjafjallajökull

Dal 22 maggio l'Eyjafjallajökull non mostra segni evidenti di attività, se si esclude una modesta nube di vapore che si eleva fino a circa 2000 metri di quota. I tremori presentano un'ampiezza prossima ai livelli registrati prima dell'inizio dell'eruzione.Gli aggiornamenti sullo stato del vulcano terminano oggi, ma riprenderanno immediatamente nel caso si presentassero novità significative.

Nell'immagine l'Eyjafjallajökull ripreso il 23 maggio.

Notizie in inglese dai quotidiani locali:

Iceland Review

Webcam sull'Eyjafjallajökull

Da Hvolsvollur
Da Þórólfsfell

Segui qui l'eruzione con dati, immagini e filmati

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Webcam volcano Hekla and Eyjafjallajokull

Per l'avvio del video è necessario qualche secondo

Altra webcam sull'Eyjafjallajokull

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New Zealand - Mission Accomplished

Paolo and Lorenzo, returning from patrol fantastic in New Zealand, are already working with the authorities by a location to obtain the certificates and licenses required to accompany Italian travelers in protected areas of the two islands.

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The Elton (ἐλθὼν) Gospel. Scholar's version

1. "I think Jesus Was A compassionate,

2. super-intelligent

3. gay man

4. Who understood human problems.

5. On the cross, he Forgave the people who crucified HIM.

6. Jesus wanted us to be loving and forgiving (...)".

Elton John

Legenda:

Red: That's Jesus!

Pink: Sure sounds like Jesus

Gray: Well, maybe

Black: There's been some mistake

Questa è la mia valutazione della visione di Elton John su Gesù, resa attraverso i colori con cui il Jesus Seminar ha valutato i detti e gli atti di Gesù riportati nei quattro vangeli canonici e nel vangelo di Tommaso. (in realtà il Jesus Seminar ha offerto diverse interpretazioni dei colori: questa è la più informale e positiva).

Una breve giustificazione delle mie valutazioni.

Le affermazioni 1 e 6 colgono sicuramente un aspetto fondamentale e storicamente indiscutibile del messaggio e forse potremmo anche dire della personalità di Gesù.

At No 2 I have reserved the gray because it is not clear what Elton John meant by "intelligence", and on the other hand, whatever the kind of intelligence you have in mind, judgments of this kind can only be highly subjective.

At No 3 I gave the black because I do not think there is any historical basis for a claim of gender, peace and fleeing naked boys kissing Gnostics. Historically, if anything would be more plausible to say that Jesus was a real eunuch. In any case, it is almost certain that Jesus was an ascetic sexual matters: his celibacy, voluntary or forced (eunuch?) That were the case, is a very solid historical data and integrates seamlessly with the eschatological perspective of his message.

At No 4, I was graciously bestowed the color pink, as it is certainly possible to argue that Jesus understood the problems of the people around him: the poor, the oppressed, the marginalized, women, the sick, the possessed. However, Elton John's statement is too general and absolute you can assign the color red is said that Jesus understood all human problems tout court. For example, one could argue that his utopia of the kingdom of God, he lacked realism and therefore less well understood policy issues to what they knew to Caiaphas, Herod Antipas, Pontius Pilate Andreotti or (his other, less well-known contemporary).

At No 5 I have assigned the gray, because I do not have much confidence in the information about the Lucan Jesus' words on the cross (cf. Lk 23:34 as well as 22.46 and 22.39 to 43). I must say that this phrase that Luke puts into the mouth of Jesus is consistent with its message, so that we do have some gray "dots" pink.

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A Jesus who rejects the temple.

A Jesus who rejects the laws of purity.

A Jesus who rejects the sacrifices.

A Jesus that is presented publicly as the Son of man-in-ground, Messiah, the eschatological judge (and possibly be pre-existing).

E 'Ratzinger's Jesus?

Nooo, it's Jesus' Enoch!

(theologian, my fact hut!)

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Dillo meglio di Gesù!

"Seek ye first the kingdom of pure practical reason and its righteousness, and your goal (the benefit of perpetual peace) will be up there by himself."

(Immanuel Kant, To Perpetual Peace , 1795. Appendix I. The discrepancy between the moral and the political aim of perpetual peace)

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Bart Ehrman is: when the money is never enough

Three posts ago, I showed a sample taken for editorial ass.
Ora invece vorrei puntare l’attenzione su un piccolo e irrilevante, ma un po’ patetico, esempio di presa per il culo autoriale.
L’autore in questione è il popolarissimo studioso americano Bart Ehrman, il quale con tutti i libri che pubblica (peraltro regolarmente tradotti in diverse lingue), non avrebbe certo bisogno di ricorrere a certi mezzucci per incrementare le sue vendite.
Se prendete il suo libro Lost Christianities (Oxoford University Press, 2003; tradotto anche in italiano da Carocci: I cristianesimi perduti ), e andate a pag. 95-96, vedete che Ehrman introduce il capitolo 5 sui “poli opposti” degli ebioniti e dei marcioniti, parlando dell’ebraicità di Gesù.
In particolare Ehrman fa un conciso accenno al modo in cui i vari studiosi hanno diversamente inquadrato tale ebraicità all’interno di differenti profili sociali: rabbi e maestro della Legge, uomo santo intimo con Dio e dotato di speciali poteri, rivoluzionario anti-romano, radicale contro-culturale, mago, femminista, profeta apocalittico.
Al termine di questo elenco troviamo una noticina, in cui Ehrman rimanda il lettore interessato a scoprire quali studiosi abbiano sostenuto le singole interpretazioni da lui elencate, al suo libro Jesus. Apocalyptic Prophet of the New Millennium (Oxford University Press, 1999), e per la precisione alla nota n. 1 relativa alle pagine 21-22 (pagine in cui troviamo un analogo anonymous list of the various positions):
" For scholars who Represent These Various Positions, see Ehrman, Jesus: Apocalyptic Prophet, 21-22 n.1 .
Once the reference and then come to noticina, however, the reader's curiosity is blatantly frustrated! Everything is in fact what we find written: "See The following authors in the bibliography: SGF Brandon (Jesus as a revolutionary), R. Horsley (Jesus as a proto-Marxist), E. Schüssler Fiorenza (Jesus as a proto-feminist), M. Smith (Jesus as a magician), G. Downing and JD Crossan (Jesus as a Cynic) .
That's it.
Now what I wonder is, was it really necessary refer the reader to another book, miserable for three rows and six names of scholars? Ehrman could not repeat these three thin stripes even in his Lost Christianities, or alternatively refer the reader to a few publications that illustrate the different and more complete reconstruction of the historical Jesus proposed by scholars (eg. The book of Mark A. Powell - been out for five years when he wrote his reference Ehrman - and many others)??

Dear Bart, that figure ... Barbina

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News of Jesus (echo) apocalyptic?

John Bazzana on his blog commented on a discussion of Bond Helen topicality of the apocalyptic Jesus, a Jesus, according to Bond, now no longer qualifies as a guarantee against the suspicion of subjective projections by the historian.

fact, since the scenarios of environmental disasters are now on the agenda, that's a perspective like that of Mk 13 (earthquakes, famines, cosmic collapse) sounds very familiar today. The Apocalyptic Jesus, in short, no longer comes to us as a foreigner, pace of Schweitzer.

What to say? Helen Bond in my opinion is too good not to notice that that you have raised can be a very interesting question for Christian theology (and I believe that Moltmann has taken plenty of this report between Christian eschatology and the future of creation, even in the context of today's environmental issues), but certainly not concerned with the historical figure of Jesus

Leaving aside the question of how the apocalypse marciana material likely to be traced back to Jesus (and dell'apocalyptic Jesus even supporters tend to recognize only a few historical reminiscences lines), the key point is that the eschatological view of the historical Jesus was not focused on the end of the world, but on the coming of the kingdom of God (+ revelation of the Son man, court etc.).. And the kingdom of God had to do with the restoration of Israel (and the end of domain Rome and its employees), and a utopia of social justice especially for the benefit of poor and oppressed. The eschatology of Jesus, in short, his feet firmly on the ground, and the precision in the land of Palestine and especially in the first century Galilee. ev

Although quite likely that the solution of problems specific to that particular historical context, it rivestisse cosmic colors of their eyes (that which would have entailed a profound transformation of the reality and, in so-called "metaphysical") itself or environmental disasters or the destruction of life on earth, were the object of his reflection and its ad.

But the most striking difference is that while the apocalyptic Jesus "current" referred to earlier Bond is an ecologist its time, namely one that warns of the end of the world to avert the apocalyptic Jesus "historic" was the opposite, a deeply hoped that the advent of next Eschaton and found that rejoice.

So do not say that the historical Jesus apocalyptic can not be co-opted from the debates, ideologies and theologies of our time, but it certainly is not (at least directly) with respect to environmental issues (as well as those war, see nuclear wars, clashes of civilizations, etc..) endangering the life or habitability of our planet.

From this point of view it's me the first to say that: the end-of-the-world-Jesus is not the historical Jesus .

PS Meanwhile we have, I should disclose that Helen Bond a popular book on the historical Jesus at the end of this year. Those who wanted to know its scientific or see what he looks, it also serves here.

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90 Degrees East, New Zealand

E 'began on 13 January, the New Zealand patrol. Our Lawrence, volcanic guide, which has already been there for four months, taking place pedestrian travel, accommodations, transportation, is "testing" for us the best hot springs ... Paul reached on 8 February and will end with the visit of the South Island Small series of images.