One flesh: in the Old and New Testaments

Genesis 1-11. Although much has been written on sexuality and marriage from the perspective of the Old and New Testaments, little attention has been given to what is perhaps the most engaging and elusive expression relating to the whole topic, namely, the \u27one flesh\u27 expression which occurs in the poetic climax of the Genesis 2 account of creation and recurs as a technical expression in the New Testament writing. The purpose of this paper is to explore the use of this expression in the Old and New Testaments in the interests of understanding more fully its content. [Excerpt]

Renaissance attachment to things: material culture in last wills and testaments

Over the past decade ‘material culture’ has become a sub-discipline of Italian Renaissance studies. This literature, however, has focused on the rich and their objects preserved in museums or reflected in paintings. In addition, the period 1300 to 1600 has been treated without attention to changes in the relationship between people and possessions. The article turns to last wills and testaments, which survive in great numbers and sink deep roots through late medieval and Renaissance cities and their hinterlands. They reveal aspirations and anxieties about things from post-mortem repairs to farm houses to pillows of monk's wool. These aspirations changed fundamentally after the Black Death. Earlier, during the ‘commercial revolution’, ordinary merchants, artisans, and peasants on their deathbeds practised what the mendicants preached: stripping themselves of their possessions, they converted their estates to coin to be scattered among pious and non-pious beneficiaries. After the Black Death, testators began to reverse tack, devising ever more complex legal strategies to govern the future flow of their goods. This work of the dead had larger economic consequences. By encouraging the liquidation of estates, the earlier mendicant ideology quickened the velocity of exchange, while the early Renaissance attachment to things did the opposite

Die Epitome einer Hiobkatene unter dem Namen des Leo Magister in der Handschrift Vaticanus gr. 709

Edition der Kurzfassung einer griechischen Katene zum Buch Hiob des Alten Testaments, die unter dem Autornamen "Leo Magister" im Codex Vaticanus graecus 709 erhalten ist. Der Text fördert unser Verständnis der Überlieferung der Hiobkatenen und enthält zahlreiche Fragmente der jüngeren griechischen Übersetzer des Alten Testaments (Aquila, Symmachus, Theodotion) für das Buch Hiob

Paul’s Use of Leviticus 19:18: A Comparative Analysis with Select Second Temple Jewish Texts

Paul’s use of Leviticus 19:18 in Romans 13:8-10 and Galatians 5:13-15 begs the question of how a command that is not repeated in the Old Testament came to the position of prominence as the summarizing and fulfilling statement of the whole law. This study aims to analyze select Second Temple Jewish texts and Paul’s letters to the Romans and Galatians in order to trace the uses of or allusions to Leviticus 19:18 and determine how Paul’s use of Leviticus 19:18 compares and differs from the selected texts. The Second Temple Jewish texts that are analyzed include the Testaments of the Twelve Patriarchs, Tobit 4:15, Bavli Shabbat 31a, the Damascus Document, and the Community Rule. The comparative analysis reveals that Paul’s use of Leviticus 19:18 in Romans 13:8-10 and Galatians 5:13-15 is shaped by the crucifixion of Jesus Christ and is thus unique when compared to preceding and contemporary Second Temple Jewish texts

'Uteis a si e a sociedade': creolisation and states of belonging among urban women in nineteenth-century Salvador da Bahia.

Recent scholarship from across the Americas has emphasized two general principles for framing interpretations about creolisation in the New World. First, is to understand creolisation as an uneven process of adaptation and change as opposed to a linear route to absorption and acceptance of Christian-European cultural hegemony. Second is the view that Africa was 'rediscovered' or 'recovered' by Africans (and their descendants) in the New World, as they inscribed (and then reinscribed) their own world view on a new and alienating environment. Within these frameworks analysis has addressed a range of issues about the mechanisms of creolisation (demographic, cultural and structural) as well as the pace and extent of creolisation.

16th Century Antiphon

The Renaissance era, which spanned from the 14th century until the 16th century, served as a transitional period. Considered to be a period of rebirth, the Renaissance commenced a revival in culture, literature, and the arts throughout Europe. The 16th century antiphon not only signifies that music was indeed an important aspect during the Renaissance, but is also tangible evidence that choral music, and more specifically Gregorian chant, were prominent forms of musical expression