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  • 1.
    Berglund, Carl Johan
    Uppsala universitet, Nya testamentets exegetik.
    Understanding Origen: The Genre(s) of the Gospels in Light of Ancient Greek Philology and Modern Genre Theory2016Inngår i: Scrinium, ISSN 1817-7530, E-ISSN 1817-7565, Vol. 12, nr 1, s. 181-214Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    The reflections of Origen of Alexandria (ca. 185–254 CE) concerning the nature of the New Testament Gospels may be better understood if viewed in relation to a scheme of standard introductory questions used by ancient Greek philologists in their commentaries on classical Greek literature. While this scheme did not include questions about the form or genre of the writings to be analyzed, Origen repeatedly added such reflections when he adapted the scheme in his commentaries on biblical writings. These reflections inform us of his expectations of the Gospels. Using a modern concept of genre as a system of expectations shared between author and reader, and frequently intended to shape the worldview of the readers, Origen’s views of the nature of the Gospels can be expressed as their simultaneous participation in two genres: Christian teaching and ancient historiography.

  • 2.
    Hovorun, Cyril
    Enskilda Högskolan Stockholm, Teologiska högskolan Stockholm, Avdelningen för östkyrkliga studier.
    Patristics and Sociolinguistics2019Inngår i: Scrinium, ISSN 1817-7530, E-ISSN 1817-7565, Scrinium, ISSN 1817-7530, Vol. Advanced Articles, s. 1-10Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    The paper suggests a new hermeneutical take on receptive patristics. Receptive patristics means here the ways in which patristic texts are perceived in the community of patristic scholars and in ecclesiastical communities. The perceptions of the patristic materials that these two kinds of communities demonstrate are not always convergent. Their divergence can be explained on the basis of the distinction between normative linguistics and sociolinguistics. Ecclesiastical communities tend to treat the language of the Fathers and Mothers of the church in coherence with the way in which the proponents of normative linguistics treat the phenomenon of language. Patristic scholars, in contrast, usually treat them along the line of sociolinguistics. The approach to the language, which is applied by sociolinguistics, if adopted by ecclesiastical communities, could lead to a better understanding between them. It could foster the ecumenical rapprochement between confessional traditions, especially if they are based on patristic identities, such as in the case of Byzantine and Oriental churches. The academic method of sociolinguistics, thus, can be applied to the ecumenical studies and can positively contribute to practical ecumenism.

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  • 3.
    Hovorun, Cyril
    Enskilda Högskolan Stockholm, Teologiska högskolan Stockholm, Avdelningen för östkyrkliga studier.
    Patristics and Sociolinguistics2020Inngår i: Scrinium, ISSN 1817-7530, E-ISSN 1817-7565, Vol. 16, nr 1, s. 20-29Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    The paper suggests a new hermeneutical take on receptive patristics. Receptive patristics means here the ways in which patristic texts are perceived in the community of patristic scholars and in ecclesiastical communities. The perceptions of the patristic materials that these two kinds of communities demonstrate are not always convergent. Their divergence can be explained on the basis of the distinction between normative linguistics and sociolinguistics. Ecclesiastical communities tend to treat the language of the Fathers and Mothers of the church in coherence with the way in which the proponents of normative linguistics treat the phenomenon of language. Patristic scholars, in contrast, usually treat them along the line of sociolinguistics. The approach to the language, which is applied by sociolinguistics, if adopted by ecclesiastical communities, could lead to a better understanding between them. It could foster the ecumenical rapprochement between confessional traditions, especially if they are based on patristic identities, such as in the case of Byzantine and Oriental churches. The academic method of sociolinguistics, thus, can be applied to the ecumenical studies and can positively contribute to practical ecumenism.

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