25
OCT
2014

Parrhesia-II. In-depth: Dimensioni socio-religiose della parrhesia giudaica nella tradizione linguistica dei testi biblici (Gian Luigi Prato)

Abstract This paper shows that while the Greek parrhesia is above all concerned with the public and political spheres, the one of the Jews integrates and directs both spheres towards a different perspective, in which the religious dimension is strongest. In this new dimension parrhesi
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01
NOV
2018

Redemption-II. In-depth: “Non uscirai di là finché non avrai pagato fino all’ultimo spicciolo”. Esegesi di Mt 5, 25-26 e origini dell’idea di purgatorio (Milena Mariani)

Abstract “You will not be released until you have paid the last penny”. Exegesis of Mt: 5, 25-26 and origins of the idea of ​​purgatory Since the publication of J. Le Goff’s highly successful The Birth of Purgatory, in 1981, much research has been done, from various histor
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01
NOV
2018

Redemption-II. In-depth: “Sarete riscattati senza denaro” (Is 52,3). La redenzione nell’Antico Testamento tra metafora teologica e linguaggio giuridico ibrido (Gian Luigi Prato)

Abstract “Without money you shall be redeemed” (Is 52:3). Redemption in the Old Testament between theological metaphor and hybrid legal language Most Old Testament texts dealing with redemption and ransom use legal language, even when God is the redeemer, although in this
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01
NOV
2018

Redemption-II. In-depth: Politica e redenzione in “Paulinismus” di Otto Pfleiderer. Una nota sulla “Lettera ai Colossesi” (Francesco Ghia)

Abstract Politics and redemption in Otto Pfleiderer’s Paulinismus. A note on the Letter to the Colossians This paper discusses Otto Pfleiderer’s interpretation of the Letter to the Colossians in his Paulinismus. The cosmological-historical valence that Paul gives to Christ’s act
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01
NOV
2017

Temple-II. In-depth: Tempio, Gerusalemme, città di asilo. La geografia dello spazio sacro trasformata in una religione senza luogo (Gian Luigi Prato)

Abstract Temple, Jerusalem, city of shelter. The geography of sacred space transformed into a religion without place. When we consider the history of the temple in Jerusalem, we realise that its holiness became a spatial template for other religious institutions, allowing them, too, t
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