2009 Irs Direct Deposit Schedule

Verbum Domini III: The Hebrew Bible and Roll


The Verbum Domini dedica un'attenzione tutta particolare all'esegesi della Bibbia ebraica (o Antico Testamento, come si continua ancora a ripetere). Diversi paragrafi sono dedicati alla questione dell'unita' fra i due Testamenti (39-41) e si cercano di conciliare le due visioni del NT come "compimento" dell'AT e dell'AT come dotato del suo "valore inerente di rivelazione". Non c'e' dubbio che la soluzione di tale tensione sia perseguita in buona fede (43), ma alcuni elementi inducono a dubitare dell'efficacia dei risultati. Per esempio, il fatto che questa trattazione "incornici" un paragrafo (42) che discute i passi "oscuri" della Bibbia pare scelta infelice: si puo' avere l'impressione che episodi "violenti e immorali", bisognosi of accurate historical context, they are only in the Old Testament, while those of NT (think of the immense bloodshed of the Apocalypse) are passed over in silence.

In reality ', at the bottom there is a more' general hermeneutic problem: paragraph 41 please read in the AT key type, which would be "a process intrinsic to the events of the sacred text" and as such 'has been understood and used by centuries of Christian exegesis. However, elsewhere (35) Ratzinger warned against the risk would call into question the historicity 'of events such as the institution of the Eucharist and the resurrection of Christ. This can not 'which constitute a double standard in which the AT and' decidedly subordinate to the NT.

Tale concezione ha indubiamente una radice nella teologia di Ratzinger: in questo contributo apparso su Religion Dispatches (che invito a leggere per intero perche' estremamente interessante), Kevin Spicer, professore di storia allo Stonehill College, richiama un significativo passo del libro-intervista "Luce del mondo". La' il papa dice di aver modificato la famosa preghiera per la conversione degli Ebrei "in modo tale che essa esprima la nostra fede che Cristo e' il salvatore di tutti, che non ci sono due canali di salvezza, cosicche' Cristo e' anche il redentore degli Ebrei e non solo dei Gentili". Spicer fa giustamente osservare che Ratzinger possiede una mente accademica, esercitata a notare sottili sfumature e distinzioni. In questo caso, il netto rifiuto di accettare la possibilita' che esistano "due canali di salvezza" pare proprio un modo di rispondere ad alcuni teologi e biblisti (parte della cosiddetta New Perspective on Paul ) che, negli ultimi 50 anni, hanno riletto Paolo in questo modo arrivando a sostenere che l'apostolo dei Gentili era proprio questo, un apostolo che si rivolgeva ai soli Gentili, lasciando intatto il valore della Prima Alleanza stretta da Dio con il popolo ebraico. Non mi pronuncio sui meriti storici di tale posizione, ma mi pare chiaro che essa sia l'unica che possa onestamente evitare il supersessionismo (o anche qualcosa di peggio) cristiano nei confronti del giudaismo.

Update (11/01/2011): L'ultima frase del post puo' apparire ambigua, come mi e' stato fatto notare sul bel blog " Paulus 0.2 ". Ho risposto nei commenti cercando di spiegare come la penso.

Why Wont Mt Dvr Delete Recordings

code


Sommerso dalla neve, ho passato il tempo leggendo il bel libretto di Roger Bagnall, Early Christian Books in Egypt ("Libri proto-cristiani in Egitto"). In passato ho gia' parlato della posizione decisa che Bagnall, uno dei papirologi piu' eminenti, prende contro la tendenza ad assegnare datazioni estremamente basse ai papiri del Nuovo Testamento.

Nell'ultimo capitolo del libro, Bagnall si occupa di uno dei "misteri" piu' classici della storia antica, il passaggio, avvenuto apparentemente fra il II e il VI secolo della nostra era, dal rotolo al codice. Tradizionalmente, i libri antichi avevano tutti il formato del rotolo, scritto solo su di un lato e che doveva essere srotolato per essere letto. A cominciare dalla fine del I e poi sempre di piu' nei secoli successivi, si cominciano a trovare libri in forma di "codice", vale a dire il "quaderno" che ormai e' diventato per noi sinonimo di "libro". La grande maggioranza dei libri cristiani sono in effetti codici e da qui e' nata l'ipotesi che fossero stati proprio i cristiani a inventare questo nuovo fomato o, quanto meno, a portarlo al successo quando il mondo mediterraneo divenne cristiano nella tarda antichita'.

Devo confessare che questa versione the story was that I knew, too, repeated what it 'in all the manuals and treatises that read if you stay in the circle a little' self-studies on early Christianity. Bagnall comes from outside and brings a breath of fresh air. First, he points out that from the second to fourth century Christian texts are only one third of the codes we possess: it is always a significant percentage, but certainly not the majority. If you look, however, the genre of the books preserved in the form of code, there is something special: it is not for the most part 'of classical and literary, but medical textbooks, music, astronomy, magic ... Bagnall

I think is right when he concludes that the transition from roll to the code to be considered far more 'than a change of format, but it also requires a radical change in the design and use of books and reading. The roll was appropriate for the reading public much like greek-Roman aristocracy, while the code seems to be designed for a more 'personal, almost private. The code 'more' suitable to the activity 'exegesis of those who must have eye at the same time more' different steps, but it 's also done for those who are not' interested in a continuous reading and community. It 's not a case, I would add that the documentary papyri we reveal how, in antiquity', the custom of Christians with the Bible is very limited when you go beyond the restricted circles of theologians or those who organized the liturgy.

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The Grotto of the Nativity '


With best wishes to all who pass through here in coming days, a little Christmas thought: I found this article interesting Craig Keener, professor at Palmer Theological Seminary, which you can download and read from the site of the Journal of Greek-Roman Christianity and Judaism, a magazine published on-line. The title of the paper (The Nativity Cave Myths and Gentile - "The Grotto of the Nativity 'and pagan myths") makes your mouth water, even if it turns out that the wise and' partly spoiled by some methodological problems.

In particular, Keener, and that 'an evangelical, and' very worried defend the authenticity 'of the tradition that gives rise to Jesus' in the cave of Bethlehem, next to which Jerome retired' to live in the late fourth century. To achieve its purpose, Keener adopt the usual tactics I've already 'described and which' consists in equal parts by silencing the basic elements that go against his thesis (above all, the fact that the same tradition of Bethlehem and 'made unsustainable contradictions of Matthew and Luke) and create a chain of evidence "plausible" that would eventually provide a "demonstration" (see page 60: Bethlehem 'to 6 miles from Jerusalem - Relatives of Jesus' had the property 'in the town - there are caves in Bethlehem!).

In reality ', everything wheel on the news, told by Jerome and Paulinus of Nola, that Adriano (after 136) would place a grove sacred to Adonis on the site of Jesus' birth to "desecrated". If this were true, we would have a testimony about the identification of very old cave. The problem 'that the story is furi only in the fourth century: Justin and Origen, who also know the detail of the cave (ignored by the canonical Gospels, but not from the Proto-Evangelium of James), do not say anything about Adriano. In addition, 'should be added that these testimonies are very suspicious. After Constantine, Christians will enter into a major program of "Christianization" of the Land of Israel, as also happens in the rest of the empire, is especially their sacred places in the installation directly over those who were the first Jewish and / or pagans. In this sense, and 'much more' likely to have been Constantine to take possession of the cave for "desecrating" the grove of Adonis. The story of Jerome serves to justify the operation "proving" that Christians were there 'from before the Gentiles: and' the same thing happens when the apologists say that Plato's philosophy has learned reading the books of Moses'.

When Keener is free from the obsession historically, its analysis reveals very well the element most 'important, the divine birth in a cave and' common in myths greek-roman. From the historical point of view, the Christian tradition configured as "imitation" (page 64). A theological interpretation might see this as a particularly "divine contextualization" (whatever the meaning of this expression), but this' something else than the historical research.

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The Italian digital publishing is false? Ebooks and ... F for Fake!

"Over time universal deceit, telling the truth is a revolutionary act." G. Orwell

Again ebook, digital publishing industry is still nascent. I'll be back on the blog after a break due to work commitments with a brief reflection, hounded by the excellent article by Federico Bona on the January issue of Jack, entitled "Prohibited crossings." Now, although it can feel that Jungian synchronicity are always around the corner, I find it strange however that my own intuition permeate the minds of many other commentators in the field of 'digital publishing .

I refer in particular to the way it was designed in our country ebook system, planning is an excellent showcase of Italian-style branding for most publishers, but at the same time seems tailored to make life impossible for buyers of e-books.

How not to be stunned in front of the exotic systems of DRM that are usually applied to the ebook, the more famous of Adobe up to that achieved by some kind of software houses eastern Europe, which actually seem to have the sole purpose of making the extremely complex life honest buyer and a simple search on a peer to peer infinite lists highlights of the ePub ebook format without any protection.

wonder why his eyes always have to go to the few independent publishing houses (a large Publisher applause at Bruno, who has made the choice very brave to release their ebook from any protection, demonstrating its honesty and customer focus). At the same time, it's almost disconcerting to note how things work differently overseas.

In the U.S., when you decide to apply a drm, hardware compatibility is guaranteed by the property distribution: so happens that those who buy a ebook from Amazon must certainly not worry about downloading some kind of DRM compatibility to read on your Kindle, on your PC, Mac, or on the tablet on the iPad.

And now we come to the center point of the matter. Since the e-book has already proven to be an overseas business that works and the fact that many publishers want to retain their traditional distribution system as long as possible, why not create a ' architecture as complex as to make it around all'ebook unusable (while also neutralizing the foreign competitors who intend to land on our territory or the publishers who have called, emerging with the decision on the digital market)?

A masterpiece to worthy of Orson Welles' F for Fake best, if not for one small detail: the era of and prosumer 's collaborative enterprise (Fabris), readers are no longer accustomed to follow an exclusively market-oriented ... said keywords, for once to stay with the match in hand may not be readers. And a good player, I can not necessarily say that the thing I regret.

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Messianic Signs II


few days ago I wrote about my meeting with Mt 11:2-6 during a sermon. Soon after, I came across this post , dedicated to the same Gospel passage, blog "The Sacred Page" of three professors American Catholics. The posts and 'was written by Michael Barber, a professor of theology, Scripture and Catholic Thought at the university' Catholic 'John Paul the Great " San Diego.

Very properly, the passage from Matthew Barber compares with 4Q521, one of many Hebrew fragments found in the fourth Qumran cave. The text, very incomplete, contains a step which is very popular, which is sometimes also indicated by the title of "Messianic Apocalypse". It is a prophecy about the events that characterize the advent of the Messiah as the great and 'that the list of those miracles and Messianic' almost equal to what we read in Matthew 11. Obviously, this' is not random but due to the fact that both texts combined in the same way two steps of the prophet Isaiah, in Chapters 35 and 61. A direct dependency seems difficult, but certainly you can 'say that this kind of description of the Messiah and of his activities 'circulated in Jewish circles at the time of Jesus'

That leaves me a bit 'perplexed' so that Barber draws from these observations: even scholars 'skeptics should admit that the possibility' of 'authenticity' of these verses and gesuana 'high. How 4Q521 strengthen this attribution to Jesus' historic? Barber cites the famous comment by Matthew Davies and Allison as an example of a skeptical approach. I wanted to take a look at the argument of Davies and Allison, 'cause in fact, their commentary and' truly remarkable (and 'was in the race until the last to be chosen as a basic text for my spring course).

Davies and Allison, to the pages listed by Barber, in fact, support the authenticity 'of Jesus' words', but there are two observations to make. First, the two do not ever mentioning 4Q521 (and the commentary 'of 1988 and I have the impression - but I have not checked - that the fragment had not yet been published at the time). Second, one of the reasons why Davies and Allison to think that the words of Matthew 11 are derived from Jesus 'historical' the very fact that "strangely" Jesus 'chooses to describe the Messiah using Isaiah 35 +61 ("' cause no chosen a more prophecy 'Moses'?). Davies and Allison have used here the criterion of discontinuity '(anything can' come from Jesus 'history only when it can not' have been produced from the Jewish community or 'early Christian), but Barber and not' noticed that the test was able to run only when nothing was known of 4Q521! The Qumran fragment, far from supporting the historicity 'of Mt 11:2-6, and' very strong evidence against it.

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Hippos and eye of the needle



On Better Bibles Blog, which I have already 'talked about recently is a new post very interesting (should also read the comments that develop in a very impressive). One of the authors of the blog describes his own experience of translating the Gospel of Luke in an African language. It cited the example of Luke 18:25 intriguing that the translation was made as "E' piu' facile per un ippopotamo passare dalla cruna di un ago che per un ricco accettare che Dio puo' essere re sopra di lui". Il versetto, molto famoso, parla di un cammello, ma pare che presso la popolazione africana di cui si parla il cammello non sia un animale molto consciuto. L'ippopotamo, invece, lo e' e il traduttore ha pensato che potesse essere una buona scelta per rendere non tanto il senso letterale quanto la "metafora" che si trova in Luca.

L'esempio e' divertente, ma induce anche a riflettere sui problemi che devono affrontare i traduttori: chi stabilisce i confini fra la lettera che si puo' sacrificare e la "metafora" che invece deve essere conservata (la cosa e' tanto piu' problematica in quanto "metafora" e' un concetto estremamente difficile da definire in se' e per se')?

Proprio ieri ho partecipato ad una conferenza dedicata a una stele eretta da cristiani nestoriani in Cina nell'ottavo secolo: il testo dell'iscrizione e' in cinese e molto interessante per il modo in cui tenta di descrivere il cristianesimo e le sue credenze. La crocifissione e' descritta in questo modo: "Egli appese se stesso come un sole luminoso nel firmamento per distruggere il regno delle tenebre e cosi' tutte le menzogne diaboliche crollarono". Una delle partecipanti alla conferenza, cinese, faceva osservare che la scelta di questo tipo di rappresentazione e' quasi necessaria, dal momento che, per l'orizzonte culturale cinese (Now like a thousand years ago), the idea of \u200b\u200ba criminal who through his own death 'salvation in the world would be completely incomprehensible. In this case, as in that of the camel / hippopotamus, where is' the boundary between the letter and "metaphor"?

I think that there is no definitive answer, but certainly the implications of each choice made when translating a text must be explored to the end. For example, returning to the translation of Luke 18:25 quoted above, are we sure that "accept that God can 'be king over him," has the same sense of "metaphor" of "enter the kingdom of God"?

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Messianic Signs


The Gospel reading on Sunday contained la famosa riposta di Gesu' alla richiesta di Giovanni il Battista sull'avvento del Messia: in Matteo 11:4-5 Gesu' risponde indirettamente alla domanda facendo notare che si stanno realizzando tutta una serie di eventi miracolosi che la Bibbia ebraica associava con i tempi messianici. Di conseguenza, anche se non viene detto esplicitamente, si dovrebbe concludere che il periodo dell'attesa messianica e' finito.

Il predicatore della messa a cui ho assistito ha cominciato il suo commento con una domanda interessante: come possiamo credere che il tempo messianico si sia compiuto in Gesu' di Nazaret, se vediamo ogni giorno, non i segni elencati in Matteo, ma un mondo colpito da disgrazie e soprusi che causano sofferenza e morte anche di esseri umani innocenti? The question is not 'trivial and I admit that it takes courage to put it so' clearly in the context of a sermon, but the proposed solution has left me a bit 'confused.

In essence, he said the preacher, this apparent absence of the messianic signs must be understood as a reminder of the part which each of us must make in bringing to fruition the kingdom of God as an example, here is a story with which you and 'also ended the homily. A family comes home to find the building destroyed by fire. While the father goes into town to buy some commodity ', the mother and the children are busy among the ashes to find something that can be saved. Is recovered and burned half a tank the mother fills him with beautiful wildflowers in a meadow collected them 'closer. When the father comes back and sits down to eat the little they have with his family, seeing the beauty of the flowers if you feel reborn in 'the hope and the deep conviction that everything will go' well.

Now when I hear a preacher who decides to tell another story to explain the story you just read in the Bible, I care. Usually, this is' a sign that the "myth" (I use this term in a technical sense, since I recently had occasion to speak) the original and not 'more' understandable, or better, can not 'more' play its role arrabatta and you replace it with another.

In this case, the apocalyptic myth messianic signs seem problematic in front of the wreckage of the modern world and the solution found and 'to overturn the whole meaning of the Gospel passage. While Jesus' invitation to take note of the evidence of divine power that transforms the world, my preacher tells me that these tests I will see if I can put myself in the right mood predisposition. Eventually, the guilt and 'mine' cause I do not stress that enough?

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Junia revisited


On Better Bibles Blog and 'was once again return to the issue of Junia, mentioned by the apostle Paul in Romans 16:7. The posts and 'interesting' cause, besides the usual ideological clash, in the comments from John Hobbins menziona un articolo comparso nel 2008 sul Journal of Biblical Literature , che mi pare interessante.

L'autore e' Al Wolters, professore al Redemeer University College, e il titolo "IOYNIAN (Romans 16:7) and the Hebrew Name Yehunni" ("IOYNIAN e il nome ebraico Yehunni"). In breve, Wolters sostiene che il termine greco "Ioynian" potrebbe essere interpretato, dal punto di vista grammaticale e fonetico, non solo come la traslitterazione del latino femminile "Iunia", ma anche di un maschile ebraico simile a molti altri che si trovano nella Bibbia greca (come, ad esempio, "Zacharian"). In questo caso, l'ebraico originario avrebbe potuto essere "Yehunni", che appare in un paio di iscrizioni datate al primo o al secondo secolo della nostra era, o "Yehunniyah" (mai attestato), che sarebbe la forma non abbreviata di un nome teoforico, la cui traduzione potrebbe essere "Il Signore conceda la grazia".

L'articolo e' molto ben fatto e certamente rimette in gioco una possibilita' che era altrimenti stata trascurata da tutti quelli che si erano precedentemente occupati della questione. Tuttavia, non mi sentirei di dire, come Hobbins nel suo commento, che l'articolo "riapre la questione". Non e' la prima volta che vedo evangelici, o piu' in generale conservatori, che usano questa strategia argomentativa: se si deve provare qualcosa che sta loro a cuore anche la piu' piccola prova quanto meno "rimette tutto in gioco", mentre, se qualcuno sostiene l'opposto con prove schiaccianti (ma non assolute), la questione "rimane sempre aperta".

La storia, pero', e' una scienza che non da' mai dimostrazioni assolute: si ragiona in termini di probabilita' piu' o meno forti. Mi sembra che anche Wolters, alla fine della sua esemplare analisi, cerchi di fare il trucchetto, dicendo che "si puo' costruire un'argomentazione plausibile (ma non decisiva) a sostegno di entrambe le opzioni". Sarebbe quindi ugualmente plausibile che in una comunita' di Roma ci fosse una donna dal nome latino attestato decine di volte o un uomo dal nome ebraico che compare solo due volte in iscrizioni della Siria-Palestina? Quale prova potrebbe mai essere "decisiva" in questo caso?

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The peak of Culture, Tourism and local marketing that goes ...

I receive from my dear friend and Taty public with pleasure the following press release: leave if you have any comments please add your opinion to the news:

The tourist guide, they stick to the most important trade associations, express their dissent against the "draft legislative decree amending the Code of the State legislation in to order and tourism market, announcing a series of demonstrations in major Italian art cities, from 9 December.

On that date, will be held in Florence, in conjunction with the event Euromeeting 2010 on Regional Policies for a Sustainable and Competitive European Tourism, a national day of action con un corteo che da Piazza della Repubblica attraverserà il centro storico, terminando con un presidio davanti all'Auditorium di Sant'Apollonia, sede di Euromeeting.

Anche le guide lariane saranno in prima linea in questa lotta contro il folle progetto ministeriale , che vuole introdurre la cosiddetta " Guida Nazionale ", una sorta di tuttologo che dovrebbe saper spiegare nel dettaglio tutti i musei, palazzi storici, monumenti, basiliche e chiese, siti archeologici, parchi, flora e fauna nonché customs of the Bel Paese .

To date, we reiterate, there is a technical figure which is the ' tour guide, who, with a broad knowledge of Italian cultural heritage, associated with specific expertise in the field of transport hospitality and tourism. This professional is quite distinct from that of the Tourist Guide, operator purely cultural, specialized (with specific courses and exams) are necessarily limited to a portion of the national territory, corresponding to a province or a region. In the case of Guido Lombardi, empowered by province, is already impossible make the regional guides, given the vastness, complexity and cultural richness of the territory of Lombardy.

Items that are being introduced in the new Code of Tourism, currently in the Senate, in fact offset the profession of tourist guide, similar to that of escort and creating an unnecessary duplication , not only in name of a misunderstood reciprocity in the recognition of professional qualifications, you authorize the foreign tourist guides to come to Italy to carry out the work to date has been exercised by the provincial or regional guides, about 18,000 professionals. All clearly responds to pressure from major tour operators in Europe , who for several years trying to obtain legislative changes, allowing to perform all the tours in Europe with their leaders in passing, by subtracting labor and resources to local actors.

surprising therefore that the Minister of Tourism, Michela Brambilla, instead of protecting the interests of workers in the industry is willing to sell off our land to large multinationals in the European tourism, that would be the only ones to draw profit, which the rest of the packages offer so long all-inclusive "does not even raise the purchase di un caffè o di una cartolina al di fuori dell'hotel, come lamentano molti operatori lariani. Per non parlare dell'utilizzo di "guide" non abilitate e spesso neppure in possesso di un minimo titolo di studio.

Stupisce che il Ministro, anziché far propria la lotta contro l'abusivismo di false guide e falsi accompagnatori, appoggi una tendenza all'approssimazione e all'improvvisazione , che va a tutto discapito del turismo e dei suoi fruitori.

Stupisce che il Ministro ritenga che una  sola persona "guida nazionale" (magari straniera) riuscirebbe ad operare sull'intero territorio italiano with adequate preparation , when it is obvious to anyone with a minimum of logic that the quality of the tours would drop to a stage to say the least poor, resulting in depreciation and loss of attractiveness of our excellence in art, history and nature. In other words, the "death" of the guide would also be the death of tourism, with a fall in attendances which embraces the whole induced, sending most serious crisis in local economies.

surprising the deafening silence of political formations like the Northern League, which made the link with the territory and the enhancement of the local peculiarities of their flag, and What time do not know or will not defend or Italian workers or a local specificity, which in this case is an absolute value.

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biblical mythology?


With Antonio Lombatti blog, I stumbled upon this beautiful post Jim Linville. In reality, 'this is the text of the report that the professor of the University' of Lethbridge has read the last meeting of the SBL in Atlanta. The title '"Taking to Task Over Textbooks Old Testament Mythology" ("to test the manual on the subject of mythology in the Old Testament") and Linville, precisely, wittily analyzes a series of introductions to the Old Old Testament (or, rather, try not to make) the theme of mythology in the Hebrew Bible. Maybe you will not 'agree with all the opinions of Linville, but highly recommend reading the piece, which, inter alia, 'a series of very good information for those interested to read a manual of this type.

Linville works with a definition of "myth" very sophisticated ("a story becomes myth in the eyes of the observer as a result of massive cultural and hermeneutic) and rightly expect the same rigor to books, however, very often stumble theological prejudices. However, I wondered if the use of the term "myth" is always helpful. Take, for example, this post appeared yesterday on the website of the Censor, which incorporates an awareness campaign in the United States. The term "myth" in this context has a different meaning da quello usato da Linville: qui abbiamo l'uso piu' polemico e il mito diviene "un racconto falso e irrazionale". E' giusto impiegare il termine in contesto scientifico, quando esso, volenti o nolenti, porta con se' un tale bagaglio polemico? Una cosa simile mi e' accaduta un paio di anni fa in una conferenza in cui ebbi una lunga discussione sull'opportunita' di utilizzare il termine "sincretismo". Comunemente, questa parola e' spregiativa e polemica, ma il professore che discuteva con me riteneva di poterla usare in modo neutro, dopo averne dato una nuova e assai articolata definzione. Il problema e' che non basta dare, all'inizio di ogni articolo o di ogni conferenza, una nuova e particolareggiata definizione: l'uso tradizionale e' nelle ears and minds of all and finally impose ', at best, creating confusion. Sometimes I should just give up certain categories.

The question 'even more' tricky if, as in the case of the "myth" is false, by implication you are also using a contrast with the "story", which instead would establish the truth in a rational way '"facts." I think that today one can seriously claim only a definition of history as a critical discipline and, therefore, we can only talk so much on a historical clarification of how the facts really are gone. If you go in the opposite direction is likely only a return to positivism, and as new "myths" are continuously generated by the companies' human (mind you well, even more than 'secular), you would end up having historical, what it' already 'happened many times, ensure the very "facts" supporting the "myth" of the moment.

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Verbum Domini II: Blood exegetical methods


Compared to the treatment of the theme of inspiration, it seems to me that the way in which the Verbum Domini describes the relationship between the various methods of exegesis leaves more to be desired. Again, the new document follows the guidelines of Dei Verbum, at least in principle, seems to accept without reservation the use of historical-critical method, which is even recognized the benefits of the life of the church (no. 32) .

Obviously, the appearance problematic issue arises when defining the relationship between historical-critical analysis and theological interpretation, since Ratzinger, citing his own action, immediately points out that only when it is respected faith tradition of the church you get a "worthy of exegesis this book ', that' the Bible (34). How can we describe this "respect" each other?

here is a very important issue that, once again, was left rather vague by Vatican II. Now, however, Ratzinger seems to have much less hesitation and indeed says that the two methods not only can not be opposed, but even juxtaposed, otherwise, the risk would be to get the denial della possibilita' di intervento del divino nel mondo (35). Si presenta qui quello che mi pare essere il problema piu' grosso dell'intera trattazione: il metodo storico e' descritto in modo caricaturale o, a voler essere piu' caritatevoli, come se la ricerca storica fosse ferma alle pretese di naturalismo assoluto tipiche del positivismo ottocentesco.

Leggendo queste pagine, si ha l'impressione che tale idea non sia una mera finzione polemica, ma che arrivi perfino a definire quello che dovrebbe essere il modo di operare degli esegeti cattolici che impiegano il metodo storico. In questo senso, il paragrafo 34 riprende uno dei passaggi piu' problematici della Dei Verbum, nel quale il significato che gli autori sacri "avevano veramente in mente" and 'defined as identical with what' that 'God had deemed it right to communicate through their words. " In practice, the content of the inspired Scripture seems to be identical to the intention of the author's intention that by now most historians' advised by the methodological point of view considered impossible to acquire the means of scientific research. Why

'bind the nineteenth-century historical research in this vision? I have the impression that Ratzinger has a great fear of the doubt (and 'made it clear again in paragraph 35) and, realizing that the only force of faith is not' sufficient to give absolute certainty on issues such as the resurrection or the Eucharist, tries to find a substitute in a too absolute conception of science and history. As 'doing, but', holds the two methods in a deadly embrace that, contrary to its stated intentions, the perverts and the other one.

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e vita in Levitico


I neglected a bit 'of the biblical readings "Men and prophets" and I'm listening to podcasts, a few weeks old, dedicated to Leviticus. In the episode of November 14, Daniele Garrone, professor of Hebrew Bible at the Faculty 'Waldensian theological, as well as many other interesting observations, some dedicated to the famous words of the prohibition against eating blood, noting in particular the symbolic connection between blood and life, so the prohibition is aimed at all effects such as a command to respect for human life not only. A theme that is linked to the fact that the two progenitors of mankind ', Adam and Eve are described as vegetarians in the period before the "fall".

It seems to me that this is a very interesting idea, even if the same ends soon Garrone to trivialize it (with reference to the absence, in the Jewish world of sport hunting!), In this well backed by the presenter, Gabriella Caramori, throwing a thought full of anti-modern nostalgia for the millions of animals that are bred only to be slaughtered. This is the same maneuver "domestication" that is served when the call to poverty 'in the texts we are New Testament interpreted as calls to abandon the "superfluous" (just what we would like to help but to be safe with a clear conscience).

Actually 'a tradition of interpretation develops this theme in a way far more' radical in the novel pseudo-Clementine, but also in other texts texts of the first Christian centuries, the consumption of flesh and blood are linked to perversion generated by ' union between angels and humans and the consequent emergence of so-called "giants." Because of their origin "unnatural" they have the desire to "unnatural" to eat meat and thus create a contamination to which God can 'put away only with the tragedy of the flood and the destruction of all life on earth. Through this myth, which originates in the writings of Enoch, the command to abstain from blood, given to Noah, 'is to be understood as a permanent indication of the fact that humanity' shares a fundamental principle of life with all other living beings: humans, with their actions apparently more 'basic things like food, in fact create an imbalance which is harmful to themselves and they should be responsible and aware.