I CORINTHIAS - CHAPITRE DOUZE
- VALDEMIR MOTA DE MENEZES
Dans ce chapitre, Paul apporte la mémoire des chrétiens Corinthiens nous devrions rester ensemble et que chacun n'est pas fier de le don spirituel que Dieu vous a donné et à mépriser tout le moins, il n'avait pas ce don particulier. En vain le Saint-Esprit nous a avertis .... Malheureux, mais la cupidité, la recherche du pouvoir, orgueil, l'ambition, l'arrogance et plusieurs autres faiblesses de caractère ne permet pas chrétiens restent unis. Nous sommes divisés en centaines de milliers de confessions et organisations ecclésiastiques. Catholiques et protestants, pentecôtistes et les églises traditionnelles, ascétiques et libéraux, riches et pauvres, mettant l'accent sur les études bibliques et en donnant la priorité à l'Esprit Saint surnaturel. Humainement nous sommes divisés, mais les chrétiens sincères aimons tous ceux qui font partie du corps mystique du Christ.
quinta-feira, 23 de janeiro de 2014
I CORINZI - CAPITOLO DIECE
I CORINZI - CAPITOLO DIECE - Valdemir MOTA DE Menezes
In questo capitolo, Paul porta la memoria ai cristiani Corinzi della storia ebraica nel periodo dell'Esodo. L'esodo degli Ebrei dall'Egitto a Canaan è una foto dell'esodo della chiesa nel mondo per il regno dei cieli. Paolo usa figure a simboleggiare le due cerimonie del cristianesimo: il Battesimo e la Santa Comunione. In Esodo ebraica c'erano molti che perirono sulla strada e Paolo ci fa serio avvertimento a non perderci lungo la strada.
In questo capitolo, Paul porta la memoria ai cristiani Corinzi della storia ebraica nel periodo dell'Esodo. L'esodo degli Ebrei dall'Egitto a Canaan è una foto dell'esodo della chiesa nel mondo per il regno dei cieli. Paolo usa figure a simboleggiare le due cerimonie del cristianesimo: il Battesimo e la Santa Comunione. In Esodo ebraica c'erano molti che perirono sulla strada e Paolo ci fa serio avvertimento a non perderci lungo la strada.
I CORINTHIANS - CHAPTER TEN
I CORINTHIANS - CHAPTER TEN - VALDEMIR MOTA DE Menezes
In this chapter, Paul brings the memory to the Corinthians Christians of Jewish history in the period of the Exodus. The exodus of the Hebrews from Egypt to Canaan is a picture of the exodus of the church in the world to the heavenly kingdom. Paul uses figures to symbolize the two ceremonies of Christianity: Baptism and Holy Communion. In the Hebrew Exodus there were many who perished on the way and Paul makes us serious warning not to lose ourselves along the way.
In this chapter, Paul brings the memory to the Corinthians Christians of Jewish history in the period of the Exodus. The exodus of the Hebrews from Egypt to Canaan is a picture of the exodus of the church in the world to the heavenly kingdom. Paul uses figures to symbolize the two ceremonies of Christianity: Baptism and Holy Communion. In the Hebrew Exodus there were many who perished on the way and Paul makes us serious warning not to lose ourselves along the way.
segunda-feira, 20 de janeiro de 2014
HOW DID PAUL'S LETERS CIRCULATE?
Analyzed text by Scribe Valdemir Mota de Menezes
---------------------
They didn't circulate as part of a bound book.
We don't have autographs, the original letters.
And we have to remember that Paul's letters were written as an individual
letters aimed at particular communities.
They were often co-written, sometimes penned by a scribe with Paul only
putting his own pen to papyrus or vellum at the end.
We're aware that ancient teachers trained their students in the arts of
letter writing and that there were conventional forms and topoi, just as
we have today--
"Dear so and so" or "I hope you're well."
But at some point, these individual letters of Paul and his co-writers
became part of a circulating set.
They were no longer individual letters aimed at particular communities, but a larger corpus that was understood to have relevance for a broader set of
communities.
When and how did that happen?
The earliest manuscripts we have of Paul's Letters date to the third
century, roughly 150 years after he set pen to papyrus.
It's overwhelming to think more broadly about the manuscripts of the
Letters of Paul.
Scholar David Trobisch writes, "Approximately 800 early copies of the
Letters of Paul have survived to the current day.
No two copies are completely identical."
I'd like to give us a taste of what some of these oldest manuscripts
looked like.
The first way to address the question of how Paul's earliest letters
circulated is to start with what's thought to be the oldest manuscript of
almost all of Paul's letters.
This is called P46 or Papyrus 46.
And part of it is located at the University of Michigan.
And part is in the Chester Beatty Collection in Dublin.
The text is from the third century CE from Egypt.
It's in fairly good shape.
But the outer pages don't survive.
The manuscript begins with Romans 5:17 and ends with 1 Thessalonians 5:28.
Many pages still have their page numbers.
And this is useful, because scholars can figure out then that there were
seven missing outer leaves.
The scribe also miscalculated the amount of paper needed.
After more than half the book was filled, the scribe began to write more
characters per line and more lines per page.
The remainder of 1 Thessalonians, Philemon, and other letters
traditionally ascribed to Paul--
2 Thessalonians, 1 Timothy, 2 Timothy, and Titus--
can't fit into the remaining 14 pages of the text.
So this is the earliest manuscript of the Letters of Paul.
But it seems not to have contained the entire collection that we know.
They are also four early codices that date from the fourth to the fifth
centuries, not scrolls but codices--
they look like modern-day books--
that contain all or parts of Paul's letters.
The first is Codex Alexandrinus from the fifth century.
It contains all the Letters of Paul with only a few pages missing.
The second is Codex Ephraemi Rescriptus from the fifth century.
Originally, the entire Old Testament and New Testament were
written onto it.
But in the 12th century, the ink was washed off, and the texts of the early
Christian writer Ephrem were written onto it.
Ultraviolet lighting helps us to see the palimpsest's original text.
It contains portions from every book of the New Testament with the
exception of 2 John and 2 Thessalonians.
But none of the individual texts within the New Testament is complete.
The third example is Codex Sinaiticus.
It probably dates to the fourth century.
And it's the only one of the four manuscripts that still contains all of
the books of the New Testament.
It was discovered in 1844 at the monastery of Saint Catherine in Egypt.
In 1869, it was given to Russia and in 1933 sold to the British Museum.
We can say that it has all of the Old Testament and New Testament within it.
But it also has text that some Protestants today might not know from
their bibles--
2 Esdras, Tobit, Judith, 1 and 4 Maccabees, Wisdom, Sirach.
And it also contains within it the early Christian texts--
the Epistle of Barnabas and the Shepherd of Hermas.
The fourth example is Codex Vaticanus, also dating from the fourth century.
Nobody knows where this one was found.
But it's recorded at the Vatican Library as far back as 1481.
The manuscript lacks 1 Timothy, 2 Timothy, Titus, and Philemon.
But perhaps, those had been at the end of the manuscript.
Manuscript evidence shows Christians were copying Paul's letters and
circulating them by the third century CE, even as early as 150 years after
they were written.
But remember also that this is a world in which oral
tradition is highly valued.
The early second century bishop Papias, for example, writing about the
circulation of early Christian texts says this: "For I considered that I
should not get so much advantage from matter in books as from the voice
which yet lives and remains." This is also a world of low literacy.
We should picture publication of ancient texts less in terms of copying
and circulation, not so much in terms of a New York Times bestseller list,
but more in terms of people sitting together and hearing
text read out loud.
We're still left with the question, how did early Christians first
evaluate the letters of Paul?
What discussions arose in those first 150 years, and just thereafter, at the
time when the manuscripts are being drafted and redrafted?
Today, it seems self-evident that Paul's letters are important to the
Christian tradition.
After all, they're in the Bible, first of all.
And second, they're imitated in the New Testament itself by letters
written in Paul's name, such as 1 and 2 Timothy, Titus, Ephesians,
Colossians.
Third, there's evidence that Christians were circulating the
letters by the third century.
Even within the New Testament, we have evidence that the letters of Paul were considered scripture by some Christians quite early
in the second century.
There's a passage in 2 Peter in which the term scripture, in this case the
Greek graphas, also translated "writings," does not refer to the
Jewish scriptures, as it usually does, but to Paul's own letters.
"So also our beloved brother Paul wrote to you according to the wisdom
given to him, speaking of this as he does in all his letters.
There are some things in them hard to understand, which the ignorant and
unstable twist to their own destruction, as they do the other
scriptures." Many early Christians thought too that Paul's letters were
important enough to collect.
But some thought that Paul's letters and his legacy should be
resisted and rejected.
---------------------
They didn't circulate as part of a bound book.
We don't have autographs, the original letters.
And we have to remember that Paul's letters were written as an individual
letters aimed at particular communities.
They were often co-written, sometimes penned by a scribe with Paul only
putting his own pen to papyrus or vellum at the end.
We're aware that ancient teachers trained their students in the arts of
letter writing and that there were conventional forms and topoi, just as
we have today--
"Dear so and so" or "I hope you're well."
But at some point, these individual letters of Paul and his co-writers
became part of a circulating set.
They were no longer individual letters aimed at particular communities, but a larger corpus that was understood to have relevance for a broader set of
communities.
When and how did that happen?
The earliest manuscripts we have of Paul's Letters date to the third
century, roughly 150 years after he set pen to papyrus.
It's overwhelming to think more broadly about the manuscripts of the
Letters of Paul.
Scholar David Trobisch writes, "Approximately 800 early copies of the
Letters of Paul have survived to the current day.
No two copies are completely identical."
I'd like to give us a taste of what some of these oldest manuscripts
looked like.
The first way to address the question of how Paul's earliest letters
circulated is to start with what's thought to be the oldest manuscript of
almost all of Paul's letters.
This is called P46 or Papyrus 46.
And part of it is located at the University of Michigan.
And part is in the Chester Beatty Collection in Dublin.
The text is from the third century CE from Egypt.
It's in fairly good shape.
But the outer pages don't survive.
The manuscript begins with Romans 5:17 and ends with 1 Thessalonians 5:28.
Many pages still have their page numbers.
And this is useful, because scholars can figure out then that there were
seven missing outer leaves.
The scribe also miscalculated the amount of paper needed.
After more than half the book was filled, the scribe began to write more
characters per line and more lines per page.
The remainder of 1 Thessalonians, Philemon, and other letters
traditionally ascribed to Paul--
2 Thessalonians, 1 Timothy, 2 Timothy, and Titus--
can't fit into the remaining 14 pages of the text.
So this is the earliest manuscript of the Letters of Paul.
But it seems not to have contained the entire collection that we know.
They are also four early codices that date from the fourth to the fifth
centuries, not scrolls but codices--
they look like modern-day books--
that contain all or parts of Paul's letters.
The first is Codex Alexandrinus from the fifth century.
It contains all the Letters of Paul with only a few pages missing.
The second is Codex Ephraemi Rescriptus from the fifth century.
Originally, the entire Old Testament and New Testament were
written onto it.
But in the 12th century, the ink was washed off, and the texts of the early
Christian writer Ephrem were written onto it.
Ultraviolet lighting helps us to see the palimpsest's original text.
It contains portions from every book of the New Testament with the
exception of 2 John and 2 Thessalonians.
But none of the individual texts within the New Testament is complete.
The third example is Codex Sinaiticus.
It probably dates to the fourth century.
And it's the only one of the four manuscripts that still contains all of
the books of the New Testament.
It was discovered in 1844 at the monastery of Saint Catherine in Egypt.
In 1869, it was given to Russia and in 1933 sold to the British Museum.
We can say that it has all of the Old Testament and New Testament within it.
But it also has text that some Protestants today might not know from
their bibles--
2 Esdras, Tobit, Judith, 1 and 4 Maccabees, Wisdom, Sirach.
And it also contains within it the early Christian texts--
the Epistle of Barnabas and the Shepherd of Hermas.
The fourth example is Codex Vaticanus, also dating from the fourth century.
Nobody knows where this one was found.
But it's recorded at the Vatican Library as far back as 1481.
The manuscript lacks 1 Timothy, 2 Timothy, Titus, and Philemon.
But perhaps, those had been at the end of the manuscript.
Manuscript evidence shows Christians were copying Paul's letters and
circulating them by the third century CE, even as early as 150 years after
they were written.
But remember also that this is a world in which oral
tradition is highly valued.
The early second century bishop Papias, for example, writing about the
circulation of early Christian texts says this: "For I considered that I
should not get so much advantage from matter in books as from the voice
which yet lives and remains." This is also a world of low literacy.
We should picture publication of ancient texts less in terms of copying
and circulation, not so much in terms of a New York Times bestseller list,
but more in terms of people sitting together and hearing
text read out loud.
We're still left with the question, how did early Christians first
evaluate the letters of Paul?
What discussions arose in those first 150 years, and just thereafter, at the
time when the manuscripts are being drafted and redrafted?
Today, it seems self-evident that Paul's letters are important to the
Christian tradition.
After all, they're in the Bible, first of all.
And second, they're imitated in the New Testament itself by letters
written in Paul's name, such as 1 and 2 Timothy, Titus, Ephesians,
Colossians.
Third, there's evidence that Christians were circulating the
letters by the third century.
Even within the New Testament, we have evidence that the letters of Paul were considered scripture by some Christians quite early
in the second century.
There's a passage in 2 Peter in which the term scripture, in this case the
Greek graphas, also translated "writings," does not refer to the
Jewish scriptures, as it usually does, but to Paul's own letters.
"So also our beloved brother Paul wrote to you according to the wisdom
given to him, speaking of this as he does in all his letters.
There are some things in them hard to understand, which the ignorant and
unstable twist to their own destruction, as they do the other
scriptures." Many early Christians thought too that Paul's letters were
important enough to collect.
But some thought that Paul's letters and his legacy should be
resisted and rejected.
HOW DO PAUL'S LETTERS COME TO US?
HOW DO PAUL'S LETTERS COME TO US?
Scribe Valdemir Mota de Menezes
It may seem like an embarrassingly simplistic question.
You know, after all, how you're reading the letters of Paul.
You're probably reading them as a book between covers.
But when we think about it, there are various kinds of Bibles and Bible
translations, various kinds of books.
And Bible publishing is a major industry in the US.
You might be reading the letters of Paul in the HarperCollins Study Bible.
The cover of it is an aged parchment color to remind you, perhaps, that
this is an ancient and venerable text, or maybe to emphasize that this
version of the Bible is used for people to understand the ancient
historical context.
The bottom line of the cover associates this translation with the
Society of Biblical Literature.
You're supposed to take this Bible seriously.
It's not only authorized, but also authoritative.
But you could equally read the letters of Paul in Revolve, which imitates a
glossy fashion magazine.
It contains the New Testament interspersed with advice on dating and
short interpretations of scripture passages.
The New Testament text is stable, but this Biblezine comes
out in multiple editions.
There are versions for girls, for teenage boys, and for
young adults as well.
These two very different examples--
the HarperCollins Study Bible on the one hand and Biblezines on the other--
help us to think about the Bible and Paul's letters as objects, just as
we've been thinking about the materiality of letter writing in the
ancient world.
Studying literature as an object tells us something about how that literature
is used and circulated.
It's an object with a social life, even a biography.
If an archaeologist found both of these covers, the HarperCollins Study
Bible and Revolve, 2,000 years from now, she probably wouldn't think they
were part of the same book.
And if she did, she would recognize that they were the same but perhaps
aimed to different audiences, that these two covers show different ways
of persuading audiences and of authorizing the text within them.
Scribe Valdemir Mota de Menezes
It may seem like an embarrassingly simplistic question.
You know, after all, how you're reading the letters of Paul.
You're probably reading them as a book between covers.
But when we think about it, there are various kinds of Bibles and Bible
translations, various kinds of books.
And Bible publishing is a major industry in the US.
You might be reading the letters of Paul in the HarperCollins Study Bible.
The cover of it is an aged parchment color to remind you, perhaps, that
this is an ancient and venerable text, or maybe to emphasize that this
version of the Bible is used for people to understand the ancient
historical context.
The bottom line of the cover associates this translation with the
Society of Biblical Literature.
You're supposed to take this Bible seriously.
It's not only authorized, but also authoritative.
But you could equally read the letters of Paul in Revolve, which imitates a
glossy fashion magazine.
It contains the New Testament interspersed with advice on dating and
short interpretations of scripture passages.
The New Testament text is stable, but this Biblezine comes
out in multiple editions.
There are versions for girls, for teenage boys, and for
young adults as well.
These two very different examples--
the HarperCollins Study Bible on the one hand and Biblezines on the other--
help us to think about the Bible and Paul's letters as objects, just as
we've been thinking about the materiality of letter writing in the
ancient world.
Studying literature as an object tells us something about how that literature
is used and circulated.
It's an object with a social life, even a biography.
If an archaeologist found both of these covers, the HarperCollins Study
Bible and Revolve, 2,000 years from now, she probably wouldn't think they
were part of the same book.
And if she did, she would recognize that they were the same but perhaps
aimed to different audiences, that these two covers show different ways
of persuading audiences and of authorizing the text within them.
domingo, 19 de janeiro de 2014
PRESENTACIÓN DE APOSTÓL PABLO
PRESENTACIÓN DE APOSTÓL PABLO
Por: Valdemir Mota de Menezes
hablando de Pablo, es digno de atención que el Apostól se presentaba de acuerdo con la mensaje que Él deseaba transmitir a su publico. Apostól para los que no lo tenia en cuenta con la diginidad que Él tenia (caso de la iglesia de Corinto) y en la carta a Filemon Pablo se pasó como esclavo o prisionero se haciendo en la posición de Onesimo, en una condición para argumentar con Filemon sobre la petición del Apostól en favor de Onésimo.
Por: Valdemir Mota de Menezes
hablando de Pablo, es digno de atención que el Apostól se presentaba de acuerdo con la mensaje que Él deseaba transmitir a su publico. Apostól para los que no lo tenia en cuenta con la diginidad que Él tenia (caso de la iglesia de Corinto) y en la carta a Filemon Pablo se pasó como esclavo o prisionero se haciendo en la posición de Onesimo, en una condición para argumentar con Filemon sobre la petición del Apostól en favor de Onésimo.
sexta-feira, 17 de janeiro de 2014
TESTI ORIGINALI DI PAOLO
TESTI ORIGINALI DI PAOLO
Da: Scribe Valdemir Mota de Menezes
Lettere di Paolo sono state scritte da lui, non sono lettere anonime. nessun manoscritto originale esiste oggi, abbiamo musei, alcune copie, molto vicino il momento delle lettere originali. Che cosa sappiamo della storia del cristianesimo è che i libri abbiamo oggi nel Nuovo Testamento sono stati ampiamente accettati dalle comunità cristiane dell'Asia e dell'Europa, dove il cristianesimo è fiorito e in poche generazioni, i leader cristiani ha ritenuto opportuno, si incontrano per definire il canone , cioè, i libri che compongono le Scritture cristiane, impedendo la Apocrypha confondere i cristiani.
Da: Scribe Valdemir Mota de Menezes
Lettere di Paolo sono state scritte da lui, non sono lettere anonime. nessun manoscritto originale esiste oggi, abbiamo musei, alcune copie, molto vicino il momento delle lettere originali. Che cosa sappiamo della storia del cristianesimo è che i libri abbiamo oggi nel Nuovo Testamento sono stati ampiamente accettati dalle comunità cristiane dell'Asia e dell'Europa, dove il cristianesimo è fiorito e in poche generazioni, i leader cristiani ha ritenuto opportuno, si incontrano per definire il canone , cioè, i libri che compongono le Scritture cristiane, impedendo la Apocrypha confondere i cristiani.
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