This paper in Dutch investigates the possibility that, for the first chapter s of his gospel, Luke reworked a source either Hebrew or Aramaic which had at its centre the birth of John the Baptist. It deals with questions as: -was It deals with questions as: -was Zacharias, the father of John, murdered in the Temple? Panov ed.
Review of Vuong. This book is a revision of Vuong's doctoral dissertation, written under the supervision of Annette Y. Reed at McMaster University.
Simply by providing a sustained investigation of the Protevangelium of James—a work that was Simply by providing a sustained investigation of the Protevangelium of James—a work that was enormously popular in late antiquity and beyond, extant in some Greek manuscripts as well as in Syriac, Georgian, Armenian, Coptic, Latin, and Slavonic translations, and yet has not received the attention it deserves by modern scholars—Vuong has already offered a substantial contribution to the field.
James en This article is part of a research on the Latin transmission of the Protevangelium Jacobi. It contains a critical edition and a French translation of the homily Inquirendum est, composed for the feast of the Nativity of Mary. The text The text transmits the first part of the Protevangelium Jacobi ch. The author of the homily Inquirendum est used an expanded version of the Protevangelium Jacobi translation II. This article resultsf rom a research on the latin transmission of the Protevangelium Jacobi.
It contains a critical edition and a French translation of the homily Postulatis filiae Jerusalem, composed for the feast of St. Anne, mother of Anne, mother of the Virgin Mary. The homily combines the opening chapters of the Protevangelium ch. It is made up of three parts.
In the extant manuscripts it is transmitted in various forms, more or less complete and revised. In some of them it is included as a legend in the collection of the Legenda Aurea. In most cases it belongs to liturgical books containing the office for the feast of St. In one case the homily has been transformed in lessons for the feast of Mary's Conception. In the Armenian tradition, the Protoevangelium of James was transmitted directly as a free-standing text.
Yet it also was received in various other forms, including those of rewriting and incorporating the text into other literary narratives. In fact, this approach of transmitting and reworking infancy gospels in Armenian produced an entertaining and richly detailed narrative known as the Armenian Infancy Gospel.
In essence, the Armenian Infancy Gospel is a composite apocryphal gospel. As such, it incorporated much of the story of the Protoevangelium of James.
In earlier years, scholarly judgments on this reception process had been less than favorable. For him, the Armenian Infancy Gospel was a verbose paraphrase of the Protoevangelium of James , a derivative work marked by a large number of inversions, suppressions, and additions. Such an approach, however, fails to appreciate the value of the Armenian Infancy Gospel as a witness to the interpretive and transformative processes in the course of which preceding texts were acculturated to contemporary contexts through editing, reediting, and rewriting.
A different approach may lead one to a better appreciation of the work of reception and acculturated transformation, which the Armenian Infancy Gospel achieved with regard to the Protoevangelium of James. Such an approach analyzes the Armenian Infancy Gospel in close comparison with the Protoevangelium of James , searching for differences and similarities, yet with a view toward capturing the transformations of the Protoevangelium of James in Armenian culture and ascertaining the new ideas and purposes to the support of which the selections from the Protoevangelium of James were edited.
Recently, Valentina Calzolari and Igor Dorfmann-Lazarev, working independently of one another, have taken some first steps in that direction. It will be necessary to study in detail the textual and literary relationships between the Protoevangelium of James and the Armenian Infancy Gospel , especially in its first sections, in order to determine more closely the transformations, intended or unintended, to which the material that derived from the Protoevangelium of James was subjected when it was taken up into the Armenian Infancy Gospel.
Until , when Michael Tarchnishvili and Julius Assfalg published their history of Georgian literature, scholars had only taken note of two witnesses to the transmission and reception of the Protoevangelium of James in Georgian. Sinai 6.
The Gospel of James, also known as the Infancy Gospel of James, the Book of James, and the Protoevangelium of James, is an apocryphal gospel probably. Origen mentions the Book of James (and the Gospel of Peter) as stating that the ' brethren of the Lord' were sons of Joseph by a former wife. This is the first.
In pursuit of the sketch of the status quaestionis of scholarship on the Protoevangelium of James in the Caucasus it is necessary to discuss the evidence in MS Sinai Georgian 6 a bit more closely. We are dealing here with a parchment manuscript of folios, written in nuskhuri script without columns. The texts are primarily hagiographies of ascetics and martyrdom accounts, including those of several female saints.
The collection also features letters and, as the final document, it offers a treatise on the Georgian language. The Georgian text of the Protoevangelium of James is presented as the first text of the collection, on folios 2r to 12r. In his edition of the evidence of Ms. Indeed, one could argue in favor of such a chronological delineation of the appearance of a Georgian translation of the Protoevangelium of James on Sinai. Garitte pointed to the evidence offered in Ms Sinai Georgian , a manuscript that represents what Albert Ehrhard would have called a panegyric, that is, a collection of homilies by various fathers and theologians of the church and of apocryphal texts that address topics relevant to feast days of Jesus and Mary.
Garitte observed a larger number of variants, where the Georgian formulations differed significantly from the Greek text of the Protoevangelium of James in a way that suggested an intermediary in between the Greek original and the Georgian translation.
Parallels between the Georgian idiosyncrasies of the text and the Syriac version of the Protoevangelium of James do not seem to exist. Thus, an Armenian translation remains as the most likely candidate for the role of the intermediary. Already in , Nikolai Marr had suggested that the Georgian text was translated from an Armenian version of the Protoevangelium of James.
Nevertheless, Garitte was able to point out noteworthy correspondences between the Georgian and the Armenian text that make the existence of an Armenian translation as a Vorlage for the Georgian translation the most likely option. Michael Tarchnishvili noted that the text of the Protoevangelium of James in Ms. In the Life of Euthymius of Mount Athos one can find a list of the translations into Georgian this famous monk is known to have produced.
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Dunford, Penelope A. Jerusalem: World Union of Jewish Studies, I am afraid lest I become a laughing-stock to the sons of Israel. Evagelica historia quam scripsit B. Zervos tells the story of how an early apocryphal gospel provided the developing church with doctrinal material, which was incorporated into both the theology and the ecclesiastical liturgical cycle of the medieval Church, thus becoming a significant part of the standard catechism for generations of Christians. It deals with questions as: -was
The Protevangelium of James. Add to Cart. About - The Protevangelium of James tells stories about the life of the Virgin Mary that are absent from the New Testament Gospels: her miraculous birth to Anna and Joachim, her upbringing in the temple, and her marriage at the age of twelve to the aged widower Joseph. Despite its noncanonical status, the Protevangelium of James was extremely influential in churches of the East, and since its publication in the West in the sixteenth-century has captured the imagination of readers all over the world.