By C Burchard
Those are the acts of a world symposium on 'Armenia and the Bible: tradition, culture, and textual content - Die Bibel in der armenischen Kultur', that used to be held at Heidelberg from July sixteenth to nineteenth, 1990. designed to debate the Armenian Bible, in all to be had varieties and from all attainable angles, as an incredible issue of Armenian tradition: historic, medieval and glossy. clean impetus was once anticipated within the fields which have been rather good researched, reminiscent of the language of the Armenian Bible, its textual content and transmission, biblical codicology and illustrations, the Wirkungsgeschichte of the Bible in Armenian via commentaries, sermons, and liturgy, its functionality as a origin for dogmatics and ecclesiastical legislation and order. New efforts have been was hoping for in parts which are much less studied or overlooked akin to using the Bible in Armenian paintings except publication illustrations (but together with epigraphy), its impact on schooling either at domestic and at school, its function in well known faith and personal existence, or the effect of its language at the Armenian language normally. designated cognizance was once to be paid to what occurred to the Bible nowa days, quite because the emergence of secular Armenian tradition within the nineteenth and twentieth centuries (Peeters 1993)
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Extra info for Armenia and the Bible: Papers Presented to the International Symposium Held at Heidelberg, July 16-19, 1990 (University of Pennsylvania Armenian Texts and Studies)
23 In his own work, Origen consistently follows this procedure. Thus, in his correspondence with Julius Africanus over the authenticity of the story of Susanna, he initially appeals to the authority of the church's traditional Septuagint text but actually attempts to settle the issue by responding to each of Julius's points on strictly literary grounds,24 One also thinks of his rational ~stifications for the stories of Noah' s ark and Lot' s incest in the Contra Celsum. 26 Origen's criterion of orthodoxy is not an institution al teaching authority but, as Richard Hanson has shown, the spiritual interpretation of the entire Bible.
22. 97]. 23. 96-100]. 24. 1-13]. 25. 298-302]. 26. " Gnosis and Gnosticism, ed M. Krause (Leiden: Brill 1977) 138-47. 27. Hanson, Origen's Concept of Tradition, 102. According ,to Alain Le Boulluec, La notion d'hérésie dans la littérature grecque. " 28. 244]: Ego vero, qui opto esse ecclesiasticus et non ab haeresiarchae aliquo, sed a Christi vocabulo nuncupari et habere nomen, quod benedicitur super terram, et cupio tam opere quam sensu et esse et dici christianus, aequalem et in veteri et in nova lege quaero rationem.
Joseph W. Trigg, "Origen's Modesty," StPatr 21 (1989) 349-55. 11. 5. " 12. 1084C-I09IC). 13. 212-14), trans Robert J. Daly as it appears on the frontispiece of Origen, Spirit and Fire: A Thematic An/h%gy of His Writings, ed Hans Urs von 56 Joseph W. Trigg Balthasar (Washington: Catholic University of America 1984) and as item 390 on pp. 155-56 of the same work. " 14. 210]. 15. H. J. Vogt, Das Kirchenverstiindnis des Origenes (Cologne: Bôhlau 1974) 76-77. 16. Ibid 13. 17. 9]. 18. 24D-25A]. 19. 20-21].