Papers by marida nicolaci
After the Colloquium on 3 March 2023 on Interpretive Models of Christian Origins Beyond the "Par... more After the Colloquium on 3 March 2023 on Interpretive Models of Christian Origins Beyond the "Parting of the ways"(https://www.fatesi.it/.../modelli-interpretativi-delle.../), the research project of the Department of Biblical Studies of the Theological Faculty of Sicily on the New Testament texts "within Judaism" (i.e. as Judaic literature) goes on with the International Conference organised for 22-23 March 2024 .
An initial assessment will be made of the paradigm shift taking place in New Testament exegesis and in the historiography of Christian origins and Second Temple Judaism, verifying the opportunity of a reading of the NT texts as a variegated expression of the possible ways of "negotiating" Jewish identity and its boundaries in the Roman era, those of the different groups of Jesus' followers.
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Rivista Biblica, 2012
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Reading, through memory studies, the hermeneutical
process underlying the writing of the FG, the ... more Reading, through memory studies, the hermeneutical
process underlying the writing of the FG, the article
argues that the Maccabean epic, an integral part of
the cultural memory of Jesus the Jew and his johannist
followers, emerges with all its ambivalence and in its
constitutive matrices in the peculiar traits of the collective
memory about Jesus expressed in the Fourth
Gospel. After the Easter experience, in the light of first
Jewish war (66-74 CE) and the success of the messianic
proclamation in the Diaspora, the Johannist group rethinks
the Maccabaic matrices of its cultural memory
(history, rituals and values, especially the religious zeal)
and, without abandoning its demands (heroic loyalty
to one’s identity and mission; readiness to glorify God to
the point of giving one’s life), reconfigures them in terms
that are culturally effective for the Greek-Roman world
but profoundly anti-imperial.
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Some reflections about the chapter on love relationships in the PBC Document What is Man? A journ... more Some reflections about the chapter on love relationships in the PBC Document What is Man? A journey through biblical anthropology
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Rivista biblica, 2015
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Jukić, 2017
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Extra ironiam nulla salus. Studi in onore di Roberto Vignolo in occasione del suo LXX compleanno, 2016
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Reading the Gospel of John’s Christology as Jewish Messianism, 2018
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Si, desde el punto de vista historiografico, el populismo puede considerarse un fenomeno moderno,... more Si, desde el punto de vista historiografico, el populismo puede considerarse un fenomeno moderno, el caracter “tribal” de la concepcion de pueblo que contempla permite evaluar no anacronicamente la retorica populista a la luz del mensaje biblico, y aproximar el modo populista de concebir, contar y vivir la identidad en las sociedades posdemocraticas al modo religioso y, sobre todo, profetico de representar y comprender las dinamicas de construccion de la identidad por parte del “pueblo de Dios” que habla de si en las Escrituras. La lucha inagotable contra los fetiches puestos como salvaguardas de una identidad del pueblo monoliticamente concebida, irrespetuosa de la alteridad e intolerante con la diferencia, caracteriza, en efecto, la relectura profetica del proceso de construccion identitaria del pueblo de Dios en el uno y el otro Testamento. Concilium 380 (2019) 245-260
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The idea of alluding to 2 Pet 1:17 in the title of this comparison between the Christology of 2 P... more The idea of alluding to 2 Pet 1:17 in the title of this comparison between the Christology of 2 Peter and that of the Gospel of John is triggered by their shared vocabulary. Within the New Testament, only FG and 2 Peter share the use of the specific syntagma «receive [honor and] glory» (λαμβάνω [τιμὴν καὶ] δόξαν) – otherwise found only in the doxological formulas of Rev 4,11; 5,12 – to indicate the high status which the earthly Jesus receives from «God the Father» (2 Peter 1,17) but not from men (John 5,41).
Although the context in which the author of 2 Peter speaks about the «honor and glory received by the Son», i.e. the remembered experience of the transfiguration of Jesus (2 Peter 1,16-18), may be – at least to some extent – responsible for the used vocabulary (see εἶδον τὴν δόξαν αὐτοῦ in Lc 9,32 and in all the Synoptic Gospels the proclamation of Jesus as «Son»), the conjunction of the syntagma with Son-Christology as well as the theological use of the metaphor of the father-son relationship nevertheless stimulate and legitimate a systematic comparison between the Christological language of 2 Peter and that of the FG on both a lexical and a structural level.
Should this conjunction be explained on the basis of a traditio-historical relationship between the Christology of John and that of 2 Peter? Does it rest on the same biblical background (compare Ps 2,7; 8,6)? Is the use of such a syntagma with a broad semantic spectrum connected to the anthropological shape of the Christology in these two texts? Is it related to their soteriological purpose («to have life in his name», John 20,31; «the entrance into the eternal kingdom of our Lord and Savior Jesus Christ», 2 Peter 1,11; «to know» / «the knowledge» of God and Kyrios Jesus, see John 17,3 and 2 Peter 1,1.3.8; 2,20) and correlative theological anthropology («to them He gave the right to become children of God», John 1,12; «so that you may participate in the divine nature», 2 Peter 1,4) ? Is it evoked by the need to permanently tie Christology (and correlated eschatology and ethics) to the memory of the earthly Jesus – facing generations distant in time and space from the Easter events? Could paying attention to the Judeo-Hellenistic matrix of both texts and to the common Asian background of their recipients help us to understand their language in a religious, socio-anthropological point of view and to interpret, consequently, the theological significance of its metaphoric structure?
Connecting my reflection with that of authors as Karrer, Zimmermann and Frey , who proposed a reconfiguration of New Testament Christology from a serious hermeneutic enhancement of metaphorical language used to express the status and identity of the Crucified Risen, I will try to show the presence of the memory of the earthly Jesus within the metaphoric Christological network of both texts, to clarify the theological meaning of the family metaphor of the father-son relationship – hallmarked by an aesthetic-relational language (honor and glory given, received and perceived) and articulated with the kingship metaphor inscribed in the titles of Kyrios-Theos-Sōtēr attributed to Jesus in both texts –, and to identify the soteriological and ethical implications of this variations of a «metaphorische Christologie»
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Questions about divine kingship and its Messianic agent would have remained crucial in Jewish his... more Questions about divine kingship and its Messianic agent would have remained crucial in Jewish history and hope throughout the first century C.E. as conclusively shown by the messianic Bar Kochba’s revolt. My contention, thus, is fourfold. First: this political and religious context makes its whole influence felt in the Fourth Gospel which find its final redaction in the period between the first (66-70) and last (132-135) jewish revolt. John’s Gospel, thus, has not dissolved the Jewish quest about the Messiah in its Christology which is, instead, a dialectic and critical response to the Johannine community’s Jewish context with its hope of deliverance and dramatic history. The Jewish questions about Messiah and Kingdom, therefore, form the background against which the question about Jesus’s identity is placed both narratively and theologically. Second: a comparative review of several jewish sources shows that the so-called “high Christology” of the Fourth Gospel can be explained, indeed, as a wholly jewish form of messianism in which the dividing line is constituted not by the Johannine Messiah’s transcendent qualities but by the attribution of these qualities to Jesus. The Fourth Evangelist, infact, is not concerned only to say who (predicate) Jesus (subject) is, but also—and maybe more than has been perceived in the history of the research—to say that the awaited Jewish Messiah (the ideal subject of the Jewish hope and expectation) is to be recognized in this precise Jewish and crucified man who is Jesus of Nazareth (the predicate). Yet, his self-revelation and recognition can be achieved only through a complex and sapiential path which dramatically includes also conflict, rejection and death. Third: starting out from Jesus as the concrete predicate of the abstract or ideal figure of Messiah, the narrator shows what kind of kingship the God of Israel exercises through him in the world. The true nature of God’s glory – identity and sovereignty – is, infact, fully revealed in the wholly human story of the Sent one. If, indeed, God finds and disclose his royal glory in Jesus, the crucified king, the confession of his messianic identity constitutes also a countercultural testimony to divine kingship and to the true nature of God’s identity and power which is not to be conceived in idolatrous, jealous and homicidal terms (see the different allusions to Gen 1-3 in Joh 1: 1-5; 5:16-18; 8: 44), but in relational and lifegiving terms. Fourth: the Johannine ‘high-Christology’ or the proclamation of Jesus as Kyrios and Theos (see John 1:1–18; 20:28), thus, is nothing else than a possible way of structuring a wholly and in-depth Jewish discourse about God’s relational identity and kingship (theology), man (anthropology) and salvation (soteriology).
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Papers by marida nicolaci
An initial assessment will be made of the paradigm shift taking place in New Testament exegesis and in the historiography of Christian origins and Second Temple Judaism, verifying the opportunity of a reading of the NT texts as a variegated expression of the possible ways of "negotiating" Jewish identity and its boundaries in the Roman era, those of the different groups of Jesus' followers.
process underlying the writing of the FG, the article
argues that the Maccabean epic, an integral part of
the cultural memory of Jesus the Jew and his johannist
followers, emerges with all its ambivalence and in its
constitutive matrices in the peculiar traits of the collective
memory about Jesus expressed in the Fourth
Gospel. After the Easter experience, in the light of first
Jewish war (66-74 CE) and the success of the messianic
proclamation in the Diaspora, the Johannist group rethinks
the Maccabaic matrices of its cultural memory
(history, rituals and values, especially the religious zeal)
and, without abandoning its demands (heroic loyalty
to one’s identity and mission; readiness to glorify God to
the point of giving one’s life), reconfigures them in terms
that are culturally effective for the Greek-Roman world
but profoundly anti-imperial.
Although the context in which the author of 2 Peter speaks about the «honor and glory received by the Son», i.e. the remembered experience of the transfiguration of Jesus (2 Peter 1,16-18), may be – at least to some extent – responsible for the used vocabulary (see εἶδον τὴν δόξαν αὐτοῦ in Lc 9,32 and in all the Synoptic Gospels the proclamation of Jesus as «Son»), the conjunction of the syntagma with Son-Christology as well as the theological use of the metaphor of the father-son relationship nevertheless stimulate and legitimate a systematic comparison between the Christological language of 2 Peter and that of the FG on both a lexical and a structural level.
Should this conjunction be explained on the basis of a traditio-historical relationship between the Christology of John and that of 2 Peter? Does it rest on the same biblical background (compare Ps 2,7; 8,6)? Is the use of such a syntagma with a broad semantic spectrum connected to the anthropological shape of the Christology in these two texts? Is it related to their soteriological purpose («to have life in his name», John 20,31; «the entrance into the eternal kingdom of our Lord and Savior Jesus Christ», 2 Peter 1,11; «to know» / «the knowledge» of God and Kyrios Jesus, see John 17,3 and 2 Peter 1,1.3.8; 2,20) and correlative theological anthropology («to them He gave the right to become children of God», John 1,12; «so that you may participate in the divine nature», 2 Peter 1,4) ? Is it evoked by the need to permanently tie Christology (and correlated eschatology and ethics) to the memory of the earthly Jesus – facing generations distant in time and space from the Easter events? Could paying attention to the Judeo-Hellenistic matrix of both texts and to the common Asian background of their recipients help us to understand their language in a religious, socio-anthropological point of view and to interpret, consequently, the theological significance of its metaphoric structure?
Connecting my reflection with that of authors as Karrer, Zimmermann and Frey , who proposed a reconfiguration of New Testament Christology from a serious hermeneutic enhancement of metaphorical language used to express the status and identity of the Crucified Risen, I will try to show the presence of the memory of the earthly Jesus within the metaphoric Christological network of both texts, to clarify the theological meaning of the family metaphor of the father-son relationship – hallmarked by an aesthetic-relational language (honor and glory given, received and perceived) and articulated with the kingship metaphor inscribed in the titles of Kyrios-Theos-Sōtēr attributed to Jesus in both texts –, and to identify the soteriological and ethical implications of this variations of a «metaphorische Christologie»
An initial assessment will be made of the paradigm shift taking place in New Testament exegesis and in the historiography of Christian origins and Second Temple Judaism, verifying the opportunity of a reading of the NT texts as a variegated expression of the possible ways of "negotiating" Jewish identity and its boundaries in the Roman era, those of the different groups of Jesus' followers.
process underlying the writing of the FG, the article
argues that the Maccabean epic, an integral part of
the cultural memory of Jesus the Jew and his johannist
followers, emerges with all its ambivalence and in its
constitutive matrices in the peculiar traits of the collective
memory about Jesus expressed in the Fourth
Gospel. After the Easter experience, in the light of first
Jewish war (66-74 CE) and the success of the messianic
proclamation in the Diaspora, the Johannist group rethinks
the Maccabaic matrices of its cultural memory
(history, rituals and values, especially the religious zeal)
and, without abandoning its demands (heroic loyalty
to one’s identity and mission; readiness to glorify God to
the point of giving one’s life), reconfigures them in terms
that are culturally effective for the Greek-Roman world
but profoundly anti-imperial.
Although the context in which the author of 2 Peter speaks about the «honor and glory received by the Son», i.e. the remembered experience of the transfiguration of Jesus (2 Peter 1,16-18), may be – at least to some extent – responsible for the used vocabulary (see εἶδον τὴν δόξαν αὐτοῦ in Lc 9,32 and in all the Synoptic Gospels the proclamation of Jesus as «Son»), the conjunction of the syntagma with Son-Christology as well as the theological use of the metaphor of the father-son relationship nevertheless stimulate and legitimate a systematic comparison between the Christological language of 2 Peter and that of the FG on both a lexical and a structural level.
Should this conjunction be explained on the basis of a traditio-historical relationship between the Christology of John and that of 2 Peter? Does it rest on the same biblical background (compare Ps 2,7; 8,6)? Is the use of such a syntagma with a broad semantic spectrum connected to the anthropological shape of the Christology in these two texts? Is it related to their soteriological purpose («to have life in his name», John 20,31; «the entrance into the eternal kingdom of our Lord and Savior Jesus Christ», 2 Peter 1,11; «to know» / «the knowledge» of God and Kyrios Jesus, see John 17,3 and 2 Peter 1,1.3.8; 2,20) and correlative theological anthropology («to them He gave the right to become children of God», John 1,12; «so that you may participate in the divine nature», 2 Peter 1,4) ? Is it evoked by the need to permanently tie Christology (and correlated eschatology and ethics) to the memory of the earthly Jesus – facing generations distant in time and space from the Easter events? Could paying attention to the Judeo-Hellenistic matrix of both texts and to the common Asian background of their recipients help us to understand their language in a religious, socio-anthropological point of view and to interpret, consequently, the theological significance of its metaphoric structure?
Connecting my reflection with that of authors as Karrer, Zimmermann and Frey , who proposed a reconfiguration of New Testament Christology from a serious hermeneutic enhancement of metaphorical language used to express the status and identity of the Crucified Risen, I will try to show the presence of the memory of the earthly Jesus within the metaphoric Christological network of both texts, to clarify the theological meaning of the family metaphor of the father-son relationship – hallmarked by an aesthetic-relational language (honor and glory given, received and perceived) and articulated with the kingship metaphor inscribed in the titles of Kyrios-Theos-Sōtēr attributed to Jesus in both texts –, and to identify the soteriological and ethical implications of this variations of a «metaphorische Christologie»
Dialogheranno alcuni tra i maggiori studiosi italiani e stranieri impegnati in questo campo di ricerca:
Gabriele Boccaccini, Wolfgang Grünstäudl, Simon C. Mimouni , Massimo Gargiulo, Paula Fredriksen, Carmelo Raspa, Émile Puech, Maurizio Marcheselli, Anders Runesson, John M.G. Barclay, Richard A. Burridge, Antonio Pitta, Salvatore Panzarella, Rosario Pistone, Rafael Aguirre, Ruben A. Bühner, Annalisa Guida, e me medesima!
Si farà un primo bilancio del cambiamento di paradigma in atto nell’esegesi neotestamentaria e nella storiografia delle origini cristiane e del giudaismo del Secondo Tempio, verificando la possibilità e l’opportunità di una lettura dei testi del NT come espressione variegata dei possibili modi di “negoziare” l’identità giudaica e i suoi confini in epoca romana, quelli dei diversi gruppi di seguaci di Gesù.
Si tratta di una modalità di rilettura e ricezione dei testi del Nuovo Testamento inversamente proporzionale a quella che ne ha interpretato il messaggio in termini sostitutivi e antigiudaici e che possiede, anche per questo, un forte potenziale culturale, teologico e interreligioso.
La partecipazione è possibile in modalità doppia: in presenza (con traduzione simultanea in italiano di tutte le relazioni) e online.
E' davvero un'occasione da non perdere considerato il tema e l'eccellenza dei relatori.
Partecipate e diffondete 🤩!!!
https://www.fatesi.it/.../xiii-convegno-di-studi-biblici.../