bluuebunny/crossref_metadata_2025_split huggingface dataset:
Octavian and Orestes Again
Authors: Dewar Michael 
Published: February 2009

In an earlier paper it was argued that in the famous chariot simile at the end of the first Georgic, Virgil imitates a passage from the Choephoroi of Aeschylus describing the onset of Orestes' madness. It was also suggested that Virgil may have been intentionally drawing a parallel between Octavian and the son of Agamemnon. Orestes avenged his father by murdering his mother Clytemnestra, but in so doing he deepened the guilt that afflicted Argos and thus gave new life to the curse that lay on the house of Tantalus. So too, perhaps, Virgil is warning Octavian that in seeking to avenge his ‘father’ Caesar by killing his murderers at Philippi he is precipitating civil war, and so continuing the cycle of blood-guilt which similarly afflicts the Roman people. If such a suggestion seems fantastic it can now be supported by analogy from an explicit parallelism of Octavian and Orestes in a passage of Claudian. The first part of the passage in question reads as follows:Maurusius AtlasGildonis Furias, Alaricum barbara Peucenutrierat, qui saepe tuum sprevere profanamente patrem. Thracum venienti e flnibus alterHebri clausit aquas; alter praecepta vocantisrespuit auxiliisque ad proxima bella negatisabiurata palam Libyae possederat arva
Tragic irony in Ovid, Heroides 9 and 11
Authors: Casall Sergio 
Published: February 2009

A dominant theme in the ninth of the Heroides, Deianira's letter to Hercules, is Deianira's indignation that Hercules has been defeated by a woman: first by Iole (especially in the first part of the letter: for example, lines 2, 5f., 1 If., 25f.); then by Omphale (especially in the section 103–18). The theme is exploited so insistently that Vessey, who regards the epistle as spurious, sees in this insistence a sign of the forger's clumsiness. consider the exploitation of the motive of‘victor victus’ in Heroides 9, on the contrary, as a strong sign of Ovidian authorship. From the very beginning of the letter, the reader is reminded that if a woman, Iole, has metaphorically destroyed Hercules, another woman is on the point of destroying Hercules in a much more real and literal way, and this woman is none other than Deianira herself. When Deianira writes the letter, she has just sent to Hercules the garment soaked in Nessus' poison that will provoke Hercules' horrible death (see 143–68): thus Deianira, rather than Iole or Omphale, is the woman who vanquishes the unvanquished hero. But this is not only a matter of dramatic irony based on the general lines of the story. Heroides 9 is an elegiac rewriting of Sophocles' Trachiniae (it is no coincidence that the letter opens with an allusion to Propertius 3.11), and at the same time is inserted in the time and the ‘body’ of the tragedy. Ironic prefiguration in Heroides is normally realized through intertextual anticipation: thefuture events that are prefigured are present in the texts of the model epic or tragedy. Deianira blames Hercules for bis defeat:quern numquam Iuno seriesque immensa laborumfregerit, huic Iolen imposuisse iugum (Her. 9.5f.)quem non mille ferae, quern non Stheneleius hostis,non potuit Iuno vincere, vincit amor. (Her. 9.25f.)
A note on Ovid, Metamorphoses 11.48
Authors: Griffin Alan H. F. 
Published: February 2009

These lines come from the passage describing the mourning of the natural world following the death of Orpheus. A. D. Melville (Ovid, Metamorphoses [Oxford, 1986]) translates as follows:[‘ … ] and naiads wore,and Dryads too, their mourning robes of blackAnd hair dishevelled.’
A Note on Aristotle, De Anima, A. 3, 406b1–3
Authors: De Ley H. 
Published: February 2009

Ever since the first edition of the De anima by Trendelenburg, modern scholars have been in trouble as to the exact interpretation of this phrase and especially of the expression Although the right one, as we think, was suggested a long time ago by Shorey, a restatement of it seems justified, because the later treatment of the problem in the edition of Sir David Ross has apparently established a different (and, as we believe, a wrong) communis opinio.The first detailed examination of the whole passage was given by Bonitz, who saw no other possibility of making the text render the required sense than to alter This is indeed ‘a rather improbable corruption’. It is also clear that such an emendation of a reading defended by the consensus of all our manuscripts should only be accepted if there really is no other way out.
The Food and Agriculture Organization of the United Nations
Authors: Belshaw H. 
Published: February 2009

One of the first of the specialized agencies of the United Nations to become active, the Food and Agriculture Organization has elicited interest beyond the specialized field of agricultural economists. Attempting as it does to solve one of the very basic problems of the world, that of an adequate food supply, the organization represents a significant and hopeful international attempt to create a world in which there may actually exist “freedom from want.” The objectives of FAO, as formally expressed in the preamble to the constitution, read as follows:“The nations accepting this constitution being determined to promote the common welfare by furthering separate and collective action on their part for the purpose of raising levels of nutrition and standards of living of the people under their jurisdiction, securing improvements in the efficiency of the production of all food and agricultural products, bettering the conditions of rural populations, and thus contributing toward an expanding world economy, hereby establish the Food and Agriculture Organization of the United Nations.”
Talk about Religious Talk: Various Approaches to the Nature of Religious Language
Authors: Gill Jerry H. 
Published: February 2009

The response of the theological world to contemporary developments in empirical and language philosophy is beginning to take on a more definite and active form. Books and articles are now appearing which deal with everything from the semantics of the Old Testament1and the Church Fathers2to parallels between language analysis and Karl Barth's theology.3In addition, anthologies in the philosophy of religion are now including a section on ‘The Nature of Religious Language’.4As the quantity and quality of this response increase there arises a need for a survey and classification of the various approaches of which it is composed. It is the purpose of this article to provide such a survey, and to make some evaluational comments and suggestions. It should be mentioned at the out-set that it is impossible completely to classify approaches; and yet there are similarities and dissimilarities among these approaches which enable one to point out ‘family resemblances’.Obviously, such a survey cannot come close to being exhaustive, but certain tendencies can be noted. Moreover, an effort will be made to classify the various approaches according to a continuum. Those that are dealt with first tend towards maintaining the autonomy of religious language, while those that are discussed further along in the article would prefer to relate religious language to empirical experience. In between there are those who would advocate something similar to an eclectic view.
Lessing's Problem and Kierkegaard's Answer
Authors: Campbell Richard 
Published: February 2009

Accidental truths of history can never become the proof of necessary truths of reason.It is a tribute to the perspicacity of Lessing and Kierkegaard that their way of investigating the problem of the role of historical investigation in the task of theological construction has set the tone of subsequent discussion. The centrality of their problem in our time is shown up by the way Diem depicts Lessing's question and Kierkegaard's answer as the starting-point of the contemporary theological debate.1 Diem's analysis here is penetrating, even if it only shows up the need for that starting-point to be critically examined.In this article, after an examination of Kierkegaard's general position, what I wish to suggest is (1) that the problem as Lessing has posed it is insoluble, and thus Kierkegaard's paradoxical solution is no solution; (2) that nevertheless, despite his clear dependence on Lessing, Kierkegaard has restated the problem in the only way which shows any promise for a Christian theology; and (3) that the pursuit of this solution requires that faith be not sealed off from ‘natural inquiry’, and consequently, a serious grappling with ordinary historical problems is unavoidable in Christian theology—which is the opposite conclusion to that which Kierkegaard himself drew (and which is widely accepted at the present time).There does seem some truth in saying that any large-scale endeavour to work through a comprehensive programme of thought produces the radical critic who proclaims, after the manner of a prophet, that the programme is wrong-headed and misconceived, and who himself works through the programme for just one reason—to show, once and for all, that the only thing to do is to abandon an impossible investigation. Søren Kierkegaard was such a critic.
Karl Barth on the Doctrine of the Inspiration of the Scriptures in the History of the Church
Authors: Smith Noel 
Published: February 2009

In the second volume of his Church Dogmatics (1.2) Barth has a long and valuable note in which he gives us a concise summary of the views that have been held from the Fathers to the Reformers on this question of the nature of the inspiration of the Scriptures. He deals first with the Pauline passages 1 Cor. 2.6–16, and 2 Cor. 3.4–18, insisting in his exegesis on the fact that, whilst Paul no doubt knew the theories of the Talmud and the Alexandrian-Jewish school about the divine-human origin of the Torah, his assertion of a special inspiration of the Scripture is always and only in connexion with his view of the present confirmation of God of the Scripture through the work of the Holy Spirit. Barth continues:According to 2 Cor. 3 everything depends for him (sc. Paul) on that; without this work of the Spirit the Scripture is and remains veiled, however great its glory and however it may have come about. This is the case in and through the veiling of the countenance of Moses (Ex. 34) which foreshadows the reading of Scripture to-day in the Synagogue: the divinely prescribed is there, the human beings reading it are there, but over their hearts is a veil; their thinking is hardened—the open book is for them in actual fact a closed book. Only their return to the Lord could remove the veil and open up to them the way into the Scripture (p. 571).
St. Paul and the Law
Authors: Cranfield C. E. B. 
Published: February 2009

When the Archbishop of Canterbury writes:it is insufficient to pick things from the teaching of Jesus and the New Testament interpretation of his morality, without a thorough examination of the whole evidence about the morality of Jesus. We need to see the place which law had in the mission of Jesus; the way in which he did not abolish the law but fulfil it; the meaning of fulfilment, the interpretation of it in St. Paul and others; the nature of the gifts of the Holy Spirit; the significance of divine institutions within the natural order, such as marriage, the family, the state.
Justification by Faith in Protestant Thought
Authors: Wingren Gustaf F. 
Published: February 2009

It is appropriate to begin this presentation with an extended citation from Luther, where this founder of ‘Protestant thought’ develops what he means by ‘justification by faith’. We read in the Large Commentary to the Galatians:Faith lays hold upon Christ and has Him present, enclosing Him as the ring encloses the precious stone which is set in it. And he who is found to have laid hold upon Christ with such a faith and have Him in his heart, God counts for righteous. This is the reason or the merit through which we receive the forgiveness of sins and righteousness. Because you believe in Me, says God, and because your faith lays hold upon Christ, whom I have given to you to be your Justifier and Saviour, therefore be thou righteous… And it is altogether necessary that God accepts us or counts us as righteous, first because we are not yet in this life wholly righteous, rather in this life sin always remains in the flesh. This sin remaining in the flesh God purges from us. Further we are also sometimes abandoned by the Holy Spirit and fall into sin, like Peter, David and other saints. But then we may always fall back upon this doctrine, that our sins are covered and that God will not impute them unto us (Rom. 4.7f).
Religious Symbols and Demythologising
Authors: Galloway Allan D. 
Published: February 2009

The following is intended as a contribution to the current J. demythologising controversy. I hope it will either bring some clarification or else add profitably to the prevailing confusion.I write as a man of faith to men of faith. That is to say, I am not here concerned with whether the Christian faith is true or how much of it ‘we can accept’. That is a question which must be discussed in quite another way and in quite another context. I shall assume that we accept it in the same way as Carlyle accepted the universe, only more so, for Christ is Lord of the Universe. I am concerned rather with the way in which the symbols in which we express our belief behave.
Concerning the Ministry
Authors: Camfield F. W. 
Published: February 2009

The Ministry of the Church is a reprint of the reviews of the muchdiscussed volume, The Apostolic Ministry, which have appeared in The Record, to which has been added a preliminary chapter by Bishop Stephen Neill. For its scope and size it is about as good as anything could be; and it is highly satisfactory to find that progressive Evangelicals within the Church of England are rousing themselves to vigorous and effective warfare against a theory of the Church and ministry whose doctrinal implications strike at the very heart of their Evangelicalism. Something like a note of “righteous wrath” can be heard from time to time in these articles, and inasmuch as this note is sounded in the tones of first-rate scholarship, it is very welcome. The task of the writers was indeed a formidable one. They had to deal with a volume vast in bulk, heavily weighted with erudition, and abounding in historical constructions and generalisations of a very far-reaching kind. The number of effective criticisms which they have been able to make within so small a compass is really astonishing.In the main, they have concerned themselves with three lines of attack. They have set themselves to show first of all how slender are the assured historical data from which so vast a web of theory has been spun.
In the Image of Man Create they God: A Challenge
Authors: Basinger David , Basinger Randall 
Published: February 2009

Christian theists have not normally wished to deny either of the following tenets:T1: God creates human agents such that they are free with respect to certain actions and, therefore, morally responsible for them.T2: God is an omniscient, wholly good being who is omnipotent in the sense that he has (sovereign, providential) control over all existent states of affairs.Why this is so is quite obvious. If T1 is denied, it is difficult to make sense of the standard Christian belief that God can justifiably discipline human agents when they perform actions which violate his commands — i.e., it is difficult to make sense of the basic Christian concepts of sin and punishment. T2 is equally important. If it is denied, it is difficult to make sense of such standard Christian beliefs as (1) God is in control of the significant aspects of our lives, (2) God will bring about his desired goals regardless of the action of human agents, and (3) God is capable of responding in a positive manner to any petitionary prayer that is in keeping with his will.
Scotland and England: Our next task in church union
Authors: Lusk David C. 
Published: February 2009

I have chosen a subject both common and extremely difficult. Where is God leading us, in the matter of Church union? What is our next task, in the Church of Scotland? We older members remember two Church unions. I do not expect to see a third—unless it be with some of our own separated fragments in the Highlands, or with the United Free Church. May God grant these in His time. For the moment these hardly appear to be tasks. What can we do but pray for the Spirit of God to move both these Churches and ourselves, and live as ‘visible Christians’ alongside them?There are more perplexing problems. We know that our unions of 1900 and 1929 have been part of something greater, a ‘movement’, a ‘vision’ (we say) of our era. But the next steps for ourselves, what are they to be? Our unions of 1900 and 1929 were ‘cheek by jowl’ re-unions. Those towards which we are now being drawn, are mostly strange to our people. I imagine everyone who has tried to prepare our people, in any way, for whatever ‘drawing closer’ may be God's will, has found that. The difficulty of ‘ecumenism’ is not just the name. It means other churches that are strangers to the vast majority of our folk. Societies aiming at Church union not infrequently find, that eager members of a few years back have left them, feeling that they were ‘getting nowhere’.
Historical Criticism and the Current Methodological Crisis
Authors: Nations Archie L. 
Published: February 2009

More than two decades ago T. A. Roberts wrote,On the one hand, if Christianity is not to be cut adrift from its historical roots, the question … is the gospel true? must be answered at the first level by a rigorous application of historical criticism, with all its techniques and methods for assessing the reliability of evidence about the past. But historical criticism is essentially a secular tool, fashioned to meet secular interests, and thus by its very nature useless to evaluate the religious affirmations of Faith. Yet the very documents which we seek to examine historically were written from Faith to Faith, bearing witness to the Word which became Flesh, dwelling amongst us, and revealing the glory of the Only-begotten Son of God. How this dilemma is to be resolved is the most pressing problem in the field of Christian apologetic.
Necessity and Unfittingness in Anselm'sCur Deus Homo
Authors: Root Michael 
Published: February 2009

In hisCur Deus HomoAnselm of Canterbury immediately tells the reader the question he is seeking to answer. The first chapter of the first book is entitled: ‘The central problem governing the entire work’ [Questio de qua totum opuspendet47.4 (49)]. In the first speech of this chapter, the problem is succinctly stated:I mean the following problem: For what reason and on the basis of what necessity [qua scilicet ratione vel necessitate] did God become a man and by His death restore life to the world (as we believe and confess), seeing that He could have accomplished this restoration either by means of some other persons (whether angelic or human) or else by merely willing it? [48.2–5 (49)].
Christ and the Church: Twelve Theses for an Ecumenical Discussion between Theologians of the Protestant and the Roman Churches
Authors: Schlink Edmund 
Published: February 2009

In his inquiries into the New Testament conception of the Church, Karl Ludwig Schmidt propounded the thesis: Ecclesiology is Christology—a thesis which is certainly not new, but which is by no means self-evident in the context of Protestant theology. At the outset I should like to say that I do not want my thesis to be understood in the sense of this equation, for the following reasons:1. The terms in which the New Testament speaks of the Church are very manifold, and they are by no means merely Christological. Beside Christological designations of the Church—such as —there are also pneumatological designations such as ‘temple of the Holy Ghost’, and theological such as . Thus ecclesiology taken as a whole must be expounded and developed in a trinitarian way; and in this we should not forget that in the primitive Confessions the articles concerning the Church are directly connected with the articles on the Holy Ghost. This suggests that, within a trinitarian context, one should expound the doctrine of the Church as the opus proprium of the Holy Ghost.
Some Principles for Reconstructing a Doctrine of the Imitation of Christ
Authors: Tinsley E. J. 
Published: February 2009

Generally speaking the Christian catholic tradition has been more uniformly well disposed than protestantism towards the idea of the imitatio Christi. In protestantism there is a perceptible nervousness about using the term at all. This has been particularly the case since the time of Luther. His final antipathy to the ideal became the orthodox protestant tradition on the matter. Luther was critical of the ideal of the imitatio Christi, partly because he was repelled by the excesses of some of the sects where it was being interpreted in a crudely liberal way (e.g. among the Anabaptists) and partly because he became convinced that the ‘imitation’ of Christ conflicted with the essence of the Christian gospel as he had come to interpret it. He found himself unable to reconcile the presuppositions of the practice of the imitation of Christ with his doctrine of justification by faith. The imitation of Christ he believed must inevitably involve a denial of grace and conceal an incipient doctrine of works.Luther did, however, leave a more positive legacy to Christian thinking about the imitatio Christi. This was his distinction between imitatio and conformitas. Imitatio he disliked because he thought it suggested some human moral endeavour to emulate Christ undertaken apart from the work of the Spirit in grace. He preferred to speak of conformitas to Christ: the Christian life as a process of conformation to Christ through the work of the Creator Spirit.
The Reconciliation of Rom. 8.26f. To New Testament Writings and Themes
Authors: Obeng E. A. 
Published: February 2009

Romans 8.26f. has no parallel in the NT. A. J. M. Wedderburn writes,Today it is still puzzling, troublesome, divisive; for some it is the essence of the Christian faith, to others it is incomprehensible and repellent.This statement sums up adequately the position of most NT scholars on Rom. 8.26f. Its strangeness derives from three basic ideas. First, this is the only passage in which it is asserted that the Christian does not know how to pray as he ought. This is an exception to what is otherwise said of prayer in the NT. Second, this is the only passage in biblical writings where the Holy Spirit is described explicitly as an intercessor. Third, the passage appears disjointed from its context. The guiding thought in vv. 18–25 is suffering but in v. 26, Paul talks about prayer. Can these themes be related in a single unit?
Did Athanasius Deny Christ's Fear?
Authors: Pettersen Alvyn 
Published: February 2009

InContra Arianos3 Athanasius considers two frightened cries of a man about to be crucified:My Father, if it be possible, let this cup pass from me;nevertheless, not as I will, but as thou wilt.My God, my God, why has thou forsaken me?These he analyses in accordance with the general pattern of his explanation of the passions suffered by the Logos incarnate.