The Coptic Apocalypse of Peter (Nag-Hammadi-Codex VII,3) by Henriette W. Havelaar (ed.)
By Henriette W. Havelaar (ed.)
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A few reflections:
(1) That Francis was once a fine looking guy, as steered through the author,was rarely the case. we have now modern graphics of Francis exhibiting differently besides descriptions of his contemporaries equivalent to Thomas of Celano;
(2) That Francis used to be a womanizer, back recommended via the writer, is uncertain. there isn't any facts in any respect of this. In thirteenth Century Assisi, one of these small city, it will were prohibitied until the writer is suggesting Francis visited homes of prostitution. there isn't any checklist of this in any respect. the writer is placing her twenty first Century inklings into the thirteenth Century;
(3) there's no indication in any respect that Francis had any romantic feelings
toward Claire of Assisi. historical past is totally silent in this factor. the writer is correct bearing on Francis' and his love of Arthurian legends.
As a question of historical past, the assumption of chivalric love prohibited sexual touch. woman Poverty was once simply that - a component of his mystical existence. And certainly the age distinction is suspect - Francis was once nearly 30 while he switched over to the magical lifestyles - Claire turning 14 - 15;
(4) convinced, Francis did visit warfare. the writer says he was once a "warrior. "
Such a observe indicates a way of life that can rarely painting the Francis of Assisi of historic checklist. convinced, he went to conflict yet we haven't any inspiration of what he did. He can have killed or he might have been nursing the wounded in his first conflict. we do not be aware of. We do understand he was once attempting to satisfy his father's aspirations whilst he armored as much as move at the Cursades. This enterprise, we all know, used to be interrupted through a magical occasion for Francis. He became again and have become a knight of his Lord - the magical Christ who finally spoke to him at Daniano. used to be he then a "failed knight? " as steered by way of the writer. Francis concept another way. the matter the following seems to be the author's loss of non secular intuition which might make such occasions incomprehensible. If something might be stated approximately Francis at this juncture is that he didn't reside as much as his father's needs - a failed son instead of a failed knight. the connection among Francis and his father is a gold mine that merits mental scrutiny - to make certain a Freudian could come to another end than a Jungian.
(5)The writer contends that he created friendship with the Muslims. hugely exagerated. Francis was once a medieval guy and probably inspiration as so much medieval Christians the assumption of the hugely influential Saint Bernard of Clairvaux, the 1st preacher of the Crusades a century previous. Bernard stated "to kill a Muslim isn't really to devote homocide. " Francis faced the Sultan in the course of the Crusades. at the moment he justified the killing going as being worthwhile till the Muslims authorised the Gospel of Jesus Christ. On his go back from the Crusades he not just didn't hold forth opposed to the Crusades yet his Order, the Franciscans, have been ordered through the Pope to evangelise the Crusades. during this skill, they went from city to city to elevate males, funds and fabric for the Crusades. Had it no longer been for the Franciscans the Crusades couldn't have occurred in that century. No objections from the founder here;
There are many strong books on Saint Francis. this isn't considered one of them. the writer lacks the spirit of the age, the spiritual intuition which can understand what the actors are facing. i'm sorry to claim this isn't strong historical past. it truly is sloppy background reflecting the emotions of the current into the prior. Of the potential 5 stars I remove 3 for wish of heritage yet supply it one megastar for the canopy and one famous person for the paper it truly is written on. Why punish the blameless no matter if inanimate?
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Additional resources for The Coptic Apocalypse of Peter (Nag-Hammadi-Codex VII,3)
I translate this phrase as: "but they will turn themselves to them again". Kr '73: "sie werden sich wieder zu sich wenden"; Br '77: "they will turn themselves again"; Br '88: "they will turn from them again"; Wr '89: "werden sich (doch) wieder davon abwenden"; Tr '77 (213): "und werden (doch) wieder zu ihnen zurückkehren"; Br '96: "But they will turn away again"; Ks '78 (37): "und sich (dann) wieder davon abwenden". 30f. 6 T G TT2lI TTG: This hermeneutical rei. 29). Although by 6 T 6 ΤΤλΙ ÏÏ6 the object is explicated, the expression seems to have the same function as the more common NÓI, which defines a pronominal subject.
12-14 With Brashler '88 and '96, I translate G C y ^ q c y o m G as a second tense: "It becomes destruction for it and death". 7 6 . 2 2 - 2 3 N G T G Ν Ο Υ Ο Υ : 'theirs', elliptic f o r N 6 T G N o y o y NG. 24f. oyCDTB ΘΒΟΛ, may render α π έ ρ χ ο μ α ι 'depart from' (Crum 496b; Liddell and Scott 187a). It could also translate μ ε τ α β α ί ν ω / μετατίθημι to mean: 'pass over to' (a different kind of teaching), or simply 'change' (Liddell and Scott 1109b; 1117b). These equivalents are attested for OYCDTB 6 Β Ο Λ as well as o y t ü T B 6 Β Ο Λ £Ñ.
See Ch. 1. 21-22 The phrase NH ΝΤλYCCUpFf M M O O y · can be understood in two ways: 1) who have deceived them 2) whom they have deceived (= who have been deceived). I prefer the second translation. Kr '73: denen, die sie in die Irre geführt haben; Br '77: "those who have been deceived"; Br '88: "those who misled them"; Wr '89: "die Verführten"; Br '96: "those who have been misled". See the commentary for an explanation of this phrase. 29-32 ¿coc NITTONHpON Xe superfluous. eyócucyT βΒΟΛ. £ ñ ο γ λ ^βΝβΒΟλ.