Mina Monier
Dr. Mina Monier is a Senior Researcher at the MF Norwegian School of Theology (Vitenskapelig Høyskole). He is currently the Director of the MF Lab for Manuscript Studies and Digital Research (MF L-MaSDR). He is also a Research Associate at the Faculty of Theology, University of Athens.
Phone: +47 22590603
Address: MF Vitenskapelig Høyskole
Gydas vei 4
Postboks 5144
Majorstuen 0302 Oslo
Norge
Phone: +47 22590603
Address: MF Vitenskapelig Høyskole
Gydas vei 4
Postboks 5144
Majorstuen 0302 Oslo
Norge
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Articles by Mina Monier
observed that the Dura fragment itself is not a perfect copy of any master text, but contains significant errors of reading, and thus it may be a writing exercise. As such it cannot be considered a definitive version of the Diatessaron, made by an expert scribe. It does, nevertheless, attempt to copy the Diatessaron, given that its content significantly overlaps with the Arabic version. This analysis uses more manuscripts than ever before assembled of the Arabic Diatessaron, so as to provide a reliable reading of the section that overlaps with the Dura fragment, and calls for a new
edition, given that it provides a reasonably accurate representation of the
content of Tatian’s work.
I will show Luke’s editorial work which led him to give an image of Christianity’s attitude to the Temple that is different to his sources. This peculiar view connects the elements of God’s visitation to the Temple through the person of the Kurios who also brings peace to the Temple. The image is then defended in a series of speeches in Acts against any allegation of disrespect towards the Temple by the peculiar expression ‘the customs of our ancestors’ which appears prominently in Luke-Acts (in the New Testament) and in Augustus’ definition of the Pietas in his Res Gestae.
The possibility of such reading could be supported by its clearer existence in 1Clement, which is another contemporaneous and independent text. The text makes a direct connection between the Roman Pietas and Christian theology which is manifest in the author’s apology against novelty as well as devotion to the Temple of Jerusalem and its centrality as an expression of allegiance to the customs of the ancestors. I will show that the Pietas elements in Luke-Acts and 1Clement could justify speaking of a common interest to reconcile the Gospel with Roman moral conduct proclaimed in Trajanic Roman literature, and most importantly featured in the Lukan materials unattested in the Evangelion, which is the Gospel text traditionally attributed to Marcion.
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observed that the Dura fragment itself is not a perfect copy of any master text, but contains significant errors of reading, and thus it may be a writing exercise. As such it cannot be considered a definitive version of the Diatessaron, made by an expert scribe. It does, nevertheless, attempt to copy the Diatessaron, given that its content significantly overlaps with the Arabic version. This analysis uses more manuscripts than ever before assembled of the Arabic Diatessaron, so as to provide a reliable reading of the section that overlaps with the Dura fragment, and calls for a new
edition, given that it provides a reasonably accurate representation of the
content of Tatian’s work.
I will show Luke’s editorial work which led him to give an image of Christianity’s attitude to the Temple that is different to his sources. This peculiar view connects the elements of God’s visitation to the Temple through the person of the Kurios who also brings peace to the Temple. The image is then defended in a series of speeches in Acts against any allegation of disrespect towards the Temple by the peculiar expression ‘the customs of our ancestors’ which appears prominently in Luke-Acts (in the New Testament) and in Augustus’ definition of the Pietas in his Res Gestae.
The possibility of such reading could be supported by its clearer existence in 1Clement, which is another contemporaneous and independent text. The text makes a direct connection between the Roman Pietas and Christian theology which is manifest in the author’s apology against novelty as well as devotion to the Temple of Jerusalem and its centrality as an expression of allegiance to the customs of the ancestors. I will show that the Pietas elements in Luke-Acts and 1Clement could justify speaking of a common interest to reconcile the Gospel with Roman moral conduct proclaimed in Trajanic Roman literature, and most importantly featured in the Lukan materials unattested in the Evangelion, which is the Gospel text traditionally attributed to Marcion.