Teaching Documents by Cristian Cardozo
Academic Journals by Cristian Cardozo
Open Theology, 2024
It has long been recognized that paratexts – those liminal features that accompany the main text... more It has long been recognized that paratexts – those liminal features that accompany the main text in a book – perform a primary role in interpretation since they mediate the text to the readers. They function like a commentary, trying to influence and guide readers to a better comprehension of the text. At the same time, they are artifacts of reception because in the pre-modern period, paratexts are the product of scribes and reading communities. Thus, by studying paratexts, one can have access to how the text was received and how readers shape the reading practices of subsequent users. The study of paratexts in the field of biblical studies has been a booming area of research, while the study of these features in the so-called apocryphal literature is only in its dawn. This article intends to help to remedy the situation by studying the titles of the 1 Apocryphal Apocalypse of John. Since this text exerted a huge amount of influence in shaping the eschatological imagination of many Christians in Late Antiquity and given the scarce amount of information that we have on its reception, studying the paratexts of the manuscripts – titles, specifically – is the safest bet to recover its reception/interpretation and the reading practices of its readers. Based on the study of 1 Apocr. Apoc. John’s titles, this article concludes that (1) 1 Apocr. Apoc. John was read as an apocalypse; that is, readers thought that the text mediated hitherto unknown divine knowledge; (2) readers of 1 Apocr. Apoc. John believed that it was an authentic work of John the apostle and thus authoritative and true; (3) readers were guided to navigate 1 Apocr. Apoc. John as dealing primarily with classical eschatological topoi: the antichrist, the second coming, and the end of the world.
Religions, 2024
This article attempts to answer the following question: why did the author of the apocryphon call... more This article attempts to answer the following question: why did the author of the apocryphon called 1 Apocryphal Apocalypse of John choose to efface himself and adopt John as his pseudonym? Why not Peter or Paul? This paper argues that the author of 1 Apocryphal Apocalypse of John intended to harness the audience attached to John, the seer of Revelation, by taking his name as a pseudonym. This paper sustains this claim by demonstrating that, in antiquity, each author had a specific pool of readers, often made out of friends and accolades of the author. Thus, authors’ names evoke an audience attached to them. When an author takes another person’s name to write under, he does so out of necessity, because he does not have an audience. But, when he takes another’s person name, he does so hoping to trick the audience of the impersonated into reading him. Based on this insight, this article concludes that the author of 1 Apocr. Apoc. John wanted the readers of canonical Revelation to engage with his work and that he achieved his purpose as evinced by the fact that the titles of both works share an uncanny resemblance, ranging from identical titles to similar wording. Since titles in antiquity were given to the works by their readers, the most logical explanation for canonical Revelation and 1 Apocr. Apoc. John having the same titles is that they both shared the same readers. Finally, this article argues that, in line with recent research on the use of pseudepigraphy in Jewish, Christian, and Roman contexts, the author of 1 Apocr. Apoc. John wanted to be read by CR’s readers because he wanted to expand, criticize, rework, and update CR’s eschatological discourse, exemplified by a close reading of how 1 Apocr. Apoc. John criticized, reworked, and updated CR’s presentation of the resurrection to bring it in harmony with late Christian reflection on the subject.
Ephemerides Theologicae Lovanienses, 2024
Among the ecclesiological and Christological readings of the seven trumpets in early Christianity... more Among the ecclesiological and Christological readings of the seven trumpets in early Christianity, Oecumenius’ exegesis of this pericope stands out. He posits that the trumpets signal the eschatological events that must ensue
after the second coming of Christ, particularly the punishment of sinners and the renewal of the earth. This article explores Oecumenius’ exegesis and explains that he conceives the first, fifth, and sixth trumpets as symbols of the punishment of sinners and the second, third, and fourth trumpets as depictions of the renewal of the earth. Moreover, this article argues that this unique interpretation of the trumpets stems from Oecumenius’ incarnational reading of the Apocalypse. Since he understands the seventh seal as the second coming, the trumpets must represent events at or after this event due to their subsequent placement in Revelation. Furthermore, Oecumenius reads intertextually each trumpet with a text that was long established in early Christianity as a proof text of either the punishment of sinners or the renewal of the earth, reading the meaning of the latter into the former.
Therefore, what Oecumenius’ original reading of Revelation 8–9 achieves is that the trumpets are added to the list of biblical testimonia that witness to the events that must happen at the eschaton.
Theologica Xaveriana, 2024
Entre las primeras interpretaciones cristianas de Ap 12,15-16, la exégesis de
Oecumenius es disti... more Entre las primeras interpretaciones cristianas de Ap 12,15-16, la exégesis de
Oecumenius es distintiva. Él argumenta que este pasaje describe la estrategia por medio de
la cual Satanás esperaba destruir a María, que consistía en angustiarla al hacerla ver el cruel
sufrimiento de Jesús en la cruz. Satanás pretendía que los sufrimientos de Jesús sacudieran a
María y la sumergieran en angustia y vejación, derrotándola por completo. De esta manera,
ella sería destruida, con lo cual se cumpliría el propósito de Satanás de destruirla a ella, a su
hijo y a quienes creen en él, tal como lo representa la visión de Ap 12. Este artículo propone
que la interpretación distintiva de Ecumenio radica en su lectura cristológica e histórica de
Ap 12, así como su lectura intertextual de Ap 12,14-16 con Jon 2,4, Mt 7,25 y Lc 2,35.
The Journal of Theological Studies, 2023
Some interpreters understand Rev. 12:7-9 as a depiction of (1) a primeval literal war between Mic... more Some interpreters understand Rev. 12:7-9 as a depiction of (1) a primeval literal war between Michael and Satan that resulted in the subsequent expulsion of Satan from heaven or (2) Satan's defeat (represented metaphorically as an expulsion) at Jesus' death. Although these interpretations are common in contemporary exegetical works, early interpreters of Revelation explained these verses differently. This prompts the question of who were the innovative interpreters who first read the texts as we do today? Accordingly, tracing a history of interpretation of the passage, in this article I will argue that (1) Oecumenius was the first interpreter who understood Rev. 12:7-9 as a portrayal of a primeval war between Michael and Satan which resulted in the expulsion of the devil from heaven because of his pride and apostasy. (2) Oecumenius did not reach this conclusion by exegeting Rev. 12:7-9. Rather, he connected traditional patristic exegesis and reflection on Satan-condensed mainly from interpretations of texts like Ezek. 28:11-19, Isa. 14:12-15, and Luke 10:18-with Revelation 12. (3) Andrew of Caesarea not only replicated Oecumenius' exegesis of the pericope but argued that this passage also portrayed Satan's defeat at the cross of Jesus, due to the influence of the patristic exegesis of John 12:31. (4) Given that Andrew's commentary was widely copied (whereas Oecumenius' was not), Andrew is ultimately the catalyst for the dissemination of Oecumenius' exegesis of this pericope as well as his own. (5) Therefore, Oecumenius and Andrew are the originators of the explanations of Rev. 12:7-9 present in many contemporary exegetical works.
Estudios Eclesiásticos , 2023
A pesar de que Mt 2,13-16 responsabiliza a Herodes por sus acciones
asesinas, varios autores cris... more A pesar de que Mt 2,13-16 responsabiliza a Herodes por sus acciones
asesinas, varios autores cristianos primitivos postularon que él había actuado bajo la influencia del diablo. Entre ellos destacan Ticonio y Ecumenio, pues ellos fueron los primeros en ofrecer un marco hermenéutico que justificase dicha conclusión.
Este artículo explora, empleando a la Wirkungsgeschichte como metodología, ¿por qué Ticonio y Ecumenio creyeron que Herodes actuó bajo la influencia Satanás en Mt 2,13-16?, y ¿cómo arribaron a estas conclusiones? Como consecuencia, se propone que la satanización de Herodes es producto de la lectura intertextual de Mt 2 y Ap 12, pues de esta forma las acciones del rey de Judea reflejan las del dragón apocalíptico.
![Research paper thumbnail of The Use of Psalm 22 (21 [LXX]) in Mark’s Gospel: Intertextuality, the Scripturization of History, and Christology, DavarLogos 20.2 (2021): 1-28](https://attachments.academia-assets.com/80812383/thumbnails/1.jpg)
DavarLogos, 2021
Usually, the interpreters of Mark’s gospel understand the allusions and citations to psalm22 in h... more Usually, the interpreters of Mark’s gospel understand the allusions and citations to psalm22 in his passion narrative as proof of prophetic fulfillment. This reveals a theo- logical conclusion rather than a literary one. Instead, this article poses, using a literary approach, that Mark uses psalm 22 for three purposes: firstly, he wants to scripturize the historical details of Jesus’ crucifixion account. Secondly, he uses psalm 22 to enhance the literary motifs of abandonment, despair, contempt, and defeat present in his narrative. He invites his readers to understand the details of Jesus crucifixion in light of the suffer- ings of the psalmist wherein the motifs aforementioned are represented vividly. Thirdly, as a completion of his picture of Jesus as divine, psalm 22 enables Mark to present Jesus as human. Jesus’ despair, divine and human abandonment, and defeat are proper of human experience. By describing Jesus this way, a divine-human Christology emerges.
Κοινός en Romanos 14,14: Una propuesta interpretativa, Estudios Bíblicos LXXIX (2021): 109-138, 2021
Interpreters usually understand κοινός in Rm 14, 14 as a synonym for ἀκάθαρτος. Therefore, the te... more Interpreters usually understand κοινός in Rm 14, 14 as a synonym for ἀκάθαρτος. Therefore, the text is interpreted as if Paul were abolishing the validity of the Levitical distinc- tion between clean and impure in the food laws. Instead, this article seeks to demonstrate that κοινός in Rm 14,14 refers to the ritual impurity of the expansionist system of extra-biblical impurity of Second Temple Judaism based on the use of the lexeme in Mk 7, Acts 10-11 and 1 Mac. Rm 14, 14 understood in light of this use of κοινός does not refer to the invalidity of the Levitical dietary laws but to the impurity of clean food according to Lv 11 but impure accor- ding to the extra-biblical impurity system.
Criticismo retórico: teoría, aplicación y crítica, 2018
El presente artículo busca describir el enfoque hermenéutico conocido como "criticismo retorico",... more El presente artículo busca describir el enfoque hermenéutico conocido como "criticismo retorico", analizar sus presuposiciones, aplicar el enfoque a la carta de Filemón y por ultimo ofrecer una crítica del enfoque. Este estudio muestra que el criticismo retorico resulta ser una herramienta útil para la hermenéutica literaria ya que en reacción a los movimientos que colocan el significado del texto en la comunidad que lo crea, el criticismo retorico busca determinar las intenciones del autor y los elementos que él usó para hacer persuasivo su discurso.
DavarLogos, 2019
Early Christianity attitude to biblical dietary laws is a puzzling issue. On one hand, they consi... more Early Christianity attitude to biblical dietary laws is a puzzling issue. On one hand, they considered as binding the dietary laws in Leviticus 17,10-14 and then reissued in the apostolic decree. On the other hand, they considered as non-binding the dietary laws of Leviticus 11. Why did they reject the dietary laws of Leviticus 11? This article contends that the rejection of these laws was driven by the desire to distance Christianity from Judaism and not by theological reasons. This is evident in the study of the reception history of Leviticus 11 dietary laws, along with the reception history of common used text to support the non-validity of Leviticus 11 dietary laws and the role played by the food as an
identity marker. When these approaches are taken together, a picture appears: the rejection of Leviticus 11 dietary laws is based on the Jewishness of these laws not the theology
behind them.
Theologica Xaveriana, 2019
Through an exegetical-theological
analysis of 1Cor 8:6, this article studies God
the Father in Pa... more Through an exegetical-theological
analysis of 1Cor 8:6, this article studies God
the Father in Pauline Theology and how Jesus
impacted God’s identity. For Paul, God the Father
is the Old Testament God, who now has included
Jesus within his identity. This alteration produced
a dialogical transformation where God is now
seen as a Christian God and Jesus is portrayed as
divine. Nevertheless, there is no modalism in Paul’s
thought. Instead, although God and Jesus share the
same identity, they remain different from each other
with unique characteristics and functions within
the Godhead.
Estudios Bíblicos , 2019
Si estas interesado, enviame un correo a [email protected] para compartir el artículo. /If you... more Si estas interesado, enviame un correo a [email protected] para compartir el artículo. /If you are interested in this paper email me to share it with you - [email protected]
El presenta artículo busca examinar las diferentes propuestas que se han presentado para el debat... more El presenta artículo busca examinar las diferentes propuestas que se han presentado para el debate concerniente al trasfondo lingüístico del término Kyrios en el Nuevo Testamento. Luego de proveer un análisis crítico de las propuestas imperiales, helenísticas y arameas se procede a proponer y a fundamentar la posibilidad de que el trasfondo lingüístico del vocablo sea hallado en la LXX.
Resumen: La mitad de las ocurrencias de μέγας están en Apocalipsis; sin embargo, la importancia d... more Resumen: La mitad de las ocurrencias de μέγας están en Apocalipsis; sin embargo, la importancia de este adjetivo es pasada por alto en muchos diccionarios y léxicos. El número de estudios que notan el amplio rango de significado de μέγας y lo toman en cuenta para la interpretación es limitado. Por tanto, este artículo pretende llenar el vacío en la erudición, realizando una aproximación lexicográfica a la palabra, a fin de estudiar sus múltiples usos y evaluar su importancia en la interpretación de Apocalipsis 12.
Books by Cristian Cardozo
Cristian Cardozo Mindiola (eds). Encrucijadas teológicas: Ensayos exegéticos, teológicos y misionales desde una perspectiva Interamericana (SEDUNAC: Medellín, 2022), 2022
Este libro contiene las presentaciones por parte de un gran grupo de eruditos que se realizaron e... more Este libro contiene las presentaciones por parte de un gran grupo de eruditos que se realizaron en la sección de Teología en el marco del 4to Congreso de Investigación de la División Interamericana en el año 2021, el cual tuvo como universidad anfitriona a la Corporación Universitaria Adventista (Medellín, Colombia).
Ensayos Exegéticos-Teológicos: Tu Palabra Permanece para Siempre, 2018
El presente estudio pretende una sistematización de las principales tendencias<br> investig... more El presente estudio pretende una sistematización de las principales tendencias<br> investigativas en el área de la teología bíblica. El estudio aborda las tendencias<br> investigativas en cuatro escenarios: local, internacional hispano, internacional inglés y<br> adventista. El estudio concluye que el panorama de la investigación en teología bíblica<br> está dominado por enfoques tradicionales al estudio del texto bíblico, así como por un<br> creciente número de estudios que incorpora los desarrollos metodológicos de los siglos<br> XX y XXI para el estudio de la Biblia.
Book Chapters by Cristian Cardozo
Notas exegéticas de Apocalipsis 12. Parte 3: 12,13-17, [Exegetical Notes on Revelation 12. Part 3: 12,13-17]” en Encrucijadas teológicas: Ensayos exegéticos, teológicos y misionales desde una perspectiva Interamericana, ed. Cristian Cardozo Mindiola (Medellín: SEDUNAC, 2022), 141-148
Este estudio no pretende ser una exégesis completa y detallada de Apocalipsis 12. Al contrario, l... more Este estudio no pretende ser una exégesis completa y detallada de Apocalipsis 12. Al contrario, lo que busca es ofrecer algunos apuntes sobre la gramática, sintaxis, semántica y pragmática de este capítulo central en el libro del Apocalipsis, a fin de que los intérpretes puedan utilizar este estudio como trampolín para un estudio de mayor profundidad sobre esta perícopa. En esta porción, se abordan los versos 13-17, pues ellos forman una unidad literaria con sentido propio. Esta partición también se hace con el fin de que el documento sea manejable. La interacción con la literatura secundaria se mantiene al mínimo con el fin de centrarse en los aspectos gramaticales de mayor importe y para no desviarnos de la línea principal del argumento de Apocalipsis 12.
“Notas exegéticas de Apocalipsis 12. Parte 2: 12,7-12, [Exegetical Notes on Revelation 12. Part 2: 12,7-12]” en Encrucijadas teológicas: Ensayos exegéticos, teológicos y misionales desde una perspectiva Interamericana, ed. Cristian Cardozo Mindiola (Medellín: SEDUNAC, 2022), 126-140
Este estudio no pretende ser una exégesis completa y detallada de Apocalipsis 12. Al contrario, l... more Este estudio no pretende ser una exégesis completa y detallada de Apocalipsis 12. Al contrario, lo que busca es ofrecer algunos apuntes sobre la gramática, sintaxis, semántica y pragmática de este capítulo central en el libro del Apocalipsis, a fin de que los intérpretes puedan utilizar este estudio como trampolín para un estudio de mayor profundidad sobre esta perícopa. En esta porción, se abordan los versos 7-12, pues ellos forman una unidad literaria con sentido propio y diferenciada de los versos 13-17. Esta partición también se hace con el fin de que el documento sea manejable. La interacción con la literatura secundaria se mantiene al mínimo con el fin de centrarse en los aspectos gramaticales de mayor importe y para no desviarnos de la línea principal del argumento de Apocalipsis 12.
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Teaching Documents by Cristian Cardozo
Academic Journals by Cristian Cardozo
after the second coming of Christ, particularly the punishment of sinners and the renewal of the earth. This article explores Oecumenius’ exegesis and explains that he conceives the first, fifth, and sixth trumpets as symbols of the punishment of sinners and the second, third, and fourth trumpets as depictions of the renewal of the earth. Moreover, this article argues that this unique interpretation of the trumpets stems from Oecumenius’ incarnational reading of the Apocalypse. Since he understands the seventh seal as the second coming, the trumpets must represent events at or after this event due to their subsequent placement in Revelation. Furthermore, Oecumenius reads intertextually each trumpet with a text that was long established in early Christianity as a proof text of either the punishment of sinners or the renewal of the earth, reading the meaning of the latter into the former.
Therefore, what Oecumenius’ original reading of Revelation 8–9 achieves is that the trumpets are added to the list of biblical testimonia that witness to the events that must happen at the eschaton.
Oecumenius es distintiva. Él argumenta que este pasaje describe la estrategia por medio de
la cual Satanás esperaba destruir a María, que consistía en angustiarla al hacerla ver el cruel
sufrimiento de Jesús en la cruz. Satanás pretendía que los sufrimientos de Jesús sacudieran a
María y la sumergieran en angustia y vejación, derrotándola por completo. De esta manera,
ella sería destruida, con lo cual se cumpliría el propósito de Satanás de destruirla a ella, a su
hijo y a quienes creen en él, tal como lo representa la visión de Ap 12. Este artículo propone
que la interpretación distintiva de Ecumenio radica en su lectura cristológica e histórica de
Ap 12, así como su lectura intertextual de Ap 12,14-16 con Jon 2,4, Mt 7,25 y Lc 2,35.
asesinas, varios autores cristianos primitivos postularon que él había actuado bajo la influencia del diablo. Entre ellos destacan Ticonio y Ecumenio, pues ellos fueron los primeros en ofrecer un marco hermenéutico que justificase dicha conclusión.
Este artículo explora, empleando a la Wirkungsgeschichte como metodología, ¿por qué Ticonio y Ecumenio creyeron que Herodes actuó bajo la influencia Satanás en Mt 2,13-16?, y ¿cómo arribaron a estas conclusiones? Como consecuencia, se propone que la satanización de Herodes es producto de la lectura intertextual de Mt 2 y Ap 12, pues de esta forma las acciones del rey de Judea reflejan las del dragón apocalíptico.
identity marker. When these approaches are taken together, a picture appears: the rejection of Leviticus 11 dietary laws is based on the Jewishness of these laws not the theology
behind them.
analysis of 1Cor 8:6, this article studies God
the Father in Pauline Theology and how Jesus
impacted God’s identity. For Paul, God the Father
is the Old Testament God, who now has included
Jesus within his identity. This alteration produced
a dialogical transformation where God is now
seen as a Christian God and Jesus is portrayed as
divine. Nevertheless, there is no modalism in Paul’s
thought. Instead, although God and Jesus share the
same identity, they remain different from each other
with unique characteristics and functions within
the Godhead.
Books by Cristian Cardozo
Book Chapters by Cristian Cardozo
after the second coming of Christ, particularly the punishment of sinners and the renewal of the earth. This article explores Oecumenius’ exegesis and explains that he conceives the first, fifth, and sixth trumpets as symbols of the punishment of sinners and the second, third, and fourth trumpets as depictions of the renewal of the earth. Moreover, this article argues that this unique interpretation of the trumpets stems from Oecumenius’ incarnational reading of the Apocalypse. Since he understands the seventh seal as the second coming, the trumpets must represent events at or after this event due to their subsequent placement in Revelation. Furthermore, Oecumenius reads intertextually each trumpet with a text that was long established in early Christianity as a proof text of either the punishment of sinners or the renewal of the earth, reading the meaning of the latter into the former.
Therefore, what Oecumenius’ original reading of Revelation 8–9 achieves is that the trumpets are added to the list of biblical testimonia that witness to the events that must happen at the eschaton.
Oecumenius es distintiva. Él argumenta que este pasaje describe la estrategia por medio de
la cual Satanás esperaba destruir a María, que consistía en angustiarla al hacerla ver el cruel
sufrimiento de Jesús en la cruz. Satanás pretendía que los sufrimientos de Jesús sacudieran a
María y la sumergieran en angustia y vejación, derrotándola por completo. De esta manera,
ella sería destruida, con lo cual se cumpliría el propósito de Satanás de destruirla a ella, a su
hijo y a quienes creen en él, tal como lo representa la visión de Ap 12. Este artículo propone
que la interpretación distintiva de Ecumenio radica en su lectura cristológica e histórica de
Ap 12, así como su lectura intertextual de Ap 12,14-16 con Jon 2,4, Mt 7,25 y Lc 2,35.
asesinas, varios autores cristianos primitivos postularon que él había actuado bajo la influencia del diablo. Entre ellos destacan Ticonio y Ecumenio, pues ellos fueron los primeros en ofrecer un marco hermenéutico que justificase dicha conclusión.
Este artículo explora, empleando a la Wirkungsgeschichte como metodología, ¿por qué Ticonio y Ecumenio creyeron que Herodes actuó bajo la influencia Satanás en Mt 2,13-16?, y ¿cómo arribaron a estas conclusiones? Como consecuencia, se propone que la satanización de Herodes es producto de la lectura intertextual de Mt 2 y Ap 12, pues de esta forma las acciones del rey de Judea reflejan las del dragón apocalíptico.
identity marker. When these approaches are taken together, a picture appears: the rejection of Leviticus 11 dietary laws is based on the Jewishness of these laws not the theology
behind them.
analysis of 1Cor 8:6, this article studies God
the Father in Pauline Theology and how Jesus
impacted God’s identity. For Paul, God the Father
is the Old Testament God, who now has included
Jesus within his identity. This alteration produced
a dialogical transformation where God is now
seen as a Christian God and Jesus is portrayed as
divine. Nevertheless, there is no modalism in Paul’s
thought. Instead, although God and Jesus share the
same identity, they remain different from each other
with unique characteristics and functions within
the Godhead.