This paper examines the polemical tones in the writings of Eastern Christian-particularly Syriac-authors in response to Muslim philosophical and theological conceptions of material food in the afterlife. I argue that the debate over physical nourishment in the hereafter permeated the religious public sphere, being shaped by the faith, imagination, and doctrinal perspectives of various Muslim intellectuals. Evidence of this debate persisted from the early Islamic period through to the end of the 12(th) century. I will analyse a selection of Christian sources, beginning with the 7(th)-century authors 'Enanisho' and Isaac the Syrian, followed by the 8(th)-and 9(th)-century bishops Theodore Ab & umacr; Qurrah, John of Dara, and Job of Edessa, and concluding with Dionysius Bar Sal & imacr;b & imacr;, in the 12(th) century. This study examines the eschatological arguments developed and restated by Christian authors, situating these narratives within the broader Islamic context-an intellectual environment marked by material nuances in the conception of the afterlife.
A comprehensive analysis of the studies on Ernesto Buonaiuti, published from the years of Vatican II up to the beginning of the pontificate of Pope John Paul II, elucidates the manner in which the figure and works of Buonaiuti were approached at Vatican II. It is thus possible to observe how the story of Buonaiuti and Angelo Roncalli's youthful friendship was instrumental in establishing a definitive connection between the reflection of the Roman Modernist and that of the council, particularly concerning the concept of aggiornamento as articulated by Pope John XXIII in his famous allocution for the convocation of Vatican II.
Judah, the fourth-born son of Jacob, belonged to the generation of the righteous in the middle, that is those who, insofar as they lived after Abraham, bore the sign of circumcision, but insofar as they lived before Moses, were not subject to the rules of the Law: on this basis, Justin makes Judah's justice coincide with adherence to what is good by nature and universally valid for all men. Therefore Greek philosophical ethics precedes Judaic Law. Moreover, Judah is also the progenitor of the Jewish people and, as such, a prefiguration of Christ: to this is added the Christological interpretation of Jacob's blessing on Judah (Gen 49:8-11), not without problems of textual transmission, already interpreted in Jewish circles from a messianic perspective. The end of the independence of Judah's tribe, together with the cessation of some of its main religious institutions, not only confirms the messianic nature of Christ, but also prompts Justin to look at the Roman Empire from a providentialist perspective.
This essay analyses Ernesto Buonaiuti's work as a teacher and trainer by examining two significant episodes in his life, one at its beginning and one at its end. The first episode explores his relationship with Antonio Labriola to show that Buonaiuti was not present at the 1896 lecture L'Universit & agrave; e la libert & agrave; della scienza. The second episode concerns Buonaiuti's relationship with Tullio Gregory, who was one of the most attentive scholars of the persecution suffered by Ernesto. However, despite being in the audience at his final lectures, Gregory recognised the fundamental difference between Buonaiuti's theology and the nouvelle th & eacute;ologie that found itself at the centre of a controversy which erupted in 1946, year of Buonaiuti's death.
This article explores the conceptual and terminological influence of the unedited Syriac version of Mark the Monk's (late 4th to mid-5th century) works on Isaac of Nineveh (7th century), the main representative of East-Syriac mysticism, with regard to knowledge, faith, and contemplation, with reference to the earliest witnesses of this version (BL Add. 12175; Vat. sir. 122), the Greek text edited by Georges-Mathieu de Durand, and Isaac's edited and unedited (Syr. e. 7) writings. Although scholars have acknowledged Mark's impact on Isaac, this phenomenon has not hitherto been studied in depth: this article represents an initial attempt in this direction, which also highlights the need to take into account the rich mosaic of influences that intertwine with Mark, and Isaac's distinctive hermeneutical choices.
