Why there is (no) miracles in the New Testament? The magical Mediterranean environment: notes on ancient power and magic
Autor(a) principal: | |
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Data de Publicação: | 2017 |
Outros Autores: | |
Tipo de documento: | Artigo |
Idioma: | por |
Título da fonte: | Romanitas |
Texto Completo: | https://periodicos.ufes.br/romanitas/article/view/18480 |
Resumo: | What this article argues and intends is that the fundamental concept to speak of divine men who know and manipulate the cosmic forces (dýnamis) is the power (dýnamis). It is quite evident that in the Mediterranean basin the association between people (divine men, magicians, etc.) and power (dýnamis) conformed an imaginary of magic. It is precisely this association that made the divine man known. Maybe that’s why Gospel of John has avoided its use. The warning here is to give due consideration to the synoptic view of their respective understandings of sēmĕîon, ĕrgŏn, tĕras and dýnamis, on the one hand, and the Johannine vision of sēmĕîon and ĕrgŏn, on the other. Once the warning about the risk of harmonization in the use of the terms and their respective meanings and consequences observed centuries ago of Christian tradition, it is imperative to analyze what role the concept of power plays in the semantic question and, therefore, in its importance for the understanding of Mediterranean mystic experiences in general and paleochristians in particular. |
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Why there is (no) miracles in the New Testament? The magical Mediterranean environment: notes on ancient power and magicPor que (não) existem milagres no Novo Testamento? O ambiente mágico mediterrânico: notas sobre poder e magia antigosMysticReligionMagicPaleochristianitiesSemanticsMísticaReligiãoMagiaPaleocristianismosSemânticaWhat this article argues and intends is that the fundamental concept to speak of divine men who know and manipulate the cosmic forces (dýnamis) is the power (dýnamis). It is quite evident that in the Mediterranean basin the association between people (divine men, magicians, etc.) and power (dýnamis) conformed an imaginary of magic. It is precisely this association that made the divine man known. Maybe that’s why Gospel of John has avoided its use. The warning here is to give due consideration to the synoptic view of their respective understandings of sēmĕîon, ĕrgŏn, tĕras and dýnamis, on the one hand, and the Johannine vision of sēmĕîon and ĕrgŏn, on the other. Once the warning about the risk of harmonization in the use of the terms and their respective meanings and consequences observed centuries ago of Christian tradition, it is imperative to analyze what role the concept of power plays in the semantic question and, therefore, in its importance for the understanding of Mediterranean mystic experiences in general and paleochristians in particular.O que o presente texto defende é que o conceito fundamental para se falar de homens divinos que conhecem e manipulam as forças (dýnamis) cósmicas é o poder (dýnamis). É bastante evidente que na bacia mediterrânica a associação entre pessoas (homens divinos, magos, etc.) e poder (dýnamis) conformou um imaginário da magia. É exatamente essa associação que tornou conhecido o homem divino. Talvez por isso o Evangelho de João tenha evitado o seu uso. A advertência, aqui, é para que seja dada a devida atenção antes de se harmonizar a visão dos sinóticos quanto a suas respectivas compreensões de sēmĕîon, ĕrgŏn, tĕras e dýnamis, de um lado, e a visão joanina de sēmĕîon e ĕrgŏn, por outro. Uma vez posta a advertência sobre o risco da harmonização no emprego dos termos e seus respectivos significados e consequências, observada há séculos pela tradição cristã, torna-se imperioso analisar que papel o conceito de poder desempenha na questão semântica e, por conseguinte, na sua importância para a compreensão das experiências místicas mediterrânicas, no geral, e paleocristãs, em particular.Portal de Periódicos da Ufes2017-06-30info:eu-repo/semantics/articleinfo:eu-repo/semantics/publishedVersionapplication/pdfhttps://periodicos.ufes.br/romanitas/article/view/1848010.17648/rom.v0i9.18480Romanitas - Revista de Estudos Grecolatinos; N. 9 (2017): janeiro-junho; 65-90Romanitas - Revista de Estudos Grecolatinos; n. 9 (2017): janeiro-junho; 65-90Romanitas - Revista de Estudos Grecolatinos; No. 9 (2017): janeiro-junho; 65-90Romanitas - Revista de Estudos Grecolatinos; Núm. 9 (2017): janeiro-junho; 65-90Romanitas - Revista de Estudos Grecolatinos; No 9 (2017): janeiro-junho; 65-902318-930410.17648/rom.v0i9reponame:Romanitasinstname:Universidade Federal do Espírito Santo (UFES)instacron:UFESporhttps://periodicos.ufes.br/romanitas/article/view/18480/12427Copyright (c) 2017 Romanitas - Revista de Estudos Grecolatinoshttps://creativecommons.org/licenses/by-nc-nd/4.0info:eu-repo/semantics/openAccessChevitarese, André LeonardoJusti, Daniel Brasil2023-08-14T20:32:49Zoai:periodicos.ufes.br:article/18480Revistahttps://periodicos.ufes.br/romanitasPUBhttps://periodicos.ufes.br/romanitas/oaigil-ventura@uol.com.br || es.leir@gmail.com2318-93042318-9304opendoar:2023-08-14T20:32:49Romanitas - Universidade Federal do Espírito Santo (UFES)false |
dc.title.none.fl_str_mv |
Why there is (no) miracles in the New Testament? The magical Mediterranean environment: notes on ancient power and magic Por que (não) existem milagres no Novo Testamento? O ambiente mágico mediterrânico: notas sobre poder e magia antigos |
title |
Why there is (no) miracles in the New Testament? The magical Mediterranean environment: notes on ancient power and magic |
spellingShingle |
Why there is (no) miracles in the New Testament? The magical Mediterranean environment: notes on ancient power and magic Chevitarese, André Leonardo Mystic Religion Magic Paleochristianities Semantics Mística Religião Magia Paleocristianismos Semântica |
title_short |
Why there is (no) miracles in the New Testament? The magical Mediterranean environment: notes on ancient power and magic |
title_full |
Why there is (no) miracles in the New Testament? The magical Mediterranean environment: notes on ancient power and magic |
title_fullStr |
Why there is (no) miracles in the New Testament? The magical Mediterranean environment: notes on ancient power and magic |
title_full_unstemmed |
Why there is (no) miracles in the New Testament? The magical Mediterranean environment: notes on ancient power and magic |
title_sort |
Why there is (no) miracles in the New Testament? The magical Mediterranean environment: notes on ancient power and magic |
author |
Chevitarese, André Leonardo |
author_facet |
Chevitarese, André Leonardo Justi, Daniel Brasil |
author_role |
author |
author2 |
Justi, Daniel Brasil |
author2_role |
author |
dc.contributor.author.fl_str_mv |
Chevitarese, André Leonardo Justi, Daniel Brasil |
dc.subject.por.fl_str_mv |
Mystic Religion Magic Paleochristianities Semantics Mística Religião Magia Paleocristianismos Semântica |
topic |
Mystic Religion Magic Paleochristianities Semantics Mística Religião Magia Paleocristianismos Semântica |
description |
What this article argues and intends is that the fundamental concept to speak of divine men who know and manipulate the cosmic forces (dýnamis) is the power (dýnamis). It is quite evident that in the Mediterranean basin the association between people (divine men, magicians, etc.) and power (dýnamis) conformed an imaginary of magic. It is precisely this association that made the divine man known. Maybe that’s why Gospel of John has avoided its use. The warning here is to give due consideration to the synoptic view of their respective understandings of sēmĕîon, ĕrgŏn, tĕras and dýnamis, on the one hand, and the Johannine vision of sēmĕîon and ĕrgŏn, on the other. Once the warning about the risk of harmonization in the use of the terms and their respective meanings and consequences observed centuries ago of Christian tradition, it is imperative to analyze what role the concept of power plays in the semantic question and, therefore, in its importance for the understanding of Mediterranean mystic experiences in general and paleochristians in particular. |
publishDate |
2017 |
dc.date.none.fl_str_mv |
2017-06-30 |
dc.type.driver.fl_str_mv |
info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion |
format |
article |
status_str |
publishedVersion |
dc.identifier.uri.fl_str_mv |
https://periodicos.ufes.br/romanitas/article/view/18480 10.17648/rom.v0i9.18480 |
url |
https://periodicos.ufes.br/romanitas/article/view/18480 |
identifier_str_mv |
10.17648/rom.v0i9.18480 |
dc.language.iso.fl_str_mv |
por |
language |
por |
dc.relation.none.fl_str_mv |
https://periodicos.ufes.br/romanitas/article/view/18480/12427 |
dc.rights.driver.fl_str_mv |
Copyright (c) 2017 Romanitas - Revista de Estudos Grecolatinos https://creativecommons.org/licenses/by-nc-nd/4.0 info:eu-repo/semantics/openAccess |
rights_invalid_str_mv |
Copyright (c) 2017 Romanitas - Revista de Estudos Grecolatinos https://creativecommons.org/licenses/by-nc-nd/4.0 |
eu_rights_str_mv |
openAccess |
dc.format.none.fl_str_mv |
application/pdf |
dc.publisher.none.fl_str_mv |
Portal de Periódicos da Ufes |
publisher.none.fl_str_mv |
Portal de Periódicos da Ufes |
dc.source.none.fl_str_mv |
Romanitas - Revista de Estudos Grecolatinos; N. 9 (2017): janeiro-junho; 65-90 Romanitas - Revista de Estudos Grecolatinos; n. 9 (2017): janeiro-junho; 65-90 Romanitas - Revista de Estudos Grecolatinos; No. 9 (2017): janeiro-junho; 65-90 Romanitas - Revista de Estudos Grecolatinos; Núm. 9 (2017): janeiro-junho; 65-90 Romanitas - Revista de Estudos Grecolatinos; No 9 (2017): janeiro-junho; 65-90 2318-9304 10.17648/rom.v0i9 reponame:Romanitas instname:Universidade Federal do Espírito Santo (UFES) instacron:UFES |
instname_str |
Universidade Federal do Espírito Santo (UFES) |
instacron_str |
UFES |
institution |
UFES |
reponame_str |
Romanitas |
collection |
Romanitas |
repository.name.fl_str_mv |
Romanitas - Universidade Federal do Espírito Santo (UFES) |
repository.mail.fl_str_mv |
gil-ventura@uol.com.br || es.leir@gmail.com |
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1798045856194101248 |