Adela Yarbro Collins

The combat myth in the Book of Revelation

O livro de Adela Collins foi publicado primeiramente em 1976 pela Harvard Theological Review, e reimpresso com poucas mudanças em 2001. Na verdade, ele é a sua tese doutoral, defendida em setembro de 1975, sob a orientação de Dieter Georgi. O texto agora resenhado tem poucos acréscimos ao primeiro, mais no campo das referências. Esta presente resenha é uma saudação a essa nova edição da obra, que se tornou referência no estudo do Apocalipse de João. Para demonstrar sua tese, de que o Apocalipse tem como estrutura os antigos mitos de combate, Collins escolheu o Apocalipse 12 como fonte para análise, selecionado por ser mais o mais amplo e claro exemplo dessa dependência estrutural. A origem do material deste capítulo do livro de João está essencialmente no mito de combate, adaptado para interpretar uma situação de conflito e de perseguição do autor e das comunidades de crentes. Como resposta a essa situação, o Apocalipse advoga a estratégia da não-violência e do martírio idealizado. Segundo a autora, a maior dificuldade na análise do Apocalipse está no fato de várias passagens serem paralelas e repetidas. Isso indicaria o uso de fontes? Se refeririam aos mesmos eventos ou a eventos paralelos? Geralmente, os estudiosos apontam duas estratégias para resolver essa questão. Uma delas é admitir que o redator do Apocalipse usou farto número de fontes diferentes; a outra é entender que esse fenômeno é fruto da sua intenção literária deliberada. Esta segunda opção é chamada de Teoria da Recapitulação. Apesar dessa hipótese retroceder a datas tão antigas quanto Agostinho, ela foi eclipsada pela Teoria das Fontes, segundo a qual o autor de Apocalipse foi simplesmente um editor que compilou diversas fontes num único documento. Neste caso, as repetições seriam um critério para discernir os limites e extensões dessas fontes. Para Adela Collins, entretanto, a fraqueza dessa teoria reside na

The use of Daniel in Jewish apocalyptic literature and in the Revelation of St. John

A detailed critical analysis of various apocalyptic texts which poses a solution to the problem concerned with the method of studying allusive Old Testament material, particularly from Daniel. This study shows how Daniel helped mold the eschatological thinking of both Jews and Christians around the time of Christ.

THE ORIGIN OF THE DESIGNATION OF JESUS AS "SON OF MAN"

Taking up this well worked problem in New Testament scholarship may seem audacious to some, futile to others. At least one scholar has exulted over his own claim, supported by a few, to have solved the problem; whereas at least one other scholar has declared the problem insoluble. Although the problem is difficult, the elements of a solution are indeed present in the discussion. It is taken up again in this essay because of its importance for research on the historical Jesus and on the emergence of Christology.

Vilification and Self-Definition in the book of Revelation

New Testament scholars, as well as preachers, are in frequent danger of perpetuating negative stereotypes about the Jews. The reason for this state of affairs is that the polemical anti-Jewish remarks in the NT are often simply repeated or paraphrased in the interpreters context without attention to the difference in meaning these remarks have when read in their original social and historical contexts. Krister Stendahl has done much to sensitize Christians to this danger in his writing, public speaking, and teaching. This concern about relations between Jews and Christians today is a major reason for doing a historical analysis of the passages in the book of Revelation in which Jews are vilified (2:9 and 3:9).

The "messianic secret" in Mark

Despite the cool reception given to it by English scholarship when it first appeared, it is now abundantly evident tlat Wilhelm Wredes Das Messiasgeheimnis in den Evangelien (1901) marked a turning point of considerable importance in the study of the Gospels inasmuch as Wrede was really the first to recognize and appreciate the theological nature of the Synoptics. His specific thesis (that the Messianic secret motif in Mark has a theological rather than a historical origin) has ‘markedly influenced the researches of those who came after him, to such an extent that it is often taken for granted, a ‘given’ in the investigation of new propositions and theses. His own statement of the thesis has not escaped criticism and refinement, of course, but his main conclusion still stands as proven for the majority of continental scholars. An investigation of the Messianic secret motif in Mark must therefore deal in the first place with Wrede himself, and I will begin by briefly outlining Wredes argument. He points first to the commands with which Jesus silence the Messianic confessions of the demons (1:23-25, 34; 3:11f cf. 5:6f; 9:20). Since the various explanations offered for the possessed individuals knowledge are unsatisfactory, we must recognize a legendary development in the tradition. When other commands to silence are also taken into consideration― to those healed miraculously (1:43-45; 5:43; 7:36; 8:26), the disciples after Peters confession (8:30) and after the trans-

The Charge of Blasphemy in Mark 14.64

The teaching of m. Sanh. 7.5, that the ‘blasphemer’ is not culpable unless he pronounces the Name itself, is attested by Josephus and the Community Rule from Qumran. The Markan Jesus, however, does not pronounce the divine name. Philo provides evidence for a broader understanding of blasphemy, namely, claims to be divine or to possess divine power. The relevant passages are analogous to the Markan Jesus’ claims that he would be enthroned at the right hand of God and that he would ‘come with the clouds of heaven’. Both claims imply divine status, authority and power. The chief priests, as Sadducees, probably subscribed to a definition of blasphemy like that of Philo. Like other Jews of the time, they advocated the death penalty for blasphemy, but were more likely to carry it out. Mark did not wish to deny that Jesus blasphemed from the point of view of the chief priests. The narrative is ironic in the sense that what is blasphemy from the point of view of the council is true from the perspective of the implied audience.

Reading the Book of Revelation in the Twentieth Century

On the deepest level, the Book of Revelation provides a story in and through which the people of God discover who they are and what they are to do.

Apocalyptic Themes in Biblical Literature

Apocalyptic themes in the Bible imaginatively address issues of perennial concern to communities of faith. Apocalyptic rhetoric has the potential to unmask forces that pretend to be benign, but are actually exploitative.

Paul’s Disability: The Thorn in His Flesh

Paul seems to conceal as much as he reveals about the “thorn in the flesh” that was given to him lest “he exalt himself” (2 Cor 12:7). The context is a report of “visions and revelations of the Lord,” in particular an account of how “a man in Christ” (Paul himself) was taken up to the third heaven, to Paradise. After a brief and cryptic description of the event and a mention of the superior quality of the revelations, Paul continues as follows:1 Therefore, lest I exalt myself, a thorn in the flesh was given to me, a messenger of Satan, to punch me (to strike me with his fist), lest I exalt myself. I called upon the Lord for help with this three times in order that it might withdraw from me. And he said to me, “(Your possession of) my favor suffices for you, for power is brought to its goal in weakness.” So I shall rather boast all the more gladly in my weaknesses, so that the power of Christ may dwell upon me. Therefore, I delight in weaknesses, in insults, in calamities, in persecutions and difficulties, for the sake of Christ; for when I am weak, then I am powerful.1

Feminine Symbolism in the Book of Revelation

Feminine symbols are prominent in the second half of the book of Revelation, which extends from 12:1 to 22:5.1 Symbols can be approached in a variety of ways. In the twentieth century a dominant mode of interpreting symbols among biblical scholars has been the history-of-religions approach. This method has sought to discover the origin and history of various symbols and to discern their meaning and function in one text by comparing it with other texts from the same historical context and culture.2 2 This approach is very illuminating for the analysis of the three major feminine symbols in Revelation: the woman clothed with the sun in ch. 12, the prostitute of ch. 17 and the bride of the Lamb in chs. 19 and 21. The vision of the woman clothed with the sun has a highlighted position as the opening account of the second half of the book. The traditional Catholic interpretation of the woman clothed with the sun is that she is Mary, the mother of Jesus, since the child she brings forth is the Messiah. Most Protestant exegetes, and now many Catholic exegetes, have found that interpretation unlikely. Alternative interpretations are that she is personified Israel, Jerusalem, or the people of God. Such personifications are common in the prophetic traditions of Israel.3 3 A history-of-religions approach leads to the conclusion that the woman is presented as a goddess.4 The vision is of a high goddess with astral attributes: the sun is her garment, the moon her footstool, stars her crown. The Greek word 8JTfip could mean star or