![]() ![]() On Sunday, July 24th there is a Feast Day Mass at the Basilique Sainte Marie-Madeleine in St. The Hostellerie is located just below the Cave of Saint Mary Magdalene. Saint Mary Magdalene is co-patroness of their Order of Preachers. The Hostellerie-de-la-Sainte-Baume is run by the Dominicans who have been guardians of Saint Mary Magdalene’s relics since 1295. Hostellerie-de-la-Sainte-Baume just below the Cave In the Cave is her relic (a piece of her tibia) kept in a gold reliquary. The Cave of Saint Mary Magdalene is called La Sainte-Baume (holy cave). La Sainte-Baume in the rockface of the Massif-de-la-Sainte-Baume The Mary Magdalene Pilgrimagewill focus on the life of Mary Magdalene after the Resurrection and on her companions who sailed from Palestine to Gaul (now France) in 47 AD and ended up converting all of what is now Provence. The most convenient airport in which to land is MARSEILLE AIRPORT, where I will be able to meet you. If you are interested in flying to the South of France and spending time to get to know this exceptional friend of Jesus in a very personal way, please contact me and I will see how I can help you. Maximin-la-Sainte-Baume for the entire 7 nights and follow the path of Saint Mary Magdalene after the Resurrection when she came to Provence (47AD) and ended up spending the last thirty years of her life in a Cave up a mountain called La Sainte-Baume. We will stay in a VILLA in the town of St. I believe it is more likely that due to the great number of corrections in this manuscript, text critics have perhaps been so focused on cataloguing each individual correction that they have not noticed the themed cluster of variants at the opening of John 11.July 23-30, 2016 are the dates of this 7-Day Saint Mary Magdalene Novena Pilgrimage, that has been offered to a total of 6 pilgrims. Why is this? Is it simply because the scribe of is known to have been sloppy? This cannot be the case, as * provides many noteworthy and oft-discussed readings (e.g.,, "the prophet," at John 7:52, "Five days before," at John 12:1 "written in the law," at John 15:25). John 11 in contains an intriguing set of variations around the names "Mary" and "Martha." To date, only a handful of comments have been made on these important discrepancies in. ![]() (4) It appears that the scribe corrected the Gospel text against another exemplar. (3) Although the majority of the corrections throughout are due to scribal error, also reflects dozens of alternate readings of the text attested in important early witnesses such as, 579, and several church fathers. ![]() (2) The scribe of this manuscript was notoriously unpredictable, having made about 450 corrections to the Gospel in total. It is generally dated to approximately 200 CE ( and are roughly contemporaneous). Papyrus Bodmer II (), discovered in 1952 near Dishna, Egypt, and held at the Bodmer Library in Cologny, Switzerland, is a codex containing only the Gospel of John and is arguably the oldest extant witness of John 11-12. * Papyrus 66: An Important Witness to Late Second-Century Scribal Variants in John The work of many established redaction critics, who have already hypothesized that Martha was not present in an earlier form of this Gospel story, will also be addressed. Although this study is primarily focused on Greek and Vetus Latina witnesses, an occasional noteworthy variant (e.g., from a Syriac or Vulgate witness) may be mentioned when relevant to the subject at hand. (1) Occasionally these sources conflict in their rendering of a variant I have tried to make note of these discrepancies and look at photographs of witnesses whenever possible. In order to gain the greatest amount of data on the Fourth Gospel's text transmission. By looking at 's idiosyncrasies and then comparing them to the Fourth Gospel's greater manuscript transmission, I hope to demonstrate that Martha's presence shows significant textual instability throughout the Lazarus episode, and thus that this Lukan figure may not have been present in a predecessor text form of the Fourth Gospel that circulated in the second century. ![]() The starting point for this study is instability around Martha in our most ancient witness of John 11-12, Papyrus 66. This study examines the text transmission of the figure of Martha of Bethany throughout the Fourth Gospel in over one hundred of our oldest extant Greek and Vetus Latina witnesses. ![]()
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