Timo’s and my article on-line

Since I believe knowledge is to be shared, I decided to make Timo Paananen’s and my article available on-line, in accordance with the conditions set up by Brill:

Permitted use of Articles from Journals, Multi-Authored Books and Encyclopedias

  • A Brill author may post the post-print version of his or her own article that appeared in a journal or multi-authored book volume or encyclopedia on his or her own personal website or webpage free of charge. This means the article can be shown exactly as it appears in print. No permission is required.

http://www.brill.com/open-access-policy

So here it is:

Distortion of the Scribal Hand in the Images of Clement’s Letter to Theodore, Vigiliae Christianae 67 (2013), 235-247”.

Roger Viklund, June 27, 2013

7 kommentarer

  1. bbnewsab said,

    27 juni, 2013 den 22:58

    Any reactions to the article so far from scholars (or others)?

    Or they keep silent?

    Gilla

  2. 28 juni, 2013 den 10:58

    Apart from a few comments on some blogs, all AFAIK pro-authenticity, and a few personal contacts, I haven’t seen any reactions. But I wouldn’t know what the normal reaction would be.

    Gilla

  3. D Blocker said,

    28 juni, 2013 den 21:32

    Roger
    Thank you for posting your recently published essay here on your blog.
    All too often important articles are locked up behind paywalls, and rendered inaccessible to anyone who is not either a member of an academic community, or who does not have a large discretionary fund to pay for articles.
    I also want to congratulate Brill Publications for their enlightened policy of allowing authors to make their work available on the internet once it has been published in a print journal.
    For the non university affiliated amateur, who lives in a small town, obtaining articles either requires a long journey to a city whose libraries have the work in question, and allow the public access to their collections, or making use of expensive interlibrary loan services or expensive pay per download services.
    While I believe that all information is not necessarily free, the high charges imposed by some publishers to access their holdings ( for example a well known journal storage organization charges more to download a 50 year old 5 page article than it costs to purchase a new 300 page hardback book with full page colour illustrations) seem somewhat exorbitant.

    Thank you again for this post. I hope this essay is just the start of a long series of published papers.

    Gilla

  4. Giuseppe said,

    29 juni, 2013 den 20:02

    Very interesting. Thank you Roger,
    I can’t wait to read your next book in English!

    Gilla

  5. 29 juni, 2013 den 20:28

    Thanks!

    David; I agree! I also think the prices are outlandish.

    Giuseppe! You wrote to me a while ago and asked me about the Zealot Hypothesis; i.e. a possible “’zealot” scenario for a hypothetical historical Jesus. I haven’t had time to answer you, to which I apologize. In fact I devoted the last 60–70 pages of my Swedish book exploring that possibility.

    I would say that it is a possible scenario, but I have become less convinced during the last years. I think it’s more likely that there was no Jesus at all than a zealot Jesus; and more likely that there was a gnostic Jesus (of whom we know nothing) than a zealot Jesus. I don’t believe in a Gospel Jesus. I consider him to be a really unlikely outcome of this puzzle.

    But it is possible that the earliest Christian movement also had a zealot wing, which does not necessarily lead to a zealot Jesus. If Christianity could (at least as a possibility) arise without a historical Jesus giving the impulse, then of course a zealot Christianity could arise without a historical Jesus. There are though a lot of names, places and allusions to Zealots and Essenes to be found in the New Testament.

    Gilla

  6. Giuseppe said,

    30 juni, 2013 den 12:06

    Yes Roger, but even if I assume a Gnostic (or a Zealot) ”Jesus” that provided a partial model for the creation of Mark’s Jesus figure (you can see the article of Lena Einhorn, ”Jesus and the Egyptian prophet” about) this is a far cry from saying that the Gospel Jesus represents an historical figure in any meaningful fashion, or that thereby we can say that ”there was an historical Jesus” (it is sufficient to look at Paul, to be convinced, EVEN if the name of this hypothetical anonymous figure was ”Jesus” by coincidence).

    Gilla

  7. 30 juni, 2013 den 12:57

    I agree Giuseppe.

    Gilla


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