By Karl Olav Sandnes
Within the fourth century C.E. a few Christians paraphrased the tales approximately Jesus' existence within the type of classical epics. Imitating the style of centos, they stitched jointly strains taken both from Homer (Greek) or Virgil (Latin). They therefore created new texts out of the classical epics, whereas they nonetheless remained totally in the confines in their sort and vocabulary. it's the goal of this learn to place those makes an attempt right into a old and rhetorical context. Why did a few Christians rewrite the Gospel tales during this approach, and what got here out of this? at the foundation of those Christian centos, it's traditional to handle the view held by way of a few students, specifically that New Testaments narratives are imitations of the epics.
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Extra info for The Gospel 'According to Homer and Virgil': Cento and Canon
20 From this elaborating element implied in paraphrasis, one can imagine that a similar process went on in the formation process of the Gospels. 21 The rhetoric framework in which biblical 17 I borrow this term from Martha A. Malamud, A Poetics of Transformation. Prudentius and Classical Mythology (Ithaca and London: Cornell University Press, 1989), 35. 18 Hock and O’Neill, The Chreia and Ancient Rhetoric, 295, 299. 19 Hock and O’Neill, The Chreia and Ancient Rhetoric, 157, 159. 20 For further examples, see Hock and O’Neill, The Chreia and Ancient Rhetoric, 140 and 143, 169 and 171, 189, 231, 249, 255.
These were patchwork literature, stitching together lines from classical texts in a way that makes them Christian Gospels. The present study thus picks out one particular attempt at coping with introduction: the context of the study 25 the pagan legacy from a Christian perspective. ” Some Christians definitely did not turn their back on the classical epics, but instead Christianized them. This study will put the practice of composing Christian centones into its historical context, work out the nature of the centones, and see if they throw some light on the nature of the canonical gospels.
1 Mark 15:39 The story of Jesus’ death in Mark’s Gospel and the story of Cornelius in Acts 10–11 are both seen against the background of Old Testament texts. The reader is alerted to read the abandonment of Jesus as a fulfilment of the Scriptures (Mark 14:27, 49–50). Jesus cites from Ps. 22:2 to express this abandonment. Although those who stood below the cross did not understand this adequately, the reader is guided to Scriptural expectations about Elijah to attain greater understanding (Mark 15:33–37).
The Gospel 'According to Homer and Virgil': Cento and Canon by Karl Olav Sandnes