Abstract: Francis K. Peddle The purpose of this essay is to glean some concepts out of the seventh hypothesis of Plato’s Parmenides that can provide a contribution to the often unsatisfying modern debates about the nature of atoms, mass, and what might constitute an instant. The seventh hypothesis (hereafter H7, similarly for the other hypotheses) of Part II of the Parmenides is one of the more neglected of all the hypotheses in the dialogue, despite the fact that it introduces some very novel terms and arguments. A brief overview of Part II of the dialogue is followed by a detailed analysis of the argument in H7. The conclusion brings this essay around to the relevance of H7 for contemporary reflections in theoretical physics and cosmology.
Abstract: François Doyon Biblical exegesis is currently oscillating from one hermeneutic paradigm to another. Two mutually exclusive paradigms are sometimes observed within the same exegetical study. The too subjectivist postmodern paradigm hardly seems to satisfy the exegetes’ requirements for meaning. Nor should we forget the limits of the modern paradigm, as it is too positivist and too modelled on the epistemology of the natural sciences to be truly appropriate to the object of biblical exegesis. Hans-Georg Gadamer’s hermeneutics deployed in Truth and Method (1960) proposes a conception of truth as self-presentation which, once well understood, would allow the development of an epistemology for biblical exegesis that goes beyond the aporias of both the modern and the postmodern paradigms.
Abstract: Jean-Jacques Lavoie The author presents a state of the research about textual criticism concerning Qohelet 9,1 and concludes that it is necessary to maintain the Massoretic Text, since it is the most difficult text. Then, it presents the state of the research about source criticism as well as structural analysis, in order to show that this verse is neither an addition nor a quotation and that it should be read in the light of the immediate context (9:1-6). Finally, he continues his inquiry, showing that Qohelet considers God in his omnipotence, while he defines the human being in his littleness, his limits, his ignorance and his powerlessness.
Abstract: Aimé Mpevo Mpolo The present essay aims to show, thanks to a Girardian structural analysis of Mk 1,1-15, that Mk 1,12-13 does not evoke an Edenic situation, that the Satan of verse 13 represents the scribes and/or the Pharisees and that, in this same verse, the beasts represent sinners while the ἄγγελοι represent apostles.
Abstract: Ayodele Ayeni Taking into consideration the number of times God appears in Phil 2:5/6-11, compared with Christ – 4 to 2, one wonders why Phil 2:5/6-11 is called “Carmen Christi.” Also, a clear theology becomes very manifest, when one looks at the whole letter, and a neglected monotheism gapes past scholarly commentaries on Philippians. The “Fatherhood” of God towards humanity extends to Jesus as well, while alluding to a monotheistic creed in Phil 2:11.
Abstract: Jean-Paul Tagheu, o.p. According to Thomas Aquinas, the tears of Jesus, which are mentioned in the Epistle to the Hebrews (5:7), can be situated and understood on three levels. First of all, they express his incarnation, his sharing of the human condition. They also give an account of the efficiency of Christ’s prayer in his office as high priest. Lastly, Christ’s tears are to be understood in terms of the salvation offered through the merits of his passion. These three levels of explanation are intended to account for the eminence of Christ’s priesthood referred to in He 5.
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