Marking Scriptural Figures as Sacred Names

The use of scriptural names is a basic building block of ancient <i>paideia</i> as it is represented by Philo and Christian ecclesiastical writers after him. After learning letters, and then syllables, students would learn words (ὀνόματα), including through lists of onomastica intended t...

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Main Author: Kelsie G. Rodenbiker
Format: Article
Language:English
Published: MDPI AG 2022-06-01
Series:Religions
Subjects:
Online Access:https://www.mdpi.com/2077-1444/13/7/577
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author Kelsie G. Rodenbiker
author_facet Kelsie G. Rodenbiker
author_sort Kelsie G. Rodenbiker
collection DOAJ
description The use of scriptural names is a basic building block of ancient <i>paideia</i> as it is represented by Philo and Christian ecclesiastical writers after him. After learning letters, and then syllables, students would learn words (ὀνόματα), including through lists of onomastica intended to aid students both in learning to write and in ordering the world. I argue that the grammatical-ethical instruction that is found in Philo’s and early Christian writers’ investment in the practice of writing names in the process of <i>paideia</i> is also evident in the paratextual practice of marking sacred names. Lists variously attributed to Pseudo-Dorotheus, Pseudo-Epiphanius, and Pseudo-Hippolytus attest to the onomastic tradition preserved in manuscripts, while the names of scriptural figures have been marked <i>almost</i> as <i>nomina sacra</i> in the texts of <i>3 Corinthians</i>, Jude, and 1 and 2 Peter, which were bound with the Bodmer Composite Codex.
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spelling doaj.art-98e3766884fd4055a6a39b37a09b9fac2023-12-01T22:37:57ZengMDPI AGReligions2077-14442022-06-0113757710.3390/rel13070577Marking Scriptural Figures as Sacred NamesKelsie G. Rodenbiker0School of Critical Studies, University of Glasgow, Scotland G12 8QH, UKThe use of scriptural names is a basic building block of ancient <i>paideia</i> as it is represented by Philo and Christian ecclesiastical writers after him. After learning letters, and then syllables, students would learn words (ὀνόματα), including through lists of onomastica intended to aid students both in learning to write and in ordering the world. I argue that the grammatical-ethical instruction that is found in Philo’s and early Christian writers’ investment in the practice of writing names in the process of <i>paideia</i> is also evident in the paratextual practice of marking sacred names. Lists variously attributed to Pseudo-Dorotheus, Pseudo-Epiphanius, and Pseudo-Hippolytus attest to the onomastic tradition preserved in manuscripts, while the names of scriptural figures have been marked <i>almost</i> as <i>nomina sacra</i> in the texts of <i>3 Corinthians</i>, Jude, and 1 and 2 Peter, which were bound with the Bodmer Composite Codex.https://www.mdpi.com/2077-1444/13/7/577ancient <i>paideia</i><i>nomina sacra</i>Bodmer Composite CodexparatextsPhiloPseudo-Dorotheus
spellingShingle Kelsie G. Rodenbiker
Marking Scriptural Figures as Sacred Names
Religions
ancient <i>paideia</i>
<i>nomina sacra</i>
Bodmer Composite Codex
paratexts
Philo
Pseudo-Dorotheus
title Marking Scriptural Figures as Sacred Names
title_full Marking Scriptural Figures as Sacred Names
title_fullStr Marking Scriptural Figures as Sacred Names
title_full_unstemmed Marking Scriptural Figures as Sacred Names
title_short Marking Scriptural Figures as Sacred Names
title_sort marking scriptural figures as sacred names
topic ancient <i>paideia</i>
<i>nomina sacra</i>
Bodmer Composite Codex
paratexts
Philo
Pseudo-Dorotheus
url https://www.mdpi.com/2077-1444/13/7/577
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