Antonio Gerace
2024-present: Università di Bologna
2018 - 2023: Fellow, Fondazione per le Scienze Religiose Giovanni XXIII
2018-present: Voluntary Research Fellow, KU Leuven Faculty of Theology and Religious Studies
2017- 2018 Post-doctoral fellow, KU Leuven Faculty of Theology and Religious Studies
2013-2017 PhD Candidate, KU Leuven Faculty of Theology and Religious Studies
Supervisors: Wim François, Giuseppe Ruggieri, Amos Corbini, Mario Gallina, and Andrea Annese
2018 - 2023: Fellow, Fondazione per le Scienze Religiose Giovanni XXIII
2018-present: Voluntary Research Fellow, KU Leuven Faculty of Theology and Religious Studies
2017- 2018 Post-doctoral fellow, KU Leuven Faculty of Theology and Religious Studies
2013-2017 PhD Candidate, KU Leuven Faculty of Theology and Religious Studies
Supervisors: Wim François, Giuseppe Ruggieri, Amos Corbini, Mario Gallina, and Andrea Annese
less
Related Authors
Interests
Uploads
Books by Antonio Gerace
Book chapters by Antonio Gerace
Articles by Antonio Gerace
and its development in the Bible. The word
that carries on this notion is the Greek verb προ-
ορίζω (proorízō), which occurs only in the New
Testament: once in the Acts of the Apostles and
five times in Paul’s Epistles. With a view to giving
a Christological interpretation of Paul’s words,
Allen in 1970 linked this verb to the word πρόσταγ-
μα (próstagma) that occurs in Psalm 2:7. However,
through a careful analysis of several passages
taken from both Greek and Jewish authors, such
as Demosthenes, Sophocles, Plato, Epictetus,
Heliodorus of Emesa, Philo of Alexandria and
Flavius Josephus, it might be possible to give a different
reading of Paul’s use of προορίζω. Indeed, it
seems that the Apostle of the Gentiles referred to
the technical legislative meaning of ὁρίζω (horízō),
viz. ‘I determine’ the law.
in Leuven and Douai, played a vital role in the ‘golden age of biblical scholarship’
(1550–1650). His Antidota (1595) aimed at giving the ‘correct’ interpretation
of the Bible in response to the ‘poisoned’ commentaries of Calvin and
others. This battle for the ‘true’ faith also involved Stapleton in internal Catholic
debates, especially the de auxiliis controversy pitting Jesuit theologians insisting
on human free will against their more Augustinian-inclined peers emphasizing
God’s grace. While previous scholarship placed Stapleton within the latter
camp because of his extensive citation of Augustine, this paper intends to
establish that Stapleton actually belonged to the first group and that his orientation
was not to Augustine, rather the Spanish Jesuit theologian, Luis de
Molina (1535–1600). Through an analysis of Stapleton’s Antidota, and specifically
his commentary on Matthew 11:21, this paper demonstrates Stapleton’s
dependence on Molina’s so-called theory of ‘middle knowledge’.
biblical scholar Francis Lucas ‘of Bruges’ (1548/9–1619). In particular, it traces
the change of methodology in Lucas’ textual critical activity, due to publishing
of the Sixto-Clementine Vulgate (1592), intended by the Vatican as the definitive
text of the Vulgate. The author shows how Lucas was a realist and adapted his
scholarly activities in the field of textual criticism to the contemporary ecclesiastical
policies and sensitivities through the analysis of Lucas’ works.
and its development in the Bible. The word
that carries on this notion is the Greek verb προ-
ορίζω (proorízō), which occurs only in the New
Testament: once in the Acts of the Apostles and
five times in Paul’s Epistles. With a view to giving
a Christological interpretation of Paul’s words,
Allen in 1970 linked this verb to the word πρόσταγ-
μα (próstagma) that occurs in Psalm 2:7. However,
through a careful analysis of several passages
taken from both Greek and Jewish authors, such
as Demosthenes, Sophocles, Plato, Epictetus,
Heliodorus of Emesa, Philo of Alexandria and
Flavius Josephus, it might be possible to give a different
reading of Paul’s use of προορίζω. Indeed, it
seems that the Apostle of the Gentiles referred to
the technical legislative meaning of ὁρίζω (horízō),
viz. ‘I determine’ the law.
in Leuven and Douai, played a vital role in the ‘golden age of biblical scholarship’
(1550–1650). His Antidota (1595) aimed at giving the ‘correct’ interpretation
of the Bible in response to the ‘poisoned’ commentaries of Calvin and
others. This battle for the ‘true’ faith also involved Stapleton in internal Catholic
debates, especially the de auxiliis controversy pitting Jesuit theologians insisting
on human free will against their more Augustinian-inclined peers emphasizing
God’s grace. While previous scholarship placed Stapleton within the latter
camp because of his extensive citation of Augustine, this paper intends to
establish that Stapleton actually belonged to the first group and that his orientation
was not to Augustine, rather the Spanish Jesuit theologian, Luis de
Molina (1535–1600). Through an analysis of Stapleton’s Antidota, and specifically
his commentary on Matthew 11:21, this paper demonstrates Stapleton’s
dependence on Molina’s so-called theory of ‘middle knowledge’.
biblical scholar Francis Lucas ‘of Bruges’ (1548/9–1619). In particular, it traces
the change of methodology in Lucas’ textual critical activity, due to publishing
of the Sixto-Clementine Vulgate (1592), intended by the Vatican as the definitive
text of the Vulgate. The author shows how Lucas was a realist and adapted his
scholarly activities in the field of textual criticism to the contemporary ecclesiastical
policies and sensitivities through the analysis of Lucas’ works.