49 Sentences With "pericopes" | Random Sentence Generator

Notable examples, both Ottonian, are the Pericopes of Henry II and the Salzburg Pericopes. Lectionaries are normally made up of pericopes containing the Epistle and Gospel readings for the liturgical year. A pericope consisting of passages from different parts of a single book, or from different books of the Bible, and linked together into a single reading is called a concatenation or composite reading.

It may be assumed with certainty that the first one or two pericopes of this manuscript (in which several passages can be pointed out that R. Baḥya (end of the 13th century) quotes from the Midrash Rabbah or from אלה הדברים רבה) belong to a Midrash that originally included the whole of Deuteronomy. What remained of that Midrash was combined in those codices with pericopes from Devarim Rabbah and Midrash Tanḥuma. Among the numerous Midrashim to Deuteronomy there are known to be a number of fragments of a Devarim Zuta, the preservation of which is due to the author of Yalkut Shimoni.

Wherever it was located, the "Reichenau school" specialized in gospel books and other liturgical books, many of them, such as the Munich Gospels of Otto III (c. 1000) and the Pericopes of Henry II (Munich, Bayerische Nationalbibl. clm. 4452, c. 1001–1024), imperial commissions.

Form criticism begins by identifying a text's genre or conventional literary form, such as parables, proverbs, epistles, or love poems. It goes on to seek the sociological setting for each text's genre, its "situation in life" (German: Sitz im Leben). For example, the sociological setting of a law is a court, or the sociological setting of a psalm of praise (hymn) is a worship context, or that of a proverb might be a father-to-son admonition. Having identified and analyzed the text's genre-pericopes, form criticism goes on to ask how these smaller genre-pericopes contribute to the purpose of the text as a whole.

The story follows a nun in New York who unwittingly reignites an ancient war between Angelologists, a group who study angels, and a race of descendants of angels and humans called the Nephilim. The story blends ancient biblical pericopes, the myth of Orpheus, and the fall of rebel angels.

Folio 117r of the Pericopes of Henry II, Reichenau, c. 1002 - 1012: the Angel on the Tomb. The facing folio, 116v, contains an illumination of the three Maries approaching the tomb. The Pericopes of Henry II (; Munich, Bavarian State Library, Clm 4452) is a luxurious medieval illuminated manuscript made for Henry II, the last Ottonian Holy Roman Emperor, made 1002 - 1012 AD. The manuscript, which is lavishly illuminated, is a product of the Liuthar circle of illuminators, who were working in the Benedictine Abbey of Reichenau, which housed a scriptorium and artists' workshop that has a claim to having been the largest and artistically most influential in Europe during the late 10th and early 11th centuries.

By content it is an Aprakos (weekly, service) Gospel. It contains only pericopes (starting with the beginning of the Gospel of John), i.e. lectures prepared for the celebrations in church. At the end of the manuscript there is a Menologium which has lessons to be read during the feasts of the menaion (Sts.

The name Devarim Rabbah is given to the Midrash on Deuteronomy in Codex Munich, No. 229. This contains for the first pericope (Devarim) four entirely different homilies, which have only a few points of similarity to the modern Devarim Rabbah, but which are likewise composed according to the Tanhuma form, and are on the same Scriptural sections as the homilies in Devarim Rabbah (on Deuteronomy 1:1, 1:10, 2:2, 2:31). The second and third pericopes have also halakhic exordiums closing with the words, מנין ממה שקרינו בענין..., in which, however, the question is put without any formula. The Munich manuscript agrees with Devarim Rabbah in the pericopes Ekev to Nitzavim, but has additions to the latter; the remaining pericopes are lacking. Another manuscript Midrash, which was in the possession of A. Epstein circa 1900, contains not only the same homilies as Codex Munich for the pericope Devarim, but also has similar homilies for the pericope Va'etchanan, which are entirely different from Devarim Rabbah and are on the sedarim Deuteronomy 3:23 (not 4:7), 4:25, 4:41, 6:4; all these four homilies have halakhic exordiums.

The manuscript was added to the list of New Testament manuscripts by Scholz, who examined many of its pericopes. It was examined and described by Paulin Martin.Jean-Pierre-Paul Martin, Description technique des manuscrits grecs, relatif au N.T., conservé dans les bibliothès des Paris (Paris 1883), p. 148 C. R. Gregory saw it in 1885.

Gospel pericopes (passages) are assigned for every Sunday, weekday (except during Great Lent), and feast day of the liturgical year. There is always at least one Gospel reading any time the Divine Liturgy is celebrated. There may be up to three Gospel readings at the same service. The reading is determined according to the annual liturgical calendar.

Other authors called the midrash "VeHizhir," after the standing formula "VeHizhir haḲadosh barukh Hu," with which nearly all the pericopes in the midrash as now extant begin, and which is occasionally found at the beginning of a new section in the middle of the pericope. No one, however, quotes Hashkem and VeHizhir together as two different works.

The exact meaning of the name has changed at various times. Its first use was for the index to the Biblical and other lessons to be read in church. In this sense it corresponds to the Latin Capitulare and Comes. Then the Synaxarion was filled up with the whole text of the pericopes to be read.

Form criticism breaks the Bible down into sections (pericopes, stories), which are analyzed and categorized by genres (prose or verse, letters, laws, court archives, war hymns, poems of lament etc.). The form critic then theorizes on the pericope's Sitz im Leben ("setting in life"), the setting in which it was composed and, especially, used.Bibledudes.com Tradition history is a specific aspect of form criticism, which aims at tracing the way in which the pericopes entered the larger units of the biblical canon, especially the way in which they made the transition from oral to written form. The belief in the priority, stability and even detectability, of oral traditions is now recognised to be so deeply questionable as to render tradition history largely useless, but form criticism itself continues to develop as a viable methodology in biblical studies.

Cellarius now took on a second professorship at Helmstedt, and gave lectures on the New Testament, focusing on the Pericopes. He also joined in the polemics against the Roman Church. In 1650 the University of Helmstedt received a visitation in the course of which doctorates were conferred on Balthasar Cellarius, along with Gerhard Titius. At the same time he was appointed Abbot of the monastery at Marienthal.

Other well known manuscripts included the Reichenau Evangeliary, the Liuther Codex, the Pericopes of Henry II, the Bamberg Apocalypse and the Hitda Codex. Hroswitha of Gandersheim characterises the changes which took place during the time. She was a nun who composed verse and drama, based on the classical works of Terence. The architecture of the period was also innovative and represents a predecessor to the later Romanesque.

The Evangelium longum contains the gospel-pericopes which were supposed to be sung by the deacon during mass. Pages 6 and 7 are adorned with two magnificent initials: While page 6 exhibits the golden and silver painted initial "I" and the capitals IN EXPORTV S[AN]C[TA]E GENITRICIS D[EI] MARIAE, page 7 is inscribed with the bright golden capitals INITIV[M] S[AN]C[T]I EUANG[ELII] SE[CVN]D[V]M MATHEV[M] und LIBER GENERATIONIS IHV XPI. From pages 6 to 10, the Evangelium longum recounts the first chapter of the Gospel of Matthew, including Jesus’s lineage and his birth from the Virgin Mary. Page 10, which displays the initials "I" and "C" as well as the capitals INCIPIVNT LECTIONES EVANGELIOR[VM] PER ANNI CIRCVLVM LEGENDAE, commences a new part of the text: pages 11 to 233 contain the pericopes taken from the gospels which are used for the so-called Temporale, i.e.

An unrivalled series of liturgical manuscripts was produced at Reichenau under the highest patronage of Ottonian society. (Other centers include scriptoria at Lorsch, Trier and Regensburg.) Unlike a Gospel Book, gospel pericopes contain only the passages from the gospels which are to be read during the liturgical year, making it easier for the priest celebrating Mass to find the gospel reading. It is 425 mm by 320 mm and has 206 vellum folios.

Comparing the sequential order of parallel pericopes among the three Synoptics, the arrangement often varies, but some general patterns emerge. Mark nearly always follows Matthew and Luke where they agree in order and one or the other when they disagree. On the other hand, the double tradition pericopae shared between Matthew and Luke show little agreement in order. Such observations have been studied in detail for centuries, but the difficulty has been in how to interpret them.

Examinations with regard to the age of the carvings revealed, however, that they derive from the same time and the same hand, namely that of Tuotilo. The Evangelium longum, whose name is derived from its extraordinary oblong format, was supposed to serve as a showpiece evangeliary (dt. “Prachtevangelistar”) for important events such as the major church festivals or the arrival of guests of high-rank. Interestingly, the pericopes that form the content of the book, were created for the cover, not vice versa.

The manuscript also has a different exordium for the beginning of Ekev. From this point to the pericope Ki Tavo, it agrees with the print editions (the exordiums, however, are preceded only by the word הלכה, without אדם מישראל); in pericope Nitvavim and its additions it agrees with the Codex Munich. For Vayelech (also on Deuteronomy 31:14) it has a different text; and in the last two pericopes (Haazinu and Vezot Habracha) it agrees with Midrash Tanhuma in present editions.

He also became, according to at least one major source, the most significant of the students of Martin Kähler (1835-1912). In 1910 he received his Licentiate (higher degree) at Halle for a piece of work on the writings and preaching of Paul the Apostle ("Die Begriffe Wort und Evangelium bei Paulus"). He remained at Halle, teaching New Testament studies, till 1914. That year he received his habilitation (degree) for a piece of work on parallel pericopes for Luke and John ("Die Parallelperikopen bei Lukas und Johannes").

The Roman Catholic lectionary includes a two-year cycle for the weekday mass readings (called Cycle I and Cycle II). Odd-numbered years are Cycle I; even-numbered ones are Cycle II. The weekday lectionary includes a reading from the Old Testament, Acts, Revelation, or the Epistles; a responsorial Psalm; and a reading from one of the Gospels. These readings are generally shorter than those appointed for use on Sundays. The pericopes for the first reading along with the psalms are arranged in a two-year cycle.

Page 6 of the Evangelium longum The Evangelium longum is an illuminated manuscript evangeliary that was made around 894 at the Abbey of Saint Gall in Switzerland. It was made by the monks Sintram, as scribe, and Tuotilo for the treasure binding, a cover with carved ivory plaques and metal fittings. The Latin book of gospel-pericopes in format 398 x 235 mm was used to preach the gospels during mass. Today, the original evangeliary is located in the Abbey library of Saint Gall and can be found in the Codex Sangallensis under Cod. 53.

Nor does Mark have more than a handful of unique pericopes. This is expected under Marcan priority, where Matthew has reused nearly everything he found in Mark, but if Mark wrote last, it is harder to explain why he adds so little new material. But Mark's selection of material must be explained in either case, unless we are to believe that Mark knew nothing more about Jesus than what he wrote. Bauckham argues that Mark's content is limited to what Peter himself had witnessed, or at least learned from trusted associates.

The Bamberg Apocalypse (Bamberg State Library, Msc.Bibl.140) is an 11th- century richly illuminated manuscript containing the pictorial cycle of the Book of Revelation and a Gospel Lectionary of the books of pericopes. This medieval illuminated manuscript was created during the Ottonian dynasty; it is unknown whether it was commissioned by Otto III or Henry II. It was completed sometime between 1000 and 1020. There is proof that Henry II donated this illuminated manuscript in 1020 to Collegiate Abbey of St. Stephan, on the occasion of its inauguration.

Then, in chapters 23 and 24, three successive hostile pericopes are recorded. First, a series of "woes" are pronounced against the Pharisees: Certain passages which speak of the destruction of Jerusalem have elements that are interpreted as indications of Matthew's anti-Judaic attitudes. Jesus is said to have lamented over the capital: "Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it...See, your house is left to you, desolate" ().Frank S. Thielman, Theology of the New Testament, Zondervan 2011 pp.102f.

A pericope (; Greek , "a cutting-out") in rhetoric is a set of verses that forms one coherent unit or thought, suitable for public reading from a text, now usually of sacred scripture. Also can be used as a way to identify certain themes in a chapter of sacred text. Its importance is mainly felt in, but not limited to, narrative portions of Sacred Scripture (as well as poetic sections). Manuscripts—often illuminated—called pericopes, are normally evangeliaries, that is, abbreviated Gospel Books only containing the sections of the Gospels required for the Masses of the liturgical year.

The Abbey stood along a main north–south highway between Germany and Italy, where the lake passage eased the arduous route. The Abbey of Reichenau housed a school, and a scriptorium and artists' workshop, that has a claim to having been the largest and artistically most influential centre for producing lavishly illuminated manuscripts in Europe during the late 10th and early 11th centuries, often known as the Reichenau School. An example of the scriptorium's production is the Pericopes of Henry II, made for the Emperor, now in Munich. Reichenau has preserved its precious relics, which include the pitcher from the wedding at Cana.

The Revised Common Lectionary is a lectionary of readings or pericopes from the Bible for use in Christian worship, making provision for the liturgical year with its pattern of observances of festivals and seasons. It was preceded by the Common Lectionary, assembled in 1983, itself preceded by the COCU Lectionary, published in 1974 by the Consultation on Church Union (COCU). This lectionary was derived from various Protestant lectionaries in current use, which in turn were based on the 1969 Ordo Lectionum Missae, a three-year lectionary produced by the Roman Catholic Church following the reforms of the Second Vatican Council.

It is especially from a liturgical point of view that the study of Evangeliaria is interesting. The general method of Greek Evangeliaria is uniform: the first part contains the Gospels of the Sundays beginning with Easter; the second part gives the Gospels for the festivals of the saints beginning with 1 September. In the Churches of the West the distribution of the Gospel pericopes was more divergent because of the various rites. And the ceremonial followed in the reading of the Gospel presents many differences of usage between one church and another, which it would be too long to treat of here.

The umbrella held over the king was considered strong evidence that the manuscript was not produced by an Anglo-Saxon artist (Birch, 232). The illustration for Psalm 115 shows a crucifixion with a chalice catching the blood flowing from the side of Christ. The earliest known comparable images are a miniature from the Drogo Sacramentary (dated 840-855), and an ivory from the Pericopes of Henry II (dated 840-870). This illustration leads to one argument for a later date for the Utrecht Psalter, because dating the illustration before about 835 would make it substantially predate other extant Carolingian examples of this theme (Chazelle, 1072).

The Yahwist provides the bulk of the remainder of Genesis, including the patriarchal narratives concerning Abraham, Isaac, Jacob and Joseph. The Book of Exodus belongs in large part to the Yahwist, although it also contains significant Priestly interpolations. The Book of Numbers also contains a substantial amount of Yahwist material, starting with . It includes, among other pericopes, the departure from Sinai, the story of the spies who are afraid of the giants in Canaan, and the refusal of the Israelites to enter the Promised Land – which then brings on the wrath of Yahweh, who condemns them to wander in the wilderness for the next forty years.

The 2SH explains the features of the triple tradition by proposing that both Matthew and Luke used Mark as a source. Mark appears more 'primitive': his diction and grammar are less literary than Matthew and Luke, his language is more prone to redundancy and obscurity, his Christology is less supernatural, and he makes more frequent use of Aramaic. The more sophisticated versions of Mark's pericopes in Matthew and Luke must be either the result of those two "cleaning up" Mark, if his is the first gospel, or of Mark "dumbing down" Matthew and/or Luke, if he was later. Critics regard the first explanation as the more likely.

While the Ottonian works were produced in abbeys and monasteries, they were based on the work done in the Court Schools of Charlemagne. The work evolved to include reflection of work done in the Late Antiquity and Byzantium. Several great works were prepared during the Ottonian period in addition to the Gospel Book of Otto III, including the Book of Pericopes, the Ruodprecht Psalter, and the Quedlinburg Gospels. The influence of the political and religious leaders resulted in the founding of several additional centers of excellence in book production, including Cologne school, the Echternach school, and Trier (one of the more importation schools in the late period).

Two miniatures from the Pericopes of Henry II were inspired by them. Hartmut Hoffmann compared the inscription under the arch in the miniature of Luke the Evangelist marking the start of the Gospel of Luke to minuscule calligraphy known to be by the Master of the Registrum Gregorii, allowing him to be identified as its artist. The Gospel Book belongs to a group of rare Ottonian manuscripts, the most important of which are the 1043-1046 Golden Gospels of Henry III (now in the Biblioteca del Real Monasterio de San Lorenzo de El Escorial, as Cod. Vitr. 17) and the Codex Aureus of Echternach with its Greek style lettering.

Despite the formal endorsement by the elites, the Great Moravian Christianity was described as containing many pagan elements as late as in 852. The major milestone in the Christianization of Moravia is traditionally attributed to the influence of Byzantine missionary brothers, Saints Cyril and Methodius, who arrived in Moravia in the year 863. Cyril translated the liturgy and the pericopes into the Slavic language (their translation became the foundation of the Old Church Slavonic language), giving rise to the popular Slavic church, quickly surpassing the previously struggling Roman Catholic missions with their foreign German priests and Latin liturgy. A few years later, the nearby Duchy of Bohemia was also converted, with its ruler baptised in 867.

The Evangeliary or Book of the Gospels is a liturgical book containing only those portions of the four gospels which are read during Mass or in other public offices of the Church. The corresponding terms in Latin are Evangeliarium and Liber evangeliorum.Institutio Generalis Missalis Romani, 44In German the terms are das Evangeliar and das Buch mit den Evangelien (Grundordnung des Römischen Messbuchs, 44 The Evangeliary developed from marginal notes in manuscripts of the Gospels and from lists of gospel readings (capitularia evangeliorum). Generally included at the beginning or end of the book containing the whole gospels, these lists indicated the days on which the various extracts or pericopes were to be read.

Midrash Veyechulu () is one of the smaller midrashim, named after Genesis 2:1 ("Veyechulu ha-Shamayim"). It contained both halakhic and aggadic material, and doubtless covered several books of the Pentateuch; but it now exists only in citations by various authors after the middle of the 12th century. In Ha- Rokeach,HaRokeach §§ 192, 209, 320, and 324 passages from it are quoted as belonging to Genesis 19:24, to the pericopes Beḥuḳḳotai and Beha'aloteka, and to Deuteronomy 2:31. Judging from the first and fourth of these citations, Midrash Veyechulu was a homiletic work, since Tanhuma on Genesis 19 and on Deuteronomy 2:31, as well as Deuteronomy Rabbah on 2:31, likewise contains homilies.

ASV 21 remained in service on the Argus until the last example retired in 1981. ASV13 and ASV21 used magnetrons, which was a technology developed during World War II. "Searchwater was a completely new concept, having a high power wideband TWT transmitter and being the first generation of ASV radars to include modern signal and data processing (digital as well as analogue)". This gave Searchwater a better ability than ASV13 or ASV21 to detect small targets such as submarine pericopes against a background of strong sea returns. The radar screen for Searchwater could be viewed in daylight, unlike the screen of ASV21, which was viewed in a radar 'tent' on board the aircraft.

By the 1950s and 1960s, Rudolf Bultmann and form criticism were the "center of the theological conversation in both Europe and North America". Form criticism breaks the Bible down into its short units, called pericopes, which are then classified by genre: prose or verse, letters, laws, court archives, war hymns, poems of lament, and so on. Form criticism then theorizes concerning the individual pericope's Sitz im Leben ("setting in life" or "place in life"). Based on their understanding of folklore, form critics believed the early Christian communities formed the sayings and teachings of Jesus themselves, according to their needs (their "situation in life"), and that each form could be identified by the situation in which it had been created and vice versa.

The Gospel readings are found in what Orthodoxy usually calls a Gospel Book (Evangélion), although in strict English terms the Greek ones are in the form of an Evangeliary, and an Epistle Book (Apostól). There are differences in the precise arrangement of these books between the various national churches. In the Byzantine practice, the readings are in the form of pericopes (selections from scripture containing only the portion actually chanted during the service), and are arranged according to the order in which they occur in the church year, beginning with the Sunday of Pascha (Easter), and continuing throughout the entire year, concluding with Holy Week. Then follows a section of readings for the commemorations of saints and readings for special occasions (baptism, funeral, etc.).

Under the chairmanship of Archbishop Thomas Arundel, official positions against Wycliffe were written in the Oxford Constitution and Arundel Constitution. The latter reads as follows:A collection of the laws and canons of the Church of England: from its first foundation to the conquest, and from the conquest to the reign of King Henry VIII By John Johnson, 1851 Unlike before, translations of liturgical readings and preaching texts (psalms, pericopes from the Gospels and Epistles) were now bound to an examination by church authorities. Individuals like William Butler wanted to go even further and also limit Bible translations to the Latin language alone. In 1401, Parliament passed the De heretico comburendo law in order to suppress Wycliffe's followers and censor their books, including the Bible translation.

Bultmann's History of the Synoptic Tradition (1921) remains highly influential as a tool for biblical research, even among scholars who reject his analyses of the conventional rhetorical pericopes (narrative units) which comprise the gospels, and the historically-oriented principles of "form criticism" of which Bultmann was the most influential exponent. > According to Bultmann's definition, "[t]he aim of form-criticism [sic] is to > determine the original form of a piece of narrative, a dominical saying or a > parable. In the process we learn to distinguish secondary additions and > forms, and these in turn lead to important results for the history of the > tradition." In 1941 Bultmann applied form criticism to the Gospel of John, in which he distinguished the presence of a lost Signs Gospel on which John — alone of the evangelists — depended.

Eusebius's canon tables were often included in Early Medieval Gospel books Pamphilus and Eusebius occupied themselves with the textual criticism of the Septuagint text of the Old Testament and especially of the New Testament. An edition of the Septuagint seems to have been already prepared by Origen, which, according to Jerome, was revised and circulated by Eusebius and Pamphilus. For an easier survey of the material of the four Evangelists, Eusebius divided his edition of the New Testament into paragraphs and provided it with a synoptical table so that it might be easier to find the pericopes that belong together. These canon tables or "Eusebian canons" remained in use throughout the Middle Ages, and illuminated manuscript versions are important for the study of early medieval art, as they are the most elaborately decorated pages of many Gospel books.

"Entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment" - an image from the Pericopes of Henry II The empty tomb is the Christian tradition that the tomb in which the body of Jesus was placed on the evening of his crucifixion was found empty on the morning of Easter Sunday. The story is told in each of the four gospels, with slight variations: according to the account given in the gospel of Mark, three women who went to the tomb early on Sunday morning found the stone rolled away and the tomb empty except for a young man who told them that Jesus was risen; he instructed them to tell the disciples that the risen Christ would meet them in Galilee, but instead they fled in fear and told no one.

The two other major manuscripts of the group are the sacramentaries named for Hornbach and Petershausen. In the group of four presentation miniatures in the former described above "we can almost follow ... the movement away from the expansive Carolingian idiom to the more sharply defined Ottonian one".Dodwell, 134, quoted; Beckwith, 92–93; compare the St John portraits in the Gero Codex and the Lorsch Gospels the Annunciation to the shepherds from the Pericopes of Henry II, "Liuthar group" of the "Reichenau school" A number of important manuscripts produced from this period onwards in a distinctive group of styles are usually attributed to the scriptorium of the island monastery of Reichenau in Lake Constance, despite an admitted lack of evidence connecting them to the monastery there. C. R. Dodwell was one of a number of dissident voices here, believing the works to have been produced at Lorsch and Trier instead.

The style of the "Liuthar group", unlike other schools in Ottonian art, departs further from rather than returning to classical traditions; it "carried transcendentalism to an extreme", with "marked schematization of the forms and colours", "flattened form, conceptualized draperies and expansive gesture".Beckwith, 104, 102 Backgrounds are often composed of bands of colour with a symbolic rather than naturalistic rationale, the size of figures reflects their importance, and in them "emphasis is not so much on movement as in gesture and glance", with narrative scenes "presented as a quasi-liturgical act, dialogues of divinity".Beckwith, 108–110, both quoted The group were produced perhaps from the 990s to 1015 or later, and major manuscripts include the Munich Gospels of Otto III, the Bamberg Apocalypse and a volume of biblical commentary there, and the Pericopes of Henry II, the best known and most extreme of the group, where "the figure-style has become more monumental, more rarified and sublime, at the same time thin in density, insubstantial, mere silhouettes of colour against a shimmering void".Beckwith, 112 The group introduced the background of solid gold to Western illumination.

Within Carotta's theory the gospels are hypertexts after a diegetic transpositionFollowing the literary theory introduced by of Latin and Greek Roman sources (hypotexts) on Caesar's life from the beginning of the Civil War, the crossing of the Rubicon, until his assassination, funeral and deification, conforming to Jesus' mission from the Jordan to his arrest, crucifixion and resurrection. Textually transformed from Rome to Jerusalem in Caesar's eastern veteran colonies, the Gospel narrative with its altered geography, dramatic structure, its characters and newly adopted cultural environment, would therefore have been written neither as a mimetic approximation of Caesarian attributes nor as a mythological amalgam, but as a directly dependent, albeit mutated rewriting (réécriture) of actual history. He argues that, following this initial transposition, there was at first a redaction of the Caesarian Ur-Gospel inspired by Augustan history and theogony, whereby the later synoptic gospels by Matthew and Luke incorporated (among other pericopes) the Nativity of Jesus, originally transposed from the nativity of Augustus, and the resurrection narrative, according to the chronological-biographical structures in the historical account by Nicolaus of Damascus. Later generations produced more discrete traditions like the Gospel of John, the Acts of the Apostles, and the Book of Revelation.