Korinna Zamfir
@rocateo.ubbcluj.ro
Professor, Faculty of Roman Catholic Theology
Babes-Bolyai University
EDUCATION
2012 Habilitation (New Testament Hermeneutics and Exegesis), Theologische Fakultät / Universität Regensburg / Regensburg, Deutschland
2005 PhD (Theology), Faculty of Roman-Catholic Theology / Babeş-Bolyai University / Cluj, Romania
1998 Degree in Theology, Faculty of Roman-Catholic Theology / Babeş-Bolyai University / Cluj, Romania
1998 Specialisation in Neurology, Institute of Medicine and Pharmacy, Faculty of Medicine/ Cluj, Romania
1992 Degree in medicine, Institute of Medicine and Pharmacy /Faculty of Medicine/ Cluj, Romania
RESEARCH INTERESTS
New Testament, Pastoral Epistles, Early Christian Literature, Acts of Paul and Thecla
Scopus Publications
Scholar Citations
Scholar h-index
Scholar i10-index
Scopus Publications
Korinna Zamfir
Cambridge University Press (CUP)
AbstractThe paper re-examines the parable of the king pondering about engaging in war with a more powerful enemy (Luke 14.31–2), focusing on questions commonly asked in antiquity and still relevant today with respect to war and suing for peace. These regard the cause of the war and the reasons for fighting, the tension between bravery and wisdom, the circumstances that may contribute to the defeat of a superior army and the costs of peace making. I explore this parable in the context of other Lukan passages touching on the topic of war and peace. I challenge the assumption that Luke was a pacifist, and I argue that the parable cannot provide answers to contemporary questions about the ethics of peace and war.
Korinna Zamfir
Cambridge University Press (CUP)
1 Timothy defines theekklēsiaas the οἶκος θεοῦ. This has led to the conclusion that the Pastoral Epistles regard theekklēsiaas an enlargedoikos, where the roles of the officials and the norms regulating the behaviour of its members reproduce the relationships of the patriarchal household. However, οἶκος θεοῦ is not a household properly speaking.Ekklēsiais a term with political connotations, and thus the community acquires a public dimension. In addition,oikosis used metaphorically, for a larger community. In this, the definition reflects the ancient custom of describing larger communities (the cosmos, thepolis, or an association) through the metaphor of theoikos. Theekklēsiais therefore a public, quasi-cosmic space, whose laws and structures receive divine legitimation.
K. Zamfir
BRILL
Although at a first glance the Acts of Paul and Thecla may seem nothing more than naive hagiography, written to provide edification and encouragement, the work actually promotes distinctive theological views. The premise of this essay is that both the discourse material and the narrative are meant to express a system of beliefs. The introductory words to Paul's speech in Iconium and the subsequent beatitudes summarise the doctrine conveyed by the narrative. First, the eschatological perspective involves the expectation of a future resurrection. Second, this expectation is intimately linked to asceticism as a precondition and pledge for future heavenly beatitude. Third, the life and aptitudes of the main characters anticipate the qualities of the glorified humanity that will be possessed in its fullness in the afterlife. The representation of the otherworlds in the APTh is rather uncomplicated in terms of spatial imagery. Keywords: asceticism; otherworlds; Paul; spatial imagery; Thecla
Korinna Zamfir and Joseph Verheyden
Brill
AbstractAfter reassessing the various ways of dealing with the ellipsis in 1 Tim 2:9, it is argued that βoνλoμαι πρoσενχεσαι offers a plausible resolution. Yet the ambiguity of the text suggests that 1 Tim 2:8-15 resulted from using several sources. The intertextual analysis shows that 1 Timothy very likely used as a pre-text the cultic rule found in 1 Cor 11 and its context. A second pre-text consists of a station code tradition and of Neo-Pythagorean exhortations. This complex intertextual enterprise allows 1 Tim to "correct" Paul's more permissive attitude regarding the role men and women can play in public worship.