Difference between revisions of "Category:Enochic Studies--Italy"
| Line 2: | Line 2: | ||
==Overview== | ==Overview== | ||
The interest in Enochic Studies first developed in Italy in esoteric circles during the Renaissance. [[Giovanni Pico della Mirandola]] and [[Giovanni Agostino Panteo]] represent the two souls of the movement, the former more scholarly-orineted toward the search for manuscript evidence, the latter more engaged to rely on magical and visionary experiences. The attempt of Panteo to recover the [[Enochian Language]] had a follow-up in England with [[John Dee]] and [[Edward Kelley]], while the philological approach became predominant in Italy after the publication in 1606 by Scaliger of the [[Enoch Fragments of Syncellus]]. [[Scipione Sgambati]], [[Pompeo Sarnelli]] | The interest in Enochic Studies first developed in Italy in esoteric circles during the Renaissance. [[Giovanni Pico della Mirandola]] and [[Giovanni Agostino Panteo]] represent the two souls of the movement, the former more scholarly-orineted toward the search for manuscript evidence, the latter more engaged to rely on magical and visionary experiences. The attempt of Panteo to recover the [[Enochian Language]] had a follow-up in England with [[John Dee]] and [[Edward Kelley]], while the philological approach became predominant in Italy after the publication in 1606 by Scaliger of the [[Enoch Fragments of Syncellus]]. [[Scipione Sgambati]], [[Pompeo Sarnelli]] and later, the young [[Daniele Manin]] published some of the earliest and finest commentaries on the Fragments. | ||
In 1775 [[Agostino Antonio Giorgi]] was asked by Card. [[Leonardo Antonelli]] to examine a manuscript of the Ethiopic text of 1 Enoch present in Rome. Giorgi recognized the importance of the document but no edition or translation of the documents were made. The modern study of 1 Enoch would start in England with the manuscripts brought there from Ethiopia by [[James Bruce]] in those same years. Only some decades later, [[Angelo Mai]] acquired the manuscript for the Vatican Library. | In 1775 [[Agostino Antonio Giorgi]] was asked by Card. [[Leonardo Antonelli]] to examine a manuscript of the Ethiopic text of 1 Enoch present in Rome. Giorgi recognized the importance of the document but no edition or translation of the documents were made. The modern study of 1 Enoch would start in England with the manuscripts brought there from Ethiopia by [[James Bruce]] in those same years. Only some decades later, [[Angelo Mai]] acquired the manuscript for the Vatican Library. | ||
No Italian scholars contributed significantly to the early development of Enochic Studies. Only Jesuit [[]] kept alive the interest with | No Italian scholars contributed significantly to the early development of Enochic Studies. Only Jesuit [[Alfredo Maria Vitti]] kept alive the interest with some contributions in the 1930s, including an article in the Enciclopedia Italiana Treccani. | ||
The renaissance of Enochic Studies in Italy occurred in the late 1970s, and once again the two souls of the movement reemerged, the esoteric approach of [[Mario Pincherle]] and the philological approach of [[Paolo Sacchi]]. Paolo Sacchi made 1 Enoch the center of his studies on Second Temple Judaism and became the catalyst of an Italian school in Enochic Studies. In 1979 he launched the [[Henoch Journal]] and developed a theory that made to the Enochic concept of the origin of evil the generative idea of the Jewish apocalyptic tradition. In the 1990s his ideas were developed by his students [[Gabriele Boccaccini]] and [[Sabino Chialà]] and attracted the attention of international scholarship. In 2001 [[Gabriele Boccaccini]] | The renaissance of Enochic Studies in Italy occurred in the late 1970s, and once again the two souls of the movement reemerged, the esoteric approach of [[Mario Pincherle]] and the philological approach of [[Paolo Sacchi]]. Paolo Sacchi made 1 Enoch the center of his studies on Second Temple Judaism and became the catalyst of an Italian school in Enochic Studies. In 1979 he launched the [[Henoch Journal]] and developed a theory that made to the Enochic concept of the origin of evil the generative idea of the Jewish apocalyptic tradition. In the 1990s his ideas were developed by his students [[Gabriele Boccaccini]] (in the United States) and [[Sabino Chialà]] (in Italy) and attracted the attention of international scholarship. In 2001 [[Gabriele Boccaccini]] inaugurated the first [[Enoch Seminar]] in Florence, Italy, followed in 2006 by the series of the [[Enoch Graduate Seminar]] and in in 2009 by the launching of [[4 Enoch: The Online Enciclopedia of Second Temple Judaism]]. Thanks mainly to the efforts of the Italian school, the concept of [[Enochic Judaism]] has entered the vocabulary of international studies in Second Temple Judaism. In more than a decade of activity, the meetings of the Enoch Seminars have gathered international specialists in Enochic Studies and produced numerous publications and fostered the emergence of a new generation of Enochic Scholars, which in Italy is represented by [[Luca Arcari]], [[Cristiana Tretti]] and [[Pierpaolo Bertalotto]]. | ||
Revision as of 08:39, 7 March 2014
Overview
The interest in Enochic Studies first developed in Italy in esoteric circles during the Renaissance. Giovanni Pico della Mirandola and Giovanni Agostino Panteo represent the two souls of the movement, the former more scholarly-orineted toward the search for manuscript evidence, the latter more engaged to rely on magical and visionary experiences. The attempt of Panteo to recover the Enochian Language had a follow-up in England with John Dee and Edward Kelley, while the philological approach became predominant in Italy after the publication in 1606 by Scaliger of the Enoch Fragments of Syncellus. Scipione Sgambati, Pompeo Sarnelli and later, the young Daniele Manin published some of the earliest and finest commentaries on the Fragments.
In 1775 Agostino Antonio Giorgi was asked by Card. Leonardo Antonelli to examine a manuscript of the Ethiopic text of 1 Enoch present in Rome. Giorgi recognized the importance of the document but no edition or translation of the documents were made. The modern study of 1 Enoch would start in England with the manuscripts brought there from Ethiopia by James Bruce in those same years. Only some decades later, Angelo Mai acquired the manuscript for the Vatican Library.
No Italian scholars contributed significantly to the early development of Enochic Studies. Only Jesuit Alfredo Maria Vitti kept alive the interest with some contributions in the 1930s, including an article in the Enciclopedia Italiana Treccani.
The renaissance of Enochic Studies in Italy occurred in the late 1970s, and once again the two souls of the movement reemerged, the esoteric approach of Mario Pincherle and the philological approach of Paolo Sacchi. Paolo Sacchi made 1 Enoch the center of his studies on Second Temple Judaism and became the catalyst of an Italian school in Enochic Studies. In 1979 he launched the Henoch Journal and developed a theory that made to the Enochic concept of the origin of evil the generative idea of the Jewish apocalyptic tradition. In the 1990s his ideas were developed by his students Gabriele Boccaccini (in the United States) and Sabino Chialà (in Italy) and attracted the attention of international scholarship. In 2001 Gabriele Boccaccini inaugurated the first Enoch Seminar in Florence, Italy, followed in 2006 by the series of the Enoch Graduate Seminar and in in 2009 by the launching of 4 Enoch: The Online Enciclopedia of Second Temple Judaism. Thanks mainly to the efforts of the Italian school, the concept of Enochic Judaism has entered the vocabulary of international studies in Second Temple Judaism. In more than a decade of activity, the meetings of the Enoch Seminars have gathered international specialists in Enochic Studies and produced numerous publications and fostered the emergence of a new generation of Enochic Scholars, which in Italy is represented by Luca Arcari, Cristiana Tretti and Pierpaolo Bertalotto.
This category currently contains no pages or media.