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Brian Κ Blount
Princeton Theological Seminary
ABSTRACT
This study investigates the Simon of Cyrene traditions in the synoptic
Gospels (Mark 15 21, Matthew 27 32, Luke 23 26) from the point of view of
the recitation of the "narrative" (οιηγημα) in Theon's Progymnasmata Blount
argues that individually recited stories take on new meanings which may be
distinct from their separate meanings when they are cast as smaller pieces in
the makeup of a larger, single story The Simon material itself is epideictic
rhetoric in Matthew and Mark the readers are encouraged to praise and
admire Simon s actions, in Luke the narrative is part of a context that focuses
on Jesus and censures the Jewish community which does not respond
positively to his claims
INTRODUCTION
In this study, we explore the three units in the synoptic Gospels that
feature Simon of Cyrene (Mark 15 21, Matthew 27 32, Luke 23 26) The
category of "narrative" (διήγημα) in abbreviated form best describes the
structural design of the units In the Progymnasmata, Theon defines the
narrative as " an explanatory account of matters which have occurred or
as if they have occurred" (Butts 291) While Cicero agrees by using
approximately the same descriptive terminology (Butts 362), Quintilian
makes a helpful addition He not only describes the form, but mcludes m
his definition a statement of the narrative's function "The narrative is an
exposition, useful for persuasion, of that which either has been done or is
supposed to have been done" (Butts 362) Though the persuasive powers
of narrative are most clearly defined when the form functions within the
context of a speech, we believe a similar purpose can be ascertained for
the Simon pencope in each of its three gospel environments
Theon provides helpful direction At the elementary level of rhetorical
study there exists the exercise which he describes as recitation (Butts 219-
21) Such recitation involves a reciprocal interactive exercise between
grammateus and student The grammateus rehearses a particular text It is
the student's task to write a recitation of the stated material both in words
-171-
172 SEMEIA
1
While Theon does allow for "expansion" and "abbreviation" within the fable
and narrative, the process is strictly governed The process is regularly allowed only
for speeches, or chreia-like material, within a narrative format Any such changes m
the narrative structure itself must either add or delete information about some fact
already present within the narrative
BLOUNT A SOCIO-RHETORICAL ANALYSIS OF SIMON OF CYRENE 173
Internal Rhetoric
C o n s e q u e n t l y , historical detail w h i c h h a s b e e n h a n d e d d o w n b e g a n to
" s p e a k " to the church a n d became for the hearers a picture of the discipleship
to w h i c h they w e r e called. (Schweizer 1970 343)
7
Jews/ As did Matera (34fr), we suggest that Mark is using here in chapter
15 his stylistic concept of bracketing material with key terms. Robbins is
of special help because he senses the significant impact of the verb "to
crucify" as a bracketing element early in the chapter (Robbins 1992: 1167).
Verses 1-15, which he labels "Selection of Prisoner to be Humiliated and
Crucified," are concluded when Pilate delivers Jesus to be crucified.
Because the verb is placed in the climactic position at the end of the scene
it provides not only closure, but also thematic transition into the next
section.
This response leads to the final item in the closing sentence where he hands
him over "to be crucified" (Mk 15,15) The scene closes, then, with two com
pleted actions, Pilate's release of Barabbas and Pilate's handing over of Jesus.
(Robbins 1992 1167)
According to the Markan version, the kingdom of God occurs in and through
the sequence of the ironic death of Jesus as "King of the Jews" followed by
the empty tomb which points to his appearance in the future (Robbins 1992
1182)
delivered for crucifixion and those who have mocked him as 'King of the
Jews'" (Robbms 1992 1170-71)
The chapter concludes with the final section, verses 40-46 The conti
nuity this time is provided through the women who view the crucifixion
and now witness his place of burial There is as well another, perhaps
even more significant, connecting link Pilate, the character who in verses
1-15 hands over this "King of the Jews" becomes, as he was m that first
scene, the major player In fact, his role is so integral to these two scenes
that Robbms accurately senses that his character has been used in a man
ner similar to that of the concept "to crucify " Mark has used him to
bracket the material in chapter 15 into a programmatic unit
The analysis begins with Mk 15 1 and ends with Mk 15,46 Pilate s function as
the overseer of the selection and deliverance of Jesus to the soldiers (15,15)
and the one who grants Jesus' corpse to Joseph of Arimathea (15,45)
establishes the opening and closure of this unit (Robbms 1992 1164)
then, since the flow is so natural, does Mark interrupt it at the halfway
point with a piece about another character who has had no narrative
introduction?
The apparently logical question is in reality flawed. Indeed, Simon of
Cyrene has not been introduced as a character. However, the character
role he plays has been a central thematic construct throughout the gospel:
Simon is important because he is a functional representative of correct
Mar kan "discipleship."
Finally, as the author emphasizes the disciples' failure he also points to a dif-
ferent possibility through very brief references to contrasting figures These
figures include Simon of Cyrene, who must "take u p " Jesus' cross
(15 21) These are figures who replace the disciples in the roles which they
fail to fill They appear in such brief flashes that they do not allow the reader
to shift his attention from Jesus and the disciples and become deeply
involved with these other characters But they do point the way which
contrasts with the disciples' failure (Tannehill 152)
Mark, then, allows Simon to play a key discipleship role without allowing
the focus on Jesus to lapse. And to appreciate fully how this role has
rhetorically developed, one must understand the purpose for which Mark
was writing. Tannehill is again very helpful.
The decision of the author to write a gospel rests on the assumption that
there are essential similarities between the situation of these disciples and the
sentiment of the early church, so that, in telling a story about the past, the
author can also speak to his present (Tannehill 141)
Martin Dibelius believed that the character traits noted for Simon are
insignificant as far as Markan rhetorical and theological strategy are
concerned. His sentiments, largely echoed by most of the scholarly com-
munity, note that while Simon is important as the one who carried the
cross, his person and his ethnography are incidental details incorporated
only to suggest historical accuracy.
We observe that in Mark xiv, 51 and xv, 21, two quite insignificant persons
are introduced into the narrative, the unnamed young man who flees leaving
his garment in the hands of the bailiffs, and Simon of Cyrene who carries the
cross of Jesus and who is described as the "father of Alexander and Rufus "
In both cases the persons are characterized by features of minor significance
(Dibelius 182)
a head (part of a statue) of approximately the same period from the vicinity
of Rome, described as the idealized portrait of a young quadroon or mulatto
from Cyrene, has been regarded as a personification of Libya (Snowden 182)
ι8ο SEMEIA
Now [15 21] Mark reproduces the scene in a negative image Jesus exits
Jerusalem in a Roman procession, accompanied (under duress) by a single
rural dweller This functions in two ways It provides ironic closure to the
Jerusalem narrative And it reminds us once more of the spatial (geopolitical)
tension between city/country and center/periphery, which Mark exploits to
the end (Myers 385)
But Mark is warning his readers, If you think you understand, if you think of
yourself as an insider, beware, you may not be If these insiders, the disciples,
could find themselves on the outside, so could the readers (Johnson 156)
Matthew 27 Mark 15
vv. 1-26 vv. 1-15
vv. 27-36 vv. 16-24
vv. 37-44 vv. 25-32
vv. 45-54 vv. 33-39
vv. 55-60 vv. 40-46
have already discussed how Mark initiates the και parataxis with the be in
27:16 and carries the pattern through until 27:25. Matthew opts for rare in
27:27 (parallel Mk. 15:16), but then matches the Markan parataxis in
verses 28 through 31. However, instead of continuing the pattern in 27:32,
Matthew opts for the temporal participle and then picks u p the parataxis
pattern again in 27:33. The resulting rhetorical effect is the establishment
of a separate unit, initiated by the Simon material, which moves from
27:32-37.
Following these observations, a more n u a n c e d b r e a k d o w n of
Matthew 27 would then be as follows.
Matthew 27
vv. 1-26
vv. 27-31
vv. 32-37
vv. 38-44
vv. 45-54
vv. 55-60
Matthew 27, like Mark 15, is therefore concerned with the theme of
discipleship. The structural similarities assure both an internal and exter-
nal thematic consistency. However, we have also noted that there are
several rhetorical changes. It is in these changes, and the story additions
which surround them, that Matthew's unique rhetorical perspective can
be adduced. We contend that new plot elements have been added for the
express purpose of introducing epideictic sub-plots, which, when consid-
ered together, create one single epideictic presentation of discipleship that
is subtly, yet critically, distinct from that demonstrated in Mark.
The most obvious place to begin is with 27:3-10. By adding the story
of Judas' demise, Matthew has made a substantive literary change.
Schweizer is of particular assistance here even though he begins with a
misstep. In his epideictic study of Judas he seeks illumination through the
character of Peter rather than Simon of Cyrene.
The fate of Judas in his remorse stands in harsh contrast to that of Peter in his
remorse, of which we have just heard Perhaps Matthew's purpose is even to
suggest that the man who wants to make amends on his own even to the
point of executing his own sentence will not find salvation, whereas the man
who can only break down and weep, expecting nothing more of himself and
his efforts but recalling only what his Lord had said, remains within the
realm of salvation (Schweizer 1975 505)
with conviction that "the entire story, in all its essentials, is a product of
the Old Testament read as prophecy " (Schweizer 1975 504)
But to what e n d ? Schweizer correctly suggests the epideictic one
"Matthew's final use here of his accustomed formula of the fulfillment of
Scripture shows how important this episode is to him, obviously because
it serves to warn the disciple of Jesus about the judgment he faces if he
does not remain a faithful fGlower" (Schweizer 1975 504) Schweizer is
correct only to a degree Because he is concentrating on the subplot, he
sees only partially Certainly the material is aimed for the edification of
the Christian community, the structural similarity with Mark has already
assured that It is just as certainly a warning about discipleship However,
a key element has been suggested and too easily dismissed fulfillment It
is, we believe, the bridge which connects the historical event and the
community directed epideictic It is the piece which ties this Judas story in
with the other narrative additions which Matthew has made to the
Markan outline Therefore, to dismiss it prematurely is to perceive only a
piece, and a small piece at that, of what Matthew is interested in modeling
before his community The epideictic subplot suggests a larger, more vital
epideictic whole
The direction towards which this fulfillment theme is moving is antic-
ipated by the next Matthean additions to the Markan structure In verses
12 and 14 there is a stress on Jesus' silence before his accusers and tormen-
tors Schweizer is correct in stating that here Matthew has in mind the
theme of the Suffering Servant who fulfills God's plans by innocently
struggling on behalf of others Judas, who would have interrupted those
plans, has gone as was told of one acting in such a negative capacity The
one w h o would abort God's plans of salvation has been removed, the
stage is set for the plan to move forward Jesus takes his place in the man-
ner predicted in the scriptures of the Old Testament "His addition and
stress on Jesus' silence is also deliberate He was probably thinking of the
example of the suffering servant of God in Isaiah 53 7" (Schweizer 1975
507) Key here are two elements One, Jesus is seen as innocent Two, as
one who suffers on behalf of others, his role is understood vicariously
The transition to the brief scene about the governor's wife is now
understood to be a smooth one Jesus is once again perceived as an inno-
cent victim The conviction that God is moving forward with the realiza-
tion of his will is clear The sense is that the elements must somehow be
related Jesus, it seems certain, is suffering vicariously for the sins of
others, at the direction and behest of God
The omen of the governor's wife heightens the grotesqueness of the decision
against Jesus Christ and for Jesus Barabbas The expression "in a dream" is
typical of the infancy narratives (1 20, 2 12,13, 19, 22) As in those, Matthew
BLOUNT: A SOCIO-RHETORICAL ANALYSIS OF SIMON OF CYRENE 185
The sense that Jesus is innocent of the charges against him is height-
ened with the decision which allows Barabbas his freedom. After initiat-
ing the chapter with his own unique designation that "all" the crowd (v.
1) was responsible for what happened to Jesus, and not just the chief
priests and scribes, Matthew asserts with verse 18 that it was not only the
leadership but the populace as a whole which desired Jesus to be handed
over instead of Barabbas. The reason is envy, not guilt. By verse 23 the
crowd is so rabid that they declare responsibility for Jesus' blood. Here is
where Matthew shifts the focus. Attention to culpability now moves per-
manently away from Jesus and begins its process of settling on the Jews.
But of course, before the story is allowed to play itself out, another
diversion takes place. In a master stroke of stagemanship, Pilate attempts
to divest himself of all responsibility. Although it is unlikely that Pilate
would have historically used this predominately Jewish ritual in a way
which would have demonstrated his impotence against the demands of
his subject populace, it is clear that Matthew's intent is to absolve the Ro-
mans and blame the Jews (Schweizer 1975: 508-509). But Schweizer
recognizes, as should we, that more is taking place here. Epideictic has
resurfaced through the innocence of Jesus and the guilt of the Jewish
community. Once again there is a lesson to be learned.
Now, however, the people of God's own covenant call on him to bring judg-
ment down upon them, so terrible is their blindness....The only thing that
makes the verse defensible is Matthew's repeated warning to the Christian
community not to go the same way. As his interpolated account of the fate of
Judas has shown, he takes quite seriously the possibility that the Christian
community, too, could fall victim to God's judgment. (Schweizer 1975: 509)
Simon remains the critical human model. Once again he is the alternate
version for the community. He is what Judas and the Jews are not; one
who responds appropriately to the sometimes harsh plans of Jesus' God.
The end result of the Matthean interpolations is a higher view of
suffering than that found in the Markan account. The themes of innocence
guarantee that he did not suffer on his own behalf. The epideictic image is
one which involves all of these themes, not one of them in isolation. It is
the image of suffering as fulfillment.
Schweizer correctly notes that unlike Mark, Matthew, even in the
crucifixion story proper, reveals glimpses of the victory God has achieved
through the suffering of Jesus. The earthquake, the open graves, and the
dead walking about signal the end of death's power and the permanent
interruption of human behavior.
ι86 SEMEIA
Thus the question posed by Matthew's account is not whether these bizarre
events are credible or not, but whether we can follow the evangelist in seeing
as he does the death of Jesus as the epochal event from which to date a
change in our way of living, seeing the final power of love over death
(Schweizer 1975· 517)
Yet it is safe to say that the suffering following of Christ by the disciples is a
reply to the suffering of Jesus Thus the judgment asks about confirmation
through testing whether they have answered the Son of Man who gave him
self up entirely for others with a complete dedication of life and imitation in
suffering (Schweizer 1975 102)
The cross as the way of costly love and faithful obedience was the final act in
doing what Jesus had been doing all through his ministry, he v came not to be
served but to serve, and to give his life as a ransom for many' (xx 28), in this
verse the consistency between the death and the ministry is clearly expressed
And this lets us see how Jesus could ask others to take up their crosses, the
spirit of his life and death must be reflected by his followers m active, costly
love (Filson: 38)
BLOUNT A SOCIO-RHETORICAL ANALYSIS OF SIMON OF CYRENE 187
Through the image of Simon and the larger context, Matthew is sug-
gesting that one must not only carry the cross as Jesus carried it, but must
respond to why Jesus carried it, to participate in the process of why he
carried it He creates this picture by juxtaposing the separate epideictic
images against one another Jesus is, of course, the model, the image of
innocent suffering The negative examples represent the negative poten-
tial in the Christian community itself God's design is rejected, destructive
and well deserved suffering immediately follow Simon, in helping Jesus,
follows God's design and thereby participates in that salvine design
instead of acting against it The theme of discipleship is that by imitating,
one participates m God's plan of salvation Simon's crossbeanng allows
Jesus' suffering to bear fruit The community's discipleship should do the
same As the disciple suffers he works for himself and for others, because
he participates m the process of a salvation which Jesus' suffering created
CONCLUSIONS ETHNOGRAPHY
Matthew includes only one character trait for Simon in his presenta-
tion of the cross-bearmg scene However, his particular use of the material
maintains, and even heightens, the ethnographical considerations for
inclusivity Instead of pairing the city of origin with the name Simon,
Matthew posits the formulation "a man of Cyrene," before introducing his
name The rhetorical emphasis settles not on the name Simon, but on the
fact that the image of participatory discipleship is established by a man
from the outside, a man from Cyrene
Such a recognition is valuable when dealing with a Gospel noted for
its disdain towards outsiders
But it was also a community that was forced to work out its particular iden-
tity—perhaps as the lost sheep of the house of Israel—in confrontation with a
developing Pharisaic Judaism and that so thoroughly appropriated the sym-
bols of Judaism to itself that it called those outside the messianic community,
simply, Gentiles (18 17) (Johnson 192)
And yet Matthew has been careful in the latter part of the gospel to
indicate a more universal concern into which the Simon material fits quite
comfortably In 24 14, Jesus promises that the gospel is to be preached
before all nations, and in 25 32, all nations are gathered before God in
judgment The emphasis on Simon as an outsider disciple not only fits
well within this pattern, but is particularly highlighted when in 28 19 the
risen Jesus commands that the eleven make disciples of all nations The
command has already been demonstrated as a powerful possibility in the
Cyreman who does what no other disciple would, he bears Jesus' cross
ι88 SEMEIA
Social Analysts
Matthew is the Gospel of the church, not only is it the only Gospel to use the
term 'church/' ekklesia (16 18,18 17) but both its contents and structure indi
cate an interest in providing clear and coherent guidance to a community of
believers (Johnson 172)
Mark explained that Simon must be imitated Matthew explains why The
difference for a community would be critical The impetus to follow
resides no longer solely m the hope of a kingdom beyond the present
struggle, but it exists as well in the present mandate for discipleship Jesus
suffered and died that others might have the opportunity to make a deci
sion for life To participate with Jesus m that process means that the
church, too, struggles with an immediate purpose As it recalls Jesus' act,
as its disciples, like Simon, initiate their own positive response to Jesus'
call for a change of life, so does it energize a similar decision for life in
those who witness its endeavors It participates with Jesus, it suffers like
Jesus, like Simon, not for its own sins, but for the furthering of Jesus' own
cause of salvation which was initiated by God By following Jesus, the
church no longer merely copies Simon's behavior, but, like Simon, it
becomes a part of Jesus' behavior Just as Simon's act allowed Jesus' role
as one sacrificed for others to be carried to its fruition, so too does the
church's imitation of Simon allow Jesus' salvine function to become
potent m its later historical reality
Lukan Discourse
The speaker of a consolatory speech himself also laments the fallen a n d raises
the misfortune to great significance, amplifying the e m o t i o n as best h e can in
his speech by m e a n s of the topics w e h a v e explained in connection w i t h the
m o n o d y ..It is n o t in b a d taste to p h i l o s o p h i z e in this context o n h u m a n
n a t u r e generally, h o w the divine p o w e r h a s c o n d e m n e d m e n . (Russell a n d
Wilson 161-163)
The interpretative focus begins with the material topic, " a n d of women
who bewailed and lamented him" in verse 27. Amplification of this dirge
begins with the proposition in verse 28 where Jesus presents a form of
Epamemondas, as he was dying childless, said to his friends "I have left two
daughters—the victory at Leuctra and the one at Mantmeia " (Robbms 1988b
10)
Epamemondas, the Theban general, was of course a good man even in time
of peace, but when war broke out between his country and the Lacedaemoni-
ans, he performed many brilliant deeds of courage As a Boeotarch at
Leuctra, he triumphed over the enemy, but while campaigning and fighting
for his country, he died at Mantmeia While he was dying of his wounds and
his friends were particularly grief-stricken that he was dying childless, he
smiled and said "Stop grieving friends, for I have left you two immortal
daughters: two victories of our country over the Lacedaemonians, the one at
Leuctra, who is the older, and the younger, who has just been born to me at
Mantmeia." (Robbms 1988b 10)
But the multitude which in the soteriological presentation defiantly takes the
responsibility upon itself and thus brings the curse upon the Jewish people,
here strikes its breast and goes home, frightened by the martyr's blameless
suffering. (Dibelius: 203)
3 The Greek text of both the brief and the expanded chreia can be found m Hock
O Neil 100 103
BLOUNT: A SOCIO-RHETORICAL ANALYSIS OF SIMON OF CYRENE 193
4 Neyrey believes that the Daughters of Jerusalem are a figurative device for the
city and its people as a whole (Neyrey: 76; cf. Is. 37:22; Zeph. 3:14; Zech 9:9).
194 SEMEIA
We would argue that the story of a black African Gentile from what would be
perceived as a "distant nation" to the south of the empire is consistent with
the Lucan emphasis on "universalism," a recurrent motif in both Luke and
Acts, and one that is well known The declaration that the salvation accom-
plished in Christ is not ethnocentric—but is available to both Jew and Greek,
is already heard at the beginning of the Third Gospel ("all flesh shall see the
salvation of God/' Lk 3 6) with the universal scope of the Christian kerygma
(Martin 114)
In sum, the implied author has m view people from as far south and west as
Ethiopia and Cyrenaica, as far east as Arabia, Elam, Media, and Parthia, as far
north as the southern coast of the Euxine Sea and the northern coastal region
of the Aegean Sea, and as far west as Rome Every kind of person living m
this area, including many women, become fully-constituted members of
Christianity (Robbms 1991 138)
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^ s
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