The Greek term ko has often been loosely translated as ‘advocate’, with the assumption that it possesses a vague forensic quality. Hitherto, however, its precise meaning has been imperfectly understood, and there has been no cohesive legal definition for all of its appearances, especially those in the New Testament. This study examines all of the occurrences of the term ko, including previously overlooked attestations in the papyrological and epigraphical record. It argues that the term is a precise calque for the Latin legal term advocatus, meaning a person of high social standing who speaks on behalf of a defendant in a court of law before a judge. The article concludes by showing how this meaning is appropriate to the five appearances of ko in the Johannine corpus.

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Since the earliest commentators, Mark's account of the rich man has almost universally been read as evidently suggesting the character's ultimate rejection of Jesus' call. However, if this man is typical of Mark's portrayal of minor characters, then he may be regarded as a positive foil to the disciples; and his sadness in departure is nonetheless consistent with considered reflection on the severe cost of discipleship. Such a reading is also consistent with Mk 8—10, which challenges that true discipleship is indeed costly, and not to be entered upon lightly. Jesus subsequently gives a critical rejoinder to the precipitate self-congratulation of the disciples—`many who are first will be last, and the last will be first'. Mark's silence about whether or not the rich man did, after due reflection, accept Jesus' invitation encourages the reader to focus rather on the cost of following Jesus, than speculating about what has been left unstated.

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Chronicles
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Book reviews
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2 Corinthians 11.20 has received too little discussion in the literature on Paul’s opponents at Corinth, and, surprisingly, even less notice in recent research on patron—client relations in the Pauline communities. This article argues that 2 Cor. 11.20 depicts the leading figure among Paul’s apostolic rivals as an instance of a social type so familiar and loathsome that he was a favorite subject of ridicule in comedy, mime, and satire: the parasite, specifically, the ‘august parasite’ (µoo), who puts on airs and abuses his host and other guests. A composite portrait of this stock character is drawn from the comedies of Alexis, Antiphanes, Plautus and Terence, and from Lucian’s satirical defense of the parasitic art. Parallels to Paul’s vocabulary (oo, , µβ etc.) are traced in Greco-Roman comedies and satires. Paul’s satirical account of the behavior of a rival missionary in 2 Cor. 11.20 serves not only as a foil to Paul’s own modest conduct, but also functions as a reproach to the Corinthians for their complaisant response to the interloper. This hortatory function must be borne in mind as one seeks to comprehend the roles that Paul, his rival and the Corinthians play in the little scenario Paul has constructed.

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Vetus Testamentum, Volume 58, Number 2, 2008. Loaded on 2008-03-31
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In 'The Roots of a ‘Libertine’ Slogan in 1 Corinthians 6,18' Jay E. Smith defends the thesis that according to some believers in Corinth the physical body is morally irrelevant. This brief note examines Paul’s reasoning in 6,12-20. Paul distinguishes between 'lawful' and 'beneficial' in v. 12ab and thus limits 12a. The general statement of v. 12c no longer remains true; it is corrected by 12d. In vv. 13-14 he opposes 'body' to 'stomach' and 'God raises' to 'God destroys'. V. 18c contains a correction of the general rule of 18b. Paul does not explicitly say that the statements in vv. 12a, 12c, 13a and 18b – or any of them – are Corinthian slogans.
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One of the actors from Vatican II who still plays a major role in the Church today, is without any doubt Joseph Ratzinger. He has been an active theologian, 'advisor' and peritus in the Council, afterwards being named cardinal-prefect of the Congregation for the Doctrine of the Faith, and, since 2005, the Sovereign Pontiff of the Roman Catholic Church. In our contribution, we will investigate in what way the event of the Council, its texts, but also its subsequent reception, have influenced the theology of Joseph Ratzinger, especially in regard to the constitution Dei Verbum, i.e. the question of the authority of Revelation, Tradition and magisterial hermeneutics. From this perspective, we will comment on some of his famous expressions, among others: 'the real reception of Vatican II has not yet begun', and also, 'it is the dogmatic constitutions which have to serve as reading keys for the other documents', and not the other way around (as in Gaudium et spes, Nostra Aetate, etc.). This engagement with his theology will also lead us to a tentative evaluation of the contemporary discussion of the reception of Vatican II and the question of authority.
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