From: jerker karlsson (jerker_k@hotmail.com)
Date: Tue Nov 27 2001 - 14:30:41 EST
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Hi!
I am near the completion of an essay on “Paul and natural theology”, but
have recently stumbled over an interpretation of the NOOUMENA KATHORATAI in
Romans 1: 20 which I cant make any sense of.
B. Gärtner wrights in “The Areopagus Speech and Natural Revelation” p. 136
that the participle NOOUMENA should be interpreted as Participum Explicandi
Causa Verbo Adiectum. (with a reference to Przychocki G. “De gregorii
Naziamzeni Epistulis”. Krakow, 1913, p. 278.). Gärtner later identifies this
grammatical construction with the one found in Blass-Debrunner “Grammatik”
pp 187ff., but Blass-Debrunner talks of “das Ptz. zur Ergränzung von Verben
des Wahrnehmens und Erkennens”. This later function of the participle I’m
well aware off and therefore I’m struck with wonder then Gärtner goes on to
say that “the meaning of KATHORATAI is determined by the explicative
participle NOOUMENA”. He brings this out in the translations which runs “For
men see and understands...”, but the problem is that this translation has
nothing to do with participles Ergränzung von Verben des Wahrnehmens und
Erkennens. The participle in such constructions relates to the object clause
of the sentence and does not as in the translation by Gärtner modify the
meaning of the main verb.
The problems that I would like to have some help to solve is A) Does anyone
know under what modern grammatical label the Latin phrase Participum
Explicandi Causa Verbo Adiectum goes? B) Have I misunderstood the function
of participles flanking a verb that denotes perception and/or feeling? C)
(Under the condition that I make any sense) Does anyone make sense of what
Gärtner is saying?
Regards
Jerker Karlsson
Lund, Sweden
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