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Penitent Thief
Please let me know how I can work with you to contribute as a recognized expert to this article. I've spent ten years researching and publishing on the Penitent Thief, and I'd like to facilitate broader awareness of and access to that research. Vocesanticae (talk) 19:29, 26 December 2020 (UTC)
- As a recognized expert you are no doubt familiar with a range of people publishing in the field. It would probably be of most help to Wikipedia is you could add to the articles by citing them. - MrOllie (talk) 20:00, 26 December 2020 (UTC)
Sounds good. Here is a draft of a proposed new section that is completely free of any self-citations. May I post it? Would you be willing to post it?
Major Early and Medieval Legends
- Jos. Arim (= CANT 76 or ECCL 274).: a late 4th or early 5th century Greek narrative based out of Jerusalem that greatly expands the backstories of both bandits, blames the death of Jesus on the good bandit’s righteous theft of relics from the Jerusalem temple, narrates involved dialogues and correspondence between Jesus and Demas, and describes Demas as the cross-bearer (staurophylax) who accompanies Jesus when he appears to Joseph of Arimathea. Remi Gounelle at Uni Strasbourg is working on the critical edition of this text for the Corpus Christianorum Series Apocryphorum.
- CPG 4877: a 4th or 5th century Palestinian or Syrian Greek sermon/story falsely attributed to John Chrysostom wherein the bandit is a Gentile (indeed a relative of Pilate!) and has a vision in the desert leading to his conversion
- CPG 4145.22 / 4162.3: a 5th or 6th century Palestinian sermon/story in Arabic and Georgian with many connections to CPG 4877, but here the bandit’s conversion stems from hearing Jesus preach
- Vis. Theo. pp. 19–20, 26–29: a 6th century Coptic story perhaps authored by Cyriacus in which the good bandit (who is Egyptian) and the evil bandit (who is Jewish) steal the Holy Family’s clothes only later to repent and return them
- Homily on the Church of the Rock 31–32 (Coptic/Arabic; 17–18 in the Ethiopic recension): originally created around the 6th century, this story is highly similar to and in the same historical neighborhood as Vis. Theo., except that it narrates the evil bandit stealing the infant Jesus along with the Holy Family’s clothes!
- Hosp. Dysmas (= CANT 78.4, ECCL 630, found within M2 and M3 family mss of Acts Pil.): a late-12th to early 14th century Byzantine Greek account of the Egyptian bandit showing hospitality to the Holy Family, resulting in the healing of his leprous child and his future beatitude.
- Hosp. Oint. Band. (= CANT 78.1, ECCL 250, found within the Arundel form of Birth Sav. 111–25): a 12th–14th century Latin story describing how the hospitable Egyptian bandit received healing and wealth from the magical bathwater of Jesus. The critical edition of this text was produced by J.-D. Kaestli and M. McNamara,[1] and it was later introduced and translated by Bart Ehrman and Zlatko Pleše.[2]
- Reb. Dimas (= CANT 78.2, ECCL 106, found within Ps.-Mt., particularly between chapters 19 and 20 in Namur, Seminary Library, Lat. 80, fol. 13v–15v and 17r–17v): a 12th century Latin story featuring the bandit as a procurator’s son and border guard who defies his father by allowing the Holy Family to escape Israel and flee to Egypt. This story was featured in a LiveScience article by Owen Jarus.[1]
- Hosp. Perf. Band. (= CANT 78.3, ECCL 506 found within at least two manuscripts of Ps-Matt: London, British Library, Harley 3199 (14th cent.) and Vatican BAV Latin 6300 (15th and 17th cent.). This distinctive interpolation connects the the hospitable bandit’s miraculous bathwater to the eventual conversion of Mary Magdalene.
- Leabhar Breac 131–32 (Dublin, Royal Irish Academy, 23 P 16 (1230): a brief story appearing in this famous ca. 1408–1411 manuscript (the “Speckled Book”) about the bandit as a child encountering the infant Jesus in Egypt, a story quite similar to that summarized in Aelred of Rievaulx’s De institutione inclusarum 30. — Preceding unsigned comment added by Vocesanticae (talk • contribs) 21:09, 26 December 2020 (UTC)
Draft slightly amended. Vocesanticae (talk) 21:33, 26 December 2020 (UTC)
References
- ^ Kaestli, Jean Daniel and Martin McNamara. “Latin Infancy Gospels: The J Compilation.” Pages 866–71 in part 2 of Apocrypha Hiberniae I. Evangelia Infantiae. Edited by Martin McNamara, Caoimhín Breatnach, John Carey, Máire Herbert, Jean-Daniel Kaestli, Brian Ó Cuív, Pádraig Ó Fiannachta, Diarmuid Ó Laoghaire. CCSA 13–14. Turnhout: Brepols, 2001 (edition based on both known manuscripts of the Arundel form of the Latin Infancy Gospel (A and V).
- ^ Ehrman, Bart and Zlatko Pleše. The Apocryphal Gospels: Texts and Translations. New York: Oxford University Press, 2011 (Latin text by Kaestli and McNamara is reproduced on pp. 146–54 even). Ehrman and Pleše follow Kaestli and McNamara to entitle this text the “Story of the Compassionate Robber”).
Innovation
I see that you deleted the block on innovation drivers I posted yesterday (technology-meaning). I would be willing to understand if there could be another way to present it since it reflects an important debate going on in the literature. — Preceding unsigned comment added by Unizo92 (talk • contribs) 11:11, 27 December 2020 (UTC)
Sargan Test
What exactly is the conflict of interest on the Sargan Test page? I work in the field and the information inserted by various editors is appropriate for that page. — Preceding unsigned comment added by BBertolucci (talk • contribs) 16:08, 27 December 2020 (UTC)
December 2020
Hello MrOllie. I appreciate your concern and advocacy for Wikipedia's Terms of Service, but I am not being directly or indirectly compensated for my edits. — Preceding unsigned comment added by Jlang612 (talk • contribs) 20:11, 29 December 2020 (UTC)
- Jlang612, Simply put: Given the edits you have been making to Canada Goose (clothing) and the company's CEO, I don't believe you. You must stop adding promotional content to those articles. MrOllie (talk) 20:13, 29 December 2020 (UTC)
I am simply a fan of the brand. All of my edits have been properly cited with appropriate sources. None of the edits I have made have been added for promotional purposes. — Preceding unsigned comment added by Jlang612 (talk • contribs) 20:17, 29 December 2020 (UTC)
- Jlang612, :Whether that was your intent or not, that is what you have been doing. That style of writing is not for Wikipedia. MrOllie (talk) 20:19, 29 December 2020 (UTC)
Please direct me to the appropriate style of writing for Wikipedia, because I do not see where I have done wrong. Thanks. — Preceding unsigned comment added by Jlang612 (talk • contribs) 20:24, 29 December 2020 (UTC)
Mechskill
hope that i can contribute for enhancing sources if i can , if it is possible i will be glad to know from you what should be desired guideline for it, new to wikipedia . — Preceding unsigned comment added by Wikikar15 (talk • contribs) 07:18, 31 December 2020 (UTC)
- See WP:RS and WP:ADS. We don't use blogs as sources, and you should not be repetitively adding links to your blog. - MrOllie (talk) 13:50, 31 December 2020 (UTC)
Why are you saying that my image is unhelpful?
Hello MrOllie, I do believe that the picture is appropriate in this case to illustrate that the same form factor is used regardless of the vendor, operator or even the carrier technology. The readers can imagine different devices when they see the term "dongle" or "USB stick", which is not necessarily the same as a broadband USB modem. A picture can avoid this confusion. Dr.KBAHT (talk) 00:47, 2 January 2021 (UTC)Dr.KBAHT
- Dr.KBAHT, It's just a bunch of USB plugs with logos on them. All it really illustrates is that different vendors have different logos. Anyone who is confused about the form factor will click through the provided link. MrOllie (talk) 00:51, 2 January 2021 (UTC)
MrOllie, this confusion is very common. If the modem is described as a USB dongle the readers can get the wrong impression. They can imagine any kind of "USB plug" like a USB memory stick or one of those cryptographic tokens, which have nothing to do with wireless communications. The logos are also illustrative because this section is explaining that different operators rebrand the modems. Dr.KBAHT (talk) 03:12, 2 January 2021 (UTC)Dr.KBAHT
- Dr.KBAHT, If some reader had that impression, they would still have it after viewing that image, because, again, all these things are identical to casual inspection by end users. The image does not convey any information beyond what already is in the prose. MrOllie (talk) 03:14, 2 January 2021 (UTC)
MrOllie, I was hoping to get an advice on how to improve the contents. I thought you would suggest blurring the logos, turning the devices upside down or something like that. I do think that illustrating this section would be helpful for the reasons mentioned above. You have a different opinion. I won't insist. — Preceding unsigned comment added by Dr.KBAHT (talk • contribs) 03:50, 2 January 2021 (UTC)