Search results for ""Peeters""

This is the follow-up volume of the Catalogue du fonds ottoman des archives du monastère de Saint-Jean à Patmos. Les vingt-deux premiers dossiers published in 2011 by Nicolas Vatin, Gilles Veinstein and Elizabeth Zachariadou. Presented here are the dossiers 21-38 which include documents from as early as 1531 and as late as March 1911 (towards the very end of Ottoman rule in the Archipelago). This wide chronological span is coupled by an extensive geographical range: The Ottoman documentation kept in the archives of the monastery of St John the Theologian on Patmos reaches from the coasts of Algiers and Tunisia to the Crimea and the Sea of Asov. It also covers a wide range of subjects (from ‘apostasy’ to ‘violence’), among them maritime trade, seafaring, piracy and shipwreck; fields and field produce; churches and church repair; inheritance issues and the establishment of Christian pious foundations; various forms of tax collecting across the Archipelago; but also evidence of oppression and injustice. Not all the hardship and injustice resulted from Ottoman rule; on the contrary, tensions and rivalries between monastic and lay bodies constituted an important factor throughout, as did disputes between and within local Greek families. The need to look for Ottoman justice and officialdom in far-away Kos (there never was a Muslim judge installed permanently on Patmos) constitutes an administrative ‘abnormality’ which has undoubtedly contributed significantly to the uniqueness of the Patmian experience throughout the centuries of Ottoman rule.

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Avec Cyrille d’Alexandrie (v. 378-444) s’ouvre une nouvelle période dans l’histoire de l’exégèse alexandrine. Le commentaire chrétien de la Bible, confié jusque-là à des didascales, passe aux mains du puissant évêque d’Alexandrie, qui s’affranchit nettement de l’allégorisme des grands maîtres (Origène, Piérius, Didyme l’Aveugle) et emprunte au modèle exégétique d’Eusèbe de Césarée et des Antiochiens, tout en conservant une coloration alexandrine. Cette évolution est particulièrement sensible dans le «Commentaire sur les Douze Prophètes» et le «Commentaire sur Isaïe», où Cyrille propose un modèle d’interprétation plus équilibré, en insistant sur l’importance de la dimension historico-littérale de l’Écriture. À travers une analyse approfondie de sa méthode exégétique, cette monographie s’attache à la fois à faire ressortir l’originalité de la démarche cyrillienne et à souligner son rôle déterminant dans le renouvellement de la tradition alexandrine. Après le rappel des affinités les plus caractéristiques avec Origène, grammairien et allégoriste, cette étude a accordé une attention minutieuse à l’émergence d’une exégèse post-origénienne sous la plume de Cyrille: des changements de termes, de procédés, de contenu et de finalité qui témoignent d’une volonté de réforme. En dernier lieu, a été abordée la question épineuse des sources de Cyrille, en distinguant celles qui présentent uniquement des parallèles avec son œuvre de celles qui ont exercé une véritable influence sur lui. With Cyril of Alexandria (c. 378-444), a new period in the history of Alexandrian exegesis begins. Christian interpretation of the Bible, previously entrusted to teachers, passes now into the hands of a powerful bishop, who clearly overcomes the allegorism of the grand masters (Origen, Pierius, Didymus the Blind) and borrows elements from the exegetical model of Eusebius of Caesarea and the Antiochenes, yet retains an Alexandrian coloring. This evolution is particularly noticeable in the “Commentary on the Twelve Prophets” and the “Commentary on Isaiah”. In these works, Cyril proposes a more balanced model of interpretation, one which insists on the importance of Scripture’s historical-literal dimension. Through a detailed analysis of Cyril’s exegetical method, this study highlights the originality of the Cyrillian approach and underscores Cyril’s decisive role in the renewal of the Alexandrian tradition. After reviewing the most characteristic affinities with Origen, the grammarian and allegorist, particular attention is paid to the emergence of a post-Origenian exegesis in Cyril’s commentaries: changes in terminology, method, content, and purpose all attest his commitment to reform. Finally, the present work addresses the thorny question of Cyril’s sources by distinguishing those which merely parallel Cyril’s work from those which really influenced him.

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In Sub-Saharan Africa Christianity is experiencing unprecedented growth and many people worship on a regular basis. Simultaneously, many parts of Sub-Saharan Africa experience challenges such as poverty and inequality. Given this reality and these challenges, a group of international scholars investigated the ritual practices of one of the fastest growing traditions, namely African Independent Churches, over a period of more than four years. The research team set out to explore the role of religious rituals in social capital formation and social development at community level in an African Independent Church in South Africa. This book is the final, comprehensive and synthesising product in which the international and interdisciplinary team of scholars from theology, religion and development present their findings. The book is structured into three parts that reflects its theoretical, empirical and evaluative dimensions. In part I, theoretical perspectives are offered on the main conceptual apparatus of the book and the authors’ own understanding of the nexus between the different concepts. In part II, the theoretical arguments of the book are further worked out by means of eight explorations comprising of qualitative field work research in the religious milieus of African Independent worshippers in KwaZulu-Natal and the Eastern Cape, South Africa. In part III, a final set of chapters, by reflecting on the case studies in part II, offer wider appreciations and applications of the role religious ritual in social capital formation. This includes reflections on the African notion of ubuntu and the challenges that the ritual lens offers to policy makers in South African society, but also African society and the global South more generally speaking when seeking answers to the problem of development.

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This volume is the first of two complementary volumes that explore Abydos through the lenses of the latest archaeological, archival and collections research, building upon a colloquium and workshop held at the British Museum in 2015. Volume 2 presents a focussed view on Abydos in the post-pharaonic period. Chosen as the burial ground for the first kings of Egypt, Abydos became a site of great antiquity, and its ancient sanctity may have conferred legitimacy on the individuals buried there. The site soon became the cult centre for Egypt’s most popular god, Osiris, who ruled the netherworld and guaranteed every Egyptian eternal life after death. As a result of continued ritual performance, endowments and pilgrimage, a vast landscape of chapels and tombs, temples and towns, developed. For millennia, Abydos was one of the most consecrated sites of Egypt. The contributions in this volume will address the social and cultural dynamics of an ever-changing landscape serving this unique ritual narrative.

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Le présent volume, consacré au temps, souhaite marquer un double anniversaire : le 8e centenaire de l’Ordre dominicain approuvé en 1216 et les 125 ans de la fondation de l’École biblique et archéologique française de Jérusalem en 1890. Il donne la parole aux membres de l’École biblique et à plusieurs de ses collaborateurs et amis pour souligner la richesse de ce thème du temps. Au total, ce sont 26 contributions en 4 langues (français, anglais, allemand et italien) qui abordent cette question du temps en domaine vétéro-, néo- et péri-testamentaire avec trois articles sur des sujets postbibliques. Le volume s’honore des contributions d’Eugen J. Pentiuc, Simone Paganini, Béatrice Oiry, Martin Staszak, Matthieu Richelle, Roland Meynet, Jón Ásgeir Sigurvinsson, Basil Lourié, M. Manuela Gächter, Anthony Giambrone, Georg Rubel, Pino Di Luccio, Gregor Geiger, Chantal Reynier, Paul Tavardon, Michele Ciccarelli, Paolo Garuti, Elvis Elengabeka, Michel Gourgues, Francesco Piazzolla, Johannes Beutler, Alviero Niccacci, Étienne Nodet, Nicolas Bossu, Emmanuel Friedheim et Jacqueline Assaël.

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This volume brings together the articles dating between 1969 and 1995 in which J. Quaegebeur studied Greek renderings of Egyptian names and words. Some of them are translated from Dutch into English, and all are updated by incorporating bibliographical references from 1970 until 2018 and comments by the editors. The articles deal with general methodology, names of gods (e.g. Eseremphis or Mestasytmis), people (e.g. double names, shortened anthroponyms and non-etymological writings), places (e.g. names of Theban temples) and common words (e.g. phritob). Though written several decades ago, Quaegebeur's work remains of fundamental importance for the study of the Egyptian language, including dialects before the rise of Coptic, onomastics and topography, popular religion and Greco-Roman Egypt in general. The indices also include references to Quaegebeur's study on the god of fate Shai (OLA 2), so that his work is now available for further study in a rich domain that has been neglected in Papyrology, Egyptology and Classical Studies the last 25 years.

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The studies collected in this volume are the outcome of papers presented at the workshop “David in Cultural Memory,” held at the Pázmány Péter Catholic University Budapest, 9-10 October, 2013. The person of king David of biblical history have long ago been the object of persistent scholarly interest. The present volume aims at offering an assemblage of the diversified memories constructed about David in various collections and communities. Narratives in the Deuteronomistic historiography reflect Ancient Near Eastern social and legal customs, and are added by literary topoi bearing specific meaning, customary motifs of royal biographies. Persian period Chronicles offer a substantially different picture of David. The Psalms’ religious poetry memorized him as an author and example, while prophetic literature and its exegesis refer to him in messianic terms. David is one of the rare figures of biblical history remembered also in visual memory, in the synagogue of Dura Europos.

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In this monograph, differences between the Hebrew and the Greek text of the Book of Joshua are studied. In chapter 1 the differences in commands and their executions are analysed, with examples from the story of the collapse of the wall of Jericho (Josh 6) and the battle against Ai (Josh 8). In chapter 2, examples, like "all the law that Joshua commanded" (e.g. Josh 1:7) and the concept of "crossing this Jordan," are analysed and explained using the category of "nomistic alterations." Then, the texts dealing with the concept of "burning with fire" (Josh 7) and "stoning and hanging (Josh 8:29), and Josh 8:30-35 are studied. In each of these cases, the final editor of the Hebrew Masoretic Text revised an older Hebrew text and sought to make sure that the text of the final version better reflected the laws as given in the book of Deuteronomy. The problematic variant with regard to “returning to Gilgal” in Josh 10 is studied in chapter 3. In chapter 4, the line of command is studied: Joshua clearly, albeit rather late in his life, stands in the shadow of Moses and continues in his line. In all the chapters, text critical data of the Masoretic Text, the Old Greek, the Dead Sea Scrolls, the Vetus Latina and Josephus are taken into account, as well as the data from the early Jewish revisers and the Hexaplaric and the Lucianic revisions. Moreover, the translation technique of specific passages is studied as well as the literary- and redactional development of the text. After studying all the variants, it is proposed that the Masoretic Text grosso modo is a further development of the Hebrew text underlying the Vorlage of the Old Greek text of the book of Joshua and the editorial strategies by which the penultimate text of the book of Joshua was transformed into the ultimate Hebrew, Masoretic Text of the book of Joshua are described.

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Fragments presents one hundred and ten entries – from Acheiropoieton to Zwischenraum – that explore new insights and observations for research and criticism in art history, iconology and cultural anthropology. It offers a unique anthology of Barbara Baert's oeuvre. Each lemma bears the stamp of the author’s personality and work, sometimes in the form of an encompassing explanation, sometimes a brief experimental musing, illustratied by iconic artefacts. This extraordinary glossary leverages the power of interdisciplinary research in art and human sciences, and invites the reader to consider the beauty of these disciplines by embracing multiple genres. Fragments is Barbara Baert’s response to her being awarded the Belgian Francqui Prize Human Sciences 2016. This celebration book within the series Studies in Iconology is a token of gratitude and a sign of encouragement towards the desire of a deeper understanding of our artistic environments.

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This research examines 44 images of Minoan tree cult as depicted in sphragistic jewellery, portable objects and wall paintings from Late Bronze Age Crete, mainland Greece and the Cyclades. The study also compares the Aegean images with evidence for sacred trees in the Middle and Late Bronze Age Levant, Egypt and Cyprus. The purpose of this investigation is the production of new interpretations of Minoan images of tree cult. Each of the chapters of the book looks at both archaeological and iconographic evidence for tree cult. The Aegean material is, in addition, examined more deeply through the lenses of modified Lacanian psychoanalytic modelling, “new” animism, ethnographic analogy, and a Neo-Marxist hermeneutics of suspicion. It is determined that Minoan images of tree cult depict elite figures performing their intimate association with the numinous landscape through the communicative method of envisioned and enacted epiphanic ritual. The tree in such images is a physiomorphic representation of a goddess type known in the wider eastern Mediterranean associated with effective rulership and with the additional qualities of fertility, nurturance, protection, regeneration, order and stability. The representation of this deity by elite human females in ritual performance functioned to enhance their selfrepresentation as divinities and thus legitimise and concretise the position of elites within the hegemonic structure of Neopalatial Crete. These ideological visual messages were circulated to a wider audience through the reproduction and dispersal characteristic of the sphragistic process, resulting in Minoan elites literally stamping their authority on to the Cretan landscape and hence society.

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This book contains the proceedings of the 61e Rencontre Assyriologique Internationale, which was held in Geneva and Bern in Switzerland from 22nd until 26th June 2015. The overarching conference theme “Text and Image” addressed a topic of fundamental importance for historical research on ancient Near Eastern cultures and societies. The aim of the conference was to stimulate an interdisciplinary dialogue between the closely related, but increasingly diverging disciplines of Near Eastern Archaeology and Assyriology. Fifty-one articles are published in three languages, including contributions to the main topic and to a number of workshops organized in the context of the RAI, as well as reports on an extraordinary session devoted to cultural heritage.

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L’ouvrage explore l’histoire et la société nabatéenne dans son évolution à travers presque cent cinquante inscriptions et papyri datés. Le plan en cinq parties présente les documents provenant du royaume nabatéen, puis les grandes inscriptions funéraires de Hégra, ensuite celles trouvées en dehors des limites du royaume, enfin celles datant de l’époque romaine; un dernier chapitre fait le point sur les aspects paléographiques. D’importantes annexes présentent les listes selon l’ordre du catalogue et selon leurs datation, leur répartition régionale, leur typologie, les éléments de datation utilisés, les nombres et les chiffres, les concordances épigraphiques, les lieux de conservation, une chronologie, des index et une bibliographie. À travers les formules juridiques redondantes et les épithètes royales très développées, souvent négligées par la recherche, on discerne le rôle des archives du palais royal de Pétra ou des temples comme celui de la Mesure à Hégra au Ier siècle de notre ère.

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The Encyclopaedic Dictionary of Phoenician Culture (EDPC) is the result of a wide-ranging international project and is intended to be an in-depth and up-to-date standard reference work for Phoenician studies. It is a series in the form of an encyclopaedia with the structure of a dictionary, comprising about 2,000 entries, written by circa 200 contributors from 20 different countries. Current knowledge on the Phoenicians and Carthaginians (with close attention to their various interactions with other cultures) will be presented as a sequence of themed volumes, all closely interrelated, dealing respectively with religion, language and written sources, socio-economic life, and archaeological sites of both the Levant and the Central and Western Mediterranean. As part of a collection, each volume should be considered as belonging to a set: in one sense independent but at the same time inseparable from the others in respect of both the amount of information and the network of cross-references linking the various lemmata. The present volume, dedicated to historical characters, is a compendium of historical and historically documented individuals, arranged alphabetically and organized using criteria that are meant to be as consistent as possible. Like the thematic volumes to follow, the present volume is a reference work: it is based on a piece by piece reconstruction of the whole of `Phoenician’ history (understood in its widest sense) through its various protagonists at every level.

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This book takes seriously the need for a two-fold shift in methodology within the field of liturgical studies and serves as a model for future historical work. The first shift necessary in liturgical studies is a shift to sources other than the central liturgical texts, i.e. the Missal, breviary, lectionary, and books of rites. The second shift necessary in the field is a greater appreciation of the diversity of liturgical celebrations within the Church. In order to engage in such a study, this book analyzes a non-traditional liturgical source within a little-studied liturgical tradition. The source that provides the basis for this study is the Homiliae Toletanae (British Library, Add. 30853), a homiliary for Mass found in the Hispano-Mozarabic Rite. The Homiliae Toletanae dates to circa the seventh/eighth centuries and survives in one tenth/eleventh-century manuscript. It contains homilies for every major temporal and sanctoral feast in the calendar of Toledo. The Homiliae Toletanae is a valuable manuscript for reconstructing and understanding the liturgical practices of seventh/eighth-century Toledo. This study looks only at the Lenten homilies found within the Homiliae Toletanae in order to supplement what is already known about the Lenten practices of late Visigothic and early Mozarabic Spain. In reconstructing the practices of Lent in seventh/eighth-century Spain, this study explores the two major themes of Lent, penance and initiation, and their relationship to one another. It reflects on what some scholars consider a crisis in the thematic understanding of Lent in the seventh/eighth centuries. Coupled with this crisis is a shift from adult initiation to infant initiation in this period. This study argues that this crisis of meaning and the subsequent shift to a more penitential understanding of Lent was a direct result of the decline in adult initiation in this period. The dominant role that fasting and almsgiving played in the Lenten life of late Visigothic and early Mozarabic Spain is also analyzed. In order to conduct this study, this volume utilizes textual criticism as well as the comparative method in liturgical studies. The comparative method is based on the work of Anton Baumstark, the Mateos School, and Paul Bradshaw. This method is used to reconstruct liturgical practices based on the manuscript evidence. The first part of this book contextualizes the Homiliae Toletanae within the larger Hispano-Mozarabic and Christian tradition, and discusses its origin, dating, composition, and general content. The second part of this book is an in-depth look at the twenty-three homilies of Lent found within the Homiliae Toletanae. The goal of this volume is to show that liturgical traditions, like the Hispano-Mozarabic Rite, have a profound creativity and uniqueness. Their patrimony is rich, and they contain many liturgical insights, both historically and pastorally.

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The Chronicle of King Gälawdewos (r. 1540–1559), reporting the nineteen years of the king’s reign, is one of the most useful and significant historical sources for the history of Christian-Muslim relation in the sixteenth century of Ethiopia and the Horn. It represents a peculiar text in Gǝʿǝz historiography both because of its narrative structure and the underlying sources used by the chronicler. Numerous Arabisms appear in the text, which eventually suggest that the Chronicle was written by a person with an outstanding knowledge of Arabic, in 1561. The book presents a new critical edition based on all available manuscripts and provides some detailed introductory notes and an English translation. The new edition yields philological findings concerning the Chronicle of King Gälawdewos in particular and new inputs that call for re-editing the Ethiopian royal chronicles in general. It also adds valuable by now not recorded items for Gǝʿǝz lexicography and corrects historical distortions resulted from the previous edition. Above all, the work provides a text-critically established edition of the Chronicle of King Gälawdewos accompanied by an up-to-date concisely annotated translation, which offer new insights into the late medieval history and historiography of Ethiopia and the Horn of Africa.

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S’intéresser au concept de « catégorie » dans la philosophie d’Aristote c’est se pencher sur l’un des objets qui a le plus suscité de commentaires depuis l’Antiquité jusqu’à la modernité récente – de Porphyre à Derrida en passant par les stoïciens, Alexandre et les philosophes arabes. Loin d'être limitée au traité qui a porté ce titre ("Des catégories"), traité dont l'objet et le sens même font difficulté, la kategoria se situe à la croisée des divers champs de questionnements philosophiques aristotéliciens et des enjeux de la physique, de la logique, de la dialectique et de la science « première ». L’objet de ce volume est d’éclairer, à partir de quelques-unes des lectures actuelles et des grandes approches interprétatives, les difficultés majeures d’interprétation que le concept de « catégorie » (kategoria) a posé à la tradition, ainsi que d'en renouveler la compréhension à même les textes.

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Cet ouvrage se propose d’étudier les façons dont la pensée religieuse et l’imaginaire grec de l’époque archaïque se représentaient quelques pans du réel qui ne se laissaient jamais voir ni atteindre: l’éther, l’air et l’abîme marin. Exclus du vécu, les espaces insondables ne se laissent définir ni représenter que par un processus dialectique qui entraîne des opérations mentales plus abstraites que les voies de la connaissance empirique. Cependant, donner une forme visible à l’invisible est une façon pour la pensée humaine d’innover et de construire mentalement à partir de modèles réels et connus. Les représentations des espaces insondables s’avèrent ainsi, jusqu’à un certain point, porteuses de toutes les autres représentations en matière de spatialité. L'étude des déplacements à travers différents niveaux du monde inaccessibles à la vision et au savoir humain, plutôt que l'analyse des descriptions statiques des paysages qui constituaient le milieu environnant quotidien de l’homme grec, permet de mieux comprendre comment on considérait l’espace et comment on s’y rapportait. L’espace étant dessiné par la qualité des lieux parcourus bien plus que par des formes qui lui sont propres, les espaces insondables se révèlent aptes à mettre en valeur des représentations spatiales plus proches d’une définition abstraite de l’espace. L'étude des schémas de déplacement à travers les espaces invisibles, que ce soit les parcours des dieux, ceux des mortels ou d’autres entités, forces physiques et substances privilégiées dans le commerce avec le divin, permet de mieux cerner les façons dont l’imagination et l’abstraction, plutôt que l’expérience vécue, ont contribué, à leur façon, à structurer l’espace et à forger l’image du monde comme kosmos, monde mis en ordre et soumis autant aux lois physiques qu’aux lois divines. Car, si l’espace est savamment structuré, c’est parce qu’il est religieusement investi. De plus, donner une forme vivante et visible l’incorporel, l’insondable et l’insaisissable est une façon pour la pensée religieuse archaïque d'innover et de faire apparaître l’idée de profondeur dans la vie spirituelle, ainsi que celle de l’unité du vivant et du cosmos.

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Cet ouvrage est le tout premier à proposer un tour d’horizon historique et systématique des multiples conceptions phénoménologiques du mouvement. Après une introduction qui s’efforce de retracer la Begriffs- und Wirkungsgeschichte de cette notion de mouvement, et par là de montrer comment elle fut longtemps l’apanage de la philosophie de la nature avant que la phénoménologie ne s’en empare et lui rétrocède toute sa dimension subjective et charnelle, les auteurs livrent une série d’analyses détaillées qui se répartissent en deux grandes parties. Dans la première, il s’agit d’examiner critiquement le traitement que des penseurs-clés lui ont réservé. Sont ainsi étudiés le sens et la portée des notions de kinesthèse, de géostatisme et d’a priori matériel chez Husserl, mais également le concept de mobilité chez Heidegger, la dynamique de l’existence chez Patocka ou encore l’interprétation merleau-pontienne du cas Schneider. Dans la seconde partie, il est davantage question d’explorer de nouvelles voies, d’articuler des usages neufs et de développer des interprétations inédites du mouvement à partir de la méthode et de la conceptualité phénoménologiques, en dialogue avec les sciences cognitives, la religion et les arts – en l’occurrence la danse. L’ensemble pose ainsi les jalons pour une approche phénoménologique renouvelée du mouvement vécu.

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Marcion of Sinope, as the vast output of books and papers about this second-century teacher has proven since the times when he was alive and still until today, is one of the most known and debated Christian entrepreneurs of the new religious Jesus-movement, perhaps the one who was responsible for the self-denomination `Christianity’. In this volume papers have been collected that originated or were inspired by a workshop in 2014 at the Max-Weber-Kolleg, University of Erfurt, directed by Jan Bremmer, Jörg Rüpke and Markus Vinzent. `Marcion of Sinope as Religious Entrepreneur’ is not just a volume on Marcion’s texts, but also on his role and his reception in the second century, particularly in the making of Christianity.

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Il titolo di questo studio, dedicato ai due capitoli centrali del quarto vangelo, riporta un frammento della citazione di Gv 12,24: «“Se il chicco di grano caduto in terra non muore …” (Gv 11–12)». La citazione è ben conosciuta e il lettore, familiarizzato con i vangeli, certamente sa completarla: «Amen, amen vi dico: se il chicco di grano, caduto in terra non muore, rimane da solo; se invece muore produce molto frutto» (Gv 12,24). Il testo giovanneo è seguito poi da un altro detto simile: «Chi ama la propria vita la perde e chi odia la propria vita in questo mondo la conserverà per la vita eterna» (Gv 12,25). Le due massime [...] facilmente offrono un prezioso nutrimento alla meditazione non solo sul mistero della morte salvifica di Gesù, ma anche sul mistero di ogni vita e morte umana (p. 7). I due cap. 11–12 [...] acquistano una notevole rilevanza nella composizione globale del vangelo. Infatti, sembra ragionevole ipotizzare che i due capitoli costituiscano la sezione centrale del vangelo di Giovanni (p. 15). Umanamente sembra del tutto ragionevole pensare che il dolore provocato dalla morte di suo fratello [Lazzaro] abbia tanto gravato su Marta da farle fissare gli occhi sulla tomba. Avere fede in Dio non significa infatti non vedere e non sentire pesantemente le conseguenze della morte. [...] L’atteggiamento di Gesù, nel suo «alzare gli occhi in alto», diventa un modello per chi rimane tuttora immerso nella sofferenza. Mostra che è necessario cercare di «levare la pietra» del proprio dolore (p. 80).

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Le sixième volume des rapports sur les nouvelles fouilles de Chagar Bazar comprend la publication de tous les objets mis au jour dans les tombes ordinaires décrites dans le quatrième volume. Une attention particulière a été accordée à l’étude archéologique des 5105 perles, étude complétée par un examen des perles dans les textes cunéiformes (par Ilya Arkhipov). On remarquera que quelques catégories d’objets présentées dans ce volume étaient mal connues jusqu’à présent. The sixth report on the new excavations at Chagar Bazar contains the complete publication of the objects discovered in the graves that were described in the fourth volume. Particular attention was devoted to the archaeological study of 5105 beads, and this study was completed by the examination of the beads in the cuneiform documents (by Ilya Arkhipov). It must be also underlined that some categories of objects presented in this volume were little-known until now.

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Le cinquième rapport de fouille comprend la publication complète des poteries découvertes dans les tombes ordinaires décrites dans le quatrième volume. Les 283 poteries se répartissent entre l’âge du Bronze ancien (112 numéros d’inventaire) et le Bronze moyen (171 numéros d’inventaire). La documentation présentée enrichit considérablement celle qui était déjà disponible pour la région. The fifth excavation report includes the complete publication of the potteries discovered in the graves published in the fourth volume. The 283 potteries are dated to the Early Bronze age (112 inventory numbers) and the Middle Bronze age (171 inventory numbers). This documentation constitutes an important contribution to what is already known about the region.

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The past was over, the future was not there yet and the present was a future past. Throughout the long nineteenth century, past and present had become traces and layers, burdened with an inescapable dimension of absence. Writers, scholars and architects, political theorists, artists, visitors of museums and exhibitions, the miller in Provence and the shepherd in the Landes, were facing a rapidly changing world. The present had become elusive and fragile. The past was irrevocably gone and other. In an initial context of loss, of dispersion and disconnection of lands, people, professions and things, new frameworks of meaning and imagination, of `presentification’, had to be found, tools of preservation, of restoration, of (re)establishment and vivification. Place and text become such tools. Against a concise background of comparative literature and contemporary philosophy on absence and presentification, this essay explores spatial images in French and Belgian nineteenth-century literature, especially in the work of Chateaubriand, Balzac, Rodenbach and Mistral. It is argued that the spatial image, as textual space and spatial text, and in the built environment, operates as a cultural subtext of presentification. Its disruptive nature, its own fragility and eventual self-fragmentation reveal the cultural ambiguities of the century’s tragic and grand strife to make the elusive present eternal, timeless, fixed, absenceless and complete in the age of traces.

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This volume brings together a series of contributions by leading theologians on the doctrine of theosis or deification in the Eastern and Western Christian traditions. While it is still often assumed that the theme of theosis was exclusively developed in the Eastern theological tradition after the Patristic period, and that it has since been a contentious and even divisive theological subject, this volume was explicitly conceived as a forum for ecumenical encounter and as an opportunity to explore articulations of this doctrine in both the Eastern and Western traditions. Presenting case studies that treat a variety of periods, theological fields, and authors, this volume highlights the richness and relevance of the doctrine of deification.

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This volume (based on Loris Sturlese's Italian collection from the year 2014) contains the vernacular texts and English translations of 64 of Eckhart's German sermons, which can be linked with the cycle of preaching during the liturgical year (De tempore). A second volume, currently in preparation, will be devoted to a further 56 vernacular sermons for the feasts of the saints (De sanctis). A further volume will contain Eckhart's Latin homilies (both De tempore and the few surviving ones De sanctis). Loris Sturlese and Markus Vinzent will thus provide both the entire vernacular and Latin legacy of 'authentic' homilies, totalling over 100 vernacular and almost 100 Latin sermons. The first volume on the homilies De tempore centres on the time between Advent and Trinity with a major gap in the cycle in the summer time (absent are the weeks V-XV after Trinity Sunday) and gives us Eckhart's preaching in literary form. As the collection has been reconstructed, it seems to go back to a written, arranged, and to a certain extent textualized and published opus, most likely by Eckhart himself. The corpus of sermons that have been relocated into their liturgical place from the critical edition of Kohlhammer represents a work situated midway between oral texts and their professional editor. It opens a door to students and interested readers into the world of Eckhart's liturgical preaching, helped by a thorough general introduction, short prefaces to all homilies and notes.

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Cet essai vise à mettre au jour le mode de connaissance du principe qu’Albert le Grand déploie, dans son commentaire johannique, comme réponse à l’aporie des philosophes. Il formule celle-ci à propos du verset Jn 1, 7: «Et, bien qu’en elle-même elle soit très manifeste, cependant, notre intellect est, par rapport à elle, comme les yeux de la chauve-souris par rapport à la lumière du soleil». C’est à partir de la notion de témoignage, dans laquelle il reconnaît la structure même de l’Évangile de Jean, que le maître de Cologne développe la connaissance testimoniale comme voie vers le principe, alternative à la métaphysique. Cette enquête procède à partir des questions suivantes. Du point de vue noétique, comment Albert de Cologne réélabore-t-il la notion de médiation à l’œuvre dans le modèle péripatéticien qui propose de parvenir au principe selon la gradation des sciences physique, mathématique et métaphysique? Il reconnaît, dans la connaissance testimoniale et dans la métaphysique, l’homologie structurelle de la manuduction: toutes deux commencent par les données des sens et de l’imagination qui conduisent l’intellect «par la main» vers le principe divin. Du point de vue anthropologique, en quoi la connaissance testimoniale constitue-t-elle le mode de connaissance du principe adapté à l’intellect humain en tant qu’il est conjoint aux sens et à l’imagination, et non pas en tant qu’il en est séparé? C’est en ce qu’elle s’adresse à l’intellect humain, en tant qu’il est humain, que la connaissance testimoniale diffère de la métaphysique. Elle demeure dans le milieu, ou la médiation, des images. Du point de vue herméneutique, le Docteur universel nomme intelligentia figuralis le mode d’interprétation spécifique des images du principe. S’agit-il d’un art ou d’une science? Du point de vue métaphysique, en érigeant la notion de témoignage en point focal de sa lecture du quatrième évangile, Maître Albert élabore de manière spécifique le concept de médiation dans le contexte johannique. Comment se caractérise cette spécificité par rapport à ce qu’il développe dans ses commentaires aristotéliciens et dionysiens, notamment? En retour, la notion johannique de témoignage est radicalement réinterprétée à la lumière de la théorie cosmologique gréco-arabe de la médiation qu’est le vase de lumière. Qu’en ressort-il quant à la lecture albertienne de l’Évangile de Jean? Le bénéfice de cet essai philosophique consiste à étudier la notion de médiation à partir d’une micro-lecture du verset Jn 1, 7, en mettant en lumière le réseau textuel auquel elle appartient ainsi que la manière transversale dont cette notion circule dans toute l’œuvre d’Albert le Grand – dans le corpus aristotélicien, dionysien, scripturaire – et dans tous les champs de sa pensée – métaphysique, théologique, ontologique, noétique, physique, cosmologique, biologique, minéralogique... This essay sheds light on how Albert the Great in his Johannine commentary unfolds his response to various aporia of philosophers on knowing the principle, drawing on John 1:7 (‘And, although in itself, it is very manifest, yet our intellect is, in relation to it, like the bat’s eyes in relation to the sunlight’). On the basis of the notion of witness, in which he recognizes the very structure of the Gospel of John, the Master of Cologne develops testimonial knowledge as a way to the principle, an alternative to metaphysics. From the noetic point of view, this essay asks how Albert of Cologne redefines the notion of mediation at work in the peripatetic model according to physical, mathematical and metaphysical sciences. Albert recognizes in testimonial knowledge and metaphysics the structural homology of manuduction: both begin with the data of the senses and the imagination that lead the intellect ‘by the hand’ towards the divine principle. How from an anthropological point of view does testimonial knowledge constitute the mode of knowledge of the principle that is adapted to the human intellect as it is joint to the senses and to imagination? Testimonial knowledge differs from metaphysical knowledge insofar as it is addressed to the human intellect. It remains in the realm of mediation and images. How from a hermeneutical point of view, the Doctor universalis calls intelligentia figuralis the specific method of interpreting images of the principle. Is it an art or a science? By making the notion of testimony a focal point in his reading of the fourth gospel, Master Albert elaborates in a specific way the concept of mediation in the Johannine context. How is this specificity characterized compared to what he develops in his comments on Aristotelian and Dionysian thinking? On the other hand, the Johannine notion of testimony is radically reinterpreted in the light of the vase of light, a Greco-Arabic cosmological theory of mediation. This philosophical essay studies the notion of mediation from a micro-reading of John 1:7, highlighting the textual network to which it belongs, as well as the transversal way in which this notion circulates throughout Albert’s work – in the Aristotelian, Dionysian, and scriptural corpus – and in all the fields of his thought – metaphysics, theology, ontology, noesis, physics, cosmology, biology, mineralogy...

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Le commentaire du Prologue de l’Évangile de Jean (Jn 1, 1-18) par Albert le Grand (ca. 1200-1280) est l’un des grands textes spéculatifs de la tradition latine médiévale. Le Super Iohannem du Dominicain de Cologne n’était jusqu’à présent disponible, sous le titre d’Enarrationes in Ioannem, que dans l’Editio Lugdunensis de Pierre Jammy de 1651 et dans l’Editio Parisiensis d’Auguste et d’Émile Borgnet de 1899. Il s’agit ici d’offrir au public une édition scientifique visant, d’une part, à restituer un état du commentaire albertien plus proche de l’origine et, d’autre part, à mettre au jour les différents moments de la réception de celui-ci. Cette édition est effectuée à partir des neuf manuscrits actuellement connus qui transmettent l’intégralité du texte ainsi qu’à partir des éditions imprimées. Elle est accompagnée d’une traduction en langue française. L’introduction considère, d’une part, l’authenticité de l’œuvre ainsi que sa datation par les documents historiques et par la chronologie relative; elle analyse, d’autre part, sa structure; elle propose, ensuite, une description des témoins et fonde, enfin, les principes d’édition sur une discussion stemmatique. L’édition du texte elle-même est munie de trois apparats (lieux bibliques, variantes, sources) et de quatre indices (lieux bibliques, auteurs allégués par Albert le Grand et auteurs allégués par l’éditeur, lieux parallèles, index thématique). Deux répertoires séparés fournissent un commentaire des leçons erronées et des variantes commentées. The commentary on the Prologue of the Gospel of John (John 1:1-18) by Albert the Great (ca. 1200-1280) is part of one of the great speculative texts of the medieval Latin tradition. The Super Iohannem of the Dominican of Cologne was previously available as Enarrationes in Ioannem only in Pierre Jammy’s Editio Lugdunensis of 1651 and in the Editio Parisiensis by Auguste and Émile Borgnet of 1899. The aim here is to offer a scholarly specimen-edition of the Prologue aiming, on the one hand, at editing the Albertian commentary that comes closer to its origin and, on the other hand, at revealing the different stages of its reception. This edition is carried out on the basis of the nine manuscripts currently known, which transmit the text in its entirety, as well as on the basis of printed editions. The Latin text is accompanied by a translation of it into French. The introduction considers the authenticity of the work as well as its dating by historical documents and relative chronology; it analyses its structure and proposes a description of the witnesses and, finally, bases the principles of edition on a stemmatic discussion. The text edition itself is equipped with three apparatus (biblical quotes, variants, sources) and four indices (biblical quotes, authors alleged by Albert the Great and authors alleged by the editor, parallel texts, thematic index). Two separate appendices provide a commentary on incorrect readings and variants.

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Driven by Hope focuses on the central human experience of hope. In particular, it seeks to further a dialogue on this theme between theology and economics – but it also contains input from philosophy and psychology. The volume is the result of an international conference on the theme. The first chapter describes hope as a phenomenon with seven dimensions – it also introduces the Hopebarometer 1.0, a psychometric instrument to measure these dimensions. The other thirteen chapters of the book are grouped in three parts. The first part, `Economic Perspectives’, focuses on the question how the study of hope can be appropriated more fully in the discipline of economics. The second part, `Theological Perspectives’, investigates hope from a theological point of view, and seeks to integrate this with an economic understanding of hope. The third and last part, `Case Studies’, focuses on the role of hope in specific practices.

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Ce livre récapitule plus d'un demi-siècle de fouilles à Sirmium en se concentrant non sur tel ou tel bâtiment, comme l'ont déjà fait d'excellentes études antérieures, mais sur des dossiers envisagés autant que possible à l'échelle de l'ensemble du site, voire de la région, et sur toute la durée de l'Antiquité tardive, du IVe au VIIe siècle. Il rend ainsi enfin vraiment accessibles des données jusqu'ici dispersées dans des publications souvent difficiles d'accès. Sirmium a connu pendant cette période une histoire singulière: érigée en ville impériale au début du IVe siècle pendant la Tétrarchie, elle tombe rapidement aux mains d'envahisseurs divers (Huns, Ostrogoths, Gépides et Avars) qui se succèdent, malgré deux réoccupations par l'Empire romain d'Orient, jusqu'à ce que sa chute aux mains des Avars en 582 amorce un déclin irréversible. C'est donc un observatoire privilégié des points communs et des différences entre divers groupes humains d'une époque en interaction constante. Les différents types d'habitat installés dans les ruines du palais impérial, les nécropoles qui s'installent à l'intérieur de la ville, l'analyse anthropologique des ossements, la céramique «germanique», les nombreux objets en métal, os et verre trouvés surtout dans les tombes, un ensemble exceptionnel d'orfèvrerie et l'étude des monnaies circulant dans la région sont autant d'aspects divers de ce monde en changement, qui est loin de rompre pour autant avec la civilisation matérielle de l'Empire.

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The successive sets of Studia Patristica contain papers delivered at the International Conferences on Patristic Studies, which meet for a week once every four years in Oxford. These papers range over the whole field, both East and West, from the second century to a section on the Nachleben of the Fathers. The majority are short papers dealing with some small and manageable point; they raise and sometimes resolve questions about the authenticity of documents, dates of events, and such like, and some unveil new texts. The longer papers put such matters into context and indicate wider trends. The whole reflects the state of Patristic scholarship and demonstrates the vigour and popularity of the subject.

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The successive sets of Studia Patristica contain papers delivered at the International Conferences on Patristic Studies, which meet for a week once every four years in Oxford. These papers range over the whole field, both East and West, from the second century to a section on the Nachleben of the Fathers. The majority are short papers dealing with some small and manageable point; they raise and sometimes resolve questions about the authenticity of documents, dates of events, and such like, and some unveil new texts. The longer papers put such matters into context and indicate wider trends. The whole reflects the state of Patristic scholarship and demonstrates the vigour and popularity of the subject.

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The successive sets of Studia Patristica contain papers delivered at the International Conferences on Patristic Studies, which meet for a week once every four years in Oxford. These papers range over the whole field, both East and West, from the second century to a section on the Nachleben of the Fathers. The majority are short papers dealing with some small and manageable point; they raise and sometimes resolve questions about the authenticity of documents, dates of events, and such like, and some unveil new texts. The longer papers put such matters into context and indicate wider trends. The whole reflects the state of Patristic scholarship and demonstrates the vigour and popularity of the subject.

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The successive sets of Studia Patristica contain papers delivered at the International Conferences on Patristic Studies, which meet for a week once every four years in Oxford. These papers range over the whole field, both East and West, from the second century to a section on the Nachleben of the Fathers. The majority are short papers dealing with some small and manageable point; they raise and sometimes resolve questions about the authenticity of documents, dates of events, and such like, and some unveil new texts. The longer papers put such matters into context and indicate wider trends. The whole reflects the state of Patristic scholarship and demonstrates the vigour and popularity of the subject.

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The successive sets of Studia Patristica contain papers delivered at the International Conferences on Patristic Studies, which meet for a week once every four years in Oxford. These papers range over the whole field, both East and West, from the second century to a section on the Nachleben of the Fathers. The majority are short papers dealing with some small and manageable point; they raise and sometimes resolve questions about the authenticity of documents, dates of events, and such like, and some unveil new texts. The longer papers put such matters into context and indicate wider trends. The whole reflects the state of Patristic scholarship and demonstrates the vigour and popularity of the subject.

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The successive sets of Studia Patristica contain papers delivered at the International Conferences on Patristic Studies, which meet for a week once every four years in Oxford. These papers range over the whole field, both East and West, from the second century to a section on the Nachleben of the Fathers. The majority are short papers dealing with some small and manageable point; they raise and sometimes resolve questions about the authenticity of documents, dates of events, and such like, and some unveil new texts. The longer papers put such matters into context and indicate wider trends. The whole reflects the state of Patristic scholarship and demonstrates the vigour and popularity of the subject.

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According to the Talmud, “four prophets prophesied in one age and the greatest of all of them was Hosea.” The Book of Hosea is in fact a key to the Hebrew Bible, a unique witness to the antiquity of Scripture, as it offers a number of the oldest testimonies to various traditions, such as the Exodus, the Decalogue, as well as patriarchal legends such as the cycle of Jacob. But Hosea is much more than a deposit of ancient traditions. Hosea’s prophecy harbors phrases that have transformed the image of God forever, such as “I desire kindness and not sacrifice and knowledge of God rather than burnt offerings” (Hos 6:6), or “My heart has turned against me together — my consolations have been kindled. I will not do the heat of my anger. […] For I myself am God and not man” (Hos 11:8cd-9ac). Far from the immobile first mover of Greek philosophy, this is the heart of a passionate God who pours out his feelings that are turned upside down with humanity in these inspired pages. For the first time the four great versions in which this Word has gone through the centuries — the Masoretic text, the Septuagint, the Vulgate and the Peshitta — have been collated and meticulously translated into English on a same page. This is accompanied by a wealth of annotations that allow one to hear echoes throughout various periods, confessions and disciplines, from textual criticism to films, as well as Jewish and Christian traditions, literature, painting and music.

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Il libro affront lo studio della fase arcaica di Pompei (VI-V secolo a.C.) con particolare attenzione al terma della configurazione urbanistica della città. Gli aspetti tenuti in considerazione spaziano dalla storia della scoperta di Pompei preromana, alla descrizione degli elementi caratterizzanti il paesaggio urbano, ai culti praticati dentro e fuori le mura. Il lavoro – fondato sia su materiale edito, che su dati d’archivio inediti – ha incluso la realizzazione di una carta archeologica di fase, approntata tramite il riposizionamento planimetrico delle evidenze pertinenti all’orrizonte cronologico in esame. Si è inteso così realizzare uno strumento di fondamentale importanza per il prosieguo della ricerca sulle fasi pre-romane di Pompei.

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Attribué au Pseudo-Longin, le Traité du Sublime s’offre comme un instrument herméneutique contemporain des littératures néronienne et flavienne, et donc libéré des projections de la pensée esthétique moderne. Telle que la présente le Pseudo-Longin, la notion de sublime permet d’apporter un nouvel éclairage sur la Thébaïde de Stace et de mieux cerner l’univers poétique de cette oeuvre. L’importance que revêt la passion dans le Traité du Sublime comme dans la Thébaïde témoigne des liens étroits qui unissent les deux ouvrages: une même conception, audacieuse et transgressive, de la création poétique; un même attrait pour les élans passionnels; la même recherche d’une réception sur le mode du choc qui déclenche des sentiments de terreur et d’admiration. Le sublime se manifeste dans le ravissement du poète et de ses personnages, dans les représentations spectaculaires de l’horreur ou d’une nature bouleversée. Enfin, le Traité du Sublime se révèle être un outil intéressant pour appréhender les interférences génériques qui s’observent dans la Thébaïde. Il met en lumière un tragique de la passion qui, en se déployant à travers le thème de la tyrannie, entre en tension avec l’épique et avec le traitement traditionnel de l’héroïsme. Le poème de Stace livre, dès lors, une vision complexe des protagonistes impliqués et de leurs actions. The treatise On the Sublime, whose author, conventionally referred to as `Longinus’, wrote under Nero and Vespasian, provides a hermeneutic framework that allows avoiding retrospective interpretations derived from modern aesthetic doctrines. As characterized by `Longinus’, the concept of the sublime sheds new light on the Thebaid and helps to better define the poetic world of Statius’ epic. The Thebaid and the treatise share certain crucial features: both defend and illustrate a daring and rule-breaking approach to the poet’s creative activity; both focus on rushing passions; both favor situations that go against the audience’s beliefs and expectations and thus trigger a response that should encompass feelings of terror and admiration. The sublimity of the Thebaid shows itself in the rapture that seizes the poet and his characters, and in the dramatic depiction of horrible deeds and disruptions of nature. Last but not least, one can rely on the treatise in order to explore the generic interplay that is at work in the Thebaid. Indeed, it turns out that Statius, by developing the topic of tyranny, creates a poetics of passion whose tragic dimension clashes with the norms of epic diction and the traditional treatment of heroism. This liberty taken with genre membership accounts for the complex portrayal of characters and actions.

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The wish to avoid scandala or to put an end to scandalous situations has been and remains a continuous concern of canonists and Church authorities, at least as of the thirteenth century. As of Raymond of Penafort's Summa de paenitentia (late 1220s - early 1230s), scandalum was dealt with separately in canonical dictionaries. Legal historical research on the earlier use of the term within canon law, is however relatively scarce. Inspired by the linguistic-philosophical approach of the Begriffsgeschichte, this book offers a conceptual-historical analysis of the use of scandalum by early Bolognese decretists (ca. 1140 - ca. 1180) and in papal decretals from Alexander III (1159) until the promulgation of the Liber Extra by Gregory IX in 1234.For Gratian and the earliest generation of decretists (Paucapalea and Rolandus), scandalum was a quite insignificant notion. Gradually, with Rufinus, however, the concept gained importance, both quantitatively and qualitatively. Stephen of Tournai pointed at the horrible consequences of a scandalum for the salvation of the souls. Simon of Bisignano stressed, for instance, the opposition between scandalum and peace. Even though non of the twelfth- and early thirteenth-century sources had yet developed a consistent theory on scandalum and its legal consequences, the analysis of papal decretals shows how scandalum became a more popular concept, especially in the field of disciplinary and penal canon law. Some evidence even suggests an instrumentalism of the term by the end of the twelfth century. At the same time, increasingly popes, especially Innocent III (1198-1216), were aware of the ambivalent nature of the concept.Apart from scandalum's polysemy, the legal-political use of the term was striking: repression, reconciliation and cover-up policies could all be justified in order to avoid or to put an end to scandala, and, thus, to save one's soul and to protect the Church. This relatively open and flexible notion played an important part in the Church's peace policy as well. This study argues that scandalum can be described as 'indignation as a source of conflicts'.

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This volume presents essays on the ancient history and classical archaeology of the Black Sea. Like a Periplus, it offers a journey throughout the Pontus. The introductory chapter provides an overview of developments across the region over the last 20 years in the study of Greek colonisation, the local population and the relationship between them. The following chapters take the journey to the Cimmerians and Thrace, and how we understand them from written sources. Next to the southern Black Sea and recent surveys and excavations there, local peoples and the early Greek presence; then to the west and an account of archaeological research from the Archaic period to the Roman conquest. To the north, with an essay on recent archaeological research, a chapter on one of the local peoples, the Taurians, and another on the economy of the Greek colonies of the region, presented through an examination of Kerkinitis in the Crimea. The northern and western shores are combined in a consideration, based on epigraphic sources, of religious experience there. The final journey is to the eastern Black Sea, and a survey of recent discoveries and studies in Colchis.

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When turning up a newspaper, headlines immediately draw attention to the subjects the editorial staff deemed most important. Headings of chapters and paragraphs in a book help to understand the structure of the work. Indentation and punctuation steer our interpretation in many unobtrusive ways. Few people realize that these tricks to promote a particular understanding of a written document were invented thousands of years ago in the world of the Bible. The series Pericope is praised for its introduction of the innovative method of delimitation criticism in biblical scholarship. This volume contains contributions on text division in ancient manuscripts and modern Bible translations (examples from Genesis, Numbers, Samuel, Hosea, Micah, Isaiah, Song of Songs, Ezra and Romans). Layout often clarifies a writer's intention, but is sometimes used to force an interpretation on the reader that is clearly incompatible with the writer's goals. Required reading for translators as well as readers of the Bible!

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Philae, Kom Ombo, Edfou, Esna et Dendara sont les temples de la période gréco-romaine (entre 300 av. J.-C. et 300 ap. J.-C.) les plus visités. Leurs parois sont couverts de textes, contrairement aux prestigieux sanctuaires de Karnak, de Médinet Habou ou d'Abydos, et fournissent les clefs interprétatives de ces derniers. Les hiérogrammates de Ptolémée ou de César ont transmis cette exégèse en exploitant des archives millénaires et en poussant à ses limites extrêmes les possibilités quasi infinies de l'écriture hiéroglyphique. Les monuments religieux égyptiens tardifs ne seraient que d'assez lourdes masses de pierre s'ils n'entretenaient pas, par leur décor et leurs textes, le souvenir du pharaon-dieu qui, fort de sa légitimité et grâce à sa double nature - divine et humaine -, perpétue la vie dans le vieux pays. Le populaire était certes convié, en quelques rares occasions, à manifester sa piété à la fois profonde et naïvement triviale; la splendeur de la conception intellectuelle, où le divin est exalté de manière érudite sur des murs porteurs de l'écriture la plus subtilement suggestive, constitue cependant l'apanage exclusif des «initiés dans le temple».

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This volumes contains 81 contributions on ancient wall painting presented in the form of papers and posters during the twelfth triennial meeting of the Association Internationale pour la Peinture Murale Antique (AIPMA) held at Athens from September 16 through September 20, 2013. 120 participants were guests of Radboud University Nijmegen and the École Française d’Athènes, in collaboration with the Netherlands Institute at Athens, and the National Hellenic Research Foundation. In recent decades there has been a growing interest among researchers in the analysis of paintings in terms of their context rather than as expressions of art in and for itself. Therefore the conference focused on figural themes, and to the iconographical and iconological problems of paintings considered in relation to their specific contexts. Which messages images in wall painting, from the archaic to the late-antique period (ca 700 BC-AD 500) conveyed to contemporary viewers in specific contexts and how were they received? Many contributions in this volume zoom in on the rationale behind the use of specific motifs in wall paintings, the syntax of decorative systems in particular contexts, as well as specific fashions in the use of figural themes in determined areas or sites in the ancient world. Within the series of BABESCH supplements, this book is a sequel to the third one of 1993 which contains the proceedings of the fifth AIPMA conference in Amsterdam. The two editors have carried out extensive research in the field of ancient mural decorations, especially in the context of Roman houses, villas, and temples, and were members of subsequent AIPMA boards. While Eric Moormann was responsible for the organisation of the Amsterdam colloquium in 1992, Stephan Mols organised the Athens conference in 2013, the proceedings of which are presented in this BABESCH supplement. Both Mols and Moormann are members of the Institute for Historical, Literary and Cultural Studies of the Faculty of Arts of Radboud University at Nijmegen, The Netherlands.

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Ce livre est d’une ambition épistémologique très remarquable pour l’avenir de la science théologique dans les sociétés contemporaines. L’auteur plaide pour un profil du théologique qui soit conforme à la perspective des épistémologies postmodernes. Il est convaincu qu’il existe une situation critique de désintégration, qui frappe les versions instituées de la théologie systématique et du christianisme face au prestige du nouvel ordre mondial, quant à l’enjeu de régulation des solutions aux nouveaux défis de l’histoire humaine. Pour l’auteur, la théologie doit arriver à se doter de nouveaux protocoles de ses enseignements et de ses engagements, à travers des stratégies adéquates de sa nécessaire réinscription à la dynamique du nouvel ordre éthique, dont les traits marquants sont la démocratie et des droits de l’homme, le règne de la justice et de bonne gouvernance de la terre, contre les structures de la tyrannie, de la tricherie, et de la criminalité sous toutes leurs formes de manifestation politique et sociale, économique, sécuritaire et écologique. L’auteur en arrive à proclamer l’ère de la fin d’une relation troublée et conflictuelle de la pensée chrétienne avec la laïcité. Il estime que la théologie doit faire gagner au christianisme de notre époque le pari de sa pertinence publique, de sa valeur pragmatique et de son utilité éthique, à travers l’effort d’une juste élaboration de la phénoménologie de la laïcité, et d’une intelligente articulation sur les standards postmodernes de l’éthique, dont la dynamique préside actuellement aux équilibres de nos sociétés pluralistes.

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Le bedja est la seule langue de la branche septentrionale du couchitique du phylum afroasiatique. Elle est parlée essentiellement dans l'est du Soudan, et, dans une moindre mesure, en Erythrée. La variété décrite dans cette grammaire est celle de Sinkat (bedja central, Soudan), accompagnée de quelques comparatives avec les deux autres variétés, méridionale et septentrionale. Le bedja présente une structure morphologique complexe, largement fondée sur une structure en racines consonantiques et schèmes vocaliques tant pour la formation des noms et des adjectifs que pour celle des aspects et des dérivations verbales, comme son lointain cousin l'arabe, avec lequel il est en contact depuis longtemps, et à l'inverse des autres langues couchitiques qui en ont tout au plus des traces, notamment dans la formation des pluriels nominaux. Les système verbal, comme dans les autres langues couchitiques, possède des formes finies et non-finies (converbes). Il présente des traits archaïques comme la conservation d'une conjugaison à préfixes pour une majorité de verbes, et des innovations comme la grammaticalisation d'un nombre relativement élevé d'auxiliaires pour exprimer aspects, temps et modalités. Un autre point remarquable de la grammaire du bedja est la très grande polyfonctionnalité du verbe 'dire' qui s'est grammaticalisé dans différentes catégories de la langue. Cette grammaire présente pour la première fois une analyse détaillée du système des temps, aspects modes et modalités, et de la syntaxe des énoncés simples et complexes.

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The present volume, based on a conference on Ancient Near Eastern historical geography and toponymy held at the Université catholique de Louvain (Belgium) on 27-28 February 2014, brings together 12 contributions by Belgian and international specialists on various aspects of this field of research. They deal with the entire Ancient Near East (Anatolia, Levant, Mesopotamia and Iran). Chronologically, the various contributions in the volume discuss topics situated in the 3rd, 2nd and 1st Millennia BC. The articles in this volume are arranged geographically, starting with items on Anatolia, followed by studies on Mesopotamian and Levantine topography and finally a third part on ancient Iran and Elam. They will doubtlessly demonstrate the high importance of the study of historical geography and toponymy for our understanding of the history of the Ancient Near East and will also stimulate the research on the historical geography of the ancient Near East.

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Depuis Paul de Tarse et jusqu'au Concile Vatican II, la conversion des juifs au christianisme revêt une importance particulière. Le fait que des juifs, membres du peuple «élu» par le même Dieu que celui des chrétiens, choisissent de se convertir à la religion du Christ était présenté comme la preuve la plus éclatante de la véracité du christianisme. Dans l'Europe moderne, la conversion n'était pas seulement un acte individuel; elle revêtait une dimension sociale et politique dans un système juridique définissant l'Homme non seulement par sa place au sein de la société mais encore en fonction de sa religion. Avec le mouvement des Lumières, l'attitude à l'égard des juifs commença à se modifier au nom de la tolérance et de la prétendue nécessité de «régénérer» un peuple tombé en «dégénérescence». Au XIXe siècle, la conversion n'entraînait plus forcément une rupture avec le milieu d'origine et l'intégration des juifs à la société n'allait pas nécessairement de pair avec le renoncement au judaïsme. La conversion accompagnait parfois l'engagement pour des idées novatrices: celles de la haskala et des Lumières ou celles héritées de la Révolution française. Pour étudier les multiples facettes de la conversion dix communications ont été rassemblées. Elles exposent, à l'échelle de l'Europe, les motivations de convertis. Cette approche propose donc autant d'arguments pour l'histoire comparée, transnationale ou croisée car seule une comparaison à travers les frontières peut révéler les spécificités et ainsi identifier ce qu'on peut considérer comme unique.

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John Smith (1618-1652), long known for the elegance of his prose and the breadth of his erudition, has been underappreciated as a philosophical theologian. This book redresses this by showing how the spiritual senses became an essential tool for responding to early modern developments in philosophy, science, and religion for Smith. Through a close reading of the Select Discourses (1660) it is shown how Smith’s theories of theological knowledge, method, and prophecy as well as his prescriptive account of Christian piety rely on his spiritual aesthetics. Smith offers a coherent system with intellectual intuition informing natural theology and revelation supplemented by spiritual perception via the imagination too. The central uniting feature of Smith’s philosophical theology is thus `spiritual sensation’ broadly construed. The book closes with proposals for research on Smith’s influence on the accounts of the spiritual senses developed by significant later figures including Jonathan Edwards (1703-1758) and John Wesley (1703-1791).

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