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Isho`dad of Merw, Bishop of the East Syrian Church in Hedatta, wrote his commentaries on the books of the Old and New Testament around 850 A.D. His work constitutes one of the most important and extensive exegetical collections within the East Syrian Church. From 1911 to 1916 Margaret D. Gibson published a text edition and an English translation of the New Testament Part. Developments in the area of manuscript tradition, the discovery of new sources and the many deficiencies in Gibson’s work, made a new text edition and translation necessary. The starting point has been taken in Isho`dad’s commentary on the Gospel of St. John. This gave the opportunity to trace in Isho`dad’s commentary the influences of the work of Theodore of Mopsuestia, whose commentary on the Gospel of St. John has survived in the Syriac language. Volume 671 (Textus) offers a Syriac text edition based on 15 manuscripts. In the Introduction these manuscripts and their mutual relationship are described. Volume 672 (Versio) contains a description of Isho’dad’s life, a study of the sources used by him, and a translation. The volumes include a survey of Gibson’s errata, an orthographical index and an index of biblical citations and Greek terms quoted.

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Historians of science have long considered the very idea of a law-governed universe to be the relic of a bygone intellectual culture that took it largely for granted that a divine lawmaker existed. Similarly, many philosophers of science today insist that the notion of a law of nature is fraught with implausibly theological assumptions, preferring instead to treat them as theoretical axioms in an optimal description of nature’s regularities, or else as patterns of causal connections or powers that are compatible with a naturalistic conception of reality. Yet the metaphor of lawhood has proven more difficult to dislodge than the theistic commitments it once presupposed, not least because it preserves the widespread intuition that the task of scientific inquiry is not to stipulate the difference between a lawful and an accidental regularity in nature, but to discover it. Taking its cue from the repeated failure to find naturalistic alternatives to divine lawmaking, this book undertakes a retrieval and reappraisal of a high-scholastic philosophy of nature that grounds lawlike regularities in the conceptual and causal powers of God and, having done so, concludes that the metaphysical framework of classical theism yields a more powerful and parsimonious explanation of the rhythms and patterns of the natural world than its secular rivals.

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Comme le cinquième, le premier livre ne se contente pas de juxtaposer des prières isolées ; les quarante-et-un psaumes qui le constituent forment une architecture fort élaborée, selon le principe d’autosimilarité des fractales, ou suivant le procédé de la mise en abyme. Le livre est organisé comme sa deuxième section et davantage encore comme la troisième. Le premier versant de chacune de ces sections met en scène les ennemis du roi dont le péché consiste à le persécuter « sans raison », le psalmiste protestant de son innocence et de sa fidélité à la Loi. Puis le centre de ces sections opère un renversement vers le deuxième versant où le psalmiste prend conscience de son propre péché et de l’incapacité où il se trouve d’observer la Loi ; il lui faut donc être « instruit » des « chemins » de Dieu qui lui pardonnera ses fautes et inscrira sa Loi « au milieu de ses entrailles ». Il s’agit donc du passage de la première alliance, l’alliance mosaïque du Sinaï, à la nouvelle alliance, celle qu’ont annoncée les prophètes de l’exil, qui repose sur le pardon des péchés, sur le don de la connaissance intérieure de la loi et sur l’universalité du salut qui atteindra toutes les nations. Ce même mouvement se vérifie sur l’ensemble du livre. Sa première section (Ps 1–18) est toute entière occupée par la menace que font peser sur le psalmiste ses ennemis, tandis que les deux sections suivantes (19–25 et 26–41) opèrent le passage de l’ancienne alliance à la nouvelle. Un basculement analogue organisait déjà la sous-section centrale de la deuxième section (20–24) et celle de la troisième section (32–37), toujours dans le même sens.

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In his masterwork, Die geestelijke brulocht (The Spiritual Espousals), the fourteenth-century Flemish mystic Jan van Ruusbroec used his profound knowledge of Trinitarian theology to show that the apex of the spiritual life consists in our being taken up into the love of the three persons of the blessed Trinity. The care and precision with which Ruusbroec describes the ascent from "the active life" to "the interior life" and from there to the culmination of "the contemplative life" is evident in the way he carefully distinguishes between three terms that could all be translated as "love": minne, karitate, and liefde. James Wiseman’s astute reading of Ruusbroec’s treatise shows how the affective aspect of love (liefde) and the aspect that expresses itself in virtuous activity (karitate) are both subsumed under the all-embracing reality of minne, the love that flows forth from the triune God and then draws us back to a blissful reunion with our loving Source.

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This volume publishes 34 papers from the international conference 'The Phrygian Lands over Time: From Prehistory to the Middle of the First Millennium AD', held at Anadolu University in Eskisehir in November 2015. It is arranged in two parts - 'From Midas to Christianity' and 'From Region to Sites' - plus an Introduction. The first part is more general, opening with six papers that touch on various aspects of Midas, moving on through the Achaemenid to Byzantine periods, linguistics, onomastics and epigraphy, borders, pottery and architecture, etc. The second part focuses on individual regions and sites (such as Aizanoi, Bogazköy, Kerkenes, Dorylaion, Midas City, Pessinus, etc.) from the Early Bronze Age to the Roman Period, including ethnic composition, the cult of Cybele and recent results. The Introduction examines recent scholarship on Phrygia and the problems we face.

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Outre son intérêt comme langue oubanguienne de moyenne importance (12000 locuteurs environ) le monzombo présente pour les linguistes un intérêt majeur. Si on le compare aux langues qui ont avec elle la parenté la plus proche, le ngbaka et le gbanzili, un ammuïssement des consonnes intervocaliques, k, t, l, a abouti à un phénomène de transphonologisation tel que les trisyllabes sont devenus dissyllabes, voire monosyllabes, les dissyllabes sont devenus monosyllabes. Les voyelles devenant contiguës, tout en sauvegardant leurs tons, ont donné des amalgames de tous ordres entraînant la création d'un quatrième niveau phonologique, vraisemblablement et de manière inconsciente, pour pallier la présence de trop nombreux homonymes. Si la grande majorité des langues africaines présente deux niveaux phonologiques (bas, haut), quelques-unes en présentent trois (bas, moyen, haut) et l'on compte sur les doigts de la main celles qui en présentent quatre - bas, moyen, haut, suprahaut - ou - haut, moyen, bas, infrabas -. Les Monzombo, population de pêcheurs proto-agriculteurs, répartie le long des rives de l'Oubangui et du Congo, présentent également un grand intérêt historique et sociologique car ils s'inscrivent dans un système socio-économique, culturel et religieux avec d'autres populations voisines, les Gbanzili-'Bolaka, les Ngbaka et les Pygmées aka et baka, où ils jouent un rôle primordial d'ethnie dominante.

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This volume explores the connections between emotions and care—understood here as a practice, an ethical ideal and a moral disposition. Ever since its origins in the early 1980s, the ethics of care has been built on the presupposition that there are intimate links between our emotional lives and care. Nonetheless, relatively little scholarship has been devoted to the close study of these connections or to an exploration of the `darker’ emotions that can often accompany care. This edited volume hopes to address this relative neglect in the literature by offering interdisciplinary perspectives on the matter. Penned by scholars from different parts of the world, the essays in this volume seek to bring greater conceptual articulacy into our discussions of the ways emotions can motivate or thwart care. Some contributors also offer critical assessments of care ethics scholarship—discussing, for instance, the feminist stakes in the debate over the significance of emotions for care. Other contributions propose novel ways of exploring the ties between emotions and care by bringing new voices and authors into the debate—mostly from phenomenological, literary and anthropological circles. This collection includes contributions from: Monika Betzler, Caterina Botti, Sophie Bourgault, Fabienne Brugère, Guido Cusinato, Luigina Mortari, Inge van Nistelrooij, Patricia Paperman, Elena Pulcini, Vincenzo Sorrentino, and Rossana Trifiletti.

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This book is the first comprehensive synthesis of the life cycle of ceramics and of refuse management in ancient Palestine during the later Roman, Byzantine and Early Islamic periods (4th to 11th centuries CE). The study sheds light on selected material culture-related behavioral practices of the people who produced, used and manipulated ceramics during late antique and early medieval times. The research presents the local picture of pottery use-life, including prime use, reuse, repair, recycling and disposal. The reuse, repair and recycling of pottery reflect a plethora of behavioral practices, some common to the greater Mediterranean and Near Eastern world and some unique to the discussed region and periods. Similarly, the discussion of refuse disposal, while using selected case studies, has shown that attitudes towards the residues of people’s activity were basically similar in different regions and periods, though the ways in which refuse was managed was often dictated by specific cultural and regional circumstances. Finally, a first attempt has been made in this study to partially unveil the mental rationale behind the above-mentioned practices. The conclusion is that mere pragmatism motivated the rather frequent reuse, repair and recycling of pottery, though it also showed that this tendency became more dominant - in historical Palestine and probably elsewhere - in Late Antiquity and later.

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In the summer of 484 BCE Babylonia revolted against Xerxes, king of Persia. In recent years, a debate has crystallized around the nature of Xerxes’ response to this challenge. This volume continues and expands this debate. It collects nine essays on the cuneiform text corpus dated to the period before, during and after the revolts. This material enables the authors to evaluate the nature of Xerxes’ policies in the sphere of society, science, religion, law, administration and economy against the long-term history of the region. The contributions are by Paul-Alain Beaulieu, Johannes Hackl, Michael Jursa, Karlheinz Kessler, Mathieu Ossendrijver, Reinhard Pirngruber, Małgorzata Sandowicz and Caroline Waerzeggers.

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At the turn of the millennium, the crisis of sexual abuse changed the societal landscape, first disclosed in the western and English-speaking world and found to be problematic everywhere. A growing awareness of its epic proportions – from the recognition in the 1970s of the prevalence and lasting harm of incest to the uncovering of sexual abuse by clergy to the #MeToo movement’s spotlight on abuse in various sectors – has called attention to the suffering of victims. Although sexual abuse is not exclusively an internal matter of the Church, this book limits its scope to the abuse that happened to children and young people within the context of the Catholic Church. The Church has to respond to the many questions raised by this terrible reality; its leaders and all faithful have to put victims first and proactively engage in safe-guarding minors in the present and the future. This is the first publication in the book series of the Centre for Child Protection (CCP). The CCP, which is part of the Institute of Psychology of the Pontifical Gregorian University, aims at preventing sexual abuse of minors and vulnerable people through formation and scientific research.

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Depuis la fin du 18e siècle, les philologues, puis les linguistes, notamment allemands tout au long du 19e siècle, ont parcouru la généalogie de toutes les langues des familles indo-européenne et sémitique. Dans le même temps, l’orientation «naturaliste» de la linguistique propagée par August Schleicher a été rejetée par la plupart de ses pairs, notamment Bréal et Saussure. À partir des années 1950 les linguistes généalogistes ont testé des méthodes de regroupement par familles et superfamilles applicables aux langues sans tradition écrite avec la lexicostatistique, la glottochronologie, la comparaison multilatérale et leurs développements informatiques récents. Quant à l’exploration génétique du langage, elle a disparu de l’agenda des linguistes pendant un siècle entier avant de se renouveler à partir de 1990. L’objectif central de cet ouvrage est de chercher le «lien manquant» entre la généalogie des langues et la génétique du langage comme faculté universelle de l’espèce humaine. La version de la théorie de la grammaticalisation développée par l’africaniste et typologue allemand Bernd Heine peut fournir une connexion entre les deux approches, car elle vise à dégager un catalogue d’universaux cognitifs lexicalisés dans toutes les langues et qui sont à la source de mots grammaticaux et de morphèmes dérivationnels et flexionnels qui permettent de s’imaginer la genèse de la grammaire générale et des grammaires particulières. S’adressant aux linguistes, l’ouvrage documente abondamment les travaux de chercheurs d’autres disciplines (psychologues et anthropologues évolutionnistes, archéologues préhistoriens, épistémologues) désireux de fournir des «preuves indirectes» de l’émergence d’un protolangage lexical, puis d’un langage grammaticalisé. Au contact de ces chercheurs, une nouvelle discipline est apparue, la «linguistique évolutionnaire», qui cherche à évaluer la plausibilité de ces preuves indirectes.

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Ce Festschrift est offert au professeur André Wénin (Université Catholique de Louvain) à l’occasion de son accès à l’éméritat. Narratologue inventif et fécond, ce dernier n’a cessé de scruter les récits bibliques dont la temporalité constitue la dimension cardinale. L'étude de cette temporalité inclut l’observation du rythme, lequel dépend du rapport entre temps racontant et temps raconté. Or, ce rapport est affecté par l’usage de différents procédés narratifs, comme les lacunes, les prolepses et les analepses, qui constituent autant de possibilités de jouer avec la sélection des faits racontés et avec leur chronologie dans la construction de l’intrigue. Plus spécifiquement on peut distinguer, parmi les lacunes, le blanc, l’ellipse et l’omission liée à la création de la tension narrative au moyen des «fonctions thymiques» (suspense, curiosité et surprise). C’est à décrire ces divers procédés, à les observer dans des récits et à discerner leurs effets sur le processus de lecture que les 28 contributions de ce volume sont consacrées.

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The scholarship of Leo Kenis has been characterised by methodological rigour and a broad-ranging interest in the history of church, theology and religion in the 19th and the 20th centuries. His most valued contributions concern the history of the Louvain Faculty of Theology, the crises of Modernism and Nouvelle théologie, the Second Vatican Council and the post-conciliar transformations of the Catholic Church in Belgium and Western Europe. This volume collects twenty-five contributions from Louvain and international colleagues working in the same field of expertise, who are all familiar with the research of Leo Kenis. Four domains of his expertise are addressed in this volume: the history of the (Ancient) Louvain Faculty of Theology, the Modernist Crisis, the history of religious orders abroad and at home, and the preparation and implementation of the Second Vatican Council. These contributions honour and extend the research of Leo Kenis as a Louvain scholar in religious history.

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This volume is devoted to aspects of performance in Hellenistic poetry. This theme is approached from various angles. Although drama has long been regarded as typical of fifth century Athens, there is an increasing awareness among classical scholars of the importance of drama also for the Hellenistic period. In that period too drama was still written and performed, but at the same time it also was an important object of study and a source of inspiration for works in other genres, such as the epic of Apollonius Rhodius, for new literary forms like the idylls of Theocritus or the mimiambs of Herodas, or for literary experiments such as the extended messenger speech in the Alexandra of Lycophron. Besides, performance was never restricted to drama, but from the archaic period onwards was essential to the presentation of poetry to an audience and thus remained an integral part of Greek cultural life in all periods, also in times of increasing literacy like the Hellenistic period. Therefore in this volume also epic and didactic poetry as well as shorter works from, e.g., a cultic, ritual or sympotic sphere have been studied from the point of view of performance. The various articles show that the focus on performance is a fruitful perspective for looking at Hellenistic poetry.

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At the time the expectations related to the Council were rather high. At its convocation Pope John XXIII expressed clearly that he expected nothing less than a new Pentecost from it. In the very last speech of the first session of the Council, Christopher Butler OSB stated: `the theology of the Church is in some way being reborn’ and he reminded the council fathers to see: `we have the opportunity to show to the eyes of the whole world that are turned upon us a new vision of the unchanging Christ’. What has become of this vision, what has become of the spirit and the letter of the Council more than fifty years after its closure? In this volume we have identified several areas where the question of the interpretation of the Council seems by no means settled. They regard divine revelation and human freedom, mission and dialogue, education and vocation, lay and ordained ministry in the Church. In light of the developments since the Council which rise new questions, the interpretation of both, the forgotten and unforgotten documents of Vatican II continues in critical reflection and fruitful discussion of still unresolved but all the more pressing issues.

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This book is concerned with the exceptional history and unprecedented thought of Jacob Frank (1726-1791), a Messianic antinomistic Jewish-Moslem-Christian leader, active in the second half of the 18th Century in the Polish-Lithuanian Commonwealth, Othman empire, Moravia and Germany. Frank grew up in the Dönme circles in Salonika (Dönme was the Turkish name of the Moslem-Jews who were followers of the messianic leader Sabbatai Zevi (1626-1676), who was forced to become a Moslem. His followers decided to convert to Islam in 1683 in order to live separate Jewish messianic life). Frank defined himself in his mythical autobiography, known as The Words of the Lord as a chosen messianic Leader and as an anarchist visionary who decided to cross every border and to destroy every book, law and order. His anarchistic behavior as well as his broad social influence caused a persistent rabbinic persecution and excommunication that brought Jacob Frank and his thousands followers to undertake a mess conversion to Christianity in 1759-1760.

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Rom 3:21-26 is crucial to the Letter to the Romans. Yet the construction and syntax of the pericope is perplexing, its meaning ambiguous or even obscure, its rhetoric complex and its interpretation and theology therefore controversial. Although clearly rich, its meaning is not easy to grasp in detail. For many interpreters, it concerns the justification of the human before God. For others it is about how Christ’s faithful death justifies and redeems humanity. We can describe the former interpretation as anthropocentric, focused on a perceived human need; and the latter as christocentric, focused on the action of Christ. This book argues that a theocentric reading does more justice to the text. Other readings overlook the overwhelming centrality and activity of God in Paul’s text. But a theocentric perspective provides a key which unlocks many of the puzzles in this passage and enables us to understand Romans 1-3.

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Les ossements humains et animaux des tombes décrites dans le quatrième volume sont étudiées dans cette publication. L’étude des ossements humains par Rania Ali a comme objectif la détermination des caractéristiques anthropologiques et des indices pathologiques. Les ossements animaux sont ceux des offrandes animales découvertes dans les tombes du Bronze moyen et ils sont étudiés en détail par Jean-Marie Cordy. This volume contains the study of the human and animal bones of the graves published in the fourth volume. The aim of the study of the human bones by Rania Ali is to determine their anthropological particularities and pathological indices. The animal bones are those of the animal offerings in the graves of the Middle Bronze age and they are carefully described by Jean-Marie Cordy.

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Diversi autori si erano concentrati sulla composizione del secondo vangelo: soprattutto Jean Radermakers, Benoît Standaert e Bastiaan van Iersel. Il loro lavoro pionieristico meritava di essere ripreso, con una metodologia più rigorosa, ormai ben rodata: l’analisi retorica semitica. La composizione di Marco si rivela di una meravigliosa regolarità, nel dettaglio come nell’architettura globale. Due grandi sezioni comprendono sette sequenze focalizzate su un grande discorso di Gesù: il discorso dell’inizio al capitolo 4 e il discorso del compimento al capitolo 13. Tra queste due sezioni, una terza sezione, ambientata fuori delle frontiere di Israele, è composta intorno al discorso di Gesù sul discepolo. Al centro di questo discorso centrale — e dunque al centro di tutto il vangelo — risuona la duplice domanda: «A cosa servirebbe a un uomo guadagnare il mondo intero e rovinare la sua vita? Che cosa potrebbe dare un uomo in cambio della sua vita?» (8,36-37). In modo sorprendente, dunque, il vangelo di Marco è focalizzato direttamente non su Gesù, ma sul suo discepolo. È ciò che ha ben intuito l’autore della finale lunga che chiude il libro: Gesù lascia totalmente il posto ai suoi discepoli per la proclamazione del Vangelo di Dio.

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Die Studie legt die beiden wichtigsten direkten philosophisch-theologischen West-Ost-Auseinandersetzungen des 12. Jahrhunderts in Konstantinopel dar: die Debatten des Anselm von Havelberg (1095/99-1158) und die Polemik des Hugo Eterianus (ca. 1120-1182). Durch Analyse der immanenten Gründe der Streitenden, der entsprechenden Traditionen und der wirkenden Kulturmodelle werden die Punkte des Konsenses und der Distanzierung, wie auch die Beschleunigung der Entfremdungsprozesse in der zweiten Hälfte des Jahrhunderts festgestellt. Erforscht wird das intellektuelle Ost-West-Netz dieser Zeit: ein viel dichteres und intensiveres als vermutet.

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This book is the second in a series on the mystagogy of the Church Fathers produced by the Netherlands Centre for Patristic Research. The first volume, Seeing through the Eyes of Faith: New Approaches to the Mystagogy of the Church Fathers (LAHR, 11), initiated the study of the Church Fathers as mystagogues, since this approach does more justice to the Fathers' own intention in writing a work or a sermon than does regarding them as theologians avant la lettre. Early Christian writers did not primarily seek to offer rational reflection on the faith as an objective in its own right, but their works were rather aimed at an existential transformation in their audience. The present volume focuses on how the Church Fathers conceived prayer as an aspect of such a process of progressive transformation, and as a means to achieve an awareness of God as Mystery, with whom one could, paradoxically, communicate in prayer. In the essays collected here many aspects and dimensions of the mystagogy of early Christian prayer are examined: different kinds of prayer, their antecedents and their development over time; their historical, theoretical, and ritual contexts and meanings; and their noetic, imaginative, and physical strategies.

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This book is a celebration of the life and work of the distinguished French theologian Yves Congar (1904-95). In the words of Avery Dulles: “No theologian of the twentieth century is more deserving of a commemorative volume than Yves Congar.” The primary aim of the present work is to examine Congar's role as theologian of the Church and assess the significance of his immense contribution. The volume reflects on Congar's contribution to theology, ecumenism, the history of ecclesiology, twentieth-century church history, pneumatology, and interreligious dialogue. The contributors, experts in the fields of theology, ecumenism, philosophy and history, are in many respects representative of Congar's intellectual and ecumenical interests. An important objective of the work is to facilitate continued engagement with the Second Vatican Council and to contribute to a new reception of its key teachings. If the volume helps to make the documents of the council more accessible and, therefore, more widely read and applied, it will have rendered fitting tribute to Congar.

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In Giovanni le apparizioni del Risorto occupano i capitoli 20 e 21. L’ultimo è a volte considerato un’appendice o un’aggiunta. Come possono creare un insieme ben composto? Il libro affronta la sfida di presentare la composizione di Gv 20–21 come un insieme ben strutturato. L’applicazione dell’analisi retorica biblica illustra come la composizione fornisca la chiave per aprire la porta del messaggio del testo. Lo studio è organizzato in quattro rubriche: Testo, Composizione, Contesto e Interpretazione. Nella prima vengono considerate le questioni di critica testuale, grammatica e lessicografia. La seconda evidenzia la composizione del testo con i suoi rapporti interni. La terza contempla i rapporti esterni con altri testi simili che illuminano il testo studiato. Il percorso esegetico è completato dall’interpretazione, il frutto delle tappe precedenti. Come sono legati gli ultimi due capitoli di Giovanni? Uno dei fili rossi nella trama del testo è quello del credere. Se la questione chiave di Gv 20 è la fede dei discepoli nella risurrezione del Maestro, ossia Fratello (cf. 20,17), necessaria per ricevere la missione, la chiave di Gv 21 è la fede nel Figlio tornato al Padre ma rimasto nel suo Spirito, per accompagnare la loro missione. Se Gv 20 racconta il tramonto della storia terrena di Gesù, Gv 21 segna già l’alba della storia della Chiesa. I due racconti sono diversi, come due giorni separati da una notte, però molto simili, perché illuminati ugualmente dalla medesima luce divina che, se vista dall’alto, non cessa mai di brillare.

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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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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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Perhaps one of the most prominent features of Meister Eckhart's thought is the refusal to adopt a rigid compartimentalization between the different dimensions of human life. A first-class theologian and philosopher as well as a Dominican preacher, Eckhart does not content himself with pursuing his academic activities in parallel with his more humble pastoral tasks. Rather, he aims at integrating the different claims of revealed theology, philosophical speculation, and spiritual guidance into a dynamic conception of truth as an event that is ultimately rooted in the human subject. Eckhart's thesis that there is only one truth, albeit in different modes and forms, opens the path towards an existential mediation, not only between Scripture-based theology and Aristotelian philosophy, but also between theoretical knowledge as a whole and practical life-orientation. The papers contained in this volume were initially presented at a colloquium on 17 October 2014, in Vienna. The different contributions examine Eckhart's method of "translating truth" from an interdisciplinary perspective that includes theology, medieval and modern philosophy, medieval German literature studies, contemporary exegesis, and spirituality.

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Het Leuvense Collegium Trilingue: het is een verhaal van moed, visie en ongekend internationaal succes. Met het legaat van Hieronymus Busleyden, raadsheer in Mechelen, lanceerde Erasmus in 1517 Busleydens nieuwe collegestichting waar internationale top-experten gratis en publiek Latijn, Grieks en Hebreeuws zouden doceren en waar beursstudenten zouden samenleven met hun professoren. De stichting aan de Vismarkt kende tegenkanting en dramatische momenten in een tijd van politiek-religieuze spanningen, maar veroverde tegelijk op slag heel Europa. Honderden studenten stroomden er uit alle uithoeken samen, gerenommeerde lesgevers werkten en doceerden er tot het instituut tijdens de Franse Revolutie werd gesloten. Het geheime recept van het door Erasmus’ geïnspireerde taalonderwijs wordt in dit boek ontleed. Ook wordt snel duidelijk hoe een nieuwe didactiek van taal en literatuur een spraakmakende wetenschapsmethode in werking heeft gezet.

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Sous les deux variantes linguistiques d'Eref et de Mongo, le dadjo de l'Abou Telfan est parlé au Tchad, dans la préfecture du Guéra. Les 'langues dadjo' (phylum nilo-saharien, groupe soudanique oriental) sont constituées d'un ensemble d'îlots linguistiques dispersés depuis les Monts Nuba (Soudan), en passant par la région de Goz Beïda (est du Tchad), jusqu'au nord du Guéra (centre du Tchad). Le dadjo de l'Abou Telfan en représente l'extension la plus occidentale. Le présent ouvrage, qui fait suite à la Grammaire du dadjo d'Eref, parue en 2011 dans la même collection (A&L 13), constitue le premier dictionnaire consacré à une langue de ce groupe. Il comporte environ 3600 entrées, illustrées de nombreux exemples et complétées par un index français-dadjo. Le Dictionnaire du dadjo d'Eref s'adresse en premier lieu aux spécialistes des langues et civilisations africaines, ainsi qu'à tous ceux qu'intéresse l'identité des langues et cultures minoritaires, confrontées aux bouleversements du monde actuel.

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The Early Iron Age period of the southern coastal plain of the Levant (ca. 1200-900 BCE) displays certain new features that suggest the appearance of the Philistines or other Sea Peoples. The early stages of this period represent a departure from Late Bronze Age traditions and evidence of cross-cultural influences within the eastern Mediterranean. This volume contributes to the discussion of the origin of the Sea Peoples by examining the role of adornment in the portrayal of cultural identity. Metal jewellery is assessed from 29 sites in the southern Levant, the Aegean, and Cyprus, resulting in the creation of the first multi-regional typology of metal jewellery for the Iron Age I-IIA eastern Mediterranean. By examining various categories of metal jewellery from the southern Levant and its western neighbours, this study contributes to the debate about the relations and exchanges that affected the region during this pivotal period in history. The formation, maintenance, and communication of group identification through physical appearance is assessed through a phenomenological view of cultural material to explain what is termed cultural intention.

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Le Père Emmanuel Lanne, moine de Chevetogne, théologien compétent et ÷cuméniste renommé surtout pour les relations avec les Églises d’Orient, a joué un rôle important au Concile Vatican II. Comme interprète pour les observateurs non catholiques, comme membre du Secrétariat pour l’Unité et comme recteur du Collège grec à Rome, il a été un homme de contact et de liaison avec les Églises orthodoxes et orientales catholiques. Son rôle a été prépondérant dans la rédaction du chapitre 3 du Décret Unitatis redintegratio sur l’÷cuménisme et il fut particulièrement proche de Mgr Willebrands, du patriarche Maximos IV, de Christophe Dumont, de Mgr Edelby. Il a conservé soigneusement ses archives du Concile, non seulement les nombreux projets de texte mais aussi des notes personnelles et des études théologiques sur l’Église locale, la collégialité, la Nota Explicativa Praevia etc. Dans l’Inventaire ses papiers ont été classés chronologiquement selon les documents du concile. Un bref résumé des lettres de la correspondance a été rédigé. Un index onomastique complète le volume.

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Le futur grec est attesté pendant plus de trente siècles dans de nombreux documents d’une grande diversité dialectale. Il a donc une histoire spécialement intéressante qu'explore cet ouvrage. Il débute par un Prélude qui montre l’évolution des idées philosophiques et grammaticales des Grecs sur la notion de futur. Sa première partie s’intéresse au Grec archaïque et classique. La deuxième partie étudie des Aspects diachroniques. Cet ouvrage se caractérise par une très grande variété des thématiques abordées et des outils théoriques utilisés. Si la sémantique du temps, de l’aspect et des modalités joue ici un rôle de premier plan, les points de vue sont très ouverts : grammaticalisation, grammaire cognitive, comparatisme, approches morphologiques ou syntaxiques, analyse contrastive, théories énonciatives ou pragmatiques…

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Les commentaires classiques étudient chaque psaume de manière isolée. Toutefois, un mouvement s’affirme toujours davantage qui cherche à voir si le Psautier est composé. Le présent commentaire du cinquième et dernier « livre » des psaumes (Ps 107–150) conduit une analyse systématique de la composition de cet ensemble de quarante-quatre psaumes, à tous les niveaux de son organisation : chaque psaume en lui-même d’abord, puis chaque sous-séquence formée de plusieurs psaumes, ensuite chaque séquence, encore chacune des cinq sous-sections qui constituent le cinquième livre, et enfin l’ensemble de la section, c’est-à-dire du livre. Les cinq derniers psaumes (146–150) sont, pour ainsi dire, hors système, car ils constituent la doxologie qui conclut non seulement le cinquième livre mais aussi la totalité du Psautier. La composition se révèle extrêmement élaborée. Au centre de la construction, le Ps 119, qui est une longue méditation sur la Loi. Il est précédé par « le Hallel égyptien » qui célèbre l’exode du pays de l’esclavage (Ps 113–118) et suivi par « les Psaumes des montées » qui chantent et espèrent le retour de l’exil à Babylone (Ps 120–134). Aux extrémités enfin, deux sous-sections qui se correspondent : selon les mots même du psalmiste, « De la bouche d’imposture à l’action de grâce du juste » (Ps 107–112), « Du venin du serpent à la louange des justes » (Ps 135–145). L’interprétation de chaque groupe de psaumes permet d’atteindre un surcroit de sens, qui dépasse, évidemment, la somme des interprétations de chacune des unités qui le composent.

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This book contains the edition of texts from the archive of Kleon and Theodoros, the engineers who were responsible for the upkeep of the large scale irrigation system in the Fayum during the reigns of Ptolemy II and III between 260 and 237 BC. The Kleon archive is contemporaneous with the famous Zenon archive and offers a window on the same society from a different angle. The edition contains the texts with translation and commentary of 124 Greek papyri, of which 37 are published here for the first time; for the others there are numerous new readings and interpretations. The former edition in the Petrie papyri was over a hundred years old, difficult to consult and in need of revision. In the new edition papyrological studies of the last century are incorporated, and the persons are situated in their historical context, including a royal visit to the province in 253 BC.

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This book is meant for those eager to get a quick overview of the grammar of Biblical Hebrew and get on reading some Old Testament passages in Hebrew. The outline grammar should not take up more than ten class hours. The passages, a total of nine, are both in prose and verse. Each passage is annotated with constant references to appropriate sections of the outline grammar. This annotation goes far beyond a mere parsing of forms and glossing. The author wishes to believe that he has offered here and there some original ideas. A number of paradigms are attached and several simple exercises with keys. The book concludes with a simple glossary.

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Le texte des Antiquités juives de Flavius Josèphe (env. 37-96), son ÷uvre majeure, est malaisé à restituer du fait des nombreuses variantes des manuscrits. Celles-ci sont remarquablement présentées dans l’édition critique de B. Niese, vieille de plus d’un siècle, mais elles restaient à interpréter. Cette étude montre que cette confusion est due à ce que l’auteur a remanié son ÷uvre, alors même qu’elle était déjà diffusée. La première étape, apparemment oblique, est l’examen des sommaires qui précèdent chacun des vingt livres. Contrairement à une opinion diffuse, ce ne sont pas des tables des matières, mais bien des esquisses préliminaires dues à l’auteur, qui exposent et son idéologie et l’évolution de son travail. En complément, la seconde étape est l’établissement d’un mode d’emploi de l’apparat de Niese, sous forme de stemmes. Un résultat annexe est une réévaluation de l’Autobiographie de l’auteur, qui s’est développée en un livre complet lorsqu’il dut affronter des polémiques.

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La conception aristotélicienne des principes divins est parcourue de tensions épistémologiques, archéologiques et proprement théologiques, qui constituent à la fois un défi pour Aristote lui-même et un ensemble de problèmes qu’il lègue à la tradition, qu’elle se revendique de lui, ou se fasse critique à son égard. Restituée au mouvement de la tradition, aux vicissitudes de ses relectures, la théologie aristotélicienne voit s’actualiser les potentialités qu’elle portait en son sein, et qu’Aristote lui-même, déjà, commençait d’explorer. Ce volume, sans prétendre à l’exhaustivité, souhaite, par la diversité de ses contributions, donner à lire quelques-unes de ces actualisations, qu’elles soient exégétiques ou polémiques, et tracer quelques linéaments de leurs effets historiques.

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This volume argues that the on-going fascination for the middle-age mystic, philosopher and theologian Meister Eckhart (1260-1328) has to do with his understanding of reality as a complex relationship of plurality and unity: as such it defies one-dimensional views and guides to approach it from plural ways. The contributions from different scholarly perspectives (philosophy, theology, history, philology) take this complexity into account and, ipso facto, demonstrate a paradigmatic shift in recent Eckhart research: away from closed terminologies (and attempts to place Eckhart's thought therein) towards more process-oriented dynamic understandings of his work and the object of his work.

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Rather than being an event of an aesthetic, sublime or revelatory character, art can be rather understood simply as a habitual productive activity, taking an equal part in the design of quotidian reality as any other tool. The habitual approach to art carries with it several consequences regarding the understanding of the history of art and the theory of artistic production. This habitual approach has its origins in the Scholastic conception of the habitus of art, leaning on the Aristotelian definition of Poiesis. But the habitual approach had also its long history, passing through French Spiritualism in the 19th century, and several other stations in the 20th century. The essay follows Erwin Panofsky’s concept of "mental habit" as a methodological instrument in the history of art. After exposing the principles of a habitual approach to the history of art, the essay continues to follow Panofsky’s essay Gothic Architecture and Scholasticism, trying to trace what was Panofsky in fact conceiving under this term. In the conclusion, the essay suggests some guiding principles for conceiving of a habitus-oriented theory of art, energized by the scholastic approach to the habitus of art and by the method of habitus in the science of history.

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Les démonstratifs font partie des catégories grammaticales qui évoluent le plus dans les langues du monde. C'est particulièrement vrai en français, où ils connaissent une série de changements affectant tous les niveaux linguistiques (morphologie, morphosyntaxe et sémantique). Des origines du français à aujourd'hui, le système des démonstratifs s'est complètement réorganisé. Il s'est structuré autour de deux paradigmes morphosyntaxiques opposés (les pronoms et les déterminants) et s'est partiellement vidé de sa sémantique première. Cet ouvrage porte sur l'évolution sémantique des démonstratifs en français. Il est centré sur la période médiévale (9ème-15ème siècle) et montre par quelles étapes la valeur personnelle héritée du latin laisse place à une valeur plus abstraite, qui distingue les démonstratifs du français de ceux de la majorité des autres langues (romanes ou non). On y insiste sur la dimension pragmatique et cognitive de cette évolution et on s'est fondé sur la méthodologie de corpus. Ce livre s'adresse aux linguistes, enseignants-chercheurs et étudiants, qui sont spécialistes de la linguistique diachronique et du changement sémantique, mais aussi à tous ceux qui s'intéressent à la sémantique référentielle, aux processus anaphoriques et déictiques, et aux évolutions typologiques qui marquent l'histoire du français.

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Ancient Egyptian funerary literature encompasses a complex, dynamic, and open group of texts and images selected to be deposited in mortuary settings. Despite this shared final purpose, they derive from a variety of spheres of origin (ritual, apotropaic, medical, legal) and can be concurrently used in different contexts. They further exhibit a semantic density and were transmitted across the centuries, and subjected to modifications as they were incorporated into new social, religious, or functional environments. The twenty contributions assembled in this volume have the three-fold objective of: offering new theoretical and methodological perspectives to evaluate the structure, content, and history of these compositions; opening challenging avenues for new interpretations; or presenting novel textual and iconographic sources. With a wide chronological spectrum of topics addressed, the manifold approaches collected here aim to challenge traditional conceptions and procedures of analysis and to introduce new sets of ideas.

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The archaeological sounding on the site of the Colegio del Pilar in the Old City of Jerusalem in 1996 was a salvage excavation, suspended for administrative reasons. The present publication offers the results of a rare archaeological investigation in the Christian Quarter. A stratigraphic survey showed Ayyubid (XII-XIIIth centuries) occupation on bedrock. Structural remains of the Mamluk period reflected the growth of the city in the XIV-XVth centuries, and a well-preserved stone-built cesspit of this period provided abundant pottery. Most of the volume describes the fully illustrated pottery, organized by stratigraphic context. The Mamluk pottery includes vessels imported from Italy. The analyses of faeces from the cesspit have provided important information on the health of the population at the time. There are reports on the glass, coins and animal bones up to the end of the Ottoman period. The del Pilar volume contributes to the renewed interest of archaeologists and historians in medieval Jerusalem.

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