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Im Zentrum des Bandes stehen die Münzen aus der perserzeitlichen Provinz Samaria und die auf ihnen dargestellte Bildwelt. Das Corpus des sogenannten Samarian Coinage umfasst heute rund 250 Münztypen, wovon 165 mit relativer Sicherheit in Samaria verortet werden können. Dabei handelt es sich um Silbermünzen (Drachmen, Obolen, Hemiobolen und Viertelobolen), die zwischen 401 und 332 v. Chr. geprägt wurden und sich ikonographisch durch ihre grosse Vielfalt auszeichnen. Eine umfassende Untersuchung ihrer Bilder verspricht wichtige Rückschlüsse auf Geschichte und Kultur der Region und ihrer Bewohner. Die vorliegende Arbeit liefert eine detaillierte ikonographische Analyse auf der Grundlage des kritisch aufgearbeiteten numismatischen Materials und unter Einbezug vieler Vergleichsstücke. Ein neuer Ansatz bei der Datierung der Prägetätigkeit in Samaria führt zu einem besseren Verständnis der Münzbilder: Die Unterteilung in vier Prägephasen macht es möglich, die Präferenzen der jeweiligen Prägeherren bei der Bildwahl genauer zu erfassen und sie vor dem Hintergrund der historischen Ereignisse im Palästina des 4. Jahrhunderts v. Chr. zu interpretieren. Durch die minutiöse Auswertung der Bildquellen gelingt es so, neues Licht auf Samaria am Vorabend der hellenistischen Zeit zu werfen. The coins from the province of Samaria in the Persian Period and the imagery depicted on them are at the centre of this volume. The corpus, normally referred to as Samarian Coinage, presently consists of approximately 250 coin types; the provenience from Samaria can be established with relative certainty for 165 of these types. Silver coins (drachms, obols, hemiobols, and quarter obols) minted between 401 and 332 BCE, they are characterised by a wide iconographic variety. A comprehensive study of the images on these coins promises important insights into the region’s history and culture. The present monograph provides a detailed iconographic analysis on the basis of a critical study of the numismatic material with reference to numerous comparative items. A new approach to dating the coin minting in Samaria results in a better understanding of the coin imagery, as the division into four minting phases enables a closer examination of each coin issuer’s preferences. The meticulous evaluation of the pictorial sources, interpreted against the historical background of the 4th century BCE, sheds new light on Samaria before the dawn of the Hellenistic Period.

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Comme le premier, le troisième et le cinquième, le deuxième livre du Psautier forme une composition fort élaborée. En effet, ce n’est pas seulement chacun de ses trente psaumes qui est bien composé, c’est aussi chacune des « séquences » qui articulent deux ou trois psaumes, ce sont enfin les cinq « sections » organisées selon une architecture concentrique autour des cinq psaumes « à mi-voix » (Ps 56–60). Deux mouvements complémentaires structurent et animent tout le livre. D’une part, le mal et la violence sont partout, les ennemis aussi. Ce sont d’abord ceux de l’exté¬rieur, les peuples païens qui piétinent Israël ; mais le psalmiste découvre ensuite que ceux de l’intérieur ne sont pas moins violents, jusqu’à celui en qui il avait mis sa confiance. C’est que le péché, enraciné depuis toujours, marque tous les hommes. Sa forme la plus pernicieuse est « le men¬songe », qui, comme le lion et la vipère, se dissimule pour mieux frapper. Ce n’est pas un hasard si « le serpent » est évoqué en plein centre de la section centrale, rappelant le venin mortel du serpent des origines inoculé à l’humanité entière. D’autre part, le salut est destiné à tous ceux qui se fient en Dieu, en sa fidélité et en sa vérité. Et l’action de grâce retentit tout au long, jusqu’à la fin. Elle y retentit non seulement dans la bouche des fils d’Israël sauvés par leur Dieu, mais aussi sur les lèvres de tous les autres peuples ; apportant des pré¬sents au Temple, ils élèveront les mains dans la prière au Dieu unique, Roi de toute la terre. Eux qui, au début du livre, étaient présentés comme les ennemis et les oppresseurs du peuple élu, rejoindront Israël à la fin dans la même bénédiction, celle qui fut promise à Abraham : « Par ta postérité se béniront toutes les nations de la terre » (Gn 22,18).

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Religion takes different shapes in late-modern society. Pastoral care, church and religion are also in transition. Practical theology explores these new challenges. This book introduces the readers to the field of this discipline in dialogue with the metaphor of ‘boundaries’. Theoretical insights in practical theology and its methodology are combined with discussions about specific topics and case studies from the field of pastoral and spiritual care, with special attention for Catholic contexts. Practical theologians are presented as cross-border workers, whose work is to reflect on ambiguous places and borderlands ‘in between’ positions, disciplines, and fixed identities. Specific attention goes to questions on hope and power in relation to pastoral care, on chaplaincy in prisons and hospitals, on children and theology. This book functions also as an introduction to empirical methodologies and hermeneutical theological reflections.

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This book presents an archaeological overview of the presence and development of Egyptian material culture in the context of Augustan Rome. The Augustan period was a crucial turning point for the urban landscape of Rome, which became specifically characterised by a complex, and often flexible repertoire of cultural diver¬sity. Studies in the past have focused primarily on (classical) Greek influences on the development of Augus¬tan material culture, while objects featuring Egyptian styles, themes and materials have remained generally categorised as exoticism, a fashion trend, or signs of so-called ‘Egyptomania’. The research presented and discussed in this book, in contrast, raises the question whether and how ‘Egypt’ constituted an integral part of this Augustan material culture repertoire. By comprising for the first time a comprehensive and interpretative overview of such manifestations of Egypt in Rome, including public monuments, paintings, and architectural elements, as well as pottery, gems, and jewellery from private contexts, the study offers wide-ranging case studies, featuring object reappraisals as well as new archaeological finds and contextual analyses. By focusing on the archaeological data, rather than on the often better-known historical and textual sources, this books offers new arguments and evidence that the role of ‘Egypt’, as represented in the material culture of the city of Rome, was not that of an exotic outsider, but constituted a remarkably diverse and inherent part of the Augustan material culture repertoire and urban landscape.

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Although conflicting ideas exist about the origin of the shaman, it is clear that these individuals exist across culture and history. Research has indicated that a specific altered state of consciousness (ASC) exists that the shaman utilizes to help the individual or group heal. Discrepancies in understanding the shaman's experience of ASC had led to the call for further research in this area. This phenomenological study aimed to investigate the shaman's experience of the ASC. Results indicated that the shaman's evolution was based on the criteria associated with the wounded healer archetype as well as conditions associated with the individuation process of Jung. Based on the narratives of the five participants, the results suggest that the shaman is a person who has an expanded understanding of the consciousness experience. This contrasts what Western society has understood about consciousness. The study also revealed the shaman's experience of the ASC was accomplished through a pattern of development that resulted in each participant acquiring the status of shaman.

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An edition and translation of a trilingual manuscript recording the rite of a medieval liturgical procession at the White Monastery (Dayr al-Anba Shinudah) in Upper Egypt, accompanied by two introductions. Primarily in Coptic, with selected sections in Greek and Arabic, the original text is preserved in the Bibliothèque nationale in Paris (BN Copte 68), and it includes rubrics of biblical passages and a sermon by Shenoute meant to be read at different points during the procession. The first introduction situates the manuscript in relation to the history, archaeology, and ritual practice of the monastery. The second introduction provides a technical description of the manuscript and of the editorial methods used in producing the edition. The introductions, edition, and translation are supplemented by tables with selected images, an index of biblical citations, and a bibliography.

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Moses Maimonides’ Guide of the Perplexed – often considered the masterpiece of medieval Jewish philosophy – was originally composed in Arabic between 1185 and 1190-1191. It was translated twice into Hebrew, with the title Moreh nevukim, and from Hebrew into Latin. This complete translation, entitled Dux neutrorum, began to circulate during the 13th century. The Latin version proceeded to be widely received and highly influential: prominent authors such as Albert the Great, Thomas Aquinas, and Meister Eckhart often referred to the authority of Rabbi Moyses. Nevertheless, the Dux neutrorum has until now been accessible only through a 16th century printed edition. The critical edition of the Dux neutrorum, presented here for the first time, fulfills a long-standing desideratum of the field. The edition is based on an examination of the entire manuscript tradition and is accompanied by a substantial historical and philological introduction.

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This study is devoted to the Neo-Assyrian royal household as it emerges from the available cuneiform sources. It addresses the functions as well as the conditions of life and work of the royal household personnel. It clarifies which types of officials, professionals and other employees were active within or on behalf of the royal household. What were their tasks, and what was their position within the royal household and in relation to the king and his family? What departments were in place, and who were the managers? What was the role of lower-ranking personnel within this system? The study also investigates the social and cultural background of the personnel as well as their professional life, including their financial means, the quantity and type of their remuneration, and their career progression. Envisaged also as reference book, the book provides a prosopographical catalogue of the wide range of personnel discussed. As the personal household of the sovereign and the administrative and political centre of the empire, this study of the royal household opens up the immediate environment of the king and his family, but also to the governmental apparatus of the empire as a whole.

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Tebâ is found exclusively in Gen 6-9 and Exod 2:1-10 for the vessels of Noah and Moses, respectively. Suggestive of an inter-textual relationship, tebâ is exegetically investigated to identify its source language and meaning to thereby determine its biblical appropriation and theological signification. Once the Flood Narrative and Foundling Narrative are synchronically and diachronically analysed, Babylonian and Egyptian languages, literature, and lexemes are examined to determine the source of tebâ; also, a recension history of scriptural traditions and daughter translations of the Flood and Foundling Narratives is charted. Exod 15:1-21 is examined, further, to extend the narratival arch of Exod to match that of Gen 6-9, which includes synthetic cosmological and covenantal elements, and temple ideology. Theologically, therefore, the multivocality of tebâ intimates God’s enshrined protection of a person from threat of death unto renewed life; thus, tebâ is a terminus technicus for a life-preserving receptacle.

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Across Eurasia and North Africa in the First Millennium AD, empires rose and fell, each adopting a universalizing faith which distinguished it broadly from its neighbours. In Egypt, our sources are particularly rich, owing to the land’s arid climate and the unparalleled survival not only of stone, ceramic and metalwork, but also of organic material such as textiles, wood and manuscripts found on papyrus, parchment and paper. This volume brings together over a dozen of the world’s leading specialists to explore the dialectical interplay between empire and religious identity through a series of case studies from Egypt. Evidence from Egypt suggests that it was precisely in the context of empire that ‘religious identity’ emerged as a distinctive marker. Using the unrivalled abundance and variety of surviving material culture, this volume explores the formation, renegotiation and reconstitution of religious identities from the Roman period forward. Whereas Egypt’s ‘pharaonic’ millennia (c. 3000-30 BC) have been studied as a coherent whole, later eras are often studied as fragments. Egypt and Empire offers a different approach by covering together periods that are usually treated separately in different academic disciplines.

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La liturgie permet-elle aux chrétiens d’être des acteurs à part entière? La «participation active» a déjà beaucoup apporté pour faciliter l’implication de tous et chacun dans la liturgie, mais il est possible d’aller plus loin en mettant en relief le sacerdoce des baptisés. Ce sacerdoce s’exerce dans le quotidien, mais inclut aussi la liturgie par le simple fait de participer à une célébration. Comment amener les membres de nos communautés à en prendre mieux conscience? Dans cet ouvrage, l’auteur propose de ritualiser davantage le sacerdoce des baptisés dans la liturgie, de façon malléable et flexible, afin que cette dignité de tous les chrétiens devienne plus concrète pour eux. Pour explorer les fondements théologiques d’une telle ritualisation, il prend pour point de départ le concept d’«agent ritualisé» de Catherine Bell, spécialiste en ritual studies, qui veut qu’un sujet qui met en œuvre la ritualité qui le constitue se laisse façonner par son contexte et le façonne à son tour. Une analyse de l’agent ritualisé est mise en interaction avec la pensée de quatre théologiens de la sacramentaire faite en postmodernité, soit Louis-Marie Chauvet – le principal auteur considéré – Andrea Grillo, Kenan B. Osborne et David N. Power, de façon à articuler ce que pourrait être un «agent ritualisé chrétien». Cette démarche permet d’articuler ce qui se passe chez un chrétien qui ritualise le sacerdoce des baptisés dans la liturgie : au sein de mouvements corporels traditionnels ou nouveaux, prévus ou spontanés, il peut saisir les moments d’offrande d’une célébration afin de s’offrir au Père, dans le Christ, sous l’impulsion de l’Esprit, en faveur des autres.

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Les écrits anti-sarrasins de Pierre le Vénérable ont d’emblée été voulus comme des ouvrages de controverse, ancrés dans le sillage de la traduction latine que leur responsable commanda du Coran et de documents symptomatiques de la religion coranique, dont l’objectif affiché ne souffre aucune nuance : informer pour réfuter, pourfendre, extirper le mal d’une confession hérésio-diabolique. L’entreprise témoigne d’un authentique effort, sans précédent aucun, de connaissance et d’analyse, honnête et perspicace dans la mesure de la fidélité de sa latinisation, pour rendre inattaquable le dossier à charge qu’il constitue dans le procès sans véritable plaidoirie de la foi musulmane. Il s’agit d’acculturer pour rejeter et exclure, de transmettre pour démettre. Visible et identifiable, l’ennemi n’en est que plus vincible. L’orthodoxie porte en son nom sa rigidité ; il faut y céder sans dévier et veiller à éradiquer la moindre plaie qui peut l’entamer plus avant, afin d’endiguer en même temps tout autre dessein hégémonique.

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This study addresses issues regarding the classification of African Red Slip Ware and the identification of different North Tunisian production centers by applying standardized fabric description – an archaeological method to classify pottery according to the microscopic features of the sherd. It is based on survey finds from the North Tunisian workshops of Bordj el Djerbi, Henchir el Biar, Oudna and Pheradi Maius that were visited by the Dutch archaeologist J.W. Salomonson during survey campaigns in the 1960s and 1970s. The pieces from Salomonson’s survey collection are of clear provenance and are therefore used to define the microscopic features of a production site.

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This volume surveys the brief accounts of Israelite history written in Hebrew, Aramaic, and Greek between the third century BCE and the first century CE and found in compositions that did not enter the Hebrew biblical canon. Engaging in a detailed discussion of study cases and collective analysis of over forty texts, it demonstrates the affinities this category exhibits with “biblical” summaries and the influence it betrays of Hellenistic and early-Roman period literary conventions. Inter alia, the novel features it displays and new topics with which it deals, the focus it places on individual figures, and the interest it displays in the temporal axis of history reflect a process of cross-fertilization. The reviews of Israelite history that date from this period are thus hybrid artifacts that blend the conventions governing the “biblical” historical summaries with those of other literary models—such as genealogies, lists of examples, and apocalyptic historiography.

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Percorrendo diversi corpora della letteratura ebraico-cristiana, si approfondiscono testi in cui risalta l’uso dell’aggettivo katharos e dei termini corradicali. La Bibbia greca è così studiata sia nel suo contesto storico-culturale sia nella sua recezione presso le comunità di lingua greca, con speciale attenzione al suo insegnamento concernente la purità. Ci si interroga sui sensi propri e metaforici della purificazione, sulle modalità in cui essa si attua, sul coinvolgimento del corpo, della ragione, del culto nonché delle persone con cui si vive. Dopo un sondaggio nella letteratura profana, con speciale attenzione ai testi medici, si attraversano i Settanta, gli scritti di Filone Alessandrino, Giuseppe Flavio, il Nuovo Testamento, i Padri apostolici, l’opera A Diogneto, alcuni grandi teologi del II-V secolo della vitalissima Alessandria d’Egitto e infine il monaco Massimo il Confessore, del VI-VII secolo, di origine palestinese, appassionato interprete delle Scritture e saggio custode degli insegnamenti di Evagrio e dei Cappadoci.

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The 12th Origeniana conference took place at the Hebrew University of Jerusalem, Israel, in June 2017. The theme of the conference was Origen’s Legacy in the Holy Land – A Tale of Three Cities: Jerusalem, Caesarea and Bethlehem. The present volume contains a large selection from the papers that were given at the conference. Many of the papers discuss various aspects and new perspectives of Origen’s career and legacy in the Holy Land in the broad sense. As was the case also in previous conferences, there was an opportunity to deliver papers on other aspects of current Origen research. The volume contains five sections: Jerusalem and the Holy Land: Historical and Mystical Geography; The School of Caesarea and Eusebius; Origen’s Latin Legacy: Rufinus and Jerome; Tradition, Innovation, and Heritage: Origen’s Exegesis and Theology; and The Origenist Legacy: From Evagrius to Balthasar.

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This volume in honour of Margaret Cool Root gathers seventeen contributions on Achaemenid Persian art, ranging from the European re-discovery of Persepolis, via Achaemenid glyphic art, evidence of polychrome sculpture, and Achaemenid impact in the satrapies, to possible reflections of Persepolitan art in Classical Greece. The contributors are colleagues and, in a number of cases, former students of Margaret Root. As a whole, the volume reflects the wide range of Root’s interests and her impact on the field of Achaemenid studies.

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Dans sa longue carrière de bibliste et d’enseignant, le Prof. Roland Meynet s.j. s’est illustré non seulement par le développement et la promotion d’une méthode d’exégèse dont l’originalité et la fécondité sont à présent bien reconnues, mais aussi par un souci constant, hérité de son maître Paul Beauchamp, de dégager la théologie des textes qu’il étudie en recourant à cette méthode. Une des thématiques au c÷ur de ses intérêts théologiques est le rapport de filiation entre les êtres humains et Dieu. Les textes réunis dans ce recueil d’hommage au Prof. Meynet éclairent, chacun à leur façon, cette réalité aussi riche que variée qu’est la filiation. Sans prétendre faire le tour de cette vaste thématique, ils en développent des aspects essentiels, en particulier dans ses composantes théologiques – lien de filiation entre le Christ et son Père, la filiation des croyants disciples du Christ et fils de Dieu – sans oublier pour autant la filiation humaine et ce qui s’y joue de l’identité et du devenir humain. Caractéristique originale de cet ouvrage, la thématique y est explorée non seulement dans la Bible – en particulier le Nouveau Testament – mais aussi dans d’autres grands textes de la culture occidentale ou universelle, comme par exemple la Règle de St Benoît ou les sages chinois Confucius et Laozi, mais aussi des écrits musulmans ou bouddhistes. L’exploration de ces textes recourt régulièrement à la méthode systématisée par R. Meynet, la rhétorique sémitique.

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Le rôle du lecteur réel comme créateur de sens a été sous-estimé en études bibliques. L’analyse de la réponse du lecteur (reader-response) étudie la réception d’÷uvres littéraires et le rôle du lecteur dans l’interprétation. Inspirée par Stanley Fish et Robert Hurley, ce livre passe des lecteurs théoriques (implicite, modèle, idéal...) aux « lecteurs réels ». Quels sont les effets ressentis lors de la lecture de Mt 1-2? Par une approche méthodologique novatrice, ce livre répond à cette question en décrivant les effets de ce texte dans une lecture séquentielle vue comme un processus se déroulant dans le temps avec une attention à la tension ressentie par le jeu du suspense, de la curiosité et de la surprise. En tablant sur les effets produits par le texte, il appert que dès les premiers versets, l’Évangile selon Matthieu cherche à dérouter ses lecteurs pour les préparer à lire un récit déconcertant.

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The impact of Aristotle cannot be overestimated, covering not only the "first philosophy", which later was to become "metaphysics", but several different areas, ranging from ethics and politics to rhetoric and poetry. A special status belongs to the fundamentals of thinking, treated in the logical writings. Another core of Aristotelian philosophy concerns the philosophy of nature – issues of life and soul, natural kinds, animal movement, nature in all its aspects, including the translunar sphere of heavenly bodies. The psychology of De anima is part of this philosophy of nature, but at the same time includes a noetic sphere, indicating another dimension of human life, which enables true knowledge and truly virtuous actions. These aspects of Aristotelian philosophy are often studied separately. While there are several important works on Aristotelian logic, ethics and psychology, the aim of the current volume is to offer perspectives on the interrelatedness of these domains.

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Over the past forty years, major Patristic scholars have radically called into question the biographical and literary profiles of Gregory Thaumaturgus (the `Wonderworker’), considered for centuries the famous pupil of Origen and the charismatic bishop of Neocaesarea. Presenting a thorough reconsideration of the ancient sources on Gregory and the main works ascribed to him, Preaching the Gospel to the Hellenes demonstrates that the doubt cast on his traditional figure is unwarranted. The book re-establishes solid ground on which this important actor in Early Christianity can be placed and corroborates his engagement in confronting and evangelising pagans. Moreover, by taking a fresh look at information provided on Gregory by key Patristic authors and scrutinising the addressees of his works, this study sheds new light on the Christian cultural and social environment in Palestine and Asia Minor, as well as on the history of Christian theology between the third and fourth centuries.

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Le thème de la création du monde, c’est-à-dire des cieux, de la terre et de l’humanité, est d’une importance capitale pour bien saisir l’argumentaire et la rhétorique mis en place par le Deutéro-Isaïe (Is 40–55). Pour ce prophète, il s’agit de convaincre les exilés judéens que leur Dieu était bel et bien à l’œuvre et qu’il était donc responsable de la chute de Babylone (539 av. J.-C.) et de leur libération. L’enjeu était immense: qui, de YHWH ou de Marduk, chef du panthéon babylonien, avait appelé, guidé et aidé le roi perse Cyrus dans sa conquête de Babylone? Cette étude, inspirée des approches postcoloniales, analyse de manière approfondie les textes isaïens où le thème de la création du monde est abordé, et démontre qu’ils mettent en place un contre-discours prenant le contrepied de la version officielle de la conquête de Babylone, le Cylindre de Cyrus – jusque dans ses arguments.

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Le quartier des prêtres est un quartier résidentiel situé dans le sanctuaire d’Amon à Karnak, à l’est du lac Sacré. Au cours du premier millénaire avant notre ère, il a été presque continuellement occupé par des prêtres le temps de leur service cultuel. Un programme de recherche lancé en 2001 par le Centre franco-égyptien d’étude des temples de Karnak (Cfeetk) complète et révise les résultats de fouilles de sauvetage menées dans ce secteur dans les années 1970, jusqu’alors partiellement publiés. L’histoire et l’évolution de ce quartier, ainsi que l’identité, la culture matérielle, la vie quotidienne et le régime alimentaire de ses habitants, ont été établis au moyen d’une collaboration pluridisciplinaire pendant de nouvelles fouilles et des missions d’études du matériel. Cette recherche explore la manière dont cet habitat s’intègre dans le contexte plus large du temple, en particulier son environnement religieux et architectural direct sur la rive sud du lac Sacré qui jadis abritait de grands secteurs économiques et peut-être artisanaux. L’étude de ces annexes offre un témoignage unique et éloquent des activités quotidiennes au sein du temple d’Amon à Karnak et de la vie des serviteurs des dieux égyptiens. The Priests’ Quarter is a housing quarter located within the sanctuary of Amun in Karnak, to the east of the Sacred Lake. For almost all of the first millennium BC, it was occupied by priests performing their cultic service. A research programme initiated in 2001 by the Centre franco-égyptien d’étude des Temples de Karnak (Cfeetk) completes and revises the results of rescue excavations led in this area in the 1970s, which had so far never been fully published. The history and evolution of this quarter, as well as the identity, material culture, daily life and diet of its inhabitants, have been established through a multidisciplinary collaboration during excavation and post-excavation studies. This research explores how this settlement fits into the larger context of the temple, particularly its direct religious and architectural environment on the southern bank on the Sacred Lake where once stood large economic and possibly artisanal sectors. The study of these temple annexes offers a unique and eloquent testimony on the day-to-day activities within the temple of Amun in Karnak itself and the life of ancient Egyptian priests in general.

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This book explores the broad anthropological foundations of spirituality including science, psychology, philosophy, and theology. Human spirituality is an essential topic in both present-day humanistic and scientific debates. Reflection on spirituality leads us to the conclusion that we are formed both as a vessel to receive the grace and presence of God, as well as to be the bearers of God’s image, which is expressed most fully in acts of self-transcendence. In such an approach, the human being emerges as homo theomorphicus et theophoricus. This approach to our nature, finds an equivalent perspective in our spirituality, resulting in a discovery of its receptive-responsive nature. We associate spiritual receptivity with “God-shape-ness”, our state of being formed in the image or likeness of God, that is, theomorphism; our responsiveness engenders “God-bearing-ness”, that is, theophorism. This book is the fruit of extended and intensive research by the author who happens to be a believer. Hence, the last part of it is theological but in its earlier parts it remains faithful to scientific methodology, venturing through neuroscience, psychology and philosophy.

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Dans les tragédies de Sénèque, la femme est depuis longtemps un objet d’étude. Plusieurs aspects ont été abordés, mais, aujourd’hui, une étude des discours féminins de ce corpus théâtral fait défaut. Dans ce contexte, il convient de mettre en place une méthode de recherche pour répondre, notamment, aux questions suivantes: Est-il possible de dégager une façon féminine ou masculine de s’exprimer sur scène? Si oui, quelles seraient les raisons d’une telle différenciation discursive et quelles en seraient les conséquences sur l’action dramatique? Quelle est l’influence de l’interlocuteur sur lesdits discours? Des héroïnes prennent-elles la parole comme des hommes, ou inversement? Voici autant de pistes explorées dans le présent ouvrage. Pour traiter ce sujet à la croisée des études du discours et des études sur la femme, nous avons recours à la logométrie. Cette recherche s’inscrit donc aussi dans une profonde réflexion méthodologique, puisque de nouveaux outils sont utilisés pour traiter ces questions inédites.

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Jean L'Hour est prêtre des Missions Étrangères de Paris et ancien professeur d'Ecriture Sainte au General College de Penang (Malaisie). Il est l'auteur de plusieurs études sur le Pentateuque. Le présent travail portant sur les chapitres 2-4 est le second volume d'un commentaire projeté de Genèse 1-11. Comme le précédent il s'attache à situer le texte dans son environnement biblique et extra-biblique, à mettre en relief ses caractéristiques structurelles, à procéder aussi à l'examen détaillé de chaque verset et de chaque mot, sans négliger les problèmes de rédaction. S'adressant d'abord aux exégètes, l'auteur propose en fin de parcours des pistes de réflexion aux théologiens, aux pasteurs et à tous les lecteurs curieux de lire aujourd'hui un texte fondateur qui parle de l'humanité de tous les temps, avec ses grandeurs, ses faiblesses, ses échecs et ses chemins d'espérance.

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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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