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Harvard Theological Review . 103/1Mention de date : 2010 Paru le : 30/01/2010 |
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Ajouter le résultat dans votre panierMarried to an Unbeliever: Households, Hierarchies, and Holiness in 1 Corinthians 7:12–16 / Caroline Johnson Hodge in Harvard Theological Review, 103/1 (2010)
[article]
Titre : Married to an Unbeliever: Households, Hierarchies, and Holiness in 1 Corinthians 7:12–16 Type de document : texte imprimé Auteurs : Caroline Johnson Hodge, Auteur Année de publication : 2010 Article en page(s) : pp. 1-25. Langues : Anglais (eng) Résumé : In his Advice to the Bride and Groom, Plutarch famously pronounces: “A married woman should therefore worship and recognize the gods whom her husband holds dear, and these alone. The door must be closed to strange cults and foreign superstitions. No god takes pleasure in cult performed furtively and in secret by a woman.” These comments represent a patriarchal ideology that the wife (along with the whole household) should follow the worship practices of the husband. It also suggests the possibility that this counsel was not always followed and that wives might bring their own gods into a marriage, attempting to maintain ritual practices in their honor, perhaps secretly.
in Harvard Theological Review > 103/1 (2010) . - pp. 1-25.[article] Married to an Unbeliever: Households, Hierarchies, and Holiness in 1 Corinthians 7:12–16 [texte imprimé] / Caroline Johnson Hodge, Auteur . - 2010 . - pp. 1-25.
Langues : Anglais (eng)
in Harvard Theological Review > 103/1 (2010) . - pp. 1-25.
Résumé : In his Advice to the Bride and Groom, Plutarch famously pronounces: “A married woman should therefore worship and recognize the gods whom her husband holds dear, and these alone. The door must be closed to strange cults and foreign superstitions. No god takes pleasure in cult performed furtively and in secret by a woman.” These comments represent a patriarchal ideology that the wife (along with the whole household) should follow the worship practices of the husband. It also suggests the possibility that this counsel was not always followed and that wives might bring their own gods into a marriage, attempting to maintain ritual practices in their honor, perhaps secretly. Where the Spirits Dwell: Possession, Christianization, and Saints' Shrines in Late Antiquity / David Frankfurter in Harvard Theological Review, 103/1 (2010)
[article]
Titre : Where the Spirits Dwell: Possession, Christianization, and Saints' Shrines in Late Antiquity Type de document : texte imprimé Auteurs : David Frankfurter, Auteur Année de publication : 2010 Article en page(s) : pp. 27-46. Langues : Anglais (eng) Résumé : With its clear-glass, brightly-lit, whitewashed interior, Harvard Divinity School's Andover Chapel reflects all the values of elite Protestant culture in New England history: quiet prayer, thoughtful sermons, an approach to God through the heart rather than the senses, and a minimum of iconic reminders that the space is Christian. And it was here, in April 2007, that this author beheld the Voudoun spirits Danbala and Ogoun arrive through several experienced mediums. The ceremony had not really been intended to call down the spirits, only to praise them in a kind of broad sampling of Haitian Voudoun songs. But the altar was full of their treats, the room was full, the drummers were good, the singing was loud, and the mediums were expert. So the spirits arrived: various Danbalas slithering across the floor and a very martial Ogoun huffing and puffing around the altar to get his rum. And they were greeted, with awed interest by the Harvard students, familiarity by the Haitians, and annoyed tolerance by one Adventist woman.
in Harvard Theological Review > 103/1 (2010) . - pp. 27-46.[article] Where the Spirits Dwell: Possession, Christianization, and Saints' Shrines in Late Antiquity [texte imprimé] / David Frankfurter, Auteur . - 2010 . - pp. 27-46.
Langues : Anglais (eng)
in Harvard Theological Review > 103/1 (2010) . - pp. 27-46.
Résumé : With its clear-glass, brightly-lit, whitewashed interior, Harvard Divinity School's Andover Chapel reflects all the values of elite Protestant culture in New England history: quiet prayer, thoughtful sermons, an approach to God through the heart rather than the senses, and a minimum of iconic reminders that the space is Christian. And it was here, in April 2007, that this author beheld the Voudoun spirits Danbala and Ogoun arrive through several experienced mediums. The ceremony had not really been intended to call down the spirits, only to praise them in a kind of broad sampling of Haitian Voudoun songs. But the altar was full of their treats, the room was full, the drummers were good, the singing was loud, and the mediums were expert. So the spirits arrived: various Danbalas slithering across the floor and a very martial Ogoun huffing and puffing around the altar to get his rum. And they were greeted, with awed interest by the Harvard students, familiarity by the Haitians, and annoyed tolerance by one Adventist woman. A New Fragment of Athanasius's Thirty-Ninth Festal Letter: Heresy, Apocrypha, and the Canon / David Brakke in Harvard Theological Review, 103/1 (2010)
[article]
Titre : A New Fragment of Athanasius's Thirty-Ninth Festal Letter: Heresy, Apocrypha, and the Canon Type de document : texte imprimé Auteurs : David Brakke, Auteur Année de publication : 2010 Article en page(s) : pp. 47-66. Langues : Anglais (eng) Résumé : Athanasius of Alexandria's thirty-ninth Festal Letter remains one of the most significant documents in the history of the Christian Bible. Athanasius wrote the letter, which contains the first extant list of precisely the twenty-seven books of the current New Testament canon, in 367 c.e., during the final decade of his life. Like many of his annual Easter letters, the thirty-ninth was fairly long, but only a small portion of the text survives in Greek. The Greek excerpt contains Athanasius's lists of the books of the Old and New Testaments, which he calls “canonized,” and a list of a few additional books, like the Shepherd of Hermas, which he says are not canonized, but are useful in the instruction of catechumens. Most studies of the formation of the Christian canon, including very recent ones, examine only this Greek fragment and so discuss only the contents of the lists. But already in the late-nineteenth-century fragments of the much more extensive Coptic translation had been published, and a few scholars, such as Carl Schmidt and Theodor Zahn, used them to write penetrating studies of the letter. In 1955 Lefort published all the then-known Coptic fragments in his book of Coptic Athanasiana, and then in 1984 Coquin published another long fragment. These served as the basis for my 1995 translation and my 1994 article in this journal on the social context of canon formation in fourth-century Egypt.
in Harvard Theological Review > 103/1 (2010) . - pp. 47-66.[article] A New Fragment of Athanasius's Thirty-Ninth Festal Letter: Heresy, Apocrypha, and the Canon [texte imprimé] / David Brakke, Auteur . - 2010 . - pp. 47-66.
Langues : Anglais (eng)
in Harvard Theological Review > 103/1 (2010) . - pp. 47-66.
Résumé : Athanasius of Alexandria's thirty-ninth Festal Letter remains one of the most significant documents in the history of the Christian Bible. Athanasius wrote the letter, which contains the first extant list of precisely the twenty-seven books of the current New Testament canon, in 367 c.e., during the final decade of his life. Like many of his annual Easter letters, the thirty-ninth was fairly long, but only a small portion of the text survives in Greek. The Greek excerpt contains Athanasius's lists of the books of the Old and New Testaments, which he calls “canonized,” and a list of a few additional books, like the Shepherd of Hermas, which he says are not canonized, but are useful in the instruction of catechumens. Most studies of the formation of the Christian canon, including very recent ones, examine only this Greek fragment and so discuss only the contents of the lists. But already in the late-nineteenth-century fragments of the much more extensive Coptic translation had been published, and a few scholars, such as Carl Schmidt and Theodor Zahn, used them to write penetrating studies of the letter. In 1955 Lefort published all the then-known Coptic fragments in his book of Coptic Athanasiana, and then in 1984 Coquin published another long fragment. These served as the basis for my 1995 translation and my 1994 article in this journal on the social context of canon formation in fourth-century Egypt. The Crucifixion Conundrum and the Santa Sabina Doors / Allyson Everingham Sheckler in Harvard Theological Review, 103/1 (2010)
[article]
Titre : The Crucifixion Conundrum and the Santa Sabina Doors Type de document : texte imprimé Auteurs : Allyson Everingham Sheckler, Auteur ; Mary Joan Winn Leith, Auteur Année de publication : 2010 Article en page(s) : pp. 67-88. Langues : Anglais (eng) Résumé : The earliest extant public image of the crucifixion of Christ appears on a single relief panel on the early-fifth-century wooden doors of the Church of Santa Sabina on the Aventine Hill in Rome ( and ). General scholarly consensus dates the construction of the church to the pontificate of Pope Celestine I (422–433 c.e.) as stated in the surviving inscription on the church's interior west wall. Construction probably continued into the pontificate of Sixtus III (432–440 c.e.) when the church was formally consecrated. Although in the ensuing centuries the image of the Crucified Christ—the Crucifix—attained canonical status, scholars seeking precedents for Santa Sabina's crucifixion scene have failed to determine its pedigree satisfactorily within the Christian artistic tradition. We propose that broadening our understanding of artistic prototypes for the Santa Sabina crucifixion image to include both formal and theological elements allows for a more nuanced and promising investigation.
in Harvard Theological Review > 103/1 (2010) . - pp. 67-88.[article] The Crucifixion Conundrum and the Santa Sabina Doors [texte imprimé] / Allyson Everingham Sheckler, Auteur ; Mary Joan Winn Leith, Auteur . - 2010 . - pp. 67-88.
Langues : Anglais (eng)
in Harvard Theological Review > 103/1 (2010) . - pp. 67-88.
Résumé : The earliest extant public image of the crucifixion of Christ appears on a single relief panel on the early-fifth-century wooden doors of the Church of Santa Sabina on the Aventine Hill in Rome ( and ). General scholarly consensus dates the construction of the church to the pontificate of Pope Celestine I (422–433 c.e.) as stated in the surviving inscription on the church's interior west wall. Construction probably continued into the pontificate of Sixtus III (432–440 c.e.) when the church was formally consecrated. Although in the ensuing centuries the image of the Crucified Christ—the Crucifix—attained canonical status, scholars seeking precedents for Santa Sabina's crucifixion scene have failed to determine its pedigree satisfactorily within the Christian artistic tradition. We propose that broadening our understanding of artistic prototypes for the Santa Sabina crucifixion image to include both formal and theological elements allows for a more nuanced and promising investigation. Annihilation and Deification in Beguine Theology and Marguerite Porete's Mirror of Simple Souls / Juan Marin in Harvard Theological Review, 103/1 (2010)
[article]
Titre : Annihilation and Deification in Beguine Theology and Marguerite Porete's Mirror of Simple Souls Type de document : texte imprimé Auteurs : Juan Marin, Auteur Année de publication : 2010 Article en page(s) : pp. 89-109. Langues : Anglais (eng) Résumé : In 1309 ecclesiastical leaders condemned as heresy Marguerite Porete's rejection of moral duty, her doctrine that “the annihilated soul is freed from the virtues.” They also condemned her book, the Mirror of Simple Souls, which includes doctrines associated decades earlier with a “new spirit” heresy spreading “blasphemies” such as that “a person can become God” because “a soul united to God is made divine.” In his study, The Heresy of the Free Spirit, Robert E. Lerner identifies these two doctrines of annihilation and deification as characteristic of the “free spirit” heresy condemned at the 1311 Council of Vienne. The council claimed that this heresy's sympathizers belonged to an “abominable sect of certain evil men known as beghards and some faithless women called beguines.” Lerner found that this group was composed of a disproportionate number of women, including Marguerite Porete. Many of the men were also involved with the group of pious laywomen known as beguines. Lerner shows that among those charged with heresy, many sympathized with a “ ‘free-spirit style’ of affective mysticism particularly congenial to thirteenth century religious women.” He suggests that beguines in particular radicalized affective spirituality into what he calls an “extreme mysticism.” Here I wish to follow Lerner's suggestion that we ought to search for the roots of Porete's doctrines among the beguines. I will argue that distinctive doctrines of annihilation and deification sprouted from a fertile beguine imagination, one that nourished Porete's own distinctive and influential ideas in the Mirror of Simple Souls. It is among the beguines that we find the first instance in Christianity of a women's community creating an original form of theological discourse.
in Harvard Theological Review > 103/1 (2010) . - pp. 89-109.[article] Annihilation and Deification in Beguine Theology and Marguerite Porete's Mirror of Simple Souls [texte imprimé] / Juan Marin, Auteur . - 2010 . - pp. 89-109.
Langues : Anglais (eng)
in Harvard Theological Review > 103/1 (2010) . - pp. 89-109.
Résumé : In 1309 ecclesiastical leaders condemned as heresy Marguerite Porete's rejection of moral duty, her doctrine that “the annihilated soul is freed from the virtues.” They also condemned her book, the Mirror of Simple Souls, which includes doctrines associated decades earlier with a “new spirit” heresy spreading “blasphemies” such as that “a person can become God” because “a soul united to God is made divine.” In his study, The Heresy of the Free Spirit, Robert E. Lerner identifies these two doctrines of annihilation and deification as characteristic of the “free spirit” heresy condemned at the 1311 Council of Vienne. The council claimed that this heresy's sympathizers belonged to an “abominable sect of certain evil men known as beghards and some faithless women called beguines.” Lerner found that this group was composed of a disproportionate number of women, including Marguerite Porete. Many of the men were also involved with the group of pious laywomen known as beguines. Lerner shows that among those charged with heresy, many sympathized with a “ ‘free-spirit style’ of affective mysticism particularly congenial to thirteenth century religious women.” He suggests that beguines in particular radicalized affective spirituality into what he calls an “extreme mysticism.” Here I wish to follow Lerner's suggestion that we ought to search for the roots of Porete's doctrines among the beguines. I will argue that distinctive doctrines of annihilation and deification sprouted from a fertile beguine imagination, one that nourished Porete's own distinctive and influential ideas in the Mirror of Simple Souls. It is among the beguines that we find the first instance in Christianity of a women's community creating an original form of theological discourse. Jews and Healing at Medieval Saints' Shrines / Ephraim Shoham-Steiner in Harvard Theological Review, 103/1 (2010)
[article]
Titre : Jews and Healing at Medieval Saints' Shrines : Participation, Polemics, and Shared Cultures Type de document : texte imprimé Auteurs : Ephraim Shoham-Steiner, Auteur Année de publication : 2010 Article en page(s) : pp. 111-129. Langues : Anglais (eng) Résumé : In an anonymous Jewish anti-Christian polemical tractate from the thirteenth century we find the Hebrew formulation of what seems to be a common sneer by Christians at their Jewish neighbors: “Why do you not seek the aid of the great the way we do? (for they seek the aid of their saints).” The assumption behind this question is that medieval Jews indeed refrained from visiting the shrines of Christian saints and from beseeching them to heal the sick or mediate between the human and divine realms. In this paper I wish to question this assumption and suggest the possibility that some Jews did approach the shrines of the saints and seek their assistance, especially in healing physical disabilities. Given the strong appeal of the cults of healing saints in medieval European societies, it seems likely that Jews not only were well aware of this practice and displayed a measure of curiosity toward it, but possibly participated in the rituals as well.
in Harvard Theological Review > 103/1 (2010) . - pp. 111-129.[article] Jews and Healing at Medieval Saints' Shrines : Participation, Polemics, and Shared Cultures [texte imprimé] / Ephraim Shoham-Steiner, Auteur . - 2010 . - pp. 111-129.
Langues : Anglais (eng)
in Harvard Theological Review > 103/1 (2010) . - pp. 111-129.
Résumé : In an anonymous Jewish anti-Christian polemical tractate from the thirteenth century we find the Hebrew formulation of what seems to be a common sneer by Christians at their Jewish neighbors: “Why do you not seek the aid of the great the way we do? (for they seek the aid of their saints).” The assumption behind this question is that medieval Jews indeed refrained from visiting the shrines of Christian saints and from beseeching them to heal the sick or mediate between the human and divine realms. In this paper I wish to question this assumption and suggest the possibility that some Jews did approach the shrines of the saints and seek their assistance, especially in healing physical disabilities. Given the strong appeal of the cults of healing saints in medieval European societies, it seems likely that Jews not only were well aware of this practice and displayed a measure of curiosity toward it, but possibly participated in the rituals as well.