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Clement of Alexandria (AD 150-215) is one of the most brilliant thinkers of the early Christian centuries. His teaching, steeped as much in the Bible as in Greek thought, reveals to us the nature of the debates in the early days of the expansion of Christianity. This book deals with a subject little studied to this day, namely his thoughts on the Church. Yet it is a recurring subject in his works, where he reflects at length on the Church from the point of view of the being and the mission of the divine Logos. Analysis of Clement’s discourse on the Church therefore makes it possible to revisit the main intuitions of his Christology while shedding light on his perception of Christian identity at a time when it is still under construction.
Clement of Alexandria (AD 150-215) is one of the most brilliant thinkers of the early Christian centuries. His teaching, steeped as much in the Bible as in Greek thought, reveals to us the nature of the debates in the early days of the expansion of Christianity. This book deals with a subject little studied to this day, namely his thoughts on the Church. Yet it is a recurring subject in his works, where he reflects at length on the Church from the point of view of the being and the mission of the divine Logos. Analysis of Clement’s discourse on the Church therefore makes it possible to revisit the main intuitions of his Christology while shedding light on his perception of Christian identity at a time when it is still under construction.
Historical criticism of the Bible emerged in the context of protestant theology and is confronted in every aspect of its study with otherness: the Jewish people and their writings. However, despite some important exceptions, there has been little sustained reflection on the ways in which scholarship has engaged, and continues to engage, its most significant Other. This volume offers reflections on anti-Semitism, philo-Semitism and anti-Judaism in biblical scholarship from the 19th century to the present. The essays in this volume reflect on the past and prepare a pathway for future scholarship that is mindful of its susceptibility to violence and hatred.
Historical criticism of the Bible emerged in the context of protestant theology and is confronted in every aspect of its study with otherness: the Jewish people and their writings. However, despite some important exceptions, there has been little sustained reflection on the ways in which scholarship has engaged, and continues to engage, its most significant Other. This volume offers reflections on anti-Semitism, philo-Semitism and anti-Judaism in biblical scholarship from the 19th century to the present. The essays in this volume reflect on the past and prepare a pathway for future scholarship that is mindful of its susceptibility to violence and hatred.
In this volume Veronika Müller examines Julian’s work Ad Florum 1, which is both quoted and commented by Augustine in his Contra Iulianum opus imperfectum. For the first time, Ad Florum 1 is offered in continuous text without Augustine’s comments, including a German translation and with a commentary. The most important findings are collected in the introduction providing the reader with a compass to the interpretation of the Latin text. With her analysis, Veronika Müller illuminates the literary and philosophical-theological context of Julian's work particularly focusing on Julian's rhetorical-argumentative approach.
In this volume Veronika Müller examines Julian’s work Ad Florum 1, which is both quoted and commented by Augustine in his Contra Iulianum opus imperfectum. For the first time, Ad Florum 1 is offered in continuous text without Augustine’s comments, including a German translation and with a commentary. The most important findings are collected in the introduction providing the reader with a compass to the interpretation of the Latin text. With her analysis, Veronika Müller illuminates the literary and philosophical-theological context of Julian's work particularly focusing on Julian's rhetorical-argumentative approach.
L’Hexaemeron d’Anastase le Sinaïte (fin VIIe–début VIIIe s.) traite du récit de la création et de l’histoire d’Adam et Ève comme préfigurant le mystère du Christ et de l’Église, une idée qui remonte à Origène et au-delà. Le commentaire est resté inédit en grec jusqu’en 2007, n’a reçu qu’une attention distraite et a été souvent considéré comme apocryphe. Dans cet ouvrage, le premier consacré à l’Hexaemeron, Dimitrios Zaganas établit fermement son authenticité, examine sa genèse et sa datation, propose une analyse détaillée de ses nombreuses sources et étudie son approche clairement allégorique de Genèse 1-3. Dans un appendice sont proposées plusieurs corrections au texte grec.
L’Hexaemeron d’Anastase le Sinaïte (fin VIIe–début VIIIe s.) traite du récit de la création et de l’histoire d’Adam et Ève comme préfigurant le mystère du Christ et de l’Église, une idée qui remonte à Origène et au-delà. Le commentaire est resté inédit en grec jusqu’en 2007, n’a reçu qu’une attention distraite et a été souvent considéré comme apocryphe. Dans cet ouvrage, le premier consacré à l’Hexaemeron, Dimitrios Zaganas établit fermement son authenticité, examine sa genèse et sa datation, propose une analyse détaillée de ses nombreuses sources et étudie son approche clairement allégorique de Genèse 1-3. Dans un appendice sont proposées plusieurs corrections au texte grec.