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Anders Klostergaard Petersen

publish the most readable and interesting articles in Religionsvidenskabeligt Tidsskrift — a journal in the study of religion in the Scandinavian languages, located at our department. A special issue (no. 64) of the journal was published in 2016. However, I found it obvious also to present some of our

Eduard Iricinschi

convert Trypho and his friends to a version of Christian practices, palatable for a Jewish audience. The author justifies Justin’s choice of the heresiological discourse to appeal to Jews by presenting heresy not only as the fulfillment of a prophecy but also as similar, in its social structure, to the

Christopher R. Cotter

their titles. Readers with specific questions in mind are advised to check the index and spend some additional time browsing — this curiosity will not go unrewarded. Turning to specific sections, much of the early “Definitions and Debates” is tired but well presented. Generally, it represents the “same

Arjan Sterken

something about religion: rather than assuming that religions demand absolute certainty about the existence of supernatural agents, both religion and fiction play with mystery around and uncertainty about these supernatural agents (p. 81). The final two articles, by Carole Cusack and Dirk Johannsen, present

Mette Bjerregaard Mortensen

-oriented phenomenon, this statement is, of course, perfectly true. The Qurʾan does contain a number of verses that thematize the ephemerality and illusionary character of the present world (e.g., Q 6:32; Q 18:45–46; Q 70:17–18; Q 100:8), and though these world-renouncing Qurʾanic verses exist, they are dwarfed in

Devin L. White

incense then he will combine equal amounts of pure frankincense, cinnamon, onyx, and myrrh according to the Law. These are the tetrad of the virtues: for if they are full and present in equal measure, the mind will not be betrayed. Ch. 2 Once purified by the fullness of the virtues, the soul prepares the

Joseph Azize

“veracity mechanisms,” those little details that serve to present these narratives as verifiable, and hence acceptable to “scientific minds” (p. 59). These narratives form part of a communal discourse and seemed particularly frequent in certain societies, e.g., among German Pietists, where visions such as

Clarifying the Eclipse

Ascetics, Politics, and the Poetics of Power in Post-Roman Iberia

David Ungvary

[…] I have addressed all these matters in a brief document, presenting them just as they were formulated by the scholars of antiquity and especially in the works of catholic authors. For to know the nature of these things is not superstitious knowledge, as long as they are investigated in accordance

Ian N. Mills

may consult the human soul. The case for the One True God need not appeal to philosophical training but to ordinary experience. While still relevant to the question at hand, Tertullian’s statement is not, as often presented, a straightforward description of exclusively internal readership. First

Willem J. C. Blom

Suetonius did not mean that Chrestus was present in Rome in 49 CE when writing “ impulsore Chresto ”. 19 For Orosius, who cites this passage and relates it to Christ, the word choice of Suetonius was apparently not a problem. Furthermore, it is very well possible that the source of Suetonius was mistaken