bluuebunny/crossref_metadata_2025 huggingface dataset:
The Foundation-Date of the Alexandrian Ptolemaieia
Authors: Fraser P. M.
Published: August 2011

The subject of this brief note is not new, but good reasons exist for reopening the topic. The evidence for the establishment of this festival in honor of Soter at Alexandria by Ptolemy Philadelphus consisted until recently of the decree passed by the Nesiotic League (The League of Islanders) agreeing to send theoroi to it, which has been regularly dated to ca. 281–279 B.C. In 1954 I published two fragments of a decree, in identical terms, from Delphi, according recognition to the festival, and agreeing to send theoroi, emanating from the Amphictyonic Council. This decree I dated on the basis of the Nesiotic decree, which, after a detailed discussion, I placed, in the usual way, in 280–279 B.C. In 1958 the situation was altered by the publication by J. Bousquet of what he claimed to be the prescript of the decree published by myself, containing the date in the form of the eponymous Delphic archon Pleiston, whom he assigned to 266–265 B.C. (or less probably to 270–269).
Ecumenical Relations Between Boston Puritanism and German Pietism: Cotton Mather and August Hermann Francke
Authors: Benz Ernst
Published: August 2011

May I begin with a personal introduction to the theme of this evening's lecture, the encounter between continental pietism and New England Puritanism? I began teaching Church history at the Martin Luther University in Halle-Wittenberg in 1932. There I had the opportunity to study the archives of August Hermann Francke, in the old library of Francke's orphanage. These archives were in a state of highly inspiring disorder, for there were chances of all kinds of unforeseen discoveries, both in the many boxes containing Francke's correspondence and on the shelves holding all the books sent to this head of pietism by his friends all over the world. At first, I studied his correspondence with ministers, scholars, bishops and generals in Russia and the Baltics, publishing an article about Francke in Russia. Then I came across some boxes which held an enormous mass of material connected with New England, letters to German ministers and German communities in Pennsylvania, diaries of emigrants, together with letters in English from Puritan theologians and New England missionaries. I was especially interested in Francke's correspondence with Cotton Mather.
Milton's Arianism Again Considered
Authors: Kelley Maurice
Published: August 2011

Since 1825, when Bishop Sumner issued the first edition of John Milton's De Doctrina Christiana, the Arianism of that treatise has become an all but unanimously accepted fact. Although reviewers of Sumner's two quarto volumes divided in praising or lamenting Milton's tenets on the Trinity, they united in pronouncing them unorthodox and Arian; and later scholars have generally accepted this nineteenth-century verdict. In 1959, consequently, students of Milton were surprised when William B. Hunter, Jr., under the title “Milton's Arianism Reconsidered,” devoted some twenty-five pages to the argument that “we may assert positively that Milton was not an Arian” even though “modern judges are unanimous in branding him one.” And more recently, Roland M. Frye, praising Mr. Hunter's work, has gone on to state that “Milton could never be convicted, before a fair and competent theological court, of trinitarian heresy in Paradise Lost.” With these assertions of the orthodoxy of Milton and his epic I cannot agree; and at the cost of controversy with two close friends, I must argue 1) that Mr. Hunter is wrong in believing that Milton's view of the Son accords with that stated in the Nicene Creed; and 2) that Mr. Frye violates an established principle of textual interpretation when he denies the Arianism of Paradise Lost.
Christian and Un-Christian Etymologies
Authors: Henry  , Kahane Renée
Published: August 2011

As far as form is concerned, the gap between Lat. abyssus, “abyss,” and its nasalized Romance congeners of the type abism-is difficult to explain. The two prevalent interpretations are somewhat artificial and unsatisfactory. They are presented by Wartburg, who postulates analogy to the suffix -ismus (Französisches etymologisches Wörterbuch [FEW], I, 11), and by Corominas, who posits a basis *abyssissimus reduced to *abissimus (Diccionario crítico etimológico de la lengua castellana, I, 9).
The Development of Augustine's Ideas on Society Before The Donatist Controversy
Authors: Cranz F. Edward
Published: August 2011

In the Preface to the Retractationes, Augustine suggests: “Perhaps whoever will read my works in the order in which they were written will discover how I made progress while writing them.” The present essay is an attempt to carry out this suggestion of Augustine, with particular attention to his ideas on society, from the earliest Dialogues of 386 up to the time, shortly after 400 A.D., when the Donatist controversy introduces a new period in Augustine's thought.
Considerations of Methodology in the Study of the Mystery Religions and Early Christianity
Authors: Metzger Bruce M.
Published: August 2011

From the days of the Renaissance and Reformation to the present, the Mystery Religions of antiquity have engaged the attention of classical scholars and theologians alike. During what may be called the precritical stage of the study of this subject, it was commonly believed that by the Mysteries a constant succession of priests or hierophants transmitted from age to age an esoteric doctrine, better and nobler than that of the popular religion. Whether this recondite science had been derived originally from the hidden wisdom of India or Egypt, or from the Old Testament, or even from a primitive revelation to all mankind, was debated with characteristic disregard for historical methodology.
Mysteries of State: An Absolutist Concept and Its Late Mediaeval Origins
Authors: Kantorowicz Ernst H.
Published: August 2011

Mysteries of State as a concept of Absolutism has its mediaeval background. It is a late offshoot of that spiritual-secular hybridism which, as a result of the infinite cross-relations between Church and State, may be found in every century of the Middle Ages and has deservedly attracted the attention of historians for many years. After A. Alföldi's fundamental studies on ceremonial and insignia of Roman emperors, Theodor Klauser discussed more recently the origin of the episcopal insignia and rights of honor, and showed very clearly how, in and after the age of Constantine the Great, various privileges of vestment and rank of the highest officers of the Late Empire were passed on to the bishops of the victorious Church. At about the same time, Percy Ernst Schramm published his compendious article on the mutual exchange of rights of honor betweensacerdotiumandregnum, in which he demonstrated how theimitatio imperiion the part of the spiritual power was balanced by animitatio sacerdotiion the part of the secular power. Schramm carried his study only to the threshold of the Hohenstaufen period, and he was right to stop where he did. For the mutual borrowings of which he speaks—insignia, titles, symbols, privileges, and prerogatives—affected in the earlier Middle Ages chiefly the ruling individuals, both spiritual and secular, the crown-wearing pontiff and the mitre-wearing emperor, until finally thesacerdotiumhad an imperial appearance, and theregnuma clerical touch.
An Onocephalic Mask
Authors: Pack Roger
Published: August 2011

The fourth oration of Libanius, an invective against a consularis Syriae of 389, contains a passage of unique interest (Or. iv,37). In the catalogue of this governor's misdeeds, not the least of which was that he had dubbed the celebrated rhetor of Antioch a “silly fool” (λῆρος), we read that Eutropius was unduly harsh in meting out punishment for minor criminal offenses. Specifically, he had not only permitted men to be flogged to death, but just the day before he had revived a refinement of indignity which had been long in abeyance because it was insulting to the regime: πληγῶν εἶδος πολὺν ἤδη χρόνον ἐξεληλαμένον ὡς ὑβρίζον τὸ σχῆμα τῆς πολιτείας, ἀνενεώσατο, κτλ. This consisted of placing an appliance of some sort—either a donkey's nose-bag, or else a mask resembling a donkey's face—over the face of the prisoner who was being flogged. The purpose was to arouse mirth and laughter at the expense of the culprit; to this end “the bell” contributed (ποιοῦντός τι καὶ τοῦ κώδωνος), and an incidental advantage was that the victim's tears were concealed, so that they won no pity from the onlookers.
The Ambivalence of St. Thomas Aquinas' View of the Relationship of Divine Law to Human Law
Authors: Ruby Jane E.
Published: August 2011

In the Article of the Summa theologica on the question “whether infidels can have dominion and rule over Christians” (II–ii, q. 10, a. 10), St. Thomas says:

Dominion and rule are based on human law; the distinction between Christian and infidel springs from divine law. But divine law, which is founded in grace, does not destroy human law, which stems from natural reason. Therefore, the distinction between Christian and infidel does not, considered in itself, destroy the dominion and rule of infidels over Christians.
Style and the Man: Thomas Adams, Prose Shakespeare of Puritan Divines
Authors: Mulder William
Published: August 2011

In 1629, emboldened to believe that “Our books may come to be seen where ourselves shall never be heard,” Thomas Adams, London preacher, published his “Workes,” a massive folio which brought together the sermons, meditations, and “other divine and moral discourses” of seventeen years.1 “You see I have venturously trafficked with my poor talent in public,” he says in his preface. “If the grain be good, it doth better in the market than in the garner…. If it were profitable being spoken, sure it cannot be unnecessary being written.” The only other work to appear during his lifetime was a lengthy but close-reasoned “Exposition upon the Second Epistle General of St. Peter,” an epistle which he considered “a magnificent and beautiful structure” having “many a column of comfort, many a door of hope, many a window of light.”
The Twelve Gods at Cos
Authors: Chambers Mortimer Hardin
Published: August 2011

The group known as the “Twelve Gods” possessed a δωδεκάθεον at Cos and had their own priest. But the gods' names are nowhere explicitly enumerated. They can only be recovered (1) from observation of the roster of the Twelve Gods elsewhere in Greece and (2) from conclusions as to the most important gods at Cos. The “canonical” group in Greece generally was: Aphrodite, Apollo, Ares, Artemis, Athena, Demeter, Hephaestus, Hera, Hermes, Hestia, Poseidon, Zeus. But of these twelve, Ares and Hephaestus are nowhere found at Cos on either epigraphic or literary evidence. It is therefore unlikely that they belong in the Twelve.
Some Notes upon the Career of Robert Grosseteste
Authors: Russell Josiah Cox
Published: August 2011

The seventh centenary of the death of Robert Grosseteste, the brilliant theologian and scientist who became bishop of Lincoln, was celebrated in 1953 and stimulated some interest in him and his work. The same year saw the publication of an outstanding study of his contribution to the origins of experimental science. The author of this study regards Grosseteste as “the first medieval writer to recognize and deal with the two fundamental methodological problems of induction and experimental verification and falsification which arose when the Greek conception of geometrical demonstration was applied to the world of experience.” Grosseteste's eminent position in science and theology thus makes the problem of his early life and education more significant both as to sources of influence and dates and places of education.
ὅτι Recitativum in Luke I, 25, 61; II, 23
Authors: Winter Paul
Published: August 2011

The relatively frequent occurrence in the New Testament of the preposition ὅτι before passages of direct speech calls for an explanation. The following note does not aim at giving an explanation that would hold good in all cases where the usage is found, but it is confined to a few instances where ὅτι precedes passages of quoted speech in Luke; the suggestion proposed ought, perhaps, to be more closely explored.
The Grandson of Ben Sira
Authors: Cadbury Henry J.
Published: August 2011

Users of Bible Translations and especially makers of them have reason to be interested in the grandson of Ben Sira. He is perhaps the earliest identified person of either species. He lived in Egypt twenty-one centuries ago having arrived there, as he tells us, “in the thirty-eighth year under Euergetes the King,” which is probably 132 B.C. That is of course too early to speak of a finished Bible, though he does know the law and the prophets and other books and knows them also in another tongue than Hebrew. It was another Hebrew book—what we call Ecclesiasticus—written by his own grandfather, that he himself translated into Greek. With other translations this was accepted into the Greek and Christian Bible and so has come down to us in the Septuagint, while its original in Hebrew was not ultimately so received in the Hebrew or Jewish Bible.
The Romantic Dilemma in American Nationalism and the Concept of Nature
Authors: Miller Perry
Published: August 2011

On May 8, 1847, The Literary World—the newly founded vehicle in New York City for the program of “nativist” literature—reviewed an exhibition at the National Academy. The magazine had just undergone an editorial revolution and the new management was endeavoring to tone down the strident nationalism of the first few issues; still, the exuberant patriotism of the reviewer could not be restrained, for he had just beheld two exciting landscapes of Staten Island painted by J. F. Cropsey.
The Messenger of God in Hecataeus of Abdera
Authors: Walton Francis R.
Published: August 2011

Despite the well-known and well-attested tradition that the Law was given by angels, W. D. Davies has recently presented a case for interpreting δι΄ ἀγέλων in Josephus, Antiquities, 15:136 as a reference not to angels but to the prophets as ambassadors of God. Together with other arguments he adduces the fact that in the LXX the word ἄγελος is occasionally used to refer to prophets and priests, and for the latter he cites Malachi 2:7 (sic, not 2:1), where a priest is described asangelos Kyriou. Thus a Greek precedent for the usage of Josephus may be found as early as ca. 250 B. C., the approximate date of the LXX.
Chrysostom and Symeon (Acts XV, 14)
Authors: Smothers Edgar R.
Published: August 2011

The circumstances and the proceedings of the Council of Jerusalem, as they are presented in the Acts of the Apostles, will come readily to every reader's mind. Gentile converts at Antioch had been disturbed by Judaeo-Christians who insisted on the rite of circumcision; so that a delegation was sent from the Syrian community to consult the apostles and presbyters of the mother church. Paul and Barnabas, veteran missionaries now, were chosen to lead the band. The session in the Holy City opened with a general discussion, which subsided when St. Peter rose to speak:

Brethren, you know that in former days God made choice among you that the Gentiles should hear from my lips the word of the gospel, and believe. And God, the Knower of hearts, bore them witness, giving to them the Holy Spirit, just as to us; and He made no distinction between us and them, having purified their hearts with the faith.…
Notes on Life in the Monasteries of Mount Athos
Authors: Dawkins R. M.
Published: August 2011

These six short papers should be taken as notes supplementary to my book The Monks of Athos; after each title I give the reference to the page of the book, except for the last paper, Learning on Mount Athos, as this stands rather apart. The material for it is drawn almost entirely from the published catalogues of the Athos libraries.
The Crown of Acanthus (?)
Authors: Goodenough E. R. , Welles C. B.
Published: August 2011

The study on the “crown of thorns” by H. St.J. Hart has presented a large body of interesting material, with elaborate documentation from previous studies, to show that the crown was made from the long spikes that grow on the base of the rachis, or axis, of the date palm frond. He has illustrated many such crowns from pagan coins, and pointed out that the long spikes were used to represent the radiations which were common for the crown of, primarily, Helios. He concludes that the crown made for Jesus was not one of torture but of mockery, to go with the other appurtenances of royalty put on Jesus by the soldiers. To this Bonner has published an additional note which, quoting from Apuleius, attests the use of such a crown at Lucius' initiation into the mysteries of Isis.
The Crown of Thorns
Authors: Bonner Campbell
Published: August 2011

The Rev. H. St. J. Hart has recently put forward the interesting suggestion that the crown of thorns in John 19, 2–5, was made from the long thorns (modified leaflets) that grow on the base of the rachis, or axis, of the date-palm frond. Such a crown, with its tall spines projecting upward from a headband, was intended as a caricature of the radiate crown worn, in numismatic and other representations, by kings and emperors of Hellenistic and Roman times. In the narrative of John it was not an instrument of torture, but merely a “property” used in mockery of Jesus' pretension to be King of the Jews. Mr. Hart provides two excellent plates, which show the radiate crown as it appears on coin types, and also two improvised radiate crowns, one made from the leaflets, the other from the thorns of the date-palm.
A Greco-Christian Inscription from Aila
Authors: Schwabe M.
Published: August 2011

Professor N. Glueck has discovered a good deal of evidence for the existence of a large Byzantine settlement at Aila on the Gulf of ‘Aqabah. Some fragments of a marble screening belong to the remnants of a Byzantine church, which now lies hidden underneath the gardens on the shore of the gulf. Two Byzantine capitals which can now be seen in the police-station of ‘Aqabah also seem to belong to a Byzantine church of Aila. On the one, St. Theodore is represented in relief in his full armor and above him ΘΕΟΔΩΡ can be read. The other represents a saint, also in his full armor with breast-plate, shield, and spear, and above him the letters ΟΓΓΙΝΣ can be recognized. Professor Willoughby emphasizes that the martial character of the saints and of the archangels who are seen on the capitals is a sign of the military assistance of which this outlying frontier-post of Byzantine Christianity and the Empire stood in need.
The “Suffering Servant” and Milton's Heroic Norm
Authors: Steadman John M.
Published: August 2011

In the Christ of Paradise Regain'd recent scholarship has recognized Milton's answer to the classic problem of the Renaissance epic poet — the choice of an exemplary hero. In both of his epics the perfect “pattern of a Christian hero” is exhibited not in a secular “king or knight,” but in the Son of God himself — the “Most perfect Heroe, try'd in heaviest plight Of labours huge and hard, too hard for human wight.” In the protagonist of Paradise Regain'd Hughes saw “the culmination of the faith of the Reformers in an exemplar [sic] Redeemer, the Word of Saint John's Gospel, as it fused with the cravings of the critics and poets of the later Renaissance for a purely exemplary hero in epic poetry.”
Francis Greenwood Peabody: Harvard's Theologian of the Social Gospel
Authors: Herbst Jurgen
Published: August 2011

Francis Greenwood Peabody, lecturer in ethics and professor of theology at Harvard University from 1880 to 1912, introduced the teaching of social ethics at Harvard and ranks as one of the foremost interpreters of German theological thought in America. As academic teacher he brought about the abolition of compulsory worship at Harvard College, helped transform the Harvard Divinity School from a denominational seminary into a non-denominational professional school of theology, and introduced studies in contemporary social problems at the Divinity School and at Harvard College. His pioneering work on social problems secured for him a leading rôle in the Social Gospel movement of his time.
The Strange Universe of Jonathan Edwards
Authors: Suter Rufus
Published: August 2011

Somebody has said that Mencius, though he lived almost twenty-five centuries ago and belonged to an alien culture, is more intelligible to us today than our own Jonathan Edwards of Connecticut. There is some truth in this remark.
Two Readings in Papyrus Bodmer II
Authors: Smothers Edgar R.
Published: August 2011

Papyrus Bodmer II has come quietly into a world stunned a little with ever fresh discoveries of ancient monuments. New Testament students know, indeed, that they are enriched with a very precious accession to their store of manuscripts. We have never possessed before so large a portion of any Gospel, so well preserved, from so early a date, as we now have, thanks to Victor Martin's distinguished editing, in these fourteen chapters of the Gospel according to St. John, copied about the year 200.
The Sickness Unto Death In The Underworld: A Study of Nihilism
Authors: Clive Geoffrey
Published: August 2011

Since the Enlightenment ennui and despair have been among the most dominant themes in western literature. In the twentieth century there scarcely exists a single major work of fiction which views man's nature and destiny under the aspect of hope or fulfillment. Why this should be so is the subject of interminable discussion which, generally speaking, locates the deeper cause in the breakdown of virtually all genuine religiousness with an attendant rise of meaninglessness and emptiness. This development in turn is linked to the various revolutions, particularly the Industrial, that have combined to undermine traditional occidental modes of thought and living. While some critics hold that it is merely a question of modern society becoming gradually accustomed to the blessings so precipitously conferred upon it by technology, thus comparing its present growing pains to those of an adolescent, few seem to disagree on the prevailing exhaustion and anxiety. In addition to the note of doom struck by the best intellectuals of our day — and its fashionableness is no argument against its truth — it would appear that the unreflecting masses independently of being exposed to this literature do not know how to redeem their leisure time, have lost a great deal of capacity for spontaneous participation, and seek despairingly if not eagerly for something vital to which they can relate themselves and through which find renewed structure in their lives.
The Decalogue in Early Christianity
Authors: Grant Robert M.
Published: August 2011

Tannaite rabbis were accustomed to summarize succinctly the 611 or 613 commandments of the Law in from one to eleven general precepts; but these summaries were merely private halakoth. Until the second century A.D. there were read in the synagogue service the Ten Words which God himself spoke directly to his people, without the mediation of Moses. A Hebrew papyrus from about 200 B.C. includes the Decalogue with the Shema. And Philo goes so far as to declare that “the Ten Words are summaries of the special laws which are recorded in the sacred books.”
Zeus Peloris
Authors: Heichelheim F. M.
Published: August 2011

A note of mine written under war conditions may now be supplemented from literature to which I recently had access. I had proved, with the help of a Greek coin of Phalanna in Thessaly which is preserved in the Fitzwilliam Museum, Cambridge, that the Zeus of the Thessalian Peloria had the name Peloris, not Pelorios. The latter is only the reading of the Epitome of Athenaeus against the best Athenaeus MS, the Codex Marcianus 447. I learned now that Professor Paul Maas had already demonstrated most plausibly in 1935 and 1936 that the so-called Athenaeus-Epitome is nothing more than an abbreviated revision, a metagraphe, of a MS of the type of Codex Marcianus 447. It is therefore without value here for reconstituting Athenaeus' text. We now have a primary document that decisively supports Professor Maas' thesis, and it is a rare occasion in textual criticism that the decisive primary document is a coin. Professor Maas' suggestion however that Πɛλώρι, which occurs in Cod. Marc. 447 has the nominative Πέλωρ, can now be slightly corrected by the evidence of our coin. It can be said with certainty that the nominative is in fact Peloris.
κερδαίνω As a Missionary Term
Authors: Daube David
Published: August 2011

It seems agreed that κερδαίνω in the sense of ‘to win over an unbeliever to one's faith’ (I Cor. 9.19–22, I Pet. 3.1) or ‘to win back a sinner to the way of life required by his and your faith’ (Matt. 18.15) is an echter terminus technicus der Missions-sprache; by which is meant, apparently, that there is no precedent for this sense of the word in either Hellenistic or Rabbinic language. I wish to suggest that this view is not correct; and that the use of κερδαίνω in the passages in question, while conceivably reflecting a specifically Christian trend, is in the main determined by the Rabbinic vocabulary.
Jonathan Scott's “Brief View”
Authors: Armstrong Maurice W.
Published: August 2011

“To enter upon a Controversy in Things of Religion, without due Consideration and weighty Cause for it, is doubtless sinful. … How much Cause there is at this Time to attempt a Vindication of the Doctrines and Practices of our holy Religion, and oppose Error and Disorder, may be manifest by duly attending to the following Treatise: and as to my entering upon this Attempt, I think I may say, it was not hasty and without Consideration. I had early Knowledge of the rising of the Cloud which has covered our Heavens and darkened our Air.” So, in the year 1784, the Reverend Jonathan Scott of Yarmouth, Nova Scotia, stated the motives which led him to write, A Brief View of the Religious Tenets and Sentiments Lately Published and Spread in the Province of Nova Scotia, which are contained in a Book, entitled, “Two Mites on Some of the most important and much disputed Points of Divinity, etc.,” and in a “Sermon Preached at Liverpool, Nov. 19, 1782,” and in a Pamphlet, entitled, “The Antitraditionist,” All being Publications of Mr. Henry Alline, with some Brief Reflections and Observations, also a View of the Ordination of the Author of these Books, together with a Discourse on External Order. Such a formidable title in itself offers an outline of an almost forgotten chapter in the history of Canadian thought and literature.
Constantine Harmenopoulos's Work on Heresy
Authors: Casey Robert P.
Published: August 2011

In Armand Delatte, Anecdota Atheniensia (Bibliothèque de la Faculté de Philosophie et Lettres de l'Université de Liége, Fasc. xxxvi), Paris 1927, pp. 313–321, is found a short treatise on various Christian heresies, ending with a creed. The text is taken from a manuscript of the fifteenth century: Athens, Bibliothèque du Sénat. No. 33, ff. 240–244. Delatte remarks, “Le texte présente naturellement de nombreuses analogies avec les ouvrages bien connus sur les hérésies et particulièrement avec certains chapitres de la Panoplie dogmatique d'Euthymios Zygabenos (Patr. gr. t. 130).”
Strata of Greek Religion in Aeschylus
Authors: Solmsen Friedrich
Published: August 2011

Professor H. J. Rose's thoughtful and suggestive article, “Mythology and Theology in Aeschylus,” has probably led many students of Aeschylus to reread his tragedies with an eye on the specific problems to which Rose directs our attention and also to rethink such impressions and views concerning Aeschylus' religious outlook as they may previously have formed. Professor Rose skillfully illustrates the difference between mythology and theology by contrasting the praise of Zeus in the first great chorus of Agamemnon with the references to Cassandra's experience which we find in a later part of the same play. It is probably true that there are in Aeschylus' work masses of traditional mythology that have not been reforged by his own creative imagination, not become organically assimilated to his own religion, but these are few and far between. On the whole, mythology provides the material which his vigorous and intense thought hammers into shape — into a new mythos which shows the gods acting as Aeschylus' own religious — or theological — convictions demand that they should act. In the larger part of his paper Professor Rose unless I have missed some points, is less anxious to separate the areas of mythology and theology by a clearly drawn boundary line, and to me at least this restraint seems very wise; for if one thinks too rigidly in the terms of these two concepts one runs a risk of cutting through the live tissue and of tearing asunder what has become intimately blended in the poet's own religion.
Portrait of a Devout Humanist M. l'Abbé Henri Brémond
Authors: Guinan Alastair
Published: August 2011

Broadly speaking, there are discernible in the several manifestations of Christianity — one is almost tempted to say, of all religion — two general attitudes. These attitudes of movement or inclination have very well been termed the horizontal and the vertical.
Middle English Versions of “Criste qui lux es et dies”
Authors: Robbins Rossell Hope
Published: August 2011

Judged by its survival in manuscripts, the most popular Latin hymn in Middle English translations was “Criste qui lux es et dies.” Challenged only by “Ave Maris stella” in six versions, and trailed by three hymns extant in three MSS. each (“Alma redemptoris mater,” “Hostis Herodes impie,” and “Vexilla regis prodeunt”), this piece is found in eight different versions, all except one of the fifteenth century:
Sacramentum dans les plus anciens textes chrétiens
Authors: Mohrmann Christine
Published: August 2011

Il pourrait sembler superflu de dire que je n'ai pas la prétention d'éliminer par ces lignes les mystères qui enveloppent μυστήριον et sacramentum, deux termes hérissés de difficultés et dont l'évolution sémasiologique est loin d'être claire. Je voudrais présenter seulement quelques remarques qui sont le fruit d'études sur le grec et le latin des chrétiens et qui pourraient contribuer à la solution du problème de l'équivalence de μυστήριον — sacramentum. Or, ces études nous révèlent de plus en plus des tendances générales, voire des règles, d'après lesquelles les deux grandes langues de l'antiquité classique ont évolué sous l'influence exercée par le Christianisme. Sans entrer dans le détail je voudrais donner quelques suggestions d'ordre général, inspirées par l'étude des procédés qui déterminent l'établissement du vocabulaire technique du grec et du latin des chrétiens.
On Prothysia and Promanteia in Greek Cults
Authors: Sokolowski F.
Published: August 2011

For more than seventy years these important terms of Greek sacred vocabulary have been discussed back and forth. Recently French scholars have adduced new arguments to make their meaning clearer. Although the textual evidence, both epigraphical and literary, is not yet sufficiently plentiful to eliminate all possible doubts, it is evident that progress in the understanding of ritual terminology has been made. I should like to add some observations on the problem and to discuss some of the texts which, in the opinion of many scholars, need clarification.
Catullus and the Di Parentes
Authors: Pascal C. B.
Published: August 2011

Lying against the Alpine foothills, the land from which Catullus departed for Rome was the home of many and varied local cults. Inscriptions from the first three centuries of the Empire give laconic testimony to the names of comparatively unknown gods and goddesses or to strange divine epithets which may have been an inheritance of the original Raeti or their Celtic successors who held sway until the Roman conquest. The sphere of religious life revealed in fragmentary form in these monuments was a world removed from that illuminated by the pages of ancient belles lettres; the members of the Roman poetic coteries either exalted the official pantheon or culled less-familiar divine names from the Hellenistic tradition. The reader who expects that an author not native to the city of Rome may shed some light on the religious milieu of his place of origin is therefore fated to an early disappointment.
The Doctrine of the Two Messiahs in Sectarian Literature in the Time of the Second Commonwealth
Authors: Liver J.
Published: August 2011

The problem of the two Messiahs in Apocryphal literature, especially in the Testaments of the Twelve Patriarchs and in the Damascus Covenant, occupied scholars at the beginning of the present century and has revealed new facets with the discovery of the Dead Sea Scrolls. Especially pertinent to this problem are some of the texts from Qumran Cave 1, and some fragments from Qumran Cave 4, recently published. We shall here endeavor to make clear the distinctive features of these Messiahs, their status and their tasks at the end of days, and to elucidate the historical setting from which the doctrine of the two Messiahs sprang.
Fishers of Men: Footnotes on a Gospel Figure
Authors: Smith Charles W. F.
Published: August 2011

The use of the term άλεεῖς άνθρώπων, “fishers of men” at Mark 1:17 (on which depends Matthew 4:19 but only indirectly Luke 5:10) has often been treated as a self-evident metaphor. “The words of Jesus summon Simon and Andrew to become disciples and heralds of the Kingdom of God,” Vincent Taylor says. Other figures might have sufficed for this dual purpose and the peculiar nature of the metaphor is not explored when the terms “disciples” and “heralds” are used. What is the relationship of disciples to Jesus and how heralds were related to the Kingdom is not made clear although the Markan term may have been intended to do something of this kind. It is insufficient to observe that, since the four men are depicted as fishermen, the summons is appropriately phrased.The metaphor has a Biblical background which provides some clue to the nature of their new calling or, since they are already fishermen, to a new type of fishing and a new catch. Riesenfeld underlines the importance of the phrasing of the call but does not enquire into its meaning.
Neo-Latin Verse-Translations of the Bible
Authors: Grant W. Leonard
Published: August 2011

Johannes Gaertner recently published an article on Latin verse-translations of Psalms in which he described at length the history of a “buried and forgotten literary genre” that reached the height of its popularity during the sixteenth century. Psalms, however, was not the only book of the Bible to find itself arrayed in this curious dress, and one may accordingly add a bibliographical footnote to Professor Gaertner's article by noting some of the most important Latin verse-translations of individual books and also of large portions of the Bible, almost invariably written by Germans or Dutchmen: the practice seems to have been largely a phenomenon of the northern Protestant reformation.
From the History of the Worship of Apollo at Actium
Authors: Sokolowski F.
Published: August 2011

Until the last few years we had scanty information on the cult of Apollo at Actium, which, after the victory of Augustus won there in 31 B.C., became very popular in the Greek and Roman world. The games of Actium, reorganized and elevated to panhellenistic rank, flourished for a long time in the Roman empire. The lucky discovery of an inscription at Olympia, from the end of the third century B.C., has now brought us new light on the earlier history of this cult.
A Note on Platonism in the Philosophy of Jonathan Edwards
Authors: Suter Rufus
Published: August 2011

Recent published allusions to Platonism in the minds of Calvinists, and the compatibility of its position there, brings back the memory of Professor William Wallace Fenn's interpretation of the thought of Jonathan Edwards, in lectures more than twenty-five years ago at the Harvard Theological School. Since this interpretation is no longer popular among writers, it might be of interest to mention it again. Professor Fenn liked to picture Edwards as the protagonist of a New England Tragedy. There was tragedy in the outward failures of his life. But the more devastating tragedy was his inward failure as a Christian philosopher. This, according to Fenn's interpretation, arose from Edwards' self-conscious awareness of being unable to reconcile his Platonism with his Calvinism.
The Composition of the Lukan Writings: A Re-Assessment
Authors: Snape H. C.
Published: August 2011

This paper consists of a re-assessment of the composition of the Lukan writings in the light of the hypothesis put forward in recent years by Professor S. G. F. Brandon, Maurice Goguel and H. J. Schoeps. Briefly they claim that the church of Jewish Christians at Jerusalem actively opposed with temporary success Paul's mission proclaiming Jesus as the universal savior, that following the destruction of Jerusalem in 70 A.D. the Pauline version of Christianity emerged with new prestige while the primitive Jewish version which survived in Alexandria and, possibly to some extent in Rome, had to adjust itself to this new situation. Mark's gospel in Rome and Matthew's in Alexandria, Professor Brandon argues, are significant witnesses to this adjustment; the Lukan writings, the formation of the Corpus Paulinum, are later witnesses from the Pauline side foreshadowing early Catholicism.
Some Notes on the Theology of Nominalism: With Attention to its Relation to the Renaissance
Authors: Oberman Heiko A.
Published: August 2011

To understand the essence of an historical movement, be it primarily philosophical, theological or cultural, the inquirer should abstain from generalizations and obediently analyze the relevant sources.

To understand its significance, however, he has, consciously or unconsciously, to take the dangerous step of comparing movement with movement in order to find a frame of reference which can bring out, by antithesis or analogy, the typical characteristics.
The Debate on the Loyal Sacrifices, A.D. 66
Authors: Roth Cecil
Published: August 2011

A turning-point in the history of Judaea in the first century was the rejection, some time in the summer of 66, of the daily sacrifice that had been offered for many years past in honor of the Emperor; this was tantamount to the repudiation of allegiance to Rome, and thus marked the beginning of the Great Revolt. The Talmud (T. B. Giṭṭin 56a) has a legendary account of this episode, which it associates with a quarrel between two citizens of Jerusalem bearing the improbable names of Kamṣa and Bar Kamṣa, the latter ultimately figuring in the rôle of agent provocateur and informer. Possibly, the name conceals in garbled form some personality of the period known to us from other sources, but thus far it has been impossible to identify him.
Was Hegesippus a Jew?
Authors: Telfer W.
Published: August 2011

Eusebius answers the question in the affirmative, but gives this answer as an inference from facts which he shares with his readers. This is in H. E. iv. 22, when he is in fact taking leave of him. He has made important use of Hegesippus in Books ii, iii, and iv of his Historia Ecclesiastica.
A Second-Century Treatise on Egyptian Priests and Temples
Authors: Schuman Verne B.
Published: August 2011

In return for contributions to aid in excavations at Oxyrhynchus in the 1920's Sir Flinders Petrie sent to Washington University, St. Louis, several hundred papyri, very fragmentary for the most part, and ranging in date from the second century B.C. to the fifth or sixth century A.D. Following the death of Professor Frank Debatin of that university who had done some preliminary work on the collection, permission was given me to publish it. Many of the pieces had never been cleaned and remained creased and covered with dirt, evidently in the condition in which they had been found. After the collection had been cleaned, photographed and examined the five fragments that make up the present text seemed to be by far the most interesting and the most important of the lot. Though no continuous text was provided, their religious content was apparent from such words as προϕήτης, ἱερόν, ἱερεύς and μυστηριασθῆναι.
A Letter of Meletius of Antioch
Authors: Jurgens W. A.
Published: August 2011

I received a letter from the God-beloved Bishop Eusebius enjoining me to write again to the bishops of the West concerning certain ecclesiastical affairs. He wanted me to write the letter, which is to be signed by all who are in (our) communion; but, since I do not see how I could write about the matters which he mentioned, I have sent the memorandum to Your Reverence, so that you yourself, after reading it and hearing the reports of the most beloved brother Sanctissimus, our fellow-priest, may deign to write about these matters as will seem best to yourself. I am ready to subscribe my signature to this letter and to have it carried quickly to those who are in (our) communion, so that the one who is to go to the bishops of the West may have all the signatures when he sets out. Give orders that I be informed immediately of what Your Holiness has in mind, so that I may not be ignorant of your decisions.
The So-Called ‘Biography of David’ in the Books of Samuel and Kings
Authors: Smith Morton
Published: August 2011

A good deal of attention has centered of late on those sections of Samuel and Kings which are often said to constitute a biography of David. In particular, this ‘biography’ was recently singled out by Professor R. H. Pfeiffer, in his Presidential address to the Society of Biblical Literature, as an example of the almost complete absence of religious motivation in the school of which it was representative: Its showed history almost independent of religion, as the work of the Chronicler showed religion almost independent of history.
Emerson, Barzillai Frost, and the Divinity School Address
Authors: Wright Conrad
Published: August 2011

The Reverend Barzillai Frost, minister of the Unitarian church in Concord from 1837 to 1857, does not loom large in the biographies of Emerson. Cabot does not even mention him; Rusk refers to him but once. His name seldom appears in the Journals, and in the published letters there are only a few unimportant allusions to him.
The Sermon on the Mount and the School of Shammai
Authors: Rabinowitz Jacob J.
Published: August 2011

It has been conjectured that παρεκτὸς λόγου πορνείας in Matthew 5:32, which reflects the view of the School of Shammai with respect to the permissibility of divorce, is an addition of the editor. It is perhaps not without significance in this connection that in the Sermon on the Mount there seems to be agreement with the view of the School of Shammai in another important respect, namely that an evil intention is tantamount to an evil act (Matthew 5:22, 28). In Mishnah, Baba Metzia 3:12, it is stated: “If one intends (חחךשב, literally, thinks) to convert a deposit to his own use, the School of Shammai says: He is liable (for its value in case it is lost or damaged). And the School of Hillel says: He is not liable until he has converted it.”
Persische Weisheit in Griechischem Gewande?
Authors: Duchesne-Guillemin J.
Published: August 2011

Peu D'Articles ont une telle importance, pour la question des rapports entre la pensée grecque et la pensée iranienne, que l'étude publicée en 1923, dans la Zeitschrift für Indologie und Iranistik, par Alb. Götze, sous le titre très significatif de “Persische Weisheit in griechischem Gewande.”
The Roman Synod of December 800 and the Alleged Trial of Leo III
Authors: Wallach Luitpold
Published: August 2011

A Roman Synod convoked by Charlemagne met on December ist of the year 800 for the purpose of investigating the accusations levelled against Pope Leo III. In the presence of the pope, the Frankish king presided over an assembly composed of ecclesiastics, Frankish and Roman nobles, including members of the Frankish episcopate — to wit, Arno of Salzburg, Theodulph of Orléans, Riculf of Mayence, Aaron of Angorra, the Saxons Witto and Fredugis, Alcuin's confidants — and other persons of consequence. The eldest son of Charlemagne, Charles, who together with his sisters had accompanied his father to Rome, was another participant.
Heracles Thasios
Authors: Sokolowski F.
Published: August 2011

The excavations of Thasos conducted with patience and skill by the École Françhise d'Athènes since 1911 brought to light many important documents enriching largely our knowledge of the political, economic and religious history of this island. Many interesting papers and books have been published on different subjects dealing with ancient Thasos; others are in preparation. It is a real pleasure for the historian of Greek religion to find in these publications numerous documents of a religious character. They are of course fragmentary and difficult to interpret, but nevertheless extremely important. And one must be grateful to the editors for their laborious efforts to present them to us in a comprehensible form.
Royal Mysteries in Egypt
Authors: Nilsson Martin P.
Published: August 2011

A small scrap of papyrus from Antinoopolis has been edited and commented on by C. H. Roberts and treated in a very learned paper by A. Delatte. I print the text with a few remarks due to these scholars.
On the Theological Interpretation of Plato's Ethics
Authors: Xenakis Jason
Published: August 2011

There are several well known commentators who hold that Plato “identifies” God with good, or goodness, or the good, or the Idea of the good. And there are several others who come very close to saying this. I should like to show not only that this interpretation is wrong, but also the weaker or perhaps more plausible one that Plato holds that the ground of value or obligation is what God approves or commands.
Pauline Problems. Apropos of J. Munck, ‘Paulus und die Heilsgeschichte’
Authors: Smith Morton
Published: August 2011

All historical studies suffer from the unconscious transformation of generally accepted hypotheses into ‘universally known facts.’ This transformation is particularly frequent in NT criticism, where the small amount of directly relevant material necessitates constant resort to hypotheses. Therefore particular credit is due to Munck for writing a book which challanges many of the accepted hypotheses about Paul.
“Marcianus” Aristides, On The Worship of God
Authors: O'Ceallaigh G. C.
Published: August 2011

Careful inspection of all external and internal evidence reveals that the Apology of Aristides, known since 1889 as the long-lost “earliest extant apology for the Christian Faith,” mentioned by Eusebius and Jerome, was written by a proselyte to Hellenist Judaism, probably in the time of Hadrian, not as an apology for Christians at all, but primarily as a counterattack upon polytheists and their religious notions and secondarily, as a defense of the monotheistic worship and the morals of the Jews. This definitely Jewish work of the second century was interpolated and “edited” by a Christian writer, probably of the late fourth century, and was thus converted into what passed as an apology for Christianity.
Berkeley's Demonstration of God
Authors: Piper William Bowman
Published: August 2011

Berkeley's demonstration of God is not philosophically the most important part of his Principles of Human Knowledge. But a close understanding of this demonstration helps one realize just how clearly Berkeley saw, or was willing to see, the logical consequences of those tenets of the Principles which have proven important in the course of philosophy. A step by step analysis of the proof also discloses how much of his philosophical and religious heritage, some of it inimical to his tenets, Berkeley carried into this revolutionary document.