Les sermons sur saint Antoine et le bon usage de la prédication comme ‘vertu’

Abstract

One of the main reasons for Saint Anthony of Padua’s holy fame and reputation is his activity as a preacher. This article begins with a review of the hagiographical legends referring to preaching as a virtue or gift of divine grace, and the importance of Iulianus of Speyer’s works in spreading the concept of preaching as a virtue is hightlighted. Then follows a discussion of a series of texts written between about 1250 and 1350, which seeks to shed light on the identification of recta et fructuosa praedicatio (right and fruitful preaching activity) with Anthony’s wisdom (sapientia) or knowledge (scientia). It can be seen that this message was expounded over a relatively broad timespan from the 1280s onwards. There is also evidence of an interdisciplinary problem, which seems to involve not only the preachers belonging to the Order of Friars Minor, but also those who were called to preach to them from outside the Order itself. Three possible reasons for the appearance of preaching on the list of virtues are suggested. It may have originated from the attempt to assimilate contemporary preachers with the model of holiness provided by Anthony or from an effort to create a counterbalance to the vices of the tongue that were supposed to plague the preachers’ audiences. It may also be an indicator of a more general debate on praedicatio as a gift of divine grace in opposition to those who believed it was merely the result of a studied technique.     

Divine wrath and the conceptual coherence of the book of Nahum

Abstract:

In the recent scholarly discussion on the Book of Nahum two views stand juxtaposed: (1) The Book is a unity, written by a seventh century BCE prophet; (2) the Book as it stands is the outcome of a complex process of redaction implying a Persian period date for the final form. Starting from the final form of the book, it is concluded that, from the point of view of structural‐literary analysis, the book can be seen as unity. The redaction historical approach to the Book of Nahum assumes a distinction between lofty theological language in the hymn (Nah. 1,2–8) and the more realistic language expressing nationalistic feelings in the rest of the book. This distinction is the starting point for a literary‐critical division. However, an analysis of the theme “divine wrath” leads to the conviction that both parts of the book share a common ideology. “Wrath” in the Book of Nahum should be interpreted within the framework of covenant‐theology and as a provoked reaction. The Assyrians are depicted as the “enemies of God”. The doom that is predicted for them can be seen as God's response to their conduct. In this connection it should be observed that several allusions to ancient Near Eastern treaty clauses can be found in Nah. 2,4–3,19. This observation leads to the assumption that the relation between YHWH and the Assyrians is seen as some form of vassaldom. All these observations make a literary‐critical division less plausible. Finally, a seventh century BCE date for the composition of Nahum is proposed.     

Defending Political Augustinianism: Brague and Taubes on the “Divine” as a Common Conceptual Space

Augustine holds that each society needs to be oriented to “God and the good.” He invidiously compares the earthly city as receptive to the true God with the earthly city as opposed to the true God, and he resolutely holds that only an earthly city oriented to the true God can be genuinely described as just and legitimate. At first glance this “political Augustinianism” hardly seems very attractive to non-believers or defensible in the eyes of modern secular liberals, and yet in this article I wish to defend it and commend it universally, that is, to promote its benefits and critical insights beyond religious circles. I commend an emphasis on “the divine” (to theion), rather than on God (ho theos), as a bridge to God for believers but also, and more importantly in the West's present liberal pluralist context, as a common halting place where believers and non-believers alike can sense “the beyond” (Augustine's “God and the good”) in their midst. I develop my argument that the “divine,” thus understood, can provide us with a common conceptual space where we can abide, converse, and even agree: (i) by engaging with Jacob Taubes who powerfully criticises such an emphasis on the “divine,” (ii) by considering “divine” natural law as a bridge and halting place between immanence and transcendence, and (iii) by reflecting upon the work of Rémi Brague who has recently given powerful support to the importance and utility in the present intellectual climate of the divine (to theion) as a bridge to God (ho theos).     

Convictions,Loyalties and the Secular State

Abstract

The article examines the relationship between communal religious identity and the secular, liberal state. It addresses the concern that religious allegiance undermines an individual's or group's political loyalty. The liberal secular state is threatened when a religious community participates in public discussion because this challenges the positioning of religious belief as personal and private. Currently this issue is brought into sharp focus by the identities of Muslim people although it is by no means restricted to this religious group. The early Christians negotiated the difficulties of loyalty to the empire and worship of the one true God as uniquely divine. The work of William Cavanaugh and Maleiha Malik is utilized to argue that religious communities can participate in public discussions in secular liberal states while living by narratives not shared by these polities. In fact religious communities can deepen the moral discussions of liberal secular states by bringing to its instrumental rationalism convictions established on alternate beliefs and narratives about the human condition. The recognition of the public role of religions need not induce panic in the liberal secular state and may secure religious communities sufficiently to allow mature, critical debate and discussion of their loyalties.     

Divine Healing in Australian Protestantism, 1870–1940

The topic of divine healing was not at the forefront of the Protestant movement during its first three centuries as it reacted to what was seen as an exaggerated and often fallacious miraculous supernaturalism in Roman Catholicism. By the middle of the nineteenth century the Protestant churches in Britain, America, Europe and Australia had to consider divine healing in light of a newly emerging holiness movement. This article examines the developments in practice and theological perspective of the Protestant churches in Australia, particularly as they responded to the clear claims of the growing Pentecostal movement in the nation and the sacramental perspective on healing supported by the High Anglican sector of the Australian Church of England.     

Other Political Animals: Aristotle and the Limits of Political Community

In recent years there has been a resurgence of interest in the philosophical underpinnings of the human-animal distinction among political theorists, suggesting a possible sea change in how relationships between animals and humans are understood. Yet despite this interest, Aristotle’s famous dicta that “man is a political animal” and that only “beasts and gods” might live without politics persist as the best-known statements on humans and animals and how they relate politically. This essay draws on Aristotle’s biological writings in order to qualify these statements, outlining two opposing threads in Aristotle’s thought: one where humans are seen to be similar to other political animals and hence capable of sharing in political community, and the second where humans are seen to be unlike other animals by virtue of their relation with the divine. I argue that the problems that inform Aristotle’s way of understanding the similarities and differences between humans and animals and between members of a political community challenge recent theoretical attempts to include other animals in the human political community.     

The Paradox of Subjective Truth

Abstract

This paper focuses in part on Jan Assmann's interpretation and refutation of Carl Schmitt's very well-known secularization theory that all significant modern concepts of the state are secularized theological notions. It will be demonstrated that Assmann attempts to counter Schmitt's conception of modern secularization by suggesting that Mosaic monotheism inaugurated a revolution by theologizing the political. By briefly exploring Assmann's interpretation of Egyptian religion, it will be argued that a conception of the political as distinct from the theological characterized the political form of ancient Egypt. This leads to a discussion of Assmann's argument that Schmitt's conception of the friend/enemy distinction should be understood as an aberration of the political form of ancient Egypt and therefore viewed as a category of political illegitimacy. In order to illustrate this, attention will first be drawn to Assmann's distinction between primary and secondary religion. This is followed by a discussion of Assmann's notion of the structural transform of the political by theology, which then moves specifically into his argument for the intellectual origins of Schmitt's concept of the political. It will be attempted throughout this paper to bring conceptual clarification to Assmann's notion of theologization by relating it to the question of political theology currently taking place in France and the English-speaking world. Towards the end I offer a number of criticisms of Assmann's notion of theologization.     

‘There Was A Third Man…’: Tales from a Global Policy Consultation on Indicators for the Sustainable Development Goals

This article reflects on the experience of the two authors as ‘experts’ during consultations on justice and security indicators for the Sustainable Development Goals. The authors examine how the tension between the indeterminacy of the concepts to be measured — justice and security — and the concreteness of indicators shaped the politics of the consultations. Participants used this tension strategically to destabilize notions of time, space and identity on which knowledge production rests. In doing so, they blurred the distinction between academics, advocates and policy makers. They did this to lay claim to some aspects of implementation while distancing themselves from others. The authors then juxtapose this with personal experience of researching South Sudanese citizens, who challenged and deconstructed that distinction. At the same time, experts at the consultations incorporated an image of these citizens as an ethical justification for the discussion. The authors argue that a more complex sociology of knowledge is required to understand how these global knowledge practices work from the global to the local. Such a sociology of knowledge acknowledges fluidity and grapples with how knowledge practices defer and delimit moments of decision; it requires an ethico‐political — rather than just a political — critique.     

Kommentar: The Economic or the Economy? – Reflections on the Objects of Historical Epistemology

In the recent decade the perspectives of historical epistemology have turned economic practices into a novel object of study: the focus lies on how discourses, techniques of measurement and valuation produce economic facts. 1 The research on the historical epistemologies of economic facts belongs to a broader scholarly endeavor that takes place in cultural anthropology, social theory, literary studies, political theory and history. This interdisciplinary work brings to light how deeply economic issues are constituted by intermingling a set of cultural, political, technical and legal distinctions, which distinguish what counts as properly economic from what does not. 2 In this perspective, the very definition of economy becomes a hybrid and contentious affair. The central theoretical question for the historical epistemology and cultural anthropology of economy is currently how to conceptualize the link between epistemic practices and acts of ‘doing the economy’. This special issue on the Historical Episte mology of the Economic pushes us to think about this crucial link. Monika Dommann, Daniel Speich Chassé and Mischa Suter explore different modes of approaching the interlacing of epistemology and economy. These modes can be discussed under the following headings: 1) Pragmatics and Poetologies of Knowledge, 2) Economic Discourses and Epistemic Techniques, 3) Boundaries of Economy. On the basis of the richness of the historical material and the finely grained arguments that these papers bring forth, I will elaborate on the conceptualization of these linkages between epistemology and economy. My discussion culminates in the attempt to clarify an analytical distinction that is freely used in this special issue but that deserves further discussion: the distinction between the economic and the economy as an object of historical epistemology. My question is, does it matter if we write a historical epistemology of the economic or of the economy? What distinction do we wish to make by juxtaposing these two?     

The Theology of Carl Schmitt's Political Theology

The theological turn in studies of Carl Schmitt is pronounced. This paper does not challenge this turn, but questions what theology means for Schmitt. Specifically, it challenges the assumption that Schmitt's political theology is grounded in divine revelation. By distinguishing between “theology in the sense of divine revelation” and “theology in the sense of epistemic faith,” it argues that Schmitt's political theology is epistemic in origin. Schmitt's political theology is not rooted in faith in divine revelation, but in the narrower notion that human cognition is, ultimately, rooted in faith not reason, revelation, or common sense.     

上海大都市区行政区划体制研究

上海正在朝着国际经济、金融、贸易和航运中心的大都市战略目标迈进。但上海是中国面积最小的直辖市,受政区空间与行政区划体制的制约,发展面临一系列的矛盾。解决行政区划矛盾的政策性思路一是内部改革,充分发挥现有政区空间的潜力;二是以上海为中心,建立长江三角洲地区城市联合政府,在长江三角洲地区范围内解决国际大都市的政区空间问题,以便形成上海创建国际大都市的区域互补优势。     

Medieval amulet illustrating the divine horseman myth,Rozhdestveno, Perm Territory

An amulet from a medieval site in the Perm Territory is described. The amulet is made from a broken, horn comb and bears an incised drawing representing a mythological scene well known in both medieval and more recent artifacts manufactured on both sides of the Urals. The scene includes a horseman, a bird of prey, and the celestial bodies. Most specialists believe that the scene refers to the divine horseman, a cultural hero and central figure in Ob Ugrian mythology. The drawing is unusual in that it shows the horseman figured in the sky rather than on the ground as is the case in all similar representations recorded previously. The composition apparently illustrates the mythical theme of the hero “patrolling the world at the height of the clouds,” and is relevant to the understanding of the divine horseman myth as it circulated among the Permian Finns and Ob Ugrians.     

Bild und text: Mediale und historische perspektiven auf das alttestamentliche bilderverbot

This essay is trying to shed new light on the prohibition of cultic images in the Hebrew Bible. The first part shows the relationship between written texts and images when viewed as media of the divine or the divine will. It is important to note that the prohibition of cultic images in the Pentateuch is closely related to the concept of Moses'/Gods' writing down the divine revelation. In the second part the paper is dealing with the main function of cultic images in the society's system of religious symbols, i.e. as representations of Gods in a full sense. The third part tries to outline how the written text more and more replaces cultic images as manifestations and media of God and his commandments. The fourth part concludes with the assumption that public reading, recitation and enactment of holy texts generate a new mystery - the mystery of the divine body and form.     

Women's Interests and Empowerment: Gender Planning Reconsidered

This article looks at the empowerment approach in relation to issues of women and development. After explaining why this is currently the most fruitful perspective in the field of gender planning, it then goes on to explore two central problems of the empowerment approach. The first problem is the conceptualization of women's gender interests. The distinction between women's practical and strategic gender interests was introduced by Molyneux and popularized by Moser. It is argued here that this distinction is theoretically unfounded and empirically untenable. Secondly, gender planners tend towards a preference for simplified tools and quantifiable targets. Here it is argued that women's realities should not be bent into this planning framework but that instead planners, working from an empowerment perspective, should demonstrate flexibility and theoretical grounding, and be aware of the political dimensions of their work.     

INCE NTIVE SYSTEMS IN ENVIRONMENTAL REGULATION*

The central problem of environmental and other regulation is identified as a control problem similar to that faced by principals in controlling their agents. An incentive systems framework, featuring the concept of incentive relation, is offered as a means of integrating and systematizing discussion of alternative means of regulation. The distinction of incentive and directive means of environmental regulation, together with the levels of their targets and the penalties for enforcement, are employed to develop a typology of regulatory means and to categorize environmental regulatory alternatives. Shifting from control of regulatees to control of regulators, some results of a study of the incentive systems facing state reclamation inspectors are reported. Dual external incentive relations (to the mining industry and to the federal Office of Surface Mining) are observed, and the design consequences for regulation in the federal system are discussed.     

Die subjektive Objektivität der mittelalterlichen Medizin

The problem of ‘reality’ and ‘realism’ is rarely discussed in medieval medical texts, although medieval medicine is based on objectivity. There are three reasons why medieval physicians were so sure about their image of human nature: the convincing model of humoral pathology, the undoubted truth of tradition, and the suggestive similarities between worldly things and their presumed divine purpose. Thus, individual cases were only examples of the common theory of medicine and were by no means able to change it.     

The Culture of Fasting in Early Stuart Parliaments*

The fasts, proposed and observed by parliament in the first half of the 17th century, have always been defined as opportunities for propaganda. This article focuses, instead, on their cultural and religious meanings: why MPs believed that the act of fasting itself was important and what they hoped it would achieve. It argues that fasts were proposed for two reasons: to forge unity between parliament and the king at a time of growing division, with the aim of making parliamentary sessions more productive and successful, and to provide more direct resolution to the nation's problems by invoking divine intervention. Fast motions commanded widespread support across parliament because they were rooted in the dominant theory of causation – divine providence – and reflected the gradual conventionalisation of fasting in the late 16th and early 17th centuries. However, this consensus seemed to wane in the early 1640s as divisions between Charles I and some of his most vocal MPs widened, while the fast day observed on 17 November 1640 was used by some MPs to express their opposition to Charles's religious policy, especially regarding the siting of the communion table/altar and the position from where the service was to be read. The article concludes by reflecting on how a study of parliamentary fasting can contribute to wider debates on commensality and abstinence.     

Is it wise to believe Daniel?

A number of possible reasons for the unusual use of divine names in Pss 42-83 are presented. Detailed analysis of the Elohistic Psalter follows, pinpointing exactly how it differs from the rest of the Psalter. Frequencies of divine names are examined, as well as their stylistic use (including use in parallelism, the place of acrostics and refrains, and specific criteria for use of the less-favoured name), and the differing use of shared material and idioms. The author concludes that the Elohistic Psalter is the result of highly skilled editorial activity which was unrelated to any reluctance to pronounce the tetragrammaton.     

A pragmatic conservatism. Montesquieu and the framing of the Belgian constitution (1830–1831)

In 1830, members of the Belgian National Congress asserted that they would not attempt to create an ideal constitution. Rather, they wanted to frame a constitution which would take the existing order into account, which would be adapted to Belgian manners and customs. Their ‘pragmatic conservatism’, as it can be described in distinction to Burke's juridical conservatism, was to an important degree inspired by the writings of Montesquieu. Both the discussion on the monarchy and the debate on the senate were influenced by the Esprit des lois. Indirectly, the debates in the National Congress give evidence of the enormous influence of the Esprit des lois on political thought in the Restoration period.