{"id":465,"date":"2015-05-19T19:05:49","date_gmt":"2015-05-19T17:05:49","guid":{"rendered":"http:\/\/wp.unil.ch\/aelac\/?p=465"},"modified":"2016-04-13T15:21:14","modified_gmt":"2016-04-13T13:21:14","slug":"apocrypha-25-2014","status":"publish","type":"post","link":"https:\/\/wp.unil.ch\/aelac\/apocrypha-25-2014\/","title":{"rendered":"Apocrypha 25 (2014)"},"content":{"rendered":"

Le volume 25 de la revue\u00a0Apocrypha<\/em> vient de para\u00eetre. Vous trouverez ci-dessous le r\u00e9sum\u00e9 des articles.
\n<\/p>\n\n

\u00ab La fin de la vie de Th\u00e8cle dans les manuscrits des Actes de Paul et Th\u00e8cle<\/i>. \u00c9dition des textes additionnels \u00bb, par Jean-Daniel Kaestli et Willy Rordorf, p. 9-101.<\/h2>\n

\u00c0 l\u2019origine, l\u2019histoire de Th\u00e8cle faisait partie des Actes de Paul <\/em>et s\u2019achevait par ces mots\u00a0: \u00ab\u00a0Apr\u00e8s avoir illumin\u00e9 beaucoup de gens par la parole de Dieu, elle s\u2019endormit d\u2019un beau sommeil.\u00a0\u00bb Lorsqu\u2019elle a \u00e9t\u00e9 transmise comme texte ind\u00e9pendant, elle n\u2019a conserv\u00e9 cette fin primitive mentionnant la mort de Th\u00e8cle que dans une partie des t\u00e9moins grecs des Actes de Paul et Th\u00e8cl<\/em>e (APThe<\/em>). Sur les 41\u00a0manuscrits utilis\u00e9s par Willy Rordorf pour sa nouvelle \u00e9dition (\u00e0 para\u00eetre dans la Series apocryphorum du Corpus christianorum), 28 contiennent des versions remani\u00e9es et parfois consid\u00e9rablement amplifi\u00e9es de la fin de la vie de Th\u00e8cle, que nous appelons \u00ab\u00a0textes additionnels\u00a0\u00bb. Ces textes, num\u00e9rot\u00e9s de I \u00e0 VIII \u00e0 des fins d\u2019analyse, ont des attaches vari\u00e9es avec le corps des APThe<\/em> et se combinent entre eux dans les manuscrits de mani\u00e8re tr\u00e8s diverse. Ils sont \u00e9dit\u00e9s et traduits ici de mani\u00e8re \u00e0 faire appara\u00eetre clairement la finale propre \u00e0 chaque manuscrit. L\u2019une de ces finales, qui mentionne la c\u00e9l\u00e9bration de la m\u00e9moire de Th\u00e8cle dans la \u00ab\u00a0demeure sainte\u00a0\u00bb o\u00f9 repose sa d\u00e9pouille mortelle qui s\u2019est miraculeusement enfonc\u00e9e sous terre, est in\u00e9dite (textes\u00a0I +\u00a0II). L\u2019histoire du complot des m\u00e9decins de S\u00e9leucie et de la disparition miraculeuse de Th\u00e8cle vivante dans le rocher, transmise sous deux formes, est conserv\u00e9e dans une version plus ancienne dans le texte\u00a0VI que dans le texte\u00a0III \u2013 \u00e0 l\u2019exception de l\u2019\u00e9pisode interpol\u00e9 de la gu\u00e9rison de la fille de Proclianos. Les textes\u00a0IV et\u00a0V, qui forment une unit\u00e9, constituent le pr\u00e9ambule et le corps d\u2019une lettre adress\u00e9e \u00e0 l\u2019autorit\u00e9 imp\u00e9riale, racontant les circonstances de la confection et de la transmission de \u00ab\u00a0la v\u00e9ritable image de la sainte ap\u00f4tre\u00a0\u00bb. Des extraits de cette lettre, anonyme dans les APTh<\/em>, sont cit\u00e9s et attribu\u00e9s \u00e0 Basile de S\u00e9leucie (ve<\/sup>\u00a0si\u00e8cle) par Nic\u00e9phore de Constantinople (ixe<\/sup>\u00a0si\u00e8cle) et dans un floril\u00e8ge de textes en faveur du culte des images. Le texte\u00a0VII correspond \u00e0 la finale \u00ab\u00a0romaine\u00a0\u00bb des APThe<\/em>, rapportant le voyage souterrain, la mort et la s\u00e9pulture de Th\u00e8cle \u00e0 Rome. Le texte\u00a0VIII est la r\u00e9\u00e9criture par Sym\u00e9on M\u00e9taphraste, sur la base des textes\u00a0I +\u00a0III, de l\u2019histoire du complot des m\u00e9decins et de la disparition de Th\u00e8cle dans le rocher.<\/p>\n

Originally, the story of Thecla was an integral part of the Acts of Paul<\/em>and ended with the words: \u00ab\u00a0And after she had enlightened many with the word of God, she slept a good sleep.\u00a0\u00bb When the story was transmitted independently, this original ending mentionning Thecla\u2019s death was retained only in a limited part of the Greek witnesses of the Acts of Paul and Thecla<\/em> (APThe<\/em>). The new edition of this text prepared by Willy Rordorf (to be published in the Corpus christianorum Series apocrpyhorum) is based on 41\u00a0manuscripts; 28 witnesses contain \u00ab\u00a0additional texts\u00a0\u00bb, that is to say revised and amplified versions of the last part of Thecla\u2019s life. These items, numbered from I to VIII, are variously connected with the body of theAPThe<\/em> and combine with each other in different ways in the manuscripts. In the following edition and translation they are so presented as to show clearly the ending of each individual manuscript. One of these endings is unedited: it describes about the celebration of the memory of Thecla \u00ab\u00a0in her holy house\u00a0\u00bb, <\/em>in the place where her mortal remains went down miraculously into the earth (texts\u00a0I +\u00a0II). There are two versions of the plot of the physicians of Seleucia against Thecla and her going alive into the rock to escape the licentious young men; the original form is better preserved in text\u00a0VI than in text\u00a0III \u2013 except for the interpolated story of the healing of Proclianos\u2019 daughter. Text\u00a0IV and text\u00a0V form a unit; they are the preamble and the body of an anonymous letter to the imperial power, narrating how \u00ab\u00a0the true image of the holy apostle\u00a0\u00bb Thecla had been providentially painted and preserved in Seleucia. Extracts of the same letter, attributed to Basil of Seleucia (5th<\/sup> century), are quoted by Nicephorus of Constantinople (9th<\/sup>\u00a0century) and in a florilegium of texts defending the cult of images. Text\u00a0VII is the \u00ab\u00a0Roman ending\u00a0\u00bb, stating that Thecla went underground to Rom, died and was buried there. Text\u00a0VIII, borrowed from Symeon Metaphrastes, is a wordy rewriting, based on texts\u00a0I +\u00a0III, of the the tale of the physicians\u2019 plot against Thecla and her entering alive into the rock.<\/p>\n

\u00ab The Habakkuk Section in \u2018Bel and the Snake\u2019: The Rabbinic Perspective \u00bb, par Zvi Ron, p. 103-112.<\/h2>\n

The Habakkuk episode in the \u201cBel and the Snake\u201d addition to Daniel seems to be a peculiar addition to the narrative, without any clear function. From the rabbinic perspective, the elements contained therein are all based on biblical or midrashic themes, and have much meaning and significance. The Habakkuk episode was understood to function as a form of early midrash, playing on the association of Habakkuk with a lion, as found in the rabbinic midrash (Numbers Rabbah\u00a013:4), \u201cLet a lion come and rescue a lion from the mouth of a lion.\u201d<\/p>\n

L\u2019\u00e9pisode d\u2019Habacuc dans l\u2019addition \u00e0 Daniel, \u00ab Bel et le serpent \u00bb, semble \u00eatre un ajout particulier \u00e0 la narration dont la fonction n\u2019est pas \u00e9vidente. Selon la perspective rabbinique, les \u00e9l\u00e9ments contenus dans l\u2019\u00e9pisode sont tous fond\u00e9s sur des th\u00e8mes bibliques ou midrashiques et ils ont un sens et une signification importants. L\u2019\u00e9pisode d\u2019Habacuc a \u00e9t\u00e9 interpr\u00e9t\u00e9 comme fonctionnant comme une forme primitive de midrash, jourant sur l\u2019association d\u2019Habacuc avec un lion, telle qu\u2019on peut la trouver dans le midrach rabbinique (Nombres Rabbah 13:4), \u00ab Laisse un lion venir et sauve un lion de la bouche d\u2019un lion \u00bb.<\/p>\n

\u00ab The Ambiguity of Gender: Representations of Wicked Women as Group Identity Markers from the Book of Proverbs<\/i> to the Pseudo-Clementine Homilies <\/i>\u00bb, par Daniele Tripaldi, p.\u00a0 113-131.<\/h2>\n

The article aims at shedding new light on one of the key-feature of the Pseudo-Clementine Homilies<\/em>\u2019 world-view: Eve \/\/ female prophecy, as opposed to Adam \/\/ True Prophet. By tracing back the sources of such representation to the Wisdom tradition and the book of Proverbs, as well as to ancient assumptions on women innate ambiguity, it attempts to show how an authoritative Biblical model and gendered prejudices came to be \u2018performed\u2019 together in a original and innovative way, in order to make sense of and respond to escalating conflicts among early Christian groups.<\/p>\n

Cet article propose un nouvel \u00e9clairage sur l\u2019une des donn\u00e9es majeures de la conception du monde des Hom\u00e9lies<\/em> pseudo-cl\u00e9mentines\u00a0: \u00c8ve\/\/proph\u00e9tie f\u00e9minine vs Adam\/\/Vrai Proph\u00e8te. En retra\u00e7ant les sources d\u2019une telle repr\u00e9sentation jusqu\u2019aux traditions de la Sagesse et du livre des Proverbes, ainsi qu\u2019aux pr\u00e9suppos\u00e9s anciens sur l\u2019ambigu\u00eft\u00e9 f\u00e9minine inn\u00e9e, cette contribution cherche \u00e0 montrer comment l\u2019autorit\u00e9 d\u2019un mod\u00e8le biblique et des pr\u00e9jug\u00e9s sur les genres en vinrent \u00e0 \u00eatre mis en \u0153uvre ensemble d\u2019une mani\u00e8re originale et novatrice pour faire sens et r\u00e9pondre \u00e0 des conflits croissants parmi les groupes du christianisme primitif.<\/p>\n

\u00ab A Quotation from the Questions of Bartholomew<\/i> in an early Medieval Latin Sermon \u00bb,\u00a0 par Stephen Pelle, p. 133-149.<\/h2>\n

The Questions of Bartholomew<\/em>, originally composed in Greek probably between the second and fourth centuries, describe how the titular apostle questions Christ, Mary, and the devil about various topics after Christ\u2019s resurrection. Relatively few signs of the possible influence of this text have been discovered in later works, and its reception has consequently been difficult to study. The present article identifies a significant borrowing from the Questions in a seventh- or eighth-century Latin sermon now surviving in two ninth-century manuscripts. The sermon\u2019s account of the fall of Satan and his angels draws heavily on the fourth chapter of the Questions. This discovery should encourage a renewed interest in finding possible borrowings from the apocryphon in the medieval West.<\/p>\n

Dans les Questions de Barth\u00e9lemy<\/em>, \u00e9crites originellement en grec probablement entre le iie<\/sup> et le ive\u00a0<\/sup>si\u00e8cle, cet ap\u00f4tre \u00e9ponyme pose plusieurs questions sur des sujets divers au Christ, \u00e0 Marie, et au diable apr\u00e8s la R\u00e9surrection. La r\u00e9ception de cet apocryphe est difficile \u00e0 d\u00e9terminer en raison des maigres indices d\u2019influence d\u00e9couverts jusqu\u2019ici dans des textes ult\u00e9rieurs. Cet article se propose d\u2019identifier un emprunt significatif des Questions dans un sermon latin du viie<\/sup> ou viiie<\/sup>\u00a0si\u00e8cle, qui subsiste maintenant dans deux manuscrits du ixe<\/sup>\u00a0si\u00e8cle. Le r\u00e9cit du sermon sur la chute de Satan et de ses anges s\u2019appuie largement sur le quatri\u00e8me chapitre des Questions. Cette d\u00e9couverte devrait renouveler l\u2019int\u00e9r\u00eat pour la recherche des emprunts possibles de l\u2019apocryphe dans l\u2019Occident m\u00e9di\u00e9val.<\/p>\n

\u00ab Some Remarks on the Merkabah\u2019s Vision in the Greek<\/i> Life of Adam and Eve <\/i>\u00bb,\u00a0 par Magdalena Diaz Araujo, p. 151-170.<\/h2>\n

The Merkabah\u2019s vision in the Life of Adam and Eve<\/em> has been considered as a marginal subject by scholars interested in apocalyptic texts. Similarly, among the specialists of the Life of Adam and E<\/em>ve, this theme does not yet occupy a prominent place, even though its investigation could reinvigorate a neglected perspective, namely that the Greek Life of Adam and Eve<\/em> should be read as a text with apocalyptic features. This paper analyses four different visions of the Merkabah in the Greek Lif<\/em>e, which illuminate the complexity and richness of the vision of the Throne and the Chariot of God in this source. In addition, the importance accorded to this divine representation would contribute to support the possible priority of Greek and Georgian versions over the corresponding sections in theArmenian, Latin, and the Slavonic Life<\/em>.<\/p>\n

La vision de la Merkabah dans la Vie d\u2019Adam et \u00c8v<\/em>e a \u00e9t\u00e9 consid\u00e9r\u00e9e comme un sujet mineur par les chercheurs int\u00e9ress\u00e9s par les textes apocalyptiques. Pareillement, parmi les sp\u00e9cialistes de la Vie d\u2019Adam et \u00c8v<\/em>e, ce th\u00e8me n\u2019occupe pas encore une place de choix, m\u00eame si son \u00e9tude pourrait relancer une perspective n\u00e9glig\u00e9e, \u00e0 savoir que la Vie grecque d\u2019Adam et \u00c8ve<\/em> doit \u00eatre lue comme un texte qui comporte des traits apocalyptiques. Cet article analyse quatre visions diff\u00e9rentes de la Merkabah dans la Vie grecque<\/em>, qui \u00e9clairent la complexit\u00e9 et la richesse de la vision du Tr\u00f4ne et du Char de Dieu dans cette source. En outre, l\u2019importance accord\u00e9e \u00e0 cette repr\u00e9sentation divine contribuerait \u00e0 soutenir la priorit\u00e9 possible des versions grecque et g\u00e9orgienne sur les sections correspondantes dans les Vies arm\u00e9nienne, latines et slave<\/em>.<\/p>\n

\u00ab La figure d\u2019Adam dans les Extraits<\/i> du gnostique valentinien Th\u00e9odote <\/i>\u00bb, par Jean-Daniel Dubois, p. 171-180.<\/h2>\n

Une lecture de certains Extraits <\/em>du gnostique valentinien Th\u00e9odote tient compte ici de l\u2019apport des documents coptes de Nag Hammadi, en vue d\u2019une interpr\u00e9tation renouvel\u00e9e de la sot\u00e9riologie valentinienne. Les quelques fragments sur la figure d\u2019Adam permettent de mieux comprendre comment les valentiniens lisent les \u00e9critures bibliques \u00e0 la lumi\u00e8re de Platon, et visent ainsi, avec trois cat\u00e9gories traditionnelles (hyliques, psychiques et pneumatiques) la totalit\u00e9 du genre humain. La tripartition sert \u00e0 d\u00e9finir l\u2019anthropologie valentinienne et \u00e0 pr\u00e9ciser comment chaque individu pourrait parvenir au salut.<\/p>\n

An interpretation of some Extracts<\/em> of the Valentinian gnostic Theodotus takes into account the contribution of the Coptic documents of Nag Hammadi for a renewed reading of Valentinian soteriology. The few fragments on Adam\u2019s figure bring about a better understanding of how the Valentinians read biblical Scriptures under Plato\u2019s light; these fragments deal with three traditional categories (hylics, psychics and pneumatics), about the totality of human race. The threefold partition helps defining Valentinian anthropology and explaining how each individual may obtain salvation.<\/p>\n

\u00ab Gematria e acrostico di Adamo: nuovi testimoni \u00bb, par Sever Voicu, p. 181-193.<\/h2>\n

This note supplements an article on the same subject published inApocrypha<\/em> in 2007. It discusses new bibliographical items, but also some previous research which had escaped the author\u2019s attention. Two final paragraphs deal with topics neglected in 2007, namely, the spreading of the acronym across the vernacular languages of Western Europe and its \u00ab\u00a0translation\u00a0\u00bb into Latin, attempted around the year\u00a01200 by Pope Innocent\u00a0III.<\/p>\n

Cette note est pour l\u2019essentiel un compl\u00e9ment \u00e0 un article publi\u00e9 ici-m\u00eame en 2007, avec une pr\u00e9sentation de la bibliographie r\u00e9cente, mais aussi de recherches plus anciennes qui avaient \u00e9chapp\u00e9 \u00e0 l\u2019auteur. Elle met en valeur aussi deux th\u00e8mes qui avaient \u00e9t\u00e9 n\u00e9glig\u00e9s en 2007\u00a0: la transmission de l\u2019acrostiche d\u2019Adam dans les langues vernaculaires de l\u2019occident europ\u00e9en et sa \u00ab\u00a0traduction\u00a0\u00bb en latin par le pape Innocent\u00a0III vers l\u2019an\u00a01200.<\/p>\n

\u00ab Qui a dit qu\u2019Adam avait p\u00e9ch\u00e9? Adam et \u00c8ve dans les Hom\u00e9lies\u00a0<\/i>pseudo-cl\u00e9mentines \u00bb, par Fr\u00e9d\u00e9ric Amsler, p. 195-210.<\/h2>\n

Dans chacune des deux formes du roman pseudo-cl\u00e9mentin, lesHom\u00e9lies<\/em> et les Reconnaissances<\/em>, les figures d\u2019Adam et Eve font l\u2019objet de plusieurs interpr\u00e9tations diff\u00e9rentes. Dans les Hom\u00e9lies<\/em>, la figure d\u2019Adam s\u2019inscrit d\u2019abord dans le syst\u00e8me des doctrines du vrai proph\u00e8te, des fausses p\u00e9ricopes et des syzygies en Hom<\/em>\u00a0II-III et appara\u00eet comme un \u00eatre sans p\u00e9ch\u00e9, mais qui donne naissance au mal par son commerce avec Eve. Puis en Hom<\/em>\u00a0VIII-X, l\u2019hom\u00e9liste d\u00e9veloppe une seconde explication de l\u2019origine du mal, en lien avec le th\u00e8me de la chute des anges, selon laquelle le mal r\u00e9sulte de l\u2019ingratitude des humains. Enfin en Hom<\/em>\u00a0XIX-XX, l\u2019auteur reprend \u00e0 sa mani\u00e8re la th\u00e9orie philosophique des quatre \u00e9l\u00e9ments pour situer le mal dans le r\u00e9sultat de leur m\u00e9lange. Il s\u2019efforce toutefois de combiner cette th\u00e9orie philosophique avec des donn\u00e9es bibliques.<\/p>\n

Cette succession d\u2019explications n\u2019est ni une suite de repentirs, ni la trace de couches r\u00e9dactionnelles maladroitement harmonis\u00e9es, mais doit \u00eatre inscrite dans un projet th\u00e9ologique d\u2019ensemble qui consiste \u00e0 d\u00e9montrer que, quelle que soit l\u2019explication de l\u2019origine du mal qu\u2019on adopte, elle ne saurait faire de Dieu l\u2019auteur du mal ou porter atteinte \u00e0 son absolue justice.<\/p>\n

In both forms of the so-called Pseudo-Clementines, the Homilies<\/em> and the Recognitions<\/em>, Adam and Eve are subject to several different interpretations. Adam appears at first in the Homilies<\/em> as part of the system of doctrines of the true prophet, the false pericopes and the syzygies (Hom\u00a0<\/em>II-III), where he is depicted as without sin, and yet still reponsible for the evil brought via his relationship with Eve. The Homelist then develops another explanation for the origin of evil inHom<\/em>\u00a0VIII-X in connection with the henochian theme of the fall of the angels. According to this second explanation, evil arises because humanity\u2019s ingratitude. Finally in Hom\u00a0<\/em>XIX-XX, the author assumes his own version of the philosophical theory of the four elements and suggests that evil originated as a result of their mixture. He tries, however, to combine this philosophical theory with biblical data.<\/p>\n

These successive explanations constitute neither a series of repentances, nor a weaving together of awkwardly harmonized editorial strands. They should instead be understood as forming a broad theological project that seeks to demonstrate that no explanation of the origin of evil could ever justifiably cast God as the author of evil or compromise his absolute justice.<\/p>\n

\u00ab \u00c9tude critique : Antonio Orbe, Introduction \u00e0 la th\u00e9ologie des iie<\/sup> et iiie\u00a0<\/sup>si\u00e8cles <\/i>\u00bb, par Cecilia Antonelli, p. 211-228.<\/h2>\n

Cette contribution vise \u00e0 proposer une pr\u00e9sentation de la nouvelle \u00e9dition fran\u00e7aise, publi\u00e9e au Cerf \u00e0 Paris en 2012, de l\u2019ouvrage capital d\u2019Antonio Orbe, en deux tomes, consacr\u00e9 \u00e0 la r\u00e9flexion th\u00e9ologique des origines chr\u00e9tiennes, intitul\u00e9 Introduction \u00e0 la th\u00e9ologie des iie<\/sup> et iiie<\/sup>\u00a0si\u00e8cles<\/em> et paru pour la premi\u00e8re fois en langue espagnole \u00e0 Rome en 1987. Apr\u00e8s une br\u00e8ve pr\u00e9sentation de la conception et de la r\u00e9alisation tant de l\u2019ouvrage original que de sa version fran\u00e7aise, on a soulign\u00e9 les \u00e9l\u00e9ments innovants de cette derni\u00e8re\u00a0: rep\u00e8res bibliographiques ult\u00e9rieurs et mises \u00e0 jour, apparat de notes plus exhaustif, pr\u00e9cieux index conclusifs. On s\u2019est ensuite concentr\u00e9 sur les aspects d\u2019originalit\u00e9, de profondeur, d\u2019acuit\u00e9 et de nouveaut\u00e9 de la r\u00e9flexion d\u2019Orbe \u00e0 propos des grandes controverses qui ont int\u00e9ress\u00e9 les tout premiers si\u00e8cles de la chr\u00e9tient\u00e9 et qui ont eu pour protagonistes, d\u2019un c\u00f4t\u00e9, les auteurs de la \u00ab\u00a0Grande \u00c9glise\u00a0\u00bb, les \u00ab\u00a0eccl\u00e9siastiques\u00a0\u00bb, comme les appelle l\u2019Auteur, et, de l\u2019autre c\u00f4t\u00e9, les \u00ab\u00a0sectaires\u00a0\u00bb, c.-\u00e0-d. les marcionites, gnostiques et autres groupes consid\u00e9r\u00e9s par la Grande \u00c9glise comme des \u00ab\u00a0h\u00e9r\u00e9tiques\u00a0\u00bb. On a illustr\u00e9 la m\u00e9thode analytique d\u2019Orbe, qui proc\u00e8de non pas par auteurs, mais par noyaux th\u00e9matiques et qui d\u00e9crit et explique, pour chaque th\u00e8me, les positions vari\u00e9es que les auteurs anciens ont soutenues \u00e0 son sujet, selon un ordre qui suit une ligne id\u00e9ale de l\u2019histoire universelle selon la perspective chr\u00e9tienne, qui proc\u00e8de de la cr\u00e9ation \u00e0 l\u2019Incarnation et \u00e0 la fin du monde (les th\u00e8mes de l\u2019Ancien Testament se trouvant dans le premier tome et ceux du Nouveau dans le second). Des remarques conclusives reprennent les points d\u2019int\u00e9r\u00eat majeurs de l\u2019ouvrage d\u2019Orbe, s\u2019int\u00e9ressent \u00e0 son attitude envers les d\u00e9couvertes importantes de Nag-Hammadi et reviennent sur les m\u00e9rites de la r\u00e9cente entreprise fran\u00e7aise, non sans proposer de menues suggestions pour d\u2019ult\u00e9rieures am\u00e9liorations possibles \u00e0 l\u2019occasion d\u2019\u00e9ventuelles \u00e9ditions ult\u00e9rieures du m\u00eame ouvrage.<\/p>\n

This contribution aims at presenting a general overview ofIntroduction \u00e0 la th\u00e9ologie des iie<\/sup> et iiie<\/sup>\u00a0si\u00e8cles<\/em>, the new French edition, edited by Cerf in Paris in 2012 of Antonio Orbe\u2019s seminal two volume work on the theological reflection of the first Christian centuries published in Spanish in Rome in 1987. After a short presentation of the concept and development of the work, for both the original and the French versions, the major innovations of the latter are indicated: a larger and updated bibliography, a more exhaustive annotation, a useful and effective index. The originality, depth, intelligence, attention and innovation of Orbe\u2019s reflection have been highlighted regarding his study of the major controversies of the first centuries of Christianity whose protagonists were, on the one hand, the authors of the \u201cGreat Church\u201d that is the \u201cEcclesiastics\u201d in the Author\u2019s own terminology, and, on the other hand, the \u201cSectarians,\u201d i.e. Marcionites, Gnostics and the other groups considered \u201cheretics\u201d by the \u201cGreat Church.\u201d Orbe\u2019s method of analysis is explained. He does not proceed by author, but by theological theme. He describes and explains the various views of the ancient authors on each subject. He follows the idealized line of universal history as understood by Christianity from Creation to the Incarnation and to the last times of this world (themes of the Old Testament are covered in the first volume and themes of the New Testament in the second). Some final remarks recapitulate and stress the main points of interest in Orbe\u2019s contribution, describing his attitude toward the important discoveries of Nag-Hammadi and emphasizing the merits of the new French edition, including some possible improvements for potential future editions of the same work.<\/p>\n","protected":false},"excerpt":{"rendered":"

Le volume 25 de la revue\u00a0Apocrypha vient de para\u00eetre. Vous trouverez ci-dessous le r\u00e9sum\u00e9 des articles.<\/p>\n","protected":false},"author":1395,"featured_media":468,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_seopress_robots_primary_cat":"","_seopress_titles_title":"","_seopress_titles_desc":"","_seopress_robots_index":"","footnotes":""},"categories":[8],"tags":[],"class_list":{"0":"post-465","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-nouvelle-publication"},"_links":{"self":[{"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/posts\/465","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/users\/1395"}],"replies":[{"embeddable":true,"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/comments?post=465"}],"version-history":[{"count":0,"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/posts\/465\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/media\/468"}],"wp:attachment":[{"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/media?parent=465"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/categories?post=465"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/wp.unil.ch\/aelac\/wp-json\/wp\/v2\/tags?post=465"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}