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Johannes C. DE MOOR. The Rise of Jahwism: The Roots of Israelite Monotheism. Revised and enlarged edition. (Bibliotheca Ephemeridum Theologicarum Lovaniensium, 91.) Leuven, University Press – Peeters, 1997. (16≈24), XV-445 p. ISBN 90-6831-901-9. BEF 2000. For this second edition all chapters have been revised. Most often the main text remained unchanged, but numerous new bibliographical references have been added, e.g., in Chapter 3.1 dealing with the crisis of Polytheism in the New King- dom in Egypt. Important expansions are found in Chapter 4, on the kingship of the most important gods. Section 3 of that chapter, entitled “Yhwh-El, King in Bashan”, is almost entirely new. It is based on the Author's article published in the IOSOT Congress Volume (VTSuppl, 61), Leiden, 1995, 205-238. In this con- tribution evidence drawn from the texts of Ugarit plays a major role. Chapter 5, on Moses and the Exodus, is also mostly new, and is based upon the Author's article in N. Wyatt et al. (eds.), Ugarit, Religion and Culture, Münster, 1996, 213-247. Another largely reworked section is to be found in Chapter 7.5, focus- ing on vestiges of Yhwh-El, the ancestral god. The importance of the revision is reflected in the number of pages. The new edition comprises 445 pages, which is 130 more than the original one. The basic ideas remain the same. The Author attempts to describe the rise of Yahwism in the second millennium B.C. His reconstructions of the God of Israel are based on extra-biblical sources and on a fresh reading of a number of poems preserved in the Bible. He admits that we cannot expect to find in the extra-biblical sources historical confirmation of the picture the Bible draws from Israel's early history and its conquest of the Holy Land. Critical scholarship has long demonstrated the legendary nature of such accounts as the fall of Jericho (p. 111). On the other hand, to the question “is such a legendary account worthless from the historian's point of view?”, he answers, without hesitation, “of course not” (p. 210). Many exegetes will be more sceptical with regard to the Author’s appreciation of the historical value of the biblical traditions on Israel's early history and on the history of its monotheism. Nevertheless, they will all have to admit that his collection of extra- biblical data, bearing directly or indirectly on that history, is most impressive. Although de Moor agrees that his paradigm, allowing him to interpret these data and their relations with the biblical stories, may need to be tested and further refined, it will be difficult to replace it by a better one. We have to conclude that de Moor's monograph is a masterly achievement. J. LUST

Ludwig SCHMIDT. Gesammelte Aufsätze zum Pentateuch. (Beihefte zur ZAW, 263.) Berlin – New York, W. de Gruyter, 1998. (16≈23,5), VIII-286 p. ISBN 3-11-016123-0. DM 168. This volume comprises L. Schmidt's contributions on the Pentateuch, in a chronological order. The first one dates from the early 1970's. The last three, written in 1996-1997, were hitherto unpublished. Most of the collected articles 164 RECENSIONES deal with source criticism in Genesis, Exodus, and Numbers. The main theses defended by L. Schmidt remain unchanged throughout the years. We list here some of the more pregnant ones. In order to understand the final text of the Pen- tateuch, one has to begin with an analysis of its sources. Against some newer trends, it is to be held that the Jahwist is not an exilic or post-exilic composition. It is to be dated to Solomon's reign. The Elohist is an independent source, con- nected to the Jahwist by the Jehowist. The three new papers deserve our special attention. The first deals with the Isaac story in Gen 26,1-33 and its parallels in the Abraham narratives (Die Darstellung Isaaks in Genesis 26,1-33 und ihr Verhältnis zu den Parallelen in den Abrahamerzählungen). In this rather voluminous contribution (pp. 166-233) the Author offers a detailed analysis of the biblical passage, in a continuous and interesting dialogue with scholars from the past such as Gunkel and Noth, and present day scholars such as Westermann, Levin, Blum, van Seters, Fischer, Weimar, and others. The essay leads to a confirmation of the views of Noth, arguing that the section is a composition of the Jahwist who based his work on oral traditions. The parallel stories in Gen 20 and 21,22ff. are dependent upon the Isaac story in Gen 26 and are due to the Elohist. The original Jahwistic version of Gen 26 was later adapted to the Abraham stories by the Jehowist through the insertion of verses 15 and 18, and parts of vv. 1.2.7.14. The second hitherto unpublished paper is the only one in the volume that deals with the Book of Exo- dus. It is a study of synchronic and diachronic exegesis, with Ex 3–4 as a test case (Diachrone und synchrone Exegese am Beispiel von Exodus 3–4). Schmidt defends the thesis that a diachronic analysis is to precede the synchronic descrip- tion of a text. He rejects the views of Fischer and others who hold that the account in Ex 3–4 is a coherent and unified composition without tensions. Schmidt detects obvious tensions and seams, demonstrating that the section is composed of a Jahwistic and an Elohistic source, combined by the Jehowist. The third new essay is a study of Moses and the 70 elders in Num 11–12 (Mose, die 70 Ältesten und die Propheten in Numeri 11 und 12). Schmidt's literary-critical analysis seeks to prove that an original story about a miraculous feeding of the Israelites in the desert was reworked during the period of the exile, possibly by the Elohist. He inserted the sections about the 70 elders, as a legitimation of their authority in the absence of a king. The final redactor added verses 26-29 which deal with prophecy and prophets. Schmidt's collected articles are a valuable con- tribution to the ongoing debate on source criticism, redaction criticism, and rhetorical analysis. J. LUST

Hans Martin WAHL. Die Jakobserzählungen: Studien zu ihrer mündlichen Überlieferung, Verschriftung und Historizität. (Beihefte zur ZAW, 258.) Berlin – New York, W. de Gruyter, 1997. (16≈23,5), XI-376 p. ISBN 3-11-015758-6. DM 198. This volume is a “Habilitationsschrift” presented at the Philipps-University of Marburg. The Author's doctoral dissertation, entitled Der gerechte Schöpfer, was published in the same series (BZAW, 207) in 1993. In ETL 70 (1994) 91-104, he wrote an article on Die Überschriften der Prophetenbücher. Anmerkungen zu Form, Redaktion und Bedeutung für die Datierung der Bücher. In the present work, he explores the possibilities of going back behind the literary formulation RECENSIONES 165 of Israel's “historical” Jacob traditions in the earliest written sources. He surveys the work of his predecessors, among whom pride of place is given to H. Gunkel. The latter's starting point was that the written biblical sources were based on oral traditions analogous to the Sagen or folktales of non-literate European peoples. Later scholars, notably H. Gressmann, A. Alt, G. von Rad, and M. Noth, took up his method and further developed it. W. Albright and his school added a new aspect, confidently claiming that archaeological data confirmed the historical value of the oral traditions. A Scandinavian group of scholars, dissatisfied with the criteria of the documentary hypothesis, also focused attention on the oral tra- ditions. Their approach was inaugurated by J. Pederson, and continued by H.S. Nyberg, H. Birkeland, I. Engnell. Other important contributions were provided by G. Widengren, H. Ringgren, and G.W. Ahlström. According to Wahl, the major- ity of present day's authors do not deal with the historical value of oral traditions. In some respects, the ideas of R. Rendtorff and his pupil E. Blum remain close to those of H. Gunkel. Nevertheless, they basically deal with literary-historical problems. Similar remarks apply to K. Berge, L. Schmidt, W.H. Schmidt, J. van Seters, C. Levin, S. Thompson, and M. Köckert. The only exception is said to be P.G. Kirkpatrick. In dialogue with studies on anthropology, ethnology, and folk- lore, he concludes that oral traditions cannot transport historical data over a period longer than 150 years. Wahl continues with a long chapter devoted to the basic forms of oral narratives, referring to the work of Olrik, and studying notions such as saga, myth, and legend. He then turns to the laws governing oral tradition and its transformation into writing. He finally applies his findings to the Jacob narratives. The conclusion is that these stories do not preserve any historical information concerning the earliest period of Israel's existence. This does not mean that they are devoid of historical relevance. They do shed light on the period in which they originated. J. LUST

Judith FRISHMAN – Lucas VAN ROMPAY (eds.). The Book of Genesis in Jewish and Oriental Christian Interpretation: A Collection of Essays. (Traditio Exegetica Graeca, 5.) Leuven, Peeters, 1997. (16≈24), IX-290 p. ISBN 90-6831-920-5. BEF 2100. R.B. TER HAAR ROMENY. A Syrian in Greek Dress: The Use of Greek, Hebrew, and Syriac Biblical Texts in Eusebius of Emesa's Commen- tary on Genesis. (Traditio Exegetica Graeca, 6.) Leuven, Peeters, 1997. (16≈24), XII-484 p. ISBN 90-6831-958-2. BEF 2400. This review begins with a short survey of the essays published by Frishman and van Rompay, and then turns to ter Haar Romeny's doctoral dissertation. The first consists of sixteen essays dealing with aspects of the interpretation of Gene- sis in the Near East in the Hellenistic period and in Late Antiquity. Most of the contributions are reworked versions of papers read at a symposium held in Jerusalem in 1995 at the Hebrew University. Although there is quite some diver- sity and heterogeneity in the individual projects, they have a common goal. They all lead to a comparison between Jewish and Early Christian Syriac exegesis and ideas. The first two papers deal with Qumran scrolls and their interpretation of Genesis. E. Eshel gives a general introduction into the Hermeneutical Approaches to Genesis in the Dead Sea Scrolls, and E. Glicker Chazon focuses on The Creation and Fall in the Dead Sea Scrolls. Four more papers are con- 166 RECENSIONES cerned with early Jewish writings: J. Tromp's Literary and Exegetical Issues in the Story of Adam's Death and Burial in the relevant sections of the Greek Life of Adam and Eve, A. van der Heide's essay on Midrash and Exegesis, N.K. Koltu-Fromm's contribution on Aphrahat and the Rabbis on Noah's Righteous- ness in Light of Jewish and Christian Polemics, and S. Naeh's paper on A Tal- mudic Variation on Tales of Temptation and Fall in Genesis and Its Syrian Back- ground. S. Ruzer turns to the gospels and deals with Reflections of Genesis 1–2 in the Old Syriac Gospels. Most of the other authors focus on Christian biblical interpretation in the Church Fathers in Antioch and Syria, and especially in the writings of Ephrem and Eusebius of Emesa: L. van Rompay, R.B. ter Haar Romeny, E.G. Mathews, J.J.S. Weitenberg, J. Frishman, D. Kruisheer, C. Molen- berg, A. Salvesen. In the final paper K. Stoffregen Pedersen studies The Amharic Ademta Commentary on the Abraham Stories. In this collection one misses stud- ies of the early exegetical interpretation in the Septuagint and in the Targumim. The only paper that touches upon this field is that of A. Salvesen on Hexaplaric Readings in Iso'dad of Merv's Commentary on Genesis. It draws attention to the quotations from the Septuagint, and lists and analyses a large number of readings from Aquila, Symmachus and Theodotion. R.B. ter Haar Romeny, one of the contributors to the previous volume, recently completed his doctoral dissertation, and published it in the same series. Its subti- tle clearly describes its topic: The Use of Greek, Hebrew, and Syriac Biblical Texts in Eusebius of Emesa's Commentary on Genesis. Eusebius' work stands out among the commentaries of his colleagues by its appeal to alternative readings and his interest in translation problems. In the first part ter Haar Romeny offers a short biography of Eusebius and discusses the textual tradition of his commentary on Genesis. Then the Author turns to the main issues: the content and form of Eusebius' biblical quotations, and their use in his exegesis. In a second part he presents a detailed analysis of all sections of the commentary containing alternative readings. Eusebius was born about 300 A.D. His mother tongue was Syriac, but he received his education and composed his writings in Greek. There are no unam- biguous data to support the assumption that he also knew Hebrew. He was aware of the fact that Hebrew and Syriac were related languages. For his interpretation of the Hebrew text, however, he appealed to Hebrew informants. He belongs to the early members of the so-called Antiochene school. His alleged Arian or Semi- Arian sympathies are unfounded. Petit's editions and her investigations on the Genesis catena supplied excellent information on Eusebius' commentary and its textual tradition. The biblical text commented on by Eusebius is the Septuagint, in a vulgar Antiochene (but not Lucianic, and non-Hexaplaric) version (p. 47). He often cites “the Hebrew (tò ¨Ebraflkón, ö ¨Ebra⁄ov)”, and is our chief Greek witness to the Hebrew text in the book of Genesis. In several instances he notes that the Hebrew is supported or contradicted by “the Syrian (ö Súrov)”. A detailed investigation of the data leads to the conclusion that Eusebius' “Syrian” readings are conform to the early Peshi†ta. Ter Haar Romeny gives a well docu- mented and nuanced comparison between the exegetical theories and methods of Eusebius, the other members of the Antiochene school, and Origen and Jerome. Eusebius' Antiochene method made him averse to obscurity, and forbade the use of allegorical explanations. His contribution to Greek exegesis was his recogni- tion of the decisive priority of the Hebrew and his method of approaching it RECENSIONES 167 through the Syriac Bible and the use of informants. His Syrian descent and his bilingualism are of great importance for the understanding of his attitude towards the biblical text and its translations. Thus far the first part of ter Haar Romeny's study. The second part offers a full documentation of all instances where Eusebius gives alternative biblical readings. All instances are presented within their con- text. For each of the preserved passages, the texts are quoted in the original lan- guage of the manuscripts, according to the relevant editions. Accurate translations are provided. For each case ter Haar Romeny studies the textual tradition, describes the issues at stake, and pays special attention to the quotations of the Septuagint. This doctoral dissertation provides us with a most valuable contribution to the study of Eusebius of Emesa and his exegetical methods, and of the textual trans- mission of the Greek Bible in general. It offers nuanced but unambiguous infor- mation about Eusebius's use of the expressions “the Hebrew” and “the Syrian”, and about other aspects of the textual transmission of the Greek Bible. The style of the dissertation is clear and elegant. The data on which the thesis is based are carefully gathered and diligently discussed. For each part of the thesis excellent surveys are given of previous scholarly research, and the Author's own thesis is clearly developed in dialogue with earlier scholarship. In sum, this monograph is a model in its genre, and should be recommended as such to all students working on doctoral dissertations in the field of biblical studies and patristics, as well as to more advanced scholars specialized in these domains. J. LUST

Alviero NICCACCI (ed.). Divine Promises to the Fathers in the Three Monotheistic Religions. Proceedings of a Symposium Held in Jerusalem, March 24-25th, 1993. (Studium Biblicum Francis- canum: Analecta, 40.) Jerusalem, Franciscan Printing Press, 1995. (16,5≈23,5), 220 p. Frederic MANNS (ed.). The Sacrifice of Isaac in Three Monotheistic Reli- gions. Proceedings of a Symposium on the Interpretation of Scrip- tures Held in Jerusalem, March 16-17, 1995. (Studium Biblicum Franciscanum: Analecta, 41.) Jerusalem, Franciscan Printing Press, 1995. (16,5≈23,5), 211 p. These two volumes present the proceedings of symposia organized by the Studium Biblicum Franciscanum (SBF) intended to further research and discus- sion on sources of faith and tradition in three related monotheistic religions: Judaism, Christianism, and Islam. The common subject of the 1993 symposium was: the promises made by God to Abraham, the father of all believers. Promi- nent scholars of the three faiths were invited to present their point of view and participate in a common discussion. The direct stimulus for the symposium were two lectures given by E. Cortese, visiting professor at the SBF in 1992. Their top- ics were: the patriarchal genealogies in Gen 12–36, and the blessings for Jews and Arabs in the Pentateuch. They have been included in the proceedings as a preamble. The other main papers were delivered by A. Rofé who dealt with the theme of the promise to the patriarchs in late biblical literature, A. Goshen- Gottstein who studied the same theme in rabbinic literature, J. Karris who turned to the New Testament and its presentation of God's promises to Israel, and finally 168 RECENSIONES

Y. Al-Mallah who surveyed the divine promises and prophecies in the Islamic tradition. In the discussion representatives of the other Catholic scholarly institu- tions in Jerusalem were invited to act as respondents to the main speakers: J. Loza, E. Cortese, T. Stransky, M. Gilbert, M. Lowe, H. Noujaim, R. Khoury, F. Bouwen. The main challenge of the symposium was to show that dialogue on an academic level is possible. It perfectly succeeded. The second symposium, held in 1995, focused on the interpretation of Scrip- ture in the same three monotheistic religions. The story of the sacrifice of Isaac was taken as a test case. T. Thordson presented the Samaritan tradition, A. Yunis illustrated the Muslim tradition, M. Bregman spoke about the Rabbinic tradition, and M. Pérez Fernández discussed the Christian tradition of Paul. An introduc- tory exegetical lecture by E. Cortese presented the history and theology of the narrative in Gen 22,1-19. S.D. Kunin gave a structuralist analysis of the story. F. Manns investigated the theme of the binding of Isaac in the Targum and in Jew- ish liturgy. M.C. Packowski and L. Cignelli dealt with the sacrifice of Isaac in patristic exegesis. Other interventions were made by J. Taylor, J. Doukhan and A. Niccacci. J. LUST

Marc VERVENNE – Johan LUST (eds.). Deuteronomy and Deuteronomic Literature. Festschrift C.H.W. Brekelmans. (Bibliotheca Ephemeri- dum Theologicarum Lovaniensium, 133.) Leuven, University Press - Peeters, 1997. (16≈24), XI-637 p. ISBN 90-6831-936-1. BEF 3000. Deuteronomy and Deuteronomic literature is a fitting topic for this Festschrift, since even at the beginning of the sixties, C.H.W. Brekelmans was giving new vigour to research into “Deuteronomic” sounding passages in the Tetrateuch. The editors have succeeded in bringing together a rich collection of interesting and critically sound papers on a variety of subjects dealing with Deuteronomic literature. It would be beyond the limits of this review to present a fair discussion of all of them. It will serve the reader best to present a list of the papers and occa- sionally offer a few remarks. The first part is devoted to Deuteronomy. It contains six contributions: G. Braulik, Die Völkervernichtung und die Rückkehr Israels ins Verheißungsland. Hermeneutische Bemerkungen zum Buch Deuteronomium (my question: Was this commandment never meant to be taken literally?); R.D. Nelson, Ìerem and the Deuteronomic Social Conscience (an illuminating paper); W.H. Schmidt, Das Prophetengesetz Dtn 18,9-22 im Kontext erzählender Literatur; F. García López, Deuteronomio 31, el Pentateuco y la historia deuteronomista (a few mistakes in the Hebrew quotations and no clear line in the argumentation); E. Talstra, Deuteronomy 31: Confusion or Conclusion? The Story of Moses’ Threefold Suc- cession (I am not sure that a redaction-critical analysis is not the best way to solve the problems of this chapter); C.J. Labuschagne, The Setting of the Song of Moses in Deuteronomy (a logotechnical investigation). The subject of the sec- ond part is Deuteronomistic History: N. Lohfink, Geschichtstypologisch orien- tierte Textstrukturen in den Büchern Deuteronomium und Josua; E. Noort, The Traditions of Ebal and Gerizim: Theological Positions in the Book of Joshua; E. Blum, Der kompositionelle Knoten am Übergang von Josua zu Richter. Ein Ent- flechtungsvorschlag (critical of a detailed insight into the dtn/dtr movement); C. Houtman, Zwei Sichtweisen von Israel als Minderheit inmitten der Bewohner RECENSIONES 169

Kanaans. Ein Diskussionsbeitrag zum Verhältnis von J und Dtr(G) (the Literar- kritik of this contribution is not convincing); E. Eynikel, The Portrait of Manasseh and the Deuteronomistic History (a redaction-critical study); K.A.D. Smelik, The New Altar of King Ahaz (2 Kings 16): Deuteronomistic Re-interpre- tation of a Cult Reform; B. Becking, From Apostasy to Destruction: A Josianic View on the Fall of Samaria (2 Kings 17,21-23) (a well-balanced analysis). The papers of the third part deal with Deuteronomic traditions and the Penta- teuch: J. van Seters, The Deuteronomistic Redaction of the Pentateuch: The Case against It (a final dtr redactor of the Pentateuch is not a viable solution to the “deuteronomic” elements of the Pentateuch); E. Otto, Das Deuteronomium als archimedischer Punkt der Pentateuchkritik. Auf dem Wege zu einer Neu- begründung der de Wette’schen Hypothese (based on a Neo-Assyrian text of 672 B.C.); H. Ausloos, “Les extrêmes se touchent …”: Proto-Deuteronomic and Simili-Deuteronomistic Elements in Genesis-Numbers; J.L. Ska, L’appel d’Abra- ham et l’acte de naissance d’Israël. Genèse 12,1-4a (a post-exilic text in which Deuteronomistic and Priestly traditions come together); H.-C. Schmitt, Die Josephsgeschichte und das deuteronomistische Geschichtswerk. Genesis 38 und 48-50; G.I. Davies, KD in Exodus: An Assessment of E. Blum’s Proposal (if this layer exists, we need to find an alternative conclusion about its provenance); P. Weimar, Exodus 12,24-27a. Ein Zusatz nachdeuteronomistischer Provenienz aus der Hand der Pentateuchredaktion; W. Johnstone, From the Mountain to Kadesh, with Special Reference to Exodus 32,30–34,29 (in Exodus the D version is a pre-P version); C.T. Begg, The Destruction of the Golden Calf Revisited (Exod 32,20 / Deut 9,21); T.C. Römer, Nombres 11–12 et la question d’une rédaction deutéronomique dans le Pentateuque (a good survey of the question: Is the non-P Pentateuch deuteronomistic?, and a nuanced answer). The last part of the volume contains miscellanea: R. Rendtorff, Die Heraus- führungsformel in ihrem literarischen und theologischen Kontext (discusses all the attestations of the formula and their function in their context); J. Lust, The Vocab- ulary of LXX Ezekiel and Its Dependence upon the Pentateuch; L. Dequeker, Nehemiah and the Restoration of the Temple after the Exile; R. Smend, Abraham Kuenen (1828-1891). Ein Klassiker der Einleitungswissenschaft; J.A. Soggin, Pîsôn e gîÌôn. Osservazioni su due fiumi mitici nell' ‘eden. This rich volume concludes with indexes of authors, biblical references and subjects. The editors and contributors have made it into a gift worthy of our hon- oured colleague. A. SCHOORS

Jean-Pierre SONNET. The Book Within the Book: Writing in Deuteronomy. (Biblical Interpretation Series, 14.) Leiden, Brill, 1997. (16≈24), XV- 299 p. ISBN 90-04-10866-1. FL 150; $ 88.50 This Ph.D. dissertation, presented at the Indiana University, offers a fresh approach to an old issue: the question of Moses' authorship. Whereas traditional interpretation identified the “book” written by Moses (Dt 31,9.24) with Deuteronomy, or even with the Pentateuch, and while critical historical exegesis seeks to identify Deuteronomy's successive redactors, the present essay assesses the literary claim of Deuteronomy as far as Moses' writing is concerned. Avoid- ing the terms “synchronic” and “diachronic”, which are said to be misleading, Sonnet qualifies his investigation as a study of the poetics (synchrony) of 170 RECENSIONES

Deuteronomy, not of its “genesis” (diachrony). He investigates Deuteronomy as an act of communication within an act of communication, using a narrative approach and comparative data from the Ancient Near East to characterize this process of communication. From the outset, Sonnet distinguishes between Deuteronomy, in which the reproduction of Moses' words emanates from a nar- rating voice, and Nehemiah, in which the introductory narrative voice can easily be identified with Nehemiah. In a note he further compares Deuteronomy's open- ing lines with those of Baruch. In the latter (kaì oœtoi oï lógoi toÕ biblíou, oÃv ∂gracen Baroux), the quoted book is said to merge with the quoting book. It should perhaps be noted that this is by no means certain. The words in question (oœtoi oï lógoi) may very well refer to the Book of Jeremiah written down by his scribe Baruch. See P.-M. Bogaert, Les trois formes de Jérémie 52, dans OBO 109 (1991) 1-17; compare A. Kabasele Mukenge, L'unité littéraire du Livre de Baruch (ÉB n.s. 38), Paris, 1998 (see in this fascicule, pp. 78-82). In this context, we may refer to Ex 19,6, where the expression “these are the words” clearly refers to the preceding section. Sonnet's investigation of Deuteronomy unfolds in seven chapters. The first six center on the process of communication within Deuteronomy. The first chapter focuses on Moses' recourse to oral communica- tion. Chapters two to four retrace the emergence of the theme of written commu- nication. Two surveys the references to written communication in the main part of Moses' “Torah Speech”, Dt 5–26. Three deals with the mentions of the sefer or Torah “record” in Dt 27–28 and 29–30. Four examines the most eventful sec- tion in Deuteronomy's narrative: Dt 31,1–32,47. Chapter five bears on Dt 33,1–34,12, asking questions on the plot of the narrative. Chapter six turns to character, widening the narrative framework to the Pentateuch as a whole. Finally, chapter seven describes the interaction of Moses' and Deuteronomy's narrator in their respective communicational enterprises. Sonnet's main con- tention is that Deuteronomy displays the “words” of Moses' Torah “book”, framing them within an ark-like shrine: another book. The Author develops his thoughts in a continuous dialogue with other scholars, especially with N. Lohfink, taking much of his inspiration from M. Sternberg. J. LUST

Pierre BUIS. Le livre des Rois. (Sources bibliques.) Paris, Lecoffre – Gabalda, 1997. (15,5≈23), 312 p. ISBN 2-85021-103-6. FF 590. The Book of Kings, and especially its deuteronomistic redactors, preserved a theological reading of Israel's history. The first aim of the present commentary is to expose this theological reading. In his introduction the Author briefly but clearly notes the problems connected with the history of the Hebrew and Greek texts, and decides that his commentary will basically follow the Masoretic text. He does not discuss the diverging theories about the (deuteronomistic) redaction of Kings, but suffices with his own hypothesis. In his view, a first edition of the book is to be dated towards the end of the eighth century (Hezekiah). It is char- acterized by a system of synchronic notes. A second edition was taken care of by the deuteronomists (dtr), towards the end of the seventh century (Josiah). They continued the synchronic notes up to the reign of Josiah, and reworked the first edition. An exilic edition, in the middle of the sixth century, added a report on the reigns of the last four kings, and some modifications to the earlier editions. A more hypothetical priestly edition, of which minor fragments may have been pre- RECENSIONES 171 served, is suggested to have been elaborated before the dtr redaction. All these editors depended on sources, which they quoted, almost without corrections or modifications. Applied to chapters 22–23 of 2 Kings, this theory leads to the fol- lowing presentation of the history of the text. The redaction of this text is basi- cally due to dtr. This editor used the sources mentioned in 23,28. The more pes- simistic sections 22,15-17 and 23,26-27 are added by the exilic redaction. The section on the purification of the cult in 23,4-20 is an insert taken from an ancient source. Special attention is given to the theological data. A number of topics, which constitute the main interest of dtr, recur throughout the book, and can clearly be discerned as the theological presuppositions of the dtr school, e.g., the covenantal relationship between God and his people. In the commentary proper, Buis provides a new translation for each section, with text-critical notes. He then gives a general introduction into the section, paying attention to the literary his- tory of the text, and a more detailed comment, verse by verse. Scholarly discus- sions are avoided. Bibliographical notes at the end of each section guide the reader towards further research. The commentary is trustworthy and accessible to a larger public. J. LUST

Raymond F. PERSON, Jr. The Kings – Isaiah and Kings – Jeremiah Recen- sions. (Beihefte zur ZAW, 252.) Berlin – New York, W. de Gruyter, 1997. (16≈23,5), VIII-127 p. ISBN 3-11-015457-9. This work is written as two self-contained parts. One concerns the Kings/ Isaiah recensions and the other the Kings/Jeremiah recensions. Each part consists of the following: (1) a Hebrew synopsis of the texts, including the reconstructed LXX Vorlage, and for Isaiah, the text of the Qumran scroll 1QIsa; (2) a discussion of the textual and literary relationships among the texts; (3) a reconstruction of the so-called Urtext; and (4) the redactional implications of the text-critical evidence. In as far as the second part is concerned (Kings/Jeremiah 52), the Author contin- ues the argumentation of P.-M. Bogaert (1991) who concluded that the original text was shorter than MT and is best preserved in LXX and VL. According to Per- son, the Greek version of Kings (KG) appears to be earlier than the Hebrew (KH) for various reasons, including the preservation of the singular verb form. It has 11 unique readings: 2 additions and 9 original readings. The Hebrew text of Jer (JH) is considered the latest of the four texts studied. In addition to its expansive char- acter, it appears that JH has been “corrected” by a textual tradition similar to KH and KG because it contains the conflation of synonymous readings. Furthermore, JH agrees with KG and KH against JG 10 times where JG appears to preserve the original reading in Jeremiah, suggesting that JH was revised towards KH and KG. It can be concluded that KH and KG have more in common with each other than with either JH or JG. The general conclusions are as follows: in both instances, MT-Kings appears to be one of the later texts. The Urtext and the later, expansive MT-Kings are probably all deuteronomic in origin. This suggests at least two deuteronomic redactions of DtrH. Person's parallel alignment of four Hebrew texts, MT- and retroverted LXX-Kings and Jeremiah (five Hebrew texts for Kings/Isaiah, including the Qumran text) is useful. A typographical marking of the differences might have enhanced its usefulness. The interpretation of the differences is often summary, e.g., when Person notes that JH tends to supply proper names as a substitute for pronouns or in addition to the title given (p. 97, 172 RECENSIONES vv. 8.24.25). He does not refer to Barthélemy (OBO, 50/2) who suggests that LXX omits these personal names for stylistic reasons, nor does he mention that the names in vv. 24.25 (but not in v. 8) are also listed in the parallel versions of MT- and LXX-Kings. For a fuller investigation, comparisons with Jer 39 and with the short VL version of Jer 52 might have been interesting. Person's main purpose is to learn more about deuteronomic historiography. Compare his doctoral thesis on Second Zechariah and the Deuteronomic School (JSOT SS, 167) and our review in ETL 70 (1994) 442-443. According to Person, the redactional conclusions of his study contradict the basic framework of the three main schools of thought con- cerning the redactional history of DtrH. They all fail methodologically. The methodological premise of the present investigation is that text and redaction crit- icism are to be combined. J. LUST

J. VAN RUITEN – M. VERVENNE (eds.). Studies in the Book of Isaiah. Festschrift Willem A.M. Beuken. (Bibliotheca Ephemeridum Theo- logicarum Lovaniensium, 132.) Leuven, University Press – Peeters, 1997. (16≈24), XX-540 p. ISBN 90-6831-926-4. BEF 3000. Wim Beuken ended his active career as a Professor of Old Testament Studies at the Faculty of Theology of the Katholieke Universiteit Leuven in the summer of 1997 and earlier in May of that year he celebrated his sixty-fifth birthday. Therefore colleagues and former students of Beuken honoured him with the col- lection of essays under review here, which were presented to him during the 46th Colloquium Biblicum Lovaniense (1997). Since Beuken devoted most of his scholarly career to the study of the Book of Isaiah, it was natural that the editors and contributors mostly concentrated on this prophet. The 28 contributions are grouped in four sections (for full bibliographical ref- erences, see the Elenchus Bibliographicus 1998): (1) Isaiah and his Book, four essays concentrating on a theme which serves to structure the Book of Isaiah as a whole (R.E. Clements, H.-J. Hermisson, M.A. Sweeney, and Y. Gitay); (2) Proto- Isaiah, contributions on Isa 1–39 as a whole (A. Schoors) or portions thereof (J. Vermeylen, H.G.M. Williamson, A.S. van der Woude, E. Zenger, A. van Wierin- gen, B. Doyle, H.W.M. van Grol); (3) Deutero- (S. McEvenue, H. Leene, M. Dijkstra, K. van Leeuwen, W.S. Prinsloo, J.P. Fokkelman) and Trito-Isaiah (J.C. de Moor); (4) Intertextuality and Wirkungsgeschichte, the largest section with nine contributions on the intertextual relations within Isaiah (mostly Deutero- and Trito-Isaiah) and other texts of the Old Testament or other ancient religious doc- uments (O.H. Steck, J. Lust, A. van der Kooij, P.C. Beentjes, J.C. Bastiaens, L. Teugels, J. van Ruiten, W. Weren, M. Vervenne). The volume contains a bibli- ography and curriculum of Prof. Beuken (compiled by J. van Ruiten) and closes with forty pages of indexes of authors, biblical references and subjects. This makes the book an excellent sequel to the earlier BETL volume dedicated to this prophet: J. Vermeylen (ed.), The Book of Isaiah. Le Livre d'Isaïe. Les oracles et leurs relectures. Unité et complexité de l'ouvrage (BETL 81), Leuven, 1989. A quick comparison between the topics in that volume and the FS Beuken shows a major shift in interest in the last ten years. The former's 29 contributors, of whom 10 reappear in the Beuken Festschrift, concentrated mainly on the Book of Isaiah itself and only four articles considered problems of intertextuality between Isaiah and other literature. RECENSIONES 173

It is of course impossible to discuss in detail all the articles of the FS Beuken in this short review: beside the lack of space there is also the reviewer's limited familiarity with the topics treated in these essays, a familiarity that maybe only Beuken himself fully possesses! Therefore I will limit myself to some reflections on two contributions by former students of Beuken: J. van Ruiten on The Sup- posed Influence of the Book of Isaiah in the Book of Habakkuk and J.C. Bastiaens on The Language of Suffering in Job 16–19 and the Suffering Servant Passages of Deutero-Isaiah. Both authors defended a doctoral dissertation on intertextual- ity; cf. J. van Ruiten, Een begin zonder einde. De doorwerking van Jesaja 65:17 in de intertestamentaire literatuur en het Nieuwe Testament, Amsterdam, 1990; J.C. Bastiaens, Interpretaties van Jesaja 53. Een intertextueel onderzoek naar de lijdende Knecht in Jes 53 (MT/LXX) en in Lk 22:14-38; Hand 4:23-31 en Hand 8:26-40, Tilburg, 1993. Van Ruiten's essay criticizes an article by W. Dietrich, Habakuk – ein Jesaja- schüler, in H.M. Niemann – M. Augustin – W.H. Schmidt (eds.), Nachdenken über Israel. Bibel und Theologie. FS K.-D. Schunk (BEATAJ, 37), Frankfurt/M., 1994, pp. 197-215. Dietrich tried to demonstrate the dependence of Habakkuk upon Isaiah by pointing to similarities in theme and vocabulary. Van Ruiten stud- ies these alleged similarities one by one and concludes that they are too general and too informal to lead to a conclusion of dependence. His main argument against such literary dependence is that the similarities of one or more words that Dietrich finds in texts of Isaiah and Habakkuk are too small and not unique to those books but occur also elsewhere in other books in the Old Testament. I give one example: the dependence of Hab 1,2-4 of Isa 1,10-17. We find ym‹h al in Hab 1,2 as compared with ym‹ iniav in Isa 1,15. The relationship between the two texts is further strengthened by their common use of the words: ervh, tp‹m and bir. Van Ruiten demonstrates, however, that the relationship is limited, that the context in which the words are used is very different, and that many other texts in the Old Testament can be found where these words occur together. Therefore these texts do not meet the necessary conditions that should be fulfilled in order to conclude that one text depends upon the other. Van Ruiten enumerates these conditions in the conclusion of his article: “if there is no explicit indicator that points from one text to another, …, a text should have at least two words in common with another text. These collocations … should be connected in a com- parable syntactical way. Moreover … this collocation of words should point to a unique agreement between two texts. Finally, common themes and literary con- text help settlement of the dependency of one text to another” (p. 411). Unfortu- nately, van Ruiten gives no reference here to his dissertation in which he elabo- rates on these conditions; one receives the impression that they were created by him “ex nihilo” to refute Dietrich's theory. Bastiaens does explicitly refer in his article to van Ruiten's dissertation and his criteria, because according to him they support his thesis that there are obvious intertextual relations between Job 16–19 and the songs of the Suffering Servant in Deutero-Isaiah. However, the first example he gives, Job 16,10 and Isa 50,6a, does not fit well with van Ruiten's criteria because the combination of ekn and icl is not at all a unique combination (see 1 Kings 22,24; Mi 4,14; Ps 3,8; 2 Chr 18,23; Lam 3,10). Van Ruiten's critique of Dietrich, i.e., that the common vocabulary is too widely used in the Old Testament to prove literary dependence of Habakkuk upon Isaiah, is certainly applicable to this example of Bastiaens (and all the others 174 RECENSIONES he cites). Of course, Bastiaens does not assert literary dependence between Isaiah and Job. His point is only that the meaning of both texts can be clarified by atten- tion to their common lexical and syntactical features. Bastiaens does not speak of parallels between these texts, but of reminiscences, a much vaguer term. Thus, since Bastiaens' target is different from van Ruiten's, his reference to van Ruiten's work is somewhat misleading. Moreover, it remains unclear why Bastiaens preferred Job 16–19 as an intertext for the Suffering Servant passages instead of passages from the Confessions of Jeremiah or Lamentations. These remarks show that the whole question about intertextuality is still in evolution. It is obvious that much still needs to be done in this field, and in par- ticular in defining sound criteria for the classification of different sorts of inter- textuality. Van Ruiten, Bastiaens, and the other authors of the section on intertex- tuality in this Festschrift are to be thanked for there contribution to that work. I would like to take the opportunity to join them and all other contributors in their fine words of congratulations addressed to Wim Beuken on the occasion of his sixty-fifth birthday. E. EYNIKEL

Patricia Tulley WILLEY. Remember the Former Things: The Recollection of Previous Texts in Second Isaiah. (SBL Dissertation Series, 161.) Atlanta, GA, Scholars, 1997. (14≈22), XI-297 p. ISBN 0-7885-0364-2. – Diss. Emory Univ., 1996. In this study of intertextuality, it is P.T. Willey's intention to demonstrate that the driving force of Second Isaiah's rhetoric is the re-use of earlier, already famil- iar biblical texts in his own poetry. The first chapter of her book gives a survey of past research, pointing out relevant paradigm shifts in the study of Second Isa- iah in the past two centuries. The works of W. Beuken and A. Schoors on Deutero-Isaiah are not referred to, nor do they occur in the bibliography. The sec- ond chapter explores contemporary theoretical frameworks of intertextual study, making use of Bakhtin's notions of discursive environment. Since the proposed intertextual study is limited to the prophet's use of texts that arguably predate his own work, the methodological remarks also discuss the questions of dating and availability of relevant biblical texts. Chapters three through six, the heart of the study, examine the intertextual recollections found in Isa 49–54. The prophet's clearest intertextual allusions are said to occur here. Because this part of Isaiah is primarily concerned with the two figures of Daughter Zion and the Servant of the Lord, special attention is given to the connections between and functions of these characters. Chapter seven concludes with a summary. For a sample of Willey's method we briefly turn to her discussion of the Zion section in Isa 52,7-12. In this passage she finds three quotations of whole lines of Nahum 2,1; Ps 98,3, and Lam 4,15 in Isa 52,7.10 and 11 respectively. In his re- use of Nahum 2,1, Isaiah is said to apply to Babylon words once applied to Assyria. Ps 98,3 is said to be quoted directly in Isa 52,10. The first line of this Isaianic verse condenses and joins phrases from Ps 98,1-2. The second line repeats nearly precisely the seven word second line of Ps 98,3. The occurrence of the quotation in the midst of other quoted texts suggests very strongly that Sec- ond Isaiah is the borrower. Isa 52,11 then cites and reverses Lam 4,15. Additional allusions, e.g., to the Pentateuch, can be discerned. According to Willey it should be clear that Isa 52,7-12 is composed of several quotations and allusions, inter- RECENSIONES 175 twined with one another. They are combined into a new synthesis, no longer pri- marily referring back to various events of the past, but converging on a new event, which all previous events are made to foreshadow. It is interesting to observe how Willey practices a particular kind of intertextual research, avoiding speculations about vague resemblances and faint verbal echoes, and concentrating on clear quotations and allusions. Working along these lines she draws from lit- erary theory in order to ask historical questions, joining rhetorical methods to his- torical-literary criticism. It should be noted that she does not pay much attention to intertextual phenomena within the Book of Isaiah. J. LUST

P.-M. BOGAERT (ed.). Le livre de Jérémie: Le prophète et son milieu. Les oracles et leur transmission. Nouvelle édition mise à jour. (Biblio- theca Ephemeridum Theologicarum Lovaniensium, 54.) Leuven, University Press – Peeters, 1997. (16≈24), 448 p. ISBN 90-6831- 941-8. BEF 1800. This volume is an updated version of the proceedings of the Colloquium Bibli- cum Lovaniense 1980, first published in 1981. In a valuable appendix, twelve con- tributors present additions to their original contributions. The first, and perhaps the most important one, is offered by the editor, P.-M. Bogaert (411-417). He surveys the research on Jeremiah in 1981-1986, paying special attention to the four major commentaries published, completely or partly, in the vintage year 1986: the one volume commentary by R.P. Carroll, the first volume of the commen- taries by W. Holladay and by W. McKane, and the first fascicles of the commen- tary by S. Herrmann. Meanwhile, the commentaries of Holladay and McKane have been completed, the first in 1989, and the second in 1996. In a second section of his contribution (see also 430-432), Bogaert gives a compact survey of the recent investigations on the longer and shorter texts of Jeremiah, represented by MT and LXX respectively. To his rich bibliography on the subject one could add J. LUST, The Diverse Text Forms of Jeremiah and History Writing, with Jer 33 as a Test Case, in JNSL 20 (1994) 31-48. Bogaert finally draws attention to two recent colloquia on Jeremiah and to their proceedings: W. GROSS (ed.), Jere- miah und die deuteronomistische Bewegung (BBB, 98), Weinheim, 1995, and A.H.W. CURTIS – T. RÖMER (eds.), The Book of Jeremiah and Its Reception (BETL, 128), Leuven, 1997 (see below, pp. 175-176). The other additional notes are provided by H. Cazelles (418-422), J. Scharbert (422-425), W.L. Holladay (425-426), H. Weippert (426-427), M. Gilbert (427-428), J. Lust (428-430), E. Tov (430), P.-M. Bogaert (430-432, 433-434), S. Herrmann (433), J. Vermeylen (435-436), F.D. Hubmann (436-439), N. Lohfink (439-445). There is also an appendix with an index of authors. In the new edition, the type setting of the orig- inal contributions is unchanged. This facilitates the use of the book. J. LUST

A.H.W. CURTIS – T. RÖMER (eds.). The Book of Jeremiah and Its Recep- tion – Le livre de Jérémie et sa réception. (Bibliotheca Ephemeri- dum Theologicarum Lovaniensium, 128.) Leuven, University Press – Peeters, 1997. (16≈24), 332 p. ISBN 90-6831-815-2. BEF 2400. In May 1995 biblical scholars from the Universities of Lausanne and Man- chester held a seminar in Lausanne on the Book of Jeremiah and the process 176 RECENSIONES of its redaction and subsequent reception within the Hebrew Bible, and in post-biblical Jewish and early Christian literature. The papers presented at this seminar have been published in the volume under review. Within the scope of this review it is impossible to devote a discussion to each of the contributions. T. Collins, Deuteronomist Influence on the Prophetical Books, comes to the conclusion that the Dtr influence on the prophetical books is post-Dtr, thus confirming the lateness of the final form of Jer. T. Römer, La conversion du prophète Jérémie à la théologie deutéronomiste, seeks to demonstrate that the Dtr redaction of Jer 7–35 belongs to the same project as the Dtr redaction of Deut–2 Kings. Jer 2–6 and 37–43 belong to a later Dtr redaction. J. Apple- gate, “Peace, peace, when there is no peace”, reviews how commentators have handled the prophecy of peace in Jer and concludes with a reading of Jer 32 emphasizing the narrative integration of such material into both the life and book of Jer. In his article Jeremiah and the Seventy Years in the Hebrew Bible, Applegate examines the possible influence of Jer on 2 Chron 35,25; 36,11-23; Ezra 1,1-11; Zech 1,1-17 and Dan 9. According to A.H.W. Curtis, Terror on Every Side!, one cannot demonstrate that Ps 31,14 quotes Jer 20,10. It is impossible to summarize the rich content of J.-D. Macchi, Les doublets dans le livre de Jérémie, who proposes that those doublets should be classi- fied into three categories which correspond to three successive stages of the process of the book's development. The thesis of Y. Goldman, Juda et son roi au milieu des nations, is that the Greek version of Jer bears witness to an ear- lier form of the text and that the last main redaction of the book (MT) should be dated at the time of the return from exile. G.J. Brooke, The Book of Jere- miah and Its Reception in the Qumran Scrolls, offers a fairly complete overview of the material relating to Jer amongst the scrolls from Qumran. A. Rakotoharintsifa, Jérémie en action à Corinthe, accepts a significant, although less central, role for Jer in the arguments for the theology of the cross and for church unity in 1 Cor. J.-D. Kaestli, L'influence du livre de Jérémie dans les Paralipomènes de Jérémie, deals with the eschatological con- ceptions of ParJer, which has remained little studied until recently. R. Tomes, The Reception of Jeremiah in Rabbinic Literature and in the Targum, shows that the rabbinic writings contain few signs of direct indebtedness to the Tar- gum of Jer and that the Targum reveals knowledge of only a few aggadot and interpretations of passages of Jer which are represented in the rabbinic writ- ings. P. Piovanelli, JrB 33,14-26 ou la continuité des institutions à l'époque maccabéenne, offers an edition of, and critical commentary on, Jer 33,14-26, a significant addition of the MT version of Jer, in the light of intertestamental literature and Qumran, and he ascribes this text to one of the Hasidim writing in the middle of the 2nd century B.C. Finally, D.R. Law, Matthew's Enig- matic Reference to Jeremiah in Mt 16,14, argues that the intention of Mt's reference to Jeremiah is to make clear that Jer's prophecy of the New Covenant has been fulfilled in Jesus and has now been inherited by the Church. The volume concludes with indexes of authors and biblical references. In spite of differences in approach and sometimes results, the contributions are generally of a good to excellent scientific quality, and the volume offers a fair picture of the exegesis and its standards as it is practised at the two institutions involved in this enterprise. A. SCHOORS RECENSIONES 177

Daniel I. BLOCK. The Book of Ezekiel: Chapters 1–24. (The New Interna- tional Commentary on the Old Testament.) Grand Rapids, MI – Cambridge, Eerdmans, 1997. (16≈24), XXI-887 p. ISBN 0-8028- 2535-4. $ 48. Tremper LONGMAN, III. The Book of Ecclesiastes. (The New International Commentary on the Old Testament.) Grand Rapids MI – Cambridge, Eerdmans, 1998. (16≈24), XVI-306 p. ISBN 0-8028-2366-1. $ 35. Victor P. HAMILTON. The Book of Genesis Chapters 18–50. (The New International Commentary on the Old Testament.) Grand Rapids MI – Cambridge, Eerdmans, 1995. (16≈24), XVI-306 p. ISBN 0-8028- 2309-2. $ 42. The NICOT series was set up forty years ago. From the general editor we hear that the individual contributors are said to be free to draw on all relevant method- ologies, and to glean interpretive insights from any useful source, integrating them into his or her interpretation of a biblical book. What distinguishes the series is that it speaks from within the interpretive tradition known as evangeli- calism. In the present review the Ezekiel volume will receive special attention and serve as a test case. It is a voluminous work. In his preface D. Block states that he has been guided by the following questions “directed at the prophet him- self: (1) Ezekiel, what are you saying? (the text-critical issue); (2) Ezekiel, why do you say it like that? (the cultural and literary issue); (3) Ezekiel, what do you mean? (the hermeneutical and theological issue); (4) Ezekiel, what is the signif- icance of this message for me? (the application issue)”. It is slightly disconcert- ing that some important questions do not seem to be asked, such as: Ezekiel, did you say and write all this yourself, or did your disciples and scribes in later cen- turies have a major role in the writing of this book? (historical-literary issue); Ezekiel, what did earlier scholarship say about your book? (status quaestionis issue). The introduction deals first with the political and social environment of Ezekiel, and then turns to the purpose and methods of the author Ezekiel. The psychoanalytic approach, recently revived by Halperin, is strongly rejected. Questions about the character and behaviour of the prophet are to be answered by his fundamental resistance to his call (12). This is slightly strange when one knows that the introductory vision describes the prophet's enthusiastic acceptance of the call: he ate the scroll given to him, and in his mouth it was as sweet as honey (3,3). According to Block, Ezekiel's rhetorical methods and agenda are clear: he intends to transform his audience's (the exiles') perception of their rela- tionship with the Lord, and ultimately to change their behaviour. A rather long section of the introduction is devoted to the nature of prophecy and Ezekiel's lit- erary style. In that section Block describes the development from prophetic speech to prophetic book. He distinguishes between at least seven stages, and notes that Ezekiel scholars part company over which of these phases may be attributed to the prophet. In this context, Block briefly, but accurately, surveys previous scholarship, and then concludes that Ezekiel played a major role in all of the seven stages. The introduction further briefly notes the text-critical prob- lems, succinctly deals with the reception of Ezekiel in Jewish and Christian tra- ditions, and finally gives a more extensive systematization of his theology. In the main body of the commentary, Block provides for each literary unit a fresh translation with textual notes, a discussion of the style and structure of the 178 RECENSIONES unit, verse by verse commentary, and a summary of the pertinent theological lessons of the unit. In general, the textual notes are to the point. As a rule, they defend the Masoretic text. It is impossible to discuss all the details. Some remarks should suffice. In the presentation of the text of 12,26-28, no mention is made of the important Greek papyrus 967 in which these verses are missing. Block cor- rectly notes that, although this passage echoes the style and contents of the fore- going disputation speech, it also offers its own distinctive emphasis. Elsewhere, I demonstrated that it interrupts the composition of the book, in which 12,21-25 introduce the theme of false prophecy elaborated in chapter 13. In the note at 24,18 Block observes that the opening clause of the verse seems corrupt, but that it has full versional support. He fails to note that it is not disruptive in LXX, where the following clause, mentioning the death of the prophet's wife, is miss- ing. In general, Block's verse-by-verse comment is clearly written, although it does not shun the use of transliterated Hebrew words. The philological remarks, the structural analyses, and the information about realia are excellent. However, the symptoms of literary growth are often all too easily rejected or overlooked; e.g., hardly any attention is given to the late diaspora background of many of Ezekiel's oracles. The usefulness of the volume is enhanced by a rich series of indices. J. LUST

Aaron SCHART. Die Entstehung des Zwölfprophetenbuchs. Neubear- beitungen von Amos im Rahmen schriftenübergreifender Redaktions- prozesse. (Beihefte zur ZAW, 260.) Berlin – New York, W. de Gruyter, 1998. (16≈23,5), XI-342 p. ISBN 3-11-016078-1. – Habil. Marburg, Evang. Theol., 1995-96. Scholarly interest in the Book of the Twelve Prophets is on the rise. Recently, E. Bosshard-Nepustil devoted an impressive monograph to the reception of Isaiah in the Book of the Twelve (OBO, 154, 1997; see our review in ETL 73, 1997, 426-427), and B.A. Jones, The Formation of the Book of the Twelve studied the extant manuscript witnesses, suggesting that at least three versions of the Hebrew text of that book were in circulation in antiquity (SBL DS, 149, 1995; see our review in ETL 72, 1996, 223-224). One version survived only accidentally, in the Qumran scroll 4QXIIa. Another survived only in translation, as part of the Septu- agint. The third survived as the Hebrew Masoretic text. In the present volume, Aaron Schart focuses on the literary growth of the respective writings that constitute the Book of the Twelve. He first studies the editorial titles, and then gives a historical-critical analysis of Amos, one of the oldest writings of the Twelve. Having defined the successive editorial layers in Amos, he seeks to find in them lexical and thematical connections with the other books. The historical-critical analysis of Amos is largely based on the commentaries of H.W. Wolff (BKAT) and J. Jeremias (ATD). It leads to a dis- tinction between six successive editorial layers. The first comprised the core of the collection of oracles in chapters 3–6, together with the original title “The words of Amos of Tekoa” (1,1). Later editors added the core of the col- lection of oracles against the nations (1–2), and of the collection of visions (7–9). They also inserted some passages made by themselves, and developed the title into “The words of Amos of Tekoa, which he saw concerning Israel, two years before the earthquake”. The third layer is due to a deuteronomic/ RECENSIONES 179 deuteronomistic reworking (D-layer). The following passages most likely belong to this layer: 2,4-5.10-12; 3,1b.7; 4,6-11; 8,4-7; 9,7-10, as well as the final title of the Book. It is slightly surprising that two oracles against the nations (1,9-12), that share some characteristics with the oracle against Judah in 2,4-5, are said most likely not to belong to this D-layer. The fourth layer comprises the doxologies (4,13; 5,8; 9,6). Its relations with D prove that it was composed later. Next comes the salvation layer: 9,11.12b.13aa.14-15. The eschatological sections are no part of it. They belong to the final layer: 9,12a.13ab.b, and probably 4,9. To the reviewer it is not clear why verses or verse sections, such as the first part of 6,1 with its mention of Judah, and 6,2 interrupting the flow of the “hoy” composition, are not listed in the conclu- sion among the sections belonging to editorial layers, although they are char- acterized as such in the analysis. The reason may be that the summary is not intended to be exhaustive. The more innovating part of the study begins in the following chapters in which the contacts are investigated between the editorial layers of Amos and the other books of the Twelve, beginning with the oldest (Hosea) and ending with the youngest (Jonah, Malachi). Schart observes interesting contacts between the editorial layers in Amos and Hosea, both on the thematic and the lexical level. As a starting point he uses the prophetic critique against the king (Amos 7,9; Hos passim) and the priests of the northern kingdom (Amos 7,10- 17; Hos passim). He offers six alternative interpretative models. He prefers the sixth, which assumes that a group of editors reworked the original materials of Amos and Hosea, or integrated an already existing Book of Hosea, together with a reworked version of the Amos materials, into a “Two Prophets Book”, collecting the prophetic critique against the northern kingdom. A special chap- ter is devoted to the D-layer in Amos, Hosea, Micah and Zephaniah. The analysis of the titles of these books already suggests that they may have con- stituted a unified D-corpus. Typical themes for this corpus are, e.g., the refer- ences to the Amorites, the exodus and the salvation history, the role of the prophets, social criticism. The study of the contacts on this level confirms that Hosea was a precursor of the deuteronomistic school. Some passages shared by these four writings strongly suggest that all of them were reworked by one D- school of editors. Another editorial layer is called the “hymnic-layer”. In addi- tion to the D-corpus, it contains the Nahum-Habakkuk-corpus. The latter are said to belong to a different pre-exilic tradition. At a later stage, the Haggai- Zechariah corpus was integrated into the D-corpus. This happened in a period when it was felt that Israel's punishment had come to an end, and that hope in a better future was justified. The final oracles in Amos 9,11-15 are to be dated to that period. The last inserts into the Book of Amos are to be found in 9,13a.b and 4,9. They show many contacts with Joel and Obadiah, who were added to the corpus around the same time. Finally the Books of Jonah and Malachiah were added. We may conclude that Schart successfully demonstrated that the writings com- prised in the Book of the Twelve display numerous intertextual contacts. These contacts are largely due to editors who reworked the original collections of ora- cles, interconnecting them into a growing corpus. Most of the phenomena observed by Schart can also be interpreted with alternative models. Nevertheless, the model which he proposes appears to give the best answers. J. LUST 180 RECENSIONES

Alexander A. FISCHER. Skepsis oder Furcht Gottes? Studien zur Kompo- sition und Theologie des Buches Kohelet. (Beihefte zur ZAW, 247.) Berlin – New York, W. de Gruyter, 1997. (16≈23,5), X-289 p. ISBN 3-11-015458-7. In this monograph, A.A. Fischer's aim is to demonstrate that to Qohelet the fear of God and scepticism go together and are interdependent. In Chapter I, he concentrates on literary questions regarding the book of Qohelet. In his opinion the book was created by an editor who provided it with a superscription (1,1a.2), which forms an inclusion with 12,8, and an epilogue (12,9-11). The basic text consists of the compositional unit 1,3–3,15 (Grundschrift or Traktat) followed by thematical sections or coherent arguments, collected without much of a literary disposition. Fischer starts his research from 6,11-12; 7,23-24 and 8,16-17, which look like redactional transitions between literary units; they show Qohelet as very sceptical about wisdom. He further searches for other seams in the text, such as the hebel-formulas in 4,16b and 6,9b, or the transitions 8,9-10; 9,1; 9,13 etc. In the second part of the book he finds three major compositions, which possess a certain unity, show a line of argumentation, and go back to Qohelet himself: 5,9–6,9; 9,1-12; 11,1–12,7. Next to them there are collections of proverbial say- ings: 4,17–5,6; 7,1-22; 9,13–10,13, obviously conceived as school texts. As a result of his analysis, Fischer finds in the book an impressive structure with four parts: 1,3–3,15; 3,16–6,12; 7,1–8,17; 9,1–12,7 (table on p. 252, not 287 as indi- cated). In sum: “Das Buch Kohelet ist ein Sammelwerk, das auf ihm vorgegebe- nen Einzeltexten unterschiedlichen Umfangs beruht” (p. 21). The second paragraph of this chapter leads to the conclusion that the first epi- logist is the editor of the book, who also added the framing verses 1,2 and 12,8. The next question then is: In what form were Qohelet's texts available to the edi- tor? Fischer elaborates the answer that the texts collected in 3,16–12,7 were writ- ten down as results of school discussions and instruction, whereas 1,3–3,15 is a composition devised by Qohelet himself. In this composition 3,10-15 is the key passage for the understanding of the whole book. In Chapter II, the Author offers a compositional analysis of some longer sec- tions of 3,16–12,7, which can be considered as original compositions made by Qohelet himself: 5,9–6,9; 7,1-22; 9,1-12; 11,1–12,7. The argument of the first section presents human existence as nothing else than a way to death, and whether a human being is happy on that way is not within his or her power but only God's. With regard to the enjoyment saying in 5,17-19, Fischer asks the question: “Die Freude als Narkotikum oder als Antwort Gottes?”, and he prefers the second alternative on the basis of a study of qlc, “portion, lot”, and a rather strained translation of v. 19. The analysis of 7,1-22 concludes with the thesis that Qohelet's practical conclusions are neither fatalistic nor pessimistic, but an exhortation to a carpe diem and to fear of God. Chapter III is devoted to the Traktat in 1,3–3,15, which Fischer considers as a chiastically built ring composition (Table C, on p. 254). In 1,4-11 Qohelet has adapted an existing sapiential poem into a short instruction. The conclusion of the royal experiment (1,12–2,26) is that a human being who seeks to make his hap- piness without God will lose himself in his own need to achieve. Chapter IV has the heading “Skepsis oder Furcht Gottes?”. Its first section deals with Qoh 3,10- 15, the summa of Qohelet's teaching. Fischer summarizes this pericope as fol- RECENSIONES 181 lows: in v. 11 we have God's mystery, in vv. 12-13 his kindness or grace, and in vv. 14-15 his omnipotence. To these correspond on the part of man the sceptical limitation of wisdom, carpe diem and fear of God. The last section of the mono- graph advances God's maiestas as the hermeneutical key to the tractate 1,3–3,15 and to the teachings in 3,16–12,7. In these teachings the point is not so much phi- losophy but instruction for daily life. They are rooted in the wisdom tradition and at the same time bound to a theological principle, viz. practical recognition of God’s majesty. This book will certainly not pass unnoticed. It is well built and easy to follow in its argumentation. And as a matter of fact it requires careful reading because that argumentation is built on a very detailed analysis of the text. The Author sub- stantiates his thesis in an impressive way and he must be congratulated on the work he has done. And yet, this reviewer is not fully convinced. I leave aside the possibility of alternative literary analyses, especially in the second part of the book of Qohelet. This monograph seems to have some hidden agenda, viz. to save Qohelet as far as possible as a “good” biblical book. On p. 216 it appears that the thesis is that Qohelet was intent on holding to the religion of his fathers. Perhaps nowadays nobody would deny that. But the question is: How? In what form? What are his points of interest and his nuances? I am afraid it is somewhat simplistic to say that in 4,17–5,6 Qohelet cites the Torah with approval (p. 48 and 124). I still take the view that for Qohelet enjoyment is a narcotic of sorts. He rec- ommends it as the only thing that is left for man in this unfathomable life. And I have no doubt that enjoyment of the moment is the only “part” man has (qlc) and that it is less than fvrhi, which is the final gain. The interpretation of 5,19: “Führwahr: Nicht länger denke er an die Tage seines Lebens, wenn Gott (ihm) durch die Freude seines Herzens antwortet”, is linguistically impossible; eny hiph. + b can only mean “occupy with” (p. 85). Nowhere in Qohelet is God's maiestas, which plays a central role in Fischer's interpretation, explicitly men- tioned. As for the interpretation of the jussive b‹îviß in 12,7, Fischer himself refers to my criticism of that position. On p. 215 the term atvc is overburdened: “einen, der sich um Gott nicht kümmert und meint, er könne sein Schicksal selbst beein- flüssen und ändern”. That in 1,12-2,26 the hebel-formula always relates to human exertion is not correct. In 1,14; 2,17 the passive formulations, “the works that are done under the sun”, refer to all what happens, and that is hebel. One of my major objections concerns the emendation of jlïy to lmïyï (3,11), for which there is no proof and which has an important impact on the interpretation of this central peri- cope in Qohelet (3,10-15). In sum, it is still my conviction that scepticism and qualification of traditional tenets are more pervading in Qohelet than fear of God in the traditional sense. A. SCHOORS

Stanley E. PORTER – Craig A. EVANS (eds.). The Scrolls and the Scrip- tures: Qumran Fifty Years After. (Journal for the Study of the Pseudepigrapha Supplement Series, 26; Roehampton Institute Lon- don Papers, 3.) Sheffield, Academic Press, 1997. (16≈24), 414 p. ISBN 1-85075-844-1. £ 47.50 (c); £ 19.95 (p). The papers in this volume were read at a conference on “The Dead Sea Scrolls and the Bible”, organized in 1997 by the Roehampton Institute London, in col- laboration with the Dead Sea Scrolls Institute of Trinity Western University, to 182 RECENSIONES celebrate the fiftieth year of the discovery of the scrolls. The papers of the first part are concerned with the historical and literary context of the scrolls. The essays of P. Davies and L. Grabbe outline the uncertainties of our knowledge of who wrote the scrolls, and of the true meaning of this diverse collection of writ- ings. C. Hempel questions the widely held belief that the scrolls belong to the Essenes or to another small, sectarian movement. She defends the opinion that they reflect a cross-section of Jewish life and thought in Palestine of Late Antiq- uity. A. Gibson applies linguistic theories and literary theory to the study of the scrolls, focusing on the notion of 'l(w)hym, and K. McCarron offers an outsider's perspective on the scrolls, reading the “Seductress” text (4Q184) with his exper- tise in English literature. The papers in the second part seek to demonstrate how the scrolls may help us understand the text and early interpretation of the Scriptures. R. Hess studies 4QJudga and criticizes Trebolle's thesis that this fragment offers an example of an earlier form of Judges than that preserved in MT and LXX. J. Elwolde studies the use that the Temple Scroll made of Numbers. P. Flint and A. Alvarez exam- ine the main features of 4QPsa, the most ancient of all Psalms manuscripts. J. Jar- rick deals with the role of the biblical “Festival Writings” in Qumran, and sug- gests that Esther was not found at Qumran because of its urging Jews to observe Purim on a Sabbath. The four remaining papers of the second part treat figures that in various ways contribute to eschatological and messianic ideas. C. Evans reviews the function of David in the scrolls, especially in the messianic passages, and concludes that the Dead Sea Scrolls' use of the David tradition does not con- tain big surprises. In his reading of 4Q246 J. Dunn criticizes the views of García Martínez, and contends that the “son of God” figure is not the “son of man” known from Dan 7, but the promised descendant of David described in 2 Sam 7,14. L. Stuckenbruck holds that a passage of the Book of Giants, preserved in a hitherto unpublished fragment of 4Q530, contains a theophanic tradition that has been expanded in Dan 7, and not vice versa. His rendition of the Hebrew text of the fragment displays quite some differences with that of K. Beyer, Die Aramäi- schen Texte vom Toten Meer. Ergänzungsband, 120-121. Most of them are probably due to printing errors in Stuckenbruck's transcription. Thus in line 17 anr a‹irqv should be abr a‹idqv, and el ipla should be el fipla, although a checking of the photographs (43.968) shows that the d in a‹idqv, and the f in fipla are hardly visible. In order to help their critical readers, may one kindly ask that authors of preliminary publications of hitherto unpublished Qumran fragments clearly indicate on which photographs their transcriptions are based? The following paper (B. Pearson) offers some rather wild suggestions about the relation between the Greek Twelve Prophet's scroll found at Hahal Îever and the messianic expectations of Simon Bar Kosiba. The papers of the third part discuss the ways the Dead Sea Scrolls relate to the New Testament and Early Christianity (G. Brooke, R. Bauckam, T. Lim, S. Porter). The fourth part deals with “extra-biblical” texts found at Qumran. P. Alexander treats magic texts, especially those devoted to warding off evil spirits and texts that speak of divination. J. De Roo explores whether or not the wisdom text of 4Q525 is sectarian. J. Scott studies the Noachic materials in the Dead Sea Scrolls. The concluding paper of A. Wolters offers a fresh investigation of the final section of the Copper Scroll (3Q15). The volume as a whole presents a valu- able contribution to the study of the Qumran Scrolls. J. LUST RECENSIONES 183

Christopher M. TUCKETT (ed.). The Scriptures in the Gospels. (Biblio- theca Ephemeridum Theologicarum Lovaniensium, 131.) Leuven, University Press – Peeters, 1997. (16≈24), XXIV-721 p. ISBN 90- 6831-932-9. BEF 2400. One of the most appreciated characteristics of the Colloquium Biblicum Lovaniense is its concentration on one particular topic. It is the responsibility of the chairman to ensure a wide spectrum of contributions and to avoid (major) overlaps. The immediate result of this policy is that the conference gathers spe- cialists in a well determined aspect of biblical exegesis, giving them the opportu- nity to approach the central topic from various angles and assuring an enriching in-depth study. The lasting result is a conference volume in the Bibliotheca-series which provides a broad range of basic contributions, covering most of the major problems involved in the main theme, together with a series of detailed investi- gations. Consequently, each volume represents an exhaustive and up-to-date approach of the related topic. The 45th session of the Colloquium in Leuven, from July 31st to August 2nd 1996, was devoted to The Scriptures in the Gospels – Intertextuality: the Use of the Old Testament in the Four Gospels. Interest in the use of Jewish scriptures in the New Testament is as old as exegesis itself. The neologism “intertextuality”, however, is taken from outside the exegetical enterprise, from linguistic studies, and it does not (entirely) coincide with the traditional exegetical approach to Old Testament quotations and allusions in the New Testament. It seems that the appropriation of the word “intertextuality” by biblical exegetes has given a vari- ety of meanings to this linguistic term. This variety of meanings is reflected in the different contributions to this volume. The introductory paper by the chairman of the Conference, Prof. C.M. TUCK- ETT (Oxford) is followed by 14 substantial “main” papers, and 21 shorter “offered” papers. A complete critical survey of this broad sweep of studies would exceed the limits of a review. A short report on the main papers will serve to illustrate the rich variety of approaches. The volume opens with two studies on the influence of Isa on Q, both of which arrive at divergent conclusions. Whereas C.M. TUCKETT's contribution on Scripture and Q recognizes a close relationship between Isaiah 53 and 61 and some Q-passages, and even considers the recently published Qumran text 4Q521 as a possible missing link, F. NEIRYNCK (Leuven), comparing Q 6,20b-21; 7,22 and Isaiah 61, strongly empha- sizes the respective redactional interventions by Matthew and Luke, limits the influence of Isa 61 to Q 7,22, and doubts the link between Q and the aforemen- tioned Qumran text. The Old Testament scholar and LXX-specialist J. LUST (Leu- ven) combines the study of several aspects of intertextuality in a comparison of Mic 5,1-3 in Qumran and in the New Testament, and Messianism in the Septu- agint. Matthew's reference to Mic 5 (in Mt 2) differs from the MT and is inde- pendent from the LXX. In Lust's view, the widespread opinion that the LXX enhances messianism and, by so doing, paves the way for the New Testament, is not confirmed by the LXX text of the related passage from Micah. A conspicuous example of the use of the Old Testament in the New Testament are the so-called “Formula Quotations” in Matthew. D. SENIOR (Chicago) has entitled his contribution The Lure of the Formula Quotations. Re-assessing Matthew's Use of the Old Testament with the Passion Narrative as a Test Case. 184 RECENSIONES

The formula quotations may have become a “lure” in so far as the excessive emphasis on the particular characteristics of this type of quotations has, to some degree, impeded a full appreciation of Matthew's multiform use of the Old Tes- tament. The Author tries to bring them back to their real but relative importance, by situating them in the broader context of Matthew's theology of fulfillment which is expressed in a large variety of quotations, allusions and other ways of using the Old Testament. With the article by W. WEREN (Tilburg) on Jesus' Entry into Jerusalem: Matthew 21,1-17 in the Light of the Hebrew Bible and the Sep- tuagint, we come closer to the type of “intertextuality” used in recent linguistic research. In his opinion, the study of the influence of an Old Testament text on the New should go beyond the comparison of isolated verses from both Testa- ments. Entire passages from the Prophets or Psalms may have functioned as “pre- text” for the New Testament author, and, therefore, should be taken into account in determining the meaning of the New Testament passage. “In their new setting the quoted words and sentences continue to refer to contextual data with which they were originally associated” (139). It follows, in my opinion, that the concept of redactional intervention involved in this thesis is much more complex than in the “usual” redaction-critical approach. In his paper on La recontextualisation de Is 6,9-10 en Mc 4,10-12, ou un exem- ple de non-citation, C. FOCANT (Louvain-la-Neuve) defends a particular thesis concerning the provocative Isaian quotation in the Markan parable chapter. In his opinion, rather than referring to the rejection of Jesus by the “hardened” Israel as in the other gospels, this “non-quotation” in Mark intends to challenge the lis- tener to ask questions about the parables so that they might count themselves among those who have access to the “mystery of the kingdom”, and not among “ceux du dehors”. The First Gospel is also the topic of J. MARCUS (Glasgow) in a contribution on Scripture and Tradition in Mark 7. In this sharp polemic between Jesus and the Pharisees, Marcus distinguishes an attack on Jesus which Mark reverses into an attack of Jesus on the Pharisees, by using the weapons of their own accusations of breaking the Law. The typical terminology of the inter- textuality debate characterizes the title of the contribution by C. BREYTENBACH (Berlin) on Das Markusevangelium, Psalm 110,1 und 118,22f. Folgetext und Prätext. Quotation is only one of the possible forms of relationship between a “Folgetext” and a “Prätext”. This is the case in the use of the Psalm verses in Mk 12. In being quoted, the words from a “Prätext” may receive a completely new meaning in the “Folgetext”. In casu, they function as expressions of Mark's christology, in line with a widespread early Christian conviction. The final major contribution on Mark is offered by A. YARBRO COLLINS (Chicago): The Appro- priation of the Psalms of Individual Lament by Mark. The Author investigates the delicate problem of possible misuse of Jewish texts in a Christian context, i.e., the often heard accusation of unjustified “christianisation” of the Jewish heritage. As far as these Psalms are concerned, however, the Author opines that Mark's pro- cedure is perfectly in line with the Jewish way of applying these texts to ever new situations, and even, among them, to the fate of a Jewish eschatological (“mes- sianic”) figure. P.-M. BOGAERT (Louvain-la-Neuve) deals with the phenomenon of intertex- tuality in the Third Gospel in a study on Luke et les Écritures dans l'Évangile de l'Enfance à la lumière des “Antiquités Bibliques”: Histoire sainte et livres saints. The Author insists on the underestimated importance of the Biblical RECENSIONES 185

Antiquities of Pseudo-Philo for the interpretation of Luke. He starts from the birth of Samuel (1 Sam 1–2) as told in the Biblical Antiquities, with its specific parallels with and differences from the biblical traditions in MT, LXX and Qumran. He then examines the striking similarities with the infancy narratives in Luke, and does not exclude the possibility that the Biblical Antiquities should be counted among Luke's sources. At the same time, however, he underlines the differences: “Luc applique à des événements récents, tout proches de lui, une méthode que les Ant. Bibl. appliquent à des événements antiques” (269). Despite this basic difference, the Author stresses “la parenté des conceptions historiques et, partant, des méthodes narratives chez Luc et dans les Ant. Bibl.” (270). In line with his previous research on the topic, A. DENAUX (Leuven) examines Old Testament Models for the Lukan Travel Narrative. After having argued his disagreement with a series of recent studies which propose various Old Testament texts as inspiring models of the Lukan travel narrative, Denaux tries to prove that Luke's basic model, even in this section, is his main source Mark, and that the fundamental idea behind the travel narrative is Luke's chris- tological concept, with a possible shift from the rejection of a Moses-like prophet to the rejection of a royal figure. M. MORGEN (Strasbourg) examines the Old Testament background of Lk 17,20-37 and Lk 21,8-11.20-24. At the conclusion of an investigation of the function of Old Testament quotations in the Lukan apocalypses, she answers the question: “Que retenir de la manière dont Luc recourt à l'Ancien Testament?” as follows: “La lecture synoptique proposée pour l'analyse de Lc 17,20-37 et Lc 21,20-24 permet de qualifier un peu mieux cette mise en œuvre. Luc se réfère aux Écritures, sur la lancée même de ses sources (Q ou Mc), en les ‘déhanchant' parfois, tantôt de façon imper- ceptible, tantôt de façon indubitable. Ce faisant il sollicite son lecteur et l'invite – je crois qu'on peut le dire sans trop forcer l'interprétation de l'intertextualité – à méditer sur le temps et le lieu de la venue du Christ dans l'histoire des hommes, sur le sens de l'histoire dans les mains de Dieu, c'est-à-dire, pour les chrétiens, sur la signification de la proximité du règne tant annoncé par Jésus, comme présence effective de Dieu” (325-26). The use of Scripture in Jn 6 is the topic of M. THEOBALD (Tübingen): Schrift- zitate im “Lebensbrot”-Dialog Jesu (Joh 6). Ein Paradigma für das Schrift- gebrauch des vierten Evangelisten. The passage contains two OT citations: Ps 77,24 LXX (in Jn 6,31) and Isa 54,13 (in Jn 6,45). The Psalm text does not deter- mine the meaning of the Johannine passage, but is only secondary to the main theme: the “I am”-saying in v. 35. The use of Isa 54,13 only refers to the time of Jesus, not to the history of Israel. In Theobald's view, this use of the scripture in Jn 6 is paradigmatic for the use of scripture throughout the Fourth Gospel. This seems to suggest that in the Fourth Gospel the “Folgetext” is entirely determin- ing the meaning of the OT quotation, a very specific form of “intertextuality”, characterized by the Author as “das dem viertem Evangelium eigene spezifische Profil eines destruktiven Schriftumgangs” (365). M. MENKEN (Utrecht) discusses The Use of the Septuagint in Three Quotations in John: Jn 10,34; 12,38; 19,24. These three, and only these three quotations in John are exact citations from the LXX. It appears from a detailed analysis that John has made a careful choice and followed a conscious procedure in order to express various aspects of his belief in Jesus. The final main paper is the study of U. BUSSE (Essen) on Die Tempel- metaphorik als ein Beispiel von implizitem Rekurs auf die biblische Tradition im 186 RECENSIONES

Johannesevangelium. Implicit use of scripture is discovered in the influence of the ideas related to the Jewish temple on the Gospel of John. Concepts associated with the temple are applied to Jesus and the Christians throughout the Gospel, as the Author makes clear in a series of examples. In Busse's view, these OT themes are central and authoritative in John. This study “konnte an einem zentralen Beispiel demonstrieren, wie biblische Vorstellungen, Motive und Theologumena vom Autor adaptiert werden, um eines seiner zentralen Anliegen, die soterio- logische Bedeutung des Jesusgeschehens zu illuminieren, argumentativ zu erhärten” (427). “Zu diesem interpretativen Verfahren paßt die moderne litera- turwissenschaftliche Theorie von der ‘Intertextualität' besser als die der Typolo- gie” (428). Even a brief survey of the 21 “offered” papers, covering 240 pages and a great variety of aspects of the main theme would lead us too far (for full bibliographi- cal references, see the Elenchus Bibliographicus 1998). They contribute towards making the present volume a very comprehensive and up-to-date instrument of research on the problems related to intertextuality. The “Index of authors” and the “Index of references” complete this impressive volume. It is up to the pro- tagonists of the “strict” study of intertextuality (as proposed by the linguists) to judge whether this new approach has sufficiently influenced biblical exegesis. The reader may be left with the impression that most exegetes try to combine it with a more traditional method which could be called redaction-critical, focusing rather on the author than on the reader, and giving more impact to the “Folge- text” than to the “Prätext”. J. DELOBEL

Ingo BROER. Einleitung in das Neue Testament. Band I: Die synoptischen Evangelien, die Apostelgeschichte und die johanneische Literatur. (Die Neue Echter Bibel: Ergänzungsband zum Neuen Testament, 2/1.) Würzburg, Echter, 1998. (15,5≈23,5), 287 p. ISBN 3-429- 01990-7. As indicated in the title, this new Einleitung is published as a companion to NEB.NT. The first Ergänzungsheft appeared in 1989: Neutestamentliche The- ologie. Ein Überblick, by J. Gnilka. The series “NEB-Kommentar zum Neuen Testament mit der Einheitsübersetzung” includes commentaries on all NT books, with volumes on the Gospels and the Acts of the Apostles by R. Schnak- kenburg (1/1-2: Mt, 1985, 21991; 1987, 21994), K. Kertelge (2: Mk, 1994), J. Kremer (3: Lk, 1988, 21992), J. Gnilka (4: Jn, 1983, 41993), F. Mussner (5: Acts, 1984, 21988), and on 1-3 Jn by E. Ruckstuhl (17-19: 1985, 21988). I. Broer's Einleitung can now serve as an updating of these NEB commentaries. But the Einleitung is much more than that. It is an independent work and spe- cific references to NEB are almost nonexistent. The NT books are not treated in the canonical order, but in Part I: Mk, Mt, Lk, Acts (§§ 5-8) and the Johannine literature in Part II: Jn, 1 Jn, 2-3 Jn (§§ 9-11). Compare the same chronological arrangement in R.E. Brown's recent Introduction, chapters 7-14 (cf. ETL 73, 1997, 443-445). In addition, there is a preliminary on Einleitungsfragen (§ 1), and the section on the Synoptic Gospels in Part I is preceded by §§ 2-4: the Gospel genre, the synoptic problem, and the sayings source Q (compare U. Schnelle's Einleitung, 3.1-3; cf. ETL 71, 1995, 459-461). The inclusion of a chapter on Die Logienquelle Q (§ 4: 54-72) illustrates how much the Einleitung RECENSIONES 187 differs from the NEB commentaries where Q is merely mentioned as the second source of Mt and Lk. One of the questions discussed in both the commentaries and the Introduction is the general outline of the Gospels. Schnackenburg's two-part division of Mt with the caesura âpò tóte ≠rzato at 4,17 and 16,21 is rightly rejected by Broer (101; see my Evangelica II, 141-182; = ETL 64, 1988, 21-59). He is also critical of the five-fold division and the alternation of narrative and discourse. He places the caesurae at 4,23; 10,1; 13,54; 16,13(!); 24,1; 26,1, and stresses the inclusio of 4,23 and 9,35, even though “das Neue” begins at 5,1 and 10,1. It would be a better option, I think, to suggest that 4,23–9,34 ends in 9,34 and that 9,35 (repe- tition of the parallel 4,23 rather than inclusio) is the beginning of 9,35–11,1. The major division is at 4,12-17, the beginning of Jesus' ministry. Compare the caesura at Mk 1,14 and 8,27 (74; cf. Kertelge). In Lk the Journey to Jerusalem (9,51ff.) ends in 19,27 (cf. Kremer), although the, in my view, better alternative 19,28|29 is at least briefly discussed by Broer (127). The structure of the NT book is normally the first item in each chapter, fol- lowed by other more or less constant themes of study: “Gliederung – Gründe für die Abfassung – Verfasser – Abfassungszeit – Abfassungsort – Quellen – Sprache – Theologische Anschauungen” (with slight variations in these titles) and still other additional sections, up to twelve in § 5 on Mk. A select bibliogra- phy of (1) commentaries and (2) monographs and articles comes at the end of the chapters. The volume concludes with a double Register (253-274: an index of references and a subject index: “Personen, Sachen und Orte”, ancient and bibli- cal) and a glossary (275-287). “An introduction has the duty of reporting where scholars stand today” (Brown). Broer can observe that “die übergroße Mehrheit der Exegeten, vor allem, wenn man auf den deutschsprachigen und europäischen Raum blickt, die Benutzungshypothese in Form der Zweiquellentheorie für allein ange- messen hält” (44; cf. 52). He does not neglect, however, the problem of the minor agreements (49: “ein ganz schwieriges Problem”, “das Hauptpro- blem”). He cites as “gravierend” and “schwerwiegend” the MAs diff. Mk 2,12; 4,11; 6,14 (but see p. 52); 9,19 and 14,72 (but see p. 51), and finally 14,65: “Die von Neirynck in Anschluß an Turner vorgeschlagene Lösung … ist jedenfalls nicht einfach von der Hand zu weisen” (51). Neither Urmarkus nor Deutero-Markus (50: “die heute von mehreren Autoren vertretene These”) is a plausible solution for Broer (50, 52, 89-90). The question of Mark's use of Q receives much attention (65-68): “Dabei ist v.a. auf die jüngst erschienene Arbeit von H. Fleddermann zu verweisen” (66; cf. BETL 122, 1995). I quote Broer's concluding sentence, in accord with my Assess- ment: “Da die Annahme einer Kenntnis der Logienquelle auf seiten des Evan- gelisten Markus die Auslassung des größten Teiles von Q durch den zweiten Evangelisten nicht zu erklären vermag und die nicht zu leugnenden Gemein- samkeiten zwischen dem Markusevangelium und der Logienquelle sich auch durch die gemeinsame Traditionsgeschichte der in Frage kommenden Stoffe erklären lassen, ist die Annahme, daß die Logienquelle zu den Vorlagen des Evangelisten Markus gehört hat, unnötig” (68). In his reconstruction of Q (56) there is no mention of Q 16,16 (the reference to Q 16,16-24 on p. 61=257 is a mistake for 14,16-24), and in his view neither the beginning of Q (before 3,7b) nor the end of Q can be detected (60; no men- 188 RECENSIONES tion of 22,28.30). He is rather skeptical about stratigraphy of Q (57: “problema- tisch”) and notes the contrasting views of Kloppenborg and Horn concerning Q 16,17: “die Zugehörigkeit einzelner Stücke von Q zu bestimmten Schichten ist also weiterhin im Fluß” (58). He has a noteworthy observation on the genre of Q, sapiential or prophetical: “Das Vorhandensein unterschiedlicher Teilgat- tungen in Q hat einige Autoren … dazu gebracht, in Q eine Größe ganz eigener Art zu sehen, die ohne Analogie in der umgebenden Literatur ist… Bei der Logienquelle wird das m.E. dem Charakter dieser Sammlung eher gerecht als die Bezeichnung als Halbevangelium” (62: ctr. Schnelle; on sui generis, cf. ETL 73, 1997, 176). As the date of Q he proposes ca. 60 (“eher die 60er als die 50er Jahre”) rather than Hoffmann's and Myllykoski's Spätdatierung und Theissen's Frühdatierung. As one could expect (see his bibliography on p. 124), Broer stresses the Jew- ish-christian background of Mt (103-110; cf. 107: “die Argumente, die für einen heidenchristlichen Verfasser sprechen, [sind] weitgehend nicht durch- schlagend”). The author of Lk–Acts is probably a Heidenchrist, although one can hardly speak with certainty: “die mangelnde Kenntnis der Geographie Palästinas und die Reduzierung der semitischen Fragen und Begriffe geben diese Sicherheit nicht her. Das gleiche gilt freilich erst recht für die neuerdings wieder vereinzelt vorgetragene Ansicht, Lukas sei ein Judenchrist aus der Diaspora” (131). Broer criticizes P. Pilhofer's thesis on Luke's origin from Philippi (134- 135) and concludes with a more general remark: “Es sieht gegenwärtig so aus, als bahne sich in der deutschen Forschung zur Apostelgeschichte so etwas wie ein grundlegender Wandel hinsichtlich der Einschätzung ihrer historischen Zuverlässigkeit und ihrer Traditionsgebundenheit an. Man darf gespannt sein, wie die Kritik auf die Arbeiten Pilhofers [1995] und Breytenbachs [1996] reagieren wird” (135). The chapter on the Gospel of John has a special section on “Das Johannes- evangelium und die Synoptiker” (197-202). On the thesis of “die direkte Kenntnis der Synoptiker durch den Evangelisten”, see especially p. 201: “Wir gehen im folgenden aufgrund der v.a. von Neirynck und anderen benannten Übereinstim- mungen von einer Kenntnis der synoptischen Evangelien durch die johanneische Schule aus. Für diese These spricht m.E. allein schon … [die Form des Evange- liums]”. It is rather curious that, as far as I see, John's dependence on the Synoptics does not intervene in Broer's presentation and defense of the literary theory of a Johannine Gospel (Grundbestand) and a later redaction (Jn 21, Beloved Disciple and future eschatology passages). I conclude with a few words on the bibliography. The lists of Literatur include number of works published in the 1990's (up to 1995 and occasionally also 1996 and 1997); the corrigenda are rare (201, 227: Rinker, read Riniker; 61: Hoff- mann, LThK3 5, read 6). No index is provided of authors effectively cited in the text. As usual in German studies, reference is made to the most recent editions or reprints (e.g., Schürmann's Lk I: 41990). However, since the Introduction intends to furnish “Etwas Forschungsgeschichte” (198), one would expect that also the first edition is referred to: (1969), 41990. I noted with some satisfaction that the BETL series is well represented: nos 34, 37, 44, 48, 49, 59, 75, 82, 86, 95, 99, 100, 101, 116, 122. One could have added to this list: nos 31 (21988), 32 (21989), 39 (21982), 98, 110, and the cumulative bibliography on Mk (no 102, 1992; cf. Kertelge, 14). F. NEIRYNCK RECENSIONES 189

John T. CARROLL – Joel B. GREEN (eds.). The Death of Jesus in Early Christianity. Peabody, MA, Hendrickson, 1995. (16≈24), XVIII-318 p. ISBN 1-56563-151-X. This volume is a new collection of papers presented at the annual SBL meet- ings in U.S.A. Cf. ETL 72 (1996) 442-443: J.S. Kloppenborg (Q Seminar); 446-447: D.R. Bauer – M.A. Powell (Matthew Group); 457-458: F.F. Segovia (John Section). The ‘Passion Narrative and Tradition in Early Christianity' Group met each year from 1988 to 1994. The editors emphasize that their vol- ume is more than “a loose collection of essays representing diverse points of view”: “we made it our aim to offer a cohesive statement developing a partic- ular interpretive approach to the death of Jesus in early Christianity” (Preface, VII). Only three chapters (out of thirteen) are written by coauthors: ch. 8, Extra- canonical Passion Narratives (R.E. Van Voorst); ch. 11, The Role of Scripture in the Gospel Passion Narratives (J. Marcus); and ch. 12, The Death of Jesus and the Meaning of Discipleship (D. Senior). The two editors collaborated as redactors and authors of all other chapters: in Part One, on the Gospels, ch. 1 (general) and 2-5 (Mk, Mt, Lk, Jn); in Part Two, ch. 6 on Paul and ch. 7 on Heb, 1 Pet, Rev; and in Part Three, ch. 9 on the historical meaning of the cru- cifixion, ch. 10 on the responsibility for the death of Jesus, and finally ch. 13, The Death of Jesus and the Meaning of Atonement. The volume includes a Select Bibliography (281-299) and two Indexes, Modern Authors (301-304) and Ancient Sources (305-318). The incubation period of the volume coincided with the preparation of R.E. Brown's The Death of the Messiah. Cf. ETL 70 (1994) 406-416. The manu- script was made available to the SBL Passion Group in advance of publication. Brown's “encyclopedic treatment” is described in the opening chapter (8-9) and “Death of the Messiah” is by far the most frequently used bibliographical reference in the footnotes, mostly for confirmation or further documentation, but not always. Thus, for instance, concerning the “they” in Lk 23,26: “It is apparently the Jewish authorities who carry out the crucifixion” (194; n. 25: “For a different analysis, see Brown…”). Cf. below. On the Jewish trial or pre- liminary hearing: “Luke does not present a formal Jewish trial” (196; n. 32: “For a different view…”). On the “two crowds” in Lk 23 (197; n. 34: “For a different reading…”). Allusion to Ps 22,27-28 “worshipped by Gentiles” in Mk 15,39 par. Mt (Marcus, 210; n. 5: “Brown pronounces this allusion ‘very dubi- ous'”); allusion to Isa 53,9 “a rich man” in Mt 27,57 (216; n. 17: “Brown doubts…”); Marcus is critical of allusions to 2 Sam 15 (221: Brown is more positive; n. 31: Mt 26,50 ëta⁄rov). On Joseph of Arimathea simply “a pious Jew” (Brown): “It seems to me that both Luke and Matthew – and perhaps John if we can assume dependence – read more into Mark's account than Brown is willing to concede” (Senior: 246 n. 23). On discipleship and the role of the women in Mk 15,40–16,8, in contrast to Brown's interpretation: cf. Senior, 248-249 (esp. n. 29). Note on Lk 23,26: In his more recent commentary on Luke (1997) Green seems to mitigate his interpretation of “they”: “some have argued that Luke thus intimates to his readers, against all historical probability, that the Jewish people and their leaders are responsible for the actual act of crucifixion” (814, cf. 746; emphasis mine). But not so for Green: “At the end of the trial scene, however, all 190 RECENSIONES involved are aligned in opposition to Jesus – Rome and Jerusalem – so that Luke's ‘they' signifies the concord of Rome, Jewish leaders, and Jewish people in their hostility toward Jesus” (814). F. NEIRYNCK

Stanley E. PORTER - Craig A. EVANS (eds.). New Testament Interpretation and Methods. A Sheffield Reader. (The Biblical Seminar, 45.) Sheffield, Academic Press, 1997, (15,5≈23,5). 321 p. ISBN 1-850075- 794-1. $ 19.95. This is the seventh collection of articles reprinted from JSNT 1-50. Cf. ETL 71 (1995) 461-462; 73 (1997) 168-169. The present volume comprises two parts, each including seven articles. In Part I (“Principles”, pp. 15-157): from nos. 3 (Tuckett), 16 (Grant), 20 (Seal), 27 (Neusner), 30 (Chouinard, Rohrbaugh), 50 (Horrell); in Part II (“Practice”, pp. 161-307): from 8 (Downing), 9 (Downing), 33 (Black), 40 (Koptak), 45 ([Hester] Amador, Young), 47 (Barclay). Only two articles receive an updating note: C.M. Tuckett, “The Griesbach Hypothesis in the Nineteenth Century” (1979, pp. 20-60, here 15-43), p. 43: Additional Note; and J. Neusner, “When Tales Travel: The Interpretation of Multiple Appearances of a Single Saying or Story in Talmudic Literature” (1986, pp. 69-88, here 138-157), p. 157: Addendum. F. NEIRYNCK

François BOVON – Pierre GEOLTRAIN (eds.). Écrits apocryphes chrétiens. Tome I. (Bibliothèque de la Pléiade, 442.) Paris, Gallimard, 1997. (10,5≈17), LXXI-1782 p. ISBN 2-07-011387-3. FF 450. Les Écrits apocryphes chrétiens publiés dans ce volume en traduction française sont appelés plus couramment «les apocryphes du Nouveau Testament». Le contenu du Tome I correspond grosso modo à celui des Neutestamentliche Apo- kryphen in deutscher Übersetzung (W. Schneemelcher, 51987-1989; en anglais: New Testament Apocrypha) et à celui du nouveau ‘James', The Apocryphal New Testament (J.K. Elliott, 1993; voir ETL 70, 1994, 464-466). Des textes de Nag Hammadi (cf. Schneemelcher) seul l'Évangile de Thomas a été retenu. Les Reconnaissances et les Homélies du Pseudo-Clément figureront dans le tome II (à paraître), qui proposera des écrits apocryphes chrétiens des siècles ultérieurs, jus- qu'au Moyen Âge. L'Introduction générale (XVII-LVIII) ainsi que l'Avant-propos (XI-XVI) sont signés par F. Bovon et P. Geoltrain, les deux éditeurs du volume désignés par les membres de l'Association pour l'étude de la littérature apocryphe chrétienne (AELAC). Voir XXXV n. 2. Une trentaine de collaborateurs se sont chargés de la présentation des différents écrits (1-1594: «Texte traduit, présenté et annoté par…») suivant un même schéma: Introduction – Note sur le texte – Bibliographie (Éditions et Études) – Texte traduit et annoté. J'en donne ici la liste intégrale: SUR JÉSUS ET MARIE: Prédication de Pierre (M. Cambe, 3-22); Évangile selon Thomas (C. Gianotto, 23-53); Évangile secret de Marc (J.-D. Kaestli, 55-69); Protévangile de Jacques (A. Frey, 71-104); Évangile de l'Enfance du Pseudo-Matthieu (J. Gijsel, 105-140); Livre de la nativité de Marie (R. Beyers, 141-161); Dormition de Marie du Pseudo-Jean (S.C. Mimouni, 163-188); Histoire de l'enfance de Jésus (S.J. Voicu, 189-204); Vie de Jésus en arabe (C. Genequand, 205-238); Évangile de Pierre (É. Junod, 239-254); Questions de Barthélemy; Livre de la résurrection de Jésus-Christ par l'apôtre Barthélemy (J.-D. Kaestli, 255-295; 297-356); Épître des apôtres (J.-N. Pérès, 357-392); Fragments évangéliques RECENSIONES 191

(D.A. Bertrand, 393-495), groupant Variantes manuscrites (399-405), Papyrus Oxyrhynque 840 (407-410), Papyrus Egerton 2 (411-416), Papyrus Oxyrhynque 1224 (417-419), Frag- ment de Fayoum (421-423), Papyrus Strasbourg copte 5-6 (425-428), Papyrus Berlin 11710 (429-431), Évangile des nazaréens (433-445), Évangile des ébionites (447-453), Évangile des hébreux (455-462), Doctrine de Pierre (463-465), Tradition de Matthias (467- 471), Évangile grec des Égyptiens (473-477), Évangile d'Ève (479-482), Évangile grec de Philippe (483-485), Agrapha patristiques (487-495). VISIONS ET RÉVÉLATIONS: Ascension d'Isaïe (E. Norelli, 499-545); Apocalypse d'Esdras; Apocalypse de Sedrach (D. Ellul, 547-571; 573-591); Vision d'Esdras (F.G. Nuvolone, 593-632); Cinquième livre d'Esdras; Sixième livre d'Esdras (P. Geoltrain, 633-651; 653- 670); Odes de Salomon (M.-J. Pierre, 671-743); Apocalypse de Pierre (R. Bauckham, P. Marrassini, 744-774); Apocalypse de Paul (C.C. et R. Kappler, 775-826); Livre de la révé- lation d'Elkasaï (L. Cirillo, 827-872). SUR JEAN-BAPTISTE ET LES APÔTRES: Actes d'André (J.-M. Prieur, 875-972); Actes de Jean (É. Junod, J.-D. Kaestli, 973-1037); Actes de Pierre (G. Poupon, 1039-1114); Actes de Paul (W. Rordorf, P. Cherix, R. Kasser, 1115-1177); Actes de Philippe (F. Amsler, F. Bovon, B. Bouvier, 1179-1320); Actes de Thomas (P.-H. Poirier, Y. Tissot, 1321-1470); Doctrine de l'apôtre Addaï (A. Desreumaux, 1471-1525); Légende de Simon et Théonoé (F. Morard, 1527-1551); Éloge de Jean-Baptiste (A. Boud'hors, 1553-1578); Correspon- dance de Paul et de Sénèque (R. Kappler, 1579-1594). L'édition est complétée par un triple index, remarquablement bien soigné, éta- bli par S.J. Voicu: Index des noms (1599-1630); Index des textes anciens (rangés en ordre alphabétique dans quatre sections: AT, NT, Écrits apocryphes chrétiens, Textes de l'Antiquité et du Moyen Âge; 1631-1706); Index thématique (1707- 1771). L'Index onomastique ne cite que des noms anciens, et on regrette un peu qu'il n'y a pas de liste d'auteurs modernes, ni même une liste alphabétique des auteurs qui ont collaboré au volume. J'ai noté plusieurs renvois à M. Geerard (Clavis apocryphorum Novi Testamenti, 1992), mais il est sans doute plus signi- ficatif d'y trouver un grand nombre de renvois à des ouvrages publiés en 1993- 1995, voire en 1996 (61, 507, 658, 1125, 1187) et 1997 (784), ou même encore à paraître (1187, 1188). Nos lecteurs comprendront que je me suis intéressé plus particulièrement aux notices sur les évangiles apocryphes. Dans l'article sur le Papyrus Egerton 2, il y a un renvoi bibliographique à ETL 61 (1985) 153-160 (voir déjà Schneemelcher, 1987, 84), mais l'article sur «The Apocryphal Gospels and the Gospel of Mark» (1989; BETL 99, 715-772; à propos de P. Eg 2: 753-759, 771-772, 780-783; voir encore ETL 70, 1994, 229-231) n'est cité nulle part. Il n'y a aucun renvoi non plus à la dissertation de J.B. Daniels (Claremont, 1989) ni à l'article de D. Lührmann dans The Four Gospels 1992 (2239-2255), où à celui, plus récent, de K. Erlemann dans NTS 42 (1996) 12-34. La traduction des lignes 19-20 «de ne pas croire aux témoignages qu'il a donnés» se base sur la conjecture [memar- turj]ménoiv, de M. Gronewald, apparemment sans connaître la correction que j'ai suggérée: [gegram]ménoiv (754-755). D.A. Bertrand adopte la numérotation des lignes de Bell-Skeat, complétée par les lignes 21a b (21c) et 41 a b c du frag- ment de Cologne. Assez curieusement, il ne se pose aucun problème quant à l'ordre des lignes 2-21 et 23-41 et propose même de lire 63-69 avant 43-58 (415 n.); voir cependant mon observation à propos du fragment 1 recto-verso plutôt que verso-recto (756 n. 220). — L'hypothèse, par ailleurs peu vraisemblable, que les fragments du P. Eg 2 seraient extraits de l'Évangile de Pierre (D.F. Wright) est signalée par É. Junod dans sa notice sur Év Pierre (244). À sa bibliographie des études, on ajoutera «The Gospel of Peter» dans BETL 99, 732-749, 769-770 192 RECENSIONES et surtout R.E. Brown, The Death of the Messiah, 1994, 1317-1349 (cf. ETL 70, 1994, 226-229). É. J. fait mention de l'hypothèse de J.D. Crossan et H. Koester (242 n. 1) mais note prudemment que le débat est loin d'être clos. — «L'Évan- gile secret reste un document du plus haut intérêt pour l'étude des étapes les plus anciennes de la rédaction et de la transmission de l'Évangile de Marc»: je cite la conclusion de la notice de J.-D. Kaestli (59). L'on pourrait préférer un jugement plus réservé sur Ev secret Mc (cf. ETL 54, 1978, 96-97; 67, 1991, 68-73; BETL 99, 760-762), mais on ne peut qu'apprécier sa présentation des différents points de vue et son effort de documentation sur la lettre de Clément (A. Le Boulluec, 1996; renseignements recueillis par W. Rordorf en 1996). Bertrand retient une sélection de douze agrapha patristiques. On y retrouve les nos 1, 2, 3, 5 de la liste de Hofius (nos X, III, IV, XI). Le no 4, l'addition à Lc 6,5 dans D, est repris dans une liste de six Variantes manuscrites (404). Les nos 6 et 7 sont cités ailleurs: P. Oxy. 1224 (419) et Év hébreux (461). Le dit no XI (Hofius no 5), attesté par Origène, apparaît également dans Év Thom, logion 82. (Pour les abbréviations utilisées ici, voir la liste LXV-LXVI.) L'Évangile selon Thomas est cité dans l'Introduction générale comme «un des enjeux principaux» dans la querelle qui «de nos jours … fait rage aux États-Unis de l'Amérique… Pour rejoindre Jésus, le Jésus de l'histoire, se demandent de très sérieux professeurs, ne faut-il pas suivre les sentiers de cet Évangile, qui apprécie les mystères?» (XXXV). Voir ETL 70 (1994) 221-234: «The Historical Jesus: Reflections on an Inventory». C. Gianotto, dans sa notice sur Év Thom, fait preuve de modération. Il se montre peu enclin à le dater du Ier siècle: «la colora- tion gnosticisante que le compilateur a donnée au recueil suggère une date un peu plus récente». Il considère la première moitié du IIe siècle comme «la période vraisemblable de la formation du recueil» (29). Par contre, Év Thom est classé dans l'Avant-propos avec des textes qui «appartiennent à la seconde moitié du IIe siècle» (XIII). Ép apôtres (Epistula apostolorum) y est datée de la première moi- tié du IIe siècle (ibid.), contrairement à l'avis de J.-N. Pérès pour qui la seconde moitié du IIe siècle «paraît, maintenant encore, devoir être maintenu[e]» (359). Par la publication de ce recueil de traductions en langue française, les éditeurs et leur équipe ont non seulement comblé une lacune, ils ont pris le devant dans le domaine de l'étude des apocryphes du Nouveau Testament (dans leur vocabu- laire: des écrits apocryphes qui relèvent de l'Antiquité chrétienne). Il n'échappera à personne que les notices contiennent nombre de renvois aux Éditions Brepols (Series apocryphorum, Apocrypha, Apocryphes). Dans la bonne tradition de la «Bibliothèque de la Pléiade» l'édition est particulièrement bien soignée. On lira: Apokryphen (363), iudaicarum (658), Reitzenstein (784); même le nom d'un col- laborateur n'y échappe pas: Bauckham (IX, 785). On comprend moins bien que dans le texte de lancement du Tome I (!), expliquant la notion d'apocryphe, on a cru devoir ajouter «qu'il y a toujours désaccord en la matière entre l'Église catholique et les Églises protestantes pour certains livres». F. NEIRYNCK

Pier Cesare BORI (ed.). In spirito e verità: Letture di Giovanni 4,23-24. (Epifania della Parola: Nuova serie, 6.) Bologna, Dehoniane, 1996. (17≈24), 336 p. ISBN 88-10-40230-8. L 40.000. This volume contains eighteen papers presented at two seminars held in June 1994 and March 1995 at Bertinoro (Forlí), Italy. They deal mainly with the RECENSIONES 193

“Wirkungsgeschichte” (“storia degli effetti”) of Jn 4,23-24. Five papers were already published in Annali di storia dell'esegesi 12 (1995) 9-100, under the title: Il culto in spirito e verità (see our Elenchus Bibliographicus 1996, nos. 6628- 6632). The first two papers are introductory and offer an interpretation of Jn 4,23- 24. G. Gaeta (9-20) stresses that the meaning given to worship “in spirit and truth” in Jn 4 must be complemented by the exegesis of other Johannine texts: 1,19-34; 3,25-36; 2,1-10.13-22; 3,1-16; 6,25-64. For John, there is only one sacrament: the Word that is Spirit and Life (p. 20). Baptism and Eucharist cannot be separated from this single sacrament. John's conception of the sacrament is based on the gift of communion with the Father through the Son. This commu- nion can be realised for each believer by means of a rebirth, i.e., by passing through death analogous to that of the Son. A. Destro and M. Pesce (21-41) con- sider the exegetical and anthropological perspectives based on Jn 4,21-24. According to John worship is an internal prostration. It implies a radical criticism of all worship based on sacrifices or images, or tied to particular places. But it maintains two fundamental aspects of the Temple religion: the need for expiation and a victim (Christ in his death and resurrection) and for adoration as a point of contact with God (the Spirit). G. Lettieri gives a survey of the interpretation of “in spirit and/or truth” from Origen to Thomas Aquinas (43-72). L. Ginzburg studies the mystical and philosophical interpretation in the 17th century (205- 214). P.C. Bori examines the conversation of Jesus with the Samaritan woman in Tolstoy (289-298). The remaining papers are published here for the first time and deal with the exegesis of 4,23-24 by important figures in the history of interpretation: Joachim of Fiore (G.L. Potestà, 73-88), Nicholas of Cusa (G. Lettieri, 89-130), Luther (S. Leone, 131-148), Calvin (M. Miegge, 149-161), Melanchthon (V. Marchetti, 163-175), the writings of the first Quakers (T. Pavlova, 177-193), Spinoza (S. Ferlini, 195-204), Rousseau (G. Forni Rosa, 215-234), Lessing (G. Bonola, 235-255), Kant (L. Ginzburg, 257-267), Hegel and Schleiermacher (G. Moretto, 269-288), A. Loisy (R. Ciappi, 299-313), and, finally, P. Martinetti (S. Mancini, 315-326). With regard to Hegel's interpretation, I may refer to the contribution of E. Brito (not mentioned by G. Moretti) in BETL 100 (1992) 2463-2476: Jn 4,24 dans l'œuvre de Hegel. The volume offers a rich survey of the use and interpretation of Jn 4,23-24. In the Introduction (5-7), the editor gives a first orientation in the history of inter- pretation, which can be used as a guideline in reading the essays. He distin- guishes four tendencies in the interpretation. First, the pneumatological/christo- logical interpretation: to worship God is only possible in the spirit of Christ, who is the truth (Augustine, Luther). Second, the mystical/philosophical dimen- sion of worship: the Platonist identification of spirit and truth with the supra- sensible being which transcends all visible historical signs and can thus be adored only internally and intellectually (Origen); this interpretation, with Hellenistic antecedents and parallels, influenced mysticism and illuminism (from Lessing to Martinetti). Third, worship is a service in life and practice (cf. logik® latreía in Rom 12,1), offered to God in obedience to the Gospel (Calvin). Finally, worship is a service to the person; such is Tolstoy's interpre- tation of truth, because God is spirit and nothing can be said about him. This valuable collection of essays is carefully edited and is completed with an Index of authors (327-332). G. VAN BELLE 194 RECENSIONES

Nicolas CACHIA. “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10,11): The Image of the Good Shep- herd as a Source for the Spirituality of the Ministerial Priesthood. (Tesi Gregoriana: Serie Spiritualità, 4.) Roma, Editrice Pontificia Università Gregoriana, 1997. (17≈24), 389 p. ISBN 88-7652-736-2. L 39.000; $ 28. This doctoral dissertation presented at the Institute of Spirituality of the Pon- tifical Gregorian University (director: Ernest R. Martinez) studies the image of the shepherd in connection with the ministerial priesthood and, particularly, with the meaning of this image for the spirituality of priests. In the Introduction (11-25), N.C. exposes the basic principles which are opera- tive in the use of symbols and images in communication and theology. More par- ticularly, he sets out the methodological presuppositions necessary for a correct understanding of the significance of analogical (imagistic) language in theol- ogy. The first chapter gives a survey of “The Shepherd Image Outside the Fourth Gospel” (27-112): the extra-biblical usage (Mesopotamia, Egypt, Phoenicia and Canaan, the Hellenistic world), the Old Testament, the rabbinic writings and the non-Johannine texts in the New Testament (except for Acts 20,28-31 and 1 Pet 5,1-4). The second chapter studies “The Shepherd Image in the Fourth Gospel” (113-225). It is “the focal point of the whole dissertation”. N.C. discusses the main elements of the Johannine image in Jesus' discourse in 10,1-10.11-18 and in Jesus' delegation of the pastoral office to Peter in John 21,15-19, and continues with the farewell speech by Paul to the presbyters of Ephesus in Acts 20,18-35 and the exhortation to the presbyters in 1 Pet 5,1-4. In the third chapter, the Author gives “A Wirkungsgeschichte of the Shepherd Image as applied to the Ministerial Priesthood by the Fathers of the Church” (227-294). From the wide range of writings on the priestly ministry, he studies among others the following works: the brief speech of Ephraem on the priesthood, the tenth Demonstration on the pastors of Aphrahat, the long Second Oration of Gregory of Nazianzen, the Dialogue on the Priesthood of John Chrysostom; De officiis ministrorum of Ambrose of Milan, letter 52 addressed by Jerome to Nepotian, the Regula pas- toralis of Gregory the Great, some of the sermons of Augustine (e.g., 46, 47, 101, 137-138), De vita contemplativa of Julianus Pomerius, De ecclesiasticis officiis of Isidore of Spain, and De ecclesiastica hierarchia of Pseudo-Dionysius. In the final chapter, “Towards a Spirituality of the Ministerial Priesthood in the Light of the Shepherd Image” (295-331), N.C. works out the spirituality of the priesthood with the help of the contemporary Magisterium of the Catholic Church and explains the notion of pastoral charity. The image of the good shepherd empha- sizes three important aspects of the ecclesial shepherd: “a. Christ remains always the Great Shepherd of the flock; he associates to himself some chosen ones who remain completely dependent on him; b. the minister remains always a member of the flock, thus underlining the fact that he is to continue to follow Jesus, the Good Shepherd; c. a very close relationship is created between the shepherd and the sheep, so that one does not exist without the other” (330). The second chapter is mainly based on the studies of O. Kiefer (1967), A.J. Simonis (1967), P.-R. Tragan (1980) and essays by members of the Johannine Writings Seminar in 1985-1986: cf. J. Beutler – R.T. Fortna (eds.), The Shepherd RECENSIONES 195

Discourse of John 10 and Its Context (SNTS MS, 67), Cambridge, University Press, 1991, with contributions by U. Busse, J. Beutler, J.D. Turner, J. Painter, M. Sabbe, J.A. du Rand, H. Thyen. N.C. stresses that “the evangelist takes up from tradition the main features of the shepherd image as presented in the OT and the rest of the NT, but then, he works them out and entwines them with his project” (113). Perhaps he could have put greater emphasis on the Synoptic influence on John. Cf. Sabbe: “Although at first sight, the discourse of the shepherd appears to be a purely Johannine revelation discourse, it also manisfests a variety of sim- ilarities with the Synoptic Gospels – the basic one being that of the dispersal of the sheep, which is in fact a text of Zechariah quoted in Mark 14:27; Matt. 26:31 and implicitly referred to in John 16:1,32. Together with the willingness to lay down his life, an element which is very close to Mark 10:45, it probably consti- tutes for the discourse a fundamental inspiration which comes from the Synop- tics” (SNTS MS 67, 1991, 92-93; = BETL 98, 1992, 464). More specifically, N.C. refers (159) for the Johannine characteristic tíqjmi t®n cuxßn to dídwmi t®n cuxßn in Mk 10,45 (par. Mk 20,28; cf. Lk 22,25-27), but he goes not as far as Sabbe, who noted: “In my opinion this is a Johannine elaboration on the basis of several Synoptic texts: the perspective of Jesus' death of Mark 10:45, the pre- diction of Peter's denial of Mark 14:27-31; Matt. 26:31-5 and the Lukan para- phrase of Peter's readiness to go with Jesus in prison and to death (Luke 22:33). The choice of the verb tíqjmi (different from Mark 10:45: dídwmi t®n cuxßn) is intended perhaps to distinguish from the use of dídwmi, so characteristically applied in several sayings of John (as giving life: hw®n dídwmi – no. 160)” (89 = 460). The exhaustive Bibliography (335-362) and the Author and Scripture index (363-368, 369-386), make this very readable and clearly structured monograph a reference book for further study on the topic. G. VAN BELLE

Reimund BIERINGER (ed.). The Corinthian Correspondence. (Bibliotheca Ephemeridum Theologicarum Lovaniensium, 125.) Leuven, Univer- sity Press – Peeters, 1996. (16≈24), XXVII-792 p. ISBN 90-6831-774- 1. BEF 2400. Cet ouvrage présente les Actes des Journées bibliques qui ont eu lieu du 8 au 10 août 1994 sous la présidence dynamique de Reimund Bieringer (Leuven). Elles étaient consacrées à la correspondance de Paul avec les Corinthiens. Le président des Journées dresse d'abord un état de la question sur le type de relation qui unit les deux lettres canoniques aux Corinthiens. Les exégètes ont proposé quatre grandes solutions à cette question. G. Bornkamm et C.K. Barrett se sont prononcés pour une discontinuité totale tant du point de vue du contenu que de la situation historique. H.D. Betz et G. Theissen, pour leur part, ont défendu qu'il y a discontinuité quant à la situation historique, mais continuité en ce qui concerne le contenu. D'autres encore ont opté pour une continuité aux deux points de vue, soit en acceptant l'hypothèse d'événements nouveaux entre les deux lettres (C.G. Kruse, M.E. Thrall, W. Schmithals, H.-J. Klauck, F. Wat- son, P. Marshall), soit en rejetant une telle hypothèse (U. Borse, P.E. Hughes, N. Hyldahl). Selon R. Bieringer, s'il y a une relative discontinuité, elle est liée a l'histoire des relations entre Paul et les Corinthiens: normales et réciproques en 1 Co, celles-ci paraissent en grand danger en 2 Co. Mais sur base de la continuité 196 RECENSIONES fondamentale entre les deux lettres, il recommande, pour l'interprétation de n'im- porte quel passage des deux lettres, de tenir compte de l'ensemble des lettres et des visites missionnaires aux Corinthiens. Deux autres articles sont consacrés a des questions globales examinées à tra- vers l'ensemble de la correspondance de Paul avec les Corinthiens. A. Linde- mann (Bethel-Bielefeld) estime que, pour comprendre les problèmes de ces der- niers et les réponses de Paul, on doit tenir compte de liens très serrés avec le monde païen. Aussi dresse-t-il un relevé soigneux de ces liens surtout à partir de 1 Co. Il émet aussi l'hypothèse que, suite aux mariages mixtes (1 Co 7,12-16), les conjoints païens participaient occasionnellement aux assemblées chrétiennes et qu'il importait d'en tenir compte. Dans cette ligne, 1 Co, en tout cas, ne doit pas être lue comme un texte purement interne à la communauté chrétienne, car Paul voulait implicitement y convaincre des étrangers aussi bien que des lecteurs chré- tiens. J.-M. Sevrin (Louvain-la-Neuve) réouvre, pour sa part, le dossier de la gnose à Corinthe. Après avoir étudié la représentation que se font de la gnose en général et du gnosticisme des Corinthiens en particulier des auteurs tels que W. Schmithals et L. Schottroff, il développe une série de considérations méthodolo- giques sur la manière de reconstruire les positions contre lesquelles Paul réagit, sur le cercle herméneutique et sur une définition théorique du gnosticisme. Cela le conduit à émettre les plus sérieux doutes quant à la présence d'un gnosticisme à Corinthe, si l'on entend par gnosticisme un dualisme anticosmique, sur fond moniste, doublé d'une représentation du salut comme nécessaire ou réintégrant l'homme en sa condition première dans la sphère divine. L'examen plus précis de 1 Co 1,17–3,3 vient confirmer cette prise de position. La première lettre aux Corinthiens fait l'objet de plusieurs contributions. R.F. Collins (Washington, DC) montre combien Paul était familier avec les usages épistolaires du monde hellénistique. Pour cela, il compare certains traits de 1 Co avec ce que le Pseudo-Démétrios nous apprend de la lettre de recommandation. Si 1 Co relève en général de ce genre, un passage tel que 1 Co 4,14-21 ferait plu- tôt partie du genre de la lettre d'admonition. Aussi bien a-t-on affaire à un type mélangé de lettre hellénistique, dans la mesure surtout où l'on tient compte en plus de certains aspects de la composition relevant de la rhétorique délibérative. Pour sa part, J.S. Vos (Amsterdam) étudie, du point de vue de la rhétorique, l'ar- gumentation de Paul en 1 Co 1,10–3,4. Il refuse de trancher entre le genre déli- bératif et le genre apologétique. À ses yeux, en effet, le passage étudié est certes de nature apologétique, mais le but premier poursuivi par Paul est de type didac- tique et paraclétique: si Paul se défend contre ceux qui le critiquent, c'est pour indiquer aux Corinthiens la façon de se comporter envers lui et les autres apôtres. C'est 1 Co 8–10 qui retient l'attention de J. Delobel (Leuven). Il défend l'unité et la cohérence de ce passage dont la diversité des thèmes et des sujets est frappante. Si des positions différentes sont présentées en ce qui concerne les idolothytes, cela tient à la diversité des situations, et l'incohérence n'est qu'apparente. La viande sacrifiée aux idoles est toujours neutre en principe, mais l'attitude à son égard peut varier en fonction des situations culturelles et cultuelles. Quant à la «relevance» de ces chapitres, elle est examinée à divers points de vue: celui du christianisme primitif, celui des cultures contemporaines non occidentales et enfin celui de notre culture. W. Schrage (Bonn) reprend l'examen, pour sa part, de quelques problèmes importants de la discussion concernant le repas du Sei- gneur dans 1 Co; dans ce cadre, il étudie successivement 10,3-4 et 10,13-17, mais RECENSIONES 197 surtout 11,17-34. Ce sont deux approches méthodologiques différentes que C. Focant (Louvain-la-Neuve) applique au célèbre hymne à l'amour de 1 Co 13. La recherche porte toujours sur la structure du texte, soit en s'inspirant du modèle de la rhétorique antique, soit à partir du modèle de la sémiotique greimassienne. C.M. Tuckett (Manchester) s'attache, quant à lui, à reconstituer, à partir de 1 Co 15,12, la position adoptée sur la résurrection par les Corinthiens auxquels s'adres- sait Paul. Trois solutions sont proposées. Pour les uns, les Corinthiens pensaient que la mort était la fin de tout, ce qui est fort improbable, si on tient compte du v. 29. Pour d'autres, ce serait la nature corporelle de la résurrection qui leur fai- sait difficulté. Pour d'autres encore, et c'est la solution retenue, les Corinthiens rejetaient le caractère futur de la résurrection au profit d'une résurrection déjà réalisée. Enfin, F. Neirynck (Leuven) reprend la question des paroles de Jésus en 1 Co, sur base de l'exposé qu'il a donné en 1984 sur les paroles de Jésus dans les lettres de Paul en général. Il s'oppose aux maximalistes en ce domaine, en souli- gnant qu'on ne trouve en tout cas que deux références explicites. C'est surtout 1 Co 7,10 qui a retenu son attention. Il montre combien Paul gardait mémoire de l'interdiction du divorce par Jésus lorsqu'il développait ses propres instructions sur les mariages mixtes. Plusieurs passages de la seconde lettre aux Corinthiens sont aussi examinés. Ce sont les trois sources de l'autorité paulinienne selon 2 Co 1–9, à savoir les Écri- tures, la christologie et l'expérience apostolique, que S. Hafemann (Wheaton, IL) choisit d'étudier. Selon lui, la clé de l'argumentation paulinienne est que la nou- velle alliance est l'inauguration de la nouvelle alliance eschatologique. De son côté, J. Lambrecht (Leuven) se pose, sur base de 2 Co 10–13, les questions sui- vantes: Quand et pourquoi, aux yeux de Paul, s'enorgueillir et se recommander soi-même devient-il un mal? N'importe quel enorgueillissement est-il, en un cer- tain sens, fou et dangereux? Quel type d'auto-recommandation Paul utilise-t-il? Qu'est-ce qui est permis en ce domaine? Quand l'auto-recommandation coïncide avec le fait de s'enorgueillir dans le Seigneur, auteur de tout bien, cet enor- gueillissement, quoique toujours dangereux et fou jusqu'à un certain point, est cependant positif; il aide, en effet, les chrétiens à mieux discerner le véritable apôtre. Et ce que Paul dit là de l'enorgueillissement apostolique s'applique par analogie à tout chrétien. D.-A. Koch (Münster) s'intéresse, pour sa part, aux figures vétérotestamentaires utilisées par Paul et ses adversaires dans leurs débats. 2 Co 11,22-23 nous donne les titres que revendiquaient les prédicateurs itinérants opposés à Paul: «hébreux, israélites, fils d'Abraham». La réponse pau- linienne à cette prétention serait donnée bien antérieurement en 2 Co 3,4-18. Là, par le recours à la figure de Moïse, Paul développe une alternative quant à la conception du ministère apostolique. Il peut ainsi opposer le ministère de la nou- velle alliance, ministère de justice, de réconciliation et d'esprit, d'une part, et le ministère de Moïse, ministère de la lettre, ministère de condamnation et de mort, d'autre part. Enfin, M. Thrall (Bangor) rejette l'idée qu'en parlant de son enlève- ment au troisième ciel en 2 Co 12,2-4 Paul aurait opéré une construction pure- ment littéraire. C'est bien d'une expérience personnelle authentique qu'il donne le récit et il l'a lue comme témoignage de l'approbation par le Christ de son labeur apostolique. Les détails de ce récit ont été passés en revue pour mieux cer- ner la nature et la portée de cette expérience. En plus de ces quatorze contributions principales, l'ouvrage reprend les vingt- huit communications brèves présentées lors du colloque (voir l’Elenchus Biblio- 198 RECENSIONES graphicus 1997). Il est réalisé avec le soin qui caractérise la collection dans laquelle il prend place. Dans une introduction détaillée (p. XIII-XXVII), R. Bieringer résume les diverses études principales consacrées à l'une et l'autre des deux lettres de Paul aux Corinthiens. Deux index (des auteurs et des références bibliques) faci- litent l'utilisation de cet ouvrage de référence en la matière. C. FOCANT

Gordon D. FEE, Paul's Letter to the Philippians. (The New International Commentary on the New Testament.) Grand Rapids, MI, Eerdmans, 1995. (16≈24), XLVI-497 p. ISBN 0-8028-2511-7. $ 34.99. Since 1990 Gordon Fee is the general editor of the NICNT series. And he is an active collaborator. After his commentary on 1 Cor (1987), he is also the author of the volume on Phil which succeeds to the one by J.J. Müller (1955). In the Introduction Fee discusses, in four sections, Phil as a first-century letter, the occa- sion for its writing, the question of its authenticity (esp. on 2,5-11), and its theol- ogy. He draws special attention to the first section (XII: “on other introductory matters, I simply forewarn that there is nothing new”), in which he situates Phil against the background of ancient letter writing. Phil is characterized as a combi- nation of two genres: it is a letter of friendship with a strong element of moral exhortation. The latter is exemplified through the paradigms or models provided by Christ (2,6-11) and by Paul's own experience (3,4-14). It is directed towards the addressees and is inspired by the rumours Paul has heard about opposition to his work in Philippi. Exhortation constitutes an essential part of this “letter of friendship”. On the other hand, Fee is not convinced by recent attempts to study the overall scheme of Phil within the framework of ancient rhetorical addresses. “The reason for this is simple: [such] analyses have seized on the hortatory dimension of the letter as ‘the rhetorical situation' which Paul is addressing, while failing to recognize the more significant dimension of friendship” (15-16). Rhetorical devices certainly play a role in the composition, but Phil is not com- posed along the scheme of exordium, narratio, argumentatio, and peroratio. Fee further discusses in this section Paul's use of the OT (contending that Paul's addressees were “thoroughly acquainted” with it), the vocabulary of the letter (esp. the relative infrequency of specialized theological terminology and argu- mentation, except perhaps in 3,9), its integrity (which he firmly defends), and its text. The letter is divided into six parts: 1,1-11; 1,12-26; 1,27–2,18; 2,19-30; 3,1–4,3; 4,4-23. In line with the general purpose of the series, Fee avoids using Greek words and discussions with other scholars' views in the text of the com- mentary. But in the notes he continuously illustrates his mastery of the literature and he also often refers to matters of grammar and of textual criticism. I take as an example his comment upon Phil 3,7-11 (311-337). Fee prefers the reading without âllá and tßn (t¬n) in vv. 7 and 10 (within brackets in N27). He presents a detailed analysis of the structure of the passage, indicating its four main themes (righteousness, gain/loss, Christ, knowing Christ Jesus), and draws attention to the similarity in form and vocabulary with 2,6-11. The motif of gain and loss which is central to v. 7 echoes the saying of Jesus in Mk 8,34-36. In v. 8 Paul repeats in an almost hyperbolic way the idea of v. 7; all things are to be consid- ered as hjmía or even as skúbala because of the all surpassing experience of “knowing Christ Jesus my Lord”. Paul can refuse all worldly honour because he RECENSIONES 199 lives “in Christ” (v. 9). The righteousness which is based on the Law is replaced by that which is gained through faith in Christ and which comes from God. T®n dià pístewv XristoÕ is an objective genitive (with reference to the article by V. Koperski on The Meaning of Pistis Christou in Philippians 3:9, in LouvSt 18, 1993, 198-216; see below p. 200). In vv. 10-11 Paul further explains what it means to know Christ. It makes us participate in his sufferings as evidence of that relationship and ultimately will lead to participation in the experience of the res- urrection. Fee points out that Phil 3,7-11 is a crucial passage in Paul's under- standing of the significance of Christ. He does not speak of Paul's “high chris- tology” in this connection, but this text, as 1,21 and the Christ hymn of 2,5-11, “once again demonstrates how totally Christ-focused Paul is” (337). The volume contains a very complete Bibliography and concludes with a three- fold set of Indexes (subjects, authors, biblical passages) which make this com- mentary an important reference work and not only a help for “the parish minister and teacher of Scripture”. If it was not for the word of the Author himself one would not believe that such a wealth of information has been brought together in a period of only six months (Jan-June 1994). J. VERHEYDEN

Veronica KOPERSKI. The Knowledge of Christ Jesus My Lord: The High Christology of Philippians 3:7-11. (Contributions to Biblical Exege- sis and Theology, 16.) Kampen, Kok Pharos, 1996. (15≈23), XVII- 368 p. ISBN 90-390-0132-4. BEF 1290. This study of Phil 3,7-11 is drawn from the Author's doctoral dissertation (K.U. Leuven 1991; dir. J. Lambrecht). V. Koperski analyses the christological significance of this section of the letter to the Philippians. The work is divided into six chapters. The first one is a history of research of 3,7-11 and of the expression ™ gn¬siv XristoÕ ˆIjsoÕ in v. 8 (5-65). Chapter two situates the section within the letter (67-132). Chapter three offers a syntactical analysis of the section with particular attention to the relation between v. 7 and the following verses (135-190). Chapters four (191-238) and five (239-285) deal with the basic concepts of the passage: dikaiosúnj (v. 9), ™ dúnamiv t±v ânastásewv, ™ koinwnía t¬n pa‡jmátwn aûtoÕ, summorfihómenov t¬ç ‡anátwç aûtoÕ (v. 10), and ™ êzanástasiv ™ êk nekr¬n (v. 11). In the concluding chapter Koper- ski returns to the central concept of “the knowledge of Christ Jesus my Lord” (287-342). Koperski is critical of explanations that accept influence from the mystery reli- gions or from gnosticism on Paul's use of ™ gn¬siv and opts for a Jewish back- ground. She makes a distinction between the question of the origin of the concept and that of its use in Phil (65), but apparently both are linked also for her, since she concludes that “Paul's use of this expression in Phil 3:8-11 does seem to come primarily, even perhaps exclusively, from his Jewish heritage” (ibid.), and she adds that J. Dupont “may well be correct” with his assumption that the word was used in a context of polemics against Jewish wisdom teachers about “being a member of the ‘true' religion” (43). Readers of ETL will remember the discussion some years ago between Koper- ski and W. Schenk on the integrity of the letter (68, 1992, 331-367 and 70, 1994, 122-145). In her monograph Koperski accepts the integrity of Phil and does not take up again the discussion with Schenk, “since I did not feel his response 200 RECENSIONES touched the main focus of my criticism” (69 n. 6). She refers to G.D. Fee who in his recent commentary on Phil equally defends the integrity of the letter (see above, p. 198). Fee and Koperski also agree on another point (“though my work was completed independently of Fee's”): Phil is the expression of the special relationship Paul has with the Christian community of Philippi (ibid.); it is a let- ter of friendship. They have supported Paul materially and they have become “sharers of his distress” (correct the Greek on p. 86). However, the koinwnía between Paul and his addressees is not restricted to financial considerations. These are an answer to the spiritual benefit the Philippians have received from Paul (88). Koperski proposes a division of the letter into five parts: salutation (1,1-2); prologue (1,3-26); body (1,27–4,4); epilogue (4,5-20); salutation (4,21-23). Against the more common threefold division of the body, she defends a twofold structure (1,27–2,16; 2,17–4,4) in which Christ and Paul and his co-workers are presented as models for imitation. Koperski offers detailed and well documented analyses of the key concepts of Phil 3,7-11. Thus, in ch. 4, her interpretation of dikaiosúnj in 3,9 includes a lengthy survey of opinions which is a revised ver- sion of her contribution to the FS R.F. Collins in Louvain Studies 20 (1995) 147- 169. Koperski is critical of the two “extreme” positions (191) represented, in her opinion, by E.P. Sanders and by J.C. Beker who respectively under- and overes- timate the meaning of the concept of righteousness in the context of Phil 3,7-11. The “more fundamental” concept is that of “knowledge”. By distinguishing between righteousness “based on law” and that “which is through faith in Christ” (3,9) Paul does not oppose human effort to divine grace but expresses the insight he has gained about the essence of righteousness. The Christian knows and experiences that righteousness is realized through faith in Jesus Christ. For Koperski the condensed section of 3,7-11, even more so than the hymn of ch. 2, contains the expression of Paul's high christology. Though he does not des- ignate Jesus as the Son of God, its christological force is grounded in Paul's con- viction that Christ has a unique relationship to God, that salvation is realized through faith in Jesus Christ and through “the power of his resurrection” (3,10). In the conclusion to the final chapter Koperski explores the implications of this contention for both NT theology (J. Dunn) and systematic theology (B.O. McDermott). With regard to the former she emphasizes that even before John Christian authors had begun to express their faith in Jesus as being (equal to) God. This is a balanced study. It is founded on a detailed exegetical and grammati- cal analysis which helps to demonstrate the Author's main thesis about the sig- nificance of 3,7-11 for understanding Paul's christology. J. VERHEYDEN

Charles LANDON. A Text-Critical Study of the Epistle of Jude. (JSNT Sup- plement Series, 135.) Sheffield, Academic Press, 1996. (16≈24), 172 p. ISBN 1-85074-6368. $ 45. The present volume, the result of a doctoral dissertation (Stellenbosch Univ. South Africa), provides a text-critical analysis of Jude according to the principles of thoroughgoing eclecticism. In evaluating variant readings this approach focuses on internal (the style, vocabulary, and theology of the author) rather than on external evidence (the manuscript tradition). The method was developed by RECENSIONES 201

G.D. Kilpatrick (Oxford) and is now practised by his student J.K. Elliott (Leeds), who “was the first scholar to give formal expression to thoroughgoing eclecti- cism as a text-critical methodology” (21) in his work on The Greek Text of the Epistles of Timothy and Titus (1968). In his preface, Landon presents himself as “a disciple” of Elliott. In the Introduction the Author briefly discusses other approaches (reasoned eclecticism, local genealogy) and examines how thoroughgoing eclecticism eval- uates and applies the basic internal canons that are used in textual criticism (the shortest reading, the hardest, the one that explains all others, the author's style and theology, the influence of atticistic corrections and of semitisms, the lack of conformity to parallel passages, assimilation of OT quotations to LXX, liturgical and doctrinal changes). The bulk of his monograph is the chapter in which Lan- don discusses the variant readings in Jude (47-141). There follow a brief conclu- sion and three appendices: “a summary of variant readings accepted”, an evalu- ation of the readings in the “constant witnesses” of Jude, the Greek text in the edition of Landon. Landon has chosen to work on Jude because there exists no exhaustive text- critical study of this epistle and because its consistent style makes it a “suitable” text for a thoroughgoing eclectic approach. The second reason may seem rather surprising since Jude counts only 25 verses in all which is a fairly small corpus to judge on an author's style. Still more surprising, however, is Landon's presenta- tion of the variant readings. The readings are divided into variation units that are indicated by verse and case number (1.1 = first v.l. in v.1; 1.2, etc.). The referent text is GNT4 (no mention of N27). Landon never refers to the volumes on Die Katholischen Briefe (ANTF, 9-11) that were published in 1987 by K. Aland and his collaborators. Aland had searched only eleven instances which served as test- cases (see vol. 1, 199-229). A comparison between Aland and Landon for these cases is revealing. For all of them the information in Aland is much more com- plete (the numbers in brackets refer to the number of variant readings that are mentioned in a particular case): 1.2 (10/2); 4.4 (4/2); 15.1 (7/3); 18.3 (15/5); 22- 23.1 (18/6); 24.1 (12/5); 25.1 (8/2); 25.4 (5/2); 25.7 (3/2). Landon does not explain why he does not refer to Aland, nor how he selected the readings that he discusses, but the comparison is devastating for a work that propagates a method that “involves restoring the New Testament text from as many extant MSS and readings as possible on the basis of internal evidence” (16 n. 10). This is not an exhaustive text-critical analysis of Jude and as an illustration of “thoroughgoing eclecticism-in-action” Landon's monograph is not convincing. Here are some further illustrations and additions. Landon studies 95 variant readings. Several of them are not mentioned in GNT4/N27. A few other readings (and conjectures) are found in the apparatus of N27 but not in Landon: v. 4 om. tó P72*; v. 9 add diábole 1846 al; Hierpt; v. 13 plan±tai, B -tev; v. 16 add t±Ç âsebeíaç kaì t±Ç paranomíaç 1838 pc; v. 18 om. t¬n âsebeíwn cj Pearce; v. 23 cjj Wohlenberg, Windisch. In 21 instances (out of the 95) Landon accepts a reading against GNT4. These are: 4.4 despótjn ‡eón; 5.2 om. üm¢v; 5.3 om. ö; 6.1 dé for te; 6.6 üpò hófon ägíwn âggélwn; 9.2 sÉmatov MwÓséwv; 9.5 ên soi; 13.5 eîv tòn aî¬na; 14.1 êprofßteusen; 15.1 pántav toùv âsebe⁄v; 17.1 mnjmoneúete; 18.2 ºti (without brackets); 18.3 om. toÕ; 18.5 katà tàv êpi‡umíav ëaut¬n; 19.1 âpodioríhontev ëau- toúv; 22-23.1 oÃv mèn êk puròv ärpásate, diakrinoménouv dè êlee⁄te ên 202 RECENSIONES fóbwç; 24.1 stjrízai âspílouv âmÉmouv âgneuoménouv; 24.2 âpénanti; 24.3 om. âmÉmouv; 25.1 mónwç sof¬ç ‡e¬ç; 25.3 aût¬ç dóza krátov timß. One vari- ant against GNT4 is not indicated in the list in Appendix A: the subscription ˆIoúda at the end of the letter (26.1). In a couple of instances the description of the variant differs from the way it is indicated in GNT4/N27. According to the Appendix, variation unit 5.2 reads boúlomai eîdótav, which is also the text of N27; the variant concerns the omis- sion of üm¢v. In vv. 22-23 Landon accepts the reading of P72 oÃv mèn êk puròv ärpásate diakrinoménouv dè êlee⁄te ên fóbwç; in GNT4/N27 the omission of kaí and êle¢te in P72 are given as separate variants. On the other hand, N27 regards the reading of P72 in v. 24 stjrízai âspílouv âmÉmouv âgneuoménouv âpénanti t±v dózjv aûtoÕ as one variant (Landon: 24.1-3). Most of these variants are not spectacular. Some are not even (or no longer) mentioned in the apparatus of GNT4/N27 (6.1; 6.6; 9.2; 16.5; 18.5). On four occasions Landon's reading agrees with that of N25 against N26-27 (v. 5 om. of üm¢v and of ö; 14 êprofßteusen; 15 pántav toùv âsebe⁄v). Most compelling perhaps is pántav toùv âsebe⁄v, but Landon refers only to the edition of Vogels (117). Pántav toùv âsebe⁄v is the reading of T H S V M B N. For R.J. Bauck- ham Jude 14-15 are essentially a quotation from 1 Enoch 1,9. Landon refers to Bauckham, but regards the passage in Enoch rather as the source of inspiration. The author of Jude took the phrase pántav toùv âsebe⁄v from Enoch and devel- oped it into a threefold formula with p¢v. B. Dehandschutter (FS Lebram, 1986, 114-120) maintains the reading of N25, but also points out that vv. 14-15 are a quotation, and “quotations are often adapted to their context” (117). This is one of the instances where Landon's decision for a particular reading is based on the characteristic stylistic features of Jude. He lists four of them (142): catchwords (11 cases), triadic expressions (19), synonymous parallelism (24), and antithesis (18). In his argumentation for pántav toùv âsebe⁄v he combines the first two (52 and 118). The word âsébeia (or words of the same root) occurs no less than four times in v. 15, which, in combination with the fourfold use of p¢v, certainly makes it a quite exceptional case of catchword composition within Jude. As to the triadic structure with p¢v, Landon stresses the threefold occurrence of p¢v + article + adjective or substantive (pántav toùv âsebe⁄v, pántwn t¬n ∂rgwn, pántwn t¬n skljr¬n), but this is not an accurate description. The three expres- sions are not identical and do not have the same function in the sentence. The sec- ond and third one are introduced by perí and the object is not merely one sub- stantive but a clause. Thoroughgoing eclecticism is reluctant “to view conjectural emendation as an ideal solution to textual problems” (18). Yet, in one instance Landon defends such a solution against the unanimous attestation of his constant witnesses. In v. 6 P72 a A C K L C 049 all read üpò hófon. Landon follows the conjecture of Lucifer Spec. (sanctorum angelorum sub tenebras) and postulates a reading üpò hófon ägíwn âggélwn, regarding Clement's üpò hófon âgríwn âggélwn not as a gloss (ctr. M. Mees), but as a reminiscence of an original ägíwn âggélwn (J. Milik). V. 6 alludes to the description of the punishment of the rebellious angels in 1 Enoch 10,4-8. In the next section (10,11-13) the archangels Raphael and Michael are mentioned as the executors of God's will, but this can hardly be regarded as a sufficient reason to add ägíwn âggélwn (i.e., the archangels) to üpò hófon. The occurrence of the figure of reflexio in v. 6 (the same word, i.e. RECENSIONES 203 tjréw, is used with two different meanings) does not allow one to speculate about a similar use of ãggelov here (83). And it is highly unlikely that the artic- ular Michael in Jude 9 (ö dé) would be justified only if there had already pre- ceded an (almost unidentifiable) reference to this angel. The article in v. 9 is in accordance with the introduction of Michael as ö ârxággelov. J. VERHEYDEN

Joseph A. FITZMYER. The Biblical Commission's Document “The Inter- pretation of the Bible in the Church”. Text and Commentary. (Sub- sidia Biblica, 18.) Roma, Ed. Pontificio Istituto Biblico, 1995. (16,5≈24), XV-212 p. ISBN 88-7653-605-1. L 30.000. Among the many who have commented upon the Biblical Commission's doc- ument on The Interpretation of the Bible in the Church, few are better placed than J.A. Fitzmyer, who, as a distinguished Biblical scholar and as a member of the Commission, has actively participated in the composition of the document. The volume contains the English translation of The Interpretation (published on 18 November 1993), together with the comments of Fitzmyer (bottom of page). The text is preceded by the English version of the address which Pope John Paul II delivered on 23 November 1993 to commemorate the centenary of the encyclical “Providentissimus Deus” and the fiftieth anniversary of “Divino afflante Spiritu”. Also included is J. Ratzinger's preface to the document. At the end of the volume there are a select bibliography of comments by other authors and indexes of biblical references, authors, and subjects. Fitzmyer has not written a critical but a clarifying commentary. “Part of the purpose of this commentary is to supply bibliographical references to topics dis- cussed in the document” (VIII). Another purpose was “to supply a brief explana- tion” (VII). The commentary is not conceived as an apparatus of notes to the doc- ument. It reads as a running text. In some instances one has to look carefully to which passage in the text the commentary refers to (e.g., J. Astruc is mentioned in the document on p. 28, but the comment is found on p. 30). The Interpretation contains only one note (at the end of the Introduction, to distinguish between “method” and “approach”). Fitzmyer's commentary counts 218 notes, mostly bibliographical. The criteria for selection in the notes may not always be obvious to every reader. In the section on the historical-critical method the notes on the Hellenistic commentators of Homer (n. 16), on the Rosetta Stone and the history of the decipherment of the hieroglyphs (n. 38), and even on the Behistun inscrip- tion (n. 41), are almost longer than those on form- (n. 34) and redaction-critical method (n. 37). There are two notes on the Synoptic Problem (nn. 29-30). The first refers to scholars who accept the Two-Source hypothesis; the second men- tions the neo-Griesbach hypothesis and M.-É. Boismard (mainly references to articles in the Anchor Bible Dictionary). Fitzmyer also pays special attention to the different new methods of literary analysis (see the bibliographical notes 78- 90, esp. the very long n. 79). I conclude with an example of a more elaborate commentary. In its evaluation of the historical-critical method the document recognizes its high merits but warns for certain presuppositions that might accompany it: “It is a method which, when used in an objective manner, implies of itself no a priori. If its use is accompanied by a priori principles, that is not something pertaining to the method itself, but to certain hermeneutical choices which govern the interpretation and can be tendentious”. 204 RECENSIONES

Fitzmyer comments: “Unfortunately, the Commission has given no examples of such choices” (45). He gives two such illustrations: the rationalist Leben-Jesu- Forschung of the 18th and 19th c. and R. Bultmann's demythologizing programme that is extrinsic to the methods of form criticism. Fitzmyer subscribes to the conclu- sion of the Commission that the historical-critical method should be supplemented with other methods that bring to the text a more synchronic approach. But he also stresses again, and perhaps even stronger than this is the case in the document, the value of the historical-critical method. Compare: “With respect to the inclusion, in the method, of a synchronic analysis of texts, we must recognize that we are dealing here with a legitimate operation, for it is the text in its final shape, rather than in its earlier editions, which is the expression of the Word of God. But diachronic study remains indispensable…” (49); and the comment: “The Commission, however, sin- gles out limitations of the historical-critical method and, significantly, mentions only one: its concentration on ‘a search for the meaning of the biblical text within the historical circumstances that gave rise to it' and a consequent neglect of concern for ‘other possibilities of meaning which have been revealed at later stages of the biblical revelation and history of the Church'. A more balanced concentration on the historical circumstances as well as on the form of the text, especially in its final shape, would call for more of a synchronic approach in interpretation than has been customary in the use of the historical-critical method even in fairly recent times. Having admitted this limitation, however, the Commission still notes the need of diachronic analysis. That ‘remains indispensable'…”. Note the “only” and the clause beginning with “Having admitted…”. The Author's position shines through even more clearly in the subsequent section on the “new methods of literary analy- sis”. The document begins with repeating its conclusions of the previous section: “For all its overall validity, the historical-critical method cannot claim to be totally sufficient in this respect”. The parallel text in the commentary reads: “Yet one must note how much even this literary approach to the Bible borrows from the historical- critical method itself” (52). Such observations illustrate the personal touch in Fitzmyer's commentary. J. VERHEYDEN

Pieter W. VAN DER HORST (ed.). Aspects of Religious Contact and Conflict in the Ancient World. (Utrechtse Theologische Reeks, 31.) Utrecht, Faculteit der Godgeleerdheid, 1995. (14,5≈22), 166 p. ISBN 90- 72235-32-0. FL 39. On 16 and 17 December 1993 the Department of New Testament studies of Utrecht University held a symposium on “Aspects of Religious Contact and Con- flict in the Ancient World”. The aim of the meeting was to study illustrations of criticism, polemics, and reactions by Greeks, Jews, and Christians on each other's religious beliefs and practices. The present volume contains eleven of the papers (out of sixteen) that were presented at the symposium, all of them by professors of Utrecht or Leiden University. All kinds of intercultural contacts and conflicts are represented: Julian the Apostate's critique of Christianity (J. den Boeft); the Christian adaptation of pagan astrological calculations in the story of the magoi in Mt 2 (G. Mussies); traces of Augustine's polemics against Manichaeism in his Confessiones (H.J. van Oort); the supplantation of pagan sanctuaries by Christian churches (K.J.H. Vriezen); criticism of the Jewish rejection of Jesus in the Testaments of the RECENSIONES 205

Twelve Patriarchs (H.W. Hollander); the critique of idolatry in Hellenistic Jew- ish literature (J. Tromp: survey; P.C. Beentjes: Ep. Jer.). In some instances the criticism is expressed less directly. H.J. de Jonge searches the Fourth Gospel for elements of Jewish reactions against the identifi- cation of Jesus as the Messiah. He finds traces of it in Jn 7,12.47 and 12,34. Jn 7,41-42 remains an “uncertain case”. P.W. van Boxel finds echos of intra-Jewish discussions on the relation between the commandments to honour God and one's parents in the quotation of Isa 29,13 in the context of Mt 15,1-9. A.D. Houtman studies the story about the visit of R. Gamaliel to a pagan bathhouse and the dis- cussion that arises from it. P.W. van der Horst comments upon a passage in Or. Sib. III, 218-247, probably of Jewish origin, in which Jewish identity is defined by telling what Jews would absolutely not do (especially some forms of divina- tion are regarded as completely intolerable). The examples that have been selected in this volume show that intercultural dialogue and conflict was a widespread and multiform phenomenon throughout the Hellenistic and Roman imperial era. Often it was a means towards self-iden- tification. Many of the texts that are studied here contain clues about concrete his- torical debates; they are not theoretical expositions. Frequently their authors or the participants in the discussion knew the other religion from inside. Obviously there are many more illustrations to be found of this kind of contacts, but this vol- ume certainly is a valuable “first step towards a more comprehensive coverage of the field” (15). J. VERHEYDEN

Francis X. D'SA (ed.). The Dharma of Jesus: Interdisciplinary Essays in Memory of George Soares-Prabhu, s.j. Pune, Institute for the Study of Religion, 1997. (14≈21), X-480 p. $ 17 (c), $ 15 (p). A work which was begun as a Festschrift turned into a memorial volume after the sudden death of the honoree, George M. Soares-Prabhu, three years ago. As a scholar, exegete and theologian, Soares-Prabhu (1929-1995) will be remembered for his studies on Matthew (see, e.g., his 1976 monograph on The Formula Quo- tations in the Infancy Narratives of Matthew) and for his publications on the con- textualization of Christianity in the Third World. The sixteen contributions (most of them by Indian scholars) deal with topics that are related to Soares-Prabhu's work. Several of them are on texts of the New Testament: S. Rayan (Matthew on God's solidarity with the poor and the oppressed); A. de Silva (a psychological reading of Jn 7,53–8,11); S. Kuthi- rakkatel (the meaning and function of Heb 5,1-10); F. Pereira (Lk 4,18-19.43). K. D'Souza contributes a long article on the significance of Soares-Prabhu as a theologian (see also his in memoriam in Vidyajyoti 59, 1995, 707-710). The volume, which includes a Bibliography of his publications (469-480), constitutes a fine tribute to the late G.M. Soares-Prabhu. J. VERHEYDEN

Adalbert DE VOGÜÉ. De saint Pachôme à Jean Cassien. Études littéraires et doctrinales sur le monachisme égyptien à ses débuts. (Studia Anselmiana, 120.) Roma, Pont. Ateneo S. Anselmo, 1996. (17≈24,5), 532 p. ISBN 88-8139-079-5. L 85.000. Depuis plus de quarante ans A. de Vogüé s'intéresse à l'histoire et aux maîtres du monachisme ancien. En 1981 avait paru une première collection de ses études 206 RECENSIONES sur saint Benoît. Une autre fut publiée en 1996: Études sur la Règle de saint Benoît. Nouveau recueil (Vie monastique, 34). Cette même année l'Auteur a éga- lement rassemblé vingt-quatre de ses études consacrées aux successeurs de Pachôme (15) et à la réception des œuvres de Jean Cassien (9). La plupart des articles de la première partie datent des années 70, mais il y a aussi deux notes récentes (I, 14-15: 1994 et 1995). Huit d'entre eux furent publiés dans les Studia Monastica, un dans les Analecta Bollandiana (sur la Vie arabe de Pachôme) et deux dans la Revue d'histoire ecclésiastique: Les pièces latines du dossier pachômien (1972) et Saint Pachôme et son œuvre d'après plu- sieurs études récentes (1974). Outre ces aperçus critiques de la recherche, il y a des études sur des points de terminologie dans la version latine de la Vie (I, 3, 7, 8, 15) et deux notes sur des réminiscences scripturaires dans les œuvres de Pachôme (I, 13-14). Deux contributions (I, 9-10), consacrées aux restes de trois lettres, deux d'Horsièse et une de Théodore (découverts en 1972 par T. Orlandi et H. Quecke), demandent un mot d'explication. La première contribution, publiée en 1977, est une traduction annotée des lettres. La deuxième fut publiée en 1986 seulement, mais est en réalité une révision de la même traduction entreprise immédiatement après la parution de la première version; elle est accompagnée d'un commentaire plus élaboré. L'Auteur a cependant cru bon de retenir les deux études. «Si nous reproduisons ici telle quelle, malgré ses imperfections, notre version initiale, c'est qu'elle s'accompagnait de notes abondantes, qui gardent leur utilité. On voudra donc bien fermer les yeux sur les défauts et les ouvrir sur son annotation, que l'édition suivante n'a pas remplacée» (9-10). À regarder de plus près, il s'avère que les corrections à la traduction sont minimes. Il est à regretter que la pagination originale n'a pas été reproduite. Elle est indi- quée cependant pour les trente-sept notes complémentaires que l'Auteur a ajou- tées à la fin du volume (523-530; les renvois sont insérés dans le texte des articles). La plupart des additions, de nature d'ailleurs très diverse, se lisent dans la partie sur Cassien (quinze pour le seul article sur le Monachisme et l'Église dans la pensée de Cassien). Le volume constitue un bel aperçu des recherches de de Vogüé dans le domaine du cénobitisme naissant de l'Est et de l'Ouest. Le lecteur devra savoir toutefois que la collection n'est pas complète (voir à la page 10 et 11 pour des références bibliographiques à d'autres études où l'Auteur a traité de l'héritage de Pachôme et de Cassien). J. VERHEYDEN

Nico DEN BOK. Communicating the Most High: A Systematic Study of Person and Trinity in the Theology of Richard of St. Victor (†1173). (Bibliotheca Victorina, 7.) Paris – Turnhout, Brepols, 1996. (16≈24), 540 p. ISBN 2-503-50530-9. BEF 3313. L'on s'accorde généralement à considérer le De Trinitate de Richard de Saint- Victor comme «la plus importante théologie trinitaire entre Augustin et Thomas d'Aquin» (91). Son originalité se situe avant tout dans la façon dont Richard y montre par des arguments rationnels que dans l'unité de la substance divine il y a pluralité de personnes et Trinité. En effet, «jamais on ne dit de quelqu'un qu'il possède proprement la charité à raison de l'amour exclusivement personnel qu'il a de soi-même» (De Trin. III,2). En Dieu la charité parfaite doit donc tendre vers une autre personne et pour que celle-ci soit digne de l'amour divin, elle doit RECENSIONES 207 nécessairement avoir la nature divine. La perfection de l'amour mutuel entre ces deux personnes exige en outre qu'il soit ouvert à une vraie communauté d'amour. Une troisième personne doit donc y être associée: «Ceux qui sont aimés souve- rainement et méritent de l'être doivent, l'un et l'autre, réclamer d'un même désir un condilectus qui leur appartienne, selon ce désir, dans une concorde parfaite» (De Trin. III,11). À cause de cette insistance sur la pluralité des personnes la théologie trinitaire de Richard de Saint-Victor a souvent été rapprochée de celle des Pères grecs et, à notre époque actuelle, de la tendance en ce domaine devenue majoritaire dans la théologie contemporaine. En effet, selon N.D.B., ces derniers temps «l'em- phase» s'est déplacée «du trinitarianisme monopersonnel au trinitarianisme social» (82). Refusant d'attribuer au terme persona des formules dogmatiques le même sens qu'au terme personne utilisé dans le langage moderne, K. Barth et K. Rahner comprenaient en fait la Trinité comme «the internal make-up of one Per- son that enables His self-communication (to non-divine persons)» (30). Au cours des trois dernières décades cette vision monopersonnelle de la Trinité a toutefois été progressivement abandonnée par les «theologians dominating trinitarian reflection» (31). P. Schoonenberg et H. Urs von Balthasar se tenaient encore à une position intermédiaire, mais beaucoup d'autres tels que J. Moltmann, W. Pannenberg, C. Plantinga Jr. et R. Swinburne ont maintenant nettement opté pour un trinitarianisme «social»: ils conçoivent la Trinité notamment comme «three Persons-in-communion» (32) et comme «a history of three Subjects in communitarian relationships» (36). C'est sur l'arrière-fond de la problématique actuelle que N.D.B a entrepris l'étude systématique du concept de «personhood» (53) chez Richard de Saint- Victor. Il en décrit d'abord les «trois aspects cruciaux» (relation, volonté, indivi- dualité) ainsi que la façon dont ceux-ci se rapportent entre eux (53-93). Il consacre ensuite un long chapitre à la vie, aux œuvres et à la formation théolo- gique de Richard (95-149) et un autre, intitulé «Detecting the Trinity» (151-201), à sa méthode théologique (fides quaerens intellectum). Le centre de gravité de l'ouvrage se trouve toutefois dans les chapitres cinq à dix (203-475). Une étude particulièrement approfondie de la façon dont Richard conçoit la notion de per- sonne et celles qui s'y rapportent (individualité, volonté, relation) ainsi que de sa «subtile and penetrating discussion of the similarities and (even more) the dissi- milarities of man's being and God's being» (375) permet finalement à N.D.B. de répondre à la question qu'il s'était posée déjà dans l'introduction: «One Person or three Persons?» (7-16). Sa réponse «One Person, three Personae» (477-496), à première vue assez surprenante, est en fait nette et claire: si l'on se place dans l'optique du langage moderne pour lequel «a person is a unique being having a will» (482) aucun doute n'est permis: le Dieu trinitaire est «one Person». Mais cette unique Personne «must have – must be – three Persons» (482), chacune d'elles étant une «divinae naturae incommunicabilis existentia» (De Trin. IV,22), les trois se différenciant seulement par leur origine respective: «a nullo» (le Père), «ab alio» (le Fils), «ab utroque esse» (l'Esprit) (371). N.D.B. s'était assigné une tâche on ne peut plus ardue. La rigueur rationnelle dont il fait preuve d'un bout à l'autre de son imposant ouvrage rend celui-ci incontournable pour tous ceux qui s'intéressent à la théologie trinitaire du XIIe siècle. Mais son livre nous semble en même temps porteur d'un message que la «trinitarian reflection» de cette fin du XXe siècle à tout intérêt à prendre en consi- 208 RECENSIONES dération, tentée comme elle paraît parfois par des «solutions» attrayantes mais finalement assez ambiguës. Il reste que tout comme on regrette que Richard se réfère si rarement de façon directe aux sources bibliques du dogme, beaucoup s'interrogeront sans doute sur la portée théologique réelle d'une étude qui se situe presque exclusivement à un niveau abstrait et notionnel. A. VANNESTE

Guido HENDRIX. Hugo de Sancto Caro's traktaat De doctrina cordis. I. Handschriften, receptie, tekstgeschiedenis en authenticiteitskritiek. II. Pragmatische editie van De bouc van der leeringhe van der herten naar handschrift Wenen, ÖNB, 15231, autograaf van de Middel- nederlandse vertaler. (Documenta Libraria, 16.) Leuven, Biblio- theek van de Faculteit Godgeleerdheid, 1995. (16≈24), XXXIII-529 + XXI-262 p. ISBN 90-73683-15-7. In this book the indefatigable researcher G.H. gives an original and unexpected answer to the long debated question of the authorship of the famous ascetic and mystic treatise De doctrina cordis. It is mostly attributed to a rather obscure Ge- rard of Liège, said to have been either a Dominican or a Cistercian, but many other authors too have been given the paternity of this popular treatise. After an exhaustive and very detailed survey of the manuscripts, surviving and lost, of the translations in various European languages, and of the early printed editions, the Author presents us with a status quaestionis of the existing theories about the authorship. Then he comes to his central chapter, being a most extensive textual analysis of the seven parts of De doctrina cordis. In this study, based on a pro- found knowledge of ancient and medieval Christian literature, the Author sys- tematically focuses on parallelisms between the text of the treatise, on the one side, and the Postillae and commentary on the Sentences written by Hugh of Saint Cher (d. 1263), on the other. He is aware that an inquiry into the sources of a text is a hasardous undertaking and can seldom arrive at absolutely convincing conclusions about its author. Nevertheless, G.H. is able to produce so many expressions, sentences and ideas occurring both in De doctrina cordis and in trea- tises surely written by cardinal Hugh, that his theory, bold in itself, becomes quite acceptable. For that matter, he has been studying the treatise and its context for decades. And even if future scholarship would not accept his argumentations, the immense work done on the transmission of the treatise will remain of lasting value. It is to be remarked that the author's style is very direct and personal and that his work, which reads fluently, is based on an enormous literature. In the second volume the author edits the full text of the Middle Dutch trans- lation of De doctrina cordis after Vienna, österreichische Nationalbibliothek, MS 15231. This codex is dated 1446 and belonged successively to the convent of Saint Trudo in Bruges and of Galilea in Ghent. It is at first sight surprising that not the Latin original is edited, but only one of the existing translations, and that it is no more than what G.H. calls a pragmatic edition of a single manuscript. However, this manuscript is the autograph of the translator, which lends it a place of importance in the textual transmission of the treatise. But the Author had two other reasons for including this Dutch translation: first, his revolutionizing book is written in Dutch, so his readers will be best helped by a text in what is closest to their own language. And above all, providing a critical edition of the Latin text, transmitted in various versions by more than 200 codices, would have been RECENSIONES 209 a task impossible to perform, even by someone of his capacities, in the frame- work of the present book. Other works by G.H. in the Series Documenta Libraria are: no. 11. Hand- schriftenbezit en boekengebruik: Trappisten van Westmalle, 1994; no. 17. Ont- moetingen met Lutgart van Tongeren, benedictines en cisterciënzerin (1182 - 1246 - 1996), 4 vols., 1996-1998. He published also: Bibliotheca auctorum, tra- ductorum et scriptorum Ordinis Cisterciensis. Tomus primus: Vicariatus Gene- ralis Belgii (Instrumenta Theologica, 11), Leuven, Bibliotheek van de Faculteit Godgeleerdheid, 1995; Conspectus bibliographicus Sancti Bernardi ultimi Patrum 1989-1993 (RTAM Supplementa, 2), Leuven, Peeters, 21995; Index bi- blicus in Opera omnia S. Bernardi (S. Bernardi Opera, 9), Turnhout, Brepols, 1998. A. DEROLEZ

The Letters and Instructions of Francis Xavier. Translated and Introduced by M. Joseph COSTELLOE. Anand (India), Gujarat Sahitya Prakash, 1993. (16,5≈24), XXX-488 p. $ 15. This is the second edition of Xavier's letters and instructions, for sale this time in Asia and Africa. The collection had been published originally by the Institute of Jesuit Sources in St. Louis (Missouri, USA) in 1992. The book is introduced by an essay of the editor on Francis Xavier, “The Letters and the Man”. In addition we find further explanatory footnotes, a bibliography and a detailed index. The interest in these documents does not need to be particularly emphasized, for Xavier is indeed a key-person in the history of the missions in the Far East. It is thus hardly surprising that this collection was again published in India, where Xavier's odyssey started. The letters are often rather business- like. However they contain information about the people and the countries vis- ited. They were also meant to exhort his fellow-Jesuits in their religious life and in their apostolic and missionary endeavours in the midst of the hardships of liv- ing in a foreign country, and a pagan one at that. Future missionaries must have a great trust in God and be profoundly humble, so that they will be able to live in difficult and thankless circumstances. In many ways, directly and indirectly, the letters give first hand insight into the daily life of Jesuit missionaries and their communities in India. They also illustrate Xavier's dream that inspired his strategy, viz. to go beyond India and work in Japan – where he found people that seemed to him “the best that have as yet been discovered” (297) – and to go to China, from where the Japanese received their laws, which were held as “very wise, both with regard to the things of the other world and with regard to the rule of the state” (334). For all these works Xavier was thinking especially of Flem- ings and Germans: he thought they were better fit to endure the many physical labours and the great cold in those countries and, moreover, they seemed to have some difficulty preaching in Spanish and Italian and thus were less fit to work in Spain or Italy! Besides spiritual edification, the analysis of these documents – and the many more contained in the volumes of Monumenta Historica Societatis Iesu, where the originals can be found – will be useful for an historian looking for testimonies about mission, colonialism and discovery in the sixteenth cen- tury, with its achievements and mentality. But they will also illustrate the revo- lutionary turn taken in the conceptions about mission and interreligious dia- logue. J.E. VERCRUYSSE 210 RECENSIONES

Georges TAVARD. La Vierge Marie en France aux XVIIIe et XIXe siècles. Essai d'interprétation. (Histoire.) Paris, Cerf, 1998. (14,5≈23,5), 171 p. ISBN 2-204-05721-5. FF 150. Georges Tavard, assomptionniste français vivant aux États-Unis, est bien connu pour ses nombreux écrits spirituels, théologiques et œcuméniques (voir infra, p. 212-213). Dans la foulée du bicentenaire de la Révolution française, l'Institut d'études mariales de l'Université de Dayton (Ohio) l'invita à donner, en juillet 1993, un cours où il devait répondre à la question: la Révolution de 1789 eut-elle une influence sur la piété mariale? Le présent livre est une version reprise et complétée de ces causeries; il se base essentiellement sur des sources lorraines, du diocèse de Metz plus spécialement. L'Auteur commence par rechercher quel enseignement sur la Vierge Marie était donné dans les manuels de théologie les plus utilisés au XVIIIe s. (ceux de Tournély et Collet) pour la formation des futurs prêtres. Vue d'aujourd'hui, cette période restait, dans l'ensemble, remarquablement sobre dans ses affirmations théologiques sur la Vierge Marie, sauf chez certains tenants de l'École française de spiritualité: la mariologie ne constituait pas encore une branche spéciale de la théologie (chap. I). Est ensuite étudié un exemple de prédication mariale (chap. II), ainsi que la place de la Vierge dans les écrits de spiritualité destinés aux laïcs (chap. III). Le chanoine François Thiébaut, curé d'une paroisse de Metz, fait écho à Tournély ou à Collet dans ses sermons sur Marie; la Mère de Dieu ne figure pas pour autant au centre de sa prédication de style académique. Pour mesurer la piété mariale de l'époque, il convient de se tourner vers un auteur soucieux avant tout de l'éducation spirituelle du peuple: Jean-Martin Moye, prêtre messin. Si une exubérance mariale bérullienne marque sa première publication, il établit généra- lement, mais sans bien s'en expliquer, une distinction entre les doctrines essen- tielles de la foi et les doctrines de piété relatives à Marie et aux saints. Dans le chap. IV, un certain nombre de sanctuaires lorrains consacrés à Marie sont passés en revue, ainsi que l'hymnodie mariale de l'époque. Marie occupait une place de choix dans la piété populaire quand éclata la Révolution. Certaines expressions des cantiques n'étaient pas, si on les prend à la lettre, théologiquement accep- tables et allaient, au moins dans un cas, jusqu'à mettre Dieu en situation d'inter- cesseur auprès de Marie! G.T. compare alors les écrits de Moye avant et pendant la Révolution (chap. V). Tout en recommandant ses méthodes de prier le chape- let aux gens simples plongés dans l'épreuve, le prêtre insermenté se souciait sur- tout d'aller aux points essentiels du dogme et de la morale (Trinité, Incarnation, Rédemption). Différente est la piété mariale de quelques autres prêtres cachés ou exilés à l'époque de la Terreur (chap. VI): spiritualité du Cœur de Marie chez Lafosse, contemplation de «l'Intérieur de Marie» chez Grou. L'Auteur trace enfin en deux temps les grandes lignes de l'étonnante explosion mariale qui par- courut tout le XIXe s., d'abord par la naissance de quelque quatre cents nouvelles communautés religieuses féminines, pour septante-quatre masculines (chap. VII), puis par la prolifération des apparitions de la Vierge (chap. VIII). L'interprétation de ce phénomène communautaire et visionnaire en lien avec la Révolution est très suggestive (p. 154-158). L'ordre révolutionnaire ne tolérait pas d'intermédiaires entre l'individu et la nation. Dans l'ordre ecclésial, la vague de nouvelles com- munautés religieuses restaura, selon G.T., la capacité des individus à trouver satisfaction dans le partage des biens et des talents. Le patronage marial de beau- RECENSIONES 211 coup de ces congrégations signifiait un haut niveau d'engagement spirituel en protestation contre les conventions du temps, et notamment le totalitarisme de la nation révolutionnaire. Les apparitions du XIXe s., estime l'Auteur, peuvent elles- mêmes se comprendre comme dérivant d'une réaction contre l'étranglement de la vie spirituelle, de la piété publique et de l'Église traditionnelle par le fanatisme révolutionnaire. Le droit des chrétiens à vivre leur foi sous n'importe quel sys- tème politique et social a été ainsi affirmé par une vive perception de la présence aimante de la première femme qui ait suivi le Christ. Le message est un message de guérison par rapport à une vie moderne qui s'est montrée, dès les débuts du capitalisme, oppressive pour les masses. Aux yeux de G.T., la formulation du message identifié par les voyants, verbeuse, répétitive, est adaptée à leur menta- lité souvent peu évoluée. Sommet de ce mouvement marial, le dogme de 1854 revendique précisément ce que la Révolution avait repoussé: le droit et le pouvoir de l'Église de déterminer ce qui doit être cru par les fidèles et respecté par les nations; l'élévation au-dessus de toutes les créatures d'une femme faite à l'image de Dieu contre la divinisation révolutionnaire de la Raison. Si la Révolution, observe encore l'Auteur, avait mené son combat sur le terrain du «mythe» (liberté, égalité, fraternité, Raison … ), la réaction catholique dans sa forme ultra- montaine, poussant à bout la logique antiprotestante de la contre-réforme, mettait d'autres «mythes» en avant (victoire d'une femme, Marie, sur le péché et donc sur la Révolution, considérée comme révolte satanique contre les «droits de Dieu»; triomphe d'un homme, le pape, sur les doctrines modernes par la procla- mation de l'infaillibilité pontificale, remplaçant le «mythe» dépassé de sa souve- raineté temporelle). Cet ouvrage éclairant, tant du point de vue historique que psycho-sociologique et théologique, est complété par deux brefs appendices sur les apparitions mariales récentes et sur le sens catholique d'une vision (distinction entre événement spirituel intérieur et façon humaine de le recevoir, l'approbation d'une apparition comme authentique n'en faisant d'ailleurs nullement un objet de foi). J. FAMERÉE

Henri DE LUBAC. Autres paradoxes. (Sources, 6.) Namur, Culture et vérité, 1994. (11,5≈19), 160 p. ISBN 2-87299-029-1. FB 670. This little booklet was published after the death of Cardinal Henri de Lubac (1896-1991) and represents a sequel to “Paradoxes” and “Nouveaux paradoxes”, published during his lifetime. These paradoxes date from the period 1965 to 1983, and they consist of short and sharp thoughts grouped around four themes – the gospel, the council, doctrine and tradition, the rock of faith –, aimed at challenging the reader into a reflection on the contemporary situation of Christian faith and of the church. The thought of the Cardinal seems to be very reactive and this explains its formulation in crisp paradoxes. De Lubac reacts against those exegetes who for their scientific concerns forget to take into account the real content of the gospels, against those theologians – Küng and Schillebeeckx among them – who seem to seek a compromise with the secularized world and who are driven by an urge for novelty more than by the faithfulness to truth, against those Christians who are crit- ical of the church in a destructive way and harm it from the inside out. H. de Lubac is aware of the fact that these affirmations will not bring him popularity, but out of his christocentric faith, his love for the church and his sense of tradition and spiri- tual life, he is convinced they should be voiced clearly. J. HAERS 212 RECENSIONES

Marc R. ALEXANDER. Church and Ministry in the Works of G.H. Tavard. (Annua Nuntia Lovaniensia, 37.) Leuven, University Press – Peeters, 1994. (16≈24), 343 p. ISBN 90-6831-633-8. BEF 1300. C'est la première fois qu'est tentée une présentation d'ensemble de l'ecclésio- logie du théologien et œcuméniste Georges Tavard (voir supra, p. 210-211). Disons-le d'emblée, le pari est réussi et montre combien cette œuvre féconde méritait d'être davantage connue. M.A. nous aide d'abord à entrer dans le système théologique de G.T., une méthodologie aux composantes variées, où il a intégré notamment une réflexion sur la structure sémantique et syntaxique de la théologie (chap. 1). La conception de la catholicité de l'Église occupe les quatre chapitres suivants. La totalité de la catholicité est comprise comme un «donné» de l'Incarnation; elle implique le caractère cosmique de l'unité; elle s'exprime à travers la notion de Peuple de Dieu et de koinwnía (chap. 2). La catholicité apparaît comme un mystère. Une riche théologie sacramentelle se déploie ici à la suite de Lumen Gentium et appré- hende l'Église comme sacrement (indissolubilité de ses deux aspects, visible et invisible), ainsi que dans la structure trinitaire de son mystère (chap. 3). La catho- licité n'est pas seulement un donné, elle est aussi un processus: un «bien-réflé- chir-ensemble» en Église, une œcuménicité en devenir et une tradition, qui est transmission, développement et mémoire de l'Église (chap. 4). Ainsi la catholi- cité doit-elle être perçue dans sa dimension eschatologique: sainteté de l'Église, qui est l'œuvre de l'Esprit Saint, et attente intellectuelle progressivement trans- formée en anticipation spirituelle grâce à l'expérience et aux sacrements de la foi (chap. 5). Ensuite, l'Église est identifiée à une communion eucharistique: elle est le Corps du Christ, et c'est précisément dans la célébration de l'Eucharistie, à un degré tout spécial, qu'elle peut expérimenter l'intimité croissante entre Dieu et l'humanité. La tradition est ici parcourue à reculons du concile de Trente jusqu'à saint Paul pour aboutir à une convergence de pensée: l'ecclésiologie eucharis- tique, conscience de soi de l'Église, diversité dans l'unité (chap. 6). C'est dans le cadre strict de cette ecclésialité qu'il faut situer le ministère, manifestation de celle-ci. Les quatre fonctions ministérielles permanentes sont la médiation, la pro- clamation, le service et l'éducation, les formes concrètes pouvant changer. La taxonomie eucharistique, qui a la préférence de G.T., focalise le ministère sur l'Eucharistie et est compatible avec la taxonomie kérygmatique, les deux modèles étant centrés sur le Verbe fait chair. Le ministère est un service ecclésial de pro- clamation de la Parole et d'administration des sacrements (chap. 7). Est alors abordée la fonction du ministre au sein de la célébration eucharistique. Sont étu- diés successivement l'origine du sacerdoce chrétien (spécialement la dimension cultuelle), la fonction de l'assemblée, le ministre comme presbytre (membre, délégué et représentant crédible du Peuple de Dieu), le ministre comme prêtre – au sens sacerdotal – (ordonné par Dieu pour être mystagogue, hiérarque, ministre de la Parole et président du repas sacré) et la reconnaissance du ministère des autres Églises (chap. 8). Le chap. 9 traite encore du «ministère pétrinien» au ser- vice de l'Église universelle: primauté (le pape comme symbole et facilitateur de l'unité, comme évêque modèle) et infaillibilité (manifestation symbolico-sacra- mentelle du pouvoir infaillible de Dieu de faire connaître sa vérité a travers des créatures imparfaites). La conclusion constitue un dernier chapitre très bref: syn- thèse, remarques critiques, contribution de G.T. à l'ecclésiologie et au ministère. RECENSIONES 213

La bibliographie comporte notamment la liste complète des écrits de G.T. L'ou- vrage est complété par un index des auteurs. On peut être reconnaissant à l'Auteur de cette thèse de la Grégorienne de nous avoir présenté de manière ordonnée, minutieuse et très bien informée (voir les copieuses notes infrapaginales) une pensée ecclésiologique de grande qualité: une vision de la théologie influencée par l'intérêt anglo-saxon pour l'étude du langage, une ecclésiologie de communion (aujourd'hui devenue presque banale, du moins dans les discours), une théologie du ministère originale, qui aurait requis un examen attentif (on regrettera ici la minceur des remarques critiques de M.A.). Ainsi, était-ce véritablement «une nécessité théologique» que l'évêque devînt un ârxiereúv entouré de ïere⁄v (les anciens presbytres), et ce, pour la participation de l'Église terrestre à l'Église céleste où le Christ est l'ârxiereúv (p. 251)? Cette application, d'abord métaphorique, du langage sacerdotal aux ministres désignés par des termes fonctionnels dans le Nouveau Testament (êpí- skopoi, presbúteroi), n'a-t-elle pas par la suite engendré bien des confusions théologiques et finalement entraîné une «resacralisation» du ministère néotesta- mentaire (qui n'était pas compris dans la ligne sacerdotale, mais comme un cha- risme de l'Esprit, reçu par imposition des mains)? De même, suggère d'ailleurs l'Auteur (p. 304-305), la quadruple structuration du ministère comme médiation, proclamation, éducation et service s'impose-t-elle à partir du Nouveau Testament relu dans la Tradition ecclésiale? Bien d'autres questions pourraient être posées à cette théologie particulière et stimulante du ministerium. J. FAMERÉE

Wolfgang BEINERT – Konrad FEIEREIS – Hermann-Josef RÖHRIG (eds.). Unterwegs zum einen Glauben. Festschrift für Lothar Ullrich zum 65. Geburtstag (Erfurter theologische Studien, 74). Leipzig, Benno, 1997. (16,5≈24), 672 p. ISBN 3-7462-1216-2. DM 48. A “Festschrift” or a “miscellany” in somebody's honour tells a lot about the friends, the work, the interests and the relation to the person honoured. So does Unterwegs zum einen Glauben, a miscellany published on the occasion of the 65th birthday of Lothar Ullrich (o Berlin 31.3.1932), professor of dogmatics at the Philosophical-Theological School at Erfurt (Germany). Before the reunification of Germany this school was the only catholic training centre for theologians in the German Democratic Republic. The institute could keep up special links with the other socialist countries in Eastern Europe, such as Poland and Czechoslova- kia. The importance of Ullrich's work is well reflected in the contributions of several Polish theologians to the volume. Especially moving is the personal wit- ness in the epilogue, written by the Czech theologian J. Dolista: “Das Zusam- mentreffen bei Professor Ullrich in seinem Haus war immer ein nettes Ereignis, seine Gastfreundschaft und die nette Atmosphäre ließen die Reisestrapazen schnell vergessen” (661). Another aspect that is convincingly highlighted in this volume, is his ecumenical involvement, on the local German level as well as on the international one, particularly in the dialogue with the Lutheran Churches. The contributions by known ecumenists and by Protestant colleagues, such as U. Kühn, M. Seils and E. Koch, witness to the esteem he gained in ecumenical cir- cles. I will not give here the full list of the 47 articles in the volume. I prefer draw- ing attention to some of them. The articles have been collected under six head- 214 RECENSIONES ings: biblical theology, systematic theology, canonical contributions, theology and modernity, history of theology and Church, and ecumenism. In the first sec- tion I mention next to a study on the priesthood according to Num 16 (G. Hentschel) and the interpretation of the Letter of James in modern exegesis (C.- P. März), the meditation on the journey through the desert of the Jewish people as a parable of the ecumenical journey by the late H.-A. Raem. This meditation can be read as the testament of a highly esteemed ecumenist, who died too young on 22.3.1997, after a long illness. B. Pittner commemorates W. Trilling (1925- 1993), a leading New Testament exegete in former Eastern Germany. In the section on systematic theology we find articles by B. Forte, F. Hoff- mann, K.-H. Neufeld, P.-W. Scheele, J. Bolewski, I. Bokwa, T. Weclawski. W. Beinert contributed with a very readable, stimulating and enlightening outlook on Vatican II: “Ein Konzil in unserer Zeit? Ein Konzil für unsere Zeit. Ein voraus- schauender Rückblick auf das Vaticanum II”. The council remains a momentous historic landmark, a point of orientation. The Church should proceed in an irre- versible way on the road signalled by the council, by realizing the fundamental attitude of dialogue in a Church that is really and fully a communion. Among the canonical contributions I refer to H. Reinhardt's contribution, “Kirchliches Leben zwischen Institution und Spontaneität”, in which the Author reflects upon the relation between charism and institution with regard to the new religious move- ments in the Catholic Church. Under the heading “Theologie und Moderne – Theology and Modernity” we find several contributions that reflect in retrospect on the situation of Religion and Church in the former socialist countries, pro- foundly marked by atheism and secularism. This was the context in which L. Ull- rich developed his own theological thinking. The study of T. Gertler gives an illu- minating survey of the situation of the Church in the fragmented and secularized society in Eastern and Western Europe, in which religion is only one – and often a very marginal and extraneous – segment of the whole of human and social experiences. The historical background allows one to understand better the actual situation. Other articles deal with the foundations of a moral theology in the con- text of modernity, as do W. Ernst in his reflection upon the contributions of F. Böckle, A. Lob-Hüdepohl and H.J. Höhn, and J. Römelt in an article on natural law and the identity of Christian ethics. The section on the history of the Church is ecumenically oriented. In an inter- esting survey G. Feige describes the attitude of Orthodox, Catholics and Protes- tants towards the Church Fathers. Feige concludes that arguing with the authority of the Church Fathers is for many reasons extremely problematic in ecumenical dialogues. He agrees, however, that a prudent use can be worthwhile. The Church Fathers convey a model and sign of the historic presence of the one Tradition of Jesus Christ in the Holy Spirit and they offered the first reflected answer to the revealed Word of God. V. Pfnür deals with the relation between the excommuni- cation of Martin Luther and the Diet of Augsburg in 1530 and its interest for the (non-)reception of the ban today, a question that continues to burden the memo- ries of the churches. In a contribution on the evolution of the idea of kenosis in the Russian Orthodox theology, H.J. Röhrig dwells upon the thinking of Michail Tareev (1866-1934). H. Wagner gives an overview of the actual research regard- ing Johann Adam Möhler. H. Waldenfels echoes in a critical way the invitation of Pope John Paul II to reflect upon the role of papal primacy for Christian unity and the views of Cardinal Ratzinger with regard to primacy in the first millen- RECENSIONES 215 nium as a possibility for coming unity. This invitation – he thinks – should be taken up boldly by the pope himself. Under the title “Ökumenischer Imperialis- mus” O.-H. Pesch examines in a critical way the relations and tensions between “large” and “small” churches with regard to bilateral dialogues. H.J. Urban reflects upon the implications of the so called “Conciliar Process…” as it was presented a few years ago in the Conciliar process on justice, peace and the integrity of creation. H. Meyer wants to clarify the meaning of “agreement” (consensus) in bilateral dialogues. He makes a plea for a “differentiated consen- sus”, in which two statements are made with regard to the doctrinal question treated: first, there is a statement of agreement in which one states what is con- sidered fundamental and essential; and, secondly, one presents a common state- ment about the remaining differences, saying why they are considered admissible and legitimate and do not call into question what is fundamental and essential (629). With his plea for a “creative integration” H. Döring joins and enriches in some way Meyer's idea of a “differentiated consensus”. Döring pays great atten- tion to the process of growing maturation and integration that takes place within the dynamic itself of the (ecumenical) dialogue. In “Versöhnung der trennenden Erinnerungen” I myself wanted to reflect upon a concern that gained importance at the end of this millennium: how to deal with the burden of the dividing past and favour the reconciliation between the churches and communities by consid- ering the collective and historic memories that keep them separated. I think, we need, on the one hand, a clear view of what history and writing history really mean for the constitution of these social memories. On the other hand, we need an ecclesiology that is in a position to address, under the cross and without com- plexes, sin and forgiveness in a Church that is not afraid of confessing that she is at the same time sinner and justified by God, yesterday, today, and tomorrow. The volume concludes with a biography and a detailed bibliography of the the- ologian honoured. This volume is undoubtedly a worthy and substantial homage to Professor Lothar Ullrich. It contains much that can enkindle further reflection and research. Looking over the whole miscellany we can conclude that the contributions range over the past of Christianity, from its biblical origins unto recent days, with spe- cial attention for the former socialist countries. At the same time they reflect upon the situation of the Church after Vatican II, in the diaspora of a secularized soci- ety, but pervaded at the same time by the ecumenical desire of reciprocal recon- ciliation and renewed communion. The future will have to undergo a process of maturation towards the “creative integration” of the existing diversity and plural- ity. The future remains a journey in the desert, with its frustrations, setbacks, expectations, and experiences of God's presence, “Unterwegs zum einen Glauben – On the Road to the One Faith”. J.E. VERCRUYSSE

Olegario GONZÁLEZ DE CARDEDAL – Jorge Juan FERNÁNDEZ SANGRADOR (eds.). Coram Deo. Memorial Prof. Dr. Juan Luis Ruiz de la Peña. (Bibliotheca Salmanticensis: Estudios, 189.) Salamanca, Publica- ciones Universidad Pontificia, 1997. (17≈23), 598 p. ISBN 84-7299- 396-5. Juan Luis Ruiz de la Peña (o1936) died in 1996. To the memory of this well- known Spanish theologian, professor at the University of Salamanca and at the 216 RECENSIONES seminary of Oviedo, friends, colleagues, and students have offered this impressive collection of articles. Death as an issue of theological anthropology, the topic of his doctoral thesis directed by Juan Alfaro and defended at the Gregorian univer- sity in Rome in 1970, revealed the interests that would guide his further research and teaching: the theology of creation, theological anthropology and the issue of grace, and eschatology. In all of these areas he wrote comprehensive and chal- lenging handbooks. Not surprisingly, the articles in this collection, with the exception of some last thoughts of Ruiz de la Peña on “satispasión” and two bio- graphical essays by J.L. González Novalín and J.M. Hevia Alvarez, are grouped around these three perspectives. The variety of studies offered is impressive: the reader encounters exegetical, historical, and systematic approaches. In creation theology J.J. Fernández Sangrador writes on Ex 34,6-7, while E. Farfán Navarro investigates the expression “living water” in Deutero-Isaiah and the Gospel of John. E. Romero Pose unravels the christocentric interpretation of Gen 1,1–2,26 in the thought of the 8th century theologian Beatus of Liebana. Fol- low more systematic articles on the theology of creation: the issue of evil and the vulnerability of God (A. Galindo García), God beyond all condemnation and self- punishment (J. Arregui), the thought of Descartes as an apology to defend the cause of God (A. Pérez de Laborda), and the necessity for Christians in the face of interreligious dialogue to maintain their faith in Jesus Christ (R. Blázquez). The second part on theological anthropology is the largest. R. Trevijano Etcheverría studies the anthropology of the Gospel of Thomas. L.F. Ladaria investigates to what degree Hilarius of Poitiers can be understood as a precursor to Augustine's theology of original sin, and D. Sánchez Ramiro analyses the understanding of original sin in Luther's Commentary on the Letter to the Romans. The more systematic articles deal with human loneliness and the loneli- ness of Christ (O. González de Cardedal), salvation as graced existence (C. Gar- cía Fernández), anthropology in the perspective of contemporary theology of grace (A. González Montes), the idea of personhood (E. Bueno de la Fuente), W. Pannenberg's understanding of the religious dimensions of personal identity (L. Quinteiro Fiuza) and his understanding of original sin (J.A. Martínez Camino), forgiveness and conversion in the perspective of theological anthropology (A.F. García Argüelles), the tension between philosophical and theological anthropol- ogy (J. de Sahagún Lucas), and the thought of Xavier Zubiri (C. Díaz) and Pedro Laín Entralgo (V. Chillón García). The last article in this section concerns the tensions between ethics and sociology (L. Rodríguez Duplá). The title of the third part on eschatology reflects the title of Ruiz de la Peña's last book, the easter of creation (La pascua de la creación, 1996). The first arti- cle here is by Ruiz de la Peña's last licentiate student, J.R. Matito Fernández, and offers a reflection on death as a key concept in Juan Alfaro's thought. Follow an interpretation of Rev 21,1–22,5 (X. Pikaza Ibarrondo) and a study of the patristic exegesis of Jn 6,54 (A. Fernández). The more systematic articles here concern the relation between Christian hope and ecological responsibility (J.R. Flecha Andrés) and reincarnation (S. del Cura Elena). This collection offers a wide range of perspectives, and at the same time reveals the breadth of Ruiz de la Peña's thought and its impact on contemporary Spanish theology. One may hope that further studies of his approach will reveal even more forcefully the intimate connection between the three perspectives that characterize his work. J. HAERS RECENSIONES 217

Adolphe GESCHÉ – Paul SCOLAS (eds.). La foi dans le temps du risque. Paris, Cerf; Louvain-la-Neuve, Université Catholique de Louvain, Faculté de Théologie, 1997. (16≈24), 181 p. ISBN 2-204-05581-6. FF 95. The double hypothesis guiding the work of a colloquium held in 1993 at the Faculty of Theology of the Catholic University at Louvain-la-Neuve, is clearly laid out in the introduction to the book. Negatively, the question should be asked whether the longing for certainty and assurance has not smothered Christian faith itself. Positively, attempts should be made to develop a theology that takes into account the fact that human life and Christian faith display dynamisms of risk and adventure. The different authors approach the issue of risk from a variety of per- spectives. Antonio Manzatto pleads in favour of an anthropology articulating risk as a condition of human existence, so that human beings can become subjects of their own history by assuming their risky existence. André de Halleux (†) reflects on the notion of Christian identity in the early Church. Particularly in view of interreligious dialogue today, he comes to regret that the development of trinitar- ian theology in the fourth century unfortunately led to forgetting “orthodox sub- ordinationism” and its aptitude to articulate straightforwardly Christ as the way to the Father. Jean-Marie Sevrin, in a very insightful article, sheds light on the paradox of faith in St. John's Gospel, which highlights the intimately connected risks of faith taken by God, by Jesus, and by the Christians following Jesus. Human and divine freedom and vulnerability here reveal the risk inherent in the adventure of love unfolded in the Gospel and in Christian life. Léon Cassiers studies incompleteness as a basic and unavoidable structure of human psyche. In his article on Christian existence and vulnerability, Paul Valadier pursues this anthropological line of thought, stressing the difficulty but also the necessity to accept and assume vulnerability as a basic characteristic of both human life and Christian faith in committed love. Adolphe Gesché's article “Pour une théologie du risque” is the largest of the book. Before dealing with a theology of risk as such, he discusses the risky structure of human life, the distinct rationality of faith, and the risk to be found in Scripture's accent on promise, putting the faith- ful under a regime of anticipation. The theology of risk takes its departure in the kerygma (announcement and proclamation), by which Christians become part of a dynamism of faith, risking the foolness of the cross and so, in the responsibil- ity taken to proclaim God, “proving” their faith. Here, the very structure of cre- ation as adventure of freedom and risk clearly comes to the surface. The con- cluding chapter by Paul Scolas provides pastoral suggestions in uncertain times, when a difficult tension is lived between the longing for certainty and the taste for adventure. Here too, the proclamation of the novelty of the Gospel and the adven- ture of alterity, as well as the frailty that result from hopefully following Jesus crucified and risen, receive full attention. Due to its wide variety of perspectives, the book offers profound anthropolog- ical, epistemological, theological and pastoral challenges. Inevitably, the reader wants to formulate further questions, e.g., concerning the emphasis more on vul- nerability than on existing wounds. Indeed, although it is not completely absent, a sociological and cultural analysis of contemporary crisis in western societies and in the Church is lacking, as well as a reflection on how existing suffering and despair condition the willingness to run risks of faith. Epistemologically, a narra- tive approach to faith, in which the meaning of tradition can be clarified, could 218 RECENSIONES help to situate even more precisely the dynamism of risk in the encounter between the Creator and creation. I really hope that the line of theological research explored in this volume will be pursued vigorously. J. HAERS

Eleazar S. FERNANDEZ. Toward a Theology of Struggle. Maryknoll NY, Orbis Books, 1994. (16≈24), VI-193 p. ISBN 0-88344-982-X. $ 18.95. The Author offers a liberation theology, born in the context of the Philippines. The struggle of the Filipino people against poverty and structures of injustice to which it is subjected is a constant reference point: methodologically it is unac- ceptable to develop this theology of struggle outside of a clear commitment to the praxis of liberation. Some main features of this theological reflection will, of course, sound familiar to those who have been engaged in the field of liberation theology: a method of social analysis, sensitivity to the experience of the suffer- ing people as a point of departure for theology, the elaboration of a narrative christology (based on Gadamer's concept of fusion of horizons, but more atten- tive to the social effects of thought and of theology in particular), the willingness to commit oneself politically, the search for an ecclesiology that embodies the struggle of people for their liberation, the unceasing effort to unmask ideological abuse of systems of thought. The chapter on anthropology is particularly interest- ing, in as far as it makes the reader aware that even his or her views on humanity and human beings are to a large extent determined by the situation out of which they were developed. Therefore, anthropology is not some kind of all-encom- passing and overarching theory that is there to be applied to a particular situation: the effort of constructing an anthropology is part of the very struggle for libera- tion. The last chapter unfolds the structure of this theological method and its hermeneutical approach, which can under no circumstances be disconnected from the concrete action for the liberation of the oppressed. J. HAERS

Felix WILFRED (ed.). Leave the Temple: Indian Paths to Human Libera- tion. (Faith Meets Faith.) Maryknoll, Orbis Books, 1992. (15,5≈23,5), 197 p. ISBN 0-88344-794-0. $ 19.95. En Inde, la libération est une question de «to be or not to be», écrit F. Wilfred dans son introduction à ce recueil. Le livre s'attaque à la question: comment s'y prendre pour réaliser la nécessaire et urgente tâche de libération? Onze auteurs apportent leur pierre à la réponse, contribuant de la sorte à la formation d'un livre qui fait le point sur la relation entre religion et libération dans le contexte indien. Se plaçant dans une perspective socio-historique, W. Fernandes (New Delhi) s'inter- roge sur les chances de la libération dans le pays. Il analyse la façon dont les diffé- rentes classes qui existent en Inde ont, au cours de l'histoire, utilisé les construc- tions théologiques à leur propre profit. Si la religion a surtout assumé un rôle réactionnaire, les classes exploitées n'ont cependant pas manqué de prendre conscience de ses aspects protestataires et libérateurs et d'en faire usage comme instruments de transformation sociale. Ce fait constitue, selon l'Auteur, un point de départ valable pour une authentique théologie de la libération. Dans une seconde contribution, l'Auteur applique ce modèle à une tradition religieuse particulière, bhakti, et aux différents contextes dans lesquels elle a fonctionné. Y. Ambroise (New Delhi) dresse un large tableau descriptif et analytique de la situation écono- mique, politique, social, idéologique, culturelle et religieuse de l'Inde, mettant en RECENSIONES 219 lumière à la fois l'oppression qui règne dans tous ces domaines et les efforts déployés par l'Église et les organisations volontaires en vue d'y remédier. De la sorte il fournit les données sociologiques à partir desquelles une théologie de la libération pourra s'édifier. I. Puthiadam (Madras) fait l'inventaire des tendances dominantes dans l'hindouisme contemporain et spécule sur le rôle qu'elles sont susceptibles de jouer dans la recherche de la société indienne d'une base théorique pour la construction d'un pays moderne. Une caractéristique spécifique de la théo- logie de la libération est son insistance sur la pratique. Avec cette idée en tête, T.K. John (New Delhi) réfléchit sur la genèse et la signification de l'activité de Gandhi. La vie du leader indien constitue, selon lui, une excellente illustration de la relation idéale entre théorie et pratique, entre un idéal et sa réalisation, une vision et son actualisation. La façon exemplaire dont le Mahatma a su intégrer dans sa lutte tra- ditions et valeurs religieuses et agenda politique, économique et sociale peut consti- tuer une source d'inspiration pour les praticiens d'une théologie de la libération en Inde. G.M. Soares-Prabhu (Pune) dégage les leçons que contient la pédagogie de Jésus pour une théologie indienne de la libération. Selon lui, la tradition indienne insiste sur la nécessité de la conversion personnelle dans tout mouvement de chan- gement social, tandis que l'apport de la pédagogie de Jésus résiderait dans l'insis- tance sur la nécessité de changements structurels préalables. Pour que la libération soit réelle, les deux approches sont indispensables et, dès lors, la pédagogie de Jésus constitue un apport irremplaçable à une théologie de la libération efficace en Inde. On se demandera toutefois si, dans sa lecture de Jésus, l'Auteur n'est pas davantage tributaire de la théologie latino-américaine que de l'Évangile. X. Iru- dayaraj (Madras) s'interroge sur la façon de maintenir l'équilibre entre vie inté- rieure et effort de libération socio-économique. Plus exactement: comment la voie de l'intériorité devra être réorientée vers l'effort libérateur, sans tomber dans le piège des anciennes oppositions entre contemplation et action, entre transcendance et immanence? L'article de S. Rayan (New Delhi) est une méditation chrétienne sur les castes. Après avoir examiné le système des castes tel qu'il opère actuelle- ment en Inde, il cherche à élucider la pensée de Jésus au sujet du phénomène, pour se terminer par un programme d'action concret pour le chrétien d'aujourd'hui. Selon S. Kappen (Bangalore), il n'existe pas encore de véritable théologie de la libération indienne. On ne saurait donc en fournir une description dans le sens habi- tuel de ce terme. Tout au plus peut on fournir une prescription, suggérant les lignes maîtresses que la pensée théologique devra respecter et explorer afin d'être à la fois pleinement indienne et authentiquement libératrice. Le pluralisme religieux étant un trait saillant de la société indienne, la théologie locale ne saurait négliger ce fac- teur. Il appartenait à M. Amaladoss (New Delhi) d'envisager l'effort de libération comme un projet interreligieux. La théologie de la libération procède de l'action libératrice et est orientée vers elle. Aussi le volume se termine-t-il par un vibrant appel de F. Wilfred aux chrétiens pour passer à l'action partout en Inde où le Christ est, aujourd'hui encore, en agonie. V. NECKEBROUCK

Yacob TESFAI (ed.). The Scandal of a Crucified World. Perspectives on the Cross and Suffering. Maryknoll, NY, Orbis Books, 1994. (15,5≈23,5), 155 p. ISBN 0-88344-976-5. En mai 1992 fut organisé à Nice sous les auspices de l'Institut de Recherche Œcuménique une consultation sur la manière dont la croix de Jésus et la souf- 220 RECENSIONES france sont comprises par les théologiens des pays du Tiers Monde. On a ajouté au programme une réflexion sur Luther, parce que la théologie de la croix éla- borée par lui a récemment été l'objet de sévères critiques de la part de certains théologiens de cette région du monde. Un article expose la théologie du réfor- mateur et se pose la question de savoir si une théologie aussi étroitement liée à un contexte particulier comme celle de Luther est susceptible d'être universali- sée (T. Sundermeier). Un autre donne un aperçu d'ensemble des différents efforts déployés par les théologiens non occidentaux pour comprendre la croix de Jésus et pour rendre compte des immenses souffrances qui frappent le Tiers Monde (Y. Tesfai). Deux essais représentent des points de vue africains (J.-M. Éla, S. Maimela), deux émanent d'Amérique latine (W. Altmann, W.D. Persaud) et deux sont dus à la plume de théologiens asiatiques (A.A. Yewangoe, Choan Seng Song). La perspective afro-américaine et la théologie féministe font cha- cune l'objet d'un article (J. Cone, E. Moltmann-Wendel). Le contenu du volume intéressera non seulement ceux qui sont appelés à suivre le mouvement théolo- gique dans le monde non occidental, mais également tous ceux qui s'interrogent sur le phénomène combien universel et combien bouleversant de la souffrance humaine. V. NECKEBROUCK

Charles VAN ENGEN – Dean S. GILLILAND – Paul PIERSON (eds.). The Good News of the Kingdom: Mission Theology for the Third Millen- nium. Maryknoll, NY, Orbis Books, 1993. (15,5≈23,5), 320 p. ISBN 0-88344-863-7. $ 18.95. Dans les années 1960, l'étroite collaboration entre missiologues catholiques et protestants aurait suscité l'étonnement, celle entre protestants «œcuméniques» et «évangéliques» la stupéfaction. Aujourd'hui, des auteurs appartenant aux trois confessions collaborent sereinement à la rédaction d'un Festschrift en l'honneur d'A.F. Glasser, missiologue américain de tendance évangélique, mais ouvert à l'œcuménisme. À côté de deux courtes notes, l'une biographique, l'autre biblio- graphique, concernant cet auteur, l'ouvrage compte vingt-cinq articles, groupés dans six sections consacrées successivement aux fondements bibliques de la mis- sion, à une série de réflexions théologiques sur ce thème, aux relations œcumé- niques en rapport avec la question de la mission, aux problèmes spécifiquement missiologiques et à des considérations contextuelles. À en croire les rédacteurs du volume, le livre désire être bien davantage qu'un simple Festschrift; il veut s'im- poser comme «le modèle d'un manuel de théologie missionnaire pour la décen- nie» (XI), «un travail de référence important» (XIII), qui «rassemble les meilleurs produits de la réflexion sur la théologie missionnaire disponibles à l'heure actuelle pour les Églises chrétiennes» (XIII). D'aucuns jugeront cette ambition amplement réalisée, tandis que d'autres continueront vraisemblablement à se for- mer d'un manuel de «théologie missionnaire pour le troisième millénaire» une idée légèrement ou considérablement différente. V. NECKEBROUCK

Rosino GIBELLINI (ed.). Paths of African Theology. Maryknoll, NY, Orbis Books, 1994. (15,5≈23,5), 202 p. ISBN 0-88344-974-9. Ce livre, traduit de l'italien, contient, à côté d'une introduction de la main du rédacteur et d'une courte (trois pages) bibliographie sélective sur la théologie RECENSIONES 221 africaine, onze contributions écrites par autant de théologiens originaires du continent noir. Un panorama historique et systématique de la théologie africaine ouvre le volume (A. Ngindu Mushete). Six essais traitent de la relation entre évangélisation et culture africaine. Ils concernent la théologie biblique (J. Mbiti), la christologie (J. Ukpong, C. Nyamiti), la liturgie (F. Kabasele, E. Uzukwu) et la spiritualité (P. Kalilombe). Les autres articles envisagent la problématique de la libération dans le contexte et la perspective spécifiques de l'Afrique Noire (J. M. Ela, E. Mveng, M. A. Oduyoye, S. Maimela). Des lecteurs à la recherche d'une première initiation d'ensemble à l'univers de la théologie africaine trouveront dans ce volume un excellent guide qui, tout en leur mettant au courant de l'es- sentiel, stimule le désir d'amplifier et d'approfondir les connaissances en la matière. V. NECKEBROUCK

Angelus A. HÄUSSLING. Christliche Identität aus der Liturgie. Theolo- gische und historische Studien zum Gottesdienst der Kirche. Heraus- gegeben von Martin KLÖCKENER, Benedikt KRANEMANN und Michael B. MERZ. (Liturgiewissenschaftliche Quellen und Forschun- gen, 79.) Münster, Aschendorff Verlag, 1997. (15,5≈23), XII-407 p. ISBN 3-402-04058-1. DM 69. Moine de Maria-Laach, le P. Häußling a enseigné la liturgie et la théologie des sacrements pendant bien des années; il est l'éditeur du Jahrbuch für Liturgiewis- senschaft de 1973 à 1979 et de Archiv für Liturgiewissenschaft depuis 1978, sans compter bien d'autres responsabilités. C'est dire la compétence de l'historien et du liturgiste, spécialement préoccupé de l'aujourd'hui de la liturgie dans un monde qui change. D'où le titre du recueil qui lui est offert à l'occasion de ses 65 ans, sou- lignant l'identité chrétienne dans son rapport à la célébration liturgique. Les 24 articles de Häußling ont été publiés dans diverses revues et recueils et se répartis- sent en quatre sections qui expriment parfaitement les préoccupations de l'Auteur. Dans la section Paradigmenwechsel in der Liturgie, il est question du rapport entre le présent et le passé de la liturgie, de la réforme liturgique et de son avenir, de la société sécularisée et de la vie chrétienne, de la liturgie et de l'existence au quotidien. Le savant et le moine fait montre d'une préoccupation pastorale authen- tique, nommant le cœur du problème, à savoir la foi ou l'identité chrétienne vécue au sein de la modernité en cette fin de siècle. La partie suivante est consacrée à l'eucharistie: Eucharistie vor wechselnden Horizonten. C'est à la fois un bilan de la réforme liturgique de la messe et une série d'études sur des points particuliers. Ici encore, le lecteur découvrira la manière propre de l'Auteur qui consiste à éclai- rer les questions actuelles en les ressourcant à la tradition. Dans la section intitu- lée Tagzeitenliturgie im Umbruch, il est question de la liturgie des heures, sans doute la plus oubliée des chrétiens occidentaux; plusieurs études particulières sont abordées, d'ordre historique ou doctrinal, notamment le problème des psaumes de malédiction. L'attention au présent ne manque jamais, notamment lorsque la ques- tion est posée de savoir si la liturgie des heures est achevée ou toujours en cours. Enfin, une quatrième section envisage l'étude scientifique de la liturgie: Liturgie- wissenschaft vor neuen Aufgabenfeldern. On y développe la fonction critique de la science liturgique, ses nouveaux champs de recherche et ses défis actuels. La bibliographie exhaustive, présentée aux pages 346 à 365, couvre les années 1959 à 1996 et comporte 298 numéros. On y découvre les champs privilégiés de 222 RECENSIONES recherche du P. Häußling: la messe conventuelle, la multiplication des eucharis- ties et le rapport à l'unique sacrifice du Christ. Il faut souligner l'exceptionnelle qualité de la présentation; à l'intérieur du cadre chronologique habituel, les publi- cations sont classées par genre: publication de volumes, articles de revue et d'en- cyclopédies, recensions, activités éditoriales. De la sorte, le lecteur peut aisément mesurer l'importance de chacun des textes présentés. A. HAQUIN

C. GIRAUDO (ed.). Liturgia e spiritualità nell'Oriente cristiano. In dialogo con Miguel Arranz. (Rassegna di Teologia, 3.) Milano, San Paolo, 1997. (15≈22,5), 318 p. ISBN 88-215-3630-0. L 32.000. Le présent volume contient les actes du 13e Séminaire interdisciplinaire de la Section Saint-Louis de la Faculté de Théologie de l'Italie méridionale (26-27 avril 1996) avec pour invité principal M. Arranz, professeur à l'Institut Pontifical Orien- tal de Rome. Il y a un rapport privilégié entre spiritualité et liturgie dans la tradition orientale; la liturgie de l'Église est la spiritualité baptismale ou commune. Tel est l'axe principal de la recherche. En ouverture, le thème liturgie byzantine et spiri- tualité a été exploré à travers la sanctification du temps (liturgie des heures et des rythmes de la vie: sacrements de l'initiation, de l'institution et de la restauration) (Miguel Arranz). La mystique sacramentelle de Nicolas Cabasilas dans La vie en Christ apparaît comme une sorte d'herméneutique des sacrements en général et de l'initiation chrétienne en particulier introduisant à l'éthique (Cesare Giraudo). L'histoire du Filioque a fait l'objet de disputes séculaires entre orient et occident; cette question est virtuellement classée aujourd'hui, grâce à d'importants travaux œcuméniques (Corrado Marucci). Le thème de la divinisation chez Grégoire de Nysse est typique de la théologie orientale; c'est par les sacrements que le baptisé participe à la mort et la résurrection du Christ (Alberto Casalegno). Plusieurs textes de la liturgie romaine sont repris à la liturgie byzantine, comme les chants de l'Adoration de la croix le vendredi-saint (Giovanni di Napoli). La vocation monas- tique fait l'objet d'une attention spéciale dans la Vie de S. Antoine d'Athanase d'Alexandrie (Enrico Cattaneo). L'eucharistie et la pénitence entretiennent des rap- ports complexes et apparaissent comme complémentaires, tant dans la théologie de l'orient que dans celle de l'occident (Alfredo Marranzini). L'histoire de l'icône et de l'iconoclasme ne peut se faire sans l'étude de Théodore le Studite; les enjeux christologiques et théologiques confèrent leur statut propre aux images (Mario Far- rugia et Liliana Moscato Esposito). De même l'iconographie mariale est comme un lieu théologique, lui-même enraciné dans la théologie de l'Incarnation (Antonietta Marini Mansi). La théologie occidentale et la théologie orientale ont eu des rap- ports conflictuels au 15e s.; elles doivent se reconnaître dans leur identité propre et se stimuler l'une l'autre en vue d'un dialogue fructueux (Saturnino Muratore). Le volume s'achève par un panorama des Églises orientales orthodoxes et catholiques (Cesare Giraudo) et la relation des débats rejoignant les divers sujets exposés tout au long de la rencontre. A. HAQUIN

Jean-Yves HAMELINE. Une poétique du rituel. (Liturgie, 9.) Paris, Cerf, 1997. (13,5≈21,5), 215 p. ISBN 2-204-05773-8. FF 150. Musicien et musicologue, théologien initié aux sciences de l'homme et aux sciences sociales, J.-Y. Hameline a enseigné aux Facultés théologiques de l'Ouest (Angers) de 1957 à 1970 et à l'Institut Catholique de Paris de 1967 à 1997 et une RECENSIONES 223 trentaine d'années à l'Institut Supérieur de Liturgie (Paris). La dizaine d'articles reproduits ici ont pour la plupart été édités par La Maison-Dieu (Paris). Le 5 octobre 1989, J.-Y.H. obtenait le doctorat en théologie à Paris pour l'ensemble de son œuvre. Le lecteur pourra commencer par les deux textes intitulés Itinéraire 1 (table ronde sur la pertinence des sciences humaines en théologie) et Itinéraire 2 (présentation de l'œuvre dans son ensemble). Les diverses parties du recueil sont une sorte de voyage initiatique qui suppose une certaine fréquentation de la litté- rature scientifique avec laquelle l'Auteur entre en dialogue. Ceux qui ont entendu J.-Y. Hameline seront nettement avantagés. C'est d'abord de Fondations qu'il est question: foi et actes de langage, programme rituel et investissement symbolique du cérémonial chrétien. Puis l'intérêt se fixe sur l'Espace du sanctuaire et le Site cérémoniel (paysage et géographie, logique cérémonielle, corps et langage, sensi- bilité et spiritualité). Enfin, il est question d'Enveloppe sonore (l'acte de lecture et l'acte vocal dans la scène liturgique, la vocalité non verbale et la foi ex auditu, l'éthologie vocale et le cérémonial en site propre, etc.). Bien sûr, de telles approches exigent un effort de culture, mais la ritualité en sort plus forte et plus sensible, rejoignant et donnant vie à l'expérience spirituelle, donnant souffle à notre humanité et donnant corps à notre foi de chrétien. A. HAQUIN

Charles CASPER – Gerard LUKKEN – Gerard ROWHORST (eds.). Bread of Heaven. Customs and Practices Surrounding Holy Communion. Essays in the History of Liturgy and Culture. (Liturgia condenda, 3.) Kampen, Kok Pharos, 1995. (15≈23), 271 p. ISBN 90-390-0521-4. Présentées par l'Institut de Liturgie de Tilburg, ces douze contributions consa- crées à l'eucharistie appartiennent à l'histoire des mentalités. Sans négliger les rituels et la théologie de l'eucharistie, les auteurs s'intéressent au chrétien de la nef, aux coutumes et usages populaires autour de la communion des fidèles. L'as- pect pluridisciplinaire est donc la première des caractéristiques de ces «essais». La deuxième caractéristique est leur caractère interconfessionnel: les pratiques des diverses Églises y sont représentées sans aucune volonté de jugement et sans intention apologétique. Enfin, comme les éditeurs le font remarquer à juste titre, les coutumes eucharistiques se sont développées au cours des siècles, en rapport avec les cultures des peuples, et cette richesse doit être recueillie; mais ces pra- tiques, régulées par le Magistère de l'Église, expriment diverses compréhensions de l'eucharistie qui parfois occultent certaines valeurs importantes (p. 8). Voici un bref aperçu des diverses contributions présentées dans l'ordre chro- nologique. – G. Rouwhorst, Bread and Cup in Early Christian Eucharist Cele- brations. Au cours des premiers siècles, le rite eucharistique se sépare du repas de fraternité; le quatrième siècle marque sans doute un tournant important: insis- tance sur les éléments et leur transformation, développement de l'épiclèse, néces- sité de la pureté chez les communiants. – K.C. Felmy, Customs and Practices Surrounding Holy Communion in the Eastern Orthodox Churches. La symbo- lique eucharistique orientale, en particulier byzantine, est marquée par la théolo- gie patristique et aussi par le sens du mystère. La préparation à la communion et la liturgie des présanctifiés, la communion des malades et l'absence d'un culte eucharistique sont analysées de façon historique et doctrinale. – H. Lutterbach, The Mass and Holy Communion in the Medieval Penitentials (600-1200): Litur- gical and Religio-Historical Perspectives. Les Pénitentiels sont le reflet de toute 224 RECENSIONES une pastorale, notamment en matière de participation à l'eucharistie. La dimen- sion morale (sexualité) qui les caractérise aura son influence sur la communion. Ils sont sans doute témoins d'un «changement de l'image de Dieu», d'une mise à distance de l'eucharistie vis-à-vis du pécheur, de la rencontre du Christ dans la gloire de sa divinité d'où la rareté de la communion. – Ch. Caspers, The Western Church During the Late Middle Ages: «Augenkommunion» or Popular Mysti- cism? Le «désir de voir l'hostie», malgré les déformations auquel il a pu prêter le flanc, n'a-t-il pas été vécu comme un substitut à la communion sacramentelle dont les chrétiens ont longtemps été privés et dont ils se sont estimés indignes? – J.R. Luth, Communion in the Churches of the Dutch Reformation to the Present Day. Avec le mouvement liturgique du 20e siècle propre à leur Église, les réfor- més néerlandais ont retrouvé une façon plus souple de participer à la communion, correspondant à la pratique qui a précédé le 18e siècle: soit assis à la table du Sei- gneur, soit se déplaçant vers celle-ci, manière d'éviter qu'une partie de l'assem- blée seule entoure la table de la Cène. – A. Heinz, Liturgical Rules and Popular Religious Customs Surrounding Holy Communion Between the Council of Trent and the Catholic Restoration in the 19th Century. Le Rituel romain de Trente a marqué les pratiques eucharistiques au cours des derniers siècles. Toutefois, les rituels diocésains allemands et français montrent bien des particularités, notam- ment dans les exhortations aux communiants, les prières d'actions de grâce et les pratiques de substitution par rapport à la coupe eucharistique. – P.J.A. Nissen, Mobilizing the Catholic Masses Through the Eucharist: The Practice of Commu- nion from the Mid-19th Century to the Second Vatican Council. La «mobilisa- tion» populaire est un fait réel: depuis les courants ultramontains luttant contre une pastorale rigoriste, en passant par une nouvelle théologie morale plus humaine, le mouvement eucharistique de masse et les décrets de S. Pie X. Tout cela préparait la réouverture du chemin vers la table eucharistique, sans toutefois intégrer cette démarche à l'action eucharistique dans sa totalité. – H. Wegman, First Communion Souvenir Prints: Description and Interpretation. Les images- souvenirs de la première communion sont révélatrices des tendances pastorales et spirituelles de leur époque. De 1800 à 1850, la tendance est plutôt doctrinale, tan- dis que de 1850 à 1920, c'est l'affectivité, voire la sentimentalité des fidèles qui s'exprime. De 1920 à 1960 enfin, l'insistance porte sur l'enfant (classe moyenne et bourgeoise). Le prêtre qui donne la communion aux enfants n'est autre que le Christ-enfant lui-même. – P. Post, «An excellent game…»: On Playing the Mass. Le fait de «jouer à la messe» a été pour les enfants, filles comprises (Thérèse de Lisieux), une occasion d'entrer dans le rite eucharistique officiel. C'est aussi le signe d'une fascination pour l'eucharistie, et d'une mise en valeur de l'innocence requise pour la communion. – G. Lukken, New Rites Around Communion in Pres- ent-Day Western Culture. Le rituel eucharistique de Vatican II souligne la prio- rité de l'eucharistie de la communauté au jour du dimanche; il offre également la coupe aux fidèles; il prévoit que les communiants se tiennent debout, reçevant normalement la communion dans la main. Ces changements veulent restaurer l'image de l'Église comme communauté eucharistique. – T. van Eijk, Commu- nion Services After Vatican II. Le paradoxe de l'Église catholique d'aujourd'hui est qu'elle a réussi à réintégrer la communion des fidèles dans son lieu propre, la célébration intégrale de l'eucharistie, et que de nouveaux rituels de communion en dehors de la messe se sont avérés nécessaires, non seulement pour les malades, mais pour les assemblées dominicales sans prêtres et même pour des occasions de RECENSIONES 225 semaine. – B. Wirix, The Viaticum: From the Beginning Until the Present Day. Le dernier sacrement offert au chrétien pour le grand passage n'est pas l'onction finale, mais la communion reçue en viatique. Cette pratique qui nous vient des premiers siècles mérite une attention pastorale appropriée pour être vécue non dans la crainte du jugement mais dans la joie de la rencontre. A. HAQUIN

Roger BÉRAUDY. Sacrifice et eucharistie. La dimension anthropologique du sacrifice dans la célébration de l'eucharistie. (Théologies.) Paris, Cerf, 1997. (14,5≈23,5), 131 p. ISBN 2-204-05626-X. FF 130. Après avoir été pendant des siècles une crux interpretum et un sujet de dis- corde entre catholiques et protestants, le sacrifice eucharistique est aujourd'hui revisité par divers colloques et études. R. Béraudy était bien placé pour entre- prendre cet «essai» à «caractère partiel», qui ne prétend pas traiter de tous les aspects du sacrement majeur (p. 11). Il n'empêche. Théologien des sacrements, il a enseigné en France et en Afrique subsaharienne (Abidjan), et a été respon- sable du Catéchuménat. C'est dire s'il a entendu les difficultés de compréhen- sion de l'eucharistie comme sacrifice, sacrifice propitiatoire, sacrifice non san- glant, etc. C'est un large et profond dialogue entre la théologie chrétienne et les sciences humaines qui s'ébauche dans ce livre de petites dimensions, mais qui renouvelle profondément l'approche de l'eucharistie. La démarche se développe en trois moments successifs: l'écoute des sciences humaines, l'approfondisse- ment du sacrifice dans la Bible, la théologie chrétienne de l'eucharistie. L'an- thropologie psychanalytique (S. Freud) montre l'homme comme être de désir et de parole et permet d'approcher la ritualité sacrificielle. Celle-ci est également abordée par l'ethno-sociologie (H. Hubert, R. Girard, L. de Heusch). Ensuite, la réflexion biblique prend le relais: le Nouveau Testament présente la mort du Christ comme sacrifice ou anti-sacrifice abolissant le régime ancien. Sacrifice existentiel d'une vie personnelle offerte dans l'obéissance volontaire au service de l'Alliance, elle éclaire la ritualité de la Cène chrétienne et le statut paradoxal du culte en régime chrétien. Enrichi par le recours aux sciences humaines et par l'approche liturgique et théologique, l'étude de l'eucharistie se développe dans un cadre nouveau qui échappe au risque permanent de la dualité sujet-objet ou intériorité-subjectivité. Ce cadre est celui de la culture ou de l'entrée du sujet dans l'ordre symbolique humain, d'où la réinterprétation des actes structurels du geste eucharistique comme l'oblation, la manducation, la parole d'action de grâce. L'Auteur est préoccupé par l'inculturation de la théologie de l'eucharistie. Il signale que ces nouvelles perspectives rejoignent la culture africaine au moins sur trois plans: (1) celui du lien étroit qui relie la mort et la vie; (2) celui du rap- port de l'individu à la communauté, au point que, en Afrique, l'«entrée en humanité» est une «entrée en fraternité»; (3) celui enfin de l'initiation tradi- tionnelle et de la symbolique du masque qui permet à l'initié d'expérimenter que l'accès à l'âge adulte comporte l'expérience du deuil, le renoncement à la fusion. Sans doute l'évaluation d'une telle théologie est-elle malaisée, en raison même de sa richesse; changeant de terrain, elle peut difficilement être comparée à la théologie classique, par ailleurs cautionnée par le concile de Trente. Mais on a le sentiment que la théologie sacramentaire doit également s'inculturer en Europe et c'est de ce dialogue avec la culture contemporaine que l'Auteur nous propose un exemple significatif. A. HAQUIN 226 RECENSIONES

Jacques BUR. La Spiritualité des prêtres. Une retraite doctrinale et pastorale. (Théologies.) Paris, Cerf; Montréal, Médiaspaul, 1997. (14,5≈23,5), 242 p. ISBN 2-204-05608-1; 2-89420-074-9. FF 150. Comme le sous-titre l'indique, la matière de ce livre est tirée de différentes pré- dications. Son Auteur est un prêtre qui a exercé le ministère pastoral en Europe, en Afrique et en Océanie comme professeur de théologie dogmatique et forma- teur de futurs prêtres. Le genre littéraire de l'ouvrage tient de la théologie, de la spiritualité et de l'expérience pastorale. La première partie est un commentaire de textes de Vatican II tandis que la deuxième relève davantage de la spiritualité. Diverses parties se succèdent: la spiritualité du prêtre religieux et du prêtre dio- césain; la théologie du sacerdoce et du ministère presbytéral; le prêtre coopéra- teur des évêques et l'obéissance; ministre de la Parole, des sacrements et de la prière; les relations avec les prêtres, les diacres, et les laïcs; le célibat; la pau- vreté. A. HAQUIN

Charles E. CURRAN. History and Contemporary Issues: Studies in Moral Theology. New York, Continuum, 1996. (16≈23,5), 275 p. ISBN 0-8264-0944-X. $ 29.95. Charles Curran, théologien moraliste célébré autant que controversé, rassemble ici une série d'articles dont il indique sommairement la provenance (p. 9). Il les a répartis en deux sections, l'une d'allure historique, l'autre de nature systématique. Le premier ensemble (p. 13-120) s'ouvre sur un bref panorama de la théologie morale, des origines à nos jours, où tradition catholique et tradition protestante sont traitées séparément pour se rejoindre dans un aperçu consacré à la situation contemporaine. L'exposé suivant porte sur l'évolution de la morale catholique en matière médicale, où loi naturelle et autorité du Magistère jouent un rôle consi- dérable; un catalogue des questions principales y est dressé et une remarque finale signale que les mises en question se multiplient ces dernières années. L'im- portance, pas toujours heureuse, des manuels est montrée sur l'exemple du Com- pendium, paru en 1884, du jésuite Sabetti: c'est l'objet du troisième chapitre. Vient ensuite une présentation de la pensée de John Courtney Murray (1904-1967) sur le statut du laïcat; ce théologien américain soutient à la fois la primauté du spirituel, qui ne peut se confiner dans la sphère privée, et l'autonomie du tempo- rel où se déploie l'activité des laïcs; dans la question des rapports entre l'Église et l'État, il reconnaît aux laïcs une large compétence pour déterminer concrète- ment les exigences de la loi naturelle. La cinquième et dernière étude historique prend la forme d'un bilan de la théologie morale catholique au cours des quarante dernières années; l'apport de Vatican II est mis en relief, avec son recours fonda- mental à l'Écriture et son insistance sur l'historicité, l'expérience, la richesse de la vie, la dignité des personnes; vient ensuite une évocation de l'affaire Humanae vitae et de la problématique qui lui est liée: contraception artificielle, actes intrin- sèquement mauvais, proportionnalisme, autorité du Magistère. Quelques pages attirent enfin l'attention sur la théologie de la libération, les questions économico- sociales, les relations entre la morale et le droit, l'écologie et le féminisme. Plusieurs des sujets qui viennent d'être évoqués sont repris dans la seconde section du volume (p. 123-251), qui, comme on l'a dit, est de type systématique. En voici le contenu: régulation de la fécondité; homosexualité (deux articles); RECENSIONES 227 liberté académique; statut des institutions catholiques d'enseignement; remar- ques sur Veritatis splendor et Evangelium vitae. En ce qui concerne la maîtrise de la fécondité, l'Auteur ne fait guère que rap- porter les diverses opinions avec leur argumentation, tout en indiquant l'écart grandissant qui se creuse entre d'une part le sentiment et la pratique des fidèles et d'autre part l'enseignement officiel de l'autorité ecclésiastique. Celle-ci se montre très sévère en ce qui concerne l'homosexualité, comme l'at- testent des documents récents. Pourtant, si, indépendamment des jugements énon- cés, on s'attache aux critères utilisés par ces documents pour fonder les positions qu'ils défendent, un changement de doctrine, selon l'Auteur, n'est pas exclu; en effet, ils font appel à la raison (le débat reste donc ouvert), à la vérité de l'humain (qui la détermine?), au discours scientifique, à l'Écriture (où l'exégèse critique est requise). D'un mot, l'Auteur ne désespère pas d'une modification dans le jugement que l'Église catholique porte sur les homosexuels. Pour sa part (voir p. 156), il estime qu'une union entre homosexuels vécue dans la fidélité n'est pas dépourvue de valeur morale bien qu'elle s'écarte de la norme idéale de la sexua- lité. La thèse nous semble contestable mais ne peut être écartée d'un revers de la main. Poursuivant sur sa lancée, l'Auteur pose la question des rapports entre la morale et le droit telle que l'envisage la tradition catholique. Il y relève deux cou- rants, l'un, d'inspiration thomiste, qui privilégie la morale et sa projection dans le droit tout en tolérant que la loi y déroge occasionnellement, l'autre, typique de la déclaration sur la liberté religieuse issue du dernier concile, qui privilégie la liberté des personnes tout en admettant que la loi, au nom de l'ordre public, y apporte des restrictions. Pour sa part, il emprunte cette seconde voie et il soutient que, sur le plan légal, liberté doit être laissée aux homosexuels de former un couple sauf si c'est incompatible avec l'ordre public, étant entendu que la charge de la preuve incombe à ceux qui affirment cette incompatibilité. Fervent défenseur de la liberté académique dans l'enseignement catholique supérieur, liberté qu'il a lui-même, non sans risque, largement mise en pratique, l'Auteur est cependant conscient des difficultés que cela soulève, à la fois en théorie et peut-être davantage encore dans les applications concrètes. Naturelle- ment, le cas le plus délicat est celui de la théologie, à la fois discipline scienti- fique et service d'Église; il y va de l'autonomie et de la responsabilité de la pen- sée lorsqu'elle porte sur la foi; il est particulièrement malaisé de légiférer en cette matière. Une réflexion analogue se poursuit dans le chapitre consacré à s'interro- ger sur ce qu'est un collège catholique. Les deux derniers chapitres ont pour objet deux encycliques, Veritatis splendor et Evangelium vitae. À propos du premier de ces documents, l'Auteur invite les théologiens à s'écarter d'une conception qui fait de Dieu et de l'homme des concurrents et oblige ainsi à choisir entre l'autonomie et l'hétéronomie. S'il suit le pape dans sa condamnation de l'individualisme subjectiviste et relativiste, en revanche il regrette l'allure légaliste du discours pontifical, analyse critiquement le concept d'acte intrinsèquement mauvais et déplore la présentation caricaturale de divers courants théologiques. Dans le commentaire qu'il propose d'Evange- lium vitae, il procède comme pour le document précédent. Il exprime son accord sur plusieurs prises de position (exaltation de la dignité humaine, défense des pauvres, condamnation de la mentalité matérialiste), fait part de ses doutes sur quelques autres (opposition entre Église lumineuse et monde enténébré, déclara- 228 RECENSIONES tions péremptoires là où des espaces d'indétermination devraient subsister concernant en particulier l'avortement et l'euthanasie) et s'interroge une fois de plus sur les relations entre morale religieuse et législation civile. Revenant sur les deux encycliques, il présente une vision contrastée de deux types de discours de Jean-Paul II selon qu'il traite de morale sociale ou de morale personnelle et spé- cialement sexuelle. Dans le premier cas, le pape fait l'éloge de la liberté inven- tive, des valeurs du monde actuel, des particularités légitimes et de la recherche patiente d'une vérité inévidente tandis que, dans le second, il parle de valeurs invariables, uniformes, méconnues par le monde contemporain et dont le Magis- tère possède une connaissance assurée. Dans la conclusion générale, appelée épilogue, l'Auteur appelle de ses vœux un exercice renouvelé de l'autorité dans l'Église, où le nécessaire rappel de la loi serait subordonné à la mise en lumière de la responsabilité de chacun au sein de la communion ecclésiale; où la défense de la vérité, sans perdre sa force, se ferait modeste; où l'affirmation des principes serait ouverte à la diversité de leur appli- cation en fonction des circonstances. Ce livre sincère pose des questions fondamentales. Seul un débat irénique et argumenté permettra de les rencontrer comme elles le méritent. J. ÉTIENNE

Charles E. CURRAN. The Origins of Moral Theology in the United States: Three Different Approaches. (Moral Traditions & Moral Argu- ments.) Washington DC, Georgetown University Press, 1997. (15,5≈23), XIII-311 p. ISBN 0-87840-635-2. $ 24.95, £ 19.50. Charles Curran offre ici une présentation critique des débuts, trop souvent ignorés, de la théologie morale aux États-Unis. Après avoir résumé à grands traits l'histoire de cette discipline depuis les origines jusqu'à Alphonse de Liguori (ch. 1), puis au dix-neuvième siècle (ch. 2), il examine de manière approfondie trois moralistes dont l'activité se déploie à la fin du dix-neuvième siècle: Aloysius Sabetti (ch. 3 et 4), Thomas Bouquillon (ch. 5 et 6) et John Hogan (ch. 7). Un bref épilogue et un index à la fois onomastique et systématique figurent en fin de volume. Sabetti (1839-1898), jésuite napolitain ensuite envoyé à Woodstock, est l'au- teur d'un manuel de théologie morale destiné aux futurs prêtres, le Compendium theologiae moralis, publié en 1884 et réédité plus de trente fois, avec des mises à jour, par ses successeurs au scolasticat jésuite du Maryland. Le Compendium est loin d'être une œuvre originale et son auteur ne s'en cachait pas; c'est un abrégé du manuel de Gury remanié par Ballerini. Sabetti l'adapte aux particularités de la société américaine tant civile qu'ecclésiastique. Il n'a pas le souci d'élaborer une synthèse doctrinale mais de mettre à la disposition de ses lecteurs des solu- tions clairement énoncées aux cas de conscience que le ministère pastoral leur fera rencontrer, en particulier au confessionnal. Ceux qui l'ont fréquenté louent la clarté et la concision de ses exposés; ils le présentent comme un homme modeste, affable, d'accès facile et ils soulignent la chaleur communicative de son ensei- gnement. L'esprit dans lequel le Compendium est écrit est manifestement de type déontologique. Loi, devoir, obligation, degré de gravité des transgressions, tels sont les concepts de base. Comme on peut s'y attendre, les sources auxquelles l'ouvrage s'alimente sont l'Écriture, la raison, l'expérience, l'enseignement de l'Église et les avis des théologiens; mais, ce qui est intéressant, c'est de relever RECENSIONES 229 comment elles sont utilisées. La Bible joue un rôle mineur, elle sert surtout d'ar- senal de textes pour appuyer des thèses et n'est l'objet d'aucune approche histo- rique attentive aux circonstances de composition. En revanche, la raison est mise à l'honneur, spécialement sous la forme de la loi naturelle; là, de nouveau, l'ac- cent est mis sur la volonté de Dieu et non, comme chez Thomas d'Aquin, sur sa sagesse ordonnatrice. L'expérience n'est que rarement évoquée, ce qui n'a rien d'étonnant chez un auteur fasciné par les lois éternelles et immuables. L'ensei- gnement de l'Église est examiné sous l'angle de son autorité légiférante, notam- ment par le biais des décrets des Congrégations romaines. Reste le recours aux théologiens. Bien qu'il cite fréquemment Thomas d'Aquin, Sabetti n'est pas influencé par le mouvement néothomiste, il reste dans la tradition des manuels. Quant à Alphonse de Liguori, auquel il se réfère abondamment, s'il en suit la méthode et parfois même les formules, il ne met pas assez en lumière l'apport de la grâce et le rôle de la vertu de prudence. À cette présentation générale du Compendium (ch. 3) succède une étude de quatre aspects importants de cet ouvrage: théologie morale fondamentale, sexua- lité, casuistique, enfin quelques questions proprement américaines (ch. 4). Bor- nons-nous à relever l'esprit légaliste qui préside à maint développement. Dans le traité de la conscience, par exemple, loi et liberté sont en concurrence. À travers une œuvre, c'est le genre littéraire du manuel de théologie morale qui est mis en lumière, avec ses préoccupations pratiques, ses analyses détaillées, ses attaches étroites avec le sacrement de pénitence et donc avec le péché, son hypertrophie légaliste et sa vision fortement hiérarchique de l'autorité. Les défauts, pour nous évidents, de cette littérature ne doivent pas faire oublier la sincérité et la généro- sité de ses auteurs. Après l'auteur de manuel, voici un théoricien de la morale féru de néoscolas- tique, Thomas Joseph Bouquillon (1840-1902), prêtre belge du diocèse de Bruges. Docteur en théologie, il fut chargé d'enseigner la théologie morale, d'abord au Grand Séminaire de Bruges, puis aux Facultés catholiques de Lille. En 1885, il se retira à l'abbaye bénédictine de Maredsous, où il rédigea une édition entièrement remaniée de sa Theologia moralis fundamentalis, dont la première ébauche datait de 1873. L'ouvrage parut en 1890. Entre-temps, Bouquillon avait été invité à faire partie du corps professoral de l'Université catholique d'Amérique; il accepta, non sans réticences, et s'y rendit en 1889; il assura son enseignement jusqu'à sa mort, survenue en 1902. À peine nommé, il fut mêlé à une controverse passionnée sur la question de savoir jusqu'où s'étend la compétence de l'État en matière éducative, question qui divisait l'épiscopat américain. Il publia sur ce sujet une brochure nuancée où il s'inspirait de Thomas d'Aquin et des encycliques de Léon XIII, le pape régnant. Ce petit texte, d'allure irénique et scientifique, fut vivement attaqué; Bouquillon riposta en plusieurs publications où il défend sa manière, d'esprit libé- ral, de concevoir les relations entre l'Église et l'État, sans dogmatisme comme sans relativisme. Aux États-Unis, il fut dès lors, non sans risque, rangé dans le camp des «libéraux». Il fit preuve de son ouverture d'esprit en s'intéressant aux sciences sociales; il estimait qu'un moraliste ne pouvait négliger l'étude de l'éco- nomie et de la sociologie. Son vif intérêt pour l'histoire, notamment de la théolo- gie morale, a frappé ses contemporains. Pour lui, la période glorieuse est le trei- zième siècle; son enthousiasme pour Thomas d'Aquin l'amène à critiquer les manuels de théologie morale auxquels il reproche de séparer leur discipline de la dogmatique et de juxtaposer des doctrines insuffisamment synthétisées. 230 RECENSIONES

Mais quelle idée Bouquillon se fait-il de la théologie morale fondamentale (ch. 6)? S'il s'inspire manifestement de la Prima secundae de la Somme théologique, il lui fait toutefois quelques infidélités significatives; c'est ainsi qu'il néglige la doctrine des habitus au profit de l'étude de la loi (notamment ecclésiastique) et de la conscience (dans la ligne des controverses autour du probabilisme). Bref, en dépit de l'inspiration téléologique initiale, le point de vue dominant, comme dans les manuels pourtant critiqués, est bel et bien déontologique. Bouquillon se réfère évidemment à la Bible mais la plupart du temps l'Écriture ne sert qu'à confirmer des thèses philosophiques ou théologiques. Il a une nette tendance à majorer l'au- torité du Magistère, sans pourtant écarter radicalement toute possibilité d'un désaccord envers son enseignement non infaillible. En conclusion, son recours à la pensée thomiste préparait un renouveau de la théologie morale mais le poids de la tradition des manuels, marquée par l'esprit légaliste et dominée par la pratique du sacrement de pénitence, l'a souvent empêché de tenir ces promesses. Le troisième auteur qui entre en scène est John August Hogan (1829-1901). Bien que né en Irlande, celui-ci entra dans la Société de Saint-Sulpice après quelques études à Bordeaux. Ordonné prêtre en 1852, il fut immédiatement chargé du cours de théologie fondamentale puis, en 1864, de théologie morale. En 1884, il se rendit aux États-Unis, où il présida tantôt un séminaire, tantôt un établissement pour prêtres-étudiants de l'Université catholique d'Amérique. Ses publications sont peu nombreuses (la principale est Clerical Studies, Boston, 1898) et débordent la théologie morale. Ce qui a retenu l'attention de l'Auteur, c'est l'esprit dont Hogan fait preuve, un esprit d'ouverture aux sciences de son temps. Sans appartenir à ce qui deviendra le modernisme radical, il fait bon accueil à la modernité et il insiste pour que le clergé se familiarise avec le renou- veau intellectuel en histoire, en philosophie et en recherches bibliques. Sensible à l'évolution des formules de la foi, il fait l'éloge de la critique historique, y com- pris pour l'Écriture. Méfiant à l'égard d'une théologie purement déductive telle que la prônaient les néoscolastiques, il affirme la nécessité de l'induction. Dans sa présentation d'Aeterni Patris, ce cri de ralliement à Thomas d'Aquin, tout en se montrant respectueux de l'encyclique, il en propose une interprétation claire- ment minimaliste. Qu'en est-il de sa théologie morale, à laquelle il consacre une part importante de ses Clerical Studies? On a la surprise de constater qu'il adopte la perspective légaliste, où la notion centrale est celle d'obligation, où loi et liberté se disputent le terrain, où la casuistique joue un rôle majeur; bref, il suit la tradition des manuels. Malgré cela, il s'écarte de cette tradition sur deux points: la méthode en théologie morale et la distinction entre péché mortel et péché veniel. Concernant la méthode, il met en effet à l'honneur l'intuition tant des principes fondamentaux que des situations concrètes, il laisse une place impor- tante à l'observation des faits pour parvenir à un jugement moral. À propos de la distinction entre faute grave et faute légère, au lieu de se contenter de cette dicho- tomie, il souligne la variété infinie de degrés dans le mal comme dans le bien, ce qui, imperceptiblement, rend incertaine la frontière apparemment abrupte entre ce qui est mortel et ce qui ne l'est pas. L'irénisme du discours ne peut voiler le fait qu'il contient les prémices de modifications décisives en théologie morale. Dans sa conclusion, l'Auteur retient de Sabetti l'importance de la casuistique; de Bouquillon, celle d'une réflexion fondamentale, où la morale est vitalement reliée à tous les aspects du message chrétien; de Hogan, la nécessité d'être sensible à l'his- toricité de la réflexion morale. Qui ne souscrirait à ce jugement? J. ÉTIENNE RECENSIONES 231

Domenico CAPONE. La proposta morale di Sant'Alfonso: Sviluppo e attualità. A cura di Silvio Botero GIRALDO e Sabatino MAJORANO. (Quaestiones morales, 9.) Roma, Editiones Academiae Alphonsia- nae, 1997. (15,5≈23), 356 p. L 32.000. D. Capone (1907-1995) a consacré sa vie à étudier scientifiquement la pensée d'Alphonse de Liguori. S. Giraldo et S. Majorano ont eu l'heureuse idée de ras- sembler quelques-uns des travaux qu'il a publiés à l'époque du dernier concile et dans les années qui l'ont suivi. Ils les ont répartis en deux sections. La première comprend trois articles, parus dans les Studia Moralia, sur le développement de la pensée de S. Alphonse concernant les rapports entre conscience et probabilité tandis que la seconde, sans négliger les recherches historiques, met davantage en lumière la pertinence de son enseignement pour notre temps; il s'agit alors d'études parues au cours des années septante dans Seminarium et Asprenas. En fin de volume figure un inédit. La provenance exacte des divers textes est indi- quée en bas de page au début de chacun d'entre eux. La partie historique est entièrement dominée par les controverses autour du probabilisme. Comment agir moralement lorsque la vérité pratique n'apparaît pas en toute clarté? Comment faire le bien en l'absence de certitude? La pensée de S. Alphonse à ce sujet est suivie pas à pas, au fil de ses écrits, avec une érudition impressionnante. Les périodes examinées vont de 1748 à 1763 (ch. 1), de 1764 à 1769 (ch. 2) et de 1769 à 1777 (ch. 3). Dans ces analyses subtiles où s'affrontent parfois rudement les théologiens, S. Alphonse est animé par le souci pastoral d'éclairer les consciences, de leur épargner un rigorisme qui les découragerait comme un laxisme qui les affadirait. Une juste exigence, qui les fasse s'ouvrir à la volonté salvifique de Dieu: voilà sa constante préoccupation. Évitant de réifier les probabilités et de tomber ainsi dans la sécheresse juridique, il épouse le mou- vement de la conscience en quête du bien; il met ainsi en valeur la prudence, cette «grande vertu de la personne qui vit dans l'amour de Dieu» (p. 216). Il invite le chrétien à s'élancer sans restriction vers le bien (c'est la libertas exerci- tii) et, pour y parvenir, à s'efforcer de distinguer concrètement ce que cela implique (c'est la libertas specificationis). Bref, il n'absolutise ni la loi ni la liberté, il propose une morale de la personne chrétienne. La seconde partie est une interrogation sur l'actualité de la morale alphon- sienne. Une première étude (ch. 4) montre l'apport décisif de S. Alphonse dans les controverses engagées depuis le seizième siècle et surtout au long des deux siècles suivants: d'un mot, un personnalisme chrétien régi par la vertu de pru- dence sous la mouvance de la charité. Le chapitre 5, où il est question de la tâche du confesseur, abonde en réflexions pastorales où S. Alphonse sert de guide. Le sacrement de pénitence est présenté comme une rencontre ecclésiale entre le confesseur et le pénitent. Finalement (ch. 6 et 7, le dernier étant inédit), une com- paraison est instituée entre S. Thomas d'Aquin et S. Alphonse; sans nier les dif- férences, l'accent est mis sur ce qui les rapproche: de part et d'autre, l'homme est regardé comme sujet de l'ordre moral, créé à l'image de Dieu et uni à lui par un lien filial. L'actualité d'une doctrine ne l'arrache pas à son temps, elle consiste en ce que son inspiration foncière, exprimée dans les formes de son époque, reste une source pour qui s'efforce de penser la vie chrétienne afin de mieux la promouvoir aujourd'hui. J. ÉTIENNE 232 RECENSIONES

Eugenio CORECCO. Ius et Communio. Scritti di Diritto Canonico. A cura di Graziano BORGONOVO e Arturo CATTANEO. Prefazione di Mons. Angelo SCOLA. 2 vols. Casale Monferrato, Piemme; Lugano, Facoltà di Teologia, 1997. (16≈24), 590 + 736 p. ISBN 88-384-2946-4/ 2947-2. L 50.000 + 60.000. This two-volume work contains a selection of thirty-eight articles and contri- butions from among the many writings of Eugenio Corecco. The articles, all in Italian, are arranged in seven sections: (1) eight articles on the nature and method of canon law; (2) nine on questions of constitutional law; (3) five on the synodal nature of governance in the Church; (4) four on institution and charism; (5) four on the lay faithful; (6) five on the sacrament of marriage; (7) three on the Second Vatican Council and the new Code of Canon Law. It is impossible to comment on each of the articles in so large a work. The two editors provide a valuable introduction to Corecco's work. Also included is a biographical note and the complete bibliography of Corecco which contains four monographs, eighty-seven articles, three book reviews and three collections of his works. Ius et Communio is clearly intended for the specialist who, being fluent in Italian, wishes to examine in depth the theological roots of canon law. Such a work will indeed keep alive the major contributions of a great canonist who died too young. L. DE FLEURQUIN

Jean-Pierre SCHOUPPE. Elementi di diritto patrimoniale canonico. (Pontifi- cio Ateneo della Santa Croce: Trattati di Diritto, 4.) Milano, Giuffrè, 1997. (17,5≈24,5), VII-214 p. ISBN 88-14-06636-1. L 35.000 In his study on “Elements of Patrimonial Law in the Church”, J.-P. Schouppe, who teaches at the Pontificio Ateneo della Santa Croce in Rome, presents a gen- eral survey of the law in the Church related to the administration of temporal goods. With great clarity and expertise, he offers the reader a commentary upon book five of the Code of Canon Law and he situates this law in a wider context. Therefore, he does not follow the traditional order of the canons in the 1983 Code: temporal goods in general (can. 1254-1258), the acquisition of goods (can. 1259-1272), the administration of goods (can. 1273-1289), contracts and alien- ation in particular (can. 1290-1298), pious wills in general and pious foundations (can. 1299-1310). Chapters I and II deal with canonical legislation regarding temporal goods (1-8) and with constitutive principles of patrimonial law in the Church (9-33). They contain the basic principles concerning the administration of goods and the essential connection with secular law, which is of the utmost importance for everybody working in this field. Chapter III (35-53), entitled “Classifica- tion of Goods”, makes clear and well-known distinctions among the various categories of goods, even mentioning some categories of goods defined by the old Roman law but not retained by canonical legislation. Chapter IV (56- 81) deals with the juridic possibilities for the acquisition of temporal goods, which offers an occasion for the Author to develop some secular notions and concepts regarding contracts. Chapter V (81-128) informs the reader on how the Church can be financed and how the clergy can be financially sustained: by free gifts of the faithful, by administrative and judicial taxes, diocesan RECENSIONES 233 taxes, state-financed systems, and so on. Chapter VI (130-162) on the admin- istration and alienation of ecclesiastical goods, contains interesting sec- tions on the specific competence of the diocesan bishop, the conference of bishops, the Roman Pontiff and the various Roman Congregations in this matter, and gives basic information about the administration of the patrimony of the Apostolic See. Chapter VII (163-185) studies the economic structures of the diocese and the parish, offers an occasion to the Author to develop some smaller sections of the second part of book two of the Code, which makes this handbook more practical than many other commentaries. This is also the case with chapter VIII (188-206) in which the administration of the goods of institutes of consecrated life and of societies of apostolic life is pre- sented. This excellent handbook, which is manifestly written by a canon lawyer who is also trained in secular law, can be compared with standard commen- taries on book five of the Code, such as Handbuch des Vermögensrechts der katholischen Kirche by H. Heimerl and H. Pree; La administración de los bienes temporales de la Iglesia, by F.R. Aznar Gil; or Les biens temporels de l'Église, by J.-C. Périsset. It is unfortunate that this work, which goes far beyond elementi of patrimonial law, does not contain an Index Verborum or an Index Canonum. L. DE FLEURQUIN

José Luis LARRABE. Las nuevas parroquias. Doctrina conciliar, canónica y pastoral. (Colección Victoriensia, 66.) Madrid, ESET, 1996. (17≈24), 221 p. This is the second and revised edition of the Author's doctoral dissertation in theology which he presented at the Gregorian University in Rome. In the first part (19-40), J.L. Larrabe presents, after a more sociological chapter, an analysis of the teaching of the Second Vatican Council on the parish in the Church. Spe- cial attention is paid to the life of the diocese and of the universal Church, which is the necessary context and foundation for any theological reflection on the parish itself. The second part (41-109) offers the development of the views of the Church on the parish since the Council of Trent. In studying texts and docu- ments the Author strongly affirms his thesis: the diocesan bishop has not only the faculty to create new parishes when pastoral needs ask for it, but he has the strict obligation to do so when pastoral care is no longer possible in communi- ties that have become too large. He makes this clear in the chapters IV and V of this second part, with an analysis of the pastoral life in the parish since the industrial revolution, and of the creation of new parishes in Roman jurispru- dence. In part three (111-221), we are given an overview of the various people active in the life of the parish. Separate chapters are devoted to the specific role of lay people and authorities in the Church, to the existence of small communi- ties within a parish, to the theological and juridical position of the priest in a parish, and to the many functions that can be exercised by lay people. Moreover, two supplementary chapters offer a deeper insight into the Synod of Bishops on lay people of 1987, and into the specific role of religious people in the life of the Church, the object of discussion of the Synod of Bishops in 1994. This work is intended for a broader public. The approach of the Author is primarily pastoral and theological. L. DE FLEURQUIN 234 RECENSIONES

René METZ. Le nouveau droit des Églises orientales catholiques. Paris, Cerf, 1997. (13,5≈21,5), 239 p. ISBN 2-204-05697-9. FF 170. The Author has written a handy introduction to the Code of Canons for the Eastern Churches. He develops his material in two parts: the first, a general overview of the Eastern Churches and of the development of their new law; the second, a select treatment of principal issues in this Code. Part I contains four chapters, starting with a description of the five Eastern traditions and the twenty- one Churches sui iuris derived from them (chapter I). The second chapter traces the process of codification in 1927-1958 and 1972-1990. Chapters III and IV offer both a closer look at the title and promulgation of the code, and the usual comparison with the Latin code of 1983. Part II covers in brief chapters the most essential themes in a Code of canon law: membership in the Church, including rights and obligations (87-101), the Churches sui iuris (103-110), the patriarch and the structures of the patriarchic Church (111-122), the bishop and the organ- isation of the eparchy (123-148), rules of monastic life and other forms of reli- gious and consecrated life (149-177), and finally the law concerning the seven sacraments (179-231). All those interested in the Eastern Churches and their law will find this book informative and an excellent foundation for further study. This is especially useful in areas that are unique to Eastern Churches or not developed in the Latin code such as the patriarchate and the notion of Ecclesia sui iuris. L. DE FLEURQUIN

Adelbert DENAUX – John A. DICK (eds.). From Malines to ARCIC: The Malines Conversations Commemorated. (Bibliotheca Ephemeridum Theologicarum Lovaniensium, 130.) Leuven, University Press – Peeters, 1997. (16x24), IX-317 p. ISBN 90-6831-916-7. FB 1800. Le 31 août 1996 a été fêté à Malines le 75e anniversaire des Conversations de Malines (1921-1925) tenues sous la présidence du Cardinal Mercier. Les Églises anglicane et catholique y étaient bien représentées. Le présent volume donne les actes de cette rencontre (nos 5, 7, 9, 10, 11) et une série de documents historiques et d'études qui éclairent l'événement du passé et le travail œcuménique du pré- sent. La première partie est consacrée aux Conversations de Malines elles-mêmes. Elle s'ouvre par une importante étude historique qui resitue l'événement dans le contexte œcuménique de l'époque (E. Lanne). Ensuite est reproduit le texte «L'Église Anglicane unie non absorbée», lu par le Cardinal Mercier le 19 mai 1925, dont l'auteur est le Père L. Beauduin. Les rapports du groupe anglican (juin 1927) et du groupe catholique (octobre 1926) sont présentés l'un en anglais et l'autre en français. La bibliographie des Conversations et la problématique œcu- ménique actuelle sont proposées par John A. Dick, tandis que A. Denaux fait état des contacts œcuméniques entre l'Angleterre et la Belgique depuis 1925. La deuxième partie concerne le travail de la commission mixte anglicane-romaine catholique intitulée ARCIC I (1970-1981) et ARCIC II (1983-1996). Après l'his- torique par A. Denaux (cf. ETL 72, 1996, 181-196), l'évêque Christopher Hill présente un point de vue anglican et J.-M. Tillard souligne les visées essentielles du travail du groupe. Enfin, cette section s'achève par les adresses officielles et les méditations de la journée commémorative, ainsi que la liste des participants. RECENSIONES 235

La troisième partie (p. 193-304) donne la bibliographie exhaustive concernant l'ARCIC (1966-1996): études générales; questions particulières (autorité; com- munion; eucharistie; mariage; ministère et ordination; ministère et ordination des femmes; questions morales; salut et justification; Ut unum sint, 1995; dia- logues nationaux et régionaux). Ce précieux volume est plus que l'anamnèse des Conversations de Malines. Il est un instrument de travail indispensable pour l'historien de l'Église, le théolo- gien et tous les artisans du travail œcuménique. L'impressionnante bibliographie sera d'une grande utilité. Comme telle, elle est déjà un signe d'espérance. Tant de travaux et de recherches ne peuvent être sans lendemain. A. HAQUIN

Godelieve GINNEBERGHE (ed.). Conseil International des Associations de Bibliothèques de Théologie 1961-1996. (Instrumenta Theologica, 17.) Leuven, Bibliotheek van de Faculteit Godgeleerdheid K.U. Leu- ven, 1996. (23,5≈15,5), XII-156 p. ISBN 90-73683-17-3. Créé en 1961, le Conseil international des associations de bibliothèques de théologie publia une brochure à l'occasion de ses vingt ans d'existence en 1981 qui fut revisée en 1990 (Instrumenta theologica, 6) et dont voici la troisième édi- tion. On y trouve des informations sur les neuf membres ordinaires et les trois membres extraordinaires du Conseil qui représentent en tout plus de 3000 biblio- thèques. En voici la liste: Die Arbeitsgemeinschaft katholisch-theologischer Bibliotheken (AKThB, membre depuis 1961); Vereniging voor het theologisch bibliothecariaat (Pays-Bas, VTB, 1961); L'Association des bibliothèques ecclé- siastiques de France (ABEF, 1961); Vereniging van religieus-wetenschappelijke bibliothecarissen (Flandre, VRB, 1967); Fédération des bibliothèques ecclésias- tiques de Pologne (FIDES, 1980); l'Associazione dei bibliotecari ecclesiastici italiani (ABEI, 1981); Der Verband kirchlich-wissenschaftlicher Bibliotheken (VkwB) in der Arbeitsgemeinschaft Archive und Bibliotheken in der evange- lischen Kirche (Allemagne, AABevK, 1983); Association of British Theological and Philosophical Libraries (Grande-Bretagne, ABTAPL, 1984); L'Association des bibliothèques de théologie et d'information religieuse (Wallonie et Grand- Duché de Luxembourg, ABTIR, 1987). Les membres extraordinaires sont: le Centre Informatique et Bible Maredsous (CIB-Maredsous, 1986), la Bibliothèque du Conseil œcuménique des Églises à Genève (1988), et la Bibliothèque natio- nale et universitaire de Strasbourg (BNUS, 1993). Sont également présentés: le Gruppo biblioteche ecclesiastiche (GBE) e Urbe qui réunit les bibliothèques des instituts et facultés de théologie de Rome; l'Association des bibliothèques ecclé- siastiques d'Hongrie (EKE) qui est sur le point de s'affilier; le projet pour une association des bibliothécaires suisses de théologie; et le service TEOL destiné à promouvoir et à coordiner la vente et l'achat de livres entres les bibliothèques. La brochure contient encore le texte des statuts du Conseil, ainsi que les noms et adresses des responsables (le président depuis 1989 est A.J. Geuns; le vice-prési- dent depuis 1990 est É. D'hondt de la Faculté de théologie de la K.U. Leuven) et la liste des assemblées générales. Le Conseil entretient des contacts avec d'autres associations (p.e., ATLA aux États-Unis). On nous informe que l'Associación de bibliotecarios de la Iglesia en España (ABIE) vient d'être accepté comme membre (sept. 1997). J. VERHEYDEN