CHRONICA

THE CORINTHIAN CORRESPONDENCE

Colloquium Biblicum Lovaniense XLIII (1994)

The 43rd session of the Colloquium Biblicum Lovaniense, August 8-10, 1994, was devoted to the study of the Corinthian Correspondence1. This was not the first time that the Colloquium took up Pauline studies as a topic for study and dis- cussion. In 1959 A. Descamps presided over the conference devoted to Littéra- ture et théologie pauliniennes. In 1984 the Colloquium focused on the apostle Paul in general under the presidency of A. Vanhoye (Rome). R.F. Collins (then Leuven, now Washington, D.C.) chaired the 1988 session on the Thessalonian Correspondence2. Fourteen scholars were invited to deliver main papers or to conduct seminars. Twenty-eight short papers were offered3. About 160 exegetes from more than 20 countries were in attendance. Exceptionally the Colloquium was held simultane- ously with the Society of Biblical Literature 1994 International Meeting. This opened up the possibility for cross participation in program units of either con- ference. Many scholars made ample use of this opportunity. In my opening address, Die beiden Korintherbriefe in ihrer Beziehung zueinander nach der neueren Forschung, I gave a systematic overview over the way recent research has viewed the interrelatedness of the different letters in the Corinthian correspondence. Since the beginning of the 19th century it has been discussed whether the historical situation of 2 Cor (or the letter fragments con- tained in it) is just a continuation of the one in 1 Cor, or whether we have to assume and reconstruct events between the two letters which witness to a com- pletely new historical situation. The key issues of this discussion can be summa- rized in three questions: Are 1 and 2 Cor to be seen in continuity or discontinu- ity to each other? Are we to assume continuity or discontinuity on the level of the historical situation and/or on the level of content? What are the implications of intermediary events between 1 and 2 Cor? The hypothesis of intermediary events between 1 and 2 Cor (or between the letter fragments gathered into either of these

1. The Colloquium was sponsored by the Universities of Leuven and Louvain-la-Neuve and the National Fund for Scientific Research (Brussels). 2. A. DESCAMPS (ed.), Littérature et théologie pauliniennes (Recherches bibliques, 5), Bruges, 1960; A. VANHOYE (ed.), L’Apôtre Paul. Personnalité, style et conception du mi- nistère (BETL, 73), Leuven, 1986; R.F. COLLINS (ed.), The Thessalonian Correspondence (BETL, 87), Leuven, 1990. 3. The papers delivered at the Colloquium will be published in the BETL series: The Corinthian Correspondence. In 1995 M. Vervenne (Leuven) will chair the 44th Colloquium Biblicum Lovaniense, August 22-24, 1995, on “The Book of Exodus”. The 45th Colloquium, July 31 - August 2, 1996, will focus on “The Scriptures in the Gospels. Intertextuality: The Use of the Old Testament in the Four Gospels”; chair: C.M. Tuckett (Manchester). THE CORINTHIAN CORRESPONDENCE 267 canonical letters) as worked out by F. Bleek, H. Ewald and C. Weizsäcker has gained almost universal acceptance in recent scholarship. The assumption of a visit, an unfortunate incident and a letter between our canonical letters (not men- tioned in Acts) led most exegetes to assume a different historical situation and a new content focus for 2 Cor in comparison with 1 Cor (e.g., G. Bornkamm, C.K. Barrett). Others continue to accept continuity on the level of content, while defending the discontinuity of the historical situation (e.g., H.D. Betz, G. Theißen). Finally there are scholars who combine the hypothesis of intermedi- ary events with the assumption of both historical and content-level continuity (e.g., H.-J. Klauck, F. Watson, P. Marshall). Continuity or discontinuity between 1 and 2 Cor is usually discussed in the light of the identity of the opponents and of the wrong-doer (2 Cor 2,5-11; 7,12). On the basis of my investigation I con- cluded that “intermediary events” remain a hypothetical construction. To accept this hypothesis can include, but does not necessitate, the assumption of strict his- torical or content-level discontinuity. The primary locus of continuity is the rela- tionship between Paul and the Corinthian community. Nonetheless also a certain degree of discontinuity can be detected in the way Paul sees this relationship in 1 and 2 Cor. While the Corinthians were still living up to Paul’s expectations in the relationship with him at the time of 1 Cor, the apostle is expressing passionate appeals to the community to reciprocate his love for them in 2 Cor. These insights led to the conclusion that the aspects of continuity and discontinuity call into question the common practice of commentators and interpreters to study 1 and 2 Cor separately. Any historical and literary-critical approach to whatever part of 1 or 2 Cor can greatly benefit from accepting the entire correspondence as interpretative horizon. While the opening address was trying to relate the two Corinthian letters to each other, six of the remaining nine main papers focused (almost exclusively) on 1 Cor, three on 2 Cor. Except for two papers, the contributions on 1 Cor dealt with general problems of the entire letter.

1 Cor

R.F. COLLINS (Washington, D.C.) defended the hypothesis that 1 Cor is a letter written in the Hellenistic manner of his day: 1 Corinthians as a First-Century Hellenistic Letter. As 1,10 shows, Paul’s concern in the letter was the unity of the Corinthian community. Collins demonstrated how Paul approaches this topic in various ways all the time making use of Hellenistic epistolary conventions. In 1 Cor there is clear evidence that Paul was familiar with the letter genre. The epis- tolary types of a letter of recommendation and a letter of admonition were known to the apostle as well. In 1 Cor there is evidence that Paul is self-consciously engaged in letter writing and that he perceives his letter as part of an ongoing dia- logue. The parousía motif, one of the basic functions of the Hellenistic letter, can also be detected in 1 Cor. Paul, however, has significantly transformed it. In the letter, Paul is not simply present as fílov, but as âpóstolov. Paul is not try- ing to establish his own presence in the community, but the presence of the one who sent him. This is particularly obvious in Paul’s adaptations to the epistolary form in the beginning of his letters and 1 Cor in particular. Paul writes as one called to be an apostle to a community called to be saints. He offers not his own greetings, but greetings from God and the Lord Jesus Christ. Paul does not write 268 CHRONICA to the community in his own name, but by the name of Jesus Christ. Like many ancient letters, 1 Cor is a speech in the form of a letter. 1,10 expresses Paul’s over-riding concern in the entire letter, that is, the admonition that the community exist as God’s holy people in union with all those who call on the name of Jesus Christ and that they resolve their divisions. Collins concluded by cautioning against too quickly using the variety of form and content found in the letter as an argument against its literary unity. He supported this view by pointing out that even the ancient epistolary theorist Pseudo-Libanius wrote letters of a mixed type of rhetoric. In his presentation La gnose à Corinthe. Questions de méthode et observations sur 1 Co 1,17–3,3, J.-M. SEVRIN (Louvain-la-Neuve) arrived at the conclusion that neither the dualist expressions in 1 Cor 1–3 are gnostic, nor do any of the Corinthian parties belong to gnosticism. In the first part of his paper he sketched the problem by reviewing the positions of W. Schmithals and L. Schottroff. Schmithals’ view of gnosticism is based on a reconstruction of the myth of the primordial human person which he locates within a pre-Christian Jewish gnostic system. Sevrin criticizes Schmithals for reducing the evidence found in the Corinthian correspondence to this gnostic system, not even allowing any room for any evolution. Schottroff, in the line of C. Colpe, opposes the reconstruction of a gnostic myth and favors an approach that concentrates on the dualistic struc- ture of gnosticism. While Sevrin applauds the elimination of the “myth” of a gnostic myth, he is sceptical of Schottroff’s reconstruction of gnostic dualism as strictly existential and decision-oriented. This notion of dualism, says Sevrin, is so close to the Christian understanding that it is not surprising that Schottroff finds a lot of elements of gnostic dualism in Paul and John. In the second part Sevrin put forward three methodological considerations. He begins with a focus on the question how to reconstruct the positions against which Paul reacts. Sevrin suggests that the starting-point has to be a collection of elements concerning the situation at Corinth supplied by the Corinthian correspondence itself instead of reading back into the Pauline text the gnostic system of the end of the second century. A history-of-religions approach can at best be a secondary approach after a text has been interpreted in its own right. Sevrin considers the existence of gnosticism in the middle of the first century as unknown and even unlikely. A gnostic hypothesis would only be acceptable in the absence of any other more “economical” solution. Finally Sevrin presents a theoretical definition of gnosti- cism. He reminds us of the fact that what we might call “gnostic” is not a unified system and whatever definition of gnosticism is a literary construct. In his defin- ition Sevrin concentrates on the underlying thought structures. According to gnosticism reality is at its core monistic. Empirical reality is perceived as the result of the Fall and thus negative. In an anthropological perspective, gnosticism is characterized by an anticosmic dualism. Knowledge is seen as the way of sal- vation of the human person from this world. Gnosis is the subjective face of an objective revelation possibly mediated by a savior-revealer. Christian concepts are only apparently integrated and emptied of any this-worldly meaning. In a final step, Sevrin uses 1 Cor 1,17–3,3 as a testcase focusing on the dualism of Paul and his opponents. Sevrin finds nothing in 1 Cor 1–2 that would support gnostic dualistic thought in Paul, in his opponents or in the Corinthian parties. A. LINDEMANN (Bethel) presented a paper on Die paulinische Ekklesiologie angesichts der Lebenswirklichkeit der christlichen Gemeinde in Korinth. He defended the thesis that the close ties of Corinthian Christians with the non- THE CORINTHIAN CORRESPONDENCE 269

Christian world in which they lived is of crucial importance for the problems the letters deal with. Lindemann begins with some methodological considerations concerning the use of the sources. He concedes that the Corinthian correspon- dence does not provide a neutral account of the Corinthian situation. Nevertheless he considers it as highly probable that Paul correctly and adequately characterizes the situation in Corinth. According to Lindemann 1 Cor is not just dealing with specific problems. Paul is rather trying to develop an ecclesiological theory that could help to solve the Corinthian problems. This ecclesiology is characterized by the claim that the community has to preserve or regain its unity despite the exist- ing differences. The core of Lindemann’s presentation consisted in an analysis of the “Lebenswirklichkeit” of the church at Corinth. He described the relationship between Jewish Christians and Gentile Christians as unproblematic. The social differences between rich and poor, although existing in the community, were not at the basis of the problems in Corinth. Problems arose much rather from the rela- tionship between Christians and Gentiles, from the fact that the Corinthian Chris- tians were living in a pagan world. As different from his opponents, Paul did not encourage the Christians to separate from their pagan surroundings. In texts like 1 Cor 5,9-13 and 10,32 he demonstrated the attitude he preferred. Christians are living in the world, yet they are a specific community which does not coincide with society. Paul’s ecclesiology in 1 Cor takes into account this difficult and ambivalent situation. The apostle advises the Corinthian Christians to live with their pagan fellow-citizens in mutual respect and acceptance. The praxis of love (cf. 1 Cor 13) has to prevail against segregation or distrust. In this way, the unity and authenticity of God’s Church will be manifested, not only for the Christian community itself, but also for the pagan fellow-citizens. The Dutch-speaking seminar discussed the paper of J.S. VOS (Amsterdam) on 1 Kor 1–4: Situatie en argumentatie. The following summary is endebted to the report given by M. de Boer at the concluding plenary session. Vos’s paper exhib- ited four main concerns: (1) He emphasizes the limitation of mirror-reading for discerning the situation. One must begin with explicit statements and interpret the text as far as possible on this basis. Only as the last resort and under certain con- ditions can mirror-reading be useful. Vos concludes at the end of his paper that in no instance can the hypothesis stand that Paul has taken over specific concepts from the Corinthians in 1 Cor 1–4. Paul’s “esoteric concepts” are completely comprehensible from Paul’s argumentative strategy by which he seeks to make his position of pneumatikos as strong as possible. (2) Vos argues that 1 Cor 1–4 does have a strong apologetic dimension, despite recent attempts to deny this to be the case. Following J. Munck (and more recently Pogoloff and Liftin), Vos believes that the Corinthians are charging Paul with being inferior to other apos- tles in wisdom and rhetorical ability. To meet this complaint about his apostle- ship, Paul employs various rhetorical devices, in particular the principle of con- gruency which holds that the form of speech is to be congruent with its content. Lack of congruence would have negative rhetorical effect. (3) Vos sees disconti- nuity with respect to content between 1,17–2,5 and 2,6–3,4. The former passage contains a theology of the cross, the other a theology of glory. In the former, Paul employs the traditional role of the eiron who belittles himself, in the latter the role of the alazon who puffs himself up. There are thus two different rhetorical strategies involved in the two passages. Both strategies, however, function to strengthen Paul’s position among the Corinthians as the true pneumatikos, who has a superior form of wisdom, beyond their present comprehension. (4) Finally, 270 CHRONICA

Vos maintains that Paul employs three key rhetorical devices in 1 Cor 1–4 whereby he achieves his apologetic agenda: (a) The principle of congruency, already mentioned. (b) “Changes of status”, whereby Paul effects a reversal of roles between himself and his Corinthian detractors. He is the true pneumatikos, not they; they are of the flesh, not he. (c) Dissociation of concepts or “persuasive definition”, a device that involves playing with the conceptual meanings and emotive impact of words, filling them with new conceptual content and new emo- tive impact. A prime example is Paul’s use of the term sophia. The seminar dis- cussion focused primarily on the following two questions: (1) Whether Vos has not placed so much emphasis on the form of Paul’s argumentation that the con- tent is nearly lost from view. (2) Whether Vos’s attitude toward mirror-reading is not too minimalist, too sceptical. Can all Paul’s concepts really be explained only by his argumentation or rhetoric? Would 1 Cor 1–4 be a suitable or persuasive form of argumentation if that were so? F. NEIRYNCK (Leuven) composed his contribution The Sayings of Jesus in 1 Corinthians as a continuation of his presentation on “Paul and the Sayings of Jesus” during the 1984 Colloquium4. In the first part of his paper Neirynck reviewed the literature of the past ten years with special attention to the reception of his earlier study. In reply to M.B. Thompson and J.D.G. Dunn, Neirynck reit- erated his hesitancy to accept the use of, or allusions to, sayings of Jesus in Rom. He also expressed scepticism as to the postulated connections with sayings of Jesus in 1 Thess 4,15 and 5,13b. In the authentic Pauline letters, Neirynck there- fore only admitted references to the sayings of Jesus in 1 Cor. He studied 1 Cor 13,2; 2,9 and 4,12 as possible echoes of Synoptic sayings of Jesus. In none of the three cases was Neirynck convinced of a connection with a Synoptic saying. Part II of the paper was mainly devoted to 1 Cor 7,10, one of the two explicit refer- ences to sayings of Jesus in Paul (the other being 9,14). Concerning 1 Cor 7,10- 11, Neirynck reacts to the position defended by J. Murphy-O’Connor et al. who take oûk êgÑ âllà ö kúriov as an afterthought and êàn dè kaì xwris‡±Ç as a reference to a specific case at Corinth. Murphy-O’Connor concludes that in 7,10- 11 Paul refuses a divorce in agreement with Jesus’ prohibition, whereas in 7,15 he permits a divorce in opposition to Jesus’ prohibition. Neirynck expressed his doubts as to the view that 7,11a refers to a particular case in Corinth. Paul rather gives a general command: “wives should not separate from their husbands, but if they do ...”. Paul’s advice is in keeping with the Jesus logion. Neirynck also opposed the thesis that in 7,15 Paul does precisely what the logion forbids. The fact that remarriage is not mentioned in 7,15 does not prove that Paul allows remarriage. Because of the similarity in form and the thematic unity of 7,10- 11.12-16, it is tempting to read 7,15 in the light of 7,11a. Neirynck concluded by stating that Paul in 1 Cor 7,10 refers to Jesus’ prohibition of divorce and seems to keep this in mind when he adds his own instructions regarding mixed mar- riages. Even when Paul considers the possibility of divorce he does not give up the inspiration of the dominical logion. The problems of the Coherence and of the Relevance of 1 Cor 8–10 were dis- cussed by J. DELOBEL (Leuven). In 1 Cor 8 and 10,23–11,1 Paul says that in prin- ciple food offered to idols is morally indifferent. In practice, eating of such meat

4. F. NEIRYNCK, Paul and the Sayings of Jesus, in A. VANHOYE (ed.), L’Apôtre Paul. Personnalité, style et conception du ministère (BETL, 73), Leuven, 1986, pp. 265-321; = Evangelica II, 1991, pp. 511-567. THE CORINTHIAN CORRESPONDENCE 271 should, however, be shunned, in order not to scandalize the weak in the commu- nity. In 1 Cor 10,1-22, sharing a cultic meal is strictly forbidden, in principle and in practice. 1 Cor 9 is a defence of Paul’s apostleship and of his practice of apos- tolic freedom. Various attempts have been made to explain the lack of coherence in 1 Cor 8–10. Besides some partition theories (cf., e.g., J. Weiß), the classical solution holds that the main problem is the issue of sacrificial meat, that 1 Cor 10,14-22 is a side issue concerning idolatry, and that 1 Cor 9 is an excursus. G. Fee thinks that the main issue is the eating of sacrificial food during the tem- ple meals (cf. 10,1-22 and 8,10). He considers 1 Cor 10,23–11,1 to be a side issue concerning idol meat sold in the market-place. Delobel rejected both the classical solution and the position of Fee. He attempted to give his own comprehensive solution of the coherence of 1 Cor 8–10. He saw the unifying element in 1 Cor 8,1: perì dè t¬n eîdwlo‡útwn. The impression of incoherence is supposedly due to the variety of situations in which the Corinthians are confronted with idol food. In 1 Cor 8,1-6 Paul says that in principle idol meat is neutral. In 8,7-13 he considers the risk of scandal when the strong practice their freedom in some spe- cific situations. 1 Cor 9, although a digression to some degree, perfectly fits in the broader context and supports the main argument by the example of Paul’s use of the apostolic freedom. 1 Cor 10,1-22 treats the situation of a cultic meal in the temple where idol meat loses its neutral character. That is why Paul objects to the participation in such meals. 10.23–11,1 concerns the market-place food which is neutral and thus not prohibited. In a second part Delobel turned to the question of the relevance of 1 Cor 8–10 in our contemporary situation. In countries with a religiously mixed population Christians are often confronted with questions of religious collaboration, syncretism, social obligations toward non-Christians which concern cultic involvement. On a broader scale, every Christian has to deal with basic ethical problems (cf. the problem of the “weak” in every Christian community) comparable to those raised by the conflict in Corinth. W. SCHRAGE (Bonn) chaired the German-speaking seminar on the topic: Her- renmahl im 1. Korintherbrief. Stand der Diskussion und offene Fragen (1 Kor 11). In the plenary session J. Kremer summarized the discussion as follows. The first step consisted in a critique of the common hypothesis that exaggerated sacra- mentalism might form the background of tensions at Corinth concerning the litur- gical gatherings. The majority of participants agreed that “spiritual food and drink” in 1 Cor 10,1-4 is to be interpreted as a reference to baptism and Eucharist. But the hypothesis of exaggerated sacramentalism at Corinth was rejected. In a second step the seminar focused on 1 Cor 10,16-17. Koinwnía toÕ aÿmatov was understood as participation, not as communion, of the blood. This expression was not seen as immediately or exclusively sacramental, but above all as participation in the passion of Christ (cf. Phil 3,10). After these two preparatory considerations the main focus of the seminar was on 1 Cor 11,21-26. The common translation of kuriakòn de⁄pnon fage⁄n (11,20) as “to eat the Lord’s supper” ignores the fact that de⁄pnon can also mean “food” as in 11,21. Oûk ∂stin kuriakòn de⁄pnon fage⁄n thus means “this is not an eating of the Lord’s food”. As in 10,3 and 10,16-17 the focus is on the eating of a special food. 1 Cor 11,21-26 and its context does not give sufficient evidence for a reconstruction of the Corinthian gatherings. Nor does it allow to conclude why Paul criticizes the Corinthians. The prevalent hypothesis of tensions between rich and poor members of the community was called into question. According Schrage the problem rather consists in the fact that certain Corinthians gave an 272 CHRONICA exaggerated significance to the Eucharist, but depreciated the meal that preceded it. For Paul, this meal had great significance for community building. Schrage doubts that the Last Supper tradition which Paul cites in 11,23-25 was an integral part of the Lord’s supper at Corinth. The reason why Paul cites it is rather to pre- sent to the Corinthians a measuring post for their own gatherings. As is generally accepted today, “I received from the Lord” is not to be understood as a special revelation to Paul, but rather as an expression of the fact that Paul considers it as an authentic part of the tradition that was handed down in the church. 11,26 is Paul’s own comment in which he gives his motivation of the Last Supper tradi- tion. With the expression “until he comes” Paul adds an anti-enthusiastic note to the tradition. The French-speaking seminar was chaired by C. FOCANT (Louvain-la-Neuve) who presented a paper entitled “Si je n’ai pas l’amour, je ne suis rien”. Étude de 1 Co 13. M. Morgen reported about this seminar to the plenary session. Some key aspects of her summary follow here. Focant presented two different methodolog- ical approaches to 1 Cor 13. Rhetorical analysis (B. Standaert, J. Smit) permitted above all to elaborate the function of chapter 13 in the context of 1 Cor 12–14. But Focant perceived two problems in the rhetorical analysis of 1 Cor 13 which were the focus of the first part of the seminar discussion. The first is the rhetori- cal function of 13,1-3. Do they constitute a propositio or an exordium in the form of an insinuatio? The second problem consists in the questions connected with considering 12,31–13,13 as a digressio characterized as applicatio. Focant himself proposed a discursive semiotic approach. He presented a detailed analysis of vocab- ulary and structure of 1 Cor 13. Focant subdivided the passage as follows: vv. 1- 3/4-8a/8b-13. He justified the delimitation of the central section (vv. 4-8a) against the common position (vv. 4-7) by pointing to an alleged inclusion: ™ âgápj makro‡ume⁄ (v. 4a) and ™ âgápj oûdépote píptei (v. 8a). The discussion in the seminar centered on Focant’s presentation of the personification of Agape. In his paper entitled The Corinthians who say “There is no Resurrection of the Dead” (1 Cor 15,12), C.M. TUCKETT (Manchester) defended the view that in 1 Cor 15 Paul is addressing Christians at Corinth who claimed that resurrection life was in some sense already realized in present experience. Paul opposes this view by insisting that the resurrection is a future reality. Thus he is emphasizing the reality and the seriousness of death. Tuckett suggested that the Corinthians neglected the material body in the framework of a dualistic anthropology. The problem addressed by Paul would thus concern both the bodily nature of the res- urrection and the futurity of resurrection existence. The core of Tuckett’s theory is the suggestion that in parts of 1 Cor 15 we hear both Paul and the Corinthians speaking. If this assumption could be accepted, it would resolve some of the well- known tensions within this chapter. According to 1 Cor 15,12 there were some at Corinth who asserted that “there is no resurrection of the dead”. But what did these people actually believe? Tuckett follows G. Sellin who distinugishes three possible answers to this question: the Corinthians denied any kind of existence after death; they denied the bodily nature of the resurrection; they denied the futurity of the resurrection. Tuckett rejects the first answer on the basis of the practice of vicarious baptism (15,29). He also argues that the bodily resurrection (cf. immortality of the soul) was not the main problem at Corinth. Against the conclusions of Sellin, A.J.M. Wedderburn and M. de Boer, Tuckett tried to give new credibility to the view that the Corinthians claimed that the resurrection had already happened by presenting it as compatible with a coherent interpretation of THE CORINTHIAN CORRESPONDENCE 273

1 Cor 15. In 15,1-11 and 35-58 Paul is stressing the reality of death. Also in 1 Cor 15,20-28 the emphasis is on the futurity of the final defeat of death and on the certainty of death. 1 Cor 15,12-19 supposedly represents a negative argument by the Corinthians to justify the claim that the dead are raised already in the pres- ent. 15,29b (“if the dead are not raised at all”) is also read as a negative argument of the Corinthians. The denial of resurrection in 15,12 is not their own point of view, but rather the articulation of what the Corinthians see as the dangerous implications of a position which would oppose their own claim that the resurrec- tion has already happened. Paul is thus supposedly quoting the Corinthians’ reductio ad absurdum argument which they use against their opponents.

2 Cor

The English-speaking seminar was chaired by S. HAFEMANN (South Hamilton, MA) who presented a paper on The Structure of Paul’s Apologetic. A Survey of Paul’s Argument from the Old Testament and Christology in 2 Cor 1–9. What follows here are some highlights of the summary presented by C.D. Stanley to the plenary session. (1) The way in which Paul interpreted Scripture in 2 Cor 3:7-18. According to Hafemann, Paul’s argument in this passage represents a contextu- ally sensitive reading and application of the original Exodus 34 story about the “second giving” of the Torah to Israel (following the Golden Calf episode). Many of the seminar participants questioned this conclusion, pointing out that Paul had adapted the story at numerous points to suit his “Christian” interpretation of the passage. Examples include the idea that the glory on Moses’ face was somehow being “abolished” (per Hafemann, “rendered inoperative”) in vv. 7 and 13; the intrusion of a purpose for the veiling in v. 13; the adapted wording of the “quo- tation” in v. 16; and the equation, of “the Lord” with “the Spirit” in v. 17. The difference in question is more than semantic: at stake is the issue of whether the- ology or rhetoric played the more significant role in Paul’s appeals to Scripture in his Corinthian apologetic. (2) The relative priority of various elements of Paul’s apologetic. While participants seemed to agree that arguments from Christology, Scripture, and the Corinthians’ own experience played a role in Paul’s apologetic, Hafemann’s stress on the first two factors was countered by others who saw the last item (Paul’s appeal to the Corinthians’ own faith as a proof of the validity of his ministry) as more fundamental to Paul’s self-defense in 2 Corinthians. D.-A. KOCH (Münster) presented new insights into the question of Paul’s oppo- nents in 2 Cor in his paper Abraham und Mose im Streit der Meinungen. Beobachtungen und Hypothesen zur Debatte zwischen Paulus und seinen Geg- nern in 2 Kor 11,22-23 und 2 Kor 3,7-18. By combining the search for the identity of the opponents with an investigation of the reception of Biblical tradition in early Christianity, Koch was able to throw new light on an “old” issue. In the first part of his paper he concentrated on 2 Cor 11,22-23. These verses contain four elements which characterize Paul’s opponents: the archaic and ethnic char- acterization “Hebrews”, the religious characterisation “Israelite”, the characteri- zation “seed of Abraham”, which refers to the great ancestor, the first worship- per of God, the receiver of the promises, and finally the most important and synthetic characterization “servant of Christ”. The missionaries are servants of Christ, but this happens in perfect continuity with their being Hebrew and Israelite. As “seed” of the father of all nations Abraham, who was the archetype 274 CHRONICA of the proselyte, they are able to mediate in the proces of integration of gentiles in that seed. Paul does not agree with those missionaries. A text like Phil 3,5 shows the difference in his attitude. He is a Jew, but this is in no way a legitima- tion for his missionary activity. It is theologically not necessary for his apostle- ship. He is “servant of Christ”. It is this Christ who is the foundation of his apos- tolate, and not the fact that he is Hebrew or Israelite or seed of Abraham. Therefore, in his reaction against the missionaries, he does not appeal to the figure of Abraham, who would stress too much the continuity between Israel and the Church. 2 Cor 3,7-18 is an implicit dialogue of Paul with the self-concept of his opponents. He uses the figure of Moses as “Kontrastmodell” in place of Abraham as “Integrationsmodell”. In contrast with Moses, the mediator of the first covenant and symbol of Israel, Paul works out his concept of being servant of Christ. He is the apostle of a new covenant. The ministry, the reading of Scrip- ture, all aspects of the new life are no longer determined by the categories Hebrew, Israel or seed of Abraham. As can also be seen in 5,17–6,2 the Christ event as an event of reconciliation brings about a fundamentally new situation. J. LAMBRECHT (Leuven) delivered a paper on Dangerous Boasting. Paul’s Self- Commendation in 2 Corinthians 10–13. Paul distinguishes “boasting in the Lord” from “boasting in oneself” or self-commendation (cf. 2 Cor 10,17-18). In 2 Cor 10–13 it seems impossible to presume that all forms of boasting or self-commen- dation are unacceptable. The problem is, however, when and why they become wrong and dangerous. According to Lambrecht, there is evidence of legitimate boasting in 2 Cor. Lambrecht tried to substantiate this view by way of a careful and detailed analysis of 2 Cor 10. He concluded that not all boasting of personal achievement is wrong. Because in Corinth Paul has built a community under God’s commission, the work he did was God’s work. His boasting of the faith of the Corinthians as the result of his efforts is, therefore, at the same time a boast- ing in the Lord. Through the fruits of his apostolic work he is recommended by the Lord. Paul’s boasting coincides with boasting in the Lord. Therefore Paul’s self-commendation meets his own criterion of acceptable boasting in 10,17-18 which is in the first place intended as a charge against the sinful, ungodly boast- ing of the opponents. Lambrecht suggested that, in 2 Cor 10–13, the part about boasting (10,7–12,13) is a digression in analogy to 2,14–7,4 in 2 Cor 1–7. In a second step Lambrecht presented the view that boasting, even though legitimate, always remains dangerous. In 2 Cor 11,19-22 and 12,1-4 Paul boasts in foolish- ness of his origin and apostolic privileges, in 11,24-29 and 12,5-10 he boasts of weakness and thus implicitly in the Lord. According to Lambrecht, in each type of boasting there is a danger of sinful self-praise. All boasting is in a certain sense “foolish”. Lambrecht did, however admit gradations of foolishness and different degrees of danger. The boasting of origin and privileges in 2 Cor 11–12 is par- ticularly foolish and dangerous, but also legitimate and in the situation even nec- essary. Paul has quite a number of good apostolic reasons to be proud: his open- ness, his moral conduct, the signs and wonders, his preaching free of charge, his weakness, his apostolic privileges. The anticipative manifestation of Christ’s res- urrection power expressed in 13,3-4 is Paul’s apostolic credential par excellence. His self-praise functions in his rightful self-defence and helps the Christians to identify the true apostle. M.E. THRALL treated some exegetical issues in 2 Cor 12,2-4 in a paper entitled Paul’s Journey to Paradise. Thrall defended the thesis that Paul is recounting a genuine personal experience. He is not referring to a religious experience of some THE CORINTHIAN CORRESPONDENCE 275 person other than himself, nor is it a fictional account as we find it in the Jewish apocalypses, nor a self-parody in order to expose the opponents. After establish- ing this thesis Thrall investigated what we can learn from Paul’s account as to the nature and significance of this personal experience. She successively dealt with four issues. First, she focused on the use of the third person in the narration which at first sight might be an argument against the assumption that Paul is describing an experience of his own. Thrall suggests the possibility of understanding the third person as an attempt to avoid a too egocentric form of expression. Another possibility is that the style derives from the phenomenon of the retreat and dis- placement of the ego (self-transcendence) in the ecstatic experience. In this case the use of a third person may indicate that the writer himself had actually experi- enced this condition. Second, Thrall investigated the nature of Paul’s experience. She tried to understand the implications of professed Paul’s ignorance as to whether he was in a bodily or a non-bodily state. One would expect that he expe- riences his rapture as a bodily ascent, since, as Thrall has shown, this is the bet- ter-attested idea in Judaism which would have been likely to influence Paul. But, surprisingly, Paul is also allowing the possibility that his ascent may have been non-bodily in character. Maybe he is doing so to emphasize his total lack of com- prehension as to how the event occurred. Third, Thrall discussed the question whether Paul is describing a one-stage rupture to the third heaven which is the location of Paradise or a two-stage rupture first to the third heaven and then fur- ther to Paradise. After weighing the evidence she opted for the first-mentioned solution. Fourth, Thrall asked what we are told about Paul’s experience in Par- adise and about the content of the revelation. She speculated how Paul might have been able to recognize that he was in paradise. Did he see figures like Elijah and Enoch? Thrall also emphasized the possibility that Paul might have seen a vision of Christ. The only explicit description of his experience which Paul gives is that he heard unutterable words. Thrall’s consideration of the precise meaning of this expression remains inconclusive. Thrall holds that the consequences of the event for Paul’s religious and theological thinking were important. It was certainly regarded by Paul as a proof of Christ’s approval and commendation. It would cer- tainly be comparable to his Damascus experience. If we can assume that Paul had a vision of Christ in Paradise, this could be why he speaks about “beholding the glory of the Lord” in 2 Cor 3,18, and about the coming glory of the believers in 2 Cor 4,17. The vision of Christ could have confirmed his belief in the ultimate destiny of believers to be with the Lord, and gave him a foretaste of the Lord’s visible form. Thrall concluded by acknowledging the speculative nature of her presentation. But she stressed that in the quest for an understanding of Paul’s religious experi- ence a degree of speculation is inevitable.

Short Papers

At the end of our survey we add the titles of the short papers. The majority of the short papers focused on 1 Cor: T.L. BRODIE (Hilton, South-Africa), The Sys- tematic Use of the Pentateuch in 1 Corinthians. An Exploratory Survey; M. DE BOER, (Manchester), Paul’s Use of a Resurrection Tradition in 1 Corinthians; D.H. LIEBERT (Spokane, WA), The “Apostolic Form of Writing”: Group Letters before and after 1 Corinthians; E. REINMUTH (Naumburg), LAB 40,4 und die 276 CHRONICA

Krise der Weisheit im ersten Korintherbrief. Ein Beitrag zu den hermeneutischen Voraussetzungen der paulinischen Argumentation; P.J. TOMSON, (Brussels), La première épître aux Corinthiens: un document de la tradition apostolique d’halakha; G. STEYN (Aucklandpark, South Africa), Reflections on tò ∫noma toÕ kuríou in 1 Corinthians; J. VERHEYDEN (Leuven), Origen on the Origin of 1 Cor 2,9; E. BAMMEL (Cambridge), Rechtsfindung in Korinth; B.S. ROSNER (Aberdeen), The Function of Scripture in 1 Cor 5,13b and 6,16; B.J. DODD (Sheffield), “All things are lawful for me” (1 Cor 6,12): Pauline Persuasion or Corinthian Citation?; J. GUNDRY-VOLF (Pasadena, CA), Ascetics in Corinth: A Partial Profile Based on 1 Corinthians 7; C.C. CARAGOUNIS (Lund), “Fornica- tion” and “Concession”? Interpreting 1 Cor 7,1-7; J.F.M. SMIT (Utrecht), 1 Cor 8,1-6: A Rhetorical Partitio. A Contribution to the Coherence of 1 Cor 8,1–11,1; A. DENAUX (Leuven), Theology and Christology in 1 Cor 8,4-6; H.-F. RICHTER (Berlin), Anstößige Freiheit in Korinth. Zur Literarkritik der Korintherbriefe (unter besonderer Berücksichtigung von 1 Kor 8,1-13 und 11,2-16); B.J. KOET, (Utrecht), The Old Testament Background of 1 Cor 10,8-11; N. BAUMERT (Frankfurt), “Gemeinschaft durch das Blut des Christus” – Zur Deutung von 1 Kor 10,14-22; J.-M. VAN CANGH (Louvain-la-Neuve), Peut-on reconstituer le texte primitif de la Cène? Étude de 1 Cor 11,23-26 par. Mc 14,22-25; Lc 22,15- 22; J. HOLLEMAN (Leiden), Jesus’ Resurrection as the Beginning of the Eschato- logical Resurrection (1 Cor 15,20); S. SCHNEIDER (Frankfurt), 1 Kor 15,51-52. Ein neuer Lösungsvorschlag zu einem alten Problem; Five short papers dealt with aspects of 2 Cor: N.M. WATSON (Parkville, Aus- tralia), “Physician, Heal Thyself”? Paul’s Character as Revealed in 2 Corinthi- ans, in the Light of His Insistence on the Need for Congruence Between Word and Deed; J. SCHRÖTER (Berlin), Der Apostolat des Paulus als Zugang zu seiner Theologie. Eine Auslegung von 2 Kor 4,7-12; S.E. PORTER (London), Reconcili- ation and 2 Corinthians 5,18-21; R.K. MOORE (Bentley, Australia), 2 Cor 5,21: The Interpretative Key to Paul’s Use of dikaiosúnj ‡eoÕ elsewhere?; Chr. HEIL (Bamberg), Die Sprache der Absonderung in 2 Kor 6,17 und bei Paulus. Three papers dealt with aspects concerning both canonical letters: C.J.A. HICK- LING, (Sheffield), Paul’s Use of Exodus in the Corinthian Correspondence; V. KOPERSKI (Miami, FL), Knowledge of Christ and Knowledge of God in the Corinthian Correspondence; E. VERHOEF (Hollandsche Rading), The Senders of the Letters to the Corinthians in Connection With the Use of “I” and “We”.

Minderbroedersstraat 15 Reimund BIERINGER B-3000 Leuven CCSG 277

CORPUS CHRISTIANORUM: SERIES GRAECA (CCSG)

Le 19 novembre 1994 s’est tenue à Louvain une séance académique en l’hon- neur du Professeur Carl Laga, directeur depuis 1982 de la série grecque du Cor- pus Christianorum, à l’occasion de son soixante-dixième anniversaire. Un Fest- schrift lui fut offert par ses collaborateurs et amis: A. Schoors et P. Van Deun (éd.), Philohistôr. Miscellanea in honorem Caroli Laga septuagenarii (Orientalia Lovaniensia Analecta, 60), Leuven, 1994. Il contient 32 articles. Sept sont consa- crés à Maxime le Confesseur, dont le Corpus veut donner une édition complète; les autres traitent de sujets qui s’échelonnent de l’Évangile de Thomas jusqu’à Gerard Vossius, humaniste louvaniste de la seconde moitié du XVIe siècle, que C. Laga a choisi comme patron d’une fondation destinée à financer le fonction- nement du Centre louvaniste. Sous la direction de C. Laga, une vingtaine de volumes ont paru dans la col- lection. À part les trois volumes du Corpus Nazianzenum, édités par un groupe de travail de l’Université Catholique de Louvain-la- Neuve (les nos 20, 27 et 28), tous ces volumes furent préparés dans le Centre de Louvain sous les yeux vigi- lants de Jacques Noret. C. Laga lui-même a publié dans la collection les deux volumes des Quaestiones ad Thalassium (en collaboration avec C. Steel) et la Vita du patriarche Constantinopolitain Eutychius écrite par le moine Eustratius (nos 7, 22, 25). Il prépare actuellement l’édition des Ambigua de saint Maxime le Confesseur, commencée jadis par le regretté R. Bracke, ainsi que, en collabora- tion avec P. Van Deun, celle du Liber Asceticus. Voici la liste des volumes parus depuis la dernière notice (ETL 68, 1982, 201-202) dans la série grecque du Corpus Christianorum, publié par Brepols et Leuven University Press:

12. Anastasii Sinaitae sermones duo in constitutionem hominis secundum imagi- nem Dei necnon Opuscula adversus Monotheletas, edidit Karl-Heinz Uthe- mann, 1985. CLXVII-202 p. 13. Nicephori Blemmydae autobiographia sive curriculum vitae necnon epistula universalior, cuius editionem curavit Joseph A. Munitiz, 1984. LV-157 p. 14. Anonymi auctoris Theognosiae (saec. IX/X) dissertatio contra Iudaeos, cuius editionem principem curavit Michiel Hostens, 1986. LXXX-313 p. 15. Catenae Graecae in Genesim et in Exodum. II. Collectio Coisliniana in Genesim, edita a Françoise Petit, 1986. CXIX-308 p. 16. Iohannis Cantacuzeni refutationes duae Prochori Cydonii et disputatio cum Paulo patriarcha Latino epistulis septem tradita, nunc primum editae curanti- bus Edmond Voordeckers et Franz Tinnefeld, 1987. CXIX-281 p. 17. Leontii presbyteri Constantinopolitani homiliae, quarum editionem curave- runt Cornelis Datema et Pauline Allen, 1987. 470 p. 18. Maximi Confessoris Ambigua ad Iohannem iuxta lohannis Scotti Eriugenae Latinam interpretationem, nunc primum edidit Eduardus Jeauneau, 1988. LXXXIII-325 p. 19. Diversorum postchalcedonensium auctorum collectanea. I. Pamphili Theo- logi opus, edidit José H. Declerck. Eustathii Monachi opus, edidit Pauline Allen, 1989. 476 p. 278 CHRONICA

20. Versiones orientales, repertorium Ibericum et studia ad editiones curandas, edita a Bernard Coulie cum proemio a Gérard Garitte et praefatione a Justin Mossay (Corpus Nazianzemum, 1), 1988. XI-297 p. 21. Hagiographica inedita decem, e codicibus eruit François Halkin, 1989. XIII- 166 p. 22. Maximi Confessoris Quaestiones ad Thalassium. II. Quaestiones LVI-LXV una cum Latina interpretatione Ioannis Scotti Eriugenae iuxta posita, edide- runt Carl Laga et Carlos Steel, 1990. XL-363 p. 23. Maximi Confessoris opuscula exegetica duo, edidit Peter Van Deun, 1991. CLXXII-135 p. 24. Catena Hauniensis in Ecclesiasten, in qua saepe exegesis servatur Dionysii Alexandrini, nunc primum edita ab Antonio Labate, 1992. XL-302 p. 25. Eustratii Presbyteri Vita Eutychii patriarchae Constantinopolitani, quam edi- dit Carl Laga, 1992. LIV-105 p. 26. Hagiographica Cypria. Sancti Barnabae laudatio auctore Alexandro monacho et Sanctorum Bartholomaei et Barnabae vita e menologio imperiali deprompta, editae curante Peter Van Deun. Vita sancti Auxibii, edita curante Jacques Noret, 1993. 261 p. 27. Pseudo-Nonniani in IV orationes Gregorii Nazianzeni commentarii, editi a Jennifer Nimmo Smith, collationibus versionum syriacarum a Sebastian Brock versionisque armeniacae a Bernard Coulie additis (Corpus Nazianze- num, 2), 1992. 285 p. 28. Sancti Gregorii Nazianzeni opera. Versio armeniaca I. Orationes II, XII, IX, editae a Bernard Coulie cum proemio a Justin Mossay (Corpus Nazianze- num, 3), 1994. XLIX-232 p. 29. Petri Callinicensis patriarchae Antiocheni tractatus contra Damianum. I. Quae supersunt libri secundi, ediderunt et anglice reddiderunt Rifaat Y. Ebied, Albert Van Roey, Lionel R. Wickham, 1994. LVII-385 p. 30. Anonymus dialogus cum Iudaeis saeculi ut videtur sexti, nunc primum editus curante José H. Declerck, 1994. CXLI-134 p.

Dans le Corpus Christianorum, en dehors de la Series Graeca mais présentés exactement de la même façon – comme jadis la Clavis Patrum Graecorum – la firme Brepols a publié deux instruments de travail: Coulie, Bernard, Répertoire des bibliothèques et des catalogues de manuscrits arméniens, 1992. XIII-266 p. Fedwick, Paul, Jonathan, Bibliotheca Basiliana universalis: A Study of the Manuscript Tradition of the Works of Basil of Caesarea. I. The Letters, 1993. XLII-755 p.

Comme on l’aura remarqué dans cette liste, la Series Graeca n’édite pas seu- lement le texte original des écrivains chrétiens de l’âge patristique et byzantin, mais également leurs traductions anciennes. Le volume de C. Datema, Amphilo- chii Iconiensis opera (1978) contenait déjà des textes coptes et syriaques (no 3); l’édition des Quaestiones ad Thalassium de Maxime le Confesseur est accompa- gnée de la traduction latine de Jean Scot Erigène. E. Jeauneau ne donne que la traduction latine des Ambigua de Maxime par le même (no 18) et B. Coulie seu- lement la version arménienne des Discours II, XII et IX de Grégoire de Nazianze (no 28). Dans le volume no 29 est éditée la première partie de la version syriaque, le seul témoin qui en subsiste, du long traité du patriarche Antiochien Pierre de CCSG 279

Callinique (581-591) contre le patriarche Damien d’Alexandrie (569-593). On aura également remarqué que la plupart des volumes publiés ces dernières années donnent des textes de l’époque patristique tardive ou de la période byzantine.

* Le Centre qui édite la série grecque du Corpus Christianorum aura bientôt vingt-cinq ans. Quelques-uns des fondateurs sont décédés. La séance en l’hon- neur de son directeur actuel fournit une bonne occasion de rappeler et de conser- ver pour l’avenir l’histoire de son origine et de son évolution. Le Centre doit son origine à Vlaamse Leergangen, association d’anciens étu- diants et d’amis de l’Université de Louvain, qui depuis 1924 recueillait des fonds pour promouvoir la création de cours en néerlandais. Quand en 1968 furent éri- gées deux universités autonomes, il fallait les doter des instruments de recherche indispensables. C’est dans ces circonstances qu’en 1973 la direction de l’associa- tion, sous l’impulsion de son président, le professeur Willy Peremans, et avec la collaboration d’une vingtaine de professeurs des Facultés de Théologie et de Phi- losophie et Lettres, décida de créer un centre consacré à l’étude de la rencontre entre le christianisme et le monde hellénistique, à l’image de l’institut Antike und Christentum de Bonn. Une délégation louvaniste se rendit sur place pour se rendre compte du fonctionnement de ce dernier. Elle y fut reçue par le professeur J. Straub, qui lui fit même l’honneur de l’inviter à déjeuner avec sa famille. Accompagné de R. Schieffer, le professeur Straub vint donner une conférence à Louvain. Le nouveau centre louvaniste emprunta son nom à l’institut allemand: Antieke Cultuur en Christendom. Pour éviter toute confusion, aussi avec The In- stitute for Antiquity and Christianity que le professeur James M. Robinson venait de fonder à Claremont, CA (cf. NTS 16, 1969-70, 178-195), le nom fut très tôt changé en Hellenisme en Christendom. Le nouveau centre créa trois sections. Une section sociale étudierait la stratifi- cation sociale des chrétiens aux premiers siècles. W. Peremans en prit la direc- tion. Une autre section étudierait le culte des martyrs et fut confiée aux profes- seurs Frans Neirynck (textes) et Louis Reekmans (archéologie). Et en troisième lieu, j’aurais à diriger une section littéraire. Dans la section sociale, on se proposa de composer une prosopographie des premiers siècles. Des travaux préparatoires de plusieurs assistants, rien n’a été publié jusqu’ici. Dans la section du culte des martyrs, le Centre aida L. Reekmans à poursuivre ses études photométriques des catacombes romaines, dont sortit son grand travail Le complexe cémétérial du pape Gaius dans la catacombe de Callixte, Città del Vaticano - Leuven, 1988. Dans la même section, B. Dehandschutter étudia, en vue d’un doctorat en théolo- gie sous la direction de F. Neirynck, le Martyre de Polycarpe. La dissertation fut publiée sous le titre Martyrium Polycarpi: Een literair-kritische studie (BETL, 52), Leuven, 1979. Dans la section littéraire, on s’attacha à l’étude de la version syriaque des discours de Grégoire de Nazianze et à la rédaction d’une biblio- graphie des publications patristiques de 1900 à 1956, année où avait commené la Bibliographia patristica de W. Schneemelcher. Le résultat des travaux de cette section furent le recensement des manuscrits syriaques des Discours (A. Van Roey – H. Moors, Les discours de saint Grégoire de Nazianze dans la littérature syriaque, dans Orientalia Lovaniensia Periodica 4, 1973, 121-133; 5, 1974, 79-125) et la publication de A. Van Roey – G. Dreesen, Bibliographia patristica: Patres Latini 1900-1914, Leuven, Hellenisme en Christendom. 1974. 280 CHRONICA

C’est cette section littéraire qui plus tard prit en charge l’édition des Pères grecs dans le Corpus Christianorum. En 1972 l’abbaye bénédictine de Steen- brugge, qui depuis 1954 éditait dans ce Corpus les Pères latins, décida d’y ajou- ter une série grecque. Comme l’a écrit M. Geerard, c’est Marcel Richard qui four- nit dans la nouvelle série un travail de pionnier et joua un rôle décisif dans son lancement (Marcel Richard. Opera minora, I, Turnhout - Leuven, 1976, p. 7). Il publierait lui-même le premier volume de la série; il devait sortir cinq ans plus tard, peu de temps après la mort de son auteur, décédé le 15 juin 1976 (Iohannis Caesariensis presbyteri et grammatici opera quae supersunt, Turnhout - Leuven, 1977). En 1976, Maurice Geerard, qui venait de publier la première partie de sa Clavis Patrum Graecorum (1974), vint parler à Louvain de la nouvelle série du Corpus. Soucieux de confier l’édition des Pères grecs à une institution dotée des instruments nécessaires, il suggéra que l’Université s’en chargeât. La proposition fut accueillie avec enthousiasme et Hellenisme en Christendom l’inscrit à son programme. M. Richard put encore présenter l’entreprise au grand public dans une belle brochure, dans laquelle fut imprimée en guise de spécimen l’édition par Madame G. Astruc-Morize de la seconde homilie prophylactique d’un Pseudo- Chrysostome. Le 7 juillet 1976, un contrat fut signé entre le Corpus Christia- norum, représenté par E. Dekkers et M. Geerard, Hellenisme en Christendom, représenté par G. Verbeke et A. Van Roey, et la firme Brepols, représentée par M. Rolin. Autonome au début, le Centre s’intégra peu à peu dans l’Université comme centre interfacultaire des Facultés des Lettres et de Théologie. Pendant plusieurs années il reçut des subsides substantiels de la part de Vlaamse Leergangen, de l’Onderzoeksfonds de l’Université et surtout du Fonds voor Collectief Funda- menteel Onderzoek (Brussel). Son secrétariat se trouve à la Faculté des Lettres, Blijde Inkomststraat, 21, B-3000 Leuven.

A. VAN ROEY DISSERTATIONES DOCTORALES 1993-94 281

DISSERTATIONES DOCTORALES 1993-94

PRESENTED AT THE FLEMISH-ENGLISH FACULTY OF THEOLOGY, LEUVEN:

I. S.T.D. Dissertations:

1. Luc ANCKAERT. God, wereld en mens in het tweestromenland tussen westerse wijsbegeerte en bijbelse wijsheid: Een filosofische, ethische en theologische dialoog met het ternaire denken van Franz Rosenzweig. In-4o, LXXXV-497 p. – Promotor: R. Burggraeve. Defensio: 14-3-1994. Appendix: Franz Rosenzweig: A Primary and Secondary Bibliography. Leuven, Bibliotheek van de Faculteit der Godgeleerdheid, 1990. VIII-106 p. 2. Joseph CHERUVIL. The Missionary Insights of Rev. Roland Allen: Their Relevance to a North Indian Context. In-4o, XI-269-XVI p. – Promotor: V. Neckebrouck. Defensio: 4-11-1993. 3. Gregory M. FAULHABER. Politics, Law & the Church: An Examination of the Relationship Between Catholicism & American Law as Evoked by the Exchange Between Governor Mario M. Cuomo & Cardinal John J. O’Con- nor. In-4o, XII-336-33 p. – Promotor: J.A. Selling. Defensio: 21-6-1994. 4. Luc FONTEYN. Tussen ontologisering en symbolisering: Een onderzoek naar de filosofische en ethische vooronderstellingen in de discussie over het statuut van het menselijk embryo. In-4o, XLI-301 p. – Promotor: P. Schots- mans. Defensio: 15-9-1994. 5. Alex NKABAHONA. Towards an African Reception of Jürgen Moltmann’s Theology of Suffering and Resurrection. In-4o, XXXV-310 p. – Promotor: G. De Schrijver. Defensio: 24-6-1994. 6. Peter RAJ PERIANAYAGAM. Soldiers of Christ: A Study of the Military Martyrs, with a Special Reference to the Acts of Maximilian. In-4o, LXXXIV- 346 p. – Promotor: B. Dehandschutter. Defensio: 15-3-1994. 7. Bert ROEBBEN. Een tijd van opvoeden: Ontwerp van een dynamisch-inte- grale moraalpedagogiek. Historische, wijsgerig-pedagogische en theolo- gische verkenningen. In-4o, LXIV-376 p. – Promotor: R. Burggraeve; co-pro- motor: J. Bulckens. Defensio: 21-6-1994. 8. Assisi SALDANHA. The Concept of Freedom in Galatians: Its Subordination to the Truth of the Gospel. A Study of Gal 5,1-12 in the Light of the Rhetor- ical Analysis of the Epistle. In-4o, XLIII-313 p. – Promotor: J. Delobel. Defen- sio: 23-6-1994. 9. Raoul SYX. Gebruikte Marcus de Q-bron? Een onderzoek van de Beëlzebul- controverse (Mc 3,20-30 en par). In-4o, XLIX-477 p. – Promotor: J. Lam- brecht. Defensio: 22-3-1994. 10. Godelieve TEUGELS. Midrasj in de bijbel of midrasj op de bijbel? Een exem- plarische studie van «de verloving van Rebekka» (Gn 24) in de bijbel en in de rabbijnse midrasj. In-4o, XII-275 p. – Promotor: M. Vervenne. Defensio: 31-5-1994. Cf. JSOT 63 (1994) 89-104: «A Strong Woman, Who Can Find?»: A Study of Characterization in Genesis, with Some Perspectives on the General Pre- sentation of Isaac and Rebekah in the Genesis Narratives. 282 CHRONICA

11. Pierre TROUILLEZ. De vele bronnen en de ene stroom: Onderzoek naar con- tinuïteit en vernieuwing in de theologie van Jürgen Moltmann. In-4o, XLIX- 527 p. – Promotor: H.-E. Mertens. Defensio: 14-3-1994.

II. Ph.D. in Religious Studies: 1. Donald H. DUNSON. Beyond Economics: The U.S. Bishops’ Communitarian Answer to the Crisis of the American Ethos. In-4o, XLII-337 p. – Promotor: J. Verstraeten. Defensio: 30-3-1994. 2. Todd A. SALZMAN. Deontology and Teleology: An Historical Investigation of the Roman Catholic Normative Debate. In-4o, LII-498 p. – Promotor: J.A. Selling. Defensio: 22-6-1994. 3. Jerome R. WERNOW. This Vital Death: Toward Applying a Postmodern Reconstructed Christian Ethic to the Discussion of Forgoing Treatment in the Critically Ill Hospitalized Adult. In-4o, XXIV-750 p. – Promotor: P. Schotsmans. Defensio: 13-6-1994.

PRÉSENTÉES À LA FACULTÉ DE THÉOLOGIE, LOUVAIN-LA-NEUVE: Dissertations doctorales en théologie:

1. Agenor BRIGHENTI. Raízes da epistemologia e do método da Teologia da Liberaçao: O método ver-julgar-agir da Açao Católica e as mediaçoes da teologia latino-americana. In-4o, 544 p. – Promotor: M. Cheza. Defensio: 2-12-1993. Cf. Medellín 20 (1994) 207-254: Raíces de la epistemología y del método la teología latino-americana. 2. Antonio CICERI. L’agire dell’uomo, l’uomo dell’azione: Una rilettura degli Opuscula sancti Francisci Assisiensis. In-4o, 629 p. – Promotor: J.-M. Sevrin. Defensio: 30-6-1994. 3. Éric GAZIAUX. L’évolution de la référence au droit naturel dans l’œuvre théologique de Mgr Ph. Delhaye (1912-1990). In-4o, XXVIII-599 p. – Promo- tor: H. Wattiaux. Defensio: 17-6-1994. Cf. Morale de la foi et morale autonome. Confrontation entre P. Delhaye et J. Fuchs (Bibliotheca Ephemeridum Theologicarum Lovaniensium, 119), Leuven, University Press - Peeters, 1995. XXII-545 p. ISBN 90-6831-665-6. FB 2700. 4. Louis MARTINEZ SAAVEDRA. La interpelación del Espíritu Santo desde las culturas de los pobres. In-4o, 392 p. – Promotor: A. Gesché. Defensio: 21-2-1994. 5. Daniel OKASHOKO NKOY MUKANGA. La dynamique de la catholicité dans l’ecclésiologie du P. Yves Congar. In-4o, XXV-367 p. – Promotor: A. de Halleux. Defensio: 31-1-1994.

Dissertation doctorale en philologie biblique: 6. Jean-Marie AUWERS. Le Psautier hébraïque et ses éditeurs: Recherches sur une forme canonique du Livre des Psaumes. In-4o, 612 p. – Promotor: P.-M. Bogaert. Defensio: 11-2-1994. BELGIQUE 283

BELGIQUE

ÉTUDE DE LA BIBLE. — Le Centre Informatique et Bible attaché à l’Abbaye de Maredsous a mis au point un nouveau programme informatique pour consulter et explorer la Bible. Appelé «CIB-Microbible», cet «heuriciel» ou programme de recherche permet dès à présent à l’utilisateur d’élaborer des recherches à partir de son ordinateur personnel, sur deux versions complètes de la Bible en français. D’autres développements suivront, dont l’édition électronique, de la «Concor- dance de la Bible de Jérusalem». (Informations: Centre Informatique et Bible, à Maredsous, 5537 Denée, tél. 082-69.96.47.)

RENCONTRE THÉOLOGIQUE. — Le Professeur Daniel Marguerat, de la Faculté de théologie protestante de Lausanne, a été l’invité de la Faculté de théologie de Louvain-la-Neuve pour aborder une question d’histoire et de théologie assez peu explorée: «Le Nouveau Testament est-il anti-juif?». Les explications de l’exé- gète furent nuancées. L’Apôtre Paul, dans sa Lettre aux chrétiens de Rome, affirme que «tout Israël sera sauvé» (Rm 11,26). Dans l’Évangile de Jean, les disciples de Jésus et les juifs sont présentés comme deux groupes en confronta- tion. Mais entre ces deux «extrêmes», le débat entre la Synagogue et l’Église a été plus «ouvert» qu’il n’apparaît parfois, souligne D. Marguerat, à partir de l’Évangile de Matthieu et des Actes des Apôtres. (Résumé dans C.I.P., 22 décembre 1994, p. 3-4.) G.T.

COLLOQUE «DIACONAT XXIe SIECLE». — Pour célébrer le 25e anniversaire de la restauration du diaconat, des professeurs de la Faculté de Théologie et des diacres des diocèses francophones de Belgique ont organisé les 15-17 septembre 1994 à Louvain-la-Neuve un colloque faisant le point des études des questions pastorales posées par la reprise du ministère diaconal à titre permanent. Une enquête socio- logique a été réalisée à ce sujet par F. Houtart et G. Lemercinier. Parmi les confé- renciers se trouvait le P. Hervé Legrand o.p. ecclésiologue français de renom. Les actes du colloque seront publiés.

«PASSEPORT 2000». — Le 23 septembre 1994, à l’initiative du Conseil Géné- ral de l’Apostolat des Laïcs (CGAL) et des évêques francophones, 13000 chré- tiens de Bruxelles et de Wallonie ont rejoint le site universitaire pour une journée de rencontre, d’échanges et de réflexion. Cinq défis étaient au centre des préoc- cupations: la culture, les sciences, l’emploi, les rapports nord-sud, l’environne- ment. L’eucharistie festive de fin de journée a été présidée par le Cardinal Dan- neels et les évêques francophones.

FORMATION DES PROFESSEURS DE RELIGION. — L’Institut Catholique pour la Formation ContinuE des professeurs de l’enseignement secondaire et supérieur (ICAFOC-Religion) regroupant des professeurs de la Faculté de Théologie de Louvain-la-Neuve et des représentants des enseignants, inspecteurs et associa- tions de parents, a consacré cette année sa journée de formation à la théologie morale. Le P. Valadier s.j. (Centre Sèvres, Paris), auteur de Éloge de la conscience (Paris, 1994) a animé cette journée centrée sur l’éveil et la formation de la conscience morale, et les rapports de la conscience avec la loi et l’autorité. Trois cents participants enthousiastes y ont pris part. A.H.

ŒCUMÉNISME. — Le Patriarche œcuménique Bartholomée de Constantinople, responsable religieux de 250 millions d’orthodoxes à travers le monde, est 284 CHRONICA passé en Belgique, du 11 au 18 novembre 1994, pour une visite officielle, à l’occasion du 25e anniversaire de la création de l’«Archevêché orthodoxe de Belgique». Au cours de nombreuses visites ecclésiastiques et civiles, il présenta la situation actuelle de l’Église orthodoxe dans le monde, les difficultés actuelles du dialogue œcuménique. Dans un entretien réalisé à Istanbul avec le chro- niqueur catholique d’un journal Belge, le Patriarche reconnaissait cependant que l’Occident devrait étudier davantage la tradition johannique de l’Ortho- doxie: nos évêques «ne sont pas des chefs d’associations socio-éducatives qui devraient enseigner à des adultes immatures comment ils doivent se comporter dans leur mariage et dans leur famille et leur fournir des codes de loi concernant le divorce, les avortements et l’euthanasie». (La Libre Belgique, 10-11 novembre, 1994, p. 13). G.T.

INTERNATIONAL COLLOQUIUM ON VATICAN II. — On the occasion of the 30th anniversary of the closing of the Second Vatican Council, the Faculty of Theol- ogy (K.U. Leuven), in cooperation with the Albert Dondeyne Chair, organized an International Colloquium on “Vaticanum II and Its Heritage” from April 25 to 27, 1995. After the Opening Addresses by J. Delobel, Dean of the Faculty, and R. Dillemans, Rector of the University, several speakers inquired to what extent the perspectives opened by the Council were realized within the present ecclesi- astical and social conditions. Sixteen Main Papers were delivered: G. Alberigo (Bologna), Vatican II et son héritage; R. Bieringer (Leuven), Biblical Revelation and Exegetical Interpretation According to the Dogmatic Constitution Dei Ver- bum; M. Brinkman (Utrecht), Ministry and Sacrament: The Aftermath of Vatican II in Recent Ecumenical Dialogues; Gavin D’Costa (Bristol), Nostra aetate: Telling God’s Story in Asia: Problems and Pitfalls; K. Depoortere (Leuven), From sacerdos to presbyter – and back? Georges De Schrijver (Leuven), Gaudium et spes, the Church’s Dialogue with Contemporary Society and Cul- ture: A Seedbed for the Divergent Options Adopted in Medellín, Puebla, and Santo Domingo; G.P. Fogarty (Charlottesville, VA), Dignitatis humanae and Its Reception in the United States; L. Gevers (Leuven), Priestervorming en priester- ambt in het licht van Vaticanum II. De receptie in de Nederlanden tijdens het pontificaat van Paulus VI; J. Grootaers (Leuven), Kerkelijke ontwikkeling en geloofsleven na Vaticanum II; A. Houtepen (Utrecht), De Waarheid die alle mensen verlicht. Christendom en religieus pluralisme na Vaticanum II; F. Kabasele Lumbala (Zaïre), African Churches and Inculturation (from Vatican II to the African Synod); T. Merrigan (Leuven), What’s in a Word? Revelation and Tradition in Vatican II and in Contemporary Theology; R. Michiels (Leuven), Lumen gentium: twee uiteenlopende ecclesiologische lijnen? J.A. Selling (Leuven), Gaudium et spes: A Manifesto for Moral Theology; J.M.R. Tillard (Ottawa), L’Église catholique relit sa catholicité devant Dieu et l’ensemble des baptisés; L. van Tongeren (Tilburg), Continuïteit in de liturgievernieuwing? Offered Short Papers: L. Boeve (Leuven), Gaudium et spes and the Crisis of Modernity; P. De Mey (Leuven), Three Theses on the Insufficient Clarification of the Close Relationship between Revelation and Experience in Dei Verbum; M. Elsbernd (Chicago, IL), The Reinterpretation of Gaudium et spes in Veritatis splendor; J.T. Farmer (Metairie, LA), The Contribution and Influence of Karl Rahner from 1965-1984 on Ministerial Issues Following Vatican II; J.A. Favazza (Memphis, TN), Ambiguous Forgiveness: The Uncertain Renewal of the Sacra- ment of Reconciliation Since the Second Vatican Council; É. Gaziaux (Louvain- BELGIQUE 285 la-Neuve), Vatican II et la théologie morale postconcilaire. Vers un dépassement de l’alternative éthique de la foi - morale autonome; B. Houdart (Leuven), Cari- tas tussen liefdadigheid en rechtvaardigheid. De concilieteksten als aanzet tot vernieuwde, postconciliaire interpretaties over de christelijke sociale hulp in West-Europa; B. Roebben (Leuven), Optimisme over opvoeding en onderwijs in Gravissimum educationis: door de tijd achterhaald of op-nieuw te doen? S. Roll (Leuven), Paschal Centrality in the Liturgical Year according to Sacrosanctum Concilium; M.E. Sheehan (Toronto), Vatican II and the Ministry of Women in the Church: Selected North American Episcopal Statements and Diocesan Prac- tice; W. Verschooten (Leuven), De berichtgeving over Vaticanum II in de Vlaamse dagbladpers; J.J. Walter (Chicago, IL), The Relationship of Christian Faith and Morality; K.M. Weare (Dayton, OH), Gaudium et spes in a Techno- logical Society: Evolving Criteria for Moral Decision-Making in the Engineering Profession; G.S. Worgul, Jr. (Pittsburgh, PA): Liturgical Revision and Incultura- tion: Did Vatican II Understand the Issue? – The papers delivered at the Collo- quium will be published in the BETL series.

LE PRIX CARDINAL MERCIER, LOUVAIN-LA-NEUVE. — Le 28 avril 1994, le Prix Cardinal Mercier (1993) a été remis à un philosophe français Pierre MAGNARD et à un théologien belge Adolphe GESCHÉ. P. Magnard, professeur à la Sorbonne, spécialiste de Pascal, a été récompensé pour son livre Le Dieu des philosophes (Paris, 1992). A. Gesché, professeur à la Faculté de Louvain-la-Neuve, a choisi comme titre de son œuvre en voie de publication Dieu pour penser. On paru: t. 1: Le mal; T. 2: L’homme (cf. ETL 69, 1993, 481-484); t. 3: Dieu (cf. ETL 70, 1994, 513-514); t. 4: Le cosmos (cf. ETL 71, 1995, 255-256). A.H.

LE PRIX C. DE CLERCQ. — Le 17 décembre 1994, le prix annuel C. De Clercq de la Koninklijke Academie (Brussel) a été décerné à Monsieur Mathijs LAMBE- RIGTS, professeur de patrologie à la K.U. Leuven, pour l’édition du livre L’Augus- tinisme à l’ancienne Faculté de théologie de Louvain (BETL, 111), Leuven, Uni- versity Press – Peeters, 1994, VII-455 p. Le volume rassemble les conférences d’un symposium organisé sous la présidence de M. Lamberigts par le Centre pour l’étude du Jansénisme de la Faculté de théologie (Centrum voor de studie van het Jansenisme, Katholieke Universiteit Leuven) du 7 au 9 novembre 1990. Voir ETL 71 (1995), p. 248-250.

ETHICAL PERSPECTIVES. — The “Centre for Christian Ethics” (“Overlegcen- trum voor christelijke ethiek”) was founded in 1989 by Rector R. Dillemans of the Catholic University of Leuven, with the purpose to promote applied or prac- tical ethics from a Christian viewpoint. It coordinates cooperation between sever- al centres and departments of the Catholic University of Leuven (the Department of Moral Theology, the Institute of Philosophy, the Centre for Biomedical Ethics and Law, the Centre for Economics and Ethics, the Centre for Peace and Envi- ronmental Ethics, the Department of Political and Social Thought, the Humanity and Technology Foundation), and other university centres in Belgium (Louvain- la-Neuve, Antwerp, Brussels), the Netherlands (Tilburg, Nijmegen) and France (Lyon). The Centre is directed by its president, professor Guido Maertens (moral philosophy), and the director, professor Johan Verstraeten (moral theology). From 1991 on the “Centre for Christian Ethics” has reported on its activities in its newsletter Ethische Perspectieven. The publication of an additional English 286 CHRONICA quarterly review, Ethical Perspectives, started in 1994. Address: B. Pattyn (co- editor), De Beriotstraat 26, B-3000 Leuven. The first volume contained the following articles: R. BURGGRAEVE, Prohibi- tion and Taste: The Bipolarity in Christian Ethics; A. BURMS, Disenchantment; H. DE DIJN, Tolerance, Loyalty to Values and Respect for the Law; F. DE WACHTER, Post-Modern Challenges to Ethics; J. KERKHOFS, Catholics and Protestants in Europe: Different Ethical Views?; P. MOYAERT, On Love of Neighbour; H. NYS – P. SCHOTSMANS, Bioethics and Medical Law: An Orientation; J.A. SELLING, (In Search of) A Fundamental Basis for Ethical Reflection; J. SWEENEY, Economic Change and Solidarity in the European Union; P. VAN TONGEREN, The Relation of Narrativity and Hermeneutics to an Adequate Practical Ethic; A. VAN DE PUTTE, Nationalism and Nations; J. VAN GERWEN, Christian Ethics and Applied Ethics; J. VERSTRAETEN, An Ethical Agenda for Europe: Fundamental Problems on Practical Ethics in a Christian Perspective; ID., Narrativity and Hermeneutics in Applied Ethics: Some Introductory Considerations; R. VISKER, Transcultural Vibrations; H.A.E. ZWART, The Moral Significance of our Biological Nature: Methodological Consequences of Hermeneutical Ethics. On 21 April, 1995, a first volume of “Studies over Ethiek” was presented to Msgr G. Maertens: J. VERSTRAETEN – B. PATTYN (eds.), Ethiek en politiek. Liber amicorum Mgr. Guido Maertens, Groot-Bijgaarden, Scoop; Leuven, Overleg- centrum voor Christelijke Ethiek, 1995, 405 p. This contains contributions by L. Bouckaert, A. Braeckman, R. Burggraeve, P. Cruysberghs, B.J. De Clercq, J. De Tavernier, R. Devos, F. De Wachter, U. Dhondt, R. Dillemans, J. Kerkhofs, P. Maertens, M. Moors, V. Nachtergaele, B. Pattyn, E. Schokkaert, P. Schots- mans, J.A. Selling, C. Steel, L. Tindemans, A. Van de Putte, J. Van der Veken, J. Van Gerwen, I. Verhack, J. Verstraeten.

CAMEROUN

INSTITUT CATHOLIQUE DE YAOUNDÉ. — L’Institut Catholique de Yaoundé (ICY) a ouvert ses portes en octobre 1991 (cf. ETL 68, 1992, p. 216-217). Il se composait alors de deux Facultés: Théologie et Sciences Sociales. Mais déjà à ce moment son ambition clairement affirmée était de devenir rapidement une Uni- versité plurifacultaire: l’Université Catholique d’Afrique Centrale (UCAC). Le développement rapide qu’il a connu depuis lors se situe dans cette perspective. En 1992 l’École Catholique d’Infirmiers de Yaoundé a été intégrée dans l’ICY/UCAC. En 1993 un Département de Droit Canonique a été créé au sein de la Faculté de Théologie avec le soutien de la Faculté de Droit Canonique de Paris. D’autre part, en novembre 1994, le Département de Philosophie dont la création avait été décidée en 1992, s’est ouvert à son tour tandis qu’une classe préparatoire aux écoles d’ingénieur a été ouverte à Douala, capitale économique du pays. C’est ainsi que, pour l’année 1994-95, au total plus de 600 étudiants ont été inscrits, dont 103 à la Faculté de Théologie, qui a ouvert son second cycle, 25 au Département de Droit Canonique et 65 au Département de Philosophie. A.V.

CITÉ DU VATICAN

SYNODE DES ÉVEQUES. — La IXe Assemblée générale ordinaire du Synode des Évêques a débuté ses travaux le lundi 3 octobre 1994 sur le thème: «La vie consacrée et sa mission dans l’Église et dans le monde». Le résumé des nom- breuses interventions a été publié, de semaine en semaine, par l’édition hebdo- CAMEROUN – ÉTATS-UNIS 287 madaire en langue française de L’Osservatore Romano. À la clôture, le 29 octobre, le Pape a présidé une célébration solennelle à la Basilique Saint-Pierre. Les thèmes fondamentaux du Synode ont été présentés dans un Message, repris dans L’Osservatore Romano, éd. hebd. franç. du 29 novembre 1994.

LETTRE APOSTOLIQUE. — Le 10 novembre 1994, le Pape Jean-Paul II a adressé «aux évêques, aux prêtres et aux diacres, aux religieux et aux religieuses, à tous les fidèles laïcs» une Lettre Apostolique, Tertio Millenio adveniente, sur la pré- paration du Jubilé de l’an 2000. (Texte français: La Documentation catholique, no 2105 du décembre 1984, p. 1017-1032.)

LA COMMISSION THÉOLOGIQUE INTERNATIONALE. — Le vendredi 2 décembre 1994, le Pape a reçu en audience les membres de la Commission théologique internationale à l’occasion du vingt-cinquième anniversaire de sa fondation. Le Cardinal J. Ratzinger a rappelé l’histoire de la Commission et les fondateurs: «Par devoir de fidélité, et à cause du rôle particulièrement déterminant qui fut le leur dans l’organisation et la ‘mise en route’ de la Commission, je me limiterai à en mentionner trois, rappelés à Lui par le Seigneur: son premier Président le car- dinal Franjo Seper, et ses deux premiers secrétaires généraux, Mgr Gérard Philips et Mgr Philippe Delhaye». Le Pape Jean-Paul II rappela, quant à lui, que divers théologiens ont été appelés au cardinalat: H. de Lubac, H. Urs von Balthasar, J. Ratzinger, et récemment Y. Congar et P. Eyt. (Textes: L’Osservatore Romano, éd. hebd. franç., 6 décembre, 1994, p. 2.) G.T.

ESPAGNE DÉCES. — Le Cardinal Vicente ENRIQUE Y TARANCON est décédé à Valence en novembre 1994. Né en 1907, il fut ordonné prêtre en 1929. Secrétaire général de la Conférence épiscopale espagnole en 1956, il devint l’avocat des tendances réformatrices au sein de l’épiscopat. Il travailla à la séparation de l’Église et de l’État et demanda une révision du Concordat de 1953 pour limiter les interven- tions de l’État dans les affaires de l’Église. Au cours de la dernière phase de la dictature de Franco, il milita en faveur des libertés démocratiques et pour les droits de l’homme. En 1969, il fut nommé archevêque de Tolède, ce qui lui valut le titre de primat de l’Église espagnole. G.T.

ÉTATS-UNIS COLLOQUIA. — The thirty-fifth annual meeting of the Society of Christian Ethics took place in Chicago from January 7 to 9. Margaret Farley of Yale Uni- versity presided over the assembly. During the annual business meeting, Jon P. Gunnemann of the Candler School of Theology at Emory University was chosen as president of the society and David Hollenbach of Boston College was named as vice-president. — The Center for Ethics and Religious Values in Business at the University of Notre Dame hosted an international symposium on the contemporary viability of the concept of corporate social responsibility from April 11 to 13. The keynote address was delivered by Robert W. Galvin, chair of the executive committee of the Motorola Corporation. The wide range of speakers on the program included representatives of business and banking, academia and various churches. — The 1994 Annual Convention of the College Theology Society was devoted to “Women and Theology”, a topic of major moment in the United States. The 288 CHRONICA keynote address, “Lifting Up Women’s Voices: Rhetorics of Protest, Conversion and Solidarity”, was delivered by M. Shawn Copeland of Yale University. Mem- bers of the society convened at St. Mary’s College, Notre Dame, IN, from May 26 to 29, under the presidency of Joan Leonard of Madison’s Edgewood College. — The Mariological Society of America held its forty-fifth annual meeting at Loyola University in New Orleans on May 25, 26, 27. The theme of the meeting was “Mary and Religious Education”. The session opened with a lecture on “The Blessed Virgin in the Catechism of the Catholic Church”, delivered by Michael Wrenn. Matthew Morry’s presidential address was given on the following day, May 26. — The Catholic Theological Society of America held its forty-ninth annual convention in Baltimore, MD, from June 9th to 12th. Its theme was “Jesus: The Concrete Foundation of Christianity”. The CTSA president, Gerard Sloyan pre- sented the John Courtney Murray Award to Francis A. Sullivan who was cited for his intellectual independence never “more clearly displayed than in his criticism of a current tendency to collapse the distinction between the definitive and non- definitive exercise of the Church’s official magisterium”. In addition to Sloyan’s presidential address on the Jesus in whom the Churches of the Apostolic Age believed, three addresses were delivered in plenary session. Elizabeth A. Johnson spoke on Jesus and Salvation, Bernard Cooke on Jesus and the Church, and William Spohn on Jesus and Ethics. At the close of the session Roger Haight assumed the presidency of the Association and William Thompson its vice- presidency. Elizabeth Johnson was named president-elect. — The 1994 meeting of the Catholic Biblical Association of America took place at the University of San Diego from August 13 to 16. The CBA president, John R. Donahue delivered his presidential address on “Windows and Mirrors: The Setting of Mark’s Gospel”. Instead of the convention’s usual panel discus- sion of a topic of academic interest, there were four presentations of computer software of interest to biblical scholars. In a special resolution, the Executive Board of the Association commented and supported the NCCB’s criteria for eval- uating inclusive language translations of scriptural texts proposed for liturgical use. Bishop Emil Wcela, a member of the Association, urged the membership to write, especially in a popular vein, so as to explain to the general public the importance of inclusive language in biblical translations. — More than 7500 scholars gathered in Chicago from November 19 to 22 for the simultaneous meetings of the American Academy of Religion and the Society of Biblical Literature. Catherine L. Albanese, of the University of California at Santa Barbara, delivered the AAR presidential address on “Refusing the Wild Pomegranate Seed: America, Religious History, and the Life of the Academy”. The AAR sessions included a new consultation on Asian American Religions, Cul- ture and Society as well as a seminar on Buddhist Relic Veneration. In a Novem- ber 20 plenary session, Diana L. Eck of Harvard University delivered an address on “The Pluralism Project: A New View of the World’s Religions in America”. The address for the plenary session on November 21 was given by Tubingen’s Jürgen Moltmann, whose topic was “The Messianic Reason of Theology Today”. During the November 21 business meeting of the Academy, Peter J. Parish, the Elmer G. Homrighausen Professor of Christian Ethics at Princeton Theological Seminary, assumed the AAR presidency. During the same session Robert Detweiler, Profes- sor of Comparative Literature in the Graduate Institute of the Liberal Arts at Emory University, was named vice-president of the Academy. Phyllis Trible’s SBL presi- ÉTATS-UNIS 289 dential address was devoted to “Exegesis for Storytellers and Other Strangers”. At the close of the session Leander E. Keck of the Yale Divinity School was named to the presidency of the Society, while Gene M. Tucker of the Candler School of Theology at Emory University was named president-elect.

NOMINATIONES. — Michael NOVAK received the 1994 Templeton Prize for Progress in Religion. A writer and spokesperson for the neoconservative move- ment in the United States, Novak co-authored Toward the Future: Catholic Social Thought and the US Economy, a dissenting alternative to the U. S. Bish- ops’ pastoral letter on the economy. Among his many books are Freedom with Justice: Catholic Social Thought and Liberal Institutions (San Francisco, 1984), Liberation Theology and the Liberal Society (Washington, 1987) and The Catholic Ethic and the Spirit of Capitalism (New York, 1993). — On March 9, Russell H. DILDAY, who had been president of the Southwestern Baptist Theological Seminary, was removed from his post by its Board of Trustees. Dilday had served as president of the nation’s largest seminary since 1978. His removal from office sparked a number of initiatives of protest. To accommodate students who left SBTS in protest, the Board of Trustees of Baylor University agree to allow its George W. Truett Theological Seminary to double its enrollment for a three-year period. Dilday himself, a noted professor of homiletics, was subsequently named professor of homiletics at the Truett Seminary and special assistant to the president of Baylor University. In the wake of the controversy, Ken HEMPHILL, previously director of the Southern Baptist Center for Church Growth in Atlanta, GA, was named president of the Southwestern Theological Seminary. — On April 21, in a solemn session at the Catholic University of America, Gerald BONNER of the University of Durham was awarded the 1995 Johannes Quasten Medal for Excellence in Scholarship and Leadership in Religious Stud- ies. An Augustinian scholar of international renown, Bonner published St. Augus- tine of Hippo: Life and Controversies in 1963. In 1989 he contributed to a study of St. Cuthbert: His Cult and Community to AD 1200. On the occasion of the conferral of the award, Bonner delivered a lecture on “St. Augustine of Hippo: A Personal View”. — Thomas J. REESE, senior fellow at the Woodstock Theological Center, Georgetown University, has been appointed a fellow of the Woodrow Wilson International Center for Scholars for 1994-95. Reese’s research topic is “The Vatican: Its Organization and Politics”. Reese is one of the nation’s premier stu- dents of the organization of the Roman Catholic Church, as witnessed by two of his most recent publications, Episcopal Conferences: Historical, Canonical, and Theological Studies (1989) and A Flock of Shepherds: The National Conference of Catholic Bishops (1992). — Lawrence E. FRIZZELL, associate professor of Jewish-Christian Studies at Seton Hall University, Orange, NJ, has been named director of the University’s Institute of Jewish-Christian Studies. The Institute was founded by John Oester- reicher, whose Festschrift, Standing Before God, was co-edited by Frizzell. — Donald W. MCCULLOUGH, pastor of the Salona Beach Presbyterian Church in California, has been named president of the San Francisco Theological Semi- nary. — Louis B. WEEKS has been appointed president of Union Theological Semi- nary in Virginia. Prior to his appointment, Weeks had been professor of church history at Louisville Presbyterian Theological Seminary. 290 CHRONICA

— Martha HORNE, formerly associate dean, was named as Dean and Presi- dent of the Virginia Theological Seminary in succession of Richard REID, a New Testament scholar. Horne is the first woman to head the Virginia institution, an Episcopalian seminary and one of the nation’s oldest and most prestigious seminaries. — Robin W. LOVIN, hitherto dean of the theological school at Drew Univer- sity, has been chosen as Dean of the Perkins School of Theology and professor of ethics at Southern Methodist University. She is widely known for her 1984 study, Christian Faith and Public Choices: The Social Ethics of Barth, Brunner, and Bonhoeffer. — Norman BEVAN, C.S.Sp., has been appointed to succeed Donald SENIOR in the presidency of the Catholic Theological Union at Chicago. Prior to the appointment, Bevan had been provincial superior of the Congregation of the Holy Ghost in Pittsburgh, PA. — Ralph H. ELLIOTT, interim minister at the First Baptist Church in Rochester, NY, has been appointed interim minister at Andover Newton Theo- logical School. In recent years, Elliott was a major contributor to The Confes- sional Mosaic: Presbyterians and Twentieth-Century Theology (1990), The Diversity of Discipleship: Presbyterians and Twentieth-Century Christian Wit- ness (1991), and The Organizational Revolution: Presbyterians and American Denominationalism (1992). — Alfred GOTTSCHALK, hitherto president of the Hebrew Union College - Jewish Institute of Religion, has been named chancellor of the that institution. In 1988 Gottschalk had published To Learn and to Teach: Your Life as Rabbi. — Howard ELLBERG-SCHWARTZ, professor of religious studies at Stanford University, has been appointed director of the Program of Jewish Studies at San Francisco State University. — Philip A. SMITH, O.P., has been appointed president of Providence College. A moralist, he had previously been president of the pontifical faculty at the Dominican House of Studies in Washington, DC. — David T. SHANNON, sometime president of Andover Newton Theological School, was named president ad interim of Allen University. Known for his 1982 work, Historically Black Colleges: Challenges and Opportunities, Shannon con- tributed to the 1988 volume, Black Witness to the Apostolic Faith. — William J. BYRON, S.J., a former president of The Catholic University of America and, more recently, rector of the Jesuit Community at Georgetown Uni- versity, has been appointed Director of the Center for the Advanced Study of Ethics at Georgetown University. He succeeds Edmund Pellegrino, likewise a former president of CUA, in his present position. — Kathleen M. O’CONNOR, hitherto Professor of Biblical Studies at Mary- knoll School of Theology, has been appointed professor of Old Testament at Columbia Theological Seminary, Decatur, GA. O’Connor is known for her work on the prophetic and sapiential literature. Among her more important publications was her 1988 work, The Confessions of Jeremiah: Their Interpretation and Role in Chapters 1–25. — Denise L. CARMODY has been appointed chair of the religious studies department at Santa Clara University. She is the first woman to hold the position in this Jesuit university. Carmody, who works in issues pertinent to feminist the- ology and the role of women in the church, had previously been in charge of the Warren lectures at the University of Tulsa. ÉTATS-UNIS 291

NECROLOGIAE. — John F. CRONIN, one of the United States’ best known figures in discussions on labor, race relations and social justice, died in Baltimore, MD, on January 2 at the age of 85. Retired since 1975, he had served as professor of economics and sociology at St. Mary’s Seminary and University in Baltimore for eleven years and as Assistant Director of the NCCB/USCC Department of Social Action in Washington for 22 years. Among his more important books were Social Principles and Economic Life, Catholic Social Principles: The Social Teaching of the Catholic Church Applied to American Economic Life and The Social Teaching of Pope John XXIII. — Colman J. BARRY, O.S.B., former president of St. John’s University, Col- legeville, MN (1964-1971) and the first Dean of the School of Religious Studies at the Catholic University of America (1973-1977), died in Collegeville on Janu- ary 7 at the age of 72. Barry was an historian and a noted ecumenist. He was the key figure in the establishment of the Center for Ecumenical and Cultural Research and the Hill Monastic Manuscript Library at St. John’s. In his latter years he served as director of the university’s Institute for Spirituality. — Philip LAND, S.J., who taught Economic Development and Catholic Social Thought at the Gregorian University from 1955 to 1975, died in Washington, DC, at the age of 82. Land had played a major role in the 1971 Roman Synod of Bish- ops and was instrumental in the foundation of SODEPAX, a joint venture between Rome and Geneva. From 1976 until his death, Land served on the staff of the Center of Concern, the Jesuit-founded social justice think tank located in Wash- ington. — Caroll STUHLMUELLER, professor at the Catholic Theological Union in Chicago, died on February 21 at the age of 70. He was a past president of the Catholic Biblical Association (1978-79) and of the Chicago Society of Biblical Research, Stuhlmueller was instrumental in launching publication of The Bible Today, whose first article bore his name and of which he was editor from 1980 to 1985. A contributor to both the Jerome Biblical Commentary and the successor New Jerome Biblical Commentary, he was the author of many essays and articles, many of which were devoted to prayer and the scriptures. Cf. CBQ 56 (1994) 97-98; D. SENIOR, in The Bible Today 32 (1994) 197. — Joseph H. FICHTER, S.J., a professor at Loyola University for 44 years and past president of the Society for the Scientific Study of Religion, died in New Orleans on February 23 at the age of 85. From 1965 to 1970 he held the presti- gious Chauncey Stillman Chair of Roman Catholic Studies at Harvard University. During his lifetime, he published more than thirty books and studies, among which are a text book, Sociology, first published in 1957 and Southern Parish (1951), the classic American study of parish sociology. His studies of the lives of Roman Catholic priests led to the publication of several works on celibacy and related issues. Shortly before his death, the University of Chicago published Sociology of Good Works, the memoirs of his professional life. — Paul L. LEHMANN died in New York on February 27 at the age of 87. Dur- ing his long life, Lehmann had been associated with the Princeton Theological Seminary, Harvard University Divinity School and New York’s Union Theologi- cal Seminary, from which he received the doctorate in 1936. He was a student of both Karl Barth and Reinhold Niebuhr and a close friend of Dietrich Bonhoeffer. Lehmann bade farewell to the latter when Bonhoeffer returned to Germany after a visit to the United States in 1939. An ethicist by profession, he had a particular interest in issues pertaining to human sexuality, war and peace, and the Christian- 292 CHRONICA

Marxist dialogue. One of his most important works was Ethics in a Christian Context, published in 1963, but still in print at the time of his death. — John L. RYAN, associate professor emeritus of theology at Georgetown University died in Washington on April 27 at the age of 73. — J. Arthur BAIRD, professor emeritus of religion at the College of Wooster died on May 2, in Wooster, OH, at the age of 71. Baird was the founder and senior editor of The Computer Bible. Several books were among his other more important publications, including The Justice of God in the Teaching of Jesus (1963), Audience Criticism and the Historical Jesus (1969), and The Compara- tive Analysis of the Gospel Genre. — Ronald P. HUNTINGTON, professor of religion and philosophy at Chapman University, died in Santa Ana, CA, on May 15. — James L. ADAMS, professor of divinity emeritus at Harvard Divinity School, died on July 26 at the age of 92. Professor of Ethics at Harvard from 1956 until 1968, Adams had served as an official observer during the Second Vatican Council. He is noted for his translation and interpretation of the works of Ernst Troeltsch and Paul Tillich, and was particularly influential in the develop- ment of the latter’s influence upon American theological thought. Among his many books were An Examined Faith: Social Context and Religious Commitment (1991) and the autobiography which he completed shortly before his death, Not Without Dust and Heat. — At the age of 87, Walter J. SCHMITZ, S.S., died on October 20 in Catonsville, MD, where he had resided for the last several years of his life. Widely revered as a preeminent liturgist prior to Vatican Council II and in the years immediately following the council, Schmitz had joined the faculty of the School of Sacred Theology at the Catholic University of America in 1950. He retired from the university in 1973, but served in an emeritus capacity until 1986. He served as dean from 1961 to 1970, and then again, as acting dean, from 1971 to 1973. Most of the liturgical manuals in use in the United States in the 50s and 60s had carried his name on the title page. In his memory, the Walter J. Schmitz Chair of Liturgical Studies is to be established at the Catholic University of America. — Antwerp-born Joseph DONCEEL, S.J., died at Fordham University on December 15 at the age of 88. Known for his work in psychology, philosophy, and theology, Donceel began his academic career at Loyola of Baltimore. He was named to the Fordham faculty in 1944 and retired in 1972. Through his lectures, publications, and translations, Donceel was instrumental in bringing knowledge of such European theologians as Karl Rahner to North America. — On December 24, death claimed John Eastburn BOSWELL, the A. Witney Griswold Professor of History at Yale University. Chairman of Yale’s Depart- ment of History from 1990 until 1992, Boswell rocked the scholarly world with his 1980 publication of Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe From the Beginning of the Christian Era to the Four- teenth Century. He did so again in 1994, with the publication of Same-Sex Unions in Premodern Europe, around which controversy continued to rage at the time of his death. Based on a study of sixty 8th to 16th century manuscripts, this book advanced the claim that same sex unions were ritualized in the medieval church.

PUBLICATIONES. — The Biblical Archaeology Society has published the second edition of Who’s Who in Biblical Studies and Archeology, with a 1993 date. ÉTATS-UNIS – GRANDE BRETAGNE 293

Fairly comprehensive in its listing of scholars from the United States, the volume offers biographical sketches of biblical scholars living in about fifty different countries. — The Crossroad Publishing Company has honored Elisabeth SCHÜSSLER FIORENZA for editing a two volume series, whose interest is a feminist reading of the scriptures: Searching for Scriptures: A Feminist Introduction and Searching the Scriptures: A Feminist Commentary. The Continuum Publishing Company conferred its first Continuum Book Award, accompanied by a substantial mone- tary prize, upon Schussler Fiorenza for her 1994 volume, Jesus: Miriam’s Christ, Sophia’s Prophet. Critical Issues in Feminist Christology. — Doubleday has published the second volume of John P. MEIER’s monu- mental trilogy on the Historical Jesus: A Marginal Jew: Rethinking the Histori- cal Jesus, 2: Mentor, Message, and Miracles, 1994. More than a thousand pages in length, the work has been praised as a valuable counterweight to the flow of literature produced by members of the Jesus Seminar. Meier’s book is a compan- ion to his 1991 volume, which treated the roots of the problem and the person of the historical Jesus. — A major moment in the world of publication was the appearance in print of the long-awaited Catechism of the Catholic Church. Published simultaneously by several houses, the English-language translation of the Catechism appeared almost two years after the promulgation of John Paul II’s Apostolic Constitution, “Fidei Depositum” and the publication of the Catechism in other languages. The delay in the English-language translation resulted from objections to the original translation which had been made by those who were offended by its systematic attempt to use gender-inclusive language and otherwise render the text in a con- temporary idiom. R.F. COLLINS

NATIONS UNIES. — Au cours de la 49ème session de l’Assemblée générale de l’O.N.U., Mgr Renato R. Martino, Observateur permanent du Saint-Siège à New York, intervint sur le thème des réfugiés, des rapatriés et des personnes en dépla- cement. Il déclara que «le développement est beaucoup plus qu’une assistance. C’est un droit». Car «le véritable développement ne se réalise pas seulement lorsque les nations riches assistent les pays en voie de développement par le biais des aides, mais lorsque tous les peuples et nations prennent conscience de leur interdépendance et, comme une famille, reconnaissent leurs devoirs et responsa- bilités envers chaque membre, en particulier envers ceux qui sont les plus vulné- rables». (Texte: L’Osservatore Romano, éd. hebd. franç., 27 décembre 1994, p. 8.) G.T.

GRANDE BRETAGNE

DÉCES. — Le journaliste anglais Peter Hebblethwaite est décédé à Oxford en décembre 1994. Né à Manchester en 1930, il entra chez les Jésuites à l’âge de 18 ans. Il demeura vint-cinq ans dans la Compagnie, qu’il quitta en 1974. Il est connu pour son ample documentation relative aux milieux ecclésiasti- ques, aux débats conciliaires, à la papauté. On lui doit notamment le livre Jean XXIII, le Pape du Concile (Paris, Le Centurion, 1988; trad. de l’original anglais datant de 1984), œuvre considérable de 598 p. Il publia aussi une biographie de Paul VI: Paul VI: The First Modern Pope, Londres, Harper Collins, 1993, IX-749 p. 294 CHRONICA

HONGRIE

NOUVELLE UNIVERSITÉ. — En octobre 1994, une université catholique romaine, à vocation œcuménique, a été officiellement inaugurée près de Budapest, sur le site d’une ancienne base militaire soviétique. Elle a été officiellement reconnue par le Parlement hongrois et par le Vatican. En prononçant son discours inaugu- ral, le recteur Ferenc Gal a souligné que le programme des deux Facultés exis- tantes – la théologie et les lettres – seraient conduites dans un «esprit œcumé- nique». L’Université accueillera également des membres des communautés réformées et luthériennes de Hongrie, qui représentent 22% de la population du pays. Une plus petite université, calviniste, fondée il y a deux ans, attend d’être reconnue par le gouvernement. Elle comprend également deux Facultés: théolo- gie et lettres.

ISRAËL

STATUT DE JÉRUSALEM. — Le 23 novembre 1994, les chefs des Communautés chrétiennes à Jérusalem se sont réunis pour réfléchir sur le statut de la Ville sainte. Ils estiment que «les chrétiens locaux, non seulement en tant que chré- tiens, mais aussi comme tout citoyen de la Ville sainte, religieux ou non, doivent jouir des mêmes droits fondamentaux pour tous, droits sociaux et culturels, poli- tiques et nationaux». En fait, «tout cela suppose un statut juridique et politique spécial pour Jérusalem, qui en reflète l’importance et la signification univer- selle». Enfin, «ce statut, établi par les autorités politiques et religieuses locales, devrait être garanti aussi par la communauté internationale» (Texte: La Docu- mentation catholique, no 2108 du 15 janvier 1995, p. 85-87). G.T.

ITALIE

NECROLOGIAE. — Albert DEBLAERE s.j. died on July 31, 1994 in Rome at the age of 78. He was professor emeritus of history of Christian spirituality at the Pontifical Gregorian University in Rome, where he taught since 1962. His field of research was the spirituality of the Middle Ages and the Early Modern Times, particularly the Flemish Mystic writers and the Modern Devotion. Among his publications we mention his doctoral dissertation on De mystieke schrijfster Maria Petyt (1623-1677) (Gent, Koninklijke Vlaamse Academie voor Taal en Letterkunde, 1962), Maria Petyt, écrivain et mystique flamande (Carmelus 26, 1979, 3-76), Témoignage mystique chrétien (Studia Missionalia 26, 1977, 117- 147). He published several articles in the Dictionnaire de Spiritualité and the Dizionario degli Istituti di Perfezione. His influence on the development of the research on Johannes Ruusbroec in the Ruusbroecgenootschap of Antwerp deserves special mentioning. J.E. VERCRUYSSE

— Le Cardinal Pietro PAVAN est décédé à Rome le 26 décembre 1994, à l’âge de 91 ans. Avec lui disparaît une des grandes figures de l’Église italienne de ce siècle. Né en 1903, il s’intéressa rapidement à l’enseignement social de l’Église. Le rôle qu’il joua dans la composition de la célèbre Encyclique de Jean XXIII, Pacem in terris, est aujourd’hui reconnu. De même que son influence marquante dans l’élaboration de la Déclaration de Vatican II sur la liberté civile et sociale en matière religieuse. Il fut également engagé dans la préparation de la Constitution conciliaire Gaudium et spes. G.T. HONGRIE – PAYS-BAS 295

MOZAMBIQUE

VERS LA CRÉATION D’UNE UNIVERSITÉ CATHOLIQUE. — Le 29 mars 1993 la Conférence Épiscopale du Mozambique a publié une «Déclaration d’intentions sur l’Université Catholique du Mozambique». Les temps lui paraissaient en effet suffisamment mûrs pour lancer une telle initiative de nature, déclarait-elle, «à avoir des répercussions extrêmement positives sur l’avenir non seulement de l’Église mais aussi de toute la société mozambicaine». Dans une audience, accor- dée à une délégation de la Conférence Épiscopale, le 8 mai de la même année, le Président de la République a marqué son accord à l’initiative et l’a encouragée. Pour le moment il existe trois institutions d’enseignement supérieur au Mozambique, toutes les trois localisées dans la capitale Maputo qui est située à l’extrême Sud du pays. La fondation de l’Université Catholique devrait entre autres faciliter l’accès à l’enseignement supérieur aux étudiants originaires du Centre et du Nord. Dans l’immédiat, l’on prévoit la création de deux Facultés à Nampula (au Nord), celle de Droit et celle des Sciences de l’Éducation, ainsi que la création de deux autres à Beira (au Centre), celle des Sciences Administratives et celle des Sciences de la Santé. Toutes ces Facultés pourront bénéficier de l’appui technique de l’Université Catholique du Portugal. Quant aux Facultés de Théologie et de Philosophie, les bases en sont déjà jetées respectivement au Grand Séminaire Pie X à Maputo, déjà affilié à l’Université Urbanienne de Rome, et au Séminaire Saint-Augustin de Matola qui le sera bientôt également. Malgré ses abondantes ressources naturelles, le Mozambique (783.000 km2, 16 millions d’habitants) est, après 17 ans de guerre civile, un des pays les plus pauvres du monde. L’influence de l’Église catholique est restée grande dans cette ancienne province portugaise d’Outre-mer, ce qui lui a permis de jouer un rôle médiateur dans l’accord de paix qui a été signé à Rome en octobre 1992. A.V.

PAYS-BAS

COLLOQUIA. — Naar aanleiding van het verschijnen van de bundel Bedevaart en pelgrimage: Tusssen traditie en moderniteit (ed. J. PIEPER, et al.), Baarn, 1994, werd op het Universitair Centrum voor Theologie en Pastoraat te Heerlen (ressor- terend onder de Katholieke Universiteit te Nijmegen) op 21 januari 1994 een stu- diebijeenkomst over dat onderwerp gehouden. De sprekers waren J. Pieper, J. van Belzen, P.-J. Margry en P. Post. De referaten worden t.z.t. gepubliceerd. — Het liturgisch centrum van de Theologische Faculteit Tilburg organiseerde op 3 maart 1994, bij gelegenheid van het afscheid van G.M. Lukken als hoogle- raar in de liturgie en sacramententheologie, een symposium over «Toekomst, toen en nu». Sprekers waren G. Broekhuijsen, H. Wegman, A. Vernooij. De referaten zijn gepubliceerd in de bundel Toekomst, toen en nu. Beschouwingen over de ontwikkeling en de voortgang van de liturgievernieuwing (ed. L. VAN TONGEREN), Heeswijk-Dinter, 1994. — Het Werkgenootschap van Katholieke Theologen in Nederland besteedde op 11 maart 1994 in ’s-Hertogenbosch zijn voorjaarsbijeenkomst aan het thema «Het potentieel aan geweld in de joods-christelijke traditie». De referaten waren van M. Coolen, J. Holman en T. van den Hoogen. — De Acht Mei Beweging hield op 7 mei 1994 te Zwolle haar tiende bijeen- komst. E. Schüssler Fiorenza was de hoofdspreekster. Zij besprak de feministi- sche implicaties van de hedendaagse ecclesiologie. 296 CHRONICA

— Het Dominicaans Studiecentrum voor Theologie en Samenleving te Nijme- gen hield op 9 mei 1994 een discussiebijeenkomst over de resultaten van femi- nistisch exegetisch en hermeneutisch onderzoek. Spreeksters waren E. Schüssler Fiorenza, J. Bekkenkamp en M. de Groot. — De groepering Contact Rooms-Katholieken hield op 11 juni 1994 te Utrecht zijn jaarlijkse bijeenkomst. Bisschop H. Wiertz van Roermond hield een rede over Veritatis Splendor. — De Studentenkerk van de Katholieke Universiteit te Nijmegen wijdde op 18 juni 1994 naar aanleiding van het boek Religie in fragmenten van J.A. VAN DER VEN en B. BIEMANS, Kampen, 1994, een studiebijeenkomst aan het thema van de religieuze individualisering. Sprekers waren J.W. van Deth, O. Schreuder, J.A. van der Ven en R. de Moor. De bijdragen kunnen besteld worden op het secretariaat van de Studentenkerk. — De Katholieke Universiteit Nijmegen vierde op 12 november 1994 de tach- tigste verjaardag van haar emeritus hoogleraar dogmatische theologie Edward SCHILLEBEECKX met een symposium over «Religie: dynamiek in de cultuur. Hoe ver staan we». Dit mocht zich verheugen in een overweldigende belangstelling. Een groot aantal sprekers, senioren en junioren, van buiten en binnen de KU, lichtte het onderwerp toe: G. Vergauwen (Fribourg), J. Taels (Antwerpen), P. Sars (K.U. Nijmegen Letteren), M. Bouwens, P. Chatelion Counet en K. van Hoever (allen K.U. Nijmegen Theologie). De teksten worden uitgegeven.

PROMOTIONES. — Nog in 1993: J.C. BASTIAANS (o1957), Interpretaties van Jesaja: Een intertextueel onderzoek naar de lijdende knecht in Jes. 53 (MT/LXX) en in Luc. 22:14-38, Hand. 3:12-26; Hand 4:23-31 en Hand. 8:36-40 (Theologi- sche Faculteit Tilburg; promotores: W.J.C. Weren; W.A.M. Beuken). – J. BEK- KENKAMP (o1955), Canon en keuze: Het bijbelse Hooglied en de Twenty One Loves Poems van Adrienne Rich als bronnen van theologie (Univ. van Amster- dam; promotores: M. Bal, J.T. Witvliet). -- H.S. BENJAMINS (o1964), Eingeord- nete Freiheit: Freiheit und Vorsehung bei Origenes (R.U. Groningen; promoto- res: J. Roldanus, W.A. Bienert). -- H. BOERSMA (o1961), A Hot Pepper Corn: Richard Baxter’s Doctrine of Justification in Its Seventeenth Century Context of Controversy (R.U. Utrecht; promotor: C. Graafland). – K. BUTTING (o1959), Die Buchstaben werden sich noch wundern: Innerbiblische Kritik als Wegweisung feministischer Hermeneutik (Univ. van Amsterdam; promotores: R. Zuurmond, K.A. Deurloo). – M.A.C. DE HAARDT (o1954), Dichter bij de dood: Feministisch- theologische aanzetten tot een theologie van de dood (Theologische Faculteit Til- burg; promotor: N. Schreurs). – J.J. DE LANGE (o1946), Vrijwilligers in de jonge- rencatechese: Een praktisch-theologisch onderzoek naar aspecten van hun begeleiding (Theol. Univ. Kampen; promotores: K.A. Schippers, G.D.J. Dinge- mans). – J.J.W.D. DE VRIES (o1944), De dwang van het systeem: Diagnose en remedie bij Habermas en Adorno (Univ. van Amsterdam; promotor: A.F. de Jong). – C. HACK (o1928), Groter dan ons hart: De verhouding van God en mens bij Karl Barth en Emmanuel Levinas met het oog op het nieuwe tijdsdenken (Univ. van Amsterdam; promotores: N.T. Bakker, A.F. de Jong). – H.W. HAVE- LAAR (o1961), The Coptic Apocalypse of Peter (Nag Hammadi Codex VII 3): Text Edition with Translation, Commentary and Interpretative Essays (R.U. Gro- ningen; promotores: G.P. Luttikhuizen, H.-M. Schenkel). – H.J.M. SCHOOT (o1958), Christ the Name of God: Thomas Aquinas on Naming Christ (Kath. Theol. Univ. Utrecht; promotor: F.J.A. de Grijs). – N.A. SCHUMAN (o1936), PAYS-BAS 297

Gelijk om gelijk: Verslag en balans van een discussie over goddelijke vergelding in het Oude Testament (V.U. Amsterdam; promotores: H. Leene, C. Houtman). – E. VAN DER SLUIS (o1951), Noordmans’ vroege theologie: Inzet en breuklijnen in de eerste fasen van zijn denken (Theol. Univ. Kampen; promotores: N.T. Bak- ker, G.W. Neven). – D. VAN EGMOND (o1947), Body, Subject and Self: The Pos- sibilities of Survival after Death (R.U. Utrecht; promotor: V. Brümmer). – A.S.L. WOUDENBERG (o1953), Kairos en het eeuwige nu: Een onderzoek naar de verhouding tussen het presentische en het futurische in Tillich’s theologie van de geschiedenis (Theol. Univ. Kampen; promotores: G.W. Neven, G.H.T. Blans). — In 1994: C. BAKKER (o1963), Media in het godsdienstonderwijs: Een onder- zoek naar de betekenis van de informatie-technologie voor het onderwijs op scho- len voor voortgezet onderwijs (R.U. Utrecht; promotores: T.G.I.M. Andree, G. Kanselaar). – O. BOERSMA (o1960), Vluchtig voorbeeld: De Nederlandse, Franse en Italiaanse vluchtelingenkerken in Londen, 1568-1585 (Theol. Univ. Kampen; promotores: A.J. Jelsma, J.J. Woltjer). – H. BURGGRAAFF (o1940), In de schaduw van de levensboom: Naar een intuïtief-religieuze benadering binnen de individuele godsdienstige ontwikkeling (R.U. Utrecht; promotor: T.G.I.M. And- ree). – P. DE HAAN (o1956), Van volgzame elitestrijder tot kritische gelovige: Geschiedenis van de Katholieke Actie in Nederland (1934-1966) (Kath. Theol. Univ. Utrecht; promotores: J.Y.H.A. Jacobs, E.M.V.M. Honée). – A.H. DE JONGE (o1943), Missie en politiek in Oostelijk Afrika: Nederlandse missionarissen en Afrikaans nationalisme in Kenya, Tanzania en Malawi 1945-1965 (K.U. Nijme- gen; promotor: A.H. de Jong). – C.G.J. DE JONGE (o1947), Economische theo- logie als kritiek van natuurlijke theologie: Een studie over de theologie van A.Th. van Leeuwen (R.U. Leiden; promotores: G.H. ter Schegget, H.D. van Hoogstraten). – G.J.N. DE KORTE (o1955), Mogelijkheden en grenzen van de theologie van het Woord, met name van Eduard Thurneysen, voor het katholieke pastoraat (Kath. Theol. Univ. Utrecht; promotores: M.J.G. van der Velden, H.W.M. Rikhof). – W.H. DEN OUDEN (o1919), Kerk onder patriottenbewind: Kerkelijke financiën en de Bataafse Republiek (R.U. Groningen; promotor: F.R.J. Knetsch). – J.H.M. EVERS (o1957), Pastoraat en bedevaart: Een onderzoek naar het pastorale aanbod in het kader van de devotie tot Sint Gerardus Majella en de bedevaart naar Wittem, met bijzondere aandacht voor het zangrepertoire (K.U. Nijmegen; promotor: A.J.M. Blijlevens). – D.H. HAK (o1944), Stagnatie in de Nederlandse godsdienstwetenschap 1920-1980: De bijdragen van Gerardus van der Leeuw, Fokke Sierksma en Theo P. van Baaren aan de godsdienstweten- schap (R.U. Groningen; promotor: J.N. Bremmer). – A.G. HOEKEMA (o1941), Denken in dynamisch evenwicht: De eenwordingsgeschiedenis van de nationale protestantse theologie in Indonesië (ca. 1860-1960) (R.U. Leiden; promotores: M.R. Spindler, J.A.B. Jongeneel). – D. JANSEN (o1937), Op zoek naar nieuwe zekerheid: Negentiende-eeuwse protestanten en het spiritisme (R.U. Groningen; promotor: F.R.J. Knetsch). – K.D. JENNER (o1941), De perikopentitels van de geïllustreerde Syrische Kanselbijbel van Parijs (MS Parijs, Bibliothèque Natio- nale, Syriaque 341): Een vergelijkend onderzoek naar de oudste Syrische periko- penstelsels (R.U. Leiden; promotor: A. van der Kooij). – P.J.G. JEROENSE (o1961), Theologie als zelfkritiek: Een onderzoek naar de missionaire theologie van Arend Th. van Leeuwen (R.U. Utrecht; J.A.B. Jongeling). – A.J. JONKER (o1950), De Gereformeerde Kerken en «arbeiders» (V.U. Amsterdam; promoto- res: G. Dekker en Wessels). – P. KLEINGELD, Geschichtsphilosophie bei Kant: Rekonstruktion und Analyse (R.U. Leiden; promotor: H.J. Adriaanse). – 298 CHRONICA

L. LAGENDIJK (o1965), De weerglans der verkiezing: Over Karl Barths Kirchliche Dogmatik II 2 § 34, «De Verkiezing van de Gemeente» (Univ. van Amsterdam; promotores: R. Zuurmond, N.T. Bakker). – M.M. NYIMI (o1953), Inversion cul- turelle et déplacement de la pratique chrétienne africaine: Préface à une théologie periphérique (K.U. Nijmegen, promotor: P.H.J.M. Camps). – E.M. PLANTIER (o1951), Door de dood omvangen: Elisabeth Kübler-Ross en het pastoraat (R.U. Utrecht; promotor: M.J.G. van der Velden). – A. POLHUIS (o1946), Lotgenoten en bondgenoten? Mogelijkheden van coalitievorming in oude stadswijken. Een bij- drage vanuit de Kerk (R.U. Amsterdam; promotores: G.H. ter Schegget, F. Bovenkerk). – R. SCHMITT (o1964), Philistäische Terrakottafigurinnen: Archäolo- gische, ikonographische und religionsgeschichtliche Beobachtungen zu einer Sondergruppe palästinischer Kleinplastik der Eisenzeit (R.U. Groningen; promo- tor: E. Noort). – H.A. SPEELMAN (o1953), Calvijn en de zelfstandigheid van de kerk (V.U. Amsterdam; promotores: C. Augustijn, F.P. van Stam). – L. TEN KATE (o1958), De lege plaats: Revoltes tegen het instrumentele leven in Batailles atheologie (Kath. Theol. Univ. Utrecht; promotores: T.H. Zweerman, H.A.M. Manschot). – A. VAN DER KOOI (o1960), Het heilige en de Heilige Geest bij Noordmans: Een schets van zijn pneumatologisch ontwerp (Theol. Univ. Kam- pen; promotor: G.W. Neven). – F.J.S. WIJSEN (o1956), «There is Only One God»: A Social-Scientific and Theological Study of Popular Religion and Evan- gelization in Sukumaland, Northwest Tanzania (K.U. Nijmegen; promotores: R. van Rossum, G. van Tillo). – H.S. ZAMUEL (o1946), Johannes King: Profeet en Apostel van het Surinaamse Bosland (R.U. Utrecht; promotores: J.A.D. Jonge- neel, H.U.E. Thoden van Velzen). W.A.M. BEUKEN

SOUDAN

TRADUCTION DE LA BIBLE. — Pour la première fois, une Bible en langue arabe a été imprimée. C’est le Centre pastoral, liturgique et catéchétique (PALICA) de l’archidiocèse de Khartoum qui s’est chargé de l’impression du Nouveau Testa- ment. Étant donné la difficulté d’importer des livres religieux non islamique au Soudan et estimant nécessaire de disposer de Bibles catholiques en langue arabe, – et avec notes d’explication, – pour les maîtres d’écoles, les catéchistes, les étu- diants ainsi que les travailleurs pastoraux, le Centre PALICA va les imprimer sur place, en utilisant le Nouveau Testament que les Jésuites au Liban ont traduit en 1989, avec les notes de la Bible de Jérusalem. Mais cette Bible ne pourra être vendue hors du pays. G.T.

SOUTH AFRICA

DÉCES. — Winsome MUNRO died in Johannesburg, in her native South Africa, on June 2 at the age of 68. Having left South Africa in 1965 because her anti- apartheid activities, Munro settled in the United States where she matriculated at New York’s Union Theological Seminary and later received a doctorate from Columbia University. Cf. Authority in Paul and Peter: The Identification of a Pastoral Stratum in the Pauline Corpus and 1 Peter (SNTS MS, 45), Cambridge, University Press, 1983. VIII-226 p. Her academic career then took her to Siena College in Loudonville, NY, the University of Dubuque Theological Seminary, SOUDAN – ZAÏRE 299

Luther College, and St. Olaf College, where she was eventually named assistant professor emeritus. Known especially for her scholarly articles on New Testa- ment passages pertaining to the role of women, Munro had completed a book on Jesus Born a Slave just prior to her death. R.F.C.

ZAÏRE

FACULTÉS CATHOLIQUES DE KINSHASA. — L’ouverture de l’année académique 1994-95 a eu lieu comme prévu le 15 octobre 1994. Le corps académique se com- pose maintenant de 29 professeurs à temps plein (26 Zaïrois et 3 non Zaïrois) et de 10 chefs de travaux et assistants. Au total 858 étudiants se sont inscrits pour la nouvelle année académique: 212 à la Faculté de Théologie, 206 à celle de Philo- sophie, 380 à celle de Sciences et Techniques de Développement et 60 à celle de Communications Sociales. Signalons également la parution de Églises et Démo- cratisation en Afrique. Actes de la Dix-neuvième Semaine Théologique de Kin- shasa du 21 au 27 novembre 1993, Kinshasa, Fac. Cath. de Kinshasa, 1994, 358 p. (cf. ETL 70, 1994, p. 257).

COLLOQUES INTERNATIONAUX DE SPIRITUALITÉ. — Du 13 au 16 janvier 1992 le Centre «Theresianum» des Pères Carmes de Kinshasa a organisé un colloque international sur Saint Jean de la Croix et la mystique en Afrique. Les actes en ont été publiés aux éd. Boabab à Kinshasa en 1993: D. ZUAZUA (éd.), La mys- tique africaine. Actes du colloque international à l’occasion du IVme centenaire de la mort de Saint Jean de la Croix, 372 p. Ils contiennent une vingtaine de contributions, les traditions spirituelles africaines s’y trouvent confrontées à la mystique et à la spiritualité de Jean de la Croix. Un deuxième colloque a eu lieu au même endroit du 10 au 12 janvier 1994. Les actes en ont également déjà été publiés: La prière africaine, Kinshasa, éd. Boabab, 1994, 300 p. Un troisième colloque se tiendra du 4 au 7 février 1996. Il aura pour thème Thérèse et la mis- sion. Les organisateurs veulent préparer ainsi la célébration en Afrique du cente- naire de la mort de Thérèse de Lisieux († 1897) patronne des missions. Leur but est de mettre en relief la dimension contemplative de la mission. A.V.