A Debate on Method in Old Testament Exegesis. (Oudtestamentische Studiën, 34.) Leiden – New York – Köln, Brill, 1995

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J.C. DE MOOR (ed.) Synchronic or Diachronic? A Debate on Method in Old Testament Exegesis. (Oudtestamentische Studiën, 34.) Leiden – New York – Köln, Brill, 1995. (16≈24,5), VIII-255 p. ISBN 90-04- 10342-2. This volume contains the papers read at the ninth joint meeting of the “Oudtes- tamentische Werkgezelschap in Nederland en in België” and the “British Society for old Testament Study” in August 1994. J. Barr opens the collection with a highly theoretical paper on the synchronic, the diachronic, and the historical. In the following contribution W. Beuken applies the theory to Is 28. In a mildly destructive mood, R.P. Carroll confronts Jer 23,22 with 25,3-7, and 25,9; 27,6 with 51,34. The title idby given to Nebuchadnezzar in 25,9 and 27,6 is hardly compatible with his description as a brutal beast in 51,34. In the summary in 25,3-7 Jeremiah appears to put himself on one line withe the prophets he severely condemned in 23,22. Diachrony allows to explain these discrepancies, synchrony does not. D. Clines presents a workshop on synchronic, diachronic, and beyond. M. Dijkstra offers a synchronic reading of the Bileam story and discovers in it a help to date the text. J. Hoftijzer gives some linguistic remarks to the topic. He searches for indicators that certain text parts were not written by the same author or at least not by one author at a particular moment in his life and argues that a distinction of idiolects is possible on the basis of interchangeable grammatical constructions and/or lexematic semantic elements. P.M. Joyce offers an excellent survey of recent scholarship in the field of Ezekiel studies. He detects a growing scepticism about the diachronic task. One of the examples referred to is Ez 17,22-24. Here, as more generally, Joyce finds it difficult to decide what really does constitute evidence of secondary addition. It is often assumed that this more optimistic passage can not be from the hand of Ezekiel because it is inconsistent with the prophet’s own theology. Joyce rightly notices that the danger of built-in assumptions dictating results is evident, especially where theology is involved. Different criteria are to be used side by side. I am convinced that the passage in question offers a good test case. The vocabulary and style at the beginning of the section are clearly conceived as parallel with the vocabulary and style of the first part of the parable at the beginning of the chapter. On the other hand, there are remarkable differences, not only on the level of contents or theology, but also in matters of style and terminology. In contrast with the parable at the beginning, the final section in v. 22 confuses symbol and symbolized. An example may illustrate this. Whereas in the opening parable the eagle, symbolizing the Assyrian king, plucks off a twig of the tree, symbolizing Israel, in v. 22 the actors are the Lord himself, without the interference of a symbol, and the tree symbolizing Israel. We leave Ezekiel and turn to the other contributions in the volume. Using Gen 15 and the “land” in the deuteronomistic tradition as a testcase, E. Noort defends the historical and theological necessity of a diachronic approach. In his introductory remarks he draws attention to some developments inside the field of historical-critical exegesis: (1) the automatism of dating by absolute chronology has disappeared, (2) within historical-critical exegesis the support of classical source criticism is crumbling, (3) in classical historical-critical exegesis the student was trained to look for discrepancies, antitheses, and 436 RECENSIONES changes of the subject; synchronic analysis showed the possibility of unity despite these signals of disunity, (4) the new emphasis is on redaction criticism. The aim is no longer to reach the original words of the prophet or of the original author, but to understand why and how texts were put together into their canonical shape. J.W. Rogerson re-examines some aspects of De Wette’s work in the light of the more recent discussions of literary theory. Reading Nahum, K. Spronk tries to demonstrate that the diachronic analysis clearly benefits from an elaborate synchronic analysis which gives the text to prove its coherence. E. Talstra offers synchronic and diachronic observations on Deut 9–10 and pleads in favour of an order or hierarchy of the methods applied and of the data observed, indicating their power of argument. J.W. Williamson views synchronic and diachronic in Isaian perspective, starting from the observation that it is now commonplace to read studies of verbal, thematic and structural links between the major parts of the book which used to treated in complete isolation from each other. Finally, E.J. van Wolde studies Gen 24 in diachronic and synchronic perspectives. In general the contributions to the present work are of a high scholarly quality. They all deal with the same topic and are ordered alphabetically according to the names of the authors. One may regret the lack of a more systematic approach. Some repetitions could not be avoided. Most of the participants plead against an exclusive use of either the diachronic or the synchronic methods. The volume should be recommended reading for students in biblical exegesis. It will also offer food for thought for trained scholars. Indexes of authors and biblical passages enhance its usefulness. J. LUST

Walter DIETRICH – Martin A. KLOPFENSTEIN (ed.) Ein Gott allein? JHWH-Verehrung und biblischer Monotheismus im Kontext der israelitischen und altorientalischen Religionsgeschichte. (Orbis Biblicus et Orientalis, 139.) Freiburg (Schweiz), Universitätsverlag; Göttingen, Vandenhoeck & Ruprecht, 1994. (16≈23,5), 603 p. ISBN 3-7278-0962-0; 3-525-53774-3. FS 125; DM 125; ÖS 1138. The present volume contains the proceedings of a symposium held in Bern in 1993. In a way it is an updating of an earlier and less voluminous publication entitled: Monotheismus im Alten Israel und seiner Umwelt (Freiburg, 1980), which was the result of a symposium in Zürich, organised by a different institution. In his introduction to the theme W. Dietrich addresses some general questions concerning the origins and relevance of monotheism in Israel. A first series of papers then deals with basic themes concerned with monotheism in its historical framework, and monotheism in the context of the history of religions. The authors are: F. Stolz, A. Michaels, N.P. Lemche, and R. Albertz. A second series is devoted to more specific topics in the realm of archaeology and epigraphy. Ze’ev Meshel (all too) briefly discusses two aspects of the finds at Kuntillet ‘Agrud: the names of the gods mentioned in the inscriptions, and the palpable influence of the Northern Kingdom on the site. W. Dever seeks to reconcile the differing textual and artifactual data concerning Israel’s religion. A. Lemaire presents a very helpful survey of the meagre, but important, epigraphic evidence related to gods and goddesses in Syro-Palestine around 1000-500 B.C. Finally, T. Mettinger finds a West-Semitic context for the Israelite phenomenon of ani- conism. A third series of essays confronts YHWH with the gods of Canaan. J. Day and M.S. Smith offer a general survey of the relationship which existed in ancient Israel between YHWH and the other gods. Three other papers focus on the relationship with particular gods or goddesses: Asherah (J.M. Hadley), the RECENSIONES 437

Sun god (O. Keel and C. Uehlinger), Baalsamem (H. Niehr). A fourth series of contributions searches for traces of a developing monotheism in Israel. In this context V. Fritz studies five compounds used as a divine name in the pre-priestly stories of the patriarchs: jly la, iar la, çiba iela la, larwi iela la, la-hb la. A. de Pury returns to Hos 12 and finds there a conflict between tribal Jacob traditions and prophetic traditions promoting pure Yahwism (see 12,13 and 14 respec- tively). In a more encompassing study of Hosea J. Jeremias makes similar observations. Hosea is not the first protagonist of the Yahweh-alone movement defending pure Yahwism against the threat of a polytheistic Baal religion in the regions sur- rounding Israel. In the Book of Hosea, and even more so in Jeremiah and in Dtr, the name Baal does not represent one of many gods, it is an abstract notion standing for Israel’s wrong religious attitude towards God in which Yahweh is reduced to an object. The name Baal is opposed to the name Yahweh which stands for a correct religious attitude in which God’s electing and redeeming interventions are basic. Jeremias’ well balanced views open new perspectives for the history of Israel’s religion. W. Dietrich reflects on the prophetic movement in the eighth and seventh centuries, an opposition party fighting the ruling power structures of their times. It opposed syncretism and despotism imposed by their national rulers, as well as the imperialism of the Assyrian invaders. O. Loretz focuses on the first commandment and the prohibition of images. The explicit formulation of the belief in one God and the prohibition to make an image of this God are to be dated in the exilic or post-exilic times. The concluding section opens with two papers on monotheism and the feminine figure Sophia. M.Klopfenstein explores the theme from a feministic point of view. B. Lang offers food for thought comparing Christology and Sophia traditions against the background of a certain “duotheism”. A third and last paper deals with monotheism and angelology (K. Koch). The collected papers offer a valuable contribution to the study of the history of Israel’s religion. The author’s are specialists in their field and present guiding insights. Registers of themes and biblical and non-biblical passages enhance the value of the volume. J. LUST

Caetano MINETTE DE TILLESSE. O Deus pelas costas: Teologia narrativa da Bíblia. (Revista Bíblica Brasileira, 12. Número Especial 1-2-3.) Fortaleza, Editora Nova Jersalém, 1995. (16≈22,5), 495 p. Minette de Tillesse is well-known for his pilote study on the Sections ‘tu’ et sections ‘vous’ dans le Deutéronome (1962). He continues his scholarly work in Brasil where he runs his own periodical. He devoted the entire volume of this year to biblical theology. The first part deals with the phenomenon called “biblical theology”. The author first draws attention to the fact that the field of biblical theology has been cultivated mostly in protestant circles. He then describes its history beginning with J.P. Gabler in 1787. A third chapter discusses methodological questions. The first part concludes with a presentation of the author’s own views on problems, methods and feasibility of biblical theology. In the second part the author develops a narrative theology of the Bible calling it a negative theology. The first chapter exposes and discusses Martin Noth’s views on the theology of the Deuteronomist. The second part turns to the theology of the Yahwist, the Pentateuch, and the views of G. von Rad, and his successors, in these matters. For each section the author provides his readers with an extensive bibliography. The value of the work is enhanced by an index of biblical passages. J. LUST 438 RECENSIONES

F.H. CRYER. Divination in Ancient Israel and Its Near Eastern Environ- ment: A Socio-Historical Investigation. (JSOT Supplement Series, 142.) Sheffield, JSOT Press, 1994. (14≈21,5), 367 p. ISBN 1-85075- 353-9. £ 45; $ 67.50. Two primary difficulties are indicated by the subtitle of this study, “A Socio- Historical Introduction”. In his introduction the author admits that there is no single set of sociological insights that won a general consensus. Similarly, history is a problematic topic. Nevertheless he is convinced that the uncertainties in both fields should not blind us to the fact that they yield a great deal of excellent hypotheses applicable in the study of the phenomenon of divination. In the present work he sets out to investigate first of all the category of magic, as it has been studied by social anthropologists. From this he intends to derive guidelines to apply to the various traditions in Israel and in the Ancient Near East. Finally, conclusions are drawn and suggestions for further research are made. The author proceeds as follows. The concern with magic in the context of a discussion of divination is justified in two ways. First, the phenomenon was assigned to the realm of magic already in antiquity, and second, magic is the more inclusive category. After this brief justification Cryer offers a survey of modern social- anthropological study of divination. He discusses successively the contributions of E.B. Tylor, J.G. Frazer, M. Mauss and H. Hubert, É. Durkheim, B. Mali- nowski, D.L. O’Keefe. Then he turns to the more specific realm of divination in the Ancient Near East. E.E. Evans-Pritchard’s study of the Azande is his model. The reason is that in the society of the Azande divination plays an important role which provides a good basis for comparison with Ancient Near Eastern societies. In contrast with divination in Zande society and among other “primitive” peo- ples, in Mesopotamia it was very much a literate phenomenon. Cryer observes that this may have kept social anthropologists from concerning themselves with it. Ancient Near Eastern societies did not seem sufficiently “primitive”. He is convinced that social anthropology had much to learn from Assyriology and Egyptology, and did not learn it. A major part then of Cryer’s investigation consists of a presentation of the main features of Mesopotamian divination and of its heritage in Egypt and in the Hittite empire. The remaining part of his work is devoted to divination in ancient Israel. He first deals with the problems that plagued earlier studies of the phenomenon. The main one is that scholars have been attempting to understand the socio-historical situation on deuteronomistic premises. They overlooked the fact that the deuteronomistic traditions represent powerful idealisations of the past. An interesting analysis of the terminology indicating forbidden mantic practices leads him to the conclusion that it is not borrowed from Israel’s neighbours. If links there are, they are found in Mesopotamian literature. Most of the terms in question belong to a domestic vocabulary used in a domestic practice. A survey of the practices described in the Bible suggests that Israelite literature made conscious use of various features of all the major genres of Mesopotamian divination literature, with the single exception of literature on astrology. The deuteronomistic and priestly strictures against certain forms of divinations did not imply a total prohibition of the practice of divination, but a means of restricting the practice to those who were “entitled” to employ it. Cryer’s study is a valuable attempt towards a socio-historical evaluation of the written sources on divination in the Bible and in the Ancient Near Eastern literatures. It is his special merit that he tries to avoid the pitfalls which beset the ways of earlier researchers who all too easily assumed that the written documents of the Bible provided direct historical information of the period they were dealing with. Nevertheless, one has the impression that he did not radically RECENSIONES 439 leave the approach followed by his predecessors. When he, e.g., examines how dreams are employed in Israel his attention goes first of all to the dreams of the Patriarchs. No reference is made to the interesting descriptions of the dreams and their interpretations in the Book of Daniel. J. LUST

André WÉNIN. L’homme biblique. Anthropologie et éthique dans le Pre- mier Testament. (Théologies bibliques.) Paris, Éd. du Cerf, 1995. (14,5≈23), 196 p. ISBN 2-204-05094-6. FF 100. In this book the author collects and reworks a series of papers on biblical themes originally delivered to a public of nonspecialists. In these papers he reads and comments a series of classical biblical texts. The first part deals with the creation stories and the binding of Isaac in Genesis. The second part turns to the liberation texts and the Ten Commandments in Exodus. The third part concludes the volume with a discussion of ethical themes. Although the author is clearly not opposed to a more historical approach, in most of the papers his method is syn- chronical. One basic intuition underlies the respective exposés. It is a reaction against a prejudice which holds that the God-Creator in the Old Testament is a superior being condescending towards the human beings which are his creation. These human beings are supposed to be in need of God’s helping hand. In order to receive this help they have to be obedient. According to Wénin, this is the view of the serpent, and not of the creation story as such. A renewed reading of the biblical stories reveals a different picture of the Lord and of his creation. The central notion of these stories is the alliance or covenant in which men and God find each other in a relation of love. J. LUST

Ansgar MOENIKES. Die grundsätzliche Ablehnung des Königtums in der Hebräischen Bibel: Ein Beitrag zur Religionsgeschichte des Alten Israel. (Bonner Biblische Beiträge, 99.) Weinheim, Beltz Athenäum Verlag, 1995. (16,5≈24), 256 p. ISBN 3-89547-073-2. DM 88. — Diss. Bonn, 1994. Promotor: K. Hoheisel. The radical criticism of kingship in Israel is an intriguing phenomenon. The key-texts concerning this topic are to be found in 1 Sam 8–12. In the research since Noth this passage stood at the center of all debate on kingship and deuteronomistic history. According to the traditional position the anti-kingship polemic is late, and historically untrustworthy. The texts in question either came from the deuteronomist himself, or at least reflect his view. Moenikes does not dig deep into the history of past research. His dissertation opens with a succinct presentation of Crüsemann’ views on the topic (1978), and those of Vijola (1977) and Gerbrandt (1986). According to Moenikes these scholars did not sufficiently study the gradual evolution and development of the theme and its relevance for the history of religion. A renewed investigation has to study all the pertinent passages, including not only 1 Sam 8–12, but also Judg 8–9, as well as the relevant texts in Hosea. The analysis of these passages should not only be based on historical literary-critical methods, but also on tradition-historical methods. The first method tries to detect tensions which disturb the unity of the text, allowing the researcher to strip off later additions from the more original layers, eliminating the disturbing elements. The second method does also draw attention to tensions disturbing the coherency of the text. These disturbances however cannot be eliminated. They are caused by (pre-literary) traditions. In a very rigid and systematic way, the author applies these two methods successively to all the texts in question. In his study of the passages taken from the historical books this procedure 440 RECENSIONES leads him to a distinction between an original layer including early traditions which do not contain a radical criticism of kingship in Israel, and later redactions introducing the anti-kingship polemic. The radical criticism of kingship in the editorial layers is inspired by theological motivations. In the wake of the theories of A. Rofé, the basic layer of the texts is attributed to the (pre-dtr) Ephraimite history composed in the northern kingdom before its downfall. In this tradition, critical notes against kingship are inspired by social and economical matters. The respective redactional layers cannot be identified with the dtr editorial works presented in different theories. The first is characterised by its “Yahweh-alone” tendency which it defends on a political level. Therefore it receives the label RAP (Redaktion – Allein – Politik: Redaktion die den Alleinvertretungsanspruch Yahweh’s politisch begründet, p. 167). Its historical background is that of the middle period of the exile. The second redactional layer is characterised by its rejection of human kingship on cultic grounds. Therefore it receives the label RAK (Redaktion – Allein – Kultus, Redaktion die den Alleinvertretungsanspruch Yahweh’s kultisch durchsetzen will, p. 172). It must have originated shortly after RAP. The analysis of Hosea leads to similar results. This study exhales a sharp criticism of the extant theories concerning dtr historiography. Its own proposi- tions are based on historical-critical methods which are applied very rigidly. Rhetorical-critical methods are disregarded. Fokkelman’s work is not even mentioned in the bibliography. The key point of the proposed historical-critical methods, and perhaps also their Achilles-heel, are the “tensions” and their interpretations. Sometimes the reader does not easily see whether the so-called tensions are really there, and whether the proposed interpretation is the only possible one. Also, it is not always easy to see the distinction between tensions caused by traditions, and those caused by literary insertions. J. LUST

Anto POPOVIC. The Election-Rejection of Saul (1 Sam 9,1–11,15; 13,7b- 15a; 15,1-35; 28,3-25). Excerpta ex dissertatione. Roma, Pontifi- cium Institutum Biblicum – Facultas Biblica, 1994. (17≈24), 98 p. Promotor: S. Pisano. The present extractum has been published in order to meet the requirements for obtaining a doctoral degree at the Pontifical Biblical Institute in Rome. The work took its final shape in Sarajevo and in Somabor (Croatia) where the author has been teaching since 1987 at the Franciscan School of Theology during the war in Bosnia. As usual in these publications, the term extractum is to be taken literally. The introduction and two chapters are extracted from the original work. The end of the booklet gives the table of contents, not of the extractum, but of the full thesis. The selected chapters give a tradition-historical analysis of 1 Sam 10,17-25 and 11,1-15. The author’s attention is focused on the composite nature of the passages, and the tensions between the traditional and secondary materials. In the first episode the redactional sections are not deuteronomistic. They are characterised by the prominent role ascribed to Samuel. In the older parts the emphasis is on the role of the people. In as far as the second episode is concerned similar conclusions are reached. J. LUST

Isaac KALIMI. Zur Geschichtsschreibung des Chronisten: Literarisch- historiographische Abweichungen der Chronik von ihren Parallel- texten in den Samuel- und Königsbüchern. (Beihefte zur ZAW, 226.) Berlin – New York, W. de Gruyter, 1995. (16≈23,5), IX-400 p. ISBN 3-11-014237-6. RECENSIONES 441

It is commonly agreed that the Chronicler used as his primary source the books of Samuel and Kings. In the parallel texts, the great majority of deviations is usually assumed to have their origin in the Chronicler, either as part of his theological bias, or otherwise. Up to now, however, no detailed and systematic investigation of these differences seems to be extant. Kalimi’s aim is to fill this gap. In his study of Chronicles and Samuel-Kings, he basically relies on the masoretic text, although, when needed, reference is made to the Septuagint and to the MSS found in the caves of Qumran. The differences between the books of Chronicles and their sources are classified according to the character of the observations made in relation to them. Chapters 1 and 2 deal with historiographical changes, and the final chapter 19 concentrates on literary differences. The chapters in between are ordered according to their affinity with the theme of the first chapters or with that of the last. We take the Nathan prophecy in 1 Chron 17 and its parallel in 2 Sam 7 as an example. This case is first dealt with in chapter two which focuses on historiographical corrections. In 2 Sam 7,1-2 David plans to build a house to the Lord, now that the Lord has “given him rest from all his enemies round about”. This notice is hardly in harmony with verse 11 where the Lord says to David “I will give you rest from all your enemies”, nor with chapter 8,1 where it is said that “after this David defeated the Philistines”. In order to avoid these contradictions the Chronicler omits the statement concerning the rest given to David. He qualifies David as a warrior, and Solomon as a man of peace. In this context, reference could also have been made to 1 Chron 17,10 where the notion of rest is also eliminated (see however chapter 7), and to the Septuagint version of 2 Sam 7,1 where cvn is rendered by katakljronoméw “to inherit”. 1 Chron 17,5 and its parallel in 2 Sam 7,6 are discussed in the third chapter which deals with “additions”. In this passage the Chronicler is said to write in full what his source mentioned in an abbreviated form. 1 Chron 17,13 offers an example of the “omissions” dealt with in chapter four. Since Chronicles presents Solomon consistently as without fault, it prefers to omit 2 Sam 7,14b: “When he commits iniquity, I will chasten him with the rod of men, and the stripes of the sons of men”. The differences between 1 Chron 17,13 and 2 Sam 7,15 are minimal. They are interpreted as a possible attempt towards harmonisation and grouped with the other “harmonisations” discussed in chapter 7. In as far as the verb rvs is concerned, the Septuagint version of Sam does already seem to have read the same verb form as in Chronicles, or does it present its own harmonisation? Another case of harmonisation is detected in 17,10 where the verb cvn used in 2 Sam 7,11, is replaced by ynk, probably in order to obtain an agreement with 18,1 (// 2 Sam 8,1) where the same verb is used in a similar context. The theme of chapter 8 is the characterisation and presentation of the actors. An excursus is devoted to the presentation of David as a private man in 17,1-2 and as a king in 2 Sam 7,1-3. At times the Chronicler transforms his source in order to obtain a text in which the principle “a measure for a measure” can be recognized. An example is found in 17,4. There the Chronicler states emphatically “You will not build me this house” whereas his source in 2 Sam 7,5 has a question “Will you build me a house?”. This transformation results in a kind of parallelism between the refusal of David’s offer to build a house for the Lord, and the promise given to David that the Lord will build for him. Chapter 12 deals with purely stylistic changes where the Chronicler replaces parallel structures by chiasms or vice versa. Sev- eral examples are taken from 2 Sam 7 and its parallel in Chronicles. This brings our probe to an end. Systematically classifying the differences between Chroni- cles and its sources Kalimi succeeded in getting a better grasp of the literary and historiographical techniques of the Chronicler. Kalimi finds the same techniques all over the books of Chronicles, even in the sections which have no parallel in 442 RECENSIONES

Samuel-Kings. This leads him to the conclusion that these books as a whole are the product of one author. Even when in three appendices he admits that the techniques in question are not always applied consistently, and that contradictions are not always avoided, he does not see a reason to change this conclusion. Although one may prefer a different approach in which sections such as 1 Chron 17,1-15 are not dissected, but treated as a unit seen in its context, one must admit that the results of Kalimi’s methodological study are impressive. J. LUST

Kennett E. POMYKALA. The Davidic Dynasty Tradition in Early Judaism: Its History and Significance for Messianism. (SBL Early Judaism and Its Literature, 7.) Atlanta, GA, Scholars Press, 1995. (14≈21,5), XV-308 p. ISBN 07885-0068-6/0069-4. — Diss. Claremont Graduate School, 1992. Promotor: J.A. Sanders. The title is carefully phrased and covers the contents of the monograph. The author traces how the biblical tradition about the davidic dynasty was interpreted in early Jewish literature. It is admitted from the outset that the chronological limits of “early Judaism” are rather vague. For practical reasons the period is limited from 400 B.C. to 100 A.D. The study opens with a presentation, rather than an examination (p. 9), of the biblical background of the davidic dynastic tradition up to the late Persian period. The relevant materials in the Deuteronomistic History are globally said to be pre-exilic. The Ezekiel data are supposed to be exilic. Hardly any attention is given to the editorial reworking of the chapters and passages in question. In the context of Ez 34,23-24 it is rightly noticed that theories about the hope for a resurrected David are very implausible. No mention is made, however, of the more plausible theory that in Ezekiel’s view, or in the view of the editor, Israel had not yet entered the promised land, and still expected the real king David (see, e.g., J. Lust, Gathering and Return, in BETL 54, 1981, p. 140). The next chapter focuses on the use of these traditions in the late Persian period in Chronicles and Deutero-Zechariah. The conclusion for Chronicles is straight- forward: neither the text nor the context of Chronicles support a messianic or royalist interpretation. Similar conclusions are reached in as far as Deutero- Zechariah is concerned. The following chapters investigate the content and function of the said tradition in Jewish texts from the Hellenistic and Roman periods, including passages from the Septuagint, Ben Sira, 1 Maccabees, Psalms of Solomon, Qumran literature, 4 Ezra, and Josephus. A special chapter is devoted to the question of the relationship between davidic messianic figures and other royal messianic figures known from the Second-Temple history and literature, such as the Messiah of Israel, mentioned in Qumran texts. The author rightly concludes that there was no continuous, widespread or uniform expectation for a davidic messiah in the early Jewish period. In as far as the Septuagint is concerned more could have been said. The author’s investigation is limited to brief notices on the Nathan oracle in 2 Sam 7,11, the absence of Jer 33,14-26 in LXX, Ez 34,23-24, and ânatolß as a translation of cmo in Jer 23,5-6, Zech 3,8 and 6,12. No mention is made of the intriguing Greek renditions of the “Shiloh (?)” saying in Gen 49,10, the unexpected apparition of the ãn‡rwpov in the Bileam oracles in Num 23,7.17, the nuances in the translation of the Immanuel oracle in Is 7,14, the totally different phrasing of Is 9,5-6 avoiding the application of the divine names to the royal child, the probably christian note in the LXX version of Ez 17,22-23 (“I will hang him on a lofty mountain of Israel”), the reinterpreta- tion of Ez 21,30-32, the startling identification of the Ancient of Days with the Son of Man in the Septuagint version of Dan 7,13, the special nuances in the Greek translation of messianic passages in Psalms 59(60); 86(87); 109(110). For RECENSIONES 443 a discussion of these Psalms, see J. Schaper, Der Septuaginta-Psalter als Doku- ment jüdischer Eschatologie, in WUNT 72 (1994) 38-61; for further bibliography and a discussion of several of the other passages see J. Lust, Messianism and Sep- tuagint, in VTS 36 (1983) 174-191; Daniel 7,13 and the Septuagint, in ETL 54 (1978) 62-69; Messianism and the Greek Version of Jeremiah, in SCS 31 (1991) 87-122; The Diverse Text Forms of Jeremiah and History Writing with Jer 33 as a Test Case, in Journal of Northwest Semitic Languages 20 (1994) 31-48; Le Messianisme et la Septante d’Ézechiel,in Tsafon 2/3 (1990) 3-14; The Greek Ver- sion of Balaam’s Third and Fourth Oracles (in print). A careful analysis of the Septuagint texts strengthens the impression that they have less royal messianic overtones than MT. Pomykala’s survey of the relevant passages in the Bible and in Early Jewish literature, though perhaps not exhaustive, gives the reader a well balanced insight in the evolution of the messianic expectations. J. LUST

Wesley I. TOEWS. Monarchy and Religious Institution in Israel under Jeroboam I. (SBL Monograph Series, 47.) Atlanta, GA, Scholars Press, 1993. (14≈21,5), IX-197 p. ISBN 1-55540-876-1/877-X. $ 44.95/27.95. The present monograph focuses on religion as officially sponsored in the early Israelite state. It is the author’s intention to probe behind the biblical reporting and evaluating to discover what significance Jeroboam’s kingship may have had in matters of religion. The first chapter offers a preliminary inquiry about the identity of the deities revered in earliest Israel. The second chapter analyses the relevant texts on a text-critical, form-critical, and traditio-historical basis. Chap- ters three to five study Jeroboam’s various initiatives trying to find out to what extent he introduced innovative policies that marked significant departures from Israelite religious traditions. The final chapter is an inquiry into why Jeroboam’s cultic policies met with a categorical rejection by Hosea and Dtr. Hosea is seen as the originator of the polemic against Jeroboam’s bull iconography. One will allow us to add some remarks concerning the second chapter. Toews rightly distinguishes between three text complexes. The first two are 2 Chr 10,1–11,4; 11,13-17; 13,3-20, and 1 Kgs 11,26–14,20, and the third is LXX 3 Reigns (or 1 Kgs) 11,26–13,34 because in this section the Septuagint diverges too significantly from MT to be considered simply a translation from it. In his evaluation of the divergences Toews is influenced by Gooding who holds that here, and in other sections where LXX has a diverging text, the divergences are due to a deliberate thoroughgoing interpretative reorganization of the original. Toews does not seem to be aware of the penetrating analyses of these sections by J. Tre- bolle Barrera who reaches the opposite conclusion. The main reason for rejecting the LXX version is that at the completion of its representation concerning Jer- oboam it departs from the otherwise consistently maintained pattern of marking the end of a king’s reign with a formula concerning the rest of his acts, his death, his burial, and the accession of his successor. MT has the formula in 14,19-20. According to Toews, the simplest explanation is that someone inserted the material translated by 3 Reigns 12,24a-z into a text that already contained the story of Ahijah at 14,1-20, and then, because 14,1-18 was repetitive of 12,24g-n, the section as a whole was deleted. A survey and a short discussion of the alternate tradition in LXX should make it clear that another interpretation is to be pre- ferred. The section begins with a the usual formula about the death of Solomon and the succession by Rehoboam. The formula is followed by a summary of Rehoboam’s reign (24a, compare 11,41.43 and 14,21). It continues with a repeat of the description of Jeroboam’s rise to power in the days of Solomon, his flight 444 RECENSIONES to Egypt, and his return to his home town on Solomon’s death (24b-f, compare 11,38-42). Then follows the scene of the illness of Jeroboam’s son and the consultation of the prophet (24g-n, compare MT 14,1-18). At the beginning of the next scene, Jeroboam calls for a meeting of all Israel (including Judah and Rehoboam) at Schehem (compare MT 12,1-2). At this point the prophecy of Shemiah, promising Jeroboam ten tribes, is introduced (24o, compare 11,29-39). The negotiations with Rehoboam fail (24p-u, compare 12,3-11.16-19). Then She- maiah speaks again, confirming the split of the kingdom (24x-z, compare 12,21- 24). The sequence as a whole presents a logical construction. Most of its parts have a parallel version in the passages which MT and LXX have in common. In an early edition of LXX this must also have been true for the story of the prophetic consultation in 12,24g-n. At a certain stage of the textual transmission the parallel version, preserved in 1 Kings 14,1-18, must have been eliminated from LXX, together with the formulas marking the end of Jeroboam’s reign (14,19-20). The sequence of LXX 12,24a-z is earlier than the alternative version. It does not yet have most of the dtr reworking of the text in which Jeroboam is severely condemned for cultic reasons. Toews failed to see that LXX supports his interesting views holding that the original reports on Jeroboam’s cultic behaviour were favourable. J. LUST

David A. GLATT. Chronological Displacement in Biblical and Related Literatures. (SBL Dissertation Series, 139.) Atlanta, GA, Scholars Press, 1993. (14≈21,5), XII-220 p. ISBN 1-55540-817-6/818-4. $ 44.95/9.85. — Diss. University of Pennsylvania, 1991. Promotor: J.F. Tigay. This work studies occasions when historical events are presented “out of chronological order” in Mesopotamian, Biblical, and post-Biblical material. The analysis investigates the ideological, thematic, and exegetical motivations that inform the non-chronological presentations. The author tries to cover a wide range of materials in a relatively modest volume. Only texts which can be broadly classified as historical narrative, as opposed to prophecy and poetry, are included. The chronological displacements must be recognisable through historical-philosophical (as opposed to midrashic) methodology. The displacement must reflect a primary concern of transferring the chronological locus of a given event from one time to another. The displacement must derive from an intentional reversal of a setting (p. 7). These criteria for selection narrow down the scope to some extent. It remains unclear why some texts are discussed and others remain unmentioned. In the LXX materials, e.g., one would expect to find a reference to the entirely different chronological order in the Septuagint version of Daniel. This example would also have allowed to demonstrate how difficult it is to find out in how far a so-called “historical narrative” intends to give historical information. Even when the narratives in the Septuagint version of Daniel are clearly organised on the basis of chronology, whereas they are not in MT, it does not necessarily follow that the chronology in LXX is better than in MT, or vice versa. The case of LXX 1 Kgs 12,24a-z and its parallels in MT 1 Kgs 11–12.14 is well presented. Preference is given to the chronology in MT. In Glatt’s view, this automatically implies that MT is earlier than LXX. His preferences can be compared with those of Toews (see our review pp. 443-444). Like Toews, Glatt ignores the work of Trebolle Barrera on the topic. The broad scope of Glatt’s investigation may be an excuse for other bibliographical omissions. An in-depth discussion of the chronological differences in Ezra 1–6 and 1 Esdras 2–7 would certainly have to enter into a dialogue with K.-F. Pohlmann, Studien zum dritten Esra (FRLANT, 104), RECENSIONES 445

1970. In general, Glatt seems to be aware of “how tantalizingly complicated and inconclusive an apparent chronological displacement can be” (p. 43). J. LUST

H.-D. NEEF. Gottes himmlischer Thronrat. Hintergrund und Bedeutung von sôd JHWH im Alten Testament. (Arbeiten zur Theologie, 79.) Stuttgart, Calwer Verlag, 1994. (14≈22), 96 p. ISBN 3-7668-3288-3. DM 28. In Isaiah’s vision of the Lord sitting on his throne in his heavenly council the term sôd does not occur. The same applies to Ezekiel’s visions, or to that of Micaiah. On the other hand, when prophets such as Jeremiah refer to the Lord’s heavenly council they use the term sôd. Neef opens his study with a brief survey of the passages referring to a heavenly council in the Old Testament, in Ugarit, in Phoenicia, and in Aramaic religion. Then he focuses on the use and meanings of the term sôd in the Bible. Here he enters into a dialogue with H.-J. Fabry who exposed his views in his article in Theologisches Wörterbuch zum Alten Testa- ment, and in other contributions on the topic, and with M. Sæbø who composed the sôd-lemma in Theologisches Handwörterbuch zum Alten Testament. Espe- cially Fabry’s approach is viewed critically. According to Neef, it is impossible to detect a development in the meaning of the term according to successive chronological periods. The limited number of its occurrences does not allow this. Moreover the importance of the ecclesiological dimension of the term is questioned. Distinction is made between five different meanings of the word according to its context: (1) group, circle, community, (2) council and counsel, (3) secret, (4) community with the Lord, secret of the Lord, (5) congregation of the Lord. A similar differentiation in the usage of the term is found in the Qum- ran texts. One wonders whether these five different meanings should not be reduced to two basic semantic dimensions: (1) community, council, and (2) (secret) plan, counsel. The Septuagint employs 15 different words as a translation of the 21 occurrences of sôd, but does not seem to be able to render all the facets of the Hebrew notion. Neef concludes his short study with an analysis of Apoc 4,1-11 and its description of the Lord’s heavenly council. It should be clear that the opening chapters as well as the final one, deal with the phenomenon “heavenly council”, whereas the central part of the essay is concerned with the term sôd. J. LUST

William P. BROWN. Structure, Role, and Ideology in the Hebrew and Greek Texts of Genesis 1:1–2:3. (SBL Dissertation Series, 132.) Atlanta, GA, Scholars Press, 1993. (14≈21,5), XVI-268 p. ISBN 1- 55540-759-5/760-9. $ 44.95/29.95. — Diss. Emory University, 1991. Promotores: C.A. Newsom, J.H. Hayes. In recent years the Greek text of Genesis has been given lots of attention. In this context the works of M. Harl and J.W. Wevers are perhaps the most outstanding ones. Several studies were devoted to the first chapters of the Genesis Septuagint: M. Alexandre (chapters 1–5, 1988), M. Rösel (chapters 1–11, 1993), M. Zipor (chapters 1–17, 1994). Brown’s doctoral dissertation presented in 1991 focuses on the first creation story. According to the Author, it studies what is generally considered to be a resolved text-critical issue and suggests that the recent communis opinio be rejected. This communis opinio is said to hold that the Greek text represents a harmonizing translation of the Hebrew. It is Brown’s intention to demonstrate that the textual tradition of the Greek tradition does not stem from a concern to produce a harmonized text but rather is the result of 446 RECENSIONES socio-ideological concerns that are markedly different from that of the MT. In his view the differences come into sharp focus with regard to the differing cosmogonic roles the waters are assigned, and the prominence of a heptadic structure in MT. These differences suggest a textual relationship in which LXX preserves the lectio difficilior. The parent Hebrew text of the LXX represents an earlier textual tradition than that preserved by the Masoretes. The thesis is elaborated as follows. Chapter one deals with methodological issues concerning the literary relationship between form and ideology and suggests how an ideological investigation can fit within a text-critical enterprise. Chapter two contains a translation of LXX Gen 1,1–2,3 and a descriptive analysis of its structure. Chapter three does the same for MT. Chapter four gives a retroversion of the LXX and examines the textual relationship of this reconstructed text with MT. Chapter five examines Israelite and non-Israelite traditions relating to the role of waters in creation. The positive role of waters depicted in the parent text suggests a Mesopotamian and/or Egyptian background. MT’s revision of this text is said to be more in line with Ugaritic, Babylonian, and Israelite traditions and their negative role attributed to waters. Finally, chapter six examines both texts in terms of their socio-ideological differences and settings. J. LUST

J.W. WEVERS. Notes on the Greek Text of Deuteronomy. (SBL Septuagint and Cognate Studies, 39). Atlanta GA, Scholars Press, 1995. (14≈21,5), XXX-665 p. ISBN 0-7885-0120-8. After the Notes on the Greek Text of Exodus (1990) and of Genesis (1993), the editor of the Pentateuch in the critical edition of the Göttingen-Septuagint provides us with his notes on the Greek text of Deuteronomy. The introduction follows the pattern of the previous volumes. Due attention is given to the specific characteristics of the translator of Deuteronomy. At times he does not follow the syntactic cuts which the Masoretic accentuation presupposes, but of course the translator was faced with an unpointed text. Also characteristic of the book is the formulaic character of the Deuteronomic style, but that is typical of the original Hebrew text as well. Special mention is to be made of the infrequent use of dé. Also characteristic is the tendency to decline relative pronouns in oblique cases by case, gender and number through attraction to their antecedents, rather than by grammatical relations within the clause. Wevers continues with a repetition of his four presuppositions: (1) The translator was consciously at work on a canonical text. He tried to put into Greek words what he believed God intended to say to his people. (2) The parent text being translated was in the main much like the conso- nantal text of MT. (3) The product of the translation was throughout sensible. (4) The fourth presupposition is somewhat ambiguous. It holds that the Greek text is a humanistic document of great value for its own sake, without reference to the parent text. The author immediately continues saying that the Greek text is “the earliest exegetical source” for understanding the biblical text. This second part of the fourth presupposition implies that the Greek text should not be read for its own sake, but in relation to the Hebrew text of which it is a faithful interpretation. It is this latter view that appears to be dominant in the Notes proper: “Since Deut is by nature a translation text, a careful comparison at all levels between the pre- sumed parent Hebrew and the resultant Greek texts is basic to the Notes”. We cannot but agree with this procedure. A study of the Greek translation without reference to the parent text, albeit interesting, overlooks that the text is meant to be read as a translation, and not as a literary text in its own right. The Notes intend to be a help for students who try to understand the LXX over against the Hebrew. They concentrate throughout on the morphological, syntactic and RECENSIONES 447 semantic levels of language. At times one might have wished to find some more lexicographical information, as well as a little more information about the structure and lay-out of the respective Greek textual units over against their Hebrew counterparts. One will forgive me when, towards the end of this presentation of the Notes, I return to Deut 32,40 and its context. The meaning of the expression ºti âr¬ eîv tòn oûranòn t®n xe⁄rá mou “for I will lift up my hand to heaven” (40a) is probably to be read as the second part of a distich. Indeed, the whole context consists of diestocks. In v. 39 the first four lines are obviously to be understood that way. The fifth line “and there is none that will be able to deliver out of my hand” is to be taken together with the first line of v. 40 “for/when I will lift up my hand to heaven”. The second and third lines of v. 40 are also distichs. This means that the oath formulas in lines two and three should not necessarily be seen as an interpretation of the “lifting up of the hand” in the first line since that one is to be read together with the last line of the foregoing verse in which no oath is referred to. The Hebrew expression di awn, underlying the Greek ãrw t®n xe⁄ra, is not a common oath formula in the Bible, and certainly not in Deut or in Dtr. Also, one wonders whether the second line of v. 40 in the Greek text can simply be called an “addition” by the translator. There is a fair chance that the translator found this “plus” already in the parent text. A comparison with v. 43 makes it clear that, towards the end of the poem, the parent text of LXX was probably longer than MT. However, one can fully understand that a full discussion of every detail and of its context would have lead to an enormous volume. We conclude with congratulations and thanks to the author. He lets us share in the rich fruits of his works and in his probably unparalleled knowledge in matters of the Greek Pentateuch. J. LUST

T.J. MEADOWCROFT. Aramaic Daniel and Greek Daniel: A Literary Com- parison. (JSOT Supplement Series, 198.) Sheffield, Academic Press, 1995. (14≈21,5), 336 p. ISBN 1-85075-551-5. £ 37.50; $ 56. It is well known that the Septuagint of Daniel diverges considerably from the Masoretic Text. The deviations are most pronounced in chapters 4–5. Not only the vocabulary and the word order are different, but also the length of the sections, and the sequence of the events, as well as the style and the contents. Some of these remarks can also be made about chapters 3 and 6, as well as 2 and 7. In MT these chapters are written in Aramaic. It is Meadowcroft’s purpose to explore the differences between the Aramaic sections of the Book of Daniel and their Greek translation in the Septuagint applying the tools of literary criticism. For each chapter he deals first with the narrative features, such as the use of dialogue, the stance of the narrator, manipulation of perspective, and the employment of phrases or syntactic structures for thematic purposes. Then he gives a discussion of differences in content between the versions. He begins with chs. 4 and 5. In these chapters one finds the greatest surface divergence between MT and LXX. The author looks at the different ways in which the materials are organised and, as part of that, the different characterisation of Daniel. Then he considers narrative person and the use of dialogue, and how these aspects affect point of view. He then explores the differences between symbol (MT) and allegory (LXX) and adds a comment on the literary merit in the LXX version. A second cluster of questions treated by the author is more theological or thematic, and relates to the different types of wisdom evident in the versions of the Daniel stories. Meadow- croft notices that there are various links between chapters 4 and 5 in MT but hardly any in LXX. Towards the end of his study he also observes that the order 448 RECENSIONES of the chapters is different in LXX as preserved in the earliest MS 967 (p. 274). There chapters 4 and 5 are not adjacent but divided from each other by 7 and 8. He, however, does not seem to combine these two observations, nor does he draw any conclusions from them. As far as chapters 2, 3, and 4 are concerned he does not seem to pay much attention to the chronological interest of LXX, absent in MT. On the other hand, his observations concerning the role of the narrator and the views of Daniel as a wisdom figure are judicious. LXX sees Daniel as an established wise elder in the Jewish community. In MT Daniel is seen as a member of the same set as the pagan mantic court officials with whom he is to enter into competition. The wisdom exercised in MT is directed outwards towards the Babylonian/Persian context in which the exiles find themselves. In general, LXX is more interested in the national and cultic life of the Jewish people, whereas MT tends to address the issues in terms of a diaspora setting. Text-historical questions are treated with reserve. In this domain it is most amazing that no reference is made to the excellent study of R. Albertz on the topic: Der Gott des Daniel. Untersuchungen zu Daniel 4-6 in der Septuagintafassung sowie zu Komposition und Theologie des aramäischen Danielbuches (SBS, 131), Stuttgart, KBW, 1988. Meadowcroft’s work is completed with an appendix in which a brief summary is given of the most important differences between the so-called Theodotion version and MT. A second appendix offers an English translation of Rahlfs edition of the Septuagint version of Dan 2–7. Finally, several indices enhance the usefulness of the book. J. LUST

Nil d’Ancyre, Commentaire sur le Cantique des Cantiques. Édition prin- ceps. Tome I. Introduction, texte critique, traduction et notes par Marie-Gabrielle GUÉRARD. (Sources chrétiennes, 403.) Paris, Éd. du Cerf, 1994. (12,5≈19,5), 385 p. ISBN 2-204-05141-1. FF 169. The first volume of this work contains an introduction into the life and work of Nilus of Ancyra and into his commentary on the Canticle, a bibliography, the text and translation of the commentary on the Song of Songs 1,1–4,1, and the editor’s notes. The second volume will provide the remaining part of the commentary and several indexes. Nilus’ commentary is the first complete Greek commentary on the Song of Songs written before that of Theodoretus. It has been preserved par- tially in several catenae. M.-G. Guérard is the first to bring a critical edition of the work as a whole. A legendary autobiography describes him as an ascetic monk living successively in the neighbourhood of Ancyra (Ankara) and on Mount Sinai, towards the end of the fourth century and in the beginning of the fifth. Historical information is scanty. Nilus is mentioned first by Procopius in the Epitome on the Canticle, towards the end of the fifth century. Some of Nilus’ letters have been preserved. They tell us that he was a disciple and friend of Chrysostomus. The identification of the author of the commentary on Canticles with Nilus of Ancyra is based on internal arguments. The commentary is clearly influenced by Origen and Gregory of Nyssa. Nilus pays much attention to the Greek “text” of Canticles. Nevertheless it is difficult to define exactly which text he used. This is partly due to the fact that a critical edition of the Septuagint version of the Song of Songs in the Göttingen edition has not yet been written. The major problem, however, is that Nilus often seems to rephrase the text. Moreover, the text which he comments upon sometimes differs from the lemma. Nilus pays attention to the literal erotic meaning of the text in order to tell the reader that this is not what he has to look for. The spiritual meaning is the important one. Already in his introduction he makes this clear, comparing the Book of Canticles to a woman whose wonderful beauty pleases the eye. Her noble character and her RECENSIONES 449 rich spirituality are in total contrast with her external appearances offering plea- sure to the licentious. Most men are incapable of detecting her interior treasures. In his exegesis Nilus explains the Bible by the Bible. This allows him to quote frequently other passages from the Old and the New Testament, which leads to thematical anthologies. His interpretation rejoins the pre-baptismal catechetical teachings of Cyrillus of Jerusalem and of Chrysostomus, connected with the pascal liturgy and the idea of resurrection. Nilus seems to make references to several other predecessors, but does not name them. He also appears to be familiar with classical Greek philosophy. In general his theology is orthodox, although he seems to avoid discussions with the “heretics” of his times. After these and other general data on Nilus and his commentary, M.-G. Guérard presents a judicious description of the author’s exegetical methods and to the symbolic meanings which he reads into the text. Her introduction is completed with an accurate description of the available manuscripts. In two of them Nilus’ commentary brakes off with Cant 4,1. This also explains why the first volume ends with the same passage. M.-G. Guérard’s critical edition is a model in its genre. We are looking forward to the second volume with its indices. These will make it more easy to grasp the extent of Nilus’ biblical quotations. A comparison of these quotations with the extant critical editions of Göttingen may give one a better view of the Septuagint manuscripts used by Nilus, and of the literalness of his quotations. While waiting for the Göttingen edition of the Septuagint text of Canticles, a comparison of Nilus’ text of Canticles with the rich manuscript tradition preserved in Holmes and Parsons might have been useful. But that may be a sug- gestion for further work. J. LUST

P.J. GENTRY. The Asterisked Material in the Greek of Job. (SBL Septu- agint and Cognate Studies Series, 38.) Atlanta, GA, Scholars Press, 1995. (14≈21,5), XXXVII-559 p. ISBN 0-7885-0094-5. The Septuagint text of Job current in Origen’s time was much shorter than the text preserved in extant Greek MSS and in MT. Origen adapted the Septuagint to MT filling up the lacunae from Theodotion. He marked the additions with an asterisk. The shorter version is extant in the earliest form of the Vetus Latina and in the Sahidic translation. The character of the asterisked materials shows remarkable differences when compared with the original text. It is Gentry’s aim to study the typical features of the asterisked lines. Three questions are to be answered: (1) What are the exact limits of the asterisked materials? (2) What is their character and nature? (3) What is their textual affiliation. Gentry’s analysis, based on Ziegler’s critical edition, leads to the conclusion that 389,5 lines in the main text belong to the asterisked materials. In addition to these, the second apparatus of Ziegler’s edition allows Gentry to dress up a long list of other materials which are either asterisked or attributed to Theodotion. (The end of the lengthy footnote 52 is perhaps not the most appropriate place for the explanation of the siglum “j”, which distinguishes references to the materials in Ziegler’s second apparatus from the others). These materials are of significant value in that they often form contrastive pairs with the original text or “Old Greek” (OG). On the other hand they have less value than the corpus of asterisked lines in that they are frequently only individual words whereas the asterisked lines contain complete clauses. According to Gentry, the most suitable way to characterise the work of the revisor is to compare and contrast the asterisked lines in the main text with the Hebrew and to describe systematically the revisor’s manner of rendering the Hebrew. The second and by far the largest part of his dissertation is devoted to this endeavour. Distinguishing between structural and lexicographical matters he 450 RECENSIONES carefully examines the correspondence of the respective parts of speech in Hebrew and in Greek. An encompassing quantitative approach alternates with detailed studies of individual cases. Although a general conclusion is not given it is clear that the translation of R is quite literal. The third and final part of the thesis raises the issue of where the asterisked materials fit into the history of the transmission of the text. First, a comparison is made between R and OG. From the outset it is stated that the approach of OG to translation is the opposite of the literal procedure exhibited by R. Their respective translation techniques are as different as day and night. According to Gentry this has an important implication for comparing R and OG: it is impossible to analyse adequately the translation technique of OG according to the method employed in Chapter Two. The quantitative method is as inappropriate for the one as it is appropriate for the other. I fail to see the logic in this reasoning. The quantitative approach, resulting in sta- tistical data, applied to one set of data is relevant only when it is compared to different sets. When, e.g., the analysis of the evidence shows that in 90% of the cases R gives common noun for common noun (p. 99), there is no reason why this could not, and should not, be compared with the percentage of similar cases found in OG. For some reason Gentry refuses such a quantitative approach and offers what he calls a qualitative approach illustrated by three examples (p. 386- 389). As a matter of fact, these examples do not really illustrate the difference in literalness. They are selected as proof for the independent character of R. Both R and OG are said to provide complete renderings of roughly the same parent text. R is not a recension or revision of OG. It is clearly a de novo translation and is later than OG. This statement is important and the examples adduced in its support are interesting. One wonders, however, if the three examples suffice to prove the point. They presuppose that OG condensed MT (p. 387). A more extensive elaboration of this presupposition is called for. The short comparison between R and OG is followed by a rather more extensive comparison between R and the so- called “Kaige” recension. The conclusion is that R is not a member of the “Kaige” group. This should not be amazing since it was clear from the outset that R equals Theodotion. In the wake of Munnich’s discussions of the “Kaige” hypothesis, Gentry continues with a comparison between R and the Greek Twelve Prophets Scroll found in Qumran, the Old Greek Psalter, and Aquila. The conclusion is that Theodotion in Job belongs, like the Greek Minor Prophets Scroll, to the early first century A.D. Its approach is to be located between that of the Greek Psalter on one side and Aquila on the other. Whether Theodotion in Job is identical to Theodotion elsewhere needs further study. One must congratulate the author with his careful characterisation of the asterisked materials in Job. The reader is impressed by the fullness of the analysed data and by the methodological rigour used in the analysis. On the other hand, some aspects of the investigation seem to remain vague or barely developed. The comparison between the Theodotionic materials and the OG in Job is extremely short and one does not see why a quantitative approach of the OG is said to be impossible. The characterisation of OG as an abbreviation or condensation of the Hebrew may be correct but needs further argumentation. In the first chapter of the dissertation the asterisked materials are clearly identified as Theodotionic. In the second chapter no more mention is made of Theodotion. The asterisked materials are ascribed to “R”. In chapter three Theodotion returns. It is said that Origen used Theodotion as his source when he tried to supply what he considered missing from OG in relation to the Hebrew (p. 385). A hasty footnote intends to explain this sudden reappearance of Theodotion: “While Origen does not specify his source(s) for the asterisked stichs in the Greek Job, the manuscript witnesses clearly attribute them to ‡’. This is all that is meant by Theodotion at this stage” RECENSIONES 451

(p. 385, note 4). Chapter Three compares this Theodotion in Job with Aquila, Psalms, and the Greek Minor Prophets Scroll, but it fails to compare “him” with the Theodotion known from the other biblical books. One has to admit that one dissertation hardly suffices to cover all the questions and problems connected with the Theodotionic materials in Job. The suggestions for further study listed at the end of the book show that the author is aware of that. We are looking fore- ward to further studies from his hand, especially to a full comparison of all the so-called Theodotionic materials in the Bible. J. LUST

Patrick A. TILLER. A Commentary on the Animal Apocalypse of I Enoch. (SBL Early Judaism and Its Literature, 4.) Atlanta GA, Scholars Press, 1993. (15≈23), XII-430 p. ISBN 1-55540-781-1. The most important incentive for a renewed research on Enoch was provided by J. Milik’s publication in 1976 of the Aramaic fragments of 1 Enoch discovered in Qumran Cave 4. Around the same time M.A. Knibb published a new edition of Ethiopic Enoch making several MSS available for the first time. The present commentary presents the extant texts in Aramaic, Greek, and Ethiopic, adding seven MSS to the published base of the Ethiopic text. As a matter of fact, it is more than a simple commentary. It is a critical edition, followed by a translation and a commentary, and prefaced by an interesting introduction. The introduction deals with the following issues: history and eschatology in the Animal Apocalypse (A.A.); A.A. as an allegory; its date of composition; its place in the Enochic corpus; its setting; its preserved text forms. In the A.A. time on earth is divided into three ages: the remote past, the present, and the ideal future. Accord- ing to Tiller, each age begins with a single patriarch represented by a white bull: the first begins with Adam, the second with Noach, and the third with an unknown ideal and eschatological patriarch. A.A.’s section about the third age is extremely short. It is, however, prepared by the restoration scene at the end of the second section. The restoration and the third age appear to imply a return to the first age. States seem to have disappeared. There is no more distinction between different types of animals representing different nations. Even Israel does no longer seem to exist as a distinct entity. Another intriguing characteristic of the restoration period is that no mention is made of a reconstruction of the temple. Tiller’s introduction is followed by a careful edition of the text. The Ethiopic and the preserved Greek and Aramaic fragments are printed in parallel columns. Impressive notes list textual variants. The third and final part of the work offers a translation of the critical edition of the text, and a commentary. Footnotes present a defense of the options taken by the translator. The commentary proper is lucid and allows the reader to find his way through the rather cryptic apocalypse and to recognize the historical events referred to. The work as a whole is a model in its genre. J. LUST

Fernando GARCÍA MARTÍNEZ – Julio TREBOLLE BARRERA. Los hombres de Qumrán. Literatura, estructura social y concepciones religiosas. (Colección Structuras y Procesos. Serie Religión.) Madrid, Trotta, 1993. (14≈23,5), 278 p. ISBN 84-87699-5. PTA 1700. In this volume, two eminent Qumran specialists collected 12 papers on life and society in the community of Qumran. The first part, entitled “Los hombres de la comunidad de Qumran”, begins with two general introductions into the Dead Sea Scrolls, the first is written by García Martínez (first published in El Ciervo 490, 1992, 6-14), and the second by Trebolle Barrera. The third contribution (García 452 RECENSIONES

Martínez) offers a kaleidoscopic view of the men who lived in Qumran based on the reading of some selected fragments. The fourth paper (Trebolle Barrera) qualifies the inhabitants of Qumran as Essenes, and describes their organisation and laws. The final essay in the first part investigates the origins of the Essene movement in Qumran (García Martínez). In the second part Trebolle Barrera begins with a survey of the biblical texts and their interpretation in Qumran. García Martínez continues with a discussion of some texts found in Qumran which appear to be border cases. They are very similar to our well-known biblical texts, but not exactly the same. The same author then deals with the diverging view on purity in Qumranic documents such as 11QTemple, 4QMMT, CD, and 1QS (paper first published in 1989). He concludes the second part with a paper on the theme of messianism in Qumran (first published in Jahrbuch für protestantische Theologie, 1993). The third part focuses on Qumran and the New Testament. Two more general contributions, the first by García Martínez (first published in 1990), and the second by his colleague, are followed by the treatment of a particular case: the treatment of the brother who sins, in Qumran and in Mt 18,15-17 (first published in 1989). The collection as a whole gives a fair introduction into the texts, the community, and the doctrine of Qumran. Of special interest are the surveys of the biblical texts and the discussion of the border cases. J. LUST

H.K. HARRINGTON. The Impurity Systems of Qumran and the Rabbis: Bib- lical Foundations. (SBL Dissertation Series, 143.) Atlanta GA, Schol- ars Press, 1993. (14≈21,5), XV-313 p. ISBN 1-55540-844-3/845-1. $ 29.95/19.95. — Diss. Berkeley, University of California, 1992. The purpose of this dissertation is to analyze data from the community of Qumran and Rabbinic sources on the subject of ritual impurity. The author intends to uncover the motives of the sectarians and the Rabbis in developing their impurity systems. The introduction surveys past research on the topic, and offers a survey of the biblical and Rabbinic impurity systems. The first major part of the dissertation is devoted to the impurity systems at Qumran, and the second to that of the Rabbis. In the section on Qumran the author first gives a useful introduction into the relevant texts, especially 4QTaharot A1; 4QMMT or Miq≥at Ma‘aseh ha-Torah; 4QOrdonnances c; 4QFlorilegium. The differences between the data are rather downplayed. The conclusion of the study is that both the sectarian and the rabbinic impurity systems are squarely based on Scripture. Even concepts which are often seen as characteristically rabbinic or sectarian are demonstrated to be an outgrowth of Scripture. In comparing the interpretations of Scripture’s impurity laws by the two groups in question, the sectarians appear to be more stringent than the Rabbis on almost every issue. A useful appendix dresses a comparison of sectarian and rabbinic interpretation of the biblical laws of impurity. Although reference is made rather often to the works of L. Schiff- mann, no in-depth discussion is given of the identity of the “sectarians” in light of their impurity laws. J. LUST

P.W. VAN DER HORST. Hellenism – Judaism – Christianity: Essays on Their Interaction. (Contributions to Biblical Exegesis and Theology, 8.) Kampen, Kok Pharos, 1994. (15≈23,5), 300 p. ISBN 90-390- 0106-5. FL 69.90. In 16 essays, published in the last few years, the author studies several aspects of pagan Hellenistic and Jewish and Christian cultures in antiquity in their various forms of interaction. The New Testament is the starting point and the impetus for RECENSIONES 453 the research that lies behind these contributions. New Testament problems are studied in their ancient context. The first part of these collected papers deals with Hellenism and Judaism. It investigates the influence of Hellenistic lore and science upon rabbinic halakhic rulings (ch. 1), the impact of Greek literary forms upon Jewish funerary epigraphy (ch. 2), the various ways in which Hellenism has influenced the Samaritan religious community (ch. 3), the interpretation of two passages in Josephus in the light of Greco-Roman data (ch. 4), questions around a newly discovered altar in Asia Minor with a probably Jewish inscription (ch. 5), the importance of some Jewish-Hellenistic writings on women (ch. 6). Part two focuses on the relation between Judaism and Christianity. It begins with a survey of important new research on Birkat ha-minim (ch. 7), then follows a study on the Septuagint translation of Ex 22,27 (ch. 8), the next paper is devoted to diverging ways in which the passage of Ezekiel about God giving “laws that are not good” was interpreted in Jewish and Christian circles (ch. 9), the author continues with an investigation of an extra-biblical tradition on the death of the apostle Judas (ch. 10), and a study of a report in a Byzantine Suda about Jesus and the Jews (ch. 11). Part three deals at some length with two famous New Testament passages (Acts 17,23 and the altar of the “unknown god” in Athens; Heb 11,11 and Sarah’s seminal emission) comparing them with materials from Greco-Roman sources (chs. 12 and 13), Part four is devoted to three themes that are traced through a variety of pagan Greek and Roman Jewish and early Christian sources: the motif of cosmic conflagration (ch. 14), silent prayer (ch. 15), the interpretation of some mysterious Egyptian hieroglyphs (ch. 16). This useful collection is rounded off by an index of passages quoted and discussed. One will allow us to add a note to the contribution on Ez 20,25 and the commandments that are not good. The author is mainly concerned with the early history of the exegesis of this verse. In this context it might have been worthwhile to mention that according to some the immediately following verse (20,26) belongs to the first phases of the interpretation. See, e.g., J. Lust, Traditie, redactie en kerygma by Ezechiël, Brussel, 1969, p.104 and 134-146. J. LUST

Bruce M. METZGER. A Textual Commentary on the Greek New Testament. Second Edition. A Companion Volume to the United Bible Soci- eties’ Greek New Testament (Fourth Revised Edition). Stuttgart, Deutsche Bibelgesellschaft - United Bible Societies, 1994. (13≈19), XIV-16*-696 p. ISBN 3-438-06010-8. DM 38. The first edition of B.M. Metzger’s Textual Commentary was published in 1971 as a companion volume to the UBS Greek New Testament (third edition). The new edition has been adapted to the fourth revised edition of GNT (1993; cf. ETL 69, 1993, 419-421). See the Preface: “This means that each of the 284 additional sets of variant readings that were included by Committee decision in the apparatus of the fourth edition has now a corresponding entry in the Com- mentary. On the other hand, the comments on almost all of the 273 sets of variant readings that the Committee removed from the apparatus, because the variants were of less significance for translators and other readers, are no longer retained in the Commentary” (p. V). Unfortunately, no list of the changes is provided. As a result of my own count- ing of the new entries I obtain significantly different figures. New entries: Mt 11,27; 16,20.27; 17,2.4; 18,19; 19,20; 20,10.23a; 23,23.25; 24,7.38.42; 28,8.11.15; Mk 1,6; 4,15.28; 6,3b.45.51a; 9,14; 10,21.31.36; 12,26.34; 14,65a; 16,2; Lk 4,18; 5,39b; 7,32.35.45; 9,10.49.62a; 13,35a; 15,1; 16,21b.23; 17,3; 454 RECENSIONES

20,34.36; 22,31; 24,17; Jn 1,13b.19; 3,34; 4,5.35-36; 8,6.7; 10,19.39; 11,21; 16,18.23a; 17,14.23; 19,16.24; 20,19.21; 21,15-16-17; Ac 9,29; 13,43b; 16,35a.35b.36-38.39a; 17,4b; 18,8; 28,19b; Ro 1,1.31; 2,16; 4,15; 6,4.8; 7,20.22; 8,34; 11,25; 15,24; 1 Cor 1,1; 2,16; 3,2; 7,40; 9,22; 11,15; 13,4.5; 2 Cor 8,9.19; 9,4b; 11,17.21; 13,4b; Ga 1,11; 3,28; 5,24; 6,10; Eph 1,6b.18; 2,5b; 3,1.13; 4,9b.19.29; 5,14; 6,20.24b; Php 2,9.11a.11b; 3,12b.15; 4,7.8.13.19; Col 1,14; 2,7a; 3,21; 4,3.12; 1 Th 1,5; 2,16; 4,11.17; 2 Th –; 1Tm 1,1.4a.4b.17a; 2,1; 5,18; 6,9.13; 2Tm 3,14; Tt –; Phm ver. 2; He 1,12a; 2,8; 4,3b; 7,21; 9,1.14a.17; 11,1; Jas 2,25; 3,8; 4,12; 5,14; 1 Pe 1,9; 2,19a.25; 3,1.7.8.14; 5,3.10a.14a; 2 Pe 1,2.4b.5; 2,1.3b.14; 1 Jn 2,4.6.14.18; 3,19b; 4,10; 5,17.18a; 2 Jn –; 3 Jn –; Jd ver. 1b.4b.8.19; Rev 2,7; 4,11; 5,10a; 11,1; 14,1; 16,17; 18,12; 21,12; 22,19. Total: 194 (Metzger: 284) Entries removed: Mt 3,7.12; 4,23; 5,13.25.37; 7,18.21; 8,8.9.12.13.23; 9,18.26; 10,37.42; 12,30.31; 13,40.44; 14,3a.12a.22a.22b.27; 15,26.36.38; 16,5.8.21; 17,10.15; 18,7.21.34; 19,3a.3b.22.25; 20,17a; 25,17.41; 26,61.63; 27,5.23.43.64; 28,17; Mk 1,8b.21.39b; 2,10; 3,8a.29a; 4,16; 5,21b.27.42; 6,2a.39.50; 7,6.35b.37; 8,13.15a.16a.16b.17.35; 9,16.34.43; 10,14.30.46.47; 11,31.32; 12,40; 13,22; 14,4.10.20.30a.52.60; 15,1.10.25b.27.39a; 16,14; Lk 1,17.37.68.70; 2,15.22; 3,9; 6,1b.2.26.38.42; 7,25.28a.42; 8,5.27; 9,23.62b; 10,1a; 12,1.11.20; 16,14; 17,23b; 20,20.26; 21,6; 22,52; 23,12; 24,34; Jn 1,15.45.51; 2,6; 3,20.28; 4,25; 5,2a.9; 6,42a.42b.55; 7,4.12.31; 8,2.3.4.16a.53; 9,6.11a.11b.28.36; 10,29b.32.34; 11,19.45; 12,12; 13,24; 14,22; 16,3; 20,10.11.16.17; 21,18; Ac 1,9.15b.16; 3,13.16a.22c; 5,37b; 6,9a; 7,32.58; 10,13.17a.17c; 11,9; 12,18; 13,14; 14,17.18; 15,7b.23a; 17,27b.28a.30b; 18,19b.21-22; 19,2; 20,5.13b; 21,20.23; 22,13; 23,20.28; 24,15; 25,13; 27,27.34a; 28,14.30; Ro 1,24; 2,2; 3,9; 5,12.17; 7,6.23; 8,11a.34; 10,5.9; 11,16; 13,5.12b; 14,4a.16; 15,23; 16,7b.27a; 1 Cor 2,14; 3,10; 7,13; 8,2; 10,10.19; 14,19.37.39; 15,31a; 2 Cor 1,17; 2,7; 8,19; 9,12; 12,3.9b.10; Ga 6,13.18a; Eph 2,15; 5,20; Php 2,2.4b; 3,21; Col 2,12; 1 Th 5,21; 2 Th 2,8b; 1 Tm 1,12; 2 Tm 2,22; 4,16; Tt –; Phm –; He 5,3; 7,13; 11,4a.4b; Jas –; 1 Pe 4,1b.3; 2 Pe 2,21; 1 Jn 2,17a; 2 Jn –; 3 Jn ver. 3; Jd –; Rev 2,2.10a.10b.13a.13b.23; 3,2.7; 4,7; 5,1.4; 6,4.8b.11.12; 7,12; 8,6; 9,7.20; 10,7; 11,3; 13,8.15; 14,19; 15,4; 16,18; 18,7.8.11; 21,5.6a.6b. Total: 297 (Metzger: 273) My list of removed entries includes the comments incorporated in Textual Commentary1 for which there was no set of variants in the apparatus of GNT3 (in Mt: 3,7 báptisma; 7,21 oûrano⁄v; 9,18 eﬁv êl‡Én; 14,12a pt¬ma; 27,23 ö dè ∂fj). These instances are apparently not included in Metzger’s figure 273. (But how can he count 284 new entries?) As a consequence of these removals in the new edition, one can still consult the first edition of Textual Commentary (1971) for some 300 supplementary comments on variant readings. In the Introduction Metzger is now more reserved in his judgment on the Cae- sarean text: “Although recent research has tended to question the existence of a specifically Caesarean text-type [with reference to Epp and Aland], the individual manuscripts formerly considered to be members of the group remain important witnesses in their own right” (p. 7*). In the list of witnesses according to type of text the group of Caesarean witnesses disappeared completely (p. 15*). The special introduction to the text of Acts (pp. 222-236) has been updated (cf. M.-É. Boismard, 1984; É. Delebecque, 1986; W.A. Strange, 1992), with references to ETL 61 (1985) 304-339 (= Evangelica II, 243-278) and 62 (1986) 5-65 (B. Aland). I noted a mention of J. Delobel’s study of the Lord’s Prayer (1989) at Mt 6,13 and at Lc 11,2. F. NEIRYNCK RECENSIONES 455

John Dominic CROSSAN. Who Killed Jesus? Exposing the Roots of Anti- Semitism in the Gospel Story of the Death of Jesus. San Francisco, CA, HarperCollins, 1995. (16≈24), XII-238 p. ISBN 0-06-061479- X/061480-3. “Who Killed Jesus? proposes a flat alternative to Brown’s The Death of the Messiah and argues that we can and must do much better.” This sentence from the Preface (vi) sets the tone, in contrast to The Historical Jesus (cf. xxxiv: “I spend no time citing other scholars to show how wrong they are”): Crossan’s new book is an anti-Brown. See my own presentation of R.E. Brown’s The Death of the Messiah (1994) in ETL 70 (1994) 406-416; ibid., 226-229 (the Gospel of Peter and Mk); 71 (1995) 431-434 (Jn 19,26-27). Crossan’s major theses are well-known: first, the passion-narratives are prophecy historicized rather than history remembered; second, the Cross Gospel was the main source of Mark and a common source of Matthew, Luke, and John. This Cross Gospel is his reconstruction of the original stratum of the Gospel of Peter (GP 1-2.5b-22|25.28-34|35-42.45-49), now dated “in the 40s of the first century” (192). See my Apocryphal Gospels and the Gospel of Mark (1989; in Evangelica II, 1991, esp. 717-718, 732-749, 769-770; cf. 763-767: the Greek text of GP reproduced in an arrangement of sense-lines). The English translation from NT Apocrypha is now reprinted by Crossan for the third time (223-227; = The Cross that Spoke, 1988, 409-413; The Historical Jesus, 1991, 462-466). The basic hypothesis of the original Passion-Resurrection Source embedded in GP was first developed in his Four Other Gospels, 1985, 125-181. I noted already in ETL 70 that there is a significant agreement between Brown and Crossan (229). This is now emphasized by Crossan: “Brown admits that there is a ‘consecutive’ source independent of the canonical passion narratives that contains the story of the guarded tomb and the visible resurrection” (7; cf. 24: “that is, for two-thirds on my hypothetical Cross Gospel”). Besides this “one striking agreement” (7: read “fifth” instead of “fourth” agreement), and the fact that they agree on Mark as the source of Matthew and Luke, Crossan enu- merates four other agreements which can be summarized in the statement that in studying the relationship of GP to the canonical gospels “we cannot reconstruct the procedures of transmission as easily as we can, for instance, from Mark to Matthew and Luke” (ibid.). One of the fundamental disagreements concerns the Gospel of John. Whereas Brown judges that John is independent of the Synoptics, Crossan thinks he is independent for the miracles and sayings of Jesus but not for the passion and resurrection stories: “In looking at anything from John’s passion (and resurrection) story, I emphasize with equal force both Synoptic dependence and Johannine cre- ativity” (22). His test case is Jn 18,13-27 (par. Mk 14,54-72): “My conclusion is that there is one unit that John took from Mark and in a fairly direct, literary manner. After that, my working hypothesis is that John’s passion narrative itself is dependent on Mark” (104). Crossan’s view on Johannine dependence is not new (cf. my John and the Synoptics: 1975-1990, 60). My question is twofold: How can this dependence be restricted to “his initial Baptist traditions and his terminal passion-resurrection stories”? And how can Synoptic dependence be relegated to “a second stage” in the composition of the Gospel? It is most amazing that Crossan can declare that the story about Jesus and the Temple in Jn 2,13-22 is “independent” from the one in Mk 11 (60; cf. Evangelica II, 708-711). See also his treatment of the Jewish “trial” in Jn 11,45-53 (61, 114). The possibility of other Synoptic parallels in Jn 2–12 is simply ignored. In reaction to Brown’s emphasis on “the very different PN that appears in John”, Crossan rightly 456 RECENSIONES observes that “the Synoptic dependence model in which Matthew and Luke worked directly and editorially with Mark’s written work before them … is only one possible dependence model” (21). Just one caveat: the Synoptic model itself is not uniformly direct literary or scribal copying. Crossan compares the “hybrid” Gospel of John with the Gospel of Peter: an original independent core (the Cross Gospel) and later second-century expansions dependent on the canonical Gospels (GP 3-5a.23-24.26-27.43-44.50-57.58-60). In GP 50-57, the women and a neanískov in the tomb, there is explicit evidence that GP is dependent on Mk 16 (187; in contrast to Brown: see my debate in ETL 70, 226-229). GP 44, the descent from heaven of ân‡rwpóv tiv, is inserted in preparation of GP 50-57. For Brown, too, this is a redactional adaptation in the story of the guard (1301 n. 35). As indicated above, Brown comes close to Crossan (178) with regard to Mt-GP correspondences in the story of the guard, such as the mention of Pharisees at the beginning (27,62; GP 28); the angelic descent from heaven (28,2; GP 36); at the dawn of Sunday (28,1 t±Ç êpifwskoúsjÇ; GP 35 êpéfwsken): “I would suspect that these are elements that Matt found in the original guard-at-the sepulchre story and that therefore the author of GPet could have also found them there without depending on Matt” (1306 n. 50; emphasis mine). For Crossan, “the vocabulary is not very helpful in proving dependence one way or the other” (7, 178). Brown seems to agree with regard to the clause mßpote êl‡óntev oï ma‡jtaì aûtoÕ klécwsin aûtón (Mt 27,64; GP 30), “which is about the longest verbatim literary agreement between GPet and a canonical Gospel”: it became “an established charge in polemic discussion” (1292 n. 16); but he also notes: “The author of GPet may well have known Matt’s account of the guard (a judgment based on his use of Matthean vocabulary)” (1301 n. 35). If, at least for Crossan, the agreement in vocabulary is helpful in the story of the women, how can he say that the verbatim agreement in Mt 27,64; GP 30 “cannot establish dependence?” Regarding Brown’s hypothesis, Crossan’s reply makes sense: “there could never have been such an independent story without some preceding account of condemnation and crucifixion” (7). On the link with other “popular” material in Matthew, cf. D. SENIOR, in ETL 70, 417-424. The anti-Judaism of the Gospel of Peter is a central theme in Crossan’s conflict with Brown: “He reiterates constantly throughout The Death of the Messiah that Peter is more anti-Jewish than any of the canonical gospels, a feature which indi- cates that it is later than they are and also popular rather than official, heterodox rather than orthodox” (86). Crossan’s reply: “if increasing anti-Judaism is used as a norm for chronological progression and dating, the gospel of Peter comes out as the earliest rather than the latest of the five passion accounts” (89); “My reading of Peter is that it is more anti-Jewish with regard to the authorities than any of the canonical gospel but also more pro-Jewish with regard to the people than any of them” (88). The motif of the repentant Jews in GP 25 and 28b is crucial in this discussion. Brown emphasizes the differentiation between “the Jews and the elders and the priests” and “all the people” and notes that “GPet is close to the twofold Lucan picture of reactions to Jesus before the crucifixion and after his death” (1190; quoted by Crossan, 88). In his earlier work Crossan had eliminated “and the elders and the priests” from GP 25 in the original Cross Gospel: “the redactor simply erred in the redactional word integration” (Cross, 265). This literary solution is now no longer mentioned and full emphasis is laid on the contrast between GP 28 (“all the people”) and Mt 27,25 (“the people as a whole”). The distinction between the authorities and the people is Crossan’s key for his understanding of the anti-Judaism in GP: “In the Cross Gospel the Jewish authorities are much more culpable, but their people are much less so. They have RECENSIONES 457 been deceived by their own leaders. But for Matthew, the Jewish authorities and the Jewish people are equally to blame… Every difference in Matthew can be explained as a necessary result of not wanting to have the ‘people of the Jews’ innocent through ignorance and deceived by their own authorities who actually know the truth” (198-199). See also 181, on “the much more anti-Jewish (authorities and people) version of Matthew”. Of course, Crossan spends no time citing other scholars “to show how wrong they are” (cf. above). I quote here just one recent comment on Mt 28,15, from I. BROER, Das Verhältnis von Judentum und Christentum im Matthäus-Evangelium (Münster, 1995): Es ist nur davon die Rede, daß das von den Oberpriestern mit Hilfe der Soldaten aus- gestreute Gerücht bei (den) Juden bis heute Verbreitung findet. Durch die Art und Weise, wie Matthäus das Aufkommen dieses Gerüchtes beschreibt, werden eindeutig die Oberpriester als die Verführer und diejenigen, die ihnen glauben, als Verführte dargestellt – ein Schema, wie es uns schon in der Passionsgeschichte begegnete, wo auch die Oberpriester und Ältesten dafür sorgen, daß die Volksmassen die Kreuzi- gung Jesu fordern. Wie in Mt 26,59 sind auch hier nur die Oberpriester schuldig, während alle, die diesem Gerücht Glauben schenken, Verführte sind. Die fast das ganze Evangelium durchziehende Differenz zwischen dem Volk und dessen Obrigkeit, die durch die Übernahme der Schuld am Tode Jesu durch das Volk in 27,25 aufgehoben schien, kommt hier also erneut zum Tragen. Nach Matthäus trägt das jüdische Volk zwar Schuld am Tode Jesu, aber die eigentlich Schuldigen sind die Führer der Juden (36). If this is an acceptable reading of Matthew (and I think it is), it is not unreason- able to suggest that the situation in GP of the repentant Jewish people and the Jewish authorities who had lied, deceived, and misled them (Crossan, 90) has grown out of Matthew’s Gospel. F. NEIRYNCK

Jean-François BAUDOZ. Les miettes de la table. Étude synoptique et socio- religieuse de Mt 15,21-28 et de Mc 7,24-30. (Études Bibliques, n.s., 27.) Paris, J. Gabalda, 1995. (16≈24), 451 p. ISBN 2-85021-076-5. FF 340. Le livre de J.-F. Baudoz sur les récits parallèles de la Cananéenne (Mt 15,21- 28) et de la Syro-Phénicienne (Mc 7,24-30) fut présenté comme dissertation doctorale à l’Institut Catholique de Paris en 1993, sous la direction de C. Perrot. Déjà dans l’Introduction, la thèse de l’Auteur est clairement énoncée: «Pour nous, il ne fait pas l’ombre d’un doute que … Matthieu ne saurait ici dépendre directement de Marc». Il tourne donc le dos à «la solution la plus généralement adoptée aujourd’hui» pour postuler «l’existence d’une tradition commune, dont se sont inspirés tant un Marc qu’un Matthieu» (13). La partie centrale du livre est une «Lecture comparée des deux textes» (ch. 2, 56-341). La reconstruction de la source qui en résulte fait apparaître un texte qui reste très proche de celui de Mc 7,24-30. En voici les additions et autres interventions rédactionnelles de Marc: 7,24 oûdéna ≠‡elen gn¬nai, kaì oûk ©dunß‡j la‡e⁄n. 25 âllˆ (loco kaí), âkoúsasa, perì aûtoÕ. 26 ™ dè gun® ¥n ¨Elljnív, Suro-. 27 ãfev pr¬ton xortas‡±nai tà tékna, gár. 28 paidíwn (loco téknwn). 29 dià toÕton tòn lógon. 30 eîv tòn o¤kon aût±v. Il est encore à noter que Foiníkissa t¬ç génei (cf. v. 26a) se lit dans le texte-source après gunß au v. 25a. La source commune à la base de Mc et Mt est donc une sorte de Proto-Mc: «contrairement à Mat- thieu, Marc n’a que très peu modifié la strate pré-synoptique» (350). Après une telle conclusion, on s’étonne de lire que «la communauté matthéenne n’a pas eu sous les yeux notre texte canonique de Marc» (363) et «le texte de Matthieu ne peut littérairement dépendre de celui de Marc» (364). Le problème posé par le 458 RECENSIONES texte de Matthieu concerne surtout Mt 15,23-24 (propre à Matthieu), et il n’ar- range rien de remplacer, comme source de Matthieu, le texte de Marc par celui d’un Proto-Mc qui reste fort semblable à notre Marc. Bien que B. déclare que sa solution d’une source pré-synoptique ne concerne que la péricope de Mt 15,21-28 / Mc 7,24-30, il en cherche confirmation dans l’article de L. Cerfaux sur la section des pains (314). L’article date de 1954. Les mots du dialogue entre Jésus et la femme (Mc 7,27-28) se retrouvent pour la plupart dans le texte de Matthieu: 15,26 oûk ∂stin kalòn labe⁄n tòn ãrton t¬n téknwn kaì bale⁄n to⁄v kunaríoiv. 27 ™ dé, kúrie, kaì tà kunária (ês‡í.) âpò t¬n cixíwn t¬n. Pour le reste, les mots venant de la source commune se réduisent à quelques éléments dans la présentation du cas: 21 kaí, êke⁄‡en, eîv tà … Túrou, (örí.). 22 gunß, (‡ugát.), (daimon.); ajouter e¤pen aût±Ç dans le verset final (v. 28). Il y a donc une très large part de rédaction mat- théenne dans Mt 15,21-28, et dans cela la position de B. ne se distingue guère de l’hypothèse courante de la dépendance de Matthieu par rapport à Marc. Je ne comprends cependant pas comment il peut écrire à propos de ãfev pr¬ton xortas‡±nai tà tékna (Mc 7,27a): «nous tenons donc la phrase pour rédac- tionnelle. En énonçant cette dernière proposition, nous nous trouvons en accord avec les partisans de la dépendance littéraire de Mt 15,21-28 par rapport à Mc 7,24-30» (269). Ce sont précisément les phrases rédactionnelles de Marc qui font apparaître le plus clairement la différence entre les deux positions, Matthieu dépendant de Marc ou d’une source commune. À propos de phrases rédactionnelles, B. précise que rédactionnel n’est pas nécessairement création de toutes pièces: «à partir d’un matériau préexistant, un rédacteur peut très bien forger une phrase, qu’il imprimera de sa marque et de son style» (269). Nous touchons ici le point de vue de l’Auteur dans son aspect le plus singulier: une formule ajoutée par le rédacteur, comme celle de Mc 7,27a, peut être «le reliquat d’une parole ou d’une idée qui circulait dans la commu- nauté romaine à une certaine époque» (276; B. situe l’Évangile de Marc à Rome entre 66 et 70). C’est ainsi qu’il explique les deux logia de Mt 10,5b-6 et 15,24: «ils viennent l’un et l’autre de la tradition et ne sauraient en aucun cas être seulement des créations rédactionnelles»; «à l’époque de rédaction du premier évangile ils existaient indépendamment l’un de l’autre» (233); la parole de 15,24 (oûk âpestáljn eî m® eîv tà próbata tà âpolwlóta o÷kou ˆIsraßl) «n’est rien d’autre qu’un logion circulant dans la communauté et que Matthieu utilise parce qu’il sert ici son propos théologique et, plus précisément, ecclésiologique et missionnaire» (234); «la séquence propre à Matthieu (15,22b-25) se fait l’écho du judéo-christianisme pur et dur qui, au début de l’histoire de la communauté, a prévalu et imposé sa loi» (235). Quant à la formulation matthéenne t¬n piptóntwn âpò t±v trapéhjv (Mt 15,27, diff. Mc 7,28), «Matthieu aura préféré ici le logion qu’il a trouvé dans un autre contexte, peut-être à l’état isolé, et provenant en tout cas [sic] de la source Q» (297; cf. Lc 16,21). B. a fait un effort louable pour «ramasser» les résultats de son étude, entre autres par la présentation des textes grecs de Mc, de Mt et de la source reconsti- tuée. On lit dans celle-ci: 7,24 eîs±l‡en (349), contrairement à eîsel‡Én (= Mc) qu’il retient ailleurs (111, et surtout 340: le participe imputé à la tradition). Est-ce une correction apportée à la dernière minute pour remédier à l’absence d’un verbe fini? Ou est-ce négligence dans la citation du texte grec, comme à beaucoup d’autres endroits? L’accent manque (eîsjl‡en) mais cela n’a rien d’exceptionnel. Il écrit couramment krahe⁄n, lege⁄n, etc. et on y lit même tòÕtòn. L’orthographe des noms propres est mieux soigné, mais K. Kertelge est cité partout comme Kertlege, et à l’occasion J.D. Derrett prend le nom de J.D. Duncan. Il est plus gênant de constater l’absence de certains noms: RECENSIONES 459 des commentaires sur Mc (R.A. Guelich, D. Lührmann), sur Mt (R.H. Gundry, J. Gnilka II, W.D. Davies – D.C. Allison II), la Concordance de K. Aland, etc. Ses principaux interlocuteurs sont, semble-t-il, S. Légasse (BLE, 1972) et A. Der- mience (RTL, 1977; ETL 1982). Le dernier en date est l’article de C. Focant (BETL 110, 1993). C’est d’ailleurs le seul titre dans la Bibliographie qui est pos- térieur à 1992. Il est de bon ton dans un certain milieu parisien de s’insurger contre «le dogme» de la théorie des deux sources (13; voir 15 = 362). Cela nous étonne de la part de B., car son exégèse dite «diachronique de type fonctionnel», l’étude socio-religieuse des textes «en tant que reflets des pratiques ecclésiales», s’intègre facilement dans l’hypothèse de la dépendance de Mt (et de Lc) par rapport à Mc. Le fait «peu vraisemblable» que Matthieu ait «supprimé» la pre- mière phrase de la réponse de Jésus (Mc 7,27a) n’est pas une réelle difficulté: Matthieu peut avoir «remplacé» le pr¬ton par une première réponse de Jésus au v. 24. Quant à l’hypothèse d’un «reliquat», elle risque de compromettre l’unité de la composition matthéenne. B. montre bien la facture matthéenne de Mt 15,22b.23ab, mais son interprétation du v. 23c comme une intervention des disciples «en faveur de le Cananéenne» (213-217) appelle des réserves. Je suis d’accord que l’intervention des disciples n’est pas à considérer isolément mais à prendre comme un élément appartenant à un ensemble. Mais cela ne signifie pas qu’il s’agit d’une demande formulée d’abord par la Cananéenne et puis par les disciples («fais-lui grâce»). Sur le sens positif de âpolúw en Mt 18,27 (215 n. 528), voir le commentaire de Gundry: «The one exception in 18:27 is only apparent. There, the granting of a request is expressed in another clause» (312). La parole de Jésus au v. 24 répond à l’intervention des disciples («renvoie-la»): «Jesus’ answer harmonizes with the disciples’ request… Thus the woman’s faith faces the obstacles of antagonism on the disciples’ part and, on God’s part, a Jewish restriction on Jesus’ ministry» (ibid.). C’est en effet la foi de la païenne qui donne au récit son unité. Matthieu a pu trouver en Mt 20,30.31a.31b (= Mc 10,47-48) le modèle de la séquence: la demande êléjsón me, kúrie uïòv Dauíd, l’intervention des disciples et la nouvelle demande de la femme. À propos de boß‡ei moi, «on notera que le verbe boj‡éw, lu en Mt 15,24 (corriger: 25), est un hapax legomenon dans le premier évangile»: pour B., c’est le langage des Psaumes (179 n. 405). Il aurait pu signaler cette autre demande répétée en Mc 9,24: boß‡ei mou t±Ç âpistíaç. Le commentaire des deux textes verset par verset a permis à B. de discuter en détail les différentes approches. Pour terminer, je relève encore un point particulier: son examen critique de la liste des inclusions que j’avais dressée dans Duality in Mark (no 27). Je tiens à le remercier pour les précisions qu’il propose (78-80). Je me demande cependant s’il n’est pas trop restrictif dans sa définition de l’inclusion: «la mention de un ou plusieurs mots identiques du début et à la fin d’un texte, qui de cette manière le délimitent» (79). Même si les mots ne sont pas les mêmes, ne peut-on pas retenir des cas comme ∂rxontai eîv / êzeporeúonto ∂zw ou ka‡ísav / ânastáv? F. NEIRYNCK

Udo SCHNELLE. Einleitung in das Neue Testament. (Uni-Taschenbücher, 1830.) Göttingen, Vandenhoeck & Ruprecht, 1994. (12≈18,5), 639 p. ISBN 3-8252-1830-9. U. Schnelle, professeur de N.T. d’abord à Erlangen et actuellement à Halle, était déjà (avec G. Strecker) l’auteur d’un manuel d’introduction: Einführung in die neutestamentliche Exegese (UTB, 1253), 1983, 41994, 179 p. Le présent ouvrage (639 p.) est une Einleitung classique qu’on peut comparer à celle de 460 RECENSIONES

W.G. Kümmel († 1995) qui a été le modèle du genre depuis 1963. Comme Küm- mel, Schnelle se tient aux 27 écrits du N.T.; il traite de l’histoire du canon dans un excursus (401-418). Il se sépare de Kümmel dans l’ordonnance du livre. Les épîtres pauliniennes viennent d’abord (1 Th, 1 Co, 2 Co, Ga, Rm, Ph, Phm), puis les évangiles synoptiques (Q, Mc, Mt, Lc) et le livre des Actes, ensuite les épîtres deutéropauliniennes (Col, Ep, 2 Th, Épîtres pastorales), l’épître aux Hébreux et les épîtres catholiques (Jc, 1 P, Jude, 2 P) et finalement «les écrits de l’école johannique» (2 Jn, 3 Jn, 1 Jn, Jn, Ap). Il est à noter que la succession de 2–3 Jn, 1 Jn, Jn y est présentée comme l’ordre chronologique des écrits johanniques (500, 522; cf. G. Strecker). Pour chacun des écrits, il suit autant que possible un même schéma: «Literatur – Verfasser – Ort und Zeit der Abfassung – Empfänger – Gliederung, Aufbau, Form – Literarische Integrität – Traditionen, Quellen – Reli- gionsgeschichtliche Stellung – Theologische Grundgedanken – Tendenzen der neueren Forschung». Cette systématisation contribue beaucoup à la clarté de l’exposé. La bibliographie est tenue à jour jusqu’à l’année 1993 incluse, complé- tée encore par quelques titres de 1994 (cf. 206 n. 64). J’apprécie particulièrement la dernière section qui nous informe chaque fois sur les tendances nouvelles dans la recherche récente. Les complexes majeurs reçoivent une partie introductive spéciale: la chronologie paulinienne, l’école de Paul, la forme de l’épître (31-61); le genre «évangile» et le problème synoptique (183-214); l’école johannique (495-500). L’introduction sur les évangiles synoptiques reprend et développe le chapitre sur la «Quellenkritik» de la Einführung. À l’exposé sur la théorie des deux sources, il ajoute un mot de conclusion: «Sie ist nach wie vor die Hypothese, die mit dem geringsten Schwierigkeitsgrad die meisten Phänomene erklärt» (214). À propos des accords mineurs, il signale mon article dans Evangelica II, 3-42, mais il maintient sa position sur le Deuteromarkus (204-206). Il est à regretter qu’il continue de mêler l’absence de Mc 6,45–8,26 dans Lc («die lukanische Lücke») au phénomène des accords mineurs. Voir sur cette question F. Noël, De compo- sitie van het Lucasevangelie in zijn relatie tot Marcus. Het probleem van de «grote weglating», Brussel, Kon. Academie, 1994. Dans l’article sur la «Logien- quelle», on corrigera le titre de F. Neirynck, Q-Parallels (214): il s’agit de Q-Synopsis, 1988, 21995. La note critique sur T. Bergemann, 1993 (216 n. 83) peut maintenant être complétée par l’article de A. Denaux (NT 1995). Sur Q et Mc (231), on ajoutera maintenant H.T. Fleddermann, Mark and Q. A Study of the Overlap Texts (BETL, 122), 1995, et mon «Assessment» dans le même volume (261-307) en accord avec Schnelle: «Eine direkte literarische Verbindung zwischen Markus und Q muß als unwahrscheinlich angesehen werden» (231). Il se montre assez critique envers J.S. Kloppenborg: «Der von Kloppenborg und Sato aufgebaute Gegensatz [weisheitliches/prophetisches] ist nur ein scheinbarer» (226), et «bei einer Bestimmung von Q als ‘wisdom collection’ (werden) die star- ken biographischen Elemente der Logienquelle unterbewertet» (227). Schnelle lui-même semble avoir tendance à majorer l’élément biographique. Il hésite à définir le genre de Q mais n’écarte pas l’appellation de Halbevangelium (229). Cf. ETL 71, 421-430. Les études néotestamentaires publiées dans ETL et BETL n’ont pas échappé à l’attention de Schnelle. Dans la section sur Mc, on peut ajouter The Gospel of Mark. A Cumulative Bibliography 1950-1990 (BETL, 102), 1992; Duality in Mark (BETL, 31), 21988; et G. Van Oyen, De studie van de Marcusredactie in de twintigste eeuw, 1993 (cf. ETL 70, 466-467). Dans la section sur Jn, on ajoutera maintenant G. Van Belle, The Signs Source in the Fourth Gospel (BETL, 116), 1994 (sur Schnelle, voir 335-341). Dans sa critique de la signs source, Van Belle est largement d’accord avec Schnelle. À propos des rapports entre Jn et les RECENSIONES 461

Synoptiques (563-569), l’Auteur de la Einleitung insiste surtout sur le genre «évangile»: «die Rezeption der Gattung Evangelium und die Kompositionsana- logien (sprechen) für eine Kenntnis der Synoptiker durch Johannes» (566); «die Einzigartigkeit und Neuheit der Gattung Evangelium (weist) auf Markus als der einzig existierenden Vorlage für Johannes» (567). Voir aussi sur ce sujet sa contribution dans The Four Gospels 1992. F. NEIRYNCK

Hans CONZELMANN – Andreas LINDEMANN. Arbeitsbuch zum Neuen Testa- ment. 11., wiederum überarbeitete und erweiterte Auflage. (Uni- Taschenbücher, 52.) Tübingen, Mohr, 1995. (12≈18,5), XIX-565 p. ISBN 3-8253-0052-3. La première édition de cet Arbeitsbuch fut publiée en 1975 par H. Conzelmann († 1989) et A. Lindemann, professeur de N.T. à la Kirchliche Hochschule Bethel, seul responsable à partir de 101991. Le livre a été constamment retravaillé et aug- menté et le nombre des pages s’est accru de 440 à 565. Les titres des §§ 1-70 sont restés les mêmes; seulement l’ordre a changé pour §§ 26-27 (Ph et Phm avant 1–2 Co et Rm) et § 40 (Ap rapproché de Jn et 1–3 Jn). Le livre comporte cinq parties (1. Methodenlehre. 2. Zeitgeschichte - Umwelt. 3. Die neutestamentliche Schriften. 4. Jesus. 5. Geschichte des Urchristentums) mais, comme le signale l’Auteur, c’est surtout la troisième partie qui, dans cette édition, a été «neu for- muliert» (V). Mais déjà dans la première partie, l’on constate que les notices bibliographiques ont été complétées (1: Metzger 1993; 12: Nestle27 1993; etc.). À l’occasion, l’Auteur n’a pas peur d’anticiper. Le Textual Commentary de Metz- ger, qui a connu une nouvelle édition en 1994 («Second edition», cf. ETL 71, 453-454), reçoit une bonne note de la part de Lindemann: «nützlich ist aber der ‘Textual Commentary’ von B.M. Metzger, 31984» (12; voir encore 24: 31984!). J’ai noté plusieurs références à la Einleitung de U. Schnelle: voir 63, 73, 221, 269 (à propos de l’unité de 2 Co), mais son nom n’apparaît pas au § 38 (Jn). On notera surtout la remarque critique concernant l’absence de Mc 6,45–8,26 dans Lc: «Die verschiedenen Dt-Mk-Hypothesen beachten nicht, daß das Mk-Evange- lium dann in drei unterschiedlichen, vollständigen Fassungen existiert haben müßte…» (70). Sur les évangiles synoptiques, on lira avec profit l’aperçu beaucoup plus complet dans A. Lindemann, Literatur zu den Synoptischen Evangelien 1984-1991, in TR 59 (1994) 41-100, 113-185, 252-284. À propos des écrits johanniques, L. n’est guère favorable à l’hypothèse de G. Strecker: «Alles spricht … dafür, daß 1 Joh in die Zeit nach dem Johannes- evangelium gehört» (381); «Vieles spricht dafür, daß 2 Joh als wirklicher Brief unter Verwendung von Material von 1 Joh verfaßt wurde…» (384). Sur les rapports entre Jn et les Synoptiques (362-365), il semble se rapprocher de l’hy- pothèse de la dépendance johannique, au moins pour ce qui concerne le récit de la passion: «Man wird es gleichwohl für wahrscheinlich halten dürfen, daß Joh von der Existenz der synoptischen Evangelien wußte; jedenfalls in der Passions- geschichte besteht auch eine direkte literarische Beziehung. Aber keiner der synoptischen Evangelien hat Joh im eigentlichen Sinne als ‘Quelle’ gedient» (364; cf. 365: «man kann eine direkte Beziehung zur Mk-Passion für möglich halten»). Pour plus ample information, il renvoie au volume John and the Synop- tics (BETL, 101). F. NEIRYNCK

Craig A. EVANS – Stanley E. PORTER (eds.) A Sheffield Reader. (The Bib- lical Seminar, 31-34.) Sheffield, Academic Press, 1995. (15,5≈23,5), 4 vols. ISBN 1-85075-732-1/729-1/731-3/730-5. 462 RECENSIONES

The Sheffield Reader series is a collection of articles first published in the issues 1-50 of the Journal for the Study of the New Testament, 1978-1993. The Journal started with one issue in 1978 and was produced in three issues a year from 1979 to 1990 and then from 1991 to the present in four issues. C. Evans (British Columbia) and S. Porter (London) now made a selection of what they believe to be the best articles on four specific areas of New Testament studies: no. 31, The Synoptic Gospels (Evans-Porter), 14 articles, 313 p.; no. 32, The Johannine Writings (Porter-Evans), 13 articles, 267 p.; no. 33, The Historical Jesus (Evans-Porter), 17 articles, 314 p.; no. 34, The Pauline Writings (Porter- Evans), 14 articles, 300 p. Since all these articles are also available in the back issues of the Journal (which are still in print), the identification of the selected essays may be helpful for users of JSNT: vol. 2 (Cohn-Sherbok), 6 (Brown, Hill), 7 (Piper), 9 (Hanson), 11 (Cohn-Sherbok, Gunther), 13 (Lindars), 14 (Chilton), 15 (Downing, Grigsby, Kilpatrick, Most), 16 (Meeks), 18 (Allison), 19 (Row- land, Sanders), 20 (Moo), 21 (Hill, Houlden, Kingsbury), 22 (Blomberg, Mearns), 23 (Bauckham, Byrne, Janzen, Lindars), 24 (Walker), 25 (Hurtado, Kingsbury), 27 (Best), 28 (Hurst), 29 (Allison), 31 (Aageson, Barclay, Johnson), 32 (Snodgrass), 33 (Reddish, Ziesler), 34 (Downing, Matera, Moessner), 35 (Bar- nett, Davis), 36 (Lührmann), 37 (Alexander, Aune), 38 (Gibson, Green), 40 (Black, Hurtado), 43 (Ito, Logan), 45 (Young), 47 (de Boer), 48 (Ito, Sproston), 49 (Bauckham). In their preface to the Series, the editors describe how these compilations can be useful for undergraduates, seminarians and even graduate students. “There is the further advantage that many of the articles in these volumes are models of how to make and defend a critical argument…” (p. 8). They can be useful for scholars “to keep up on developments outside their areas of specialist research…” (p. 7). But also within their area of research these collections can assist scholars by bringing together related studies from different volumes; in no. 31, for instance, the D. Hill – J.D. Kingsbury debate on Matthew in 21 (1984; correct the date on p. 47!), Kingsbury’s rejoinder in 25 (1984) and Hill’s earlier article in 6 (1980). References to the first publication in JSNT, first and last page, are given at the top of each article, but the original page numbers are deleted within the article. See no. 31, p. 97: “The page numbers of the reprinted article are referred to in this response” (n. 1). For those who intend to study the reception of JSNT articles this new pagination will create new confusion. The absence of references to earlier reprints is another lacuna in the Sheffield Reader. Thus, for instance, in no. 32, pp. 13-30: “Discourse and Tradition…” from 13 (1981), pp. 83-101, which was reprinted with permission in B. LINDARS, Essays in John (SNTA, 17; Leu- ven, 1992, pp. 113-129), edited by C.M. Tuckett, as it should be in a reprint, with marginal indications of the original page numbers of the text (83-98) and the notes (98-101). The articles are grouped in each volume into two or three sections, The Synop- tic Gospels: Matthew; Mark; Luke; The Johannine Writings: The Gospel of John and Its Influences; The Revelation of John; The Historical Jesus: Jesus, Discipleship, and Covenant; Exegetical Aspects of Jesus’ Teaching; Linguistic and Stylistic Aspects of Jesus’ Teaching; The Pauline Writings: Paul the Apostle; Pauline Interpretation of Sacred Tradition; Pauline Theology; Pauline Letter- Form and Rhetoric. The arrangement within the sections is neither chronological nor alphabetical; and no explanation is provided. Each volume has its own list of Abbreviations (pp. 9-10) and at the end an Index of References and an Index of Authors. These two Indexes are an appreciable complement to the original texts. F. NEIRYNCK RECENSIONES 463

Paul HOFFMANN. Tradition und Situation. Studien zur Jesusüberlieferung in der Logienquelle und den synoptischen Evangelien. (Neutesta- mentliche Abhandlungen, N.F., 28.) Münster, Aschendorff, 1995. (15,5≈23), V-390 p. ISBN 3-402-04776-4. The Q source, the Son of Man, and the resurrection tradition: these are the three main centers of interest in P. Hoffmann’s work. They also are the three parts of these collected essays (1967-1994): I. Von der Verkündigung Jesu zu den Evangelienschriften: 1. Tradition und Situation. Zur “Verbindlichkeit” des Gebots der Feindesliebe in der synoptischen Überlieferung und in der gegenwärtigen Friedensdiskussion (1984). 2. Der Q-Text der Sprüche vom Sorgen. Mt 6,25-33 / Lk 12,22-31. Ein Rekonstruktionsversuch (1988). 3. Die Sprüche vom Sorgen in der vorsynoptischen Überlieferung (1988). 4. Jesu “Verbot des Sorgens” und seine Nachgeschichte in der synoptischen Überlieferung (1989). 5. Pántev êrgátai âdikíav. Redaktion und Tradition in Lk 13,22-30 (1967). 6. Q 6,22 in der Rezeption durch Lukas (1994). II. Jesus und der Menschensohn: 7. Die Versuchungsgeschichte in der Logienquelle. Zur Auseinanderzetzung der Judenchristen mit dem politischen Messianismus (1969). 8. Jesus versus Men- schensohn. Matthäus 10,32f und die synoptischen Menschensohn-Überlieferung (1991). 9. QR und der Menschensohn. Eine vorläufige Skizze (1992). III. Zur neutestamentlichen Osterüberlieferung. 10. Markus 8,31. Zur Herkunft und markinischen Rezeption einer alten Überlieferung (1973). 11. Das Zeichen für Israel. Zu einem vernachlässigten Aspekt der matthäischen Ostergeschichte (1988). 12. Der garstige breite Graben. Zu den Anfängen der historisch-kritischen Osterdiskussion (1985). The articles are reproduced here with a new page numbering, without indica- tion of the original pagination. The volume includes a Vorwort by the author (V), a Bibliography (373-386) and an Index of biblical references (387-389). The essay no. 9 was first published in The Four Gospels 1992 (BETL, 100), 421-456. An English translation appeared under the title: “The Redaction of Q and the Son of Man. A Preliminary Sketch”, in R.A. PIPER (ed.), The Gospel behind the Gospels. Current Studies on Q, Leiden, 1995, 159-198. I refer here particularly to the last section of this essay and to H.’s thesis on the date of Q: “the parallel appearance of this [Son of Man] expectation in Mk 13 and in QR could indicate that the SM concept gained special significance for Christian circles during this last phase in the transmission of Q, i.e. in the period around 70 CE” (193; in this volume, 274: “also in der Zeit vor 70 n. Chr.”). F. NEIRYNCK

Tjitze BAARDA. Essays on the Diatessaron. (Contributions to Biblical Exegesis and Theology, 11.) Kampen, Kok Pharos, 1994. (15≈23), 320 p. ISBN 90-390-0113-8. A first collection of studies by T. Baarda (Amsterdam) was published in 1983, Early Transmission of Words of Jesus, with essays on Thomas, Tatian and the text of the New Testament. The present volume contains fifteen more recent essays (1986-1993), all devoted to “the quest for Tatian’s Diatessaron”. The selection was made by J. Helderman and T. Korteweg and edited by S.J. Noorda. “The first two of these essays are of a more general nature and may be read as an introduction” (from Noorda’s Preface, 5-6). Two essays, no. 1 (in French) and no. 3 (in Dutch), have been translated for this volume. All other articles have been published in English before. With the exception of nos. 1 and 2, the essays are printed in the order of the first publication: 1. The Diatessaron of Tatian and its Influence on the Vernacular Versions. The case of John 19:30 (unpublished 464 RECENSIONES original in French, 1992). 2. Diafwnía–sumfwnía. Factors in the Harmonization of the Gospels, especially in the Diatessaron of Tatian (1989). 3. ˆAnoízav– ânaptúzav. The Text of Luke 4:17 in the Diatessaron (originally in Dutch, 1986). 4. The Flying Jesus. Luke 4:29-30 in the Syriac Diatessaron (1986). 5. Jesus and Mary (John 20:16f.) in the Second Epistle on Virginity ascribed to Clement (1986, not 1989). 6. To the Roots of the Syriac Diatessaron Tradition (TA 25:1-3) (1986). 7. The Sabbath in the Parable of the Shepherd (Evang. Verit. 32:18-34) (1987). 8. ‘If you do not sabbatize the Sabbath…’. The Sabbath as God or World in Gnostic Understanding (Ev. Thom., Log. 27) (1988). 9. ‘A staff only, not a stick’. Disharmony of the Gospels and the Harmony of Tatian (Mt 10:9f parr.) (1989). 10. ‘He holds the fan in his hand…’ (Mt 3:12, Lk 3:17) and Philoxenus. Or, how to reconstruct the original Diatessaron text of the Saying of John the Baptist? (1992). 11. Philoxenus and the Parable of the Fisherman. Concerning the Diatessaron text of Matthew 13:47-50 (1992). 12. ‘Chose’ or ‘Collected’: Concerning an Aramaism in Logion 8 of the Gospel of Thomas and the Question of Independence (1992). 13. The Parable of the Fisherman in the Heliand. The Old Saxon Version of Matthew 13:47-50 (1992, not 1922!). 14. Clement of Alexandria and the Parable of the Fisherman. Matthew 13:47f. or Independent Tradition? (1993). 15. John 1:5 in the Oration and Diatessaron of Tatian. Concerning the reading of katalambánei (1993). An Index on modern authors is added (317-320). Unfortunately no index of references is provided. Three articles originally appeared in the BETL series: no. 9 (BETL 86, ed. J.-M. Sevrin, not Sévrin); no. 11 (BETL 100); no. 14 (BETL 110). Neither the series nor its publishers, Leuven University Press - Peeters, are mentioned (cf. p. 8). F. NEIRYNCK

Caroline P. BAMMEL. Tradition and Exegesis in Early Christian Writers. (Variorum Collected Studies Series, CS 500.) Aldershot (Hamp- shire), Ashgate Publishing, 1995. (15≈22), xii-312 p. (no continuous numbering). ISBN 0-86078-494-0. Eighteen articles by C.P. [Hammond] Bammel, with one exception (no. 6) all published in the years 1982-1993, are collected in this volume, with C.B.’s Preface (ix-xii) and an Index of ancient authors and writings (1-4). Eleven articles are written in English and seven in German (nos. 3, 7, 8, 10, 13, 14, 15). They are grouped into two sections. First, General: 1. The First Resurrection Appearance to Peter: John 21 and the Synoptics (1992). 2. Ignatian Problems (1982). 3. Justin der Mär- tyrer (1984). 4. Herakleon (1986). 5. The State of Play with regard to Hippolytus and the Contra Noetum (1990). 6. Peacemaking and Religious Tolerance in the Early Church (first publication). 7. Die Einheit des Glaubens und die Mannig- faltigkeit der Bräuche in der christlichen Überlieferung nach Irenäus (1990). 8. Die Bekehrung derjenigen, die schon Christen sind (1988). Second section, Exegesis: 9. The Farewell Discourse in Patristic Exegesis (1992). 10. Die Hexapla des Ori- genes: die hebraica veritas im Streit der Meinungen (1988). 11. Law and Temple in Origen (1991). 12. Adam in Origen (1989). 13. Die Juden im Römerbriefkom- mentar des Origenes (1990). 14. Die Prophetie in der patristischen Exegese zum ersten Korintherbrief (1989). 15. Die Pauluskommentare des Hieronymus: die ersten wissenschaftlichen lateinischen Bibelkommentare? (1993). 16. Pauline Exe- gesis, Manichaeism and Philosophy in the Early Augustine (1993). 17. Augustine, Origen and the Exegesis of St Paul (1992). 18. Rufinus’ Translation of Origen’s Commentary on Romans and the Pelagian Controversy (1992). All studies are reprinted in the original pagination. The first article, on John 21, was published in John and the Synoptics, ed. A. Denaux (BETL, 101), RECENSIONES 465

620-631. B. faces the problem of harmonization of the resurrection appearances and proposes some uncommon hypotheses. For instance, “we may solve the dilemma [Galilee or Jerusalem] by means of a very simple hypothesis, namely that Peter, while at Jerusalem, experienced a vision in which he was encountered by the risen Jesus at the Sea of Galilee. Thus he was in Jerusalem in the flesh but in Galilee in the spirit…” (625). F. NEIRYNCK

Steven M. SHEELEY. Narrative Asides in Luke-Acts. (JSNT Supplement Series, 72.) Sheffield, JSOT Press, 1992. (14≈21,5), 204 p. ISBN 1-85075-352-0. The present work is a revision of the author’s 1987 Ph.D. dissertation written and defended at the Southern Baptist Theological Seminary under the direction of R.A. Culpepper. It focuses on the identification and examination of the narrative asides in Luke-Acts and other ancient narratives. Chapter 1 surveys the research on narrative asides in biblical and secular literature and the methodological problems inherent in such research (11-39). Noting that in the past “asides in the narratives of the New Testament have been largely overlooked”, S. considers M.C. Tenney (1960) to be “the first to attempt ‘a separate treatment of this phenomenon’ in the Gospel of John” (14). He goes on to discuss several contributions on the Johannine parentheses: J.J. O’Rourke (1979), B. Olsson (1974), G.C. Nicholson (1983), R.A. Culpepper (1983), my Les parenthèses dans l’évangile de Jean: Aperçu historique et classification, texte grec de Jean (SNTA, 11, Leuven, University Press – Peeters, 1985), F. Neirynck, Parentheses in the Fourth Gospel, in ETL 65 (1989) 119-123 (= Evangelica II, 1991, 693-698) and C.W. Hedrick’s “new classification of the asides based on the specific function in the narrative” (1990) in categories which “are similar to Tenney’s and Van Belle’s” (21). He also makes a passing reference to A.E. Garvie (1922) and to D.W. Wead (1970) (14-15 n. 1 and 17 n. 1). With regard to the asides in Luke-Acts, S. mentions especially the commentaries of J.A. Fitzmyer (Luke, 1981) and E. Haenchen (ET: Acts, 1971), noting that “Haenchen was more aware of the asides in Acts than Fitzmyer seemed to be in Luke and far ahead of his contemporaries in noticing the phenomenon” (27). For the study of the asides in Luke-Acts, S. formulates three methodological concerns: he will treat Luke-Acts as a two-volume work, study the relationship between Luke-Acts and other ancient narratives, and, finally, develop criteria for identifying narrative asides. Making use of Quintilian’s rhetorical figures parénqesiv, âpostroƒß (and parékbasiv), also referred to by Hedrick (1990), of what is said about the narrator’s relationships in modern literary criticism (esp. W.C. Booth, S. Chatman, G. Genette, S. Benstock, S.R. Suleiman), and of the studies on the Johannine parentheses cited above, he defines narrative asides as “parenthetical remarks addressed directly to the readers which interrupt the logical progression of the story, establishing a relationship between the narrator and the narratee which exists outside the story being narrated. They provide commentary on the act of telling the story or on some aspect of the story itself. They include such things as self-conscious narration, prologues, postscripts and appeals to the reader” (36; cp. 177). He concludes by developing a taxonomy of narrative asides according to their usage (37-39), distinguishing the following categories: (1) material necessary to understand the story; (2) general information; (3) inside views; (4) self-conscious narration. S. uses the same taxonomy for the classification of the Johannine narrative asides in his unpublished 1987 SBL paper “That You May Believe”: Narrative Asides in the Fourth Gospel. 466 RECENSIONES

Chapter 2 deals with the use of narrative asides in eleven ancient narratives (40-96), “chosen with particular attention to their representative nature and their chronological proximity to Luke-Acts” (13). He studies three romances (Longus, Daphnis and Chloe; Apuleius, The Golden Ass; Achilles Tatius, Leucippe and Clitophon), five histories (1 and 2 Maccabees; Josephus, The Jewish War; Sue- tonius, The Lives of the Caesars; Tacitus, The Annals), and three biographies (Philostratus, The Life of Apollonius of Tyana; Philo, De Vita Mosis; Lucian, Demonax), for each of which he identifies the asides and places them in the categories of the general taxonomy developed at the end of ch. 1. It is to be regretted that he could not insert the text of the narrative asides in ancient narratives, for which he refers (40 n. 1) to his 1987 dissertation (239-305: “Appendix A”). He concludes that there are significant similarities and differences between the individual narratives (93-96; cp. 177-178): “Narratives which are history-like (romances and histories) show a tendency toward the use of asides to explain events and guide the reader. The biographical narratives, on the other hand, exhibit a larger percentage of the asides used for self-conscious narration and general information. None of the narratives examined use a significant percentage of asides to provide inside views”. Above all, however, he stresses that “the narrators show remarkably individual characteristics, no matter what the genre” (95) and that “a narrator’s use of asides was dependent on his or her personality and approach to the story rather than on any generic constraints” (178). In Chapter 3, S. examines the narrative asides in Luke-Acts within their immediate contexts (97-136). He identifies 24 asides in Luke and 24 in Acts, and classifies them according to his taxonomy:

1. Material necessary to understand the story: (a) explanation: Lk 2,22-23; 8,29; 9,14; Ac 1,15; 4,22; 5,17; 8,26; 20,16; 21,19; 21,29; 23,8; 27,37; (b) identification: Lk 2,2; 2,4; 6,16; 17,16; 20,27; 22,1; 23,18-19; 23,50-51; Ac 6,9; 10,2; (c) translation: Ac 1,19; 4,36; 9,36; 13,8; 14,12; (d) context: Lk 14,7; Ac 8,32-33; (e) commentary: (1) on the story: Lk 9,45; 18,1; (2) on the characters: Lk 3,23; 9,33; 23,50-51; Ac 10,2; 10,36; 11,24; 17,21; (f) custom: Lk 1,8-9; 4,16; 2. General information (etiology): Lk 23,12; Ac 1,18-19; 11,26; 3. Inside views (characters): Lk 7,29-30; 9,45; Ac 12,9; 4. Self-conscious narration: (a) narrator’s relationship to story: Lk 1,1-4; 2,22-23; Ac 1,1-5; (b) narrator’s relationship to reader: Lk 1,1-4; 14,35; Ac 1,1-5; (c) reader’s relationship to story: Lk 1,1-4; 5,24.

According to S. (135-136, cp. 178), the narrators of Luke-Acts are found to use asides in a similar way although differences are also evident. After the prefaces, where the tone of the relationship between narrator and reader is set, both narrators speak in asides in order to explain (esp. Acts) and to identify (esp. Lk). In Acts, the narrator provides a translation of an unfamiliar term on five occasions, while in the Gospel the narrator avoids using terms which would need to be translated. In Acts the narrator only comments on characters, in the Gospel there is commentary on both story and characters. Chapter 4 (137-176) considers the function of asides in the narratives of Luke- Acts as a whole and examines the asides in relationship to three narrative-critical categories: plot, narrator and audience. For S., “asides are used in passages which are important to the thematic development of major plot devices (conflict and prophecy/fulfilment)” (175-176, cp. 178). They reinforce and affirm the RECENSIONES 467 authority and reliability of the narrators and maintain “a relationship of trust between narrator and reader”. Finally, “they guide the reader into the correct response as well as the correct interpretation” and function “to enable the reader to read with anticipation and retrospection”. Chapter 5 (177-185) concludes the study by answering two questions: “How do the asides in Luke-Acts compare with those in the other ancient narratives? And what ramifications does this study of narrative asides have for the wider study of Luke-Acts?” (178-179). In an Appendix the author provides a list of narrative asides in Luke-Acts (185-190). A useful bibliography (190-198) and indexes of Biblical references (199-201) and of authors (201-204) are also provided. S. has written a significant contribution to the study of asides. His chapter on narrative asides in ancient narratives is of particular interest and is worthy of appreciation. The remarks which follow, therefore, do not diminish the value of S.’s work. S.’s presentation of the study of the Johannine asides in Chapter 1 is somewhat misleading. The studies he mentions are discussed in my Les parenthèses, 1985, and in Les parenthèses johanniques, in FS F. Neirynck (BETL, 100), 1992, vol. III, 1901-1933 (esp. 1911-1915: on Hedrick). I noted, however, that long before Tenney’s article on “The Footnotes of John’s Gospel”, Johannine exegetes had stressed this literary device (see Les parenthèses, 1985, 19-42). Moreover, S. does not mention C.J. Bjerkelund’s important 1987 study on the Johannine “Präzisierungssätze” (WUNT, 40), which is discussed in Neirynck’s article (see above; cf. FS F. Neirynck, 1925-1927). According to S., there is no published systematic study of the narrative asides in Luke-Acts besides his own short contribution, Narrative Asides and Narrative Authority in Luke-Acts, in BTB 18 (1988) 102-107 (cited on p. 39 n. 1). Three years after S.’s dissertation, however, another Ph.D. dissertation on the asides in Luke (and John) was presented by C.A. POURCIAU, The Use of Explicit Commentary in the Gospels of Luke and John, New Orleans, Baptist Theological Seminary, 1990, directed by B.E. Simmons. (On Pourciau, see Les parenthèses johanniques, 1907-1911.) I agree with Sheeley’s definition of the asides (see above), but I disagree with the following assertion: “While there are no grammatical clues which pinpoint the existence of narrative asides, the invocation of a reader with the use of a voca- tive and the presence of second-person address without a dramatized narratee may indicate the existence of a narrative aside” (36). In my Les parenthèses, I used precisely grammatical criteria as the starting point for identifying a parenthesis (see Sheeley’s comment on p. 19: “Van Belle did pay some attention to the criteria for parenthesis, especially the grammatical criteria”) and considered Johannine style characteristics a useful aid in identifying the parenthesis. When the author writes that “Van Belle did not … offer any statement of criteria for determining the presence of an aside” (19), he clearly does not consider the introduction to the threefold classification of the Johannine parentheses, where I explained my method in determining a “parenthesis” (see 104-155, and esp. 104- 105; see also Les parenthèses johanniques, 1917-1918, 1929-1931). That “narrative asides are only a portion of the narrator’s comments to the reader”, as S. rightly remarks (36; cf. W.C. Booth, The Rhetoric of Fiction, Chicago, IL, 1961, 155, 169-209: “Commentary”), seems to me to be the reason why it is so difficult to define criteria for determining narrative asides. Criteria “based on the narrative act of halting the story line, changing narrative levels, and addressing the reader directly” (36) are perhaps insufficient. In any case, Pourciau presents a much longer list of asides in Luke. From S.’s list, he does not mention 1,8-9; 2,2.4; 4,16; 5,24; 8,29; 9,14; 22,1; 23,18-19, but he adds: 1,6-7.12.29.41. 63.65.66.67.80; 2,9.23.26.27.40.41-42.50.52; 3,15; 4,1.14.32.36.41; 5,9.17.22.26; 468 RECENSIONES

6,7.8.11.19; 7,9.13.16; 8,25.35-37.56; 9,43.47.51.53; 10,29; 11,14.17.54; 13,22; 14,1; 16,14; 17,11; 18,9.34; 19,11.28.47-48; 20,19-20.23.26; 22,2.3; 24,16.31.45. The explicit commentary is placed according to function or type in the following classifications: characterization of Jesus, Jewish explanation, positive characterization of minor characters, presentation of human reaction, misunderstanding, internal prolepses, characterization of opposition, parable interpretation, unclassi- fied. The description of rigorous criteria for isolating narrative asides is not an easy task. In his article A New Look at Asides in the Fourth Gospel, in Bibliotheca Sacra 151 (1994) 428-439, T. Thatcher sought to define and categorize the asides of the Fourth Gospel more precisely than Tenney and O’Rourke in light of narrative criticism. Building on W. Booth’s acclaimed distinction between telling and showing (op. cit., pp. 3-9), he gives a definition similar to that of Sheeley: “An aside is a direct statement that tells the reader something. Asides are never observable events, but are interpretive commentary on observable events, commentary that reveals information ‘below the surface’ of action. … Asides are always what the author tells. Because they are not events asides do not advance the plot. Rather, the author uses them to guide the reader’s interpretation of and response to events. Asides have thus a rhetorical function. Different kinds of content may serve the same function, and similar contents may serve different functions in various contexts” (431). Starting with the observation, “Because asides of all content types explain what is happening in the narrative, any attempt at categorization must give priority to function over events”, he organizes the Johannine asides under four broad functions, with sub-categories based on content: 1. Staging asides, including references to (a) space, (b) time, (c) objects available for use, (d) climate; 2. Defining asides, including (a) translations from Aramaic to Greek or vice versa, (b) preliminary character labels, (c) reminiscent character labels; 3. Asides that explain discourse, providing (a) the reason for what a speaker said, (b) the significance of what a speaker said; 4. Asides that explain actions, providing, (a) the reason or motive for an act; (b) the significance of an act. In their definition and classification both Thatcher and S. have given much attention to the function of the asides. I am left with the impression, however, that they have neglected grammatical indications in detecting a parenthesis. Personally, I would prefer to identify and classify the asides not only according to their function and content, but primarily according to their style and grammatical construction. G. VAN BELLE

Yann REDALIÉ. Paul après Paul: Le temps, le salut, la morale selon les épîtres à Timothée et à Tite. Préface de F. BOVON. (Le Monde de la Bible, 31.) Genève, Labor et Fides, 1994. (15≈22), 518 p. ISBN 2-8309-0744-2. FS 60. Redalié’s massive study of the Pastorals is a slightly edited version of a doctoral thesis, written under the direction of François Bovon and presented to the Faculty of Theology at the University of Geneva in 1992. Paul après Paul is, nonetheless, a work of maturity. Its author’s study of the Bible began in Geneva some three decades ago. His pastoral work with the “Mission populaire” provided the occasion for his 1981 book with that title. After an introduction, essentially a survey of the state of the discipline, particularly with regard to the issues of authorship and literary genre, R. divides his work into three parts, that is, the openings of the Pastoral Epistles (51-154), their theological discourse (157-256), and their paraenesis (259-463). R. considers the Pastorals to be pseudepigraphal RECENSIONES 469 compositions, apparently coming from a single pen and reflecting a unified theology. As he develops his thesis, it is apparent that R. considers the theology of the Pastorals to be essentially a soteriology in function of which the paraenesis is expressed. Part One of his work deals with the mandate and its foundation (1 Tim 1,3-20), the disciple and his model (2 Tim 1,3-18), and the message and the messenger (Tit 1,1-4). Throughout this part of his study, R. develops the image of Paul and the function of the Pauline anamnesis in the Pastorals. That Paul is a figure of the past is not only a pseudepigraphal feature of the epistles; it is also a significant element of their purpose and integral to the author’s argumentation. Interestingly, R. considers 1 Timothy to have been the earliest of the Pastorals. In contrast, J.D. Quinn’s Anchor Bible commentary on Titus makes the convincing case, based on the “salutation” of Titus and the seemingly simpler ecclesial situation to which this epistle refers, that it is Titus which is the earliest of the Pastorals. This aside, R. has dialogued well with the extant literature on the Pastorals and has well served future study of the Pastorals by his insightful exposition of the function of “Paul” in these epistles. Part Two of R.’s work studies the theological discourse of the letters. After a brief exposition of the now classic issue as to whether or not the Pastorals contain any theology, R. identifies “salvation” and “epiphany” as the key terms in their theology. Their author’s theological discourse highlights the uniqueness and the universality of salvation as a motivation for his paraenesis. R.’s exposition elucidates the Pastorals’ narrative time and space. Three temporal schemas, then- now, first and later, the day to come, are key to the author’s understanding of time. His narrative space features “the house of God”. What then is ethics? Ethics is essentially a matter of the organization of social space. The house is not only the basic social unit; it is also a potent metaphor for the church. Just as household paraenesis served as an intermediary for a broader social paraenesis in the hellenistic world, it serves the author of the Pastorals as a vehicle for ecclesial paraenesis. It is not only the house which serves as an intermediary; so, too, do Timothy and Titus. The deft use of intermediaries is singularly important in the argumentation of the Pastorals. The image of the house, for example, provides boundaries, allowing for teaching to those who dwell therein, and differentiation from those who do not belong. Concern with the inside and the outside is characteristic of the author’s paraenesis, drawn, as it is, from different sources. It is the author’s concern for the outside which prompts the various reflections on authorities (e.g., 1 Tim 2,21) and the use of a modified household code (2 Tim 2,1-10, [15]). All in all, R.’s work is a very useful diagnostic tool to help contemporary readers understand the house of God, that household of old, as seen through the eyes of the anonymous author of the Pas- torals. R.F. COLLINS

Sergio FELICI (ed.) Esegesi e catechesi nei Padri (secc. IV-VII). (Biblioteca di Scienze Religiose, 112.) Roma, Libreria Ateneo Salesiano, 1994. (16,5≈24), 287 p. ISBN 88-213-0285-7. L 35.000. Le seizième colloque de Catéchèse patristique (25-27 mars 1993) de la Faculté de littérature chrétienne et classique de l’Université Pontificale Salésienne a repris, pour la période du 4e au 7e siècle, le thème de sa session précédente: exé- gèse et catéchèse des Pères (voir notre compte rendu dans ETL, 71, 1995, p. 239). Les actes, toujours publiés dans la série Biblioteca di Scienze Religiose, comprennent quatorze études (toutes en italien) et une préface de son éditeur S. Felici. Cinq auteurs (*) avaient aussi contribué à la première session. 470 RECENSIONES

M. Girardi traite de la notion de fraternité chez Basile de Césarée et de son exégèse de l’évangile de Matthieu (le Sermon sur la montagne; Mt 10,16; les paraboles). – Le commentaire sur Matthieu de Jérôme, et surtout la façon dont celui-ci s’adresse aux destinataires historiques et «idéaux» (lecteur ou auditeur), est étudié par M. Maritano. Le lecteur est qualifié de prudens, diligens, curiosus, studiosus, eruditus, ou, plus indirectement, de «patient» («non sit molestum lectori»). On pourrait encore ajouter aux observations de M. que Jérôme semble parfois s’être inspiré du contexte immédiat du passage biblique pour le choix de l’adjectif. Ainsi, à propos de Mt 1,18 («quaerat diligens lector et dicat: Cum Ioseph non sit pater…»): l’adverbe diligenter se trouve à deux reprises en Mt 2,7-8 («diligenter didicit … interrogate diligenter»). De même, l’usage de prudens (huit fois en ComMt selon M.) dans le commentaire sur Mt 11,23 («quaerat prudens lector et dicat») pourrait être emprunté à 11,25 («quia abscon- disti haec a sapientibus et prudentibus»). – J.M. Nuñez Moreno étudie l’exégèse et le texte biblique du de Baptismo de Pacien de Barcelone († fin du 4e s.), petit traité homilétique sur le baptême et le péché originel. L’auteur s’y montre bon théologien et pasteur, et aussi bon connaisseur de l’Écriture. Nuñez Moreno relève six citations des évangiles. Il serait plus exacte d’identifier «omnes autem illi vivunt, Deus enim vivorum est, non mortuorum» comme une citation (inver- sée) de Lc 20,38 et non de Mt 22,32. De même la citation au ch. 7 («et fient novissima eius deteriora prioribus»), attribuée à Lc 11,26, me semble assez fortement colorée par le texte de 2 Pi 2,20 («facta sunt eis [v.l. eius] posteriora deteriora prioribus»). L’autre citation de Lc (15,16) n’est qu’une «allusione velata». La citation de Jn 11,25, bien que présentée comme telle, est assez libre («qui in me crediderit, licet moriatur, vivet»), peut-être parce que Pacien avait déjà anticipé dans son introduction («etiam si in hoc corpore…») le «et si/etiam si» du v. 25. À noter aussi la citation de 1 Cor 2,9 à la fin du texte: «quae nec oculus vidit, nec auris audivit, nec super (Is 65,17; Jer 3,16) cor hominis ingressa sunt»; la deuxième partie de ce verset est anticipée, de façon très libre, dans l’introduction («grandia et infinita sunt praemia fidelibus praestituta»). Sur les citations bibliques de Pacien, voir déjà l’article de J. Vilar Pure dans Est. Univ. Catal. 17 (1932) 1-49. – Plusieurs des autres contributions se concentrent égale- ment sur un auteur: l’exégèse christologique que donne Cyrille d’Alexandrie de Lc 4,16-21 (R. Spataro); la péricope du jeune homme riche selon Mt 19,16-30 chez Cassien et son importance pour l’élaboration d’une théologie d’un «volon- tarisme modéré» (C. Riggi*); le Traité sur la Nativité du Christ de Thomas d’Édesse (6e s.) comme témoignage de la situation de la catéchèse de l’Église perse (P. Bettiolo); la relation entre exégèse et catéchèse chez Césare d’Arles (S. Felici). – Deux études sont consacrées aux Sacramentaires et à une exégèse qui s’opère dans un contexte liturgique: M. Sordi traite de l’usage de l’Écriture dans les «orationes ad matutinas / ad vesperum» dans le troisième livre du Sacra- mentaire gélasien; A.M. Triacca* étudie le mot «évangile» et des synonymes comme praeconium, praedicatio, scriptum, verbum, ou volumina dans le Sacra- mentaire de Vérone. – D’autres communications sont d’une teneur plutôt théma- tique: l’herméneutique et les méthodes exégétiques des milieux monastiques (T. Spidlík); aspects de l’exégèse arienne en Occident: ComJob 1–3; Opus Imperfectum in Mt; fragments d’un ComLc et des notices du recueil arien de Vérone (G.M. Vian); exégèse de Rom 10,17 chez les Pères grecs et latins (G. Azzali Bernardelli* qui continue ainsi son étude du volume précédent); et enfin deux contributions sur l’iconographie chrétienne du quatrième siècle comme moyen de communication (A. Quacquarelli*) et dans les catacombes (F. Bisconti*). En somme, ce volume constitue un beau complément aux actes du congrès de 1992. J. VERHEYDEN RECENSIONES 471

Leo F. STELTEN. Dictionary of Ecclesiastical Latin. With an Appendix of Latin Expressions Defined and Clarified. Peabody, MA, Hendrick- son Publishers, 1995. (15,5≈23,5), XIV-330 p. ISBN 1-56563-131-5. Since many years those teaching Latin at theological faculties and in seminar- ies are complaining about the deplorable decline of the knowledge of Latin among their students: an overwhelming part of the ecclesiastical texts can no longer be read by theologians and priests. The author of this dictionary is very well aware of this alarming situation. Therefore, his dictionary is wanted to be a help for these students. It is a handy and practical manual for seminary students and for laypeople who are (totally) unfamiliar with Latin or whose knowledge of it goes back to high-school days. It contains approximately 17.000 words with the common meanings of Latin terms found in Church writings. Entries cover Sacred Scripture, Early Church Fathers, Code of Canon Law, the liturgy, Vatican II and theological terms. An Appendix also provides descriptions of ecclesiastical structures and explains technical terms from ecclesiastical law. A list of further bibliography is added. The information given in the vocabulary list is limited to the essential: for the nouns the main entries are in the nominative case and appear in bold face, with the genitive and gender in regular type. For the verbs (the infinitive is once again put in bold face), the main tenses are only given in case a verb is irregular. In order to facilitate the pronunciation, an accent is put on the syllable that must be stressed. Only the most frequently used translations are given. Without doubt, this dictionary, carefully edited, will serve the beginning students well, precisely because the author has avoided to frighten the users of this auxiliary instrument. M. LAMBERIGTS

Marcel GIELIS. Scholastiek en Humanisme. De kritiek van de Leuvense theoloog Jacobus Latomus op de Erasmiaanse theologiehervorming. (TFT-Studies, 23.) Tilburg, Tilburg University Press, 1994. (17≈24), [49]-399 p. ISBN 0-211-7008-6. – Diss. Tilburg, 1994. Promotores: J.A. Bornewasser, W.M.E. Logister. Whether James Masson, Latinized after humanist fashion as Latomus (about 1475-1544), was in fact “a scholastic of the greatest brilliance” as David Daniell called him in a recent biography of William Tyndale (New Haven, Yale 1994) can remain undecided. However, the Louvain theologian deserves more attention than he has got in fact in research. He is mentioned now and then as the very impersonation of scholasticism or as a scholastic of scholastics on the warpath in the service of the Inquisition against Erasmus and the bonae litterae and against Luther and other Protestant reformers as well. Many of these judgements are rather gratuitous, for most works of Latomus are accessible only in editions printed in the 16th century, and relatively little has been written about him. When treated somewhat more extensively, it is incidentally as an adversary of Erasmus, Luther or Tyndale. In a dissertation presented at the theological faculty of the University of Tilburg (the Netherlands) he becomes the protagonist. Marcel Gielis in fact examines the relation between scholasticism and humanism in Lato- mus’ criticism of the Erasmian project for the reform of the theological studies. The main material under scrutiny are De Trium Linguarum et Studii theologici ratione dialogus (1519), De Questionum generibus quibus Ecclesia certat intus et foris (1525) and Pro Dialogo de Tribus Linguis Apologia, published posthu- mously by his nephew in the Opera omnia (Lovanii, Gravius 1550). The study consists of two parts of each two chapters. The first part studies the socio-cultural context of the dispute. It deals historically with the relation, chiefly 472 RECENSIONES in Louvain, between humanism and theology before 1519 (first chapter), and the evolution of the controversy on the methods for studying theology and Latomus’ part in it (second chapter). The second part deals with the doctrinal content of the dispute. In the third chapter Gielis analyses the philosophy of science to be found in the writings of Latomus. In the fourth chapter finally his understanding of faith and theology is explored. The interest of the Louvain controversy consists in its being one of the few well argued disputes on theological method between humanism and scholasticism. What was the situation at Louvain university before 1519? Both in the faculty of arts and of theology teaching was done according the traditional methods of the schola, on the basis of Aristotle’s Organon in the first, and of the Sententiae of Peter Lombard in the latter. The introduction of humanistic reforms in the teaching of grammar and literature does not seem to have been hindered. The attempts to reform the theological studies according to humanist principles by paying more attention to an historical an philological study of the Bible and the church fathers, as exposed by Desiderius Erasmus in the Ratio verae theologiae (1518), on the contrary, met with resistance in the faculty of theology. Although James Latomus may have taken some interest in the study of the bonae litterae, he became soon the most prominent spokesman of the opposition to its application in theology. The dispute can be explained as an expression of the tension existing between the Collegium trilingue and the four pedagogies of the arts faculty. In the second chapter the various documents of the polemic are presented and summarized: the ones in defence of the bonae litterae, such as the Oratio de variarum linguarum cognitione paranda, written by Petrus Schade Mosellanus, that was taken by Latomus as a pretext for attacking Erasmus, and the Apologia ad Latomum, in which Erasmus explains his views and, on the other side, the writings of Latomus in defence of the scholastic way, already mentioned. This first rather informative part is a valuable contribution to the history of the uni- versities in early modern times, especially of course of the Louvain alma mater. In the second part the intellectual background of the debate is extensively – I would even think, somewhat too extensively – displayed. In both chapters the structure is identical: the sometimes quite succinct utterings of Latomus are interpreted – on the basis of secondary literature – in the light of the history of the problem or the concept in antiquity, in patristic times and in the Middle Ages. I must confess that I found this way of doing somewhat overdone and sometimes meagre in the conclusions with regard to Latomus. Because it is not clear whether Latomus himself was aware of so much erudition. A close examination of the immediate theological context at Louvain would have been more helpful than the large frescoes of the historic evolution since Aristotle. The third chapter deals with the philosophy of sciences that the Louvain professor uses in his controversy with the humanists. The first principle is the Aristotelian and Augustinian opin- ion that reality is perceived by the spirit before it is rendered in words: “conceptus sunt vocibus priores”. The reality is first conceived with interior words and abstract concepts (oratio mentalis). Scholasticism is characterized by a method that tries to analyse this inner structure. Latomus chooses, faithful to the Louvain tradition, the realistic approach, without rejecting explicitly nominalism. In his epistemology Latomus offers a synthesis of the Aristotelian doctrine on abstrac- tion and the induction of principles from a sensory perception of reality and of the Augustinian theory of illumination, by which God warrants the truth of the principles. It is interesting to note that some link can be seen between Latomus’ approach and the more empirical research developing at the faculty of medicine. The fourth chapter on Latomus’ concept of the fundament of theology is by far the main part of the study, to which the preceding half serves as an introduction. RECENSIONES 473

As a second principle next to “conceptus sunt vocibus priores”, Latomus presents another one that is as the theological translation of the first, “ultima resolutio fidei est ad evangelium scriptum in cordibus fidelium”. The “gospel written in the heart” and the “law of God written by God’s finger in the hearts of men” are the supreme norm regarding faith. It refers to revelation in its original form as an oratio mentalis, formulated afterwards in the Scriptures and in the whole doctrine, that is handed down by the Church in a language close to scholasticism, clear and conceptual. The “gospel in the heart”, i.e., the conceptual revelation as it is kept in the Church precedes the preaching. From here Latomus develops his understanding of faith, which needs preaching and an internal illumination by God. In this context Gielis studies the relation existing between the Church and the “gospel in the heart”: the church is subjected to the “evangelium in corde” that is transmitted in the Church by the tradition and the articles of faith. This doctrine finds a clearer expression with S. Augustine and the scholastic theologians, using a philosophical language, than with the older church fathers. Lato- mus distinguishes two kinds of theology, first a spiritual, scientific, speculative and systematic theology, and next a popular, biblical and corporeal theology, fit for preaching, that was developed particularly by the church fathers. I don’t think I would have translated, “theologia… corporale” by “lichamelijke theologie”, that doesn’t evoke much (92). I would rather prefer “een stoffelijke” or “materiële theologie”, as clearly opposed to “subtilis, spiritualis”. The spiritual theology, which is linked to the mystical theology, refers lastly to the knowledge of the mysterious and hidden reality in itself. The scholastic approach, as it was taught in the university, is an important tool for getting at this knowledge: it deepens in a conceptual way the “evangelium in corde” and deduces from it the conclusions and judges doctrinaliter on the content of faith. Humanism and the study of the languages can be useful for the biblical theologian who wants to explain the Bible in his preaching. For the scientific scholastic theologian, logic, philosophy and even mathematics will be more useful. The theologian who does not starts from the doctrine of the Church as it is taught by scholasticism will easily fall into heresy. And therefore Gielis explains the teaching on heresy and error as it can be found in Latomus’ writings. In this light Latomus rejects as unacceptable the reforms of the studies of theology as proposed by Erasmus and his efforts in view of reconciliation with the Lutherans. In the conclusion Gielis stresses the significance of the dispute. In his writings Latomus criticizes the humanistic reform of theological studies on the basis of a general theory of sciences and in the light of a fundamental theology, compre- hending a doctrine of the principles of faith, drawing from them conclusions for the method and the organisation of the formation of theologians. In doing so, he is one of the few scholastic theologians who deals with the humanistic reform in a fundamental manner. Latomus attaches great importance to the continuous evolution of tradition since the beginning of the Church. The doctrine was revealed to the apostles in a conceptual fashion and kept by the Church in a more popular form in the Bible and in the preaching of the Church fathers, and by using more accurately philosophy and dialectics in S. Augustine and the scholastic theologians. There can be no opposition between them as the humanists would think. Latomus belongs to a school that can be characterized as “doctrina augustino- scholastic”, that comprehends also S. Thomas. The extensive study presented by Marcel Gielis is a valuable contribution to a better comprehension of the pre-Tridentine theology and the controversy between Humanism and Scholasticism. It highlights particularly the pedagogical and methodological concern that presided over the debate and that was exposed from a scholastic point of view in De Trium Linguarum et Studii theologici ratione 474 RECENSIONES dialogus. It would be appropriate to extend the study to the whole of Latomus’ writings and see in how far the findings about his understanding of theology are confirmed by them. From a letter of Gerard Morinck we know that Latomus lec- tured on several letters of Paul. The commentaries have been lost. It would have been interesting to see how the Louvain scholar explained the Bible (Monumenta Humanistica Lovaniensia, ed. by Henry De Vocht [Humanistica Lovaniensia, 4], Louvain, 1934, 507). Reading again the Dialogus at the occasion of the present review, I must confess that I found the treatise, by its very nature as a dialogue and because of its extensive quotations of S. Augustine’s de Doctrina christiana and the constant reference to an unnamed senex – the wise old man and teacher, to be identified according to Henry De Vocht as Johannes Briard, and according to Gielis as Adrian of Utrecht (86) – a document that is difficult to interpret in a fully stringent way. Gielis opens perspectives, but at the same time invites to a closer reconsideration of some statements in the light of the whole corpus latomianum and in the light of the Louvain theology before the council of Trent. J.E. VERCRUYSSE

Julia CHING. Chinese Religions. Maryknoll, NY, Orbis Books, 1993. (14≈21,5), XV-275 p. ISBN 0-88344-875-0. L’histoire de la religion en Chine couvre une période de pas moins de cinq millénaires et se situe à l’intérieur d’une des traditions culturelles les plus riches de l’humanité. Avec ce livre, J. Ching, professeur de Sciences Religieuses à l’Université de Toronto et bien connue par ses publications antérieures sur le sujet, a réalisé un tour de force. Dans l’espace de moins de trois cent pages elle offre une vue panoramique du long et multiforme développement religieux de la nation la plus grande du monde. Les trois parties qui constituent cette excellente synthèse traitent successivement des traditions religieuses indigènes, incluant le culte ancestral, le chamanisme, le confucianisme et le taoisme, des religions d’origine étrangère (bouddhisme, zoroastrisme, manichéisme, judaisme, islam, christianisme) et des syncrétismes populaires contemporains. En cours de route, des comparaisons intéressantes sont établies avec des développements religieux similaires ou contrastés au Japon et en Corée. Bien entendu, à maints propos l’auteur a dû effectuer des choix, mais ceux-ci sont toujours faits judicieusement et en connaissance de cause. Théologiens et missiologues seront surtout intéressés par les comparaisons éclairantes qu’elle établit entre le christianisme et les autres traditions religieuses de la Chine. Une qualité supplémentaire, peu commune pour des ouvrages traitant d’une matière aussi complexe, est son style clair et accessible. Cette grande lisibilité rendra, sans aucun doute, le livre populaire tant chez les étudiants que chez les professeurs débutants. Chinese Religions ne remplace pas C.K. Yang’s Religion in Chinese Society, mais il constitue un excellent pré- lude à la lecture de cet ouvrage classique. V. NECKEBROUCK

Ignacio ELLACURÍA – Jon SOBRINO (ed.) Mysterium Liberationis: Funda- mental Concepts of Liberation Theology. Maryknoll, NY, Orbis Books; North Blackburn, Victoria (Australia), Collins Dove, 1993. (16≈24), XV-752 p. ISBN 0-88344-917-X. Les livres, et surtout les ouvrages collectifs, qui offrent une introduction à la théologie de la libération ou une vue d’ensemble de cette branche de la théolo- gie contemporaine, ne se comptent plus. Le recueil que nous présentons ici est la RECENSIONES 475 version anglaise, adaptée et légèrement abrégée, d’un ouvrage originairement publié en espagnol, à Madrid en 1990. L’initiative en est due à deux représentants éminents de l’école théologique en question, dont le premier, entretemps, fut frappé d’une mort violente. L’ambition du livre est de donner une présentation systématique de la théologie de la libération qui servirait de jalon dans les efforts pour consolider cette théologie après une période d’expansion et d’exposition à des critiques de provenance diverse. Ces dernières expliquent le ton polémique adopté de temps à autre par auteurs et éditeurs. L’ouvrage ne comporte pas moins de trente-cinq essais – certains de la plume des coryphées de l’école: Gutiérrez, les frères Boff, Sobrino, Segundo, Dussel – et se divise en deux parties. La pre- mière traite de l’histoire, de la méthodologie et des caractéristiques distinctives de la théologie de la libération. On y trouve une esquisse tant de l’origine et du déve- loppement de la théologie elle-même que de l’histoire de sa réception, un exposé sur les principes épistémologiques et méthodologiques de l’École, des essais sur ses liens avec le marxisme et avec l’enseignement social de l’Église, des articles sur l’herméneutique biblique de la théologie de la libération et sur sa conception de la théologie, enfin des contributions sur son approche spécifique dans les domaines de la christologie, de l’ecclésiologie, de la morale fondamentale et de la problématique de la femme. La seconde partie, intitulée «contenus systéma- tiques de la théologie de la libération», est subdivisée en cinq sections. La pre- mière de celles-ci est centrée sur le concept du salut et examine sous différents aspects la question épineuse de la relation entre le message transcendent du christianisme et les efforts de libération humaine et historique. La deuxième section traite du dessein libérateur de Dieu, Père, Fils et Esprit-Saint, et comporte aussi un chapitre sur la Vierge. La troisième section aborde les problèmes théologiques de la création, de la grâce et du péché. La quatrième section réunit des articles sur des thèmes ecclésiologiques: le peuple de Dieu, l’Église des pauvres, le peuple crucifié, les communautés ecclésiales de base, l’évangélisation, les sacrements, conflict et solidarité dans la communion ecclésiale. La cinquième et dernière section porte le titre «l’esprit de libération». Les articles qu’elle comporte s’arti- culent autour du thème de l’imitation du Christ: ils traitent de la souffrance, de la mort, de la croix et du martyre, d’une part, de l’espérance, de l’utopie et de la résurrection, d’autre part. Chacun des articles constitue une contribution autonome sur des sujets et des aspects différents, bien entendu, mais néanmoins traités dans une perspective commune, ce qui explique sans doute que les répétitions et les redites sont assez nombreuses. Ceux qui connaissent la littérature de la théologie de la libération noteront aussi que certaines contributions sont en fait des résumés de livres publiés antérieurement. Le procédé se justifie par le fait que le but des rédacteurs est moins la recherche de l’originalité que le désir de faire le point, de présenter un panorama qui puisse faire fonction tant d’introduction que de synthèse, après un quart de siècle de théologie de la libération. À présent, cette théologie se trouve affronté à un défi. En grande partie sur les insistances de la théologie de la libération, l’Église d’Amérique latine a fait option pour les pauvres; en revanche, les pauvres semblent avoir opté pour les sectes. La théologie de la libération n’a jamais fait un secret de ses sympathies pour l’utopie marxiste, mais cette utopie se porte mal aujourd’hui. Elle a toujours subordonné la signification du culturel à l’importance de l’économique et du socio-politique, alors que l’évolution présente semble mettre en question la pertinence de cette hiérarchie. C’est dans cette conjoncture nouvelle qu’il appartient désormais à la théologie de la libération de fournir les preuves de sa vitalité permanente. V. NECKEBROUCK 476 RECENSIONES

J.A. DINOIA. The Diversity of Religions: A Christian Perspective. Washington, DC, The Catholic University of America Press, 1992. (14≈21,5), XII-199 p. ISBN 0-8132-0763-0/0769-X. Depuis longtemps déjà, la question de la possibilité pour les non chrétiens d’atteindre le salut constitue le cœur des débats de la théologie chrétienne des religions. Il est devenu l’habitude de présenter les diverses positions en présence à l’aide d’un schéma d’une triple option: exclusivisme, inclusivisme et pluralisme. L’exclusivisme exclut toute possibilité d’atteindre le salut en dehors d’une adhésion explicite à Jésus-Christ, seule source de salut. Le corollaire de cette thèse est l’impossibilité pour les non chrétiens d’accéder au salut. L’inclusivisme maintient la possibilité pour les non chrétiens de se sauver dans leur propres traditions religieuses, mais non sans l’action et l’efficacité salvifiques du Christ, sauveur unique. Les inclusivistes diffèrent donc des exclusivistes par le fait qu’ils ne requièrent pas la confession explicite de foi en Christ comme condition incon- tournable du salut. Le pluralisme, enfin, tient que chaque être humain peut se sauver à l’intérieur de et grâce à n’importe quelle religion. Dans cette perspective, le christianisme apparaît comme une voie à côté de beaucoup d’autres, qui toutes mènent au salut. Le Christ est une figure médiatrice et salvifique parmi d’autres. Le but explicite de DiNoia est de dépasser cette typologie tripartite en propo- sant une solution nouvelle du problème. À cette fin, il a écrit un livre qui appartient incontestablement aux études plus intéressantes parues sur la question ces dernières années. L’auteur a le mérite de prêter grande attention à des aspects du problème que les pluralistes tendent à négliger entièrement ou à congédier de façon superficielle. Les questions qu’il leur pose sont pertinentes. Le reproche de projeter dans les autres religions un sotériocentrisme qui leur est peut-être étran- ger, est adressé aussi bien aux inclusivistes qu’aux pluralistes. Pareille attitude nous empêche, selon l’auteur, de percevoir les autres religions telles qu’elles sont réellement et, par conséquent, se révèle incompatible avec les exigences du vrai dialogue. D’après lui, il importe d’examiner avec bien plus d’attention qu’on ne le fait d’habitude les doctrines particulières des diverses traditions religieuses et les buts qu’elles assignent à leurs adeptes, au lieu de leur imposer de l’extérieur des intentionalités qui, pour convenir parfaitement à nos propres systématisations, ne s’accordent pas forcément avec leur expérience. L’œuvre abonde en vues perspicaces, en critiques lucides, en ouvertures originales, en formulations claires et heureuses. Et cependant, force nous est de constater que la promesse du livre n’est finalement pas tenue. La solution qu’il propose ne me semble pas dépasser le triangle des trois -ismes et les controverses qui les opposent. Il demeure enfermé dans ce giron parce qu’il ne sort pas, en définitive, de la mouvance d’une de ses compo- santes, notamment de l’exclusivisme. En revanche, ce qu’il fait, c’est offrir une articulation nouvelle et forte de cette position traditionnelle. Il y parvient en appe- lant au secours le purgatoire, thème négligé et peu populaire dans la théologie contemporaine. En dépit de ses déclarations d’intention, DiNoia ne quitte pas le camp des exclusivistes, parce qu’il n’abandonne point l’exigence d’une confession explicite de foi en Christ comme condition du salut, point qui constitue l’essence de la position exclusiviste. La nouveauté et le mérité de la théorié consiste à concilier cette option austère avec la possibilité pour les non chrétiens de se sauver, en incluant le temps du purgatoire dans l’espace temporelle où l’indispensable adhésion explicite au Christ est susceptible de s’effectuer. En accordant aux religions non chrétiennes une signification et une fonction, non proprement salvifiques, mais au moins «providentielles» – une sorte de praepa- ratio evangelica –, il sauvegarde en même temps l’universalité de l’action RECENSIONES 477 pédagogique de Dieu, ainsi que la légitimité et la valeur du dialogue interreli- gieux. À coup sûr, la théorie s’impose comme une trouvaille ingénieuse, sans pour autant constituer, à mon avis, une quatrième voie. Disons qu’elle présente une variante, une interprétation intelligente de la thèse exclusiviste. Cette interprétation est-elle inattaquable? Il faudrait revoir l’histoire du dogme et de la théologie du purgatoire, mais, pour autant que je sache, celui-ci a toujours été conçu comme un lieu pour les chrétiens insuffisamment purifiés pour être admis à la vision béatifique, et non point pour des non chrétiens qui, dans l’optique de l’auteur, ne bénéficient pas de la justification et, peut-être, ne cherchent même pas le salut. Le choix d’une orientation de vie fondamentale – pour ou contre l’Évangile –, est autre chose qu’une purification supplémentaire. Pour les non chrétiens on songerait plutôt aux limbes, autre concept de la théologie traditionnelle dont on n’entend plus guère parler. La théorie me semble donc attribuer au purgatoire une nouvelle fonctionalité, dont la compatibilité avec la doctrine reçue, si elle ne doit pas forcément être exclue d’avance, a néanmoins besoin d’être démontrée plus clairement. En dépit des réserves exprimées, il demeure que DiNoia a produit un ouvrage d’une grande richesse que tous ceux qui s’inté- ressent à la question auront intérêt à lire attentivement. V. NECKEBROUCK

Eberhard HERRMANN. Scientific Theory and Religious Belief: An Essay on the Rationality of Views of Life. (Studies in Philosophical Theology, 16.) Kampen, Kok Pharos, 1995. (16≈24), 127 p. ISBN 90-390- 0222-3. FL 69,90. In this essay, the author, professor in the Philosophy of Religion at the Uni- versity of Uppsala, intends to come to terms with what he calls the dilemma of the religious Western intellectual. By such a person he means someone who is critical of religion in certain central respects, in particular of its knowledge- claims expressed in its dogmas and creeds, but who, at the same time, is convinced that there is some point in religion, that it has something essential to say about reality and the human condition. Herrmann experiences this dilemma as a believer in the existence of God and, maybe therefore, has unduly restricted the relevance of the topic to the “religious Western intellectual”. In reality, the dilemma is experienced increasingly by Western intellectuals who, rejecting the existence of God, would rather call themselves irreligious or areligious. As a matter of fact, in some sense, the problem of the believer Herrmann was already the problem of such notable and militant atheist thinkers like É. Durkheim and, before him, of A. Comte. The author argues that a solution of the dilemma would consist of finding an answer to the question how religion is possible, of an endeavour of identifying the presuppositions for the rationality of views of life, and hence of religions. His answer is that religion is possible if, and only if, it fulfils the task of our views of life, namely to provide us with adequate expressions for what it is to be a human being in our relationships to the world, to other human beings, to ourselves and, in some cases, to what is experienced as transcending that which is concretely given to us. Man does not only feel the need for knowledge, provided to him by science, but, having to cope with the contingencies of life and with the question of to what purpose he will use his knowledge, he in addition experiences the need for some insight of what it means to be a human being. Views of life, and religions among them, propose conceptions and images of an ideal utopian state of human life, of how life could be at its best. In the tension experienced between our present defective situation and the vision of life at its best, we have the very source of our feeling for what is good and evil, right and wrong. It is the place 478 RECENSIONES where values are created. Although the choice of those may be to some extent influenced by the development of science, they cannot be derived from science. They lie outside the province of its jurisdiction; they belong to the realm of views of life and religions. Thus, ongoing life, with the unavoidable decisions and actions it implies, presupposes both knowledge of reality (science) and acceptance of values (views of life). According to the author, it is therefore unwise to reserve rationality only for the domain of science. It follows from there that religion, as far as it provides man with a view of life, is possible both in the sense of rationally intelligible and rationally acceptable. The function of views of life, secular or religious, being to provide man with adequate expressions of the contingencies of life and with the values indispensable for orientating his choices and activities, they can be judged, adjusted, cultivated or abandoned according to whether they are felt to fulfil that function adequately or not. They will be considered as endowed with rationality whenever they prove themselves to be consistent, coherent and allowing us to recognize our identity in their expressions. I have no doubt that many a “religious Western intellectual” will find this essay enligthening and will tap valuable insights from it which will help him both to express and to resolve some of the tensions he experiences. Substantially, however, there is very little in this study which really goes beyond Comte and Durkheim, who curiously enough are both completely absent from the book. From an anthropological point of view, the main objection that could be formulated against the author’s argumentation, is that it does not reflect the convictions nor the experiences of the overwhelming majority of religious believers of flesh and blood, nor of the oral, written or institutional authorities – and religion invari- ably entails one or more of these – on which those convictions and experiences are based. In that sense Herrmann’s account looks rather like an interesting philosophical thought-experiment, but one which turns out to ignore sadly how religion really works. Or should, perhaps, the anthropologist limit himself to ascertaining the fact that he is witnessing the emergence of a new form of the old and well know dichotomy of élite and popular religion, “official” religion being this time on the side of the “popular” variant? To some extent the author seems to be conscious of the problem when, at the last page of the book, he states that his vision is incompatible with the claims of religions to absoluteness. “But”, he concludes, “let us remember that views of life, including religious ones, are always views of life embraced by us human beings” (p. 126). Fair enough, but that does not change the claims nor the religions which make them. And neither does it dissolve the discrepancy between the intellectual’s idiosyncratic sifting and selecting and religion’s constant appeal to the foundational memory of society. V. NECKEBROUCK

Colin E. GUNTON. A Brief Theology of Revelation: The 1993 Warfield Lectures. Edinburgh, Clark, 1995. (14,5≈22), X-134 p. ISBN 0-567- 09726-9. £ 16.96. This brief theology of revelation is a tightly packed and challenging reflection on the nature of revelation and the way in which it is appropriated. It is written from the perspective of Reformed theology. Occasionally, in fact, it expresses concerns and points of view which might even be described as classically Reformist. That this description is not unwarranted is borne out by the absence, in G.’s study, of any reference to the significant work of the World Council of Churches Faith and Order Commission on one of G.’s major themes, namely, tradition as a medium of revelation. RECENSIONES 479

The theme of mediation runs through the six chapters of G.’s study. The first of these chapters or lectures (they were originally delivered as the Warfield lectures at Princeton Theological Seminary in 1993) treats of the problem of revealed religion in modern theology. G. is convinced that recent attempts to develop a doctrine of revelation are characterized by a tendency to seek “what can only be called a revelatory immediacy, a direct apprehension of the content of the faith that will in some way or other serve to identify it beyond question” (4). In the modern era, which is averse to propositional notions of revelation, “some kind of immediate experience” of God seems to fulfil this role. G. inquires whether even the prevailing notion of revelation as God’s self-revelation might not be simply another form of this quest for “revelatory immediacy” (7, 71 n. 14). Modernity has called into question “those five aspects of the Christian faith that Anselm took for granted: Bible, creed, church, tradition and authority” (12). G.’s lectures are devoted to investigating the relevance of each to a theologically responsible portrayal of revelation. Such a portrayal conceives of revelation as the mediation of “a personal relationship” (98) between God and humanity. This relationship, which is made possible by God’s self-communication in Christ, is accessible to believers today through the risen Christ in the Holy Spirit. Proposi- tional and credal formulations have a vital role to play in making this relationship possible, but revelation must never be identified with them. In lecture two, G. attempts to defend the notion that revelation is a basic com- ponent of all human knowing. “The world”, he writes, “is a revelatory kind of place” (39, 59). And knowledge of that world is acquired in and through an essentially trinitarian construction, namely, a world which can be known, the structures of human rationality which know it and the relationship of truth which obtains between these. It is necessary to posit the Spirit of truth as the mediator between human rationality and the creation as such (34, 111). G. contrasts this “general theology of revelation” (33) to the so-called natural theology which purports to provide knowledge of God independently of particular divine revelation. The introduction of the Platonic doctrine of eternal forms and its Aristotelian equivalent into Christian theology was doubly detrimental. In the first place, it led to the “displacement” of Christ as Creator of all, and to the “contamination of the Christian doctrine of creation by pagan hierarchies of being”. Secondly, the positing of a “continuity between human reason and God, mediated by the semi-eternal … forms”, encouraged the replacement of “a doctrine of creation mediated by revelation with one directly or indirectly discovered by the human mind” (45). Accordingly the doctrine of creation was confused with natural theology and dissociated from its rightful origins in historical revelation. This shift had trinitarian implications. Both Christ (as creator) and the Spirit (as mediator of revealed truth) were displaced. Their significance for creation was dependent on the success of the Platonic-Aristotelian synthesis. When it collapsed, they, too, were dethroned. In the wake of the collapse of the medieval synthesis, efforts have been made to ground human culture and rationality on “something inherent within human reason and experience” (50). These are doomed from the outset. Only the biblical doctrine of creatio ex nihilo, a doctrine which apparently could only have been propounded by those shaped by the biblical tradition (57), is able to provide an adequate foundation for human culture and rationality. On that foundation, both the world and God are able to be what they in truth are, distinct beings linked by “the free personal relation of God to the world through his Son and Spirit” (63). The nature of this foundational truth makes clear that revelation cannot be limited to “revelation through or in history”. Neither “will the idea of revelation as 480 RECENSIONES

God’s self-revelation cover this kind of case” (71 n. 14). Hence, Biblical revelation is most adequately understood “as the making known of truths about the ways of God towards and with the created order that cannot be obtained elsewhere” (72). These truths, which are centered not on “divine self-identification but divinesaving [sic] action” (111) constitute “saving knowledge”. This knowledge is mediated by the ecclesial tradition. Tradition, in its turn, can be conceived of as both a “journey” and an “organism”. While the first metaphor focuses on the role of the historical community in appropriating saving truth (the process of transmission), the second focuses on the content of that truth (that which is transmitted). Protestantism and Catholicism differ “about how revelation is appropriated, interpreted and transmitted” (86). G. endorses Barth’s view that Roman Catholi- cism and Liberal Protestantism represent “two aspects of the same human attempt to control revelation” (103 n. 30). He himself insists on the “secondary character of later tradition” which “operates in continuing dependence upon the words of the prophets and apostles” (101). Indeed, G. posits a “space” between revelatory history and credal affirmation (100). “There is no one-to-one correspondence … between formulation and reality” (101), he insists, and this accounts for the Reformation protest “against the fabrication of traditions not consistent with biblical teaching and against premature claims to judge what is the truth” (103). G. is quite insistent about the eschatological character of revealed truth and he concludes his discussion of tradition with a plea for those who might be intent on attempting to fix it in formulae to give truth the time God has allowed it. Nevertheless, he claims confidently that “the greater weight one can throw upon the faith delivered once for all to the saints, by which is meant the confession of Jesus and his meaning as the revelation of God … the less we have to trust in the judgement of offices, whether Holy or Protestant administra- tive” (104). These reflections display G.’s essential biblicism. Apparently, the Spirit’s role in leading the Church to truth (relational truth) is essentially different depending on whether it is the scriptural text or the church’s living tradition which is at stake. G. appears to wish to insulate Scripture as a sort of perfect moment in the otherwise messy process of traditioning. Indeed, one sometimes gets the impression that the Spirit is more or less present according as one reads the Scripture or struggles to interpret it for today. Beyond the text of the New Testament, what the church has brought forth in its attempt to articulate Christ’s saving significance, (what G. curiously describes as the “deposit of the faith – the teaching and ethics of the Christian community” (103), is apparently suspect. Beyond the scriptural word, there is no guarantee of correspondence between what is said and the saving reality. One is referred instead to the eschaton (104, 120). However, while it is well to say that truth is “the daughter of time”, one cannot help but wonder about the meantime. G. might have profited from a reflection on David Tracy’s description of the relationship between Scripture and tradition as “Scripture in tradition”, or, as we have indicated, from a study of the reflections of Faith and Order. As it is, he posits a gulf between tradition and Scripture which takes us back to an earlier stage in the theological debate and which, I fear, might even encourage that view of revelation as unmediated which he rightly combats. T. MERRIGAN

Jörg SPLETT. La dottrina della Trinità in Hegel. Editoriale e traduzione dal tedesco di Giuliano SANSONETTI. (Giornale di Teologia, 222.) Brescia, Queriniana, 1993. (12≈19,5), 303 p. ISBN 88-399-0722-X. L 35.000. RECENSIONES 481

La première édition allemande du présent volume remonte à 1965; mais après trois décennies, il reste l’un des meilleurs ouvrages sur la doctrine hégélienne de la Trinité. Cf. Die Trinitätslehre G.W.F. Hegels (Symposium: Philosophische Schriftenreihe, 20), Freiburg, Albert, 1978. 160 p. Sa traduction italienne n’était donc pas injustifiée. Le livre se divise en cinq parties, dont la première expose la genèse de la conception trinitaire de Hegel, depuis les «écrits théologiques» de jeunesse (Tübingen, Berne, Francfort), et les premiers travaux d’Iéna (l’écrit sur la différence, les articles du Journal critique, le «système de l’éthicité», et les diverses moutures du système en préparation), jusqu’à sa présentation plus ou moins achevée au sein du chapitre de la Phénoménologie de l’Esprit sur la religion. La seconde partie étudie les passages relatifs à la Trinité dans la Propédeu- tique, la Science de la logique, et l’Encyclopédie des sciences philosophiques. La troisième partie se penche sur les énoncés relatifs à la Trinité que l’on peut trouver dans les divers cours «non théologiques» de Hegel sur la philosophie de l’esprit (leçons sur la philosophie du droit, la philosophie de l’histoire, l’esthé- tique, et l’histoire de la philosophie). La quatrième partie est entièrement consa- crée aux leçons sur la philosophie de la religion. L’A. examine le contenu trinitaire des trois parties de celle-ci (concept de religion, religion déterminée, religion absolue). La cinquième et dernière partie propose un éclairant dialogue avec Hegel en six points: Hegel en tant que penseur chrétien et plus précisément luthérien; panenthéisme; Trinité immanente et Trinité économique; connaissance et amour; vérité et mystère. Ce dialogue fait percevoir aussi bien la fécondité théologique de la pénsée hégélienne que certaines de ses faiblesses (celles notamment liées à l’absorption de la liberté et de l’amour dans le logos et la connaissance). L’A. a su exploiter non seulement les grands textes thématiques, mais aussi certaines remarques de la correspondance et des recensions, ainsi que des allusions, plus ou moins explicites, provenant des autres parties du système. L’ouvrage de J. Splett fournit, non seulement une présentation particulièrement complète de la doctrine hégélienne de la Trinité, mais aussi – sous cet angle précis – un exposé concentré et suggestif du développement chronologique de la pensée de Hegel. L’«Editoriale», signé par G. Sansonetti (p. 7-18), met bien en lumière l’actualité persistante, non seulement de la trinitologie de Hegel, mais aussi du livre de Splett. L’éditeur a eu l’excellente idée de mettre à jour la bibliographie du livre (p. 291-299), en incluant un choix d’ouvrages plus récents (p. 19- 20). Il convient d’y ajouter: Dale M. Schlitt, Hegel’s Trinitarian Claim. A Critical Reflection, Leyde, 1984. E. BRITO

Roberto TOMMASI. «Essere e Tempo» di Martin Heidegger in Italia (1928- 1948). Prefazione di Paul GILBERT. (Dissertatio: Series romana, 6.) Pubblicazione del Pontificio Seminario Lombardo in Roma; Milano, Glossa, 1993. (16≈24), 330 p. ISBN 88-7105-022-3. L 45.000. Malgré la célèbre «Kehre», Être et temps (Sein und Zeit = SuZ), on le sait, ne se réduit pas à un moment dépassé de la pensée heideggérienne, mais demeure un ouvrage fondamental à l’intérieur de celle-ci. Plutôt que de l’approcher directement, la dissertation doctorale de R. Tommasi a choisi de l’éclairer à partir de sa réception par la philosophie italienne. Plus précisément, l’A. s’est limité à la première période de ladite réception: aux deux décennies qui se sont écoulées entre 1928 (date du premier article d’un auteur italien sur Heidegger) et 1948. Les années 50 correspondent, en effet, à une nouvelle période, dans laquelle la pensée de Heidegger atteint un public plus large, grâce notamment à la parution (en 1953) de la première traduction italienne complète de Sein und Zeit. D’après R.T., l’intérêt des résultats de la première période de la réflexion italienne sur 482 RECENSIONES

H. (même si celle-ci n’a touché d’abord que des cercles restreints) est plus grand qu’on ne le reconnaît habituellement. R.T. s’efforce de mettre en évidence, d’une part, le type de compréhension de SuZ auquel sont parvenus les philosophes italiens de l’époque, et, d’autre part, la façon dont la lecture du maître-livre de H. a influencé leur propre pensée et, à travers elle, l’ensemble de la probléma- tique philosophique italienne. Un double souci, historique et systématique, anime cette dissertation: R.T. ne s’est pas contenté de rassembler et d’ordonner les sources, mais a essayé de discerner les lignes interprétatives fondamentales d’après lesquelles la philosophie italienne s’est appropriée la pensée de H. Ce type de travail ne peut, bien sûr, prétendre à l’exhaustivité; il se présente comme une contribution ouverte, capable d’ultérieurs approfondissements. Le livre s’articule en deux parties. La première fournit un éclaircissement préa- lable de l’horizon de la recherche: on procède d’abord à une reconstitution de la situation et de l’évolution de la philosophie italienne pendant la première moitié de notre siècle (ch. 1, p. 7-51); on étudie ensuite l’évolution de la pensée de H. pendant la même période (ch. 2, p. 52-203); cette double démarche a pour but d’approfondir la connaissance des deux «éléments» qui, dans leur interaction, constituent l’«événement» que la dissertation s’efforce d’élucider, à savoir la réception de H. par la philosophie italienne. La deuxième partie entre dans le vif du sujet en se tournant vers la dynamique de la rencontre entre la philosophie italienne et SuZ. L’A. a construit son analyse à partir de trois nœuds thématiques. Le premier a trait à la problématique actualiste (ch. 3, p. 109-177): Kant chez H. et Gentile (p. 109-123); l’acte d’après Gentile et le Dasein heideggérien (p. 123- 153); acte et Dasein dans la première entrée de SuZ en Italie (p. 153-177). La problématique existentialiste constitue un second nœud thématique (ch. 4, p. 178- 239): la «philosophie de l’existence» (p. 178-189), le problème de l’«existence» dans SuZ et chez quelques penseurs italiens (p. 189-204), la Struttura dell’esi- stenza de N. Abbagnano et le Dasein heideggérien (p. 204-239). Le troisième nœud – Dasein et contingence – permet de considérer SuZ dans l’espace de la «métaphysique» d’inspiration chrétienne (p. 240-292). R. T. considère successivement la lecture de SuZ dans le cadre de la «métaphysique de l’esprit» (L’exi- stenzialismo di M. Heidegger de L. Stefanini) et celle dans le registre de la métaphysique néo-scolastique de l’être (le Heidegger de S. Vanni Rovighi). La Conclusion, après un coup d’œil sur le chemin parcouru (p. 295-296), opère une lecture au second degré, qui, d’une part, met en évidence les résultats de l’inter- prétation de SuZ dans le contexte philosophique italien (p. 297-306), et, d’autre part, indique les développements que la rencontre avec H. a permis dans la philosophie italienne (p. 307-311). Ouvrage à double entrée, le livre de R. Tommasi a de quoi intéresser non seulement ceux que le Hauptwerk de H. attire ou intrigue, mais aussi ceux qui cherchent à mieux connaître la philosophie italienne de notre siècle. E. BRITO

Alessandra CISLAGHI. Interruzione et corrispondenza. Il pensiero teologico di Eberhard Jüngel. (Giornale di Teologia, 225.) Brescia, Queri- niana, 1994. (12.5 x 19.5), 266 p. ISBN 88-399-0725-4. L 27.000. E. Jüngel, professeur à l’université de Tübingen, est une figure de premier plan dans le panorama de la théologie protestante actuelle. Sa pensée – attentive en même temps à l’interpellation radicale d’une pure théologie de la révélation et aux exigences rigoureuses de la recherche herméneutique – a suscité beaucoup d’intérêt également du côté catholique. Le livre de A. Cislaghi, comme le titre (qui est aussi celui de la Conclusion, p. 215-220) le suggère, s’organise autour de RECENSIONES 483 la mise en lumière de deux catégories centrales: l’«interruption» et la «correspondance». La Parole originaire «interrompt» l’évidence de nos discours; en tant qu’appel, suspension, et parfois déchirement douloureux, l’«interruption» ouvre aussi les possibilités de réponse. Une pensée «interrompue» – non garantie par une subjectivité autoproductrice – s’accorde à la «correspondance»; celle-ci se présente comme une caractéristique constitutive de la pensée (et du langage), indiquant que celle-ci ne prétend rien créer, mais témoigner plutôt d’un mystère qui demande à être proclamé. Ces deux catégories représentent, pour le théolo- gien, une tentative d’élucidation du rapport de l’homme à Dieu. Mais elles peuvent éclairer également le philosophe, en lui fournissant un instrument d’in- terprétation du devenir de la pensée et de l’abîme de l’ontologie. Le livre se divise en trois parties. La première («La pensée et la foi») com- prend quatre chapitres, dont le premier considère la pensée comme Entspruch (correspondance). Le second traite de la crise de la pensée occidentale. Le troisième présente l’ontologie de la croix. Le quatrième situe Jüngel entre Barth et Bultmann, contre Pannenberg. La deuxième partie («Le langage de la vérité»), divisée en trois chapitres, étudie successivement le rapport de la révélation et du langage théologique (ch. V), la dicibilité du divin (ch. VI) et l’herméneutique du langage religieux (ch. VII). La troisième partie («Le divin et l’humain») se penche d’abord sur l’humanité de Dieu (ch. VIII), expose ensuite l’ontologie trinitaire (ch. IX), et explore enfin les correspondances anthropologiques, notamment la mort comme secret de la vie (ch. X). L’ample bibliographie (p. 232-262) indique aussi bien les éditions allemandes des travaux de Jüngel, que leurs traductions en italien et dans d’autres langues, ainsi que de nombreuses études critiques. Étayé par une documentation très complète, bien écrit, montrant avec pénétra- tion aussi bien la force que certaines limites (cf. p.ex. p. 101) de la pensée étudiée, le livre de A. Cislaghi réussit à donner, en 220 petites pages, une com- pétente présentation (voire une éclairante interprétation) de l’œuvre de Jüngel. E. BRITO

Adriano ALESSI. Sui sentieri di Dio. Appunti di teologia filosofica. (Ieri oggi domani, 10.) Roma, Libreria Ateneo Salesiano, 1993. (11,5≈18,5), 249 p. ISBN 88-213-0266-0. L 18.000. Ce petit traité de théologie philosophique s’articule autour de deux recherches fondamentales: il considère d’abord les arguments en faveur de l’existence d’un Être suprême, absolu et transcendant, et en examine la valeur probante (problème de l’an Deus sit); il analyse ensuite dans quelle mesure l’intelligence humaine est capable d’énoncer quelque chose concernant la nature et les attributs divins (problème du quid Deus sit). La première partie («L’existence de Dieu») se divise en trois chapitres. Le premier traite d’abord de la possiblité et de la néces- sité de fonder l’affirmation de l’existence de Dieu, ainsi que de la nature complexe de l’itinerarium hominis in Deum. Il discute ensuite une série d’arguments insuffisants (intuitionnisme ontologiste, argument ontologique) ou probléma- tiques (les arguments ex veritate, ex moralitate et ex consensu) pour démontrer l’existence de Dieu. Le second chapitre se penche sur la signification et la portée de la «démonstration» de Dieu, et sur les arguments fondés sur le principe de causalité (la voie du devenir, de l’efficience et de la contingence de l’être). Le troisième chapitre réfléchit sur la voie de la finalité et de l’ordre. La deuxième partie («La nature de Dieu») se divise en quatre chapitres. Le premier a pour thème l’ineffabilité divine et la connaissance analogique de Dieu. Le second voit dans la plénitude de l’être subsistant la perfection originaire de Dieu, et présente 484 RECENSIONES les perfections entitatives de Dieu (simplicité, unicité, intelligibilité, bonté, infinité divines). Le troisième chapitre a pour thème l’intelligence et la volonté divines, ainsi que la toute-puissance créatrice et providente de Dieu. Le qua- trième, enfin, étudie la réalité transcendante et personnelle de Dieu. L’intéressante introduction de l’ouvrage considère, dans son premier volet, Dieu comme «pierre d’achoppement» de l’humanité. D’abord, l’A. confronte le lecteur à une question fondamentale: l’acceptation de Dieu implique-t-elle la célébration de la liberté humaine, l’illumination transcendante, les bienfaits de la charité, la promotion de l’espérance eschatologique, ou bien, au contraire, une forme sournoise d’esclavage, la barbarie de la raison, les méfaits de l’intolérance, la fuite du monde? Ensuite, l’A. passe en revue une série de réponses existen- tielles; d’une part, les formes du refus: le processus de la sécularisation, l’athéisme contemporain, l’indifférence religieuse; d’autre part, les signes de la persistance, encore aujourd’hui, de la foi religieuse (l’A. n’oublie cependant pas qu’à côte des formes authentiques de foi, on rencontre aussi, à notre époque, maintes manifestations équivoques de religiosité). Le second volet de l’introduction considère successivement l’importance et l’origine du problème philosophique de Dieu, l’objet, la méthode, la définition et la division de la théologie philosophique. Très clair et complet, malgré sa concision, le manuel de A. Alessi fournit une initiation assez classique (basée surtout sur saint Thomas d’Aquin), mais instruite aussi de la problématique actuelle, aux principaux chapitres de la théologie philosophique. E. BRITO

James M. BYRNE (ed.) The Christian Understanding of God Today. Theo- logical Colloquium on the Occasion of the 400th Anniversary of the Foundation of Trinity College, Dublin. (Trinity College Dublin Studies in Theology.) Dublin, Columba Press, 1993. (14≈21,5), 174 p. ISBN 1-85607-087-5. £ 9.99. Comme le sous-titre l’indique, les contributions rassemblées dans le présent recueil furent d’abord présentées dans un colloque qui, en mars 1992, a comme- moré le quatrième centenaire de la fondation du célèbre Trinity College de Dublin. Le thème du colloque – la compréhension chrétienne de Dieu aujourd’hui – a cherché à rendre justice aux deux aspects que l’École d’études théologiques et bibliques de Dublin place au centre de sa recherche et de son enseignement, à savoir l’interprétation de la tradition reçue et les défis du monde d’aujourd’hui. Afin de refléter toute la diversité de la discussion contemporaine sur Dieu, les organisateurs du colloque ont choisi le cadre méthodologique le plus large possible, non seulement du point de vue interdisciplinaire, mais aussi en ce qui concerne le dialogue entre les Églises et les religions. Après un exposé introductif sur «La question de Dieu aujourd’hui» (W.G. Jeanrond), le livre se divise en quatre parties. La première (intitulée «De la Bible à Chalcédoine») étudie la pensée trinitaire dans les traditions juive et chrétienne: l’émergence du monothéisme en Israël (A. Mayes), la nomination de Dieu dans l’expérience chrétienne primitive (S. Freyne), l’héritage de Nicée (R. Williams), la pensée trinitaire chez les Réformateurs (Ch. Schwöbel). La deuxième partie contient des réflexions philosophiques et systématiques sur la compréhension chrétienne de Dieu: J. Mackey se demande s’il existe des alternatives chrétiennes à la pensée trinitaire; A. Loades aborde la Trinité du point de vue de la théologie féministe; G. Daly développe quelques implications de la cosmologie pour notre compréhension de Dieu comme créateur; V. Brümmer essaie de montrer l’irrationalité du genre de théologie rationnelle réclamée par A. Kenny et fournie RECENSIONES 485 par R. Swinburne. La troisième partie traite des implications sociales de la com- préhension chrétienne de Dieu: J. Moltmann réfléchit sur la doctrine sociale de la Trinité; J. Martin Soskice considère la rhétorique chrétienne de Dieu et l’expé- rience relationnelle humaine; J.M. Byrne propose «quelques remarques élémen- taires sur le mot ‘Dieu’»; P. Surlis se penche sur «la politique de l’idolâtrie». La quatrième partie situe la compréhension chrétienne de Dieu dans le contexte des religions mondiales: U. King examine le type de défi que le dialogue entre les religions représente pour la compréhension chrétienne de Dieu; les trois dernières contributions du volume traitent respectivement du dialogue chrétien-bouddhiste (D. Tracy), de la compréhension du Dieu chrétien en Mélanésie (J. D’A. May), et du dialogue chrétien-musulman (R. Fitzmaurice). Par la variété des perspectives ouvertes et la diversité des points de vue expri- més, le présent recueil reflète la tournure contextuelle et pluraliste du débat théologique actuel. E. BRITO

Xavier TILLIETTE. Le Christ des philosophes. Du Maître de sagesse au divin Témoin. Namur, Culture et Vérité (diffusion: Brepols, Turn- hout), 1993. (14 x 22), 491 p. ISBN 2-87299-037-2. La préhistoire du présent ouvrage est faite d’une série de cours prononcés à l’Institut Catholique de Paris et à l’Université Grégorienne de Rome pendant les années 70. D’abord diffusés sous forme de polycopies, ces cours ont été publiés en traduction italienne en 1989 (effectuée par G. Sansonetti) sous le titre Filosofi davanti a Cristo (cf. notre recension dans ETL 66, 1990, 441-442). Il eût été dommageable, étant donné le succès obtenu par la version italienne, et surtout en tenant compte de l’étroite union du fond et de la forme, qui caractérise l’œuvre de X. Tilliette, que l’original en restât à des tirages confidentiels. Les études que l’A. a publiées depuis sur le même sujet, sous forme d’articles et de livres, sont loin de rendre ces leçons périmées. Ces dernières sont riches de nombreuses analyses qu’il n’a pas reprises ailleurs. Elles sont aussi plus didactiques (du fait de leur circonstance). Comme d’autre part l’intention (à savoir la possibilité de la christologie philosophique) ne s’est pas modifiée, on a l’avantage de la voir abordée à l’aide d’une diversité de visées, résolument historique ici, plus systématique ailleurs. Par surcroît, l’A. a procédé, en vue de la présente édition, à une mise à jour du texte. Il a çà et là remanié la rédaction, supprimant, ajoutant, complétant. De nouveaux chapitres traitent de Nicolas de Cuse, Rosmini, Guardini. Des chapitres anciens ont été élagués. Celui que le cours polycopié consacrait à Klop- stock, Hamann, Novalis, et Hölderlin a disparu. L’ouvrage se divise en trois parties. La première, «De Pascal à Feuerbach», étudie, outre celles de ces deux auteurs, les christologies philosophiques de Malebranche, Spinoza (le Christ philosophe par excellence), Jean-Jacques Rous- seau, Lessing (le Christ pédagogue), Kant (l’idéal personnifié du bon principe), Fichte, Schleiermacher (le Christ virtuose religieux), Hegel et Schelling. La seconde partie, intitulée «Dix-neuvième siècle», considère d’abord le Dieu incognito de Kierkegaard, le Jésus des professeurs Strauss et Renan, le Jésus socialiste (Proud- hon, Marx); elle cherche ensuite «dans les brasiers encore fumants de Nietzsche le fantôme cendreux du Christ, ses traits humiliés, bafoués, mais aussi la persistante attirance secrète, tenaillée d’envie, qu’il exerce» (p. 205). La seconde partie se tourne enfin vers Soloviev (la théandrie), Tolstoï, Dostoïevski (avec celui sur Nietzsche, ce chapitre est l’un des plus pénétrants de l’ouvrage), Rosmini, Maine de Biran (le Verbe intérieur) et Jules Lequier. La troisième partie («Ving- tième siècle») s’arrête longuement au panchristisme de M. Blondel (cf. p. 337-340, une «enclave» sur le Christ de Leibniz). Un chapitre particulièrement 486 RECENSIONES beau se penche sur la «phénoménologie qui mène au Christ» (Husserl, Édith Stein; Max Scheler avait déjà été rencontré dans le sillage de Nietzsche, p. 238 s.). Le Christ universel de Teilhard également a droit à un exposé très développé. Des chapitres plus brefs, mais toujours fort intéressants, sont consacrés à Bergson, Freud, Sartre, Heidegger, Ernst Bloch, Simone Weil, Berdiaeff, Guardini et Jean Nabert. Un dernier chapitre nous conduit de Gabriel Marcel à la philosophie herméneutique. Le plus intéressant n’est pas la multitude de portraits, mais le fil conducteur qui les relie, à savoir l’idée de christologie philosophique. Quand il a amorcé il y a plus de vingt ans ses recherches christologiques en philosophie, l’A. ne pres- sentait pas encore à quel point la pensée des hommes est aimantée par le Mystère du Christ. Par voie inductive, l’A. s’efforce de mettre en évidence la relation étroite qui attache la philosophie à la christologie. Il précise, cependant, que la christologie philosophique ne va pas de soi. Chez certains, elle signifie l’intrusion de la philosophie dans la christologie, et par là une opération réductrice. La réa- lité vive du Christ est laminée par le travail du concept. L’A. ne minimise pas ce péril réducteur. Mais le plus souvent, quand la révalorisation est totale, le résultat est patent et n’est pas un danger. Là où il est difficile de trancher si l’auteur a per- verti ou travesti l’intelligence de la foi – Hegel est l’exemple majeur –, «c’est le signe d’une persistance des schématismes religieux, que l’on peut prendre en bonne part» (p. 8-9). Une philosophie affranchie n’est pas nécessairement héré- tique, mais si elle prend le Christ pour objet, elle risque de l’intégrer à elle-même et de le ramener à sa mesure. Ce sera une christologie philosophique (au sens réducteur du terme). En l’occurrence la protestation de Pascal et de Kierkegaard contre les systèmes intégratifs est éternellement valable. Toutefois, on peut concevoir une philosophie en quête de l’intelligence du Christ, en constante évan- gélisation d’elle-même. Ce sera une philosophie christologique. On en trouve l’ébauche et même la réalisation diversement dans Schleiermacher, Schelling, Laberthonnière, Nabert … Mais là n’est sans doute pas la forme la plus prégnante de la christologie philosophique telle qu’on peut l’envisager. Le P. Tilliette distingue la philosophie en tant que christologie et la christologie en tant que philosophie. La première est la philosophie qui mène au Christ, la philosophie en vue de la christologie. Elle possède un riche répertoire dans la tradition médié- vale, et elle trouve un regain original dans l’œuvre de Teilhard. La seconde est décelée d’abord moins aisément; car si le Christ est tout, il informe tout et donc aussi la philosophie. Ici, la christologie pénètre la philosophie ou plutôt l’inspire et la guide; ou plutôt encore se mue en philosophie, avec cette tentation de déviance à laquelle Hegel aurait succombé. D’une telle reprise en sous-œuvre de la philosophie par la christologie, Blondel, le héraut de l’Unique Nécessaire, offre l’illustration exemplaire. De même chez Nicolas de Cuse le paradoxe christologique est le présupposé tacite de l’argumentation. Toutefois, il ne s’agit pas d’opposer deux types de christologie philosophique: «la philosophie que la christologie attire et la philosophie que la christologie explique s’épaulent mutuellement et forment une ogive» (p. 10). La Conclusion de l’ouvrage souligne le gain que la philosophie retire de la christologie. L’étreinte mutuelle de la philosophie et de la théologie féconde la pensée. Il est étonnant que les historiens s’en soient si peu aperçu. «L’obscur pré- jugé qui veut que la philosophie n’empiète pas sur le terrain de la religion les a rendus aveugles» (p. 470). Certes, il ne paraît pas pensable que l’on puisse éla- borer une christologie philosophique digne de ce nom – où l’épithète ne corrode pas le substantif, mais l’accompagne et lui fait écho – en dehors de la foi à l’Homme-Dieu Jésus-Christ. «Mais même les christologies sécularisées, rationa- lisées, rendent témoignage» (p. 471). Le Christ enrichit la philosophie, comme la RECENSIONES 487 philosophie interroge et creuse la christologie. Avec une ampleur et une compé- tence hors pair, l’ouvrage du P. Tilliette nous aide à percevoir qu’il y a une idée du Christ, un regard philosophique sur le Christ, et un reflux de la christologie sur la philosophie pour la seconder, la féconder, l’éclairer. E. BRITO

Xavier TILLIETTE. La christologia idealista. Traduzione dal francese di F. COPPELLOTI et di G. RICCARDINO. (Giornale di Teologia, 221.) Brescia, Queriniana, 1993. (12,5≈19,5), 211 p. ISBN 88-399-0721-1. L 28.000. Jusqu’à une date relativement récente, la présence – pourtant intense – du Christ dans la philosophie moderne était quasi occultée. Désormais elle s’impose de plus en plus à l’attention. X. Tilliette a contribué, plus que personne sans doute, à cette transformation. Le présent essai – prélevé sur des recherches plus larges – offre une vue synthétique de la christologie de l’idéalisme allemand. Nous avons fourni un compte rendu détaillé de l’édition française originale (La christologie idéaliste, Paris, Desclée, 1986, 238 p.), dans RTL 18 (1987) 361- 363. Il fait ressortir les points de ressemblance et les attitudes divergentes des grands philosophes de l’époque confrontés à trois thèmes électifs de la christologie (un chapitre d’introduction traite des prémisses culturelles): la figure de Jésus, la kénose, l’histoire. Le fil conducteur de l’exposé est la relation de l’Idea Christi au Jésus de l’histoire. L’identité du Fils de Dieu et de Jésus est le centre de la foi christologique autour duquel gravite aussi la philosophie idéaliste. La christologie philosophique suscite encore une certaine méfiance tant chez les théologiens que chez les philosophes. C’est la méfiance des théologiens surtout que X. Tilliette – avec la compétence qu’on lui connaît – a voulu ébranler: qu’ils n’accusent pas de déformation spéculative avant d’avoir pris une sérieuse connaissance des textes. E. BRITO

Tibor HORVATH. Jesus Christ as Ultimate Reality and Meaning: A Contri- bution to the Hermeneutics of Counciliar Theology. Waterloo (Ont.), University of Toronto Press, 1994. (15≈23), 60 p. ISBN 0-9697533- 1-4. $ 25 (c); 12 (p). Ce petit ouvrage recueille les résultats d’un cours sur la théologie des conciles que l’A. a professé, pendant six ans, au Regis College de la Toronto School of Theology. Ce cours n’était pas conçu comme une simple présentation de l’arrière- fond politique, des conditionnements sociologiques, et des motivations psychologiques qui ont influencé les différents conciles; il était construit plutôt comme la recherche d’un principe herméneutique ultime. Dans cette optique, la théologie des conciles apparaissait comme une nouvelle discipline théologique, ayant pour objet l’étude de la méthode que les conciles ont mise en œuvre pour résoudre les questions posées par leur époque (p. 5). Il ne s’agissait donc pas seulement d’exposer ce que les conciles enseignent, mais surtout le pourquoi de leur enseignement. L’A. précise que ce qu’il entend par «théologie des conciles» (counciliar theology) ne doit pas être confondu avec la «théorie conciliaire» (conciliar theology) qui, au XVe siècle, prétendait que l’autorité suprême, dans l’Église, appartient au concile et non au pape. Faisant œuvre de défricheur, l’A. a dû se borner ici à offrir un simple fil conducteur. Après une introduction sur la théologie des conciles en tant que discipline théologique, le livre se divise en quatre sections, dont la première s’interroge sur la tâche de l’herméneutique en général. Les deux sections suivantes considèrent respectivement le défi que le Nouveau Testament a représenté par 488 RECENSIONES rapport à l’ancienne conception de la réalité (et du sens) ultime, et l’histoire des solutions herméneutiques alliant la foi en Jésus-Christ avec la foi dans le Dieu unique, qui ont été élaborées avant 325. La quatrième et dernière section propose une succinte interprétation christologique des 21 conciles œcuméniques, depuis le concile de Nicée, qui a établi le principe dernier de toute herméneutique chré- tienne (à savoir, Jésus-Christ, vrai Dieu et vrai homme en tant que réalité et sens ultime) jusqu’au second concile du Vatican. Une brève conclusion souligne la simplicité, la plausibilité, et la cohérence de l’interprétation proposée. D’après l’A., celle-ci est plus apte à éclaircir les obscurités des documents conciliaires que d’autres interprétations possibles (p. 50). Mais, malgré son intérêt, le Leitfaden de T. Horvath est trop concis, estimons-nous, pour pouvoir fournir une vérification suffisante de cette conclusion. E. BRITO

Jacques DUPUIS. Who Do You Say I Am? Introduction to Christology. Maryknoll, NY, Orbis Books, 1994. (15,5≈23.5), 194 p. ISBN 0-88344-940-4. $ 16.95. L’introduction de J. Dupuis à la christologie s’efforce d’être applicable, dans la mesure du possible, à des situations différentes. Elle n’entend donc pas se rapporter à un contexte particulier. Mais elle tâche de rendre justice aux princi- pales requêtes des diverses christologies contextuelles. Aussi discerne-t-elle la base d’une «christologie de la libération» dans la praxis libératrice du Jésus historique. De même, elle reconnaît que l’attention aux autres traditions religieuses invite à élaborer une «christologie des religions»; et elle admet que les formulations de la foi ont besoin d’être inculturées, comme le souligne une «christologie de l’inculturation». Le livre se divise en six chapitres. Le premier passe d’abord en revue une série d’approches christologiques récentes: trois perspectives «bibliques» (qui accentuent respectivement la méthode historico- critique, l’interprétation existentiale, et les «titres» de Jésus) et cinq perspectives «théologiques» (les approches critico-dogmatique, anthropologique, féministe, interreligieuse, la perspective de l’histoire du salut, et celle de la christologie de la libération). Dans un second volet, ce chapitre s’oriente déjà vers une «approche intégrale» à la christologie, en énonçant, à la lumière de l’examen précédent, cinq principes dont il faudrait tenir compte: les principes de la tension dialectique, la totalité, la pluralité, la continuité historique, et l’in- tégration. Le second chapitre (sous-titré «Du Jésus pré-pascal au Christ pascal») s’interroge sur le point de départ de la christologie. Le troisième chapitre, consacré au développement de la christologie du N.T., essaie de montrer la continuité entre la christologie fonctionnelle du kérygme primitif et la christologie ontologique de la réflexion néotestamentaire plus tardive. Le qua- trième chapitre scrute le type de logique inhérent à l’élaboration du dogme christologique. Le chapitre cinq se penche sur le problème de la psychologie «humaine» de Jésus. Le sixième et dernier chapitre – intitulé «Jésus-Christ le Sauveur universel» – étudie notamment la centralité du Christ Jésus dans la théologie des religions et dans le débat concernant le pluralisme religieux. Dans la Conclusion de l’ouvrage, l’A. offre un résumé des principaux traits qui doi- vent, selon lui, caractériser une christologie intégrale. Celle-ci doit relier, dans une tension féconde, les aspects complémentaires du mystère, et se garder donc de dissocier la sotériologie et la christologie, la christologie ontologique et la christologie fonctionnelle. Elle doit aussi mettre en valeur l’histoire de Jésus, trop souvent négligée par la spéculation christologique. Elle doit enfin discerner comment le mystère de la Trinité est présent dans celui de la personne de Jésus. RECENSIONES 489

Le livre de J. Dupuis constitue une excellente introduction – très maîtrisée et mûre – aux difficiles questions de la christologie actuelle. On y apprécie autant la pénétration du questionnement que l’équilibre des solutions indiquées. Un seul regret: le dialogue de la christologie avec les philosophies (à la différence de celui avec les religions) n’y est guère thématisé. E. BRITO

Jacques LISON. L’Esprit répandu. La pneumatologie de Grégoire Pala- mas. Préface de J.M.R. TILLARD. (Patrimoines: Orthodoxie.) Paris, Cerf, 1994. (15≈23.5), 305 p. ISBN 2-204-04936-0. FF 198. Grégoire Palamas († 1359) jouit d’un immense prestige dans l’orthodoxie actuelle. Convaincu que les Églises d’Orient et d’Occident sont «deux sœurs appelées à se visiter et à s’estimer mutuellement» (p. 7), J. Lison, théologien catholique, s’est efforcé d’aller à la rencontre de Palamas, pour mieux connaître l’orthodoxie. Son attitude, imprégnée de respect et de sympathie, contraste heu- reusement avec certaines polémiques du passé (tendant à confondre les principes de la scolastique occidentale avec le dogme catholique). En mettant en évidence la pneumatologie, J.L. contribue à dégager le débat sur le palamisme de l’approche étroite qui l’a trop souvent étouffé. Il montre que l’apport de l’Hésychaste est plus vaste et plus existentiel que la simple argumentation antilatine contre le Filioque. J.L. a choisi comme point d’ancrage de son analyse la Pentecôte: non pas le seul événement de la Pentecôte, mais la pneumatologie comme manifestation et expérience pascales et pentecostales de l’Esprit. Concrètement, J.L. a rassemblé, analysé et systématisé tous les passages de Palamas concernant la pneumatologie. Son exposé cite donc d’abord l’Hésychaste (dont les textes sont parfois difficile- ment accessibles), mais c’est en l’interrogeant et en recherchant sa cohérence. Par ailleurs, l’A. s’est efforcé de répérer autant que possible les sources de P. Il propose ici ou là de nouvelles sources qui n’avaient pas été remarquées. Son but n’est pas d’étudier le problème de la continuité de P. par rapport aux Pères. Mais il contribue, au moins indirectement, à situer dans quelle tradition il s’inscrit. C’est une synthèse autant que possible exhaustive de la pneumatologie palamite que J.L. propose; mais à l’intérieur même de ce thème, il a fallu faire des choix. Nous avons déjà signalé celui de ne garder à la question du Filioque qu’une importance relative, même si la matière abonde sur ce point. Une autre option importante a consisté à ne pas partir de la discussion sur la distinction entre l’essence et l’énergie, même si elle est inévitable. L’A. a ordonné la matière rassemblée en trois grands ensembles. Le premier concerne l’économie; il occupe le premier chapitre, dans lequel l’économie de l’Esprit se montre très liée à celle du Fils. Le deuxième ensemble, beaucoup plus vaste, mais presque aussi facile à circonscrire, touche au don de l’Esprit. C’est ici que se situe toute la doctrine palamite des énergies incréées. Dans ce deuxième ensemble apparaissent d’elles- mêmes trois parties, qui font l’objet des chapitres II à IV. Le deuxième chapitre traite de la descente de l’Esprit en nous, c’est-à-dire de son don, de sa manifestation; tandis que le quatrième est consacré à la manière dont l’Esprit nous rejoint, au problème de la participation en somme; entre ces deux développements, un chapitre entier, le troisième, est consacré aux argumentations polémiques de P. Le troisième ensemble concerne l’expérience de l’Esprit. La division de ce dernier ensemble en deux chapitres est sans doute un peu plus arbitraire (elle obéit en partie à un souci d’équilibrer la répartition de la matière). On peut quand même distinguer ce qui a trait à la vie sacramentelle, l’ascèse et la prière, objet du chapitre V, de la transformation que produisent la grâce et la lumière divines en ceux qui s’approchent ainsi de Dieu, thème auquel est consacré le chapitre VI. 490 RECENSIONES

L’ouvrage de J. Lison a le mérite, non seulement d’entraîner vers des aspects encore peu étudiés de la pensée de Palamas, mais aussi d’en rendre plus accessibles aux lecteurs occidentaux les grandes articulations, le contour de ses masses et, par là, quelque chose de son sens profond et de son esprit. Il montre en particulier que la doctrine palamite des énergies incréées, encore parfois jugée avec sévérité en Occident, s’intègre harmonieusement dans les grands thèmes théolo- giques, sotériologiques, ascétiques, et mystiques qu’elle voulait défendre. Il peut donc, comme le signale le P. Tillard dans sa Préface, rendre à l’œcuménisme occidental un réel service. E. BRITO

Jürgen MOLTMANN. Lo Spirito della vita. Per una pneumatologia inte- grale. (Biblioteca di teologia contemporanea, 77.) Brescia, Queri- niana, 1994. (16≈23), 370 p. ISBN 88-399-0377-1. L 48.000. Moltmann a choisi d’intituler la présente pneumatologie «L’Esprit de la vie», pour souligner l’unité entre l’expérience de Dieu et l’expérience de notre vie. L’A. indique les motivations objectives et les circonstances externes qui l’ont conduit à rédiger ce quatrième volume de ses «Contributions systématiques de théologie». Les premières ont trait, bien sûr, à la logique de la pensée trinitaire. M. a commencé cette série de réflexions en 1980, avec son livre Trinité et Royaume de Dieu, qui reprenait, dans le contexte trinitaire de la théodicée, le christocentrisme caractéristique de la théologie dialectique et réformée, tout en reconnaissant à la personne et à l’œuvre du Père dans la création de l’existence, d’une part, et à la personne et à l’œuvre de l’Esprit dans la vivification de la vie, d’autre part, une autonomie relative: celle précisément qu’il a cherché à dévelop- per ensuite, dans son ouvrage de 1985 sur Dieu dans la création, en réfléchissant sur la réalité du créé. Avec la présente contribution à une pneumatologie intégrale (Der Geist des Lebens. Eine ganzheitliche Pneumatologie, 1991), M. essaie d’ac- complir quelque chose d’analogue, en approfondissant le sens de la vie à travers sa vivification et sanctification par l’«Esprit de la vie». Il part du présupposé que l’œuvre du Christ (cf. le troisième volume des «Contributions»: La voie de Jésus-Christ, 1989) n’est jamais disjointe de l’œuvre de l’Esprit, vers laquelle elle tend, alors que l’œuvre de l’Esprit demeure toujours distincte de celle du Christ, sans jamais s’y dissoudre. L’œuvre de l’Esprit ne remplace cependant pas celle du Christ, mais lui confère le caractère de l’universalité. M. ne manque pas de signaler que ce sont aussi les dissertations doctorales sur la pneumatologie qu’il a eu l’occasion de diriger ces dernières années, qui l’ont amené à thématiser la relative autonomie de l’Esprit de Dieu. Mais la compréhension théologique de l’Esprit Saint ne constitue que l’un des accès possibles à cet ouvrage. L’autre réside dans l’expérience que nous pouvons faire d’une vie acceptée et aimée. Face aux difficultés et aux destructions de toute sorte que l’on rencontre aussi bien au niveau individuel que collectif, il est certes difficile de prononcer un oui inconditionnel à la vie. Cependant, les années récentes n’ont pas été seulement marquées par des catastrophes (Tchernobyl) et des menaces (la guerre du Golfe), mais aussi par des «révolutions de la vie», comme celle qui a soulevé l’Europe de l’Est en 1989. À côté des puissances qui nient la vie, on découvre l’action des forces qui l’affirment. M. observe que l’attitude des religions mondiales en ce domaine n’est pas toujours univoque: elles ne prennent pas toujours position en faveur de la vie; on constate parfois des signes de haine, voire de l’indifférence à l’égard de la vie (au profit d’un intérêt exclusif dans l’au-delà). La notion de vie, on l’aura remarqué, est au centre de cet essai d’une pneumatologie intégrale. Pour l’approfondir, M. s’est inspiré de la philosophie de la vie RECENSIONES 491 proposée par Dilthey, Bergson, Simmel et Nietzsche. Il avoue avoir appris aussi des travaux socio-psychologiques de la théologie féministe, ainsi que des tenta- tives philosophiques de «retour au corps» et de redécouverte des sens. Par cet aspect aussi, le livre est le fruit d’un travail en commun, notamment de sémi- naires sur «la renaissance et la sanctification de la vie» (été 1990) et «la spiri- tualité et l’éthique de la création» (hiver 1990-1991). Cependant, la plus grande partie du volume représente la version retravaillée du cours que M. a donné sur ce thème l’été 1990. L’Introduction de l’ouvrage indique plusieurs pistes pour une pneumatologie actuelle: l’invitation œcuménique et pentecostale à la communion de l’Esprit Saint; le dépassement de la fausse alternative entre la révélation divine et l’expé- rience humaine de l’Esprit Saint; la découverte de l’ampleur cosmique de l’Esprit de Dieu; la question de la personnalité de l’Esprit Saint. La première des trois parties du livre traite de l’expérience de l’Esprit: des trois chapitres de cette partie, le premier explore le lien de l’expérience de la vie et de l’expérience de Dieu; le second se centre sur l’expérience historique de l’Esprit (et notamment sur l’attente messianique); le troisième considère l’expérience trinitaire de l’Esprit (la spiritualité de Jésus et celle de la communauté, l’interaction trinitaire entre l’Esprit et le Fils de Dieu). La seconde partie – «La vie dans l’Esprit» – aborde successivement les thèmes de l’Esprit de la vie, de la libération, de la justification, de la nouvelle naissance, de la sanctification, de la force charismatique de la vie, et de la théologie mystique. La troisième et dernière partie est entière- ment consacrée aux questions de la communion de l’Esprit (l’expérience de l’Esprit comme expérience de conversion, la chrétienté dans la communion de l’Esprit, la théologie de l’expérience sociale de Dieu) et de la personnalité de l’Esprit (métaphores de l’Esprit, personnalité de l’Esprit divin, personnalité trinitaire de l’Esprit Saint). La pneumatologie de Moltmann relie en une synthèse suggestive les thèmes de l’ouverture à l’expérience de l’Esprit qui donne la vie, de l’affirmation de la vie, du dépassement de ce qui menace celle-ci, et de la naissance à la nouvelle vie. E. BRITO

Hans Urs VON BALTHASAR. La Dramatique divine. IV. Le dénouement. Namur, Culture et Vérité (diffusion: Brepols, Turnhout), 1993. (14≈22), 481 p. ISBN 2-87299-023-2. Le premier volume de cet ouvrage – après les Prolégomènes – était anthropologique, le deuxième christologique, le troisième sotériologique: celui-ci est trinitaire. Le point de départ était la rencontre de la Liberté infinie et de la liberté finie (vol. II/1), et à ce moment Dieu ne venait en considération que selon son Unité. Ensuite (vol. II/2), est apparue la figure de l’Homme-Dieu comme celle qui rend possible et embrasse la totalité du créé. De ce fait, par le biais de la «christologie», on avait une première ouverture sur la Trinité divine. Mais, confrontée à l’aliénation du monde vis-à-vis de Dieu (vol. III), la christologie s’est transformée en «sotériologie». C’était un pas de plus dans la révélation de la profondeur trinitaire, mais celle-ci n’était pas encore thématisée en tant que telle. Or, pour Balthasar, c’est la Trinité et non le fait christologique qui se trouve être le point ultime de la révélation de Dieu, en lui-même comme aussi dans son rapport dramatique avec le monde: c’est cela qui constitue le véritable eschaton, si l’on se place au point de vue théocentrique et non purement anthropocentrique. En d’autres termes, les eschata qui concernent l’homme – traditionnellement la mort, le jugement et la destinée éternelle – ne peuvent, d’après l’A., être traités que dans le cadre d’une eschatologie théocentrique. C’est à la forme trinitaire de 492 RECENSIONES la durée que s’intègre et se subordonne tout ce qui, anthropologiquement, peut être dit de valable dans la doctrine des «fins dernières». En un mot, la véritable «fin dernière» est la vie trinitaire de Dieu révélée en Jésus-Christ. La révélation nous ouvre l’accès à la vie originelle de Dieu. Bref, le drame divin, dans son dénouement, ne peut être que trinitaire. C’est donc cela qui constitue le fil conducteur de ce volume final (Theodramatik. IV. Das Endspiel, 1983). En guise d’Introduction, l’A. expose l’idée chrétienne d’eschatologie. Le corps de l’ouvrage se divise en trois parties, dont la première considère le monde issu de la Trinité (p. 49-168). Elle traite notamment du caractère positif de l’altérité, de la passivité, et de l’espace (p. 69s., 72s., 78s.); de l’inscription du temps au cœur de l’éternité (p. 86s.); de la figure de l’espérance chrétienne (dans ce contexte, l’A. examine les essais de Teilhard et de Moltmann, p. 122s., 134s., 148s.). La deuxième partie explicite divers aspects du dénouement, et d’abord sa dimension tragique («Le dénouement comme tragédie», p. 171-224). Le thème de la souffrance de Dieu occupe la plus grande partie de cette première section (p. 191-224). La seconde section de la deuxième partie est consacrée au dénoue- ment comme drame trinitaire: la descente du Fils, la question de l’universalité du salut, le Jugement du Christ, et l’enfer (p. 225s., 245s., 265s., 274s.). La troisième section de cette partie situe notre mort dans le mystère de vie et mort du Christ (p. 294-316), et essaie de remédier à la «fâcheuse situation», où la théologie s’est mise, de devoir poser pour l’homme deux jugements distincts (p. 316-337). La troisième partie de l’ouvrage («Le monde en Dieu», p. 339-471) est réservée aux thèmes de l’entrée dans l’espace divin (p. 341s.), la réciprocité du ciel et de la terre (p. 375s.), la participation à la vie trinitaire (p. 386s.), et l’incompréhensibi- lité de Dieu (p. 443s.). Cette esquisse d’une eschatologie trinitaire et christologique constitue la digne conclusion de la Dramatique balthasarienne, l’une des œuvres majeures, à n’en pas douter, de la théologie du vingtième siècle. E. BRITO

Lucien RICHARD. What Are They Saying about the Theology of Suffering? New York – Mahwah, NJ, Paulist Press, 1992. (14≈20,5), III-163 p. ISBN 0-8091-33-4. In the introduction of his book in the series “What are they saying about”, L. Richard (professor of systematic theology at Weston School of Theology in Cambridge, MA) asserts that each religious tradition and theology is making an attempt to come to terms with the existential question of suffering. The core of the Christian faith and theology lies in the salvific paschal mystery of Christ, which has to be interpreted in correlation with the actual experience of suffering and with the cultural context. The first chapter of the book deals with the biblical view of suffering as it is presented by W. Brueggemann. This biblical scholar, who criticizes the historical method and favours a sociological and literary analysis, affirms that hurt and hope are the most characteristic aspects of Jewish experience and discourse. A fundamental pole of the concept of God in scripture is the conviction that God embraces Israel’s pain and wants to critically transform social structures of injustice. Israel’s faith is characterized by hurt, which is voiced and noticed in the liturgical language of laments and which teaches out to the transforming power of a liberating God. Biblical theology is always a prophetic theology, which has to do with the concrete dimensions of social suffering and liberation. According to E. Schillebeeckx (chapter 2), the systematic theologian, suffering lies at the centre of a genuine Christian theology. For him suffering is a “contrast experience” and a privileged locus of revelation. In his RECENSIONES 493 christology, he emphasizes that God will to overcome suffering, because he wants people’s salvation. What is redemptive in Christ’s passion and death is not the negativity of suffering and death, but the positivity of love. In the resurrection of Christ we are assured that God is pure positivity and that we may trust in his ultimate victory over all negativity. In this way the loving, compassionate God is motivating human resistance to evil and requires ethical actions toward the over- coming of suffering through which our knowledge of him will be deepened. J. Moltmann (chapter 3) has developed a trinitarian theology of the suffering God. According to this German protestant theologian, love implies suffering. Basing himself on a typically Christian theology of the cross, he emphasizes God’s loving solidarity with those who suffer. Suffering is in God and in this manner God is able to overcome the abandonment in human suffering. For Molt- mann, the theology of the pain of God has critical, liberating political consequences. His approach is marked by an eschatological orientation. In conclusion, the author offers some critical remarks on Moltmann’s theology of the suffering God. J.B. Metz (chapter 4) criticizes some dominating systems – such as modern, technological rationality – which do make victims. Real Christian theology has to be a critical and hopeful political theology by which one is converted in order to take the side of the sufferer through an ethical and compassionate praxis. Dan- gerous memories of concrete histories of suffering, handed down in narratives, lead to solidarity and communion. D. Sölle’s position (chapter 5) is characterized by a feminist perspective. Her theology is aiming at the liberation from suffering, which is fundamentally characterized by powerlessness. The first step toward the elimination of suffering has to do with an adequate language to express suffering. The major obstacle to transformation of suffering is the individualistic culture of apathy. In that way, Sölle also criticizes traditional theology which conceives of God as an all-powerful and apathetic father, who is imposing suffering. For Sölle our only way to God is through the powerlessness of Jesus’ suffering on the cross, which remains the symbol of radical love. She perceives of God as a fel- low sufferer. For Sölle the compassionate nature of love leads to a mystical understanding of suffering: love implies a fundamental acceptance of life and thus also of suffering. The power of God is the power of the resurrection, the power of solidarity. The intent of liberation theology, as represented by G. Gutiérrez (chapter 6), is to contribute to the liberation of the historical suffering of the poor masses, which is rooted in injustice and caused by oppressive social, political and economic structures. In the face of the massive suffering of the innocent, oppressed poor subjects, there is a need to speak up. The language about God must be both prophetic and contemplative. In its prophetic stage, liberation theology which is governed by its preferential option for the poor, is marked by an emphasis on protest, exodos, liberating praxis and solidarity. God’s solidarity with the poor is revealed sublimely in Jesus Christ. This prophetic approach has to go hand in hand with a more contemplative language about God and a spirituality, which has its foundation in an encounter with a God characterized not only by justice, but also by freedom and gracious love. Stanley Hauer- was (chapter 7) deals with the relationship between ethics and human suffering. For him, moral existence is dependent on specific narratives, traditions, visions and a specific community. Christian ethics is formed by specific stories and cannot be free from the church, which has to be a distinctive community. Suffering, belonging to our lives, has an alienating effect. To suffer is to have our identity threatened. The morally interesting questions about suffering are not abstract, but concrete: how and for what purpose are we meant to suffer? Only within specific context and community can there be a valid approach to questions posed by suffering. For Christians, there is only a response to suffering within the Christian 494 RECENSIONES framework. No metaphysical, abstract explanations or answers have to be given, but the narrative of God’s love as it is revealed through the cross and resurrection of Christ. In confrontation with this story, one can find some fundamental orientations for one’s life and the certainty that God, as the suffering, loving One, is fundamentally trustworthy. In his conclusion, L. Richard draws our attention to the fact that the authors he has surveyed have this in common that they all take the experience of human suffering as an essential point of departure for their theological inquiry. There is not so much agreement among them on the question whether suffering can be mean- ingful or not. Anyway, the basic answer of Christianity is that suffering can be redemptive. Finally, the author deals with the idea of a suffering God and the question about God’s power posed by this affirmation. According to Richard, in the paschal mystery God’s power has become manifest as relational and not as a domination or a coercion. This study of Richard is very interesting as a brief and good survey of the main ideas of some contemporary theologians on the fascinating question of suffering. However commendable this synthesis may be, it also has some limits. As the author himself asserts, his interpretation is “not perfect or complete” (129). In the presentation of the concept of J. Moltmann, e.g., we lack the integration of some very important aspects of the subject as they are treated by Moltmann in his “Trinität und Reich Gottes” and “Gott in der Schöpfung”. At times the structure within the chapters seems rather arbitrary (overlapping of titles and subjects). Some critical considerations could perhaps be elaborated on more systematically in the Conclusion of the book. M. STEEN

Emil Joseph LENGELING. Missale Monasteriense 1300-1900: Katalog, Texte und vergleichende Studien. Herausgegeben und bearbeitet von Benedikt KRANEMANN und Klemens RICHTER. (Liturgiewissenschaft- liche Quellen und Forschungen, 76.) Münster, Aschendorff, 1995. (15,5≈23,5), XXXVII-641 p. ISBN 3-402-04055-7. Cet ouvrage posthume est l’édition de la thèse d’habilitation de E.J. Lengeling présentée à Münich en 1958 et patronnée par le Prof. J. Pascher. Avec Cologne et Trèves, le diocèse de Münster a gardé ses livres liturgiques propres jusqu’au XIXe s., en raison du privilège accordé par Pie V en faveur des Églises pouvant établir que leurs traditions remontaient à plus de deux cents ans. L’ouvrage honore la science liturgique allemande par sa précision documentaire et la qualité des identifications et des analyses. Il est une précieuse contribution à l’histoire de la liturgie eucharistique du diocèse de Münster et même de l’Allemagne. L’introduction fait le point sur la recherche à ce sujet et donne les conventions pour la présentation des éditions tant manuscrites qu’imprimées. Une longue section (p. 21-176) est consacrée à la description et au commentaire des sources de la liturgie eucharistique de Münster, principalement des 19 missels ms et des 4 missels imprimés ainsi que du graduel et de bien d’autres livres liturgiques connexes. L’édition et le commentaire du Propre du temps occupe les pages 177 à 600: pour chaque fête on trouve une présentation synoptique du contenu et une analyse approfondie. La Semaine Sainte mérite une attention particulière non seulement par son ampleur (p. 296-455) mais aussi par les usages propres qui y sont men- tionnés. On peut en dire autant du dossier consacré à la Fête du Corps du Christ (p. 568-589). Les pages 601-609 rappellent les circonstances dans lesquelles le rite romain intégral a été adopté dans le diocèse de Münster, le dernier d’Allemagne (vers 1868). Comme en France, le courant ultramontain a lutté pour le recentrement des RECENSIONES 495

Églises locales autour de Rome notamment en matière liturgique. Le prix à payer a été élevé, peut-être trop, disent les auteurs: qui en jugera? En tout cas, Münster a renoncé à une liturgie qui était plus proche de la liturgie romaine des VIIIe et IXe s. que ne l’était la liturgie romaine post-tridentine. De nombreux index notamment des incipit des textes liturgiques achèvent de faire de ce volume un solide instrument pour les chercheurs. A. HAQUIN

Manfred PROBST. Bibliographie der katholischen Ritualiendrucke des deutschen Sprachbereichs. Diözesane und private Ausgaben. (Liturgie- wissenschaftliche Quellen und Forschungen, 74.) Münster, Aschen- dorff, 1993. (15,5≈23), XIII-164 p. ISBN 3-402-04053-0. DM 59. Le rituel est le livre liturgique utilisé par le curé dans les nombreux actes pastoraux qui accompagnent l’homme de la naissance à la mort. Il intéresse donc non seulement l’historien de la liturgie et des mentalités, mais le folkloriste, le socio- logue et le psychologue. L’A. présente d’abord la bibliographie des rituels diocé- sains officiels (no 1-735) du 15e au 20e s., par ordre de diocèses utilisant la langue allemande partiellement ou totalement (on y trouve par exemple Lausanne, Liège, Prague, Strasbourg, mais aussi les diocèses d’Autriche, de Pologne, de Lithuanie, etc.). Ensuite viennent les livres liturgiques privés présentés de manière chronologique (nos 736-1009). Ceux-ci excèdent par principe les limites d’un diocèse. Puis quelques rituels ms de l’Aufklärung catholique (nos 1010-1040) et enfin divers «Manuale» (nos 1041-1061), ouvrages pastoraux qui comprennent certains textes du rituel. On ne trouvera donc ici ni les éditions du Rituel romain ni les rituels des ordres religiueux. Il faut remarquer que jusque vers 1850, les diocèses de langue allemande avaient leurs rituels propres qui n’étaient ni purement romains, ni communs aux territoires de langue allemande. Par ailleurs une double série de livres existent, les uns officiels, les autres d’origine privée mais souvent munis d’un Imprimatur. Autre caractéris- tique intéressante: les rituels diocésains généralement en latin, utilisent parfois la langue allemande pour faciliter la compréhension et la participation à certains rites comme le baptême, le mariage ou l’extrême-onction. À l’époque de l’Aufklärung, les livres officiels sont entièrement en allemand, à l’exception des rubriques en latin. Dans les régions frontières, on peut trouver 2 ou 3 langues différentes, en signe d’attention aux populations concernées. L’A. nous avertit qu’il n’a pas de prétention à l’exhaustivité, n’ayant pu visiter toutes les bibliothèques et que son travail ne rend pas inutiles les bibliographies antérieures dont il dresse la liste. Par ailleurs, son répertoire rendra bien des services, grâce notamment à la présentation scientifique mentionnant le titre et les diverses éditions de l’ouvrage, le(s) lieu(x) de dépôts et la bibliographie utile. A. HAQUIN

Mary E. STAMPS (ed.) To Do Justice and Right Upon the Earth: Papers from the Virgil Michel Symposium on Liturgy and Social Justice. Collegeville, MN, Liturgical Press, 1993. (13,5≈20,5), VIII-119 p. ISBN 0-8146-2167-8. $ 9.95. Le volume reprend les contributions d’un colloque Virgil Michel o.s.b. (1890- 1938); celui-ci fut un des meneurs du mouvement liturgique américain. À l’occasion du centenaire de Rerum Novarum, les participants ont été invités à se demander comment le chrétien peut «devenir vraiment social dans la prière et la vie, grâce à la participation à la liturgie». La dimension éthique de la vie chré- tienne a été explorée par divers biais: biblique, liturgique, dogmatique, spirituel et économique. A. HAQUIN 496 RECENSIONES

Paul DE CLERCK. L’intelligence de la liturgie. (Liturgie, 4.) Paris, Cerf, 1995. (22≈13,5), 202 p. ISBN 2-204-05128-4. FF 120. Directeur de l’Institut Supérieur de Liturgie de Paris et prêtre du diocèse de Malines et Bruxelles, l’A. ne propose pas un traité technique et systématique de liturgie, mais plutôt une réflexion à partir des questions d’aujourd’hui, celles sup- posées de ses lecteurs et celles qu’il souhaite leur faire partager. Bref, le projet est celui d’initier à la liturgie, dans sa réalité profonde (mystère) mais aussi dans ses formes concrètes (signes). Neuf chapitres se succèdent; les utilisateurs, notamment les équipes liturgiques, pourront tracer leur propre parcours. La liturgie doit-elle être compréhensible; faut-il tout expliquer; faut-il tout attendre de la transparence des rites et de la langue vivante? Tel est l’objet du chapitre 1. Quels rapports existent entre liturgie et foi de l’Église? Très souvent les rites véhiculent et transmettent des significations dogmatiques, mais parfois le dogme suscite la création de fêtes liturgiques nouvelles (chap. 3). La liturgie a partie liée avec l’espace (le plan de l’église est souvent révélateur d’une ecclésiologie sous-jacente) et avec le temps (elle célèbre le salut dans l’histoire et s’inscrit dans le quotidien; telle est la vertu de l’année liturgique). Cette double réflexion se développe dans les chap. 7 et 8. La liturgie doit-elle avoir un rapport strict avec le vécu tel qu’il est ressenti par les chrétiens? C’est une relation de proximité et de distance (symbolique) qui caractérise le rite par rapport au quotidien (chap. 5). La liturgie et les cultures (notamment le problème de l’inculturation) est le sujet du chap. 6. Piété «objective» et piété «subjective» comme on disait autrefois se retrouvent dans les mentalités actuelles: les nouvelles communautés notamment se forgent leur propre spiritualité parfois bien éloignée de la spiritualité liturgique (chap. 9). Or, ce qui caractérise la liturgie, c’est d’être la célébration de l’Église comme telle, d’où la priorité donnée à la confession de foi commune, le credo de l’Église (chap. 4). La liturgie donne à penser car elle est pétrie de sève symbolique. Elle nourrit la foi et l’intelligence de ceux qui la vivent. Le cœur et l’esprit de l’homme s’y abreuvent l’un et l’autre. A. HAQUIN

Eleanor BERNSTEIN (ed.) Disciples at the Crossroads: Perspectives on Worship and Church Leadership. Collegeville MN, Liturgical Press, 1993. (15≈22,5), XIV-153 p. ISBN 0-8146-2146-5. $ 10,95. Les 12 essais réunis dans ce volume sont la reprise de conférences données au Centre de pastorale liturgique de l’Université de Notre-Dame (Indiana). «Nous avions espéré…»: cette exclamation des disciples d’Emmaüs montre le découragement de certains catholiques américains face à la liturgie et à l’Église d’aujourd’hui. Les auteurs rencontrent les questions concrètes qui se posent et s’efforcent de nourrir une réflexion qui fonde un nouvel engagement et une nouvelle compréhension du mystère célébré. Quels disciples «au carre- four» risquent de quitter la communauté chrétienne au prochain siècle et comme prévenir ces situations? Tel est le dernier mot qui est confié au lecteur. A. HAQUIN

Manlio SODI (ed.) Giovani, liturgia e musica. (Biblioteca di Scienze Reli- giose, 115.) Roma, Libreria Ateneo Salesiano, 1994. (24≈16,5), 300 p. ISBN 88-213-0295-4. L 32.000. L’attention des Salésiens à la jeunesse est bien connue. Le colloque tenu à Rome du 3 au 5 juin 1994 s’est efforcé de dire l’enjeu du chant et de la musique dans la liturgie d’aujourd’hui. Non le chant pour le chant, mais le chant RECENSIONES 497 comme expression de foi et accueil du mystère du salut. Après quelques récits d’expériences (notamment une réflexion critique sur la production de musique liturgique aujourd’hui), le colloque s’est intéressé aux critères normatifs du chant et à son fondement théologique. Puis quelques exemples ont été développés, pour clôturer avec une invitation à l’espérance. A. HAQUIN

Gisbert GRESHAKE. Essere preti. Teologia e spiritualità del ministero sacer- dotale. Nuova edizione aumentata. Edizione italiane a cura di Enzo Valentino OTTOLINI. (Spiritualità, 25.) Brescia, Queriniana, 1995. (13,5≈19,5), 339 p. ISBN 88-399-1325-4. L 35.000. D’origine allemande, cet ouvrage est le fruit de conférences données en 1980- 1981 (cf. ETL 59, 1983, 161-162). Il échappe aux défauts de certains ouvrages de spiritualité trop peu fondés théologiquement. Ici au contraire, la première partie est consacrée à la réflexion sur le ministère comme «représentation du Christ» et comme «représentation de l’Église» qui culmine selon l’auteur dans la théologie de la Trinité. De plus, en ouverture, l’A. fait écho aux problématiques et aux mentalités actuelles. La 2e partie est un développement de théologie spirituelle sur la vie des ministres, l’appel à la sainteté, les conseils évangéliques, etc. La 3e partie fait retour aux discussions actuelles, notamment les positions de Schille- beeckx et de Drewermann. A. HAQUIN

Michael G. LAWLER. Marriage and Sacrament: A Theology of Christian Marriage. Collegeville, MN, Liturgical Press, 1993. (22,5≈15), XI-122 p. ISBN 0-8146-5051-1. $ 9.95. Ce petit livre relève un double défi: celui d’être à l’écoute des questions actuelles dans le délicat problème du mariage chrétien et celui d’exposer clairement et de manière ouverte la doctrine de l’Église catholique. Chaque chapitre commence par un exposé de quelques pages, puis propose un résumé et des questions ouvertes auxquelles le lecteur est invité à répondre. On devine la qualité pédagogique et l’usage pastoral possible d’un tel ouvrage. Voici les sujets abordés au fil des chapitres: mariage et sacrement de mariage; signification du sacrement de mariage; fondement biblique; histoire du sacrement; dissolution du mariage; questions disputées (notamment divorce et remariage, mariage œcumé- nique, ministre du sacrement). A. HAQUIN

Klemens RICHTER. Breve introduzione all’anno liturgico. (Universale Teologica, 35.) Brescia, Queriniana, 1994. (20,5≈13), 131 p. ISBN 88-399-1235-5. L 16.000. L’A. est professeur à l’Université de Münster; la 1e éd. de son livre a paru en allemand en 1988. Il s’agit d’articles de revue repris en un volume de 45 brefs chapitres destinés à «vaincre l’ignorance» de beaucoup de nos contemporains dans le domaine liturgique. L’auteur constate un nouvel intérêt dans le public. En suivant le déroulement de l’année liturgique, il présente chacun de ses billets à partir d’une question de ses auditeurs. Les familles, les groupes liturgiques et pastoraux trouveront ici un instrument de travail commode et stimulant. A. HAQUIN

Helmut BARIÉ, et al. (ed). Calwer Predigthilfen: Neue Folge. Reihe V. 1. Halbband: Advent bis Himmelfahrt. Stuttgart, Calwer Verlag, 1994. (13,5≈21,5), 296 p. ISBN 3-7668-3282-4. DM 39.80. 498 RECENSIONES

On trouve dans ce recueil 35 homélies-méditations émanant de 10 auteurs de confession protestante. Les deux tiers des textes sont des commentaires du Nou- veau Testament (surtout s. Jean) et un tiers de l’Ancien Testament (notamment Isaïe). Il s’agit en fait non de simples homélies mais d’un instrument de travail pour préparer la prédication: approche personnelle du texte, contexte biblique, commentaire littéral, considérations théologiques homilétiques et pastorales, textes poétiques, suggestions pour l’homélie et bibliographie. A. HAQUIN

Jean-Dominique DURAND (ed.) Histoire et Théologie. Actes de la Journée d’études de l’Association française d’histoire religieuse contemporaine. (Bibliothèque Beauchesne. Religions, société, politique, 27.) Paris, Beauchesne, 1994. (21,5≈13,5), 180 p. ISBN 2-7010-1316-X. FF 150. L’histoire et la théologie sont «condamnées» au dialogue, sous peine de s’enfermer dans des idéologies stériles comme les siècles antérieurs l’ont fré- quemment montré. De nos jours, l’une et l’autre ont acquis la modestie indispensable. Le théologien a compris au cours de ce siècle qu’il doit resituer les réalités et les convictions de foi dans leur contexte culturel. L’historien du religieux s’in- téresse non seulement aux institutions mais aux mentalités et aux réalités du quotidien; il sait que l’étude de la théologie d’une époque éclaire et influence les réalités historiques. Les Actes présentés dans ce recueil comportent deux exposés méthodologiques (Cl. Langlois, Un historien devant la théologie; O. Val- lin, Discours théologique et pratiques historiennes) et cinq autres qui offrent des exemples concrets de relations entre histoire et théologie (Ph. Boutry, Tradition et autorité dans la théologie catholique au tournant des XVIIIe et XIXe siècles. La bulle Auctorem fidei, 28 août 1794; R. Gibson, Théologie et société en France au XIXe s.; J. Prévotat, L’historien face à la théologie: le cas du néo-thomisme de l’Action française; G. Bédouelle, L’histoire comme sagesse dans la pensée du cardinal Journet; E. Fouilloux, Les théologiens romains à la veille de Vatican II). Enfin F. Laplanche tire les conclusions en énonçant les difficultés et les chances du dialogue qui s’instaure aujourd’hui. A. HAQUIN

Éric GAZIAUX. Morale de la foi et morale autonome. Confrontation entre P. Delhaye et J. Fuchs. (Bibliotheca Ephemeridum Theologicarum Lovaniensium, 119.) Leuven, University Press – Peeters, 1995. (1≈24), XXII-545 p. ISBN 90-6831-665-6. FB 3000. Pour étudier avec fruit une œuvre, rien de tel que de choisir un sujet qui joue le rôle de révélateur. Éric Gaziaux, qui publie ici sa dissertation doctorale soute- nue à la Faculté de théologie de l’Université catholique de Louvain (Louvain-la- Neuve, 1994; promotor: H. Wattiaux), a eu la main heureuse en prenant pour fil conducteur la manière dont Monseigneur Philippe Delhaye, ancien professeur de la même institution, considéra la fonction du droit naturel en théologie morale. Ce théologien (1912-1990), soucieux de respecter la nature raisonnable de l’homme, entendait cependant la situer dans l’univers de la grâce, ce qui pose le problème des rapports entre l’œuvre humaine et le don divin; c’est à cette occasion que s’est élevée la controverse entre partisans d’une morale autonome en régime chrétien, dont J. Fuchs est pris comme représentant privilégié, et morale de la foi, dont P. Delhaye s’est fait le défenseur. L’A. a divisé son livre en quatre parties. Dans la première, il présente la position de P. Delhaye telle que la révèlent ses écrits; dans la seconde, il la situe dans son contexte historique; dans la troisième, il confronte les thèses de J. Fuchs et de RECENSIONES 499

P. Delhaye; la quatrième constitue une reprise critique et réflexive de tout ce qui précède. Ajoutons que le lecteur trouve une biographie (pp. XX-XXII) et une bibliographie de P. Delhaye (p. 525-530), qui suivent la liste des études utilisées et un index onomastique (p. 530-545). Lors d’une première période, marquée par des travaux historiques, P. Delhaye fait sienne l’idée d’une plasticité de la nature humaine et de son ouverture à la grâce qui, venant combler l’aspiration au bien et au vrai, modèle l’homme à l’image de Dieu. Ensuite, lors du concile Vatican II, il développe une conception de la nature humaine où sont mis en lumière les concepts d’historicité, de personne et d’intersubjectivité. Après le concile, enfin, il tend de plus en plus à substituer à la notion de loi naturelle celle de dignité de la personne en dialogue avec le Dieu de Jésus-Christ: c’est avec toute son humanité et conformément à sa structure profonde que l’homme est appelé à rencontrer Dieu qui lui donne son Esprit d’amour. La pensée de P. Delhaye témoigne principalement d’une double influence, celle du dernier concile d’une part, celle de Thomas d’Aquin de l’autre. Reprenant à celui-ci son insistance sur la raison pour caractériser la nature humaine sans pour autant reprendre sa théorie de la sexualité, P. Delhaye rapproche raison et dignité, ce qui permet «le glissement d’un droit naturel (avec l’appel à la raison) aux droits de l’homme (en référence et à la raison et à la dignité)» (p. 136). Delhaye s’attache également aux commentaires scripturaires de Thomas d’Aquin et, de la sorte, souligne en perspective théologique, sa mise en valeur du dynamisme de l’amour, de la loi nouvelle dont le cœur est l’Esprit Saint en personne. On vient de le voir, les références historiques ne sont pas absentes de la pre- mière partie, mais elles forment l’objet central de la seconde. L’A. retrace le grand mouvement de renouveau multiforme qui affecte la théologie morale dès les années trente, s’attache ensuite à l’événement majeur que fut Vatican II et s’intéresse enfin à la morale postconciliaire. Cela lui permet de présenter déjà le grand débat entre la morale autonome et l’éthique de la foi. Dès ce moment appa- raît son ambition, qui est de préparer «l’intégration des intuitions fondatrices des deux courants» (p. 211). Le débat se resserre dans la troisième partie à travers deux protagonistes principaux, même si de nombreux autres théologiens sont cités et commentés: P. Delhaye et J. Fuchs (les publications de ce dernier sont présentées plus parti- culièrement p. 219-211). L’A. compare successivement deux regards sur le droit naturel, deux lectures de Vatican II et deux orientations différentes, pour rencontrer finalement l’épineuse question de l’autorité du Magistère en matière morale. L’étude minutieuse de l’interprétation que proposent Delhaye et Fuchs de divers textes conciliaires est particulièrement remarquable; elle révèle de subtiles différences entre ces deux théologiens concernant tant la loi naturelle que la spé- cificité de la morale chrétienne (voir le tableau comparatif p. 254-256). Certes tous deux récusent une conception biologisante de la nature humaine et souli- gnent l’importance de la raison dans le discours moral. Mais Delhaye part de la divinisation du chrétien pour éclairer la vie morale, tandis que Fuchs voit dans l’humanisation le lieu de la morale à laquelle la divinisation confère un sens émi- nent et il affirme que si le Christ apporte l’homme nouveau il n’enseigne aucun nouveau code moral, il n’enrichit pas le contenu de la «morale catégoriale». La lecture attentive du dernier concile permet-elle de trancher le débat? L’A. ne le croit pas et il relève les ambiguïtés des textes conciliaires formés parfois de discours plus juxtaposés qu’intégrés, ce qui s’explique partiellement par la volonté de préserver la liberté des opinions théologiques à l’intérieur de la communauté croyante. Ardent défenseur de la spécificité chrétienne, Delhaye n’entend certes pas interdire tout débat dans l’Église mais sa position se prête à des raidissements 500 RECENSIONES où le champs rationnel serait étroitement soumis à l’autorité du Magistère. En revanche, Fuchs «n’a-t-il pas trop voilé la spécificité chrétienne» (p. 323)? Moins pour arbitrer que pour dépasser le conflit, l’A. propose une reprise réflexive et critique: c’est l’objet de la quatrième partie. Tout au long de son livre, l’A. avance des remarques personnelles mais c’est dans la dernière partie que se déploie avec le plus de vigueur son effort spécula- tif, où l’idée centrale est celle de nature, d’une nature «sous la mouvance de la grâce» et «en voie de transpersonnalisation». Il s’efforce d’articuler la nature comme logos et la nature comme cosmos, l’autonomie, c’est-à-dire la prise en charge de l’homme par lui-même, et la théonomie, fondée sur la création et la grâce. Celle-ci est à la fois divinisation et rédemption. Le christianisme apporte- t-il une nouveauté morale jusque dans son contenu (Delhaye) ou seulement par son esprit (Fuchs)? L’A., dans la ligne de Paul Ricœur, indique un dépassement possible des positions antagonistes: il faudrait «se demander si, par sa référence centrale à l’amour-charité, la morale chrétienne ne relève pas d’un autre ordre, qui serait méta-éthique» (p. 403). En quelque sorte, il y aurait moins, si nous comprenons bien, une théologie morale qu’une théologie de la morale. Lorsqu’il examine le rapport entre les notions de nature et de personne, l’A. développe judicieusement toute une réflexion sur la corporéité. Plus qu’un instrument, le corps humain est l’organe du processus de personnalisation déployé dans l’histoire. Lié au concept de personne, celui de dignité est associé à la doctrine biblique selon laquelle l’homme est créé à l’image de Dieu et conformé par grâce à l’image parfaite qu’est Jésus-Christ. Qu’en est-il de la comparaison entre droit naturel et droits de l’homme? «Il revient au droit naturel de veiller à l’universa- lité des droits de l’homme et il revient aux droits de l’homme d’assurer la concré- tisation de la dignité de la personne humaine affirmée par le droit naturel» (p. 447). À la fin de la quatrième partie, l’A. examine sous l’angle de l’eschatologie les thématiques antérieures. Il développe une dialectique entre présence, progrès et accomplissement final; il évite de la sorte à la fois l’enfermement dans l’horizon terrestre et la dépréciation de l’histoire. Il insiste sur le dogme de la résurrection, qui renouvelle l’approche de la mort, valorise le corps et lui recon- naît sa juste place dans le dessein de Dieu. Parvenu au terme de son itinéraire, l’A. en retrace d’abord les étapes pour en montrer la logique: il offre ainsi la clé de son propre discours; tout lecteur atten- tif fera bien de s’y reporter (p. 501-508). Il synthétise ensuite la confrontation entre Fuchs et Delhaye, qu’il s’agisse de la méthode, du rapport à l’Écriture, du jugement porté sur la nature et le droit naturel. Quelles conclusions peut-on tirer de cet imposant volume? Nous avons affaire à une construction critiquement surveillée, où l’examen minutieux des textes est ordonné à une recherche doctrinale. Loin de tout concordisme comme de toute polémique, la confrontation tend à dégager les présupposés fondamentaux en même temps que le projet central de chacun des deux théologiens. Elle débouche sur l’esquisse d’une synthèse, certes inachevée et peut-être inachevable, en tous cas largement ouverte à des recherches ultérieures. La dialectique du don et de la tâche, de la grâce et de l’autonomie, de la foi et de la raison, de Dieu et de l’homme est au cœur de la foi chrétienne. L’A. nous aide à en percevoir l’ampleur. J. ÉTIENNE

Hervé LEGRAND – Julio MANZANARES – Antonio GARCÍA Y GARCÍA (ed.) Chiese locali e cattolicità. Atti del Colloquio internazionale di Salamanca (2-7 aprile 1991). (Ricerche sul diritto ecclesiale, 4.) Bologna, Edizioni Dehoniane, 1994. (14≈21), 616 p. ISBN 88-10- 40871-3. L 64.000. RECENSIONES 501

The book reviewed here is the Italian publication of the Acta of the second International Symposium of Salamanca held from April 2 to 7, 1991 (see below, pp. 522-523). The chosen theme was closely linked to ecclesiastical actuality: the local Churches and catholicity, studied by an international and interdisciplinary group of sixty experts from fifteen countries. The reader will discover the results in the more than six hundred pages of the Acts: somewhat over thirty papers and the reports of the separate workshops. The book includes five sections. In the introductory section (27-97) the development of theological thought about the local Church between Vatican I and Vatican II is analysed. This is followed by the concept of Catholicity as it was understood in the New Testament and in patrology. The second section (99-250) contains a number of historical papers about the same theme, supplemented by some specific historical experiences in this area in the United States and Latin America. The canonical-juridical dimensions are treated in the third section (251- 429), and the fundamental theological questions in the fourth section (431-508). In the fifth section (509-572), the papers of the representatives from other Chris- tian denominations are given a chance and the ecumenical aspects of the theme are discussed. Because of the highly scholarly approach of the subject, these Acts present an abundance of information for all researchers who are engaged in the ecclesiastical disciplines mentioned above and certainly contribute to the development of a growing interdisciplinary dialogue in the Church. It also appears evident that the expectations are high with regard to the third International Symposium of Sala- manca, which will take place from April 8 to 14, 1996. Its theme, La recepción y la comunión entre las Iglesias, has been stated in the Spanish announcement of the Symposium. L. DE FLEURQUIN

Hildegard WARNINK – Ward KENNES (ed.) Het huwelijk. Kerkelijk en werkelijk. (Werkgroep Nederlandstalige Canonisten.) Leuven, Peeters, 1994. (16≈24), 172 p. ISBN 90-6831-640-0. From April 15 to 17, 1993, the Werkgroep Nederlandstalige Canonisten (W.N.C.), which was established in November 1982 and at this moment numbers more than one hundred canonists from Flanders and the Netherlands, organised its eighth assembly (held every eighteen months) at Delden, the Netherlands. The subject of these study days was a broad, interdisciplinary approach of present marriage law. Juridical-historical, theological, canonical, civilly legal, pastoral and also sociological and demographic aspects were studied comprehensively in the nine papers. More fundamental questions were treated in the purely canonical contributions, such as the affiliation of marriage law with Vatican II’s range of ideas and the specific approach to marriage by Rota auditors such as Cormac Burke alongside other more juridical procedural problems. All this offered the participants, who are principally engaged in university edu- cation and research and in diocesan tribunals, an opportunity to make known to each other the diverse views and to contribute at the development of a canonical juridical culture in the Dutch-language area. Clear juridical rules and a balanced jurisprudence have a distinct effect on the quality of life in the Church, as is rightly stated in the introduction to this book. These well produced proceedings show that the study of Canon law can be particularly valuable and inspiring even in the smaller language areas of the Church. L. DE FLEURQUIN

Gruppo Italiano Docenti di Diritto Canonico. La Funzione di insegnare della Chiesa. XIX Incontro di Studio, Passo della Mendola – Trento, 502 RECENSIONES

23 giugno – 3 luglio 1992. (Quaderni della Mendola, 1.) Milano, Glossa, 1994. (15,5≈23,5), 151 p. ISBN 88-7105-030-4. L 22.000. The Gruppo Italiano Docenti di Diritto Canonico has already organised more than twenty annual assemblies in Passo della Mendola, Trent, for the collective study of different aspects of canon law. Since 1984 the assemblies have been the- matically worked out by taking into account the seven books of the new Code and since 1989 the presented papers were published annually in a few well- known canonical periodicals. The papers of the XIX Incontro di Studio, which once more took place in Trent between 29 June and 3 July 1992, were brought together for the first time in a separate proceedings publication under the name, Quaderni della Mendola. This offered the opportunity for a broader circulation of the texts for professional colleagues both within and outside the Italian language area. The theme of these study days was the complete third book of the Code, De munere docendi (can. 747-833). The general, introductory canons of this book were commented upon by the theologian T. Citrini in his paper, Il magistero: aspetti teologici e giuridici (13-23). The canonist, P. Urso, comes next with Il ministero della parola divina: predicazione e catechesi (25-52), in which he treats the complete first title of book III. His colleague, F. Bugin, discusses L’azione missionaria della Chiesa (53-63) and A. Montan the section L’edu- cazione cattolica (65-96). The fourth title of book III was reserved to C.J. Errázuriz with his paper, Gli strumenti di comunicazione sociale e in specie i libri (97-117), whereupon his colleague from the Ateneo Romano della Santa Croce, D. Cito, in his address, Professione di fede e giuramento di fedeltà (119-132), deals with canon 833 of the Code with the addition of the oath of fidelity which was promulgated on 25 February 1989. These proceedings conclude with a somewhat unexpected and original contribution, Annuncio del messaggio: inadempienze e tutela (133-151), in which G. di Mattia describes canonical protection against deficiencies and abuses in the exer- cise of the teaching office. These studies furnish the reader with often valuable information, although the seven contributions captivate to differing degrees depending on the somewhat one-sided selection of literature, the views of the author, and here and there because of questions which are not treated. This book is a useful supplement to the general commentaries on the 1983 Code. L. DE FLEURQUIN

Juan DE SOLÓRZANO PEREIRA. De Indiarum Iure (Liber III: De retentione Indiarum). Por Carlos BACIERO, Francisco CANTELAR RODRÍGUEZ, Antonio GARCÍA Y GARCÍA, Jesús Marí GARCÍA AÑOVEROS, Francisco MASEDA, Luciano PEREÑA, José Manuel PÉREZ-PRENDES. (Corpus Hispanorum de Pace. Segunda Serie, 1.) Madrid, Consejo Superior de Investigaciones Científicas, 1994. (17≈24), 521 p. ISBN 84-00- 07429-7. With this study the “Instituto de Filosofía” of the “Consejo Superior de Inves- tigaciones Científicas” from Madrid begins a second series in the Corpus His- panorum de Pace, which concerns the study of the colonisation process in Latin America. The first series (28 volumes), which started in 1963, intended to present a comprehensive account of this colonisation in which Spain had played a key role during several centuries. The second series aims at analysing in depth the political perspectives of this colonisation by means of a study of a number of representative individuals such as the jurist Juan de Solórzano Pereira. In a third RECENSIONES 503 phase, colonisation will be studied from an ethical-pastoral viewpoint, for example, in the works of Bishop Alonso de la Peña Montenegro. Finally, a fourth phase of research will concentrate on strictly philosophical aspects of colonisation, for example, by a study of De dominio infidelium of Alonso de Veracruz from Mexico. Juan de Solórzano Pereira was born in Madrid on November 21, 1575. He defended a remarkable doctoral dissertation in 1608 at the University of Salamanca. The first volume of this work was published in Madrid in 1629, De Indiarum iure sive de iusta Indiarum Occidentalium inquisitione, acquisitione et retentione. The second volume, De Indiarum iure sive de iusta Indiarum Occidentalium gubernatione, came ten years later, in 1639. Both works were published after a lengthy stay in Lima (1610-1627), where Solórzano was employed principally as Oïdor de la Audiencia Real de Lima, in the name of the Spanish king. Philip III commissioned him as “que atendiese y escribiese todo lo que juzgase concerniente y conveniente a su derecho y gobierno” (65) with his appointment and mission to the vice kingdom of Peru. In his work of approximately 1300 pages, Solórzano accomplished this assignment in a distinguished manner. He retired in 1644 and died in Madrid on September 26, 1655. The present book includes an edition in two languages (Latin and Spanish) of a section of the De Indiarum iure (207-485). This is preceded by five scholarly contributions which throw light upon the most important aspects of Solórzano’s life and work (19-205). The edition concerns Liber III – De retentione Indiarum, in which the juridical grounds, which Spain invoked to keep and govern these colonies, are treated. This section, in which Solórzano, among other things, treats the delicate Right of Patronage of the Spanish sovereigns, displeased the Roman Curia so much that for a long time there was a threat of his book being placed on the Index. The author is an outspoken defender of Spanish rights and of the reten- tion of the conquered territories. In eight chapters, he develops the numerous philosophical, theological, historical, economic and, especially, the juridical aspects of Spanish colonisation in the New World. The copious use of citations from the Old and New Testament, from ancient Greek and Roman texts, from patristics and from countless works of contemporaries from the 16th and 17th centuries, is striking. More than 500 authors and a good 700 of their works are mentioned to lend force to his arguments (see the exhaustive list on pp. 487- 511). In the first contribution of the Estudio preliminar, entitled Defensor oficial de la Corona (19-61), L. Pereña emphasizes the unremitting anxiety of Solórzano to defend the rights of the Spanish Crown against all criticism both at home and abroad, and his description of the Fundamental Laws of 1542-1573 and 1601 through which the juridic statute of the native communities were safeguarded. – Under the title, Fundamentación filosófica de la defensa de la Corona ante Europa (63-109), C. Baciero comments upon the then prevailing justification for the conquest of these territories by the Spaniards, for an enduring settlement of the Spaniards and for the permanent organization of government and administra- tion in the New World. It will surprise no one that the spread of faith was put forward as an important argument, just as the much disputed question of that time, as to what extent there could be a question of a donación pontificia to the Spanish sovereigns in Alexander VI’s Bull, Inter caetera. – The Estudio preliminar continues with the contribution, La idea, “status” y función del Indio en Juan de Solórzano Pereira, by J.M. García Añoveros (111-175). He comes to the conclusion that Solórzano is not particularly original in his description of the political, social, cultural and religious conduct of the Indians. However, this lack of originality is compensated in an unparalleled way by the synthetical power of 504 RECENSIONES his vision, by his accuracy and by the well-founded construction of his explanations (164). Besides, he showed a deep respect for the native people whom he almost always defended against abuses. – The contribution, El derecho común medieval en la argumentación de Juan Solórzano Pereira, is written by A. Gar- cía y García (177-191), who teaches the history of Canon Law at Salamanca. He refutes the proposition that the Spanish Crown acted as the true feudal vassal of the Holy See, and develops the juridical grounds which Solórzano took over from late medieval Roman and Canon Law. – Finally, F. Cantelar Rodríguez, in his study, El patronato regio de Indias en Solórzano Pereira (193-205), discusses the distinction between Ius Patronatus and Patronato Regio, with all its juridical consequences for Church and State in the 16th and 17th centuries. This profound study offers an unprecedented treasure of information about Spanish colonisation in Latin America in general and about Peru in particular. It is supplemented by a useful bibliography about Solórzano (513-515) and a large topical index (517-521). L. DE FLEURQUIN

Dominique GONNET. La liberté religieuse à Vatican II. La contribution de John Courtney Murray, s.j. (Cogitatio fidei, 183.) Paris, Éd. du Cerf, 1994. (13,5≈21,5), 410 p. ISBN 2-204-05050-4. FF 170. The complex and lengthy history of the drafting of the Declaration Dignitatis Humanae during the Second Vatican Council has frequently been the subject of fascinating studies and university dissertations. One of the first published works about it was an extremely searching analysis by the Spanish Jesuit C. Corral, La libertad religiosa – Análisis de la Declaración Dignitatis Humanae. This came scarcely six months after the final vote on the Declaration on December 7, 1965. During the 1970’s and 1980’s he was followed by many others. These studies needed to be supplemented by a more searching analysis of the significance of the individual theologians and bishops who provided indispensable contributions during the great conciliar debates and especially to the drafting of the six conciliar schemata. The American Jesuit, John Courtney Murray, is undoubtedly one of them. Already since 1945 he wrote about this subject within the American social context. In 1955 he was forbidden to publish any further about the right to freedom of religion, but, scarcely eight years later, he was appointed by Pope John XXIII as a council expert for this very issue. The influence of John Courtney Murray is hard to underestimate, especially concerning the development of the bases which are used in this document for the acceptance of religious liberty. After the studies of R. Burgess (1971), D.E. Pelotte (1976), the canonist R. Sebott (1977) and J.L. Hooper (1986) about this matter, the Jesuit Dominique Gonnet, in a doctoral dissertation, presented to the Faculty of Theology of the “Centre Sèvres” in Paris his research about the personal contribution of John Courtney Murray to the birth of Dignitatis Humanae. For this he relies on the plentiful archival material and on detailed discussions with the most important co-authors of this Declaration such as the later cardinals J. Hamer, P. Pavan, Y. Congar, and the Belgian bishop E.J. De Smedt. In this study the author researches the new juridical and political dimensions of the right to religious freedom and the fundamental turn in the thinking of the Church in this matter. The book consists of two sections. The five chapters of the first section (29-184) have an historical character. In them the origin of the well- known expression Thèse et hypothèse in Church and State relations is studied, as well as the evolution in the train of thought of John Courtney Murray himself. He had indeed a unique contribution in the drafting of the third and radically renewed conciliar schema of November 1964, after the first major plenary debate RECENSIONES 505 of the council fathers which had taken place between 25 and 28 September 1964. Finally, what happened to the draft text during the last period of the Second Vatican Council when Murray faded somewhat into the background, is also investigated. The second section of this book (185-344) offers an analysis of the theological framework that was developed by Murray about the Ius personae et communitatum ad libertatem socialem et civilem in re religiosa (subtitle of the declaration). His reasoning is compared with the ideas of the American philoso- pher John Rawls, who – in contrast to Murray – placed more emphasis on the concept of tolerance. It is striking how much the particular experiences of faith and Church in American society have fundamentally influenced the global thinking of the Council in this regard. A sound knowledge of this history is vital for all who are confronted with the new questions about religious freedom in the Islamic world which are being put today. Fifty pages of appendices, tables, bibliography and indices conclude this highly recommendable book. L. DE FLEURQUIN

Eutimio SASTRE SANTOS. El ordenamiento de los Institutos de Votos Sim- ples según las Normae de la Santa Sede (1854-1958). Introducción y Textos. (Studia Urbaniana, 42.) Roma, Urbaniana University Press, 1993. (15,5≈21), 473 p. ISBN 88-401-1042-9. L 50.000. The author of this study is a member of the Congregation of the Claretians (Congregatio Missionariorum Filiorum Immaculati Cordis B.V.M.), which was founded on July 16, 1849. At the present time it has about three thousand members and approximately 450 houses. This congregation belongs to one of the many hundreds of so-called secular congregations, which, in the 19th century, in their own way gave shape to the new apostolic circumstances, and to the typical needs of that time. It is, therefore, no surprise that Sastre Santos has devoted a very specialised study to the foundational criteria and norms for recognition, which the Holy See has developed for these new forms of religious life. More- over, these new congregations organised themselves on the basis of simple vows, mostly outside all the then known juridic framework, which was developed not for them but for the life of the major traditional Orders. The second and larger section, the Apendice Documental (173-453), includes the complete or partial text of 123 apostolic constitutions, decrees, instructions, pastoral letters and other documents which Popes and various Congregations of the Holy See issued in this area between September 1834 and November 1958. Moreover, each document of this valuable compendium is preceded by an introduction by the author, in which he situates the significance and content of the document concerned. The Introducción (9-172) consists of seven chapters in which the author deals with the diverse and more general aspects of these Institutos de votos simples. Particularly fascinating is the second chapter, with a description of the four major periods of the institutionalisation of these new congregations, in which the so-called Methodus of 1854, the Normae secundum quas S.C. Episcoporum et Regularium procedere solet in approbandis novis institutis votorum simplicium of 1901 and the Codex Iuris Canonici of 1917 occupy a central place. In the third chapter, the author describes in a lucid way the typical hallmarks of these new, strongly apostolically directed congregations, which were often of women, and which raised totally unforeseen juridic questions, among others, at the level of interior government and competency of jurisdiction. Sastre Santos employs a peculiar style and often defends personal views whereby he remains very critical. His conclusions (167-169) and suggestions for further studies (171-172) undoubtedly deserve much attention from all canonists 506 RECENSIONES who are engaged in the history of religious law. A comprehensive bibliography and an alphabetical index of the 123 documents cited in the compendium complete this valuable study. L. DE FLEURQUIN

Franz KALDE. Die Paarformel “fides – mores”. Eine sprachwissen- schaftliche und entwicklungsgeschichtliche Untersuchung aus kano- nischer Sicht. (Dissertationen. Kanonistische Reihe, 5.) St. Ottilien, EOS Verlag, 1991. (14,5≈21), LV-113 p. ISBN 3-88096-575-7. DM 24,80. This study was presented at Munich to obtain the Canon Law Licentiate degree. Prof. Heribert Schmitz acted as promoter. It deals with the concepts fides et mores to the extent in which both terms appear together as fixed expressions in theological and canonical language, and in particular as they appear in the third book of the C.I.C. 1983 – De Ecclesiae munere docendi. The literature which is used is abundant. The author examined the use of language in the Codes of 1917 and 1983, and of the draft schema of 1986 of the Codex Canonum Ecclesiarum Orientalium (which was promulgated later). Moreover, he frequently quotes the most important documents from the Councils of Trent, Vatican I and Vatican II, from papal Constitutions, Motu Proprio’s and allocutions, from documents published by the Roman Curia and the German-speaking dioceses, from the jurisprudence of the German Republic and from a wide choice of present day studies of canonical doctrine (XVII-LV). Juridical norms are by definition bound to a particular form of language and need to be formulated in a specific language. As a consequence this study is a research into the use of language in juridical texts and in the theological documents which are the basis to them. The author in no way discusses the question as to what extent the ecclesiastical teaching authority is competent to make pronouncements in rebus fidei et morum. In the literature concerning the problems about law and language, the art of drafting legislation concentrates essentially on the prescriptive dimension of juridical language, while linguistics of law studies its descriptive dimension. In Canon Law, can. 17, C.I.C., emphasises without doubt the importance of linguistic analysis by pointing to the propria verborum significatio in textu et contextu considerata in case of interpretation difficulties. Kalde’s book consists of two sections: a linguistic analysis of the twin concepts, fides-mores, and an investigation into the historical and theological- juridic developments of this expression. In his linguistic analysis (7-48), the author shows how fixed locutiones or phraseologismi are described and which expressions can be considered as Paarformel, Wortpaar, or binomial expression. Next, he analyses the structure of such fixed word combinations: the sequence of the words and the possible combinations of fides and mores (in a conjunctive way through et, ac, -que and in a disjunctive way through vel, aut, -ve). At the same time, it is striking how the two concepts, fides and mores, both separately and together, can possess, as a Paarformel, a subjective and an objective meaning. The author dedicates fascinating pages to the attributive use of fides-mores with nouns such as res, materia, doctrina, integritas et unitas, doctores et iudices, libri and disciplinae sacrae, but sometimes with the result that through this the character of Paarformel is weakened. Finally, consideration is given to the fact that the idiomatic meaning of Paarformeln such as fides-mores is eroded through a complete or partial substitution of terms (e.g. fides is replaced by doctrina or religio) or through multiple expressions such as “fides, mores et disciplina”. RECENSIONES 507

In the second section, which sketches the historical evolution of this twin concept (49-94), the author first of all studies the origin of this idiomatic use of words. This expression is not known in either pre-Christian antiquity or the New Testament. Their origin is in two letters which Augustine wrote in response to Januarius regarding some liturgical practices, fixing the date of Easter and fasting on Saturdays. Augustine informed Januarius that everything which did not go against faith (fides) or good customs (boni mores) was allowed to occur freely and needed to be judged by taking into account local social circumstances. Later, these passages were taken over in the Decretum Gratiani, but the expression fides et mores is scarcely mentioned by decretists and decretalists. Peter Lombard does not use the expression. A few statements about it appear in the thirteenth century through Thomas Aquinas, Bonaventure, Peter Olivi and others, but it is only in the fourteenth century that the expression fides-mores is used more generally and also by the popes. Moreover, one may not lose sight of the fact that both fides and mores had a broader meaning in medieval theological thought than they have today. The expression, fides-mores, is only used twice in the documents of the Coun- cil of Trent. Here fides includes both Glaube (doctrine in the present meaning of the word) and Moral, while the concept mores has a connection with what is called Sitten (liturgical and other customs) and a part of Disziplin or the juridical order. After Trent, fides and mores developed to their present meaning. Vatican I uses the twin concept three times. Naturally the best known place is in the fourth chapter of the Dogmatic Constitution, Pastor aeternus, where the infallible teaching authority of the pope is discussed. The expression fides-mores is only used nine times in the documents of Vatican II, above all in the Dogmatic Constitution Lumen Gentium. In the discussion of the use of these Paarformel in the different Codes, the author bestows only limited consideration to the 1917 Code in which the expression appears in seven canons, but he goes into the 1983 Code more comprehensively. He gives a searching analysis of canons 749 and 752, in which the infallible teaching authority on the one side and the authentic, non-definitive teaching authority on the other side are described. For completeness, the draft schema of the earliest Code containing the law for the Eastern Churches (1986) is also submitted to a brief investigation. The author ends his original study with an Exkurs about the reach of the competence of the Congregation for the Doctrine of the Faith in matters which concern fides and mores, and with an Anhang about the use of the German expression Glaube und Sitte(n). The use of these expressions is likewise researched in the jurisprudence of the German Republic, above all in Labour Tri- bunals where individual labour contracts with the special clause of respect of die wesentlichen Grundlagen der katholischen Glaubens- und Sittenlehre are submitted to assessment. At this a small mistake is nevertheless made when, in a comparison of the different translations of fides-mores, Niederländisch is mentioned a few times as Holländisch (105). This in no way detracts from the value of this outstanding dissertation. L. DE FLEURQUIN

Markus WALSER. Die Rechtshandlung im Kanonischen Recht. Ihre Gül- tigkeit und Ungültigkeit gemäß dem Codex Iuris Canonici. Göttingen, Cuvillier Verlag, 1994. (14,5≈20,5), XLVII-268 p. ISBN 3-930340- 53-4. DM 68. The aim of this doctoral dissertation (München 1994; promoter: H. Schmitz) was a complete study of canons 124 up to, and including, 128 of the Code of Canon Law, in which the general norms about the validity of juridic acts are 508 RECENSIONES described. Its importance is difficult to underestimate. Just as internal canonical elections, appointments, dismissal, deprivation of office, religious vows, baptism and marriage, so also the granting of dispensations, the management of ecclesiastical goods and many other affairs in the daily life and government of the Church require full certainty and as a consequence indisputably valid juridical acts. The author investigates the subject matter with a singular thoroughness and offers the reader a precise and often correct juridical-historical insight into this subject. The works consulted for this dissertation cover all the important language areas in which publications in the field of Canon Law are produced, so that the reader is offered a full oversight of the subject (XXI-XLVII). This dissertation is made up of two sections which are preceded by a lengthy series Rechtsgeschichtliche, begriffliche, rechtssprachliche und rechtssystemati- sche Vorbemerkungen (5-44), in which Walser analyses a broad range of juridic- technical and related concepts. After the introductory section follows the first section (45-167) in which the essential material conditions and formal requirements for a valid juridical act are investigated. As a basis for this section canons 124 and 127 apply. With this the author bestows a notable amount of attention to the absolute and relative habilitas of natural and juridic persons (57-91), which is analysed in every aspect. The second section concerns exclusively the invalid juridic act and treats canons 125 and 126. As an addendum, the obligation of compensation for damages, stated in principle in canon 128, C.I.C., is discussed very briefly. In his concluding remarks Walser laments some lacunae in the Code of 1983, such as the absence of the distinction between actus inexistens and actus invalidus, and formulates some proposals de lege ferenda, such as the adoption of restitutio in integrum for other than procedural juridic acts, and a better standard- isation of collegial juridic acts. This book can be considered as an extremely useful tool for those who wish to go more deeply into Book I, Title VII of the 1983 Code. Walser’s licentiate dissertation, Die Bedeutung des Wohnsitzes im kanonischen Recht – Eine Untersuchung zu cc. 100-107, C.I.C., published in 1993, has been reviewed in ETL 70 (1994) 526-527. L. DE FLEURQUIN

Michael FARRUGIA. Gli impedimenti per l’ammissione al noviziato (can. 643). Storia e legislazione vigente. Excerpta ex dissertatione ad Doctoratum in Iure Canonico. Roma, Pontificia Universitas Latera- nensis, 1994. (17≈24), 99 p. This text contains only one of the three chapters from the doctoral dissertation which Farrugia submitted at the Pontifical Lateran University (promoter: Prof. D.J. Andrés Gutiérrez). In the foreword, the author explains the originality of his work: a comprehensive historical-juridical study of the invalidating and impeding impediments for acceptance into the novitiate and a searching discussion of the present legislation about it. The first two chapters, on the historical-juridical development from the inception of monasticism until 1917 (Chapter I) and on the juridical structure, according to the code of Canon Law of 1917, of accepting candidates to the novitiate (Chapter II), are missing in the present text. Only the third chapter, a study of the legislation in the 1983 Code of Canon Law, is printed in the Excerpta, preceded by a bibliography and a short synthesis of the whole dissertation. After a short study of the pronouncements of the Papal Commission for the Authentic Interpretation of the 1917 Code, of ecclesiastical documents which were published during and since Vatican II and which have inspired the new RECENSIONES 509 legislation, and of the published schemata of 1977 and 1980, Farrugia, in about forty pages, deals with the norms which were fixed in 1983 by the present Code of Canon Law. Apart from a few rare exceptions, he allows himself to be led exclusively by what about five authors of manuals (Andrés, Beyer, Gallen, Gam- bari, Hite-Holland-Ward) had already mentioned about it in the eighties. The readability of this study is impaired by the inclusion of Papal Constitu- tions, Motu Proprio’s and Directives from the Congregation for Institutes of Con- secrated Life and for Societies of Apostolic Life, often being reproduced without mentioning dates (Cf. p. 35, 54, 61, 62,70), by some cited authors not being in the bibliography (W.K. Kiwior, p. 58, 60), and by accents in Spanish quotations and texts repeatedly being missing. Moreover, it creates some surprise that, in a doctoral dissertation, the French and German literature about this matter is not discussed, that a comparative study is not made between can. 643 from the 1983 C.I.C. and can. 450 from the Codex Canonum Ecclesiarum Orientalium, which was published in 1990, and that the reader is nowhere confronted with truly fundamental questions. Indeed, only a reading of the complete dissertation, including the historical chapters, can furnish a sufficiently nuanced picture of the scholarly value and originality of this study. L. DE FLEURQUIN

Lorenz WOLF. Der Irrtum über eine Eigenschaft der Person als Ehenich- tigkeitsgrund. Ein Beitrag zur Interpretation von C. 1097 § 2 des CIC. (Dissertationen. Kanonistische Reihe, 4.) St. Ottilien, EOS Verlag, 1990. (14,5≈21), XXXV-188 p. ISBN 3-88096-574-9. DM 24. This study, presented at Munich to obtain the Canon Law Licentiate degree (promoter: H. Schmitz), deals with can. 1097 §2 of the Code of Canon Law, in which it is stated that an error concerning a quality of a person does not make a marriage invalid unless this quality is directly and principally intended. The author studies the subject with a striking thoroughness and offers the reader a precise insight into this complex juridical ground for nullity, about which countless contributions have been written during the last fifty years. The consulted works cover all the important language areas in which publications in the field of canon law are produced, so that the reader is offered a complete overview of this subject. This was not the case up to that time, as the author himself rightly observes. The dissertation is very logically constructed. In the first chapter, Wolf deals with the canonical tradition concerning error redundans up to the publication of the Code of Canon Law in 1917 (5-32). Hereby the views of Thomas Aquinas, Thomas Sanchez, Basilius Ponce de Leon and above all Alphonsus de Liguori, followed by the old jurisprudence, are lucidly explained. In the second chapter, Error redundans is discussed in the light of the C.I.C. 1917 (33-106). Ample consideration is given to the commentaries on the 1917 Code and especially to the numerous studies of Pio Fedele in this field. One of the key judgements for understanding this juridical concept is the much discussed Rota sentence De Dinajpur coram Heard of June 24, 1941. Obviously, Wolf offers a thorough analysis of this decision and of the numerous positive reactions (among others Giacchi, Möhler, Fumagalli) and negative reactions (among others Fedele, Cap- pello, Köster, Carñero) in the canonical literature since then. In the light of this sentence, which marks a fundamental turn in the interpretation of error redundans, the Rota tribunal issued almost no affirmative sentences in this field for almost thirty years. The sentence Nichteroyen coram Canals of April 21, 1970, marked a new turning point in the interpretation of the law. This case created once more some space for the application of this juridical ground. Once more 510 RECENSIONES

Wolf thoroughly discusses the most important canonical doctrine which agrees with the amended interpretation (Di Jorio, Bersini, Ligi) or rejects it (Moneta, de Naurois, Fumagalli, Fedele). Here arises the important question about the admissibility of an evolutive interpretation of the law to which the author devotes several fascinating pages (69-74). The new Code of Canon Law, promulgated in 1983, has, contrary to what many had hoped, not solved all the difficulties. In the third chapter, in which he carefully discusses the first drafts of the new legislation and the 1975, 1980 and 1982 schemata, Wolf clarifies this extensively (107-124). The comparison of the new error qualitatis directe et principaliter intentae (C.I.C. 1983) and the earlier error redundans (C.I.C. 1917) lead to new discussions and questions concerning the limitation of the qualities of a person which come into consideration for error as a ground of nullity. Wolf explains all this extensively, as well as the differences of this particular form of error on the one hand and marriage consent under condition (can. 1102, C.I.C.) and consent under the influence of fraud (can. 1098, C.I.C.) on the other. Finally, he states that in present-day canonical literature a complete harmony exists about considering the juridical ground mentioned in can. 1097, §2 as belonging to natural law because of human dignity and a person’s freedom to act. In the fifth and final chapter (177-184), the author assesses the still scarce jurisprudence dealing with this canon which has developed since 1983, and draws from this some tentative conclusions. For the time being, it remains an open question as to which direction jurisprudence will develop in the future. This study is an important work instrument for those who either through studying ecclesiastical marriage law or in the daily practice of a diocesan tribunal are confronted with error concerning the quality of a person. L. DE FLEURQUIN

Margit WEBER. Die Totalsimulation. Eine Untersuchung aufgrund der Rechtsprechung der Römischen Rota. (Münchener theologische Studien. III. Kanonistische Abteilung, 45.) St. Ottilien, EOS Verlag, 1994. (16,5≈24), XXVII-202 p. ISBN 3-88096-345-2. DM 45. In 1992, this study was presented at Munich to obtain the Canon Law Doctoral degree (promoter: K.-T. Geringer). Its subject is can. 1101, §1 and 2 of the Code of Canon Law. This canon states that when one or both parties, by a positive act of the will, exclude marriage itself or an essential element or essential property of marriage, this marriage is invalidly concluded. The author studies the subject with a striking thoroughness and provides the reader with a precise insight into this well-known juridic concept, about which nevertheless – as far as simulatio totalis is concerned – few or no comprehensive studies exist. The works consulted cover all the important language areas in which publications in the field of canon law are produced. As a result, the reader is offered a complete overview on the subject. The value of this book is enhanced by a meticulous handling of the entire Rotal jurisprudence on total simulation from 1909 up to and including 1990. Detailed footnotes with ample citations from these Rotal judgements or with additional amplification of the author, give the reader a very complete picture of all the changes and evolutions in this area. This dissertation has a clear structure and is made up of two sections. The first section (3-92) deals with simulation in general. It analyses the essential aspects of the act of the will, through which marriage consent, with all the positive and negative intentions which can be connected to it, is expressed. In the second section (93-200), the most important manifestations of simulatio totalis are discussed: the exclusion of marriage itself with, among other things, the important issue of RECENSIONES 511 the link between the causae simulandi and the causae contrahendi, the exclusion of sacramentality and the exclusion of Ehebegründungswille vor der Kirche or, what the author calls, Ehebegründungswille hic et nunc. Sufficient attention is also given to the argumentation of these mostly Indizienprozesse, even though in the book an additional chapter about this aspect is omitted. This well-presented dissertation fully meets contemporary needs. In most ecclesiastical tribunals an unmistakable renewed interest in simulation and the other more classical nullity grounds can presently be observed, after a perhaps somewhat exaggerated attention to the application of can. 1095, C.I.C. during the last decades. L. DE FLEURQUIN

Josef GEHR. Die Bewertung des gerichtlichen Geständnisses und der Parteierklärung vor Gericht gemäß c. 1536 §2 CIC/1983. (Disserta- tionen. Kanonistische Reihe, 12.) St Ottilien, EOS Verlag, 1994. (14,5≈21), XI-106 p. ISBN 3-88096-922-1. DM 24. This book, presented in 1993 for a Licentiate degree (promoter: K.-T. Geringer), studies can. 1536 § 2 of the Code of Canon Law in which the probative value of a judicial confession and other depositions of the litigant parties in matters which concern the public good, are regulated. In the first section (3-27), the author studies some more general elements of process law, such as the competency to take legal proceedings, the representation of parties, and the distinction between the concepts confessio iudicialis and partium declarationes, so that, in the second section (29-104), he can launch the discussion of can. 1536 § 2. Gehr analyses in a precise way the juridical questions which can be put concerning the probative value of the judicial confession and the depositions of the parties. Then, after a discussion of the legislation and the Rotal jurisprudence during the period of 1917-1983, he throws light on the reforms about it, which were introduced in the new Code. He develops to a great extent both the kodikarische and the judikatorische Kriterien (51-68), which concern the probative value of judicial confessions and depositions of the parties. In the chapter, Ergänzung der Beweiskraft zum vollen Beweis durch (kodikarische und außer- kodikarische) Beweiselemente (72-101), numerous quotations from not yet published Rotal jurisprudence provide valuable information for handling cases in diocesan tribunals. The dissertation concludes with additional observations about moral certainty as the aim of the whole process. This book can be recommended to all those who are involved in the study or practice of canonical procedures, even though the author only relies to a limited degree on non-German literature. L. DE FLEURQUIN