2. Ecriture et langue 13 2.5. Ecriture 13 2.5.1. Liste de signes 13 2.5.2. Systeme d’ecriture 13 (Serie ‘Classification and categorisation in ancient Egypt’) 2.5.3. Paleographie 13 2.6. Grammaire 14 2.6.1. Ancien Egyptien 14 2.6.2. Moyen Egyptien, egyptien de convention et temples greco–romains 14 2.6.3. Neo–egyptien 14 2.6.4. Demotique 15 2.6.5. Copte 15 2.6.6. Systeme verbal 15 2.6.7. Linguistique 15 2.7. Lexicographie, expressions, onomastique, epithetes 16 2.7.1. Dictionnaires 16 2.7.1.1. Ancien Egyptien 16 2.7.1.2. Moyen Egyptien 16 2.7.1.3. Neo–egyptien 16 2.7.1.4. Demotique 16 2.7.1.5. Copte 17 2.7.1.6. Lexicographie 17 2.7.2. Dictionnaires specialises 17 2.7.3. Expressions–formules 17 2.7.4. Onomastique 17

Introduction bibliographique à l'Égyptologie

Olfaction, Taste, and Cognition: Is There a Hedonic Dimension to Odors?

Cette etude remet en question la signification “religieuse” souvent pretee sans precaution aux pratiques de marquage corporel dans le monde ancien, en analysant la plupart des documents aujourd'hui disponibles sur ces pratiques. Une premiere partie s'attache a inventorier et a localiser dans le temps et dans l'espace les differentes pratiques de marquage corporel indelebile (tatouage, scarifications, cauterisations), et a degager leurs trois fonctions principales ou “ordinaires” : 1) fonction ornementale ; 2) fonction therapeutique-prophylactique ; 3) marquage d'appartenance et stigmatisation penale. Dans une seconde partie, apres avoir signale quelques rares cas de marquages provisoires a destination religieuse certaine ou probable (en Egypte ancienne en particulier), sont analysees plusieurs notices anciennes ou l'historiographie a voulu reconnaitre la mention de marquage rituels indelebiles. Il est montre qu'aucune source ne permet en realite d'associer les cultes grecs et romains a des pratiques de marquage de ce type. Cette seconde partie reprend egalement le probleme de la denomination baptismale sphragis (sceau). Contrairement a ce qu'ont cru F. J. Dolger et d'autres savants, cette denomination baptismale n'impliquait au depart aucun rite tangible de marquage corporel. Chez les chretiens orientaux, les pratiques de marquage corporel encore observables aujourd'hui (tatouage essentiellement), ne proviennent pas du christianisme primitif ; elles perpetuent et adaptent des procedes prophylactiques plus anciens qui sont le propre de certaines populations mediterraneennes restees en marge de la culture greco-romaine. Cette these a recu en 2005 le prix John Jaffe de la Chancellerie des Universites de Paris

https://tel.archives-ouvertes.fr/tel-00275245/document

Marquage corporel et signation religieuse dans l'Antiquité

This thesis is concerned with ecotheology and theological anthropology, in general, and in particular, with the interpretation of the imago Dei motif as a source of ecological commitment. More specifically, it is an exploration of the theological idea of kenosis as one meaningful, sound, and timely understanding of imago Dei within the context of the current ecological crisis. Although criticized for its alleged anthropocentric overtones, the notion of imago Dei should not be put aside or silenced, but rather reinterpreted. Understood as kenosis, it is a source and not a hindrance for ecological concern and ethical commitment inasmuch as it elicits a fruitful understanding of humanity. Therefore, this dissertation occurs at the intersection between ecotheology and theological anthropology, or in other words it is a theological exploration within the domain of theological anthropology through an ecological lens. Chapter one traces the appearance of ecotheology within contemporary theological reflection, its assessment of the ecological crisis, and the different models or strategies that theologians have explored in order to link ecological challenges and theology. After defining both “ecology” and “ecological crisis”, and identifying some of the manifestations of the latter, the chapter examines the specific rationale of ecotheology and shows how and why it calls into question three main assumptions of classic theological anthropology, namely, the dignity, uniqueness, and role of humanity within creation. It provides a clear understanding of the status of ecotheology, its particular rationale, and its challenge to standard theological anthropology. Chapter two turns to the interpretation of imago Dei. First, it characterizes and assesses three main historical lines of interpretation: essentialist, functionalist, and relational, which can summarize and group the contributions of those who have offered a theological understanding of imago Dei. Then, the chapter proposes the notion of kenosis as one sound, meaningful and timely interpretation of this theological motif. Defined as both making-room or self-limitation and self-giving or self-emptying love, kenosis is portrayed through its biblical and systematic usage. The chapter argues that kenosis discloses something crucial about God’s agency within creation and about Jesus Christ as revelatory of true humanity. Consequently, it can be considered as an inspiring and significant anthropological notion in the context of the current ecological crisis. Kenosis not only connects the three classic interpretations of imago Dei, but it also serves them as a specifier, inasmuch as it provides concrete content and a precise direction for understanding humanity as created in the image of God. The chapter ends dealing with the main critiques which have been addressed to kenosis as a meaningful notion for theological anthropology. Chapter three is a constructive one. It explores the fruitfulness of kenosis and its ability to shed light upon humanity through the three dimensions of ecology: personal, social, and environmental. It shows the inspiring character of kenosis as an anthropological image which helps to shape people’s imagination, and the way believers portray and make practical sense of the Christian depiction of humanity. First, after highlighting the necessity of ecological conversion and a new ethos, the chapter proposes the notions of limit and asceticism as two important anthropological features that kenosis offers to personal ecology, and that may inspire us in searching and discerning new ways of life. Then, the chapter addresses the issue of the images that may help us in our searching for and voicing new ways of social interaction and life. The concept of “civilization of poverty” coined by philosopher Ignacio Ellacuría is particularly examined. Rooted in the social dimension of ecology, this concept is in tune with the twofold movement of kenosis of self-limitation and self-giving love. Finally, the chapter shows how kenosis offers a corrective to the notion of stewardship and enhances what is better in it. Inasmuch as the former in its double meaning of self-limitation and self-giving love entails clear practical consequences, it complements greatly the latter, which has become a sort of default position for many theologians. It is shown how this alliance between these two images heightens what is good in each of them, in order to inspire us in discerning and embodying an ecologically friendly lifestyle.

/pdf/imago-dei-as-kenosis-re-imagining-humanity-in-an-ecological-4fp43fldv7.pdf

Imago Dei as Kenosis: Re-imagining Humanity in an Ecological Era

Religion is not a competency of the European Union (EU), but has been more and more an issue on its agenda. The question is to know whether this plays in favour of the legitimisation of a supra- or transnational polity, or represents a further obstacle to it. The central hypothesis discussed here is that religion in itself is less a specific problem than a revelator of the EU difficulty in dealing with any normative reference. Several examples may be taken to illustrate this position, as a synthesis of different empirical researches. The ‘Christian heritage’ debate in the constitutional process has offered no key to solve the longstanding quest for a European memory. Through the institutionalisation of religions as privileged partners of European governance, the EU has tried to socialise religious actors and to make them comply with the rules of participative democracy (pluralism, mutual recognition …). Beyond the interactions of the policy game in Brussels, these rules do not always appear as ge...

Religion: a Solution or a Problem for the Legitimisation of the European Union?

Annelie Volgers, Claudio Zamagni, Erotapokriseis: Early Christian Question-and-Answer Literature in Context. Proceedings of the Utrecht Colloquium, 13-14 October 2003. Leuven: Peeters, 2004.

Comment parlaient les hommes de l'Antiquite ? Que se racontaient-ils chaque jour ? Les ecrits ont generalement disparu et l'on ignore bien souvent tout de leur intimite. Il existe cependant une exception : les papyrus de l'Egypte, miraculeusement sauvegardes grâce a l'aridite du desert. Il s'agit des plus anciens temoignages authentiques qui nous sont parvenus. Decouverts il y a plus d'un siecle, les voici reunis pour la premiere fois dans une anthologie en francais. Comment n'etre pas fascine : c'est un heritage direct du temps des pharaons qu'ils nous transmettent ! Entierement traduits et presentes par Regis Burnet, ces extraordinaires papyrus revelent une vie surprenante. Loin du ton parfois pompeux des oeuvres litteraires, ils nous montrent des hommes de chair et de sang dans leurs preoccupations concretes et les mille et uns secrets de leur existence quotidienne. Ainsi, mieux qu'a travers tous les recits et les reconstitutions, souvent sujets a caution, le naturel de leurs voix etrangement proches et vibrantes, comme si elles s'adressaient a nous, temoigne en direct et sans emphase de l'intemporalite de l'esprit humain. //

L’Égypte ancienne à travers les papyrus

Successeur de la methode de J. Wenham, qui avait aide des generations d'etudiants a apprendre le grec, ce manuel a ete entierement renouvele par Jeremy Duff. Se fondant exclusivement sur le grec biblique et ne supposant aucune connaissance prealable de cette langue, ce livre permet, au bout d'une vingtaine de lecons, de pouvoir lire le Nouveau Testament dans le texte. Cette nouvelle version est plus pedagogique que celle qui la precede. Adoptant les techniques d'apprentissage des langues vivantes, elle introduit les elements grammaticaux au fur et a mesure de la progression des lecons : cela permet au debutant de traduire des les premieres lecons des phrases issues du Nouveau Testament. L'ouvrage a ete considerablement adapte pour le mettre a la disposition du public francais. D'une part, le manuel se fonde sur la grammaire du francais. D'autre part, il a ete largement recrit afin de correspondre aux habitudes universitaires francaises. De nombreux concepts grammaticaux ont ete introduits, le grec a ete systematiquement accentue, l'ordonnancement de certains chapitres a ete revu pour qu'ils repondent aux habitudes d'apprentissage de l'enseignement du grec.

Initiation au grec du Nouveau Testament

Les marques commerciales savent faire parler d’elles et cherchent un succes de scandale a travers des publicites jouant avec les references religieuses, qu’elles soient chretiennes ou, de plus en plus souvent, orientales ou animistes. Mais, au-dela des reactions de principe sur la trivialisation du religieux, ces usages publicitaires conduisent a se demander s’il existe de « legitimes proprietaires » des symboles religieux.

Dieux et usages de dieux : Opa publicitaire sur le sacré

Why are some texts of the New Testament Pseudepigraphs? Regis Burnet reviews the various responses that have been brought to this question and comes to the conclusion that the phenomenon is best explained as a reinterpretation of the work of an apostle by his disciples. He warns, however, against a naive understanding of this explanation by reminding that writing under the name of someone else was never an innocent activity in classical antiquity: the practice must challenge our notions of truth and faithfulness as well as our understanding of inspiration.

Régis Burnet

Papers

Annelie Volgers, Claudio Zamagni, Erotapokriseis: Early Christian Question-and-Answer Literature in Context. Proceedings of the Utrecht Colloquium, 13-14 October 2003. Leuven: Peeters, 2004.

L’Égypte ancienne à travers les papyrus

Initiation au grec du Nouveau Testament

Dieux et usages de dieux : Opa publicitaire sur le sacré

Pourquoi écrire sous le nom d'un autre ? Hypothèses sur le phénomène de la pseudépigraphie néotestamentaire