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"This volume gathers the proceedings of the Paris conference in Philonic studies (2017), consisting of 23 papers by contributors from 8 countries. Fifty years after the Lyon conference, it aimed at taking a retrospective look at the intellectual contexts and the academic fields in which Philonic studies have penetrated, as well as the ways in which they evolved. The work of the Alexandrian became of major importance in the history of philosophy. It has been studied as a source of cultured Christianity, in connection with Second Temple Judaism and the Alexandrian Jewish community, but also in the context of research on rabbinic Judaism, New Testament and philosophy of the imperial era. Ce volume rassemble les actes du colloque de Paris (2017), qui râeunit 23 intervenants de 8 nationalitâes. Cinquante ans apráes le colloque de Lyon, il s'agissait de râeflâechir aux milieux intellectuels et aux disciplines universitaires dans lesquels les âetudes philoniennes avaient pâenâetrâe le monde de la recherche, les bases sur lesquelles elles avaient âevoluâe. L'¶uvre de l'Alexandrin a pris une importance majeure dans l'histoire de la philosophie; elle a âetâe explorâee comme source du christianisme lettrâe, en lien avec le judaèisme de l'âEpoque du Second Temple et la communautâe juive d'Alexandrie, mais aussi dans le cadre des âetudes sur le judaèisme rabbinique, dans le dâeveloppement des âetudes sur le Nouveau Testament et sur la philosophie de l'âepoque impâeriale"--
The Carolingian period (c. 750-900) has traditionally been described as one of ‘reform’ or ‘renaissance’, where cultural and intellectual changes were imposed from above in a programme of correctio. This view leans heavily on prescriptive texts issued by kings and their entourages, foregrounding royal initiative and the cultural products of a small intellectual elite. However, attention to understudied texts and manuscripts of the period reveals a vibrant striving for moral improvement and positive change at all levels of society. This expressed itself in a variety of ways for different individuals and communities, whose personal relationships could be just as influential as top-down prescription. The often anonymous creators and copyists in a huge range of centres emerge as active participants in shaping and re-shaping the ideals of their world. A much more dynamic picture of Carolingian culture emerges when we widen our perspective to include sources from beyond royal circles and intellectual elites. This book reveals that the Carolingian age did not witness a coherent programme of reform, nor one distinct to this period and dependent exclusively on the strength of royal power. Rather, it formed a particularly intense, well-funded and creative chapter in the much longer history of moral improvement for the sake of collective salvation.
Introduction to Sacramental Theology presents a complete overview of sacramental theology from the viewpoint of the body. This viewpoint is supported, in the first place, by Revelation, for which the sacraments are the place where we enter into contact with the body of the risen Jesus. It is a viewpoint, secondly, which is firmly rooted in our concrete human bodily experience, thus allowing for a strong connection between faith and life, creation and redemption. From this point of view, the treatise on the sacraments occupies a strategic role. For the sacraments appear, not as the last of a series of topics (after dealing with Creation, Christ, the Church), but as the original place in which to stand in order to contemplate the entire Christian mystery. This point of view of the body, which resonates with contemporary philosophy, sheds fruitful light on classical themes, such as the relationship of the sacraments with creation, the composition of the sacramental sign, the efficacy of the sacraments, the sacramental character, the role of the minister, or the relationship of the sacrament with the Church as a sacrament. As a result of this approach, the Eucharist takes on a central role, since this is the sacrament where the body of Jesus is made present. The rest of the sacraments are seen as prolongations of the eucharistic body, so as to fill all the time and space of the faithful. This foundation of the theology of the sacraments in eucharistic theology is supported by an analysis of the patristic and medieval tradition. In order to support its conclusions, Introduction to Sacramental Theology examines the doctrine of Scripture (especially St. John and St. Paul), the main patristic and medieval authors (St. Augustine, Hugh of St. Victor, St. Bonaventure, St. Thomas Aquinas), the response of Trent to the protestant challenges, up to modern authors such as Scheeben, Rahner, Ratzinger, or Chauvet, including the teaching of Vatican II about the Church as a kind of sacrament.