Basée sur l’étude et la présentation précise de quatre sites cultuels situés dans le Massif Central que sont Corent, Gergovie, Montluçon et Tintignac, cette étude tente d’expliciter le développement architectural et fonctionnel des sanctuaires en Gaule du IIIe s. av. au IIIe s. apr. J.-C. Concentrée à la fois sur la forme, la fonction et l’organisation dans l’espace de l’ensemble des structures constitutives des lieux de culte, l’analyse s’appuie également sur les types de mobiliers et leur gestion. Afin de comprendre les phénomènes de romanisation des pratiques religieuses en Gaule et plus spécifiquement chez les Arvernes, les sanctuaires du Massif Central sont confrontés à plus d’une trentaine de sites cultuels répartis sur l’ensemble de la zone celte romanisée. / Based on the study of four sacred places (Corent, Gergovie, Montluçon and Tintignac) located in the French region of Massif Central, the purpose of this research is to analyse the architectural and functional development of the sacred areas in Gaul dating from the IIIrd century B.C to the IIIrd c. A.D. Focusing on shape, function and organization of the features, the analysis relies also on the different kind of artefacts and their management in the sacred area. The four sanctuaries of Massif Central are confronted to more than thirty other sacred places spread all over the Romanized Celtic zone in order to understand the romanisation of religious behaviours in Gaul and more precisely in the Arvernes area. / Basierend auf der Untersuchung und der Präsentation von vier Kultplätzen des Massif Central (Corent, Gergovie, Montluçon und Tintignac), ist der Zweck dieser Arbeit die architektonische und funktionale Entwicklung von Heiligtümern in Gallien vom 3. Jahrhundert vor Christus bis in das 3. Jahrhundert nach Christus darzustellen.Unter besonderer Beachtung stehen die Form und die Funktion der Befunde sowie deren Organisation im Raum. Die Analyse basiert auf verschiedenen Fundgattungen und deren Behandlung.Um die Romanisierung des religiösen Verhaltens in Gallien, bzw. im Territorium der Arverner besser zu verstehen, wurden mehr als 30 weitere Heiligtümer aus dem romanisierten keltischen Gebiet den Heiligtümern aus dem Massif Central gegenübergestellt.

1 and 2 Chronicles is a book that solicits many questions and on which neither research nor debate is complete. The reason for this is the discrepancies between the book compared to other books with similar content. The purpose of this dissertation is to: - -- identify the differences between Chronicles and source writings; -- determine which selections were made from the source material, what has been nuanced, omitted, added and emphasized; -- study these selections contextually and determine what its function or purpose would have been; -- determine the Chronicler’s ideology and against this background determine whether the text functioned as discourse of power. The book 1 and 2 Chronicles forms the study field of this dissertation. This book is mainly a narrative that pretends to be a narration of history and covers the period from Adam until after the Babylonian exile. The temple and cult in Jerusalem form the focal point of this narrative. A comparison of the book 1 and 2 Chronicles with the source documents the author(s) used (namely Genesis, Joshua, 1 and 2 Samuel and 1 and 2 Kings) clearly shows that the Chronicler worked extremely selectively when using the source documents and that he retells the history of Israel and Juda through omissions and additions with his own particular emphasis. The narrative offers a negative judgment of the Northern Kingdom (Israel) and all the tribes that lived in that area. On the other hand the Southern Kingdom and the tribes Juda, Levi and Benjamin are described extensively and are judged positively. David is presented as the ideal king. Bar one, all his wayward deeds that are comprehensively reported in the source documents are concealed. The purpose is evidently to create an extremely positive image of him. He is inter alia depicted as the founder of the cult in Jerusalem. In this manner the cult is also legitimized and given the stamp as the only true place of worship of the living God. To have a close connection with the cult in Jerusalem or not thus becomes the criterion to judge all kings after David. The study clearly reveals that 1 and 2 Chronicles functioned as a discourse of power that was aimed at promoting the interests of the post-exilic temple personnel in Jerusalem and legitimizing their control over the cult. As a discourse of power it sets boundaries and excludes different groups that were traditionally part of the people of YHWH. The destruction of the temple in 70 AD and the ending of the cult also meant the end of the purpose of this text as a discourse of power and created the possibility that it could become part of the collection of sacred writings known as the Old Testament. / Thesis (PhD (Old Testament Studies))--University of Pretoria, 2007. / Old Testament Studies / unrestricted

The essay analyses the changes of the Opet festival procession between the regents Hatshepsut and Tutankhamun, as some changes of the procession occur during this period. The purpose of this study is to fill in some of the knowledge gaps that exist and to combine different areas that have been researched with areas ​​where little research has been done. The purpose is to provide an insight into how the environment and politics played a role in the religious contexts of the Opet festival. The approach uses the reliefs of the Opet festival found in Luxor Temple and in Karnak Temple to see how the festival changed. By examining how the festival procession evolved and analysing what the changes were due to, one can answer the main question: Why did the processions in the Opet festival change? The focus will be to analyse Hatshepsut (1479–1457 B.C.), Amenhotep III (1388–1351 B.C.) and Tutankhamun's (1341–1323 B.C.) political and religious position, and to investigate whether it affected the development of the procession of the Opet Festival and if so, how it affected the change. Furthermore, by analysing the landscape through the study of the movement of the Nile and the annual cycle of the river and using the concepts of "constructed landscapes" and "ideational landscapes" as a starting point for analysing the temples and processional ways. This study also provides something for future projects to build on, as there are currently not many studies on the processions of the Opet Festival, more research is needed in this area. Since this is an approach that has not been done before, by looking at the political and historical aspects as well as the environmental aspects and how they affect the processions of the Opet festival, will this fill some of the knowledge gaps currently present. / Uppsatsen analyserar förändringarna i Opet festivalens processioner mellan regenterna Hatshepsut och Tutankhamun, då många förändringar i processionen skedde under denna period. Syftet med denna studie är att fylla några av de kunskapsluckor som finns genom att kombinera olika områden som det har forskats mycket om för att analysera ett område som det inte har forskats lika mycket om. Syftet är att ge en inblick i hur miljön och politiken spela en roll i de religiösa sammanhangen som fanns i forntida Egypten. Tillvägagångsättet kommer vara att använda relieferna av Opet festivalen som finna i Luxortemplet och i Karnaktemplet för att se hur festivalen förändrades. Genom att undersöka och redovisa hur processionen under festivalen utvecklades och analysera vad de förändringarna berodde på, kan studien besvara huvudfrågan: Varför förändrades processionerna i Opet festivalen? Fokuset kommer vara att analysera Hatshepsut (1479–1457 f.v.t.), Amenhotep III (1388–1351 f.v.t.) och Tutankhamuns (1341–1323 f.v.t.) politiska och religiösa ståndpunkt, samt undersöka om det påverkade utvecklingen av Opet festivalens procession och i så fall hur det påverka förändringen. Samt analysera landskapet genom att studera Nilens rörelse och översvämning och även använda begreppen konstruerat -och idémässigt landskap som startpunkt för att analysera templen och processionsvägarna. Denna studie kan också ge något för framtida projekt att bygga på, då det i nuläget inte finns många undersökningar om Opet festivalens processioner, behövs det mer forskning inom detta område. Då det här är en infallsvinkel som inte gjorts tidigare, genom att kolla på de politiska och historiska aspekterna samt miljöaspekterna och hur de påverka processionerna av Opet festivalen, kommer detta fylla några av de kunskapsluckor som finns i nuläget.

Denna text undersöker, via närläsning, Tabellae Sulis–förbannelsetavlor riktade mot tjuvar hittade i den heliga källan i Sulis Minervas helgedom i Bath–med mål att utröna dessas känslomässiga innehåll och samhälleliga kontext. De 32 studerade tavlorna utgör försök att hämna stölder av klädesplagg och smärre summor pengar, antagligen stulna medan deras författare njöt av den heliga källans vatten. De utgör i det yttersta en sorts överenskommelse mellan författaren och gudinnan. Den senare ges en del av det stulna föremålet, eller i vissa fall tjuven, och förväntas bestraffa denne tills denne återlämnar föremålet i fråga till templet där det stals. Vad gäller straff söker tavlorna attackera alltifrån tjuvens hälsa och sinnen till dennes fortplantningsförmåga och själva dennes liv. Vanligast är önskan att tjuven skall betala för sitt illdåd i dennes eget blod. På känslomässig nivå ger tavlorna kuttryck för den bestulnes ilska och hämndlystnad. I detta kan de ha fungerat som en känslomässig kontrollmekanism, ett säkert och samhälleligt accepterat sätt att uttrycka och agera på känslor, som annars kunnat bli socialt problematiska. / This paper seeks, by means of close reading, to examine the Tabellae Sulis–a series of curse tablets against thieves, found in the sacred spring of the temple of Sulis Minerva at Bath–to explore their emotional content and societal context. The 32 studied tablets are concerned with the theft of minor sums of silver and various items of clothing, crimes most likely committed while the victim was soaking in the sacred spring. The tablets can be considered a sort of quasi-legal agreement between the victim and the goddess in question. The latter is granted partial ownership of the stolen object–or, in some cases, the thief themselves–and expected to punish said thief until they return the object in question to the temple where it was stolen. In terms of punishment, the tablets attack everything from the thief’s mind, motor functions and senses to their ability to reproduce and even their very lives. Most commonly they request that the thief pay the value of the stolen object in their own blood. On an emotional level, the tablets give expression to the anger of the victims and their hunger for vengeance. In this way, they can be considered to have served as an emotional control mechanism, a safe and generally accepted way to express and act on feelings that might otherwise have proven socially problematic.

Festrede anlässlich des Festaktes der Deutschen UNESCO-Kommission e.V. zum 40-jährigen Jubiläum der UNESCO-Welterbekonvention im Theater Vorpommern in Stralsund am 21. Juni 2012

advancements in Old Testament and New Testament Studies. For example, new knowledge is available on the variant versions of the Septuagint and application of the literary concept of intertextuality has yielded significant results in recent biblical scholarship. However, considering that 1 Peter arguably uses the Old Testament in the most condensed manner of all the New Testament writings, it is surprising that relatively few recent studies have been carried out on the use of the Old Testament in 1 Peter. As a partial corrective to this situation, this in-depth study is focused on the use of the Psalms in 1 Peter, utilizing an integrated hermeneutical procedure that combines traditional grammatical-historical analysis with the state of the art on New Testament use of the Old Testament. The aim is to clarify the hermeneutical implications of the use of the Psalms in 1 Peter for Old Testament and New Testament exegesis within the Reformed tradition today. Thus, a comprehensive exegetical approach is systematically applied to each pericope of 1 Peter and to every relevant Psalm passage in order to establish a valid foundation for understanding how the author interprets the Psalms and how the Psalm references function within the argument of 1 Peter. In addition, intertextual resonance is considered as an effective means to enhance understanding of the function and effect of Psalm references as intended by the author, and to determine the possible unintended effect of Psalm references upon the addressees and later readers. Furthermore, consideration of reader response sometimes makes it possible to identify echoes of Psalm passages not likely intended by the author, but nevertheless, very likely to have come to the minds of the recipients with significant effect. One conclusion of this study is that there is no compelling evidence that the author’s interpretation of the Psalms ignored the intended meaning of the Psalm in its own context, or merely reflected contemporary Second Temple interpretations. Furthermore, it has been possible to refine the criteria for identifying and classifying Psalm allusions rather than merely following broad, predetermined criteria. Thus, a distinction is made between specific allusion, in which case the author’s argument depends upon recognition of specific Psalm passages, and general allusion, in which case the author’s argument depends upon a concept recognizably derived from the Psalms but not limited by the wording of specific references. This study also demonstrates that the use of the Psalms in 1 Peter is based upon a strong sense of solidarity with believers of the past, especially as they expressed their responses to God in the context of suffering. In particular, compared with other New Testament writings, 1 Peter stands out for the fact that the majority of its Psalm allusions are used for the purpose of developing and reapplying significant themes. Thus, 1 Peter provides compelling reason for present-day interpreters to view theme development as a valid and effective way to apply the Psalms to the circumstances of Christian believers as they face the challenge of living faithfully in new contexts of suffering and persecution. / PhD (New Testament), North-West University, Potchefstroom Campus, 2014

advancements in Old Testament and New Testament Studies. For example, new knowledge is available on the variant versions of the Septuagint and application of the literary concept of intertextuality has yielded significant results in recent biblical scholarship. However, considering that 1 Peter arguably uses the Old Testament in the most condensed manner of all the New Testament writings, it is surprising that relatively few recent studies have been carried out on the use of the Old Testament in 1 Peter. As a partial corrective to this situation, this in-depth study is focused on the use of the Psalms in 1 Peter, utilizing an integrated hermeneutical procedure that combines traditional grammatical-historical analysis with the state of the art on New Testament use of the Old Testament. The aim is to clarify the hermeneutical implications of the use of the Psalms in 1 Peter for Old Testament and New Testament exegesis within the Reformed tradition today. Thus, a comprehensive exegetical approach is systematically applied to each pericope of 1 Peter and to every relevant Psalm passage in order to establish a valid foundation for understanding how the author interprets the Psalms and how the Psalm references function within the argument of 1 Peter. In addition, intertextual resonance is considered as an effective means to enhance understanding of the function and effect of Psalm references as intended by the author, and to determine the possible unintended effect of Psalm references upon the addressees and later readers. Furthermore, consideration of reader response sometimes makes it possible to identify echoes of Psalm passages not likely intended by the author, but nevertheless, very likely to have come to the minds of the recipients with significant effect. One conclusion of this study is that there is no compelling evidence that the author’s interpretation of the Psalms ignored the intended meaning of the Psalm in its own context, or merely reflected contemporary Second Temple interpretations. Furthermore, it has been possible to refine the criteria for identifying and classifying Psalm allusions rather than merely following broad, predetermined criteria. Thus, a distinction is made between specific allusion, in which case the author’s argument depends upon recognition of specific Psalm passages, and general allusion, in which case the author’s argument depends upon a concept recognizably derived from the Psalms but not limited by the wording of specific references. This study also demonstrates that the use of the Psalms in 1 Peter is based upon a strong sense of solidarity with believers of the past, especially as they expressed their responses to God in the context of suffering. In particular, compared with other New Testament writings, 1 Peter stands out for the fact that the majority of its Psalm allusions are used for the purpose of developing and reapplying significant themes. Thus, 1 Peter provides compelling reason for present-day interpreters to view theme development as a valid and effective way to apply the Psalms to the circumstances of Christian believers as they face the challenge of living faithfully in new contexts of suffering and persecution. / PhD (New Testament), North-West University, Potchefstroom Campus, 2014

Nach dem Tod Neros im Jahr 69 n. Chr. begann in Rom ein Bürgerkrieg, der nacheinander vier Kaiser hervorbrachte – Galba, Otho, Vitellius und Vespasian. Nachdem Vespasian Vitellius besiegt hatte, konnte er das Imperium unter seiner Herrschaft einen und die flavische Dynastie begründen. Im Jahr 79 folgte ihm sein Sohn Titus auf dem Caesarenthron und diesem 81 n. Chr. der zweite Sohn Vespasians, Domitian, der bis 96 n. Chr. regierte. Die Familie stammte aus einer unbedeutenden Familie, so dass die faktische Macht ausschließlich auf den militärischen Fähigkeiten Vespasians und der Akzeptanz seiner Herrschaft durch das Heer beruhte. Von Anfang an bemühte sich Vespasian aber, das Volk und den Senat von seiner Herrschaft zu überzeugen. Gerade die kaiserliche Baupolitik ist ein Spiegel des Bemühens um Akzeptanz durch die drei entscheidenden Gruppen Roms, als Heer, Volk und Senat. Der Beitrag zeichnet die Baupolitik Vespasians und Titus’ nach und zeigt, wie die Bauten der Legitimation der Herrschaft dienten. / After the death of emperor Nero in 69 AD Rome has fallen into a civil war which saw four legitimate emperors. Having defeated the third one, Vitellius, Vespasian united Rome under his sole rule and founded the Flavian dynasty. He was followed in 79 by his son Titus. Descending from an unimportant family of unknown ancestry and his rule basing only on the strengh of his legions, Vespasian had to legitimise his rule in different ways, because a legitimate emperor had to be accepted by the three major groups in Rome, the Senate, the people of Rome and the Roman legions. In these times, royal building policy was of high importance for gaining acceptance by propagating ideas, which might achieve a consense of all subjects and which respond to the needs of all three groups. The article takes a look at the buildings that were erected by Vespasian and his successor Titus. In analysing them, we can find out in which way they helped to legitimise the rule of the new dynasty.

No description available.

Nach dem Tod Neros im Jahr 69 n. Chr. begann in Rom ein Bürgerkrieg, der nacheinander vier Kaiser hervorbrachte – Galba, Otho, Vitellius und Vespasian. Nachdem Vespasian Vitellius besiegt hatte, konnte er das Imperium unter seiner Herrschaft einen und die flavische Dynastie begründen. Im Jahr 79 folgte ihm sein Sohn Titus auf dem Caesarenthron und diesem 81 n. Chr. der zweite Sohn Vespasians, Domitian, der bis 96 n. Chr. regierte. Die Familie stammte aus einer unbedeutenden Familie, so dass die faktische Macht ausschließlich auf den militärischen Fähigkeiten Vespasians und der Akzeptanz seiner Herrschaft durch das Heer beruhte. Von Anfang an bemühte sich Vespasian aber, das Volk und den Senat von seiner Herrschaft zu überzeugen. Gerade die kaiserliche Baupolitik ist ein Spiegel des Bemühens um Akzeptanz durch die drei entscheidenden Gruppen Roms, als Heer, Volk und Senat. Der Beitrag zeichnet die Baupolitik Vespasians und Titus’ nach und zeigt, wie die Bauten der Legitimation der Herrschaft dienten. / After the death of emperor Nero in 69 AD Rome has fallen into a civil war which saw four legitimate emperors. Having defeated the third one, Vitellius, Vespasian united Rome under his sole rule and founded the Flavian dynasty. He was followed in 79 by his son Titus. Descending from an unimportant family of unknown ancestry and his rule basing only on the strengh of his legions, Vespasian had to legitimise his rule in different ways, because a legitimate emperor had to be accepted by the three major groups in Rome, the Senate, the people of Rome and the Roman legions. In these times, royal building policy was of high importance for gaining acceptance by propagating ideas, which might achieve a consense of all subjects and which respond to the needs of all three groups. The article takes a look at the buildings that were erected by Vespasian and his successor Titus. In analysing them, we can find out in which way they helped to legitimise the rule of the new dynasty.