Dr. Alcock’s text is available HERE.
Dr. Alcock’s text is available HERE.
The International seminar in Coptic Papyrology will be held in Barcelona from 6 to 13 July 2014. It follows the seminars held in Vienna 2006, Leipzig 2008, Strasbourg 2010 and Heidelberg 2012. The event will be organised by Universitat Pompeu Fabra (UPF) around the Palau-Ribes Papyrus Collection, kept at Historical Archive of the Jesuits. The Institut de Recherche et d’Histoire des Textes, CNRS, Paris (IRHT), the Universidad de Alcalá (UAH), the Consejo Superior de Investigaciones Científicas (CSIC), the Association Francophone de Coptologie (AFC), the Centro de Estudios de Próximo Oriente (CEPO), and the Asociación Cultural Hispano-Helénica (ACHH) have taken part in the organization and funding of this event.
Students and graduates from fields such as Coptology, Egyptology, Papyrology, Classics, religious studies, Ancient History, Arabic studies, or Byzantine studies are invited to participate, provided they have acquired a solid knowledge of Coptic.
There will be two workshops to apply for, one on literary (Biblical fragments) and one on documentary (epistolary, legal texts, etc.) Coptic papyri. Students will have the opportunity to work on unpublished original papyri.
A fee of € 300,- will include participation in all classes and activities, as well as accommodation in a nearby residence hall, daily breakfast and lunch.
The number of places is restricted to 15.
How to apply?
Applications should contain:
1. The applicant’s curriculum vitae.
2. An application letter indicating which workshop the applicant would like to participate in.
3. Two letters of reference should be sent confidentially to the same email address indicated below, stating clearly the name of the applicant and commenting specifically on his/her language skills in Coptic.
Please send applications and reference letters to:
Dr. María Jesús Albarrán
Institut de Recherche et d’Histoire des Textes, CNRS
Section Grecque et de l’Orient chrétien
Collège de France
52 rue du Cardinal Lemoine
The deadline for applications is 15 March 2014. Applicants will be informed whether they have been successful by the beginning of April 2014.
What’s going to happen?
This international seminar will provide an introduction to Coptic papyrology and its setting in the fields of Egyptology, Classics, Ancient History, Early Christianity and Archaeology.
Classes will be taught on palaeography and decipherment of literary as well as documentary hands, according to both kinds of manuscripts, and on their relationship to other textual or archaeological evidence. For practical exercise, each student will be given an unpublished document to work on.
Main instructors of the seminary will be María Jesús Albarrán (Paris), Anne Boud’hors (Paris), Alain Delattre (Brussels), T. Sebastian Richter (Leipzig), and Sofía Torallas (Madrid). Speakers will include Cristina Ibañez (Barcelona), Alberto Nodar (Barcelona), Margarita Vallejo (Madrid) and Amalia Zomeño (Madrid).
The intention is to offer a mixture of taught classes and workshops in which students may learn to appreciate the manifold information which the different kinds of papyri provide, as well as get acquainted with the wide range of questions raised by the papyrological material
Classes will be taught in English.
Looking forward to receiving your application,
Dr. María Jesús Albarrán
Dr. Anne Boud’hors
Dr. Alberto Nodar
Dr. Sofía Torallas
I’ve just received this message from Christian Askeland. If you want to participate, you can leave your messages here and Christian will read them (I will not attend the SBL meeting).
For those who love Coptic, for those who love sushi, an evening out has been organized, and all are invited! We have reserved a table at Geisha Sushi and Sake Bar. Please RSVP in the comments, so we can add on to the 19:45 reservation. If you are attending the Papyrology and Early Christian Backgrounds section, you can follow Christian Askeland to the restaurant. Beer enthusiast, René Falkenberg, will lead a night on the town for those interested after dinner.
Here is a message from Dr. Hugo Lundhaug:
A full-time position as Postdoctoral Research Fellow is available at The Faculty of Theology, University of Oslo. The position is attached to the ERC-project New Contexts for Old Texts: Unorthodox Texts and Monastic Manuscript Culture in Fourth- and Fifth-Century Egypt (NEWCONT). The fellowship is for a period of 2 years. Starting date is 1 August, 2014, and the application deadline is 15 January 2014.
This is the perfect opportunity for a highly qualified and motivated young scholar to come to Oslo and work together in a team on reframing the study of the Nag Hammadi Codices in light of fourth and fifth century Christianity and monasticism.
The Coptic text forms part of BM Ms. Or. 5001, published by E. A. Wallis Budge in Coptic Homilies in the Dialect of Upper Egypt (London 1910); a Syriac text of more or less the same work, also published there, is contained in BM Ms. Add. 17,192. The title of the Coptic text makes it clear that the work has been attributed to Athanasius, the Syriac to his predecessor Alexander (313-328). Budge very sensibly and helpfully included both texts in his volume. My aim here is to present a translation of the Coptic text, which differs in minor points from Budge’s translation. It is fairly clear that, if both texts are translated from a Greek original, there must have been two versions of it: the Coptic text is approximately twice as long as the Syriac. Budge thinks that the Syriac is only a partial translation of the text. The title of the Syriac text, in addition to ‘soul’ and ‘body’, includes the words ‘on the Incarnation of Our Lord’. Budge’s page numbers are at the top of each section and the folio numbers in brackets. The Coptic Dictionary is cited simply by the name of the author, Crum.
Many early Christian texts display a certain anti-Semitism, and this is one of them. An interesting feature of the phenomenon here is that it ranges from the ingratitude of Jews in the pre-Messiah period to their hostility to Christ and his followers in the Messiah period.
Download the translation HERE.
Alin Suciu’s note: This homily is not genuinely Athanasian and has a very complicated literary history. While the Coptic redaction is attributed to Athanasius (CPG 2004, clavis coptica 0223), the Syriac version has survived under the name of Alexander of Alexandria. In Georgian, the text is attributed to both of them. To make things more complicated, a portion of the homily was interpolated in two pseudo-Chrysostomic texts (In sanctam Christi resurrectionem [CPG 3773, under the name of Epiphanius] and In ascensionem Domini [CPG 4533]). There is also a fragment of the homily in Greek, which is attributed to Melito of Sardes. Therefore, many scholars (including Tito Orlandi) have argued that the true author is actually Melito.
Dr. Claire Clivaz writes on Facebook that François Bovon, the accomplished scholar of apocryphal literature and early Christianity, has passed away. His death is truly a great loss to the academic world. May his soul rejoice in the glory of God.
Here is a description of his academic persona:
François Bovon was a professor from 1967 to 1993 at the University of Geneva, in its Divinity School, which was founded by John Calvin in 1559. He was dean there from 1976 to 1979, and is still an honorary professor of the University of Geneva. He began teaching New Testament and early Christian literature at Harvard in 1993, and was chair of the New Testament Department from 1993 to 1998, and again in 2001-02. He was editor of Harvard Theological Review from 2000 to 2010. He was president of the international Studiorum Novi Testamenti Societas in 2000. In recent years he has developed his teaching and research in two directions: the exegesis of New Testament texts, particularly the Gospel of Luke, and the publication and interpretation of non-canonical Acts of the Apostles, particularly the Acts of Philip, legends on Stephen, the first Christian martyr, and apocryphal fragments. His critical commentary on Luke, in four volumes, has been completed in German, French, and Spanish. English and Italian will soon follow. The first volume in English appeared in the “Hermeneia” series, published by Fortress Press, in 2002. The second and the third, published together, appeared in Italian in 2007. His critical edition of the Acts of Philip, done in collaboration with Bertrand Bouvier and Frédéric Amsler, was published as volume 11 in the Corpus Christianorum: Series Apocryphorum by Brepols in 1999. His book The Last Days of Jesus was published in 2006, and a Spanish translation appeared in 2007. Two volumes of essays have been published in recent years: Studies in Early Christianity (2003; in paperback, 2005) and New Testament and Christian Apocrypha (2009; in paperback, 2011).
UPDATE (11.4.2013), AELAC announcement:
Aux membres et correspondants de l’AELAC
C’est avec une immense tristesse que je vous informe que notre collègue et ami, le professeur François Bovon, vient de disparaître dans la nuit du 1er au 2 novembre, à l’âge de 75 ans.
Spécialiste éminent du Nouveau Testament et d’histoire de la littérature chrétienne ancienne, François Bovon a été co-fondateur de l’AELAC et son premier Président de 1981 à 1987. Il a ensuite continué d’être l’un des piliers de l’Association, à laquelle il a toujours accordé son soutien indéfectible, en dirigeant de nombreux projets, ou en animant de nombreuses conférences, ou encore par sa présence fidèle et savante à nos réunions de Dole et de Bex. Parmi les projets éditoriaux pour l’AELAC, on se souviendra en particulier du premier volume des Ecrits apocryphes chrétiens pour la collection de la Pléiade, qu’il avait co-dirigé avec Pierre Geoltrain (1997). En 1999, il avait publié, avec Bertrand Bouvier, l’édition critique des Actes de Philippe grecs (CCSA 11). Ces dernières années, il s’était intéressé aux récits relatifs à Etienne le proto-martyr et à sainte Thècle, en publiant de nombreux articles sur ces traditions; un dernier essai vient de paraître dans Analecta Bollandiana et un autre est actuellement sous presse dans Apocrypha.
Docteur de l’Université de Bâle (sous la direction d’Oscar Cullmann), il fut, de 1967 à 1993, professeur de Nouveau Testament à la Faculté de théologie de l’Université de Genève, dont il a été doyen de 1976 à 1979. En 1993, il fut nommé Frothingham Professor à la Divinity School de l’Université de Harvard, où, par son enseignement et ses recherches, il développa de manière remarquable l’étude de la littérature apocryphe chrétienne. En 2009, il avait co-édité The Apocryphal Acts of the Apostles: Harvard Divinity School Studies, pour la Harvard University Press.
Docteur honoris causa de l’Université d’Uppsala, il a été président de la Société suisse de théologie de 1973 à 1977 et de la Studiorum Novi Testamenti Societas en 2000. De 2000 à 2010, il a été éditeur en chef de la Harvard Theological Review et en 2006, il reçut la Honorary Membership in the Harvard Chapter of Phi Beta Kappa. Parmi ses nombreuses publications, il convient de mentionner encore le monumental commentaire de l’Evangile de Luc, en 4 volumes (publié en anglais, allemand, français, italien et espagnol) ; Studies in Early Christianity (2003) ; The Last Days of Jesus (2006), New Testament and Christian Apocrypha (2009).
Personnalité rayonnante, homme de grande générosité scientifique et humaine, il a laissé un souvenir chaleureux et impérissable non seulement dans le milieu académique, européen et américain, mais aussi tout autour de lui. J’ai appris la triste nouvelle de son décès à Cambridge, non loin de la maison où il avait habité lors de ses années à Harvard. Nombreux sont ceux qui m’ont demandé de ses nouvelles dans le Huron Village et qui ont évoqué son souvenir avec chaleur.
Comme les Grecs le disaient: Koupha soi chthôn epanôthen pesoi “Que la terre te soit légère”. Reste pour nous la lourde tâche d’apprivoiser l’absence.
Au nom du comité de l’AELAC, je tiens à transmettre ici l’expression de toute notre sympathie et de nos condoléances les plus sincères à sa famille pour ce deuil devant lequel nous nous inclinons.
Here are some thoughts on editing Coptic manuscript fragments, especially those from the Monastery of Shenoute. This is part of a longer article which I will publish in the 2014 issue of the Journal of Coptic Studies.
Unlike the literary heritage of other traditions (Greek, Syriac, Ethiopic, Armenian, Georgian etc.), the literature of the Coptic church has survived in pieces. Although complete Coptic codices exist, and some of them are among the oldest such artifacts, most of the Coptic manuscripts are preserved only as fragments. The deplorable physical state of the manuscripts makes the study of Coptic literature a very peculiar endeavor. While the scholars of Syriac, Arabic or Ethiopic are normally able to offer text editions based on a rich manuscript tradition, the task of the Coptologist is completely different.
Thus, our main scholarly occupation is to identify isolated manuscript fragments, which usually do not carry any relevant mark as to their authorship. Therefore, Coptic literature is mostly a literature of fragments and the scholar of this literature is a sleuth who tries to identify small scraps of papyrus or parchment and to connect them to other paleographically related fragments. There are still enough unidentified Coptic manuscript fragments to give headaches to the next generations of Coptologists. The fact that so much material is still unidentified delays very much a proper history of Coptic literature (although we can write constant updates based on our current knowledge).
Most of the Sahidic literary fragments came from the Monastery of Apa Shenoute, or the White Monastery, as it is usually called. Because of its vastness, the library of the Monastery of Shenoute offers an important glimpse into Coptic literature from the post-conquest period. Although too often neglected, to a certain extent the study of the Coptic literature depends upon the identification and codicological reconstruction of the White Monastery library.