Security at the Games in the Early Imperial Period
Abstracts: The question of how the games were policed in early imperial Rome has not received due attention. Most commentators assume that the responsibility fell to the urban cohorts created by Augustus, but this opinion is largely based on evidence from the second century. A closer examination of the sources for the Julio-Claudian period suggests instead that it was the praetorian guard that provided security at these venues.
Le pain et le cirque : sociologie historique d'un pluralisme politique
Ce livre est consacre aux aspects irrationnels et oublies de la politique. Pourquoi distribuer du pain et du cirque au peuple dans une antiquite qui ne ressemble guere a celle des humanistes ? Des qu'on sort des reponses toutes faites, les questions se multiplient. La « depolitisation » n’est pas l’apolitisme, l’« expression » n’est pas l’information, la « consommation ostentatoire » est aussi bien un narcissisme. La cle du livre est la notion equivoque de symbole : une satisfaction symbolique est tantot une satisfaction qui renvoie a autre chose, tantot une satisfaction qui se suffit a elle-meme et que nous qualifions un peu legerement de « platonique ». Mieux vaudrait la dire « imaginaire » au sens des psychanalystes et evoquer la lutte interne des consciences selon Hegel. Seulement les options humaines sont le plus souvent heterogenes entre elles : quand il faut choisir entre des options heterogenes ou discontinues, les hommes font de necessite vertu. Il y a bien l'ideologie, mais y croit-on vraiment ? Et, dans ce cas, que veut dire « croire » ?
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of