Ruler cult, Greek and Hellenistic
Divine honors for mortals who had political and/or military power were not an invention of the Greek world. 
 
 
Keywords: 
 
ancient Greece; 
cultural history; 
political history; 
religious history
Queens and ruler cults in Early Hellenism: Festivals, Administration, and Ideology
Comment une nouvelle divinite, munie de ses attributs specifiques, ses timai et ses epiphanies, peut-elle etre creee ? Par qui ? Et a quelles fins ? Qui seront ses pretres et ses fideles ? La documentation hellenistique confere une perspective historique aux aspects cultuels, sociaux et ideologiques de ces phenomenes religieux et les cultes des souverains sont un cas particulier de l’etablissement et de l’acceptation de nouveaux dieux. Les cultes de souveraines n’ont que tres recemment recu l’attention qu’ils meritent. L’article etudie les cas de Berenice Ire, Arsinoe II et Laodice V afin de fournir de nouvelles interpretations de quelques fetes dynastiques et d’etudier la relation entre les cultes de souverains et la legitima­tion du pouvoir feminin. La discussion repose surtout sur des papyrus et des inscriptions, mais l’analyse conclusive de l’Idylle XVII de Theocrite montre que la logique poetique de la legitimation du pouvoir entre en resonance avec celle qu’attestent les sources non litteraires.
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