LEADER 01525nam 2200361 450 001 996341545803316 005 20210104165808.0 035 $a(EXLCZ)9914574626300041 100 $a20200511h20202020 uy 0 101 0 $ager 135 $aur|||||||| 181 $ctxt$2rdacontent 182 $cc$2rdamedia 183 $acr$2rdacarrier 200 10$a100 Jahre nach der Pariser Friedenskonferenz $evier Regionen im Vergleich : Åland-Inseln, Elsass, Südtirol, Deutschsprachige Gemeinschaft Belgiens : Beiträge zum Kolloquium vom 17. Januar 2019 im Parlament der Deutschsprachigen Gemeinschaft Belgiens in Eupen /$fParlement der Deutschsprachigen Gemeinschaft Belgiens 210 1$aEupen :$cParlement der Deutschsprachigen Gemeinschaft Belgiens,$dDL 2020 210 4$d©2020 215 $a1 ressource en ligne 225 0 $aSchriftenreihe der Deutschsprachigen Gemeinschaft Belgiens ;$v14 311 0 $a9783948311032 320 $aContient des références bibliographiques 517 3 $aHundert Jahre nach der Pariser Friedenskonferenz 606 $aAccords de paix$2ram 606 $aGuerre mondiale (1914-1918)$xTraités$2ram 607 $aEupen-Malmédy-Saint-Vith (Belgique ; région)$2ram 608 $aActes de congrès$2ram 615 7$aAccords de paix. 615 7$aGuerre mondiale (1914-1918)$xTraités. 712 02$aDeutschsprachige Gemeinschaft Belgiens. 801 0$bBeLU 912 $a996341545803316 996 $a100 Jahre nach der Pariser Friedenskonferenz$92074278 997 $aUNISA LEADER 04425nam 2200649 a 450 001 9910792118203321 005 20200520144314.0 010 $a1-283-06104-X 010 $a9786613061041 010 $a90-474-3367-X 024 7 $a10.1163/ej.9789004168039.i-279 035 $a(CKB)2610000000001537 035 $a(EBL)682304 035 $a(OCoLC)706511139 035 $a(SSID)ssj0000468918 035 $a(PQKBManifestationID)11322531 035 $a(PQKBTitleCode)TC0000468918 035 $a(PQKBWorkID)10507434 035 $a(PQKB)11714064 035 $a(MiAaPQ)EBC682304 035 $a(OCoLC)213408539$z(OCoLC)229464630 035 $a(nllekb)BRILL9789047433675 035 $a(Au-PeEL)EBL682304 035 $a(CaPaEBR)ebr10461255 035 $a(CaONFJC)MIL306104 035 $a(OCoLC)711004452 035 $a(PPN)170703045 035 $a(EXLCZ)992610000000001537 100 $a20080303d2008 uy 0 101 0 $aeng 135 $aur||||||||||| 181 $ctxt$2rdacontent 182 $cc$2rdamedia 183 $acr$2rdacarrier 200 14$aThe ethics of obscene speech in early Christianity and its environment$b[electronic resource] /$fby Jeremy F. Hultin 210 $aLeiden ;$aBoston $cBrill$d2008 215 $a1 online resource (292 pages) 225 1 $aSupplements to Novum Testamentum,$x0167-9732 ;$vv. 128 300 $aDescription based upon print version of record. 311 $a90-04-16803-6 320 $aIncludes bibliographical references (p. [241]-260) and index. 327 $aA survey of foul language in the ancient world -- What is foul language? -- Plato and Aristotle on foul language -- Plato and the dangers of mimesis -- Aristotle and the bounds of humor -- Abuse -- Laws against slander -- Religious rites -- Excursus : the language of some love charms -- Comedy -- New forms of comic drama -- Literary obscenities -- Epigram -- Tales of sexual adventures and sex manuals -- Ovid's culpa -- Speech, character, and self-definition -- Speech as it relates to character -- Speech as it defined specific groups -- Cynics and shameless speech -- Stoics -- The linguistic roots of the stoic ethics of foul language -- Excursus : Bryson the Megarian -- Changes in stoic (and cynic) views of obscene speech -- Jewish scripture and earliest Christianity -- Prophetic scatology -- Wisdom literature and Ben Sirach -- Jesus -- James -- Didache 3:3 and the two ways -- Paul -- Galatians 5:12 -- Philippians 3:8: [Greek text] -- Colossians and Ephesians -- Colossians 3:8 -- Colossians 4:6 : "season your speech with salt" -- Ephesians -- Exegesis of Ephesians 5:3-14 -- "Let them not even be named among you" (Eph 5:3) -- "Shameful even to mention" (Eph 5:12) -- Speech rules in 1QS -- Profaning a sanctum -- Not fitting for holy ones -- Speech and Christian identities -- Clement of Alexandria on foul language -- The divine paedagogue and Christian manners -- On foul language -- Excursus : Clement and the Didache -- A "deeper logos" about foul language -- Comparing Clement. 330 $aThis book aims to contextualize early Christian rhetoric about foul language by asking such questions as: Where was foul language encountered? What were the conventional arguments for avoiding (or for using) obscene words? How would the avoidance of such speech have been interpreted by others? A careful examination of the ancient uses of and discourse about foul language illuminates the moral logic implicit in various Jewish and Christian texts (e.g. Sirach, Colossians, Ephesians, the Didache, and the writings of Clement of Alexandria). Although the Christians of the first two centuries were consistently opposed to foul language, they had a variety of reasons for their moral stance, and they held different views about what role speech should play in forming their identity as a \'holy people.\' 410 0$aSupplements to Novum Testamentum ;$vv. 128. 606 $aClean speech 606 $aOral communication$xReligious aspects$xChristianity 615 0$aClean speech. 615 0$aOral communication$xReligious aspects$xChristianity. 676 $a241/.69509015 700 $aHultin$b Jeremy F$01550352 801 0$bMiAaPQ 801 1$bMiAaPQ 801 2$bMiAaPQ 906 $aBOOK 912 $a9910792118203321 996 $aThe ethics of obscene speech in early Christianity and its environment$93809097 997 $aUNINA