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‪The use of sources outside the New Testament, from the writings of Qumran to those of the rabbis, can help clarify the semantic and theological field in which Matthew 5:22 should be understood. This article claims that the correct interpretation of the Law stood at the center of arguments between different groups in the late Second Temple period and later; that the insults ‪‪raka‪‪ “empty” and ‪‪mōre‪‪ “fool” are connected to this polemical environment; and that it is within this setting that the Sermon on the Mount should be understood.‪

Doctrinal debate and literary genre in Carolingian times: the theological works of Gottschalk of OrbaisThis article studies the composition of the theological works of Gottschalk of Orbais. The manuscript is composed of a juxtaposition of scedulae (drafts, biblical and patristic collections, letters...), which surely reflects the will of Gottschalk in some respects, but is also the result of the transmission of his documents after his death. These papers include in particular polemical handbooks for debating. These scedulae give an unusual picture of how polemical texts circulated during the Carolingian controversy on double predestination in the 850s; they make it possible to reappraise the impact of doctrinal debate among the lower clergy.

Erasmus in the Critical Works of Richard Simon
Erasmus in the 16th C and Richard Simon in the 17th stand out as remarkable figures of scriptural criticism in the Classical period. Richard Simon never ceased to call into question Erasmus's practices, principles and theology; on the one hand, he looked severely on the work of a translator who was not versed in Hebrew or in the pricinciples of criticism; on the other, he admired Erasmus as a man of letters with extensive knowledge of Antiquity and as one who had attempted the over-ambitious task of translating and paraphrasing the New Testament. Simon, like his contemporaries, in addition to Erasmus's boldness in combatting abuses, especially noted his constant reservations regarding Saint Augustine and Augustinism, a theological position that the former Oratorian always maintained.

David Aboab, or the Frustrated Wanderings of a Converted Jew in the 18th C, between lacunae and factual knowledgeReconstructing the life of David Aboab, the son and grandson of Venetian rabbis in the mid-18th C, is a challenge for historians. There are records of a person of this name in Curaçao ca. 1745, but he was quickly caught up in the torments of a community in conflict and expelled. A few years later, Aboab can be traced to London, a convert to Hutchinson's non-conformist Christianity and a valuable and learned asset for the Huntchinsonians, whose biblical interpretation was based on a curious anti-Jewish Hebraism. The difference in tone between the various works signed with this name is however significant enough that the notion of a single author behind the writings or a single man behind the biographical elements remains questionable. If there was indeed only one Aboab, would it not have been difficult but necessary for him to take advantage of the specialized knowledge that constituted his only social capital and gave coherence to his scattered life story?

The History of Emotions: The Hour of Synthesis. Critical Notes
Currently, at the start of 2016, there are three works available to us from the best specialists in the subject regarding the orientations of three schools of research on the history of emotions in the Middle Ages : the French school (Damien Boquet and Piroska Nagy), the Italian school (Carla Casagrande and Silvana Vecchio), and the Anglo-Saxon school (Barbara H. Rosenwein). Without having consulted one another but having mutually influenced each other through their writings, each of these three schools has now produced a synthesis of itself, which is a sign of the historiographical, scholarly and methodological maturity of the field of the history of emotions.