The principal authorities for the story of the Disputation of Barcelona are the Latin protocol published by Jaime Villanueva, Viaje literario a las iglesias de España, xiii. (Madrid, 1850) pp. 332–5: C. Girbal, Los judios en Gerona (Gerona, 1870) pp. 66–8; and, from a better MS., F. Baer in the Hebrew periodical Tarbitz ii. (Jerusalem, 1931) 185–7. The Hebrew account by Nahmanides was first published from an exceptionally poor Germanized recension (which confuses the names of the interlocutors, and frequently interposes abusive expressions) by J. C. Wagenseil in his Tela Ignea Satanae (Altdorf, 1681) ii. 24–60, with Latin translation: it was reprinted in Milhemet Hovah (Constantinople, 1710).

Writing in 1937, D. W. Riddle was able to assert that dialectical theology had exerted little or no influence on biblical studies in America in spite of its importance in Europe. This statement would not be as true today as it was then. Yet it remains sufficiently valid to underline an interesting situation. While Neo-orthodoxy has become increasingly prominent in many areas of American thought, it has made very little progress among biblical critics. Is this an indication of an intellectual vested interest automatically resistant to change, or is it, instead, the reflection of the impact of certain phases of Neo-orthodoxy upon historical study as such? It is the purpose of this paper to attempt to analyze this problem.

The story of the washing of the disciples' feet and the Last Supper in John 13 presents at first sight a completely chaotic appearance. We have no fewer than three anticipations of the betrayal by Judas Iscariot, (2,11 and 18) before we come to the full story of Jesus' prophecy of it and the final departure of the traitor.

Mr. Henri Seyrig, Director of the French Archaeological Institute at Beyrouth, a friend to whom my studies of magical amulets owe as steadily increasing debt, has added another to his many contributions by sending me a careful copy of the inscription here discussed (letter of March II, 1949). It was incised upon a Roman silver denarius (diameter 15 mm.), both sides of which had been smoothed off in order to receive it. Of the obverse design Mr. Seyrig reports that nothing can be seen; of the reverse type there remains the outline of a galley with oars, which moves to the right.

Among the many remarkable features of Ignatius' letters there is perhaps nothing more curious than his peculiar ideas about the value attaching to silence. There is something almost comic in his insistence that when a bishop is saying nothing he is then to be regarded with special awe. It is apparently his firm conviction that the best thing a bishop can do is to refrain from speech altogether. The purpose of this brief note is to attempt an interpretation of the passages where he brings forward this notion, and to suggest that the explanation of them in the standard commentators upon Ignatius' epistles is not satisfactory.

A haematite amulet against colic, belonging to the National Museum at Copenhagen and published in Symb. Osl., XIX, 76 f. (Fig. 2), has increased in interest since Campbell Bonner studied the type closely and on important points corrected my own interpretation, Harvard Theological Review, XXXV, 87 ff., XXXVII, 333 f. The place of origin of these amulets is Syria; the Michigan specimen discussed by Bonner derives from Aleppo and has been republished by P. R. Mouterde (Mélanges de l'Université Saint Joseph, XXV (1942–43), 112, no. 20, see ib., pl. 7, no. 20): “Dieu imberbe, nu, à g., debout sur une base moulurée; il porte une besace sur l'épaule g. et dresse la droite. Au pied de la base, à g., aigle éployé tourné vers le dieu. Dans le champ, à g., signe indistinct, astérisque et une lettre ou deux lettres liées, Δ, ou | Δ, ou Δ |. Une palme, au sommet et à dr., encadre la scène.” This Michigan specimen reproduces only one half of the original figuration, as we conclude from the Copenhagen specimen. If we follow the suggestion of Campbell Bonner, p. 87, we may guess that the original colic-amulet has been bisected, in order to make two equally good amulets “against colic” — in fact the design divides itself into two independent parts. The right one represents the “Marsyas” of the Forum Romanum, as H. Seyrig saw, referring to Hill's publication of the Palestine coins in the Brit. Mus., Cat., Nos. 118–120 (see Campbell Bonner, l.c., p. 334.)

Volume XLIII (1950), page 57, note 67.

In the article “Paul of Constantinople,” Section IV and the sentence to which Note 67 refers, the words “northwards” and “for delivery on the coast of Asia Minor” should be deleted. Père Peeters merely argues that the raft afforded escape from Tyre. In the first instance, Athanasius was carried away from his goal.