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Lebendige Tradition Kontinuität und Wandel als Herausforderungen für Kirchen und Theologien Tagungsbericht der 21. Wissenschaftlichen Konsultation der Societas Oecumenica Living Tradition Continuity and Change as Challenges to Churches and Theologies Proceedings of the 21st Academic Consultation of the Societas Oecumenica Living tradition is the focal point of this volume, exploring ›theologies of tradition,‹ ›captivities of tradition,‹ ›changing traditions,‹ and ›dynamics of Tradition.‹ It takes on the notion of ›living tradition‹ from four distinct angles. How do various churches and denominations handle continuity while embracing different theologies of tradition? How do individuals address traditionalism and fundamentalism when faced with the captivities of tradition? In what ways can identity be preserved through discontinuities when dealing with changing traditions? The volume encompasses contributions from 31 scholars, presented during the 21st academic consultation of Societas Oecumenica (the European Society for Ecumenical Research). [Lebendige Tradition. Kontinuität und Wandel als Herausforderungen für Kirchen und Theologien] Die lebendige Tradition steht im Mittelpunkt dieses Bandes und untersucht ›Theologien der Tradition‹, ›Gefangene der Tradition‹, ›sich verändernde Traditionen‹ und ›Dynamiken der Tradition‹. Der Begriff der ›lebendigen Tradition‹ wird aus vier verschiedenen Blickwinkeln betrachtet. Wie gehen verschiedene Kirchen und Konfessionen mit Kontinuität um und berücksichtigen gleichzeitig unterschiedliche Theologien der Tradition? Wie gehen Einzelpersonen mit Traditionalismus und Fundamentalismus um, wenn sie mit den Fesseln der Tradition konfrontiert werden? Auf welche Weise kann Identität durch Diskontinuitäten im Umgang mit sich verändernden Traditionen bewahrt werden? Der Band umfasst Beiträge von 31 Wissenschaftlern, die während der 21. akademischen Konsultation der Societas Oecumenica (der Europäischen Gesellschaft für ökumenische Forschung) vorgestellt wurden.

Leading scholars from around the world engage with key facets of N. T. Wright's most important work, providing a window onto major debates and developments in New Testament studies in recent decades.These essays focus on N. T. Wright's contribution to New Testament theology and interpretation over the past four decades. The structure is three-fold, corresponding to the three areas of classic Jewish theology that Wright views as starting points for discerning the shape of New Testament theology: monotheism, election, and eschatology. Working within these broad categories, the contributors critically engage with Wright's work from both biblical and theological perspectives.

In his letter to the Galatians, Paul writes that his Gentile audience should not illegitimately appropriate Jewish customs, especially circumcision. As a way to understand why Paul deems circumcision in this context to be so egregious, being a matter of apostasy rather than simply an adiaphoron, John Anthony Dunne argues that the themes of suffering and persecution point to the coercive nature of the conflict in Galatia. What is at stake for Paul is allegiance to the crucified Christ. Due to the realities inaugurated by the Christ-event and the implications of participating in the Messiah's death and resurrection, suffering for the sake of the cross is to be endured instead of succumbing to the compulsion to be circumcised. Suffering persecution, rather than receiving circumcision, demarcates the true people of God who are set apart in Christ for future blessing and vindication.

The authors of this volume explore various instances of theo-political visions of authoritative texts in Second Temple and Rabbinic Judaism, and Early Christianity, and as such offer a broader perspective on the topos'sacred texts in their context.'Instead of a narrow exploration of the'political intent'of a singular text or group of texts, the volume contains the treatment of a wide range of texts, out of different corpora, with their discrete contexts. Their juxtaposition, as well as that of the respective scholarly approaches of the essays, offers fresh insights on the matter. Each of the essays in the collection addresses the issue of oppressive imperial ideology and the extent to which the authors of sacred texts engaged their political contexts, and eight of the essays specifically present reactions to the Roman Empire.

'Who do you say that I am?'This question that Jesus asked of his disciples, so central to his mission, became equally central to the fledgling church. How would it respond to the Gnostics who answered by saying Jesus was less than fully human? How would it respond to the Arians who contended he was less than fully God? It was these challenges that ultimately provoked the Council of Nicaea in A.D. 325. In this volume covering the first half of the article in the Nicene Creed on God the Son, John Anthony McGuckin shows how it countered these two errant poles by equally stressing Jesus'authentic humanity (that is, his fleshliness and real embodiment in space and time) and his spiritual glory or full divinity. One cottage industry among some historical theologians, he notes, has been to live in a fever of conspiracy theory where orthodox oppressors dealt heavy-handedly with poor heretics. Or the picture is painted of ancient grassroots inclusivists being suppressed by establishment elites. The reality was far from such romantic notions. It was in fact the reverse. The church who denounced these errors did so in the name of a greater inclusivity based on common sense and common education. The debate was conducted generations before Christian bishops could ever call on the assistance of secular power to enforce their views. Establishing the creeds was not a reactionary movement of censorship but rather one concerned with the deepest aspects of quality control. Ultimately, what was and is at stake is not fussy dogmatism but the central gospel message of God's stooping'down in mercy to enter the life of his creatures and share their sorrows with them. He has lifted up the weak and the broken to himself, and he healed their pain by abolishing their alienation.'